and his affirmations to Mr. Alcott, be animated on learning of this actual wooing and winning of Nature's regards. We should be most happy to see him with us. Having become so far actual, from the real, we might fairly enter into the typical, if he could help us in any way to types of the true metal. We have not passed away from home, to see or hear of the world's doings, but the report has reached us of Mr. W. H. Channing's fellowship with the Phalansterians, and of his eloquent speeches in their behalf. Their progress will be much aided by his accession. To both these worthy men be pleased to suggest our humanest sentiments. While they stand amongst men, it is well to find them acting out the truest possible at the moment.

"Just before we heard of this place, Mr. Alcott had projected a settlement at the Cliffs on the Concord River, cutting down wood and building a cottage; but so many more facilities were presented here that we quitted the old classic town for one which is to be not less renowned. As far as I could judge, our absence promised little pleasure to our old Concord friends; but at signs of progress I presume they rejoiced with, dear friend, Yours faithfully,

"CHARLES LANE." Another Palmer than the Edward here mentioned became an inmate of "Fruit

lands," and, in course of time its owner; the abandoned paradise, which was held by Mr. Lane and Mr. Alcott for less than a year, is now the property of his son. Mr. Lane, after a time, returned to England and died there; Mr. Alcott to Concord, where, in 1845, he aided Thoreau in building his hut by Walden. Mr. Channing (the nephew and biographer of Dr. Channing) continued his connection with the "Phalansterians" in New Jersey until 1849 or later, for in that year Fredrika Bremer found him dwelling and preaching among them, at the "North American Phalanstery," to which he had been invited from his Unitarian parish in Cincinnati, about the time that Brook Farm was made a community, and before Mr. Alcott's dream had taken earthly shape at "Fruitlands." The account given by Miss Bremer of the terms upon which Mr. Channing was thus invited to New Jersey, show what was the spirit of Transcendentalism then, on its social side. They said to him,

"Come to us, be our friend and spiritual shepherd, but in perfect freedom. Follow your own inspiration, preach, talk to us, how and

when it appears best to you. We undertake to provide for your pecuniary wants; live free from anxiety, how, and where you will; but teach us how we should live and work; our homes and our hearts are open to you."

It was upon such terms as this, honorable alike to those who gave and those who received, that much of the intellectual and spiritual work of the Transcendental revival was done. There was another and an unsocial side to the movement also, which Mr. Emerson early described in these words, that apply to Thoreau and to Alcott at one period:

"It is a sign of our times, conspicuous to the coarsest observer, that many intelligent and religious persons withdraw themselves from the common labors and competitions of the market and the caucus, and betake themselves to a solitary and critical way of living, from which no solid fruit has yet appeared to justify their separation. They hold themselves aloof; they feel the disproportion between themselves and the work offered them, and they prefer to ramble in the country and perish of ennui, to the degradation of such charities and such ambitions as the city can propose to them. They are striking work and crying out for somewhat worthy to do.

They are lonely; the spirit of their writing and conversation is lonely; they repel influences; they shun general society; they incline to shut themselves in their chamber in the house; to live in the country rather than in the town; and to find their tasks and amusements in solitude. They are not good citizens, not good members of society; unwillingly they bear their part of the public and private burdens; they do not willingly share in the public charities, in the public religious rites, in the enterprise of education, of missions, foreign or domestic, in the abolition of the slave trade, or in the temperance society. They do not even like to vote. The philanthropists inquire whether Transcendentalism does not mean sloth; they had as lief hear that their friend is dead, as that he is a Transcendentalist; for then is he paralyzed, and can do nothing for humanity."

It was this phase of Transcendentalism that gave most anxiety to Thoreau's good old pastor, Dr. Ripley, who early foresaw what immediate fruit might be expected from this fair tree of mysticism, this "burning bush" which had started up, all at once, in the very garden of his parsonage. I know few epistles more pathetic in their humility and concern for the future,

than one which Dr. Ripley addressed to Dr. Channing in February, 1839, after hearing and meditating on the utterances of Alcott, Emerson, Thoreau, George Ripley, and the other "apostles of the newness," who disturbed with their oracles the quiet air of his parish. He wrote:

"Denied, as I am, the privilege of going from home, of visiting and conversing with enlightened friends, and of reading even; broken down with the infirmities of age, and subject to fits that deprive me of reason and the use of my limbs, I feel it a duty to be patient and submissive to the will of God, who is too wise to err, and too good to injure. Some reason is left, my mental powers, though weak, are yet awake, and I long to be doing something for good. The contrast between paper and ink is so strong, that I can write better than do anything else. In this way I take the liberty to express to you a few thoughts, which you will receive as well-meant

"We may certainly assume that whatever is unreasonable, self-contradictory, and destitute of common sense, is erroneous. Should we not be likely to find the truth, in all moral subjects, were we to make more use of plain reason and common sense? I know that our modern spec