THE CONCORD WRITERS.

1837-1861.

There has been but one movement in the history of the American mind which has given to literature a group of writers having coherence enough to merit the name of a school.  This was the great humanitarian movement, or series of movements, in New England, which, beginning in the Unitarianism of Channing, ran through its later phase in transcendentalism, and spent its last strength in the antislavery agitation and the enthusiasms of the civil war.  The second stage of this intellectual and social revolt was transcendentalism, of which Emerson wrote, in 1842:  “The history of genius and of religion in these times will be the history of this tendency.”  It culminated about 1840-41 in the establishment of the Dial and the Brook Farm Community, although Emerson had given the signal a few years before in his little volume entitled Nature, 1836, his Phi Beta Kappa address at Harvard on the American Scholar, 1837, and his address in 1838 before the Divinity School at Cambridge.  Ralph Waldo Emerson (1803-82) was the prophet of the sect, and Concord was its Mecca; but the influence of the new ideas was not confined to the little group of professed transcendentalists; it extended to all the young writers within reach, who struck their roots deeper into the soil that it had loosened and freshened.  We owe to it, in great measure, not merely Emerson, Alcott, Margaret Fuller, and Thoreau, but Hawthorne, Lowell, Whittier, and Holmes.

In its strictest sense transcendentalism was a restatement of the idealistic philosophy, and an application of its beliefs to religion, nature, and life.  But in a looser sense, and as including the more outward manifestations which drew popular attention most strongly, it was the name given to that spirit of dissent and protest, of universal inquiry and experiment, which marked the third and fourth decades of this century in America, and especially in New England.  The movement was contemporary with political revolutions in Europe and with the preaching of many novel gospels in religion, in sociology, in science, education, medicine, and hygiene.  New sects were formed, like the Swedenborgians, Universalists, Spiritualists, Millerites, Second Adventists, Shakers, Mormons, and Come-outers, some of whom believed in trances, miracles, and direct revelations from the divine Spirit; others in the quick coming of Christ, as deduced from the opening of the seals and the number of the beast in the Apocalypse; and still others in the reorganization of society and of the family on a different basis.  New systems of education were tried, suggested by the writings of the Swiss reformer, Pestalozzi, and others.  The pseudo-sciences of mesmerism and of phrenology, as taught by Gall and Spurzheim, had numerous followers.  In medicine, homeopathy, hydropathy, and what Dr. Holmes calls “kindred delusions,” made many disciples.  Numbers of persons, influenced by the doctrines of Graham and other vegetarians, abjured the use of animal food, as injurious not only to health but to a finer spirituality.  Not a few refused to vote or pay taxes.  The writings of Fourier and Saint-Simon were translated, and societies were established where co-operation and a community of goods should take the place of selfish competition.