Chapter 32

Much has been done by Unitarian women to advance the cause of education. The conversations of Margaret Fuller, held in Boston from 1839 to 1844, were an important influence in awakening women to larger intellectual interests; and many of those who attended them were afterwards active in promoting the educational enterprises of the city. In 1873 Miss Abby Williams May, Mrs. Ann Adeline Badger, Miss Lucretia Crocker, and Miss Lucia M. Peabody were elected members of the school committee of Boston, but did not serve, as their right to act in that capacity was questioned. Thereupon the legislature took action, making women eligible to the office. The next year Misses May, Crocker, and Peabody, with Mrs. Kate Gannett Wells, Mrs. Mary Safford Blake, and Miss Lucretia Hale, were elected, and served. In 1875 Misses Crocker, Hale, May, and Peabody were re-elected; and in 1876 Miss Crocker was elected one of the supervisors of the public schools of Boston. It is significant that the first women to hold these positions were Unitarians. It is also worthy of note that Miss Sarah Freeman Clarke, sister of James Freeman Clarke, was the first landscape painter of her sex in the country; and that Mrs. Cornelia W. Walter was the first woman to edit a large daily newspaper, she having become the editor and manager of the Boston Transcript at an early date.

In 1873 was organized by Miss Anna E. Ticknor, daughter of Professor George Ticknor, the historian, the Society to encourage Studies at Home. During the twenty-four years of its existence it conducted by correspondence the reading and studies of over 7,000 women in all parts of the country, and did an important work in enlarging the sphere of women, preparing them for the work of teachers and for social and intellectual service in many directions. The society was discontinued in 1897, because, largely through its influence, many other agencies had come in to do the same work; but the large lending library, which had been an important feature of the activities of the society, was continued under the management of the Anna Ticknor Library Association until 1902. The memorial volume, published in 1897, shows how important had been the work of the Society to encourage Studies at Home, and how many women, who were otherwise deprived of intellectual opportunities, were encouraged, helped, and inspired by it. It was said of Miss Ticknor, by Samuel Eliot, the president of the society throughout the whole period of its existence: "While appreciative of the restrictions which she wished to remove, she was desirous to gratify, if possible, the aspirations of the large number of women throughout the country who would fain obtain an education, and who had little, if any, hope of obtaining it. She was very highly educated herself, and thought more and more of her responsibility to share her advantages with others not possessing them. In addition to these moral and intellectual qualifications, she possessed an executive ability brought into constant prominence by her work as secretary of the society. She was a teacher, an inspirer, a comforter, and, in the best sense, a friend of many and many a lonely and baffled life."[23]

The service of Mrs. Mary Hemenway to education also deserves recognition. Possessed of large wealth, she devoted it to advancing important educational and intellectual interests. She established the Normal School of Swedish Gymnastics in Boston, and provided for its maintenance until it was adopted by the city as a part of its educational system. With her financial support the Hemenway South-western Archaeological Expedition was carried on by Frank H. Cushing and J.W. Fewkes. It was largely because of her efforts that the Montana Industrial School was established, and maintained for about ten years. Her chief work, however, was in the promotion of the study of American history on the part of young persons. When the Old South Meeting-house was threatened with destruction, she contributed $100,000 towards its preservation; and by her energy and perseverance it was devoted to the interests of historical study. The Old South Lectures for Young People were organized in 1883, soon after was begun the publication of the Old South Leaflets, a series of historical prizes was provided for, the Old South Historical Society was organized, and historical pilgrimages were established. All this work was placed in charge of Mr. Edwin D. Mead; and the New England Magazine, of which he was the editor, gave interpretation to these various educational efforts.

Mrs. Hemenway devoted her life to such works as these. It is impossible to enumerate here all her noble undertakings; but they were many. "Mrs. Hemenway was a woman whose interests and sympathies were as broad as the world," says Edwin D. Mead, "but she was a great patriot; and she was pre-eminently that. She had a reverent pride in our position of leadership in the history and movement of modern democracy; and she had a consuming zeal to keep the nation strong and worthy of its best traditions, and to kindle this zeal among the young people of the nation. With all her great enthusiasms, she was an amazingly practical and definite woman. She wasted no time nor strength in vague generalities, either of speech or action. Others might long for the time when the kingdom of God should cover the earth as the waters cover the sea, and she longed for it; but, while others longed, she devoted herself to doing what she could to bring that corner of God's world in which she was set into conformity with the laws of God,--and this by every means in her power, by teaching poor girls how to make better clothes and cook better dinners and make better homes, by teaching people to value health and respect and train their bodies and love better music and better pictures and be interested in more important things. Others might long for the parliament of man and the federation of the world, and so did she; but while others longed, she devoted herself to doing what she could to make this nation, for which she was particularly responsible, fitter for the federation when it comes. The good state for which she worked was a good Massachusetts; and her chief interest, while others talked municipal reform, was to make a better Boston."[24]

[Sidenote: Popular Education and Public Libraries.]

The interest of Unitarians in popular education and the general diffusion of knowledge may be further indicated by a few illustrations. One of these is the Lowell Institute in Boston, founded by John Lowell, son of Francis Cabot Lowell, and cousin of James Russell Lowell. He was a Boston merchant, became an extensive traveller, and died in Bombay, in 1836, at the age of thirty-four. In his will he left one-half his fortune for the promotion of popular education through lectures, and in other ways. John Amory Lowell became the trustee of this fund, nearly $250,000; and in December, 1839, the Lowell Institute began its work with a lecture by Edward Everett, which gave a biographical account of John Lowell, and a statement of the purposes of the Institute. Since that time the Lowell Institute has given to the people of Boston, free of charge, from fifty to one hundred lectures each winter. The topics treated have taken a wide range, and the lecturers have included many of the ablest men in this and other countries. The work of the Lowell Institute has also included free lectures for advanced students given in connection with the Massachusetts Institute of Technology, science lectures to the teachers of Boston, and a free drawing school.

In 1846 Louis Agassiz came to this country to lecture before the Lowell Institute. The result was that he became permanently connected with Harvard University, and transferred his scientific work to this country. This was accomplished by means of the gift of Abbott Lawrence, who founded the Lawrence Scientific School in 1847. Although the Lowell Institute was founded by a Unitarian, and although it has always been largely managed by Unitarians, it has been wholly unsectarian in its work. Many of its lecturers have been of that body, but only because they were men of science or of literary attainments.

In 1854 Peter Cooper founded the Cooper Union in New York for the Advancement of Science and Art, to promote "instruction in branches of knowledge by which men and women earn their daily bread; in laws of health and improvement of the sanitary conditions of families as well as individuals; in social and political science, whereby communities and nations advance in virtue, wealth, and power; and finally in matters which affect the eye, the ear, and the imagination, and furnish a basis for recreation to the working classes." He erected a large building, and established therein the Cooper Institute, with its reading-room, library, lectures, schools, and other facilities for bringing the means of education within reach of those who could not otherwise obtain them.

Peter Cooper was an earnest Unitarian in his opinions, attending the church of Dr. Bellows; but he was wholly without sectarian bias. In a letter addressed to the delegates to the Evangelical Alliance, at its session held in New York in 1873, he expressed the catholicity and the humanitarian spirit of his religion. "I look to see the day," he wrote, "when the teachers of Christianity will rise above all the cramping power and influence of conflicting creeds and systems of human device, when they will beseech mankind by all the mercies of God to be reconciled to the government of love, the only government that can ever bring the kingdom of heaven into the hearts of mankind either here or hereafter."

About 1825 there was opened in Dublin, N.H., under the auspices of Rev. Levi W. Leonard, minister of the Unitarian church in that village, the first library in the country that was free to all the inhabitants of a town or city. In the adjoining town of Peterboro, in 1833, under the leadership of Rev. Abiel Abbot, also the Unitarian minister, a library was established by vote of the town. This library was maintained by the town itself, being the first in the country supported from the tax rates of a municipality. In the work of these Unitarian ministers may be found the beginnings of the present interest in the establishment and growth of free public libraries.

In the founding and endowment of libraries, Unitarians have taken an active part. What they have done in this direction may be illustrated by the gift of Enoch Pratt of one and a quarter million dollars to the public library in Baltimore. Concerning the time when Jared Sparks was the minister of the Unitarian church in Baltimore, Professor Herbert B. Adams has said: "Some of the most generous and public-spirited people of Baltimore were connected with the first independent church. Afterwards, men who were to be most helpful in the upbuilding of Baltimore's greatest institutions--the Peabody Institute, the Pratt Library, and the Johns Hopkins University--were associated with the Unitarian society."[25]

Professor Barrett Wendell speaks of George Ticknor as "the chief founder of the chief public library in the United States."[26] Ticknor undoubtedly did more than anybody else to make the Boston Public Library the great institution it has become, not only in giving it his own collection of books, but also in its inception and in its organization. The best working library in the country, that of the Boston Athenaeum, also owes a very large debt to the early Unitarians, with whom it originated, and by whom it was largely maintained in its early days.

[Sidenote: Mayo's Southern Ministry of Education.]

One of the most important contributions to the work of education has been that of Rev. Amory D. Mayo, known as the "Ministry of Education in the South." After settlements over churches in Gloucester, Cleveland, Albany, Cincinnati, and Springfield, Mr. Mayo began his southern work in 1880. He had an extensive preparation for his southern labors, having served on the school boards of Cincinnati and Springfield for fifteen years, lectured extensively on educational subjects, and been a frequent contributor to educational periodicals. He has written a History of Common Schools, which is published by the national Bureau of Education, prepared several of the Circulars of Information of that bureau, and printed a great number of educational pamphlets and addresses.

"One of the most helpful agencies in the work of free and universal education in the South, for the last twenty years," says Dr. J.L.M. Curry in a personal letter, "has been the ministry of A.D. Mayo. His intelligent zeal, his instructive addresses, his tireless energy, have made him a potent factor in this great work; and any history of what the Unitarian denomination has done would be very imperfect which did not make proper and grateful recognition of his valuable services."

[1] Christian Examiner, XLVII. 186; Mrs. E.B. Lee, Memoirs of the Buckminsters, 325.

[2] Memoir of Buckminster, introductory to his Sermons, published in 1814, xxxii.

[3] The Pentateuch and its Relation to the Jewish and Christian Dispensation. By Andrews Norton. Edited by John James Tayler, London, 1863. This was the Note, with introduction.

[4] Boston Unitarianism, 244.

[5] Hengstenberg's Christology, Christian Examiner, July, 1834, XVI. 321.

[6] Ibid., 327.

[7] Ibid., 356.

[8] Ibid., 357.

[9] Ibid., 358.

[10] Our Liberal Movement in Theology, 68.

[11] The Authorship of the Fourth Gospel and Other Critical Essays selected from the published papers of Ezra Abbot, edited, with preface, by Professor J.H. Thayer.

[12] The Divinity School of Harvard University: Its History, Courses of Study, Aims, and Advantages, published by the University, 9.

[13] The Divinity School as it is, Harvard Graduates' Magazine, June, 1897.

[14] B.A. Hinsdale, Horace Mann and the Common School Revival in the United States, 127.

[15] B.A. Hinsdale, Horace Mann and the Common School Revival in the United States, 148.

[16] Henry Barnard, Normal Schools, 125.

[17] B.A. Hinsdale, Horace Mann, 147.

[18] Quoted by J.P. Gordy, Rise and Growth of the Normal School Idea in the United States, Circular of Information of the Bureau of Education, 1891, 49.

[19] Ibid., 43.

[20] S.J. May, Memoir of Cyrus Peirce, Barnard's American Journal of Education, December, 1857.

[21] G.A. Hubbell, Horace Mann in Ohio: A Study of the Application of his Public School Ideals to College Administration, No. IV. of Vol. VII., Columbia University Contributions to Philosophy, Psychology, and Education, 50.

[22] Mary Mann, Life of Horace Mann, 44; Henry Barnard, Normal Schools, 93.

[23] Memorial Volume, 2.

[24] Edwin D. Mead, The Old South Work, 1900; also Memorial Sermon, by Charles G. Ames, 17.

[25] Life and Writings of Jared Sparks, I. 141.

[26] A Literary History of America, 266.

XIX.

UNITARIANISM AND LITERATURE.

The history of American literature is intimately connected with the history of Unitarianism in this country. The influences that caused the growth of Unitarianism were those, to a large extent, that produced American literature. It was not merely Harvard College that had this effect, as has been often asserted; for the other colleges did not become the centres of literary activity. It was more distinctly the freedom, the breadth of intellectual interest, and the sympathy with what was human and natural developed by the Unitarian movement that were favorable to the growth of literature. Yet from the beginning of the eighteenth century Harvard fostered the spirit of inquiry, and helped to set the mind free from the theological and classical predispositions that had checked its natural growth. A taste for literature was encouraged, theology took on a broad and humanitarian character, and there was a growing appreciation of art and poetry. Harvard College helped to bring men into contact with European thought, and thus opened to them fresh and stimulating sources of intellectual interest.

During the last quarter of the eighteenth century and the first half of the nineteenth New England was largely devoted to commercial enterprises. Every coast town of any size from Newport to Belfast was concerned with ship-building and with trade to foreign ports. Such towns as Boston and Salem traded with China, India, and many other parts of the world. Not only was wealth largely increased by this commercial activity, but the influence upon life and thought was very great. The mind was emancipated, and religion grew more liberal and humane, as the result of this contact with foreign lands. Along the whole coast, within the limits named, there was an abandonment of Puritanism and a growth into a genial and humanitarian interpretation of Christianity. In New York City somewhat the same results were produced, at least on social and intellectual life, though with less immediate effect upon religion. It was in these regions, in which commercial contact with the great outside world set the mind free and awakened the imagination, that American literature was born.

[Sidenote: Influence of Unitarian Environment.]

The influence of Unitarian culture and literary tastes is shown by the considerable number of literary men who were the sons of Unitarian ministers. Ralph Waldo Emerson was the son of William Emerson, the minister of the First Church in Boston at the beginning of the nineteenth century. George Bancroft was the son of Aaron Bancroft, the first Unitarian minister in Worcester, and the first president of the American Unitarian Association. To Charles Lowell, of the West Church in Boston, were born James Russell Lowell and Robert T.S. Lowell. The father of Francis Parkman was of the same name, and was for many years the minister of the New North Church in Boston. Richard Hildreth was the son of Hosea Hildreth, Unitarian minister in Gloucester. Octavius Brooks Frothingham was the son of Nathaniel L. Frothingham, minister of the First Church in Boston. Joseph Allen, father of Joseph Henry Allen and William Francis Allen, was the minister in Northboro for many years. Of literary workers now living William Everett is the son of Edward Everett, Charles Eliot Norton of Andrews Norton, and William Wells Newell of William Newell, minister of the First Church in Cambridge for many years.

This influence is shown in the large number of literary men who studied at the Harvard Divinity School and began their career as Unitarian ministers. It may be partly accounted for by the fact that at the beginning of the nineteenth century literature offered but a precarious opportunity to men of talent and genius. The respect then accorded to ministers, the wide influence they were able to exert, and the many intellectual opportunities offered by the profession, naturally attracted many young men. During the first part of the nineteenth century no other profession was so attractive, and enthusiasm for it was large amongst the students of Harvard College. As literary openings began to present themselves, many of these men found other occupations, partly because their tastes were intellectual rather than theological, and partly because the radical ferment made the pulpit no longer acceptable. Such a man as Edward Everett would never have entered the pulpit, had it not been socially and intellectually most attractive at the time when he began his career. In the instance of Samuel A. Eliot, who took the full course in the Divinity School, but did not preach, being afterward mayor of Boston and member of Congress the influences at work were probably much the same.

George Bancroft is another instance of a graduate of the Divinity School who did not enter the pulpit, but, beginning his career as a teacher, devoted his life to literature and diplomacy. With such men as Christopher P. Cranch, artist and poet; George P. Bradford, teacher, thinker, and friend of literary men; H.G.O. Blake, editor of Thoreau's Journals; J.L. Sibley, librarian; John Albee, poet and essayist; and William Cushing, bibliographer, the cause operating was probably the same,--the discovery that the chosen profession was not acceptable or that some other was preferable. Another group of men, including John G. Palfrey, Jared Sparks, William Ware, Horatio Alger, James K. Hosmer, Edward Rowland Sill and William Wells Newell, who occupied Unitarian pulpits for brief periods, were drawn into literary occupations as more congenial to their tastes. The same influence doubtless served to withdraw Emerson, George Ripley, John S. Dwight, Thomas W. Higginson, Moncure D. Conway, and Francis E. Abbot, from the pulpit; but with these men there was also a break with traditional Christianity.

[Sidenote: Literary Tendencies.]

The early Unitarian movement in New England was literary and religious rather than theological. The men who have been most influential in determining the course of Unitarian development, such as Charming, Dewey, Parker, and Hedge, not to include Emerson, who has been a greater affirmative leader than either of the others, were first of all preachers, and their published works were originally given to the world from the pulpit. They made no effort to produce a Unitarian system of theology; and it would have been quite in opposition to the genius of the movement, had they entered upon such a task.

With the advent of the Unitarian movement, for the first time in the history of the American pulpit did the sermon become a literary product. Channing and his coworkers, especially Buckminster and Everett, departed widely from the pulpit traditions of New England, ceased to quote texts, abandoned theological exposition, refrained from the exhortatory method, and addressed men and women in literary language about the actual interests of daily life. Their preaching was not metaphysical, and it was not declamatory. The illustrations used were human rather than Biblical, a preference was given to what was intellectual rather than to what was emotional, and the effect was instruction rather than conversion. It resulted in faithful living, good citizenship, fidelity to duty, love of the neighbor, and an earnest helpfulness toward the poor and unfortunate.

[Sidenote: Literary Tastes of Unitarian Ministers.]

In studying any considerable list of Unitarian ministers, and taking note of their personal tastes and their avocations, it will be seen that a large number of them were lovers of literature, and ardently devoted much of their time to literary pursuits. Not only was there a decidedly literary flavor about their preaching, but they were frequent contributors to The Christian Examiner and The North American Review; and they wrote poems, novels, books of travel, essays, and histories. They were conspicuous in historical and scientific societies, in promoting scientific investigations, in advancing archaeological researches, in every kind of learned inquiry. Their intellectual interests were so catholic and so vigorous that they were not contented with parish and pulpit, and in some cases it would seem that the avocation was as important as the vocation itself.

Dr. Channing would be named as the man who has done most to give direction to the currents of Unitarian thought on theological problems, but he was also conspicuously a philanthropist and reformer. He was less a theologian, in the technical sense, than one who taught men to live in the spirit. His spiritual insight, humanitarian sympathies, and imaginative fellowship with all forms of human experience gave his writings a literary charm and power of a high order. He was a great religious teacher and inspirer, a preacher of unsurpassed gifts of spiritual interpretation, and a prophet of the truer religious life.