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Marie Stopes
by Wikipedia
Accessed: 5/20/20

Marie Stopes
Marie Stopes at the time of the marriage with Mr. H.V. Roe.
Stopes in 1918
Born: Marie Charlotte Carmichael Stopes, 15 October 1880, Edinburgh, Scotland, United Kingdom of Great Britain and Ireland
Died: 2 October 1958 (aged 77), Dorking, Surrey, England, United Kingdom
Nationality: British
Education: University of London (BSc, DSc); University of Munich (PhD)
Known for: Family planning, Eugenics
Spouse(s): Reginald Ruggles Gates (m. 1911; annulled 1914); Humphrey Verdon Roe (m. 1918; ? 1935)
Children: Harry Stopes-Roe
Scientific career
Fields: Palaeobotany
Institutions: University of Manchester

Marie Charlotte Carmichael Stopes (15 October 1880 – 2 October 1958) was a British author, palaeobotanist and campaigner for eugenics and women's rights. She made significant contributions to plant palaeontology and coal classification, and was the first female academic on the faculty of the University of Manchester. With her second husband, Humphrey Verdon Roe, Stopes founded the first birth control clinic in Britain. Stopes edited the newsletter Birth Control News, which gave explicit practical advice. Her sex manual Married Love (1918) was controversial and influential, and brought the subject of birth control into wide public discourse. Stopes publicly opposed abortion, arguing that the prevention of conception was all that was needed,[1] though her actions in private were at odds with her public pronouncements.[2]

Early life and education

Stopes was born in Edinburgh. Her father, Henry Stopes, was a brewer, engineer, architect and palaeontologist from Colchester. Her mother was Charlotte Carmichael Stopes, a Shakespearean scholar and women's rights campaigner from Edinburgh. At six weeks old, her parents took Stopes from Scotland;[3] the family stayed briefly in Colchester then moved to London, where in 1880 her father bought 28 Cintra Park in Upper Norwood.[4] Both of her parents were members of the British Association for the Advancement of Science, where they had met.[5] Marie was taken to meetings where she met the famous scholars of the day. At first, she was home-schooled, but from 1892 to 1894 she attended St George's School for Girls in Edinburgh.[6] Stopes was later sent to the North London Collegiate School, where she was a close friend of Olga Fröbe-Kapteyn.[1]

Stopes attended the University of London, at University College London as a scholarship student, where she studied botany and geology; she graduated with a first class B.Sc. in 1902 after only two years by attending both day and night schools at Birkbeck, University of London.[7] Following this, Stopes earned a D.Sc. degree from University College London, becoming the youngest person in Britain to have done so. In 1903 she published a study of the botany of the recently dried-up Ebbsfleet River. After carrying out research on Carboniferous plants at the Royal Botanic Gardens, Kew, and at University College, London, she studied the reproduction of living cycads at the University of Munich, receiving a Ph.D. in botany in 1904. Also in 1904, she was one of the first women to be elected a fellow of the Linnean Society of London.[8] She was also Fellow and sometime Lecturer in Palaeobotany at University College, London until 1920. She held the post of Lecturer in Palaeobotany at the University of Manchester from 1904 to 1910; in this capacity she became the first female academic of that university.[9]

Scientific research

Stopes in her laboratory, 1904

During Stopes's time at Manchester, she studied coal and coal balls and researched the collection of Glossopteris (Permian seed ferns). This was an attempt to prove the theory of Eduard Suess concerning the existence of Gondwana or Pangaea. A chance meeting with Antarctic explorer Robert Falcon Scott during one of his fund-raising lectures in 1904 brought a possibility of proving Suess's theory. Stopes's passion to prove Suess's theory led her to discuss the possibility of joining Scott's next expedition to Antarctica. She did not join the expedition, but Scott promised to bring back samples of fossils to provide evidence for the theory.[10] Scott died during the 1912 Terra Nova Expedition, but fossils of plants from the Queen Maud Mountains found near Scott's and his companions' bodies provided this evidence.[11]

In 1907, Stopes went to Japan on a scientific mission. She spent eighteen months at the Imperial University, Tokyo and explored coal mines on Hokkaido for fossilised plants. She published her Japanese experiences as a diary, called "Journal from Japan: a daily record of life as seen by a scientist", in 1910.[9]

In 1910, the Geological Survey of Canada commissioned Stopes to determine the age of the Fern Ledges, a geological structure at Saint John, New Brunswick. It is part of the Early Pennsylvanian epoch Lancaster Formation. Canadian scholars were divided between dating it to the Devonian period or to the Pennsylvanian. Stopes arrived in North America before Christmas to start her research. On 29 December, she met the Canadian researcher Reginald Ruggles Gates in St. Louis, Missouri; they became engaged two days later. Starting her work on the Fern Ledges in earnest in February 1911, she did geological field work and researched at geological collections in museums, and shipped specimens to England for further investigation. The couple married in March and returned to England on 1 April that year. Stopes continued her research. In mid-1912 she delivered her results, finding for the Pennsylvanian period of the Carboniferous.[12] The Government of Canada published her results in 1914.[13] Later that year, her marriage to Gates was annulled.[2]

During the First World War, Stopes was engaged in studies of coal for the British government, which culminated in the writing of "Monograph on the constitution of coal" with R.V. Wheeler in 1918. The success of Stopes' work on marriage issues and birth control led her to reduce her scholarly work; her last scientific publications were in 1935. According to W. G. Chaloner (2005), "between 1903 and 1935 she published a series of palaeobotanical papers that placed her among the leading half-dozen British palaeobotanists of her time".[14] Stopes made major contributions to knowledge of the earliest angiosperms, the formation of coal balls and the nature of coal macerals. The classification scheme and terminology she devised for coal are still being used. Stopes also wrote a popular book on palaeobotany, "Ancient Plants" (1910; Blackie, London), in what was called a successful pioneering effort to introduce the subject to non-scientists.[14]

Married Love

Main article: Married Love

Cover of Marie Stopes's bestseller, Married Love.

Around the start of her divorce proceedings in 1913, Stopes began to write a book about the way she thought marriage should work. In July 1913, she met Margaret Sanger, who had just given a talk on birth control at a Fabian Society meeting. Stopes showed Sanger her writings and sought her advice about a chapter on contraception.[15] Stopes' book was finished by the end of 1913. She offered it to Blackie and Son, who declined. Several publishers refused the book because they thought it too controversial. When Binnie Dunlop, secretary of the Malthusian League, introduced her to Humphrey Verdon Roe—Stopes' future second husband—in 1917, she received the boost that helped her publish her book. Roe was a philanthropist interested in birth control; he paid Fifield & Co. to publish the work.[16] The book was an instant success, requiring five editions in the first year,[17] and elevated Stopes to national prominence.

Married Love was published on 26 March 1918; that day, Stopes was visiting Humphrey Roe, who had just returned with a broken ankle from service during the First World War after his aeroplane crashed.[18] Less than two months later they were married and Stopes had her first opportunity to practise what she preached in her book. The success of Married Love encouraged Stopes to provide a follow-up; the already written Wise Parenthood: a Book for Married People, a manual on birth control that was published later that year.[19] Many readers wrote to Stopes for personal advice, which she energetically endeavoured to give.

The following year, Stopes published A Letter to Working Mothers on how to have healthy children and avoid weakening pregnancies, a condensed version of Wise Parenthood aimed at the poor. It was a 16-page pamphlet and was to be distributed free of charge.[20] Stopes's intended audience had—until this work—been the middle classes. She had shown little interest in, or respect for, the working classes;[21] the Letter was aimed at redressing her bias.

On 16 July 1919, Stopes—pregnant and a month overdue—entered a nursing home. Stopes and the doctors clashed over the method of birth—she was not allowed to give birth on her knees. The child was stillborn; the doctors suggested the incident was due to syphilis, but an examination excluded the possibility. Stopes was furious and said her baby had been murdered. She was 38 years old.[22]

New Gospel

When Stopes had sufficiently recovered she returned to work in 1920; she engaged in public speaking and responding to letters seeking advice on marriage, sex and birth control.[23] She sent Mrs. E. B. Mayne to disseminate the Letter to Working Mothers to the slums of East London. Mayne approached twenty families a day, but after several months she concluded the working class was mistrustful of well-intentioned meddlers.[24]

This lack of success made Stopes contemplate a different approach to taking her message to the poor. A conference of Anglican bishops was due to be held in June; not long before the conference, Stopes had a vision. She called in her secretary and dictated a message addressed to the bishops which began: "My Lords, I speak to you in the name of God. You are his priests. I am his prophet. I speak to you of the mysteries of man and woman."[25] In 1922, Stopes wrote A New Gospel to All Peoples.[26] The bishops were not receptive; among the resolutions carried during the conference was one aimed against "the deliberate cultivation of sexual union" and another against "indecent literature, suggestive plays and films [and] the open or secret sale of contraceptives".[27] The Catholic Church's reaction was more strident,[28] marking the start of a conflict that lasted the rest of Stopes' life.[citation needed]

Family planning

Marie Stopes House in Whitfield Street near Tottenham Court Road was Britain's first family planning clinic after moving from its initial location in Holloway in 1925.

In 1917, before meeting Marie Stopes, Humphrey Roe offered to endow a birth control clinic attached to St Mary's Hospital in Manchester. He proposed all patients would be married and that no abortions would be done, but his offer was declined.[29][30] This was a serious issue for Roe; after their marriage, he and Stopes planned to open a clinic for poor mothers in London.[31]

Margaret Sanger, another birth-control pioneer, had opened a birth control clinic in New York but the police closed it. In 1920, Sanger proposed opening a clinic in London; this encouraged Stopes to act more constructively, but her plan never materialised.[32] Stopes resigned her lectureship at University College London at the end of 1920 to concentrate on the clinic; she founded the Society for Constructive Birth Control and Racial Progress, a support organisation for the clinic.[33] Stopes explained that the object of the Society was:

" counteract the steady evil which has been growing for a good many years of the reduction of the birth rate just on the part of the thrifty, wise, well-contented, and the generally sound members of our community, and the reckless breeding from the C.3 end, and the semi-feebleminded, the careless, who are proportionately increasing in our community because of the slowing of the birth rate at the other end of the social scale. Statistics show that every year the birth rate from the worst end of our community is increasing in proportion to the birth rate at the better end, and it was in order to try to right that grave social danger that I embarked upon this work."[34]

On the printed notepaper is a list of prominent supporters which include the militant suffragette Lady Constance Lytton, feminist novelist Vera Brittain, Emily Pethick-Lawrence (former Treasurer of the Women's Social and Political Union), Rev Maude Royden (Women’s Suffrage Societies).[citation needed] Later supporters included eminent economist John Maynard Keynes.[citation needed] Three months later she and Roe opened the Mothers' Clinic at 61 Marlborough Road, Holloway, North London, on 17 March 1921.[35] The clinic was run by midwives and supported by visiting doctors.[36] It offered mothers birth control advice, taught them birth control methods and dispensed Stopes own "Pro-Race"[37] (and later the "Racial")[38] cervical caps.

The free clinic was open to all married women for knowledge about reproductive health. Stopes opposed abortion; she tried to discover alternatives for families and increase knowledge about birth control and the reproductive system. Options included the cervical cap—which was the most popular—coitus interruptus, and spermicides based on soap and oil.[39] Stopes rediscovered the use of olive oil-soaked sponges as an alternative birth control. Olive oil's use as a spermicide dates to Greek and Roman times. Her recipe proved very effective.[40] She tested many of her contraceptives on patients at her clinics.[citation needed]

Stopes became enthusiastic about a contraceptive device called the "gold pin", which was reportedly successful in America. A few months later, she asked Norman Haire, an Australian doctor, whether he would be interested in running a clinical trial of the device, as she had two correspondents who wanted to use it. Haire had already investigated the device and found it to be dangerous.[41] Haire became involved in another birth control clinic that opened in Walworth in November 1921; later a rivalry between Stopes and Haire erupted in The Lancet. Haire brought up the gold-pin episode,[42] even though Stopes' clinic had never used it. The issue of the gold pin device resurfaced in the Stopes-Sutherland libel case a few years later.[43]

In 1925, the Mothers' Clinic moved to Central London, where it remains as of 2015. Stopes gradually built up a small network of clinics across Britain, working to fund them. She opened clinics in Leeds in April 1934; Aberdeen in October 1934; Belfast in October 1936; Cardiff in October 1937; and Swansea in January 1943.[44]

The Marie Stopes International organisation

Main article: Marie Stopes International

The clinics continued to operate after Stopes' death, but by the early 1970s they were in financial difficulties and in 1975 they went into voluntary receivership. Marie Stopes International was established a year later as an international non-governmental organisation (NGO) working on sexual and reproductive health. The global partnership took over responsibility for the main clinic, and in 1978 it began its work overseas in New Delhi, India. Since then the organisation has grown steadily; today it works in over 40 countries, has 452 clinics and has offices in London, Brussels, Melbourne and in the US.[45][citation needed]

Opposition and libel case

In 1922, Dr Halliday Sutherland wrote a book called Birth Control: A Statement of Christian Doctrine Against the Neo Malthusians.[46] In the inter-war years, the terms "birth control" and "eugenics" were closely related; according to Jane Carey they were "so intertwined as to be synonymous".[47]

Following attacks on "the essential fallacies of Malthusian teaching", Sutherland's book attacked Stopes. Under the headings "Specially Hurtful to the Poor" and "Exposing the Poor to Experiment", it read:

In the midst of a London slum a woman, who is a doctor of German philosophy (Munich), has opened a Birth Control Clinic, where working women are instructed in a method of contraception described by Professor McIlroy as ‘The most harmful method of which I have had experience’. When we remember that millions are being spent by the Ministry of Health and by Local Authorities – on pure milk for necessitous expectant and nursing mothers, on Maternity Clinics to guard the health of mothers before and after childbirth, for the provision of skilled midwives, and on Infant Welfare Centres – it is truly amazing that this monstrous campaign of birth control should be tolerated by the Home Secretary. Charles Bradlaugh was condemned to jail for a less serious crime.[46]

Stopes was incensed. The reference to "doctor of German philosophy" sought to undermine Stopes because she was not a medical doctor and, being so soon after the First World War, sought to harness anti-German sentiment. Stopes' work had been associated with Charles Bradlaugh, who had been convicted of obscenity 45 years earlier when he had republished an American Malthusian text in Britain, which "advocated and gave explicit information about contraceptive methods".[47] Stopes challenged Sutherland to a public debate. When Sutherland did not respond, she brought a writ for libel against him.[48] The court case began on 21 February 1923; it was acrimonious. Four questions were put to the jury, which they answered as follows:

1. Were the words complained of defamatory of the plaintiff? Yes.
2. Were they true in substance and in fact? Yes.
3. Were they fair comment? No.
4. Damages, if any? £100.

Based on the jury’s verdict, barristers for both sides asked for judgement in their favour, so it came down to legal argument. Sutherland’s barrister successfully argued that as soon as the jury decided that the statements were true in substance and in fact, that was the end of the matter.[49] It was a moral victory for Stopes as the press saw it, and she appealed.[50] On 20 July, the Court of Appeal reversed the previous decision (2–1), awarding the £100 to Stopes. The Catholic community mobilised to support Sutherland (himself a Catholic) and Stopes publicly campaigned to raise £10,000.[51] Sutherland made a final appeal to the House of Lords on 21 November 1924.[52] The trial had made birth control a public topic and the number of clients visiting the clinic doubled. The Law Lords found in Sutherland's favour, 4–1, and their decision was irrevocable. The cost for Stopes was vast;[53] costs were partially compensated by publicity and book sales.[54]

Stopes was even remembered in a playground rhyme:

Jeanie, Jeanie, full of hopes,
Read a book by Marie Stopes,
But, to judge from her condition,
She must have read the wrong edition.[55]

Literary life

Coward's poem to Marie Stopes

If through a mist of awful fears,
Your mind in anguish gropes,
Dry up your panic-stricken tears
And fly to Marie Stopes.

If you have missed life's shining goal
And mixed with sex perverts and Dopes,
For normal soap to cleanse your soul
Apply to Marie Stopes.

And if perhaps you fail all round
And lie among your shattered hopes,
Just raise your body from the ground,
And crawl to Marie Stopes.[56]

Stopes was acquainted with many literary figures of the day. She had longstanding correspondences with George Bernard Shaw and Aylmer Maude, and argued with H. G. Wells. Noël Coward wrote a poem about her, and she edited Lord Alfred Douglas' letters. She unsuccessfully petitioned Neville Chamberlain to arrange for Douglas to receive a civil list pension; the petition was signed by Arthur Quiller-Couch, John Gielgud, Evelyn Waugh and Virginia Woolf, among others.[57] The general secretary of the Poetry Society, Muriel Spark, had an altercation with Stopes; according to Mark Bostridge, Spark "found herself lamenting that Stopes's mother had not been better informed on [birth control]".[58]

Stopes wrote poems, plays, and novels; during the First World War she wrote increasingly didactic plays. Her first major success was Our Ostriches, a play that dealt with society's approach to working class women being forced to produce babies throughout their lives.[59] The play ran for three months at the Royal Court Theatre. It was hurriedly produced in place of Vectia, another of Stopes' plays.[60] Vectia is an autobiographical attempt to analyse the failure of Stopes' first marriage. Because of its themes of sex and impotence, it was denied a licence to be performed, despite Stopes's frequent efforts.[61] In 1926, Stopes had Vectia printed under the title A Banned Play and a Preface on Censorship. In addition to a revival of Our Ostriches in 1930,[62] Stopes produced two other plays for the London stage, "Don't Tell Timothy," a musical farce produced in 1925-26,[63] and "Buckie's Bears," a children's Christmas pageant, allegedly dictated by her son, Henry Roe-Stopes, produced annually between 1931 and 1936.[64][65]

Stopes published several volumes of poetry, including Man and Other Poems (1913), Love Songs for Young Lovers (1939), Oriri (1940), and Joy and Verity (1952).

Stopes also published a novel, Love's Creation (1928), under the name semi-pseudonym of "Marie Carmichael."

Views on abortion

Publicly, Stopes professed to oppose abortion and, during her lifetime, her clinics did not offer that service. She single-mindedly pursued abortionists and used the police and the courts to prosecute them.[66] Stopes thought that the use of contraceptives was the preferred means by which families should voluntarily limit their number of offspring. Nurses at Stopes' clinic had to sign a declaration not to "impart any information or lend any assistance whatsoever to any person calculated to lead to the destruction in utero of the products of conception".[67] When Stopes learned that one of Avro Manhattan's friends had had an abortion, she accused him of murdering the unborn child.[68]

However, her private actions were at odds with her public pronouncements. In a 1919 letter she had outlined a method of abortion to an unidentified correspondent[69] and she "was even prepared in some cases to advocate abortion, or, as she preferred to put it, the evacuation of the uterus".[70] Further, in Wise Parenthood she had promoted the "Gold Pin" or "Spring" which was a "method [that] could be described as an abortifacient".[71]


In her biography of Stopes, June Rose claimed "Marie was an elitist, an idealist, interested in creating a society in which only the best and beautiful should survive,"[72] a view echoed by Richard A. Soloway in the 1996 Galton Lecture: "If Stopes' general interest in birth control was a logical consequence of her romantic preoccupation with compatible sexuality within blissful marriage, her particular efforts to provide birth control for the poor had far more to do with her eugenic concerns about the impending 'racial darkness' that the adoption of contraception promised to illuminate." [73]

Stopes’ enthusiasm for eugenics and race improvement was in line with many intellectuals and public figures of the time: for example Havelock Ellis, Cyril Burt and George Bernard Shaw. Eugenic sympathies were drawn from the left and the right of politics and included feminists and Labour politicians, such as Ellen Wilkinson.[citation needed] As a child Marie had met Francis Galton, one of the founders of modern Eugenics, through her father. She joined the Eugenics Education Society in 1912[74] and became a life fellow in 1921.[47] Clare Debenham[75] in her 2018 biography of Stopes argues in Chapter Nine that she was a maverick Eugenicist, who was shunned by the inner circle of the Eugenic Society. In 1934, she reflected: "I am a Life Fellow and would have much more interest in the Eugenics Society if I had not been cold shouldered".[76]

The objects of the Society For Constructive Birth Control and Racial Progress revealed its eugenic aims,[77] summarised in point 16: "In short, we are profoundly and fundamentally a pro-baby organisation, in favour of producing the largest possible of healthy, happy children without detriment to the mother, and with the minimum wastage of infants by premature deaths. In this connection our motto has been 'Babies in the right place,' and it is just as much the aim of Constructive Birth Control to secure conception to those married people who are healthy, childless, and desire children, as it is to furnish security from conception to those who are racially diseased, already overburdened with children, or in any specific way unfitted for parenthood."[78] Stopes advocated the compulsory sterilisation of those she considered unfit for parenthood in 1918.[79] and in 1920.[80]

In Chapter XX of her 1920 book Radiant Motherhood Stopes discussed race and said that the "one central reform" was: "The power of the mother, consciously exerted in the voluntary procreation and joyous bearing of her children, is the greatest power in the world".[81] She added that two "main dangers" stood in the way. The first of these was ignorance and the second was the "inborn incapacity which lies in the vast and ever increasing stock of degenerate, feeble-minded and unbalanced who are now in our midst and who devastate social customs. These populate most rapidly and tend proportionately to increase and these are like the parasite upon the healthy tree sapping its vitality."[82] Stopes then stated that "a few quite simple acts of Parliament" could deal with "this prolific depravity" through sterilisation by x-rays and assured the reader that "when Bills are passed to ensure the sterility of the hopelessly rotten and racially diseased, and to provide for the education of the child-bearing woman so that she spaces her children healthily, our race will rapidly quell the stream of the depraved, hopeless and wretched lives which are at present increasing in proportion in our midst".[83]

Stopes promoted her eugenic ideas to politicians. In 1920 she sent a copy of her book, Radiant Motherhood—arguably the most explicitly eugenic of her books—to the Prime Minister's secretary, Frances Stevenson, and urged her to get David Lloyd George to read them.[84] In November 1922, just before the General Election, she sent a questionnaire to parliamentary candidates asking that they sign a declaration that: "I agree that the present position of breeding chiefly from the C3 population and burdening and discouraging the A1 is nationally deplorable, and if I am elected to Parliament I will press the Ministry of Health to give such scientific information through the Ante-natal Clinics, Welfare Centres and other institutions in its control as will curtail the C3 and increase the A1". She received 150 replies.[85]

In July 1931 the Women’s Co-operative Guild at their conference passed a resolution advocating compulsory sterilisation for the mentally or physically unfit.[citation needed]

A 1933 letter from Stopes to a friend revealed disillusion with Eugenics: "I do not think I want to write a book about Eugenics. The word has been so tarnished by some people that they are not going to get my name tacked onto it".[86] Despite this, she attended the International Congress for Population Science in Berlin in 1935[87] and, on her death in 1958, she bequeathed her clinics to the Eugenics Society.[88]

In 1934, an interview published in the Australian Women's Weekly disclosed Marie's views on mixed-race marriages: she advised correspondents against them and believed that all half-castes should be sterilised at birth... "thus painlessly and in no way interfering with the individual's life, the unhappy fate of he who is neither black nor white is prevented from being passed on to yet unborn babes."[89]

In August 1939 she sent a copy of her 'Love Song for Young Lovers' to Adolf Hitler because "Love is the greatest thing in the world". She wanted her poems to be distributed through the German birth control clinics. However, according to Rose any sympathy she may have had with Hitler would have been dissipated when he closed those clinics.[85] On 12 July 1940 she wrote to Winston Churchill to offer a slogan, "Fight the Battle of Britain in Berlin’s Air".[85]

Personal life

Stopes had a relationship, mainly through correspondence, with Japanese botanist Kenjiro Fujii, whom she met at the University of Munich in 1904 while researching her Ph.D. In 1907, during her 1904–1910 tenure at Manchester University, she arranged to research in Japan, allowing her to be with Fujii. The relationship ended.[citation needed]

In 1911, Stopes married Canadian geneticist Reginald Ruggles Gates. She had maintained her name out of principle; her work was blooming while his was struggling. He was disturbed by what he considered her suffragette support. He failed to assert his position as head of the household and was frustrated.[90] The marriage fell apart amid squabbling over the house and rent. After another year, she sought legal advice about ending the marriage. Not receiving useful help, she read the legal code seeking a way to get a divorce.[91] On 11 May 1913, Stopes filed for divorce on the grounds that the marriage had never been consummated. Gates left England the following year and did not contest the divorce.

In 1918 she married Humphrey Verdon Roe, the financial backer of her most famous work, Married Love: A New Contribution to the Solution of the Sex Difficulties. Their son, Harry Stopes-Roe, was born in 1924.[92] Stopes disliked Harry's companion, Mary Eyre Wallis, who was the daughter of the noted engineer Barnes Wallis. When Harry announced their engagement in October 1947, his mother set about "to try to sabotage the union".[93] She found fault with Mary and wrote to Mary's father to complain.[94] She tried to get Humphrey's support against the marriage, arguing that any grandchildren might inherit Mary's myopia. He was not persuaded.[93] Later, believing "he had betrayed her by this marriage", Stopes cut him out of any substantial inheritance.[95][96][97]

In 1923, Marie Stopes bought the Old Higher Lighthouse on the Isle of Portland, Dorset, as an escape from the difficult climate of London during her court case against Halliday Sutherland. The island's Jurassic fossil forests provided her with endless interest.[98] She founded and curated the Portland Museum, which opened in 1930.[99] The cottage housing the museum was an inspiration behind The Well-Beloved, a novel by Thomas Hardy, who was a friend of Marie Stopes.[100]

Stopes died on 2 October 1958, aged 77, from breast cancer at her home in Dorking, Surrey. Her will left her clinic to the Eugenics Society; most of her estate went to the Royal Society of Literature. Her son Harry received her copy of the Greater Oxford Dictionary and other small items.[101][102] An English Heritage blue plaque commemorates Stopes at 28 Cintra Park, Upper Norwood, where she lived from 1880 to 1892.[103]

Selected works

• Marie C. Stopes (1910). A Journal From Japan. London: Blackie & Son, Limited. OL 9026688W.
• Marie C. Stopes (1912). Botany; or, The modern study of plants. London and Edinburgh: T. C. & E. C. Jack. OL 9026684W.
• Marie C. Stopes (1913). Catalogue of the Mesozoic Plants in the British Museum (Natural History): The Cretaceous Flora: Part I - II. London: British Museum.
• Marie C. Stopes; Jōji Sakurai (1913). Plays of Old Japan. London: William Heinemann.[104]
• Marie C. Stopes; Jōji Sakurai (1927). Plays of Old Japan: The 'Nō'. Eclipse Press. OL 9026704W.
• Marie C. Stopes (1914). The 'Fern ledges' Carboniferous flora of St. John, New Brunswick. Ottawa: Government of Canada, Government Printing Bureau.
• Marie C. Stopes (1914). Man, other poems, and a preface. London: William Heinemann. OL 9026691W.
• Marie C. Stopes (1917). Conquest; or, A piece of jade; a new play. London: French.
• Marie C. Stopes (1918). Married Love. London: Fifield and Co. ISBN 0-19-280432-4. OL 9026716W.
• Marie C. Stopes (1918). Wise Parenthood: A Treatise on Birth Control or Contraception. London: Rendell & Co. ISBN 0-659-90552-3. OL 9026714W.
• Marie C. Stopes (1918). On the Four Visible Ingredients in Banded Bituminous Coal: Studies in the Composition of Coal, No. 1. Ottawa: Government of Canada, Government Printing Bureau.
• Marie C. Stopes (1920). Radiant Motherhood. London: Putnam. OL 9026706W.
• Marie C. Stopes (1921). The Truth about Venereal Disease. London: Putnam.
• Marie C. Stopes (1923). Contraception (birth control) its theory, history and practice. London: J. Bale, Sons & Danielsson. OL 9026713W.
• Marie C. Stopes (1923). Our Ostriches. London: Putnam. OL 9026703W.
• Marie C. Stopes (1926). Sex and the Young. New York and London: Putnam. OL 53799W.
• Marie C. Stopes (1926). The Human Body. New York and London: Putnam. OL 9026707W.
• Marie C. Stopes (1926). A Banned Play and a Preface on the Censorship. London: J. Bale, Sons & Danielsson. OL 9026682W.
• Marie C. Stopes (1928). Enduring Passion. New York: Putnam.
• Marie C. Stopes (1935). Marriage in My Time. Rich & Cowan Ltd.
• Marie C. Stopes (1936). Change of Life in Men and Women. New York: Putnam. OL 9026710W.
• Marie C. Stopes (1939). Your Baby's First Year. London: Putnam.
• Marie C. Stopes (1940). Oriri. London: William Heinemann.
• Marie C. Stopes (1946). The Bathe, an Ecstasy. London: A. Moring. OL 412916W.
The standard author abbreviation Stopes is used to indicate this person as the author when citing a botanical name.[105]

See also

• Birth control movement in the United States
• Social hygiene movement


1. Maude, Aylmer (1933). Marie Stopes: Her Work and Play. John Bale & Sons and Danielsson. p. 42.
2. Brand, Pauline. Birth Control Nursing in the Marie Stopes Mothers' Clinics 1921–1931. De Montfort University Leicester. p. 243. Retrieved 8 May 2019.
3. Briant, Keith (1962). Passionate Paradox: The Life of Marie Stopes. New York: W.W. Norton & Co. p. 14.
4. Stephanie Green (2013). The Public Lives of Charlotte and Marie Stopes. London: Pickering & Chatto. p. 48. ISBN 9781848932388.
5. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 16.
6. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 28.
7. Fraser, H. E. & C. J. Cleal, "The contribution of British women to Carboniferous palaeobotany during the first half of the 20th century", in Burek, C. V. & Higgs, B., eds. (2007). The Role of Women in the History of Geology. Geological Society, London.p.56.
8. The Linnean (2005) Vol. 21(2), p. 25
9. Marie Stopes. 2004. doi:10.1093/ref:odnb/36323.
10. The interior of Antarctica, being perpetually below 0 °C, is not suitable for life, so the presence of fossils provides evidence of major changes in biological conditions there during geologic time.
11. Morgan, Nina (6 June 2008). "Cold Comfort". Geological Society. Archived from the original on 23 November 2008. Retrieved 18 May 2015.
12. Falcon-Lang, H.J.; Miller, R.F. (1 January 2007). "Marie Stopes and the Fern Ledges of Saint John, New Brunswick". Geological Society, London, Special Publications. 281 (1): 227–245. Bibcode:2007GSLSP.281..227F. doi:10.1144/SP281.13.. (also printed in The Role of Women in the History of Geology edited by C. V. Burek & B. Higgs published by the Geological Society, London (2007) pp. 232,236).
13. Stopes, Marie C. (1914). Fern Ledges Carboniferous Flora of St. John, New Brunswick. Department of Mines, Geological Survey; Geological Series 38, Memoir 41. Ottawa: Government Printing Bureau.
14. Chalone, W.G. (2005). "The palaeobotanical work of Marie Stopes". Geological Society of London, Special Publications. 241 (1): 127–135. Bibcode:2005GSLSP.241..127C. doi:10.1144/GSL.SP.2003.207.01.10.
15. Greer, Germaine (1984). Sex and Destiny. Secker and Warburg. p. 306.
16. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 102–103.
17. Burke, Lucy, "In Pursuit of an Erogamic Life" in Ardis, Ann L., and Leslie W. Lewis, eds. (2003). Women's Experience of Modernity, 1875–1945. The Johns Hopkins University Press. p.254.
18. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. pp. 140–141.
19. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 148.
20. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 125–126.
21. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 173.
22. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 127–129.
23. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 132.
24. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 174.
25. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 160.
26. Stopes, Marie Carmichael (1922). A New Gospel to All Peoples. Arthur L. Humphreys.
27. Garrett, William (2007). Marie Stopes: Feminist, Eroticist, Eugenicist. San Francisco: Kenon. p. xvii–xix.
28. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. pp. 162–164.
29. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 140.
30. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 143.
31. Rose, J. (1992). Marie Stopes and the Sexual Revolution. London: Faber and Faber Limited. Page 135. "In the two eventful years since they had met and married, Marie and Humphrey had discussed birth control, and looked for a way to work in that field. Tired of delays and timidity of other birth controllers, the couple decided to open their own clinic, and by 1920 they had begun to look for suitable premises, both passionately involved."
32. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. pp. 185–186.
33. Rose, J. (1992). Marie Stopes and the Sexual Revolution. London: Faber and Faber Limited. Page 153.
34. Box, M. (Ed.). (1967). The Trial of Marie Stopes. London: Femina Books Ltd. Page 76.
35. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 186.
36. Marie Stopes (1925). The First Five Thousand. London: John Bale, Sons & Danielsson. p. 9.
37. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 145.
38. ... ugenicist/ viewed 3 November 2018.
39. Stopes, Maire (2013). Wise Parenthood a Sequel to Married Love a Book for Married People. London: Forgotten Books.
40. James, Peter (1994). Ancient Inventions. New York: Ballantine Books.
41. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 168–169.
42. Wyndham, Diana (2012). Norman Haire and the Study of Sex. Sydney: Sydney University Press. pp. 99–100.
43. Box, M. (Ed.). (1967). The Trial of Marie Stopes. London: Femina Books Ltd. Page 94.
44. Cohen, Deborah A. (1993). "Private Lives in Public Spaces: Marie Stopes, the Mothers' Clinics and the Practice of Contraception". History Workshop. 35: 95–116. doi:10.1093/hwj/35.1.95.
45. "Where we work". Marie Stopes International. Retrieved 30 May 2018.
46. Halliday Sutherland, Birth Control: A Statement of Christian Doctrine against the Neo-Malthusians New York, PJ Kennedy and Sons, 1922.
47. Carey, Jane (2012). "The Racial Imperatives of Sex: Birth Control and Eugenics in Britain, the United States and Australia in the Interwar Years". Women's History Review. Monash University. 21 (5): 733–752. doi:10.1080/09612025.2012.658180.
48. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 158.
49. Box, Muriel, ed. (1968). The Trial of Marie Stopes. Femina Books. pp. 379–386.
50. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 172–173.
51. Westminster Gazette, July 28th 1923, "Work of the Mothers' Clinic: Appeal for a £10,000 Fund."
52. Box, Muriel, ed. (1968). The Trial of Marie Stopes. Femina Books. pp. 387–389.
53. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 174–175.
54. Kalsem, Kristin Brandser (2004). "Law, Literature and Libel: Victorian Censorship of "Dirty Filthy" Books on Birth Control'"(PDF). William & Mary Journal of Women and the Law. 10: 566.
55. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 5.
56. Sullivan, Esther Beth, "Vectia, Man-Made Censorship, and the Drama of Marie Stopes" in Theatre Survey, 46:1 (May 2005), p.93.
57. Briant, Keith (1962). Passionate Paradox: The Life of Marie Stopes. New York: W.W. Norton & Co. p. 210.
58. Mark Bostridge (2 August 2009). "Muriel Spark: The Biography by Martin Stannard". The Guardian.
59. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 180–181.
60. Stopes, Marie (1926). A Banned Play and a Preface on Censorship. London: J. Bale, Sons & Danielsson. p. 6.
61. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 76.
62. Stopes, Marie (1939). Our Ostriches, 3rd ed. London: Putnam.
63. J.P. Weaving (1984). The London Stage, A Calendar of Plays, vol II: 1925-29. New Jersy and London: Metuchen. pp. 679–80.
64. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. [1].
65. Stopes, Marie Carmichael. British Library, Ad.MS 58505.
66. Brand, Pauline. "Birth Control Nursing in the Marie Stopes Mothers' Clinics 1921–1931". De Montfort University Leicester. Retrieved 7 May 2019.
67. Marie Stopes (1925). The First Five Thousand. London: John Bale, Sons & Danielsson. pp. 16–17.
68. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 239.
69. Brand, Pauline. "Birth Control Nursing in the Marie Stopes Mothers' Clinics 1921–1931". De Montfort University Leicester. Retrieved 7 May 2019.
70. Hall, Leslie A. (1997). Peel, Robert A. (ed.). Marie Stopes Eugenics and The English Birth Control Movement. The Galton Institute. p. 41. ISBN 0950406627.
71. Hall, Ruth (1977). Passionate Crusader: The Life of Marie Stopes. New York and London: Harcourt Brace Jovanovich. p. 232 (footnote). ISBN 0-15-171288-3.
72. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 134.
73. Soloway, Richard (1997). Marie Stopes Eugenics and the English Birth Control Movement. London: The Galton Institute. p. 54. ISBN 0950406627.
74. Searle, G.R. (1976). Eugenics and Politics in Britain 1900–1914. The Netherlands: Leyden Noordhoff International Publishing. p. 102. ISBN 9028602364.
75. Debenham, Clare (2018). Marie Stopes' Sexual Revolution and the Birth Control Movement. Palgrave Macmillan. pp. 121–132.
76. Archive letter to Cora Hudson 24 March 1934 (British Library, London, Marie C. Stopes’ Papers’)
77. ... the-c-b-c/
78. Maude, Aylmer (1924). The Authorized Life of Marie C Stopes. London: Williams & Norgate Ltd. pp. 222–226.
79. Problems of Population and Parenthood: The Second Report of the National Birth Rate Commission 1918-20. Chapman and Hall. 1920. p. 133.
80. Stopes, Marie C. (1921). Radiant Motherhood: A Book for Those Who are Creating the Future. G.P. Putnam's Sons. pp. 230 & 233.
81. Stopes, Marie (1920). Radiant Motherhood. G.P. Putnam's Sons Ltd. p. 226.
82. Stopes, Marie C. (1921). Radiant Motherhood: A Book for Those Who are Creating the Future. G.P. Putnam's Sons. pp. 228–229.
83. Stopes, Marie C. (1921). Radiant Motherhood: A Book for Those Who are Creating the Future. G.P. Putnam's Sons. p. 233.
84. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 138.
85. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 161.
86. British Library, London. Marie C. Stopes' Papers.
87. Paul, Diane (1995). Controlling Human Heredity. Humanity Books. pp. 84–91.
88. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 244.
89. Hall, Ruth (1995). Passionate Crusader: The Life of Marie Stopes. Harcourt Brace Jovanovich. pp. 182. ISBN 0-15-171288-3.
90. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. pp. 93–94.
91. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 101.
92. Morpurgo, JE (1972). Barnes Wallis, a Biography. London: Longman Group Ltd. (Page number?)
93. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 234.
94. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. pp. 234–235.
95. In Rose's words, Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 236.
96. Peter Pugh (2005) Barnes Wallis Dambuster. Thriplow: Icon ISBN 1-84046-685-5; p. 178
97. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 303.
98. Falcon-Lang, H.J. (July–August 2008). "Marie Stopes: passionate about palaeobotany". Geology Today. 24 (4): 136. doi:10.1111/j.1365-2451.2008.00675.x.
99. "Marie Stopes Pictures, Portland, Dorset". Steps in Time—Images Project (SITIP) archive. Archived from the original on 8 February 2007.
100. "Portland Museum". About Britain.
101. Rose, June (1992). Marie Stopes and the Sexual Revolution. Faber and Faber. p. 244.
102. Hall, Ruth (1977). Passionate Crusader. Harcourt, Brace, Jovanovich. p. 325.
103. "STOPES, Marie (1880–1958)". English Heritage. Retrieved 24 August 2014.
104. "Review of Plays of Old Japan: the Nō by Marie C. Stopes, together with translations of the dramas by M. C. Stopes and Prof. Jōji Sakurai, with a preface by Baron Kato". The Athenaeum (4479): 197–198. 30 August 1913.
105. IPNI. Stopes.


• "Dr. Marie Stopes". The Medico-legal Journal. 26 (2): 70–71. 1958. doi:10.1177/002581725802600205. PMID 13622045.
• Taylor, L. (October 1971). "The unfinished sexual revolution (Marie Stopes)". Journal of Biosocial Science. 3 (4): 473–492. doi:10.1017/S0021932000008233. PMID 4942965.
• Simms, M. (October 1975). "Marie Stopes Memorial Lecture 1975. The compulsory pregnancy lobby—then and now". The Journal of the Royal College of General Practitioners. 25 (159): 709–719. PMC 2157852. PMID 1104826.
• Hall, L. A. (June 1983). "The Stopes collection in the Contemporary Medical Archives Centre at the Wellcome Institute for the History of Medicine". The Society for the Social History of Medicine Bulletin. 32: 50–51. PMID 11611236.
• Hall, L. A. (1985). ""Somehow very distasteful": doctors, men and sexual problems between the wars". Journal of Contemporary History. 20 (4): 553–574. doi:10.1177/002200948502000404. PMID 11617291.
• Bacchi, C. (1988). "Feminism and the "eroticization" of the middle-class woman: the intersection of class and gender attitudes". Women's Studies International Forum. 11 (1): 43–53. doi:10.1016/0277-5395(88)90006-4. PMID 11618316.
• Davey, C. (1988). "Birth control in Britain during the interwar years: evidence from the Stopes correspondence". Journal of Family History. 13 (3): 329–345. doi:10.1177/036319908801300120. PMID 11621671.
• Fairley, A. (May 1990). "The birth of birth control". Canadian Medical Association Journal. 142 (9): 993–995. PMC 1451747. PMID 2183921.
• Jones, G. (August 1992). "Marie Stopes in Ireland—the Mother's Clinic in Belfast, 1936–47". Social History of Medicine. 5 (2): 255–277. doi:10.1093/shm/5.2.255. PMID 11623088.
• Geppert, A. C. T. (January 1998). "Divine sex, happy marriage, regenerated nation: Marie Stopes's marital manual Married Loveand the making of a best-seller, 1918–1955". Journal of the History of Sexuality. 8 (3): 389–433. PMID 11620019.
• Fisher, Kate (2002). "Contrasting cultures of contraception: birth control clinics and the working-classes in Britain between the wars". Clio Medica. 66: 141–157. PMID 12028675.
• Sakula, Alex (August 2003). "Plaques on London houses of medico-historical interest; Marie Stopes (1880–1958)". Journal of Medical Biography. 11 (3): 141. doi:10.1177/096777200301100306. PMID 12870036.
• Aylmer Maude (1924). The Authorized Life of Marie C. Stopes. London: Williams & Norgate.
Aylmer Maude (1933). Marie Stopes: Her Work and Play. London: John Bale & Sons and Danielsson.
• Keith Briant (1962). Passionate Paradox: The Life of Marie Stopes. New York: W.W. Norton & Co.
• Ruth Hall (1978). Marie Stopes: a biography. London: Virago, Ltd. ISBN 0-86068-092-4.
• June Rose (1992). Marie Stopes and the Sexual Revolution. London: Faber and Faber. ISBN 0-571-16970-8.

External links

• Works by Marie Stopes at Project Gutenberg
• Works by or about Marie Stopes at Internet Archive
• Works by Marie Stopes at LibriVox (public domain audiobooks)
• "Archival material relating to Marie Stopes". UK National Archives.
• "Situating Stopes", by Lesley A. Hall, Wellcome Library, London
• Pictures of Marie Stopes and Thomas Hardy at her Portland home
• Marie Stopes International
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 20, 2020 7:38 am

John Maynard Keynes
by Colette Leung and Erna Kurbegovic
Eugenics Archive
Accessed: 5/20/20

John Maynard Keynes (1883-1946) was a renown British economist and active proponent of eugenics, serving as Director of the British Eugenics Society (1937-1944).

Keynes is primarily remembered for his contributions to the study of modern economy. His book, General Theory of Employment, Interest, and Money (1936) laid the groundwork for theories of "macroeconomics" (Leach, 2008), which were used by the United States President Franklin D Roosevelt in the Depression, to help the economy (Leach, 2008). The principle suggested that government bodies should keep economies afloat in times of difficulty by spending money, even if the government had none (Leach, 2008).

Keynes, however, was also a eugenicist. At the University of Cambridge, he served as treasurer of the University of Cambridge Eugenics Society upon its creation (di Mambro, 2003). Later, he also served as the director of the Eugenics Society of London (1937-1944), and gave a lecture entitled "Some Consequences of a Declining Population" (1937), that year's Galton Lecture (di Mambro, 2003). Even after World War II, Keynes did not renounce his views, but instead asserted that eugenics was "the most important and significant branch of sociology" (Keynes, 1946, as cited in Brignell, 2010, para. 19).

CITE THIS DOCUMENT (APA): Kurbegovic, C. (2013, September 14). Keynes, John Maynard. Retrieved May 20, 2020, from ... 00000000dc


Brignell, V. (2010, December 9). The eugenics movement Britain wants to forget. New Statesman. Retrieved from ... s-disabled

di Mambro, V. (2003). The University of Cambridge Eugenics Society from 1911-13 and 1930-33 and reasons for its ultimate demise. The Galton Institute Newsletter. Retrieved from ... genics.htm

Leach, B. (2008, October 18). The great economist John Maynard Keynes: A biography. The Telegraph. Retrieved from ... raphy.html
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 20, 2020 10:56 am

J. B. S. Haldane
by Wikipedia
Accessed: 5/20/20

J. B. S. Haldane, FRS
Haldane in 1914
Born: 5 November 1892, Oxford, England
Died: 1 December 1964 (aged 72), Bhubaneswar, India
Citizenship: British (until 1961) Indian
Education: Eton College
Alma mater: University of Oxford
Known for: Oparin–Haldane hypothesis; Malaria resistance; Population genetics; Enzymology; Neo-Darwinism; Haldane's rule; Haldane's principle; Haldane's dilemma; Primordial soup; Heterotrophic theory; Fitness; Kin selection; Selection shadow
Spouse(s): Charlotte Franken (m. 1926; div. 1945); Helen Spurway (m. 1945⁠–⁠1964)
Awards: Darwin–Wallace Medal (1958); Darwin Medal (1952)
Scientific career
Fields: Biology Biostatistics
Institutions: University of Cambridge; University of California, Berkeley; University College London; Indian Statistical Institute, Calcutta
Academic advisors: Frederick Gowland Hopkins
Doctoral students: Helen Spurway; Krishna Dronamraju; John Maynard Smith

John Burdon Sanderson Haldane FRS (/ˈhɔːldeɪn/; 5 November 1892 – 1 December 1964[1][2]), nicknamed "Jack" or "JBS",[3] was a British-Indian scientist known for his work in the study of physiology, genetics, evolutionary biology, and mathematics. He made innovative contributions to the fields of statistics and biostatistics.

His article on abiogenesis in 1929 introduced the "primordial soup theory", and it became the foundation to build physical models for the chemical origin of life.[4] Haldane established human gene maps for haemophilia and colour blindness on the X chromosome, and codified Haldane's rule on sterility in the heterogametic sex of hybrids in species.[5][6] He correctly proposed that sickle-cell disease confers some immunity to malaria. He was the first to suggest the central idea of in vitro fertilisation, as well as concepts such as hydrogen economy, cis and trans-acting regulation, coupling reaction, molecular repulsion, the darwin (as a unit of evolution) and organismal cloning. In 1957 he articulated Haldane's dilemma, a limit on the speed of beneficial evolution which subsequently proved incorrect. He willed his body for medical studies, as he wanted to remain useful even in death.[7] He is also remembered for coining the words "clone" and "cloning" in human biology, and "ectogenesis".

Haldane's first paper in 1915 demonstrated genetic linkage in mammals. Subsequent works established a unification of Mendelian genetics and Darwinian evolution by natural selection whilst laying the groundwork for modern evolutionary synthesis and thus helped to create population genetics.

Haldane was a professed socialist, Marxist, atheist and humanist whose political dissent led him to leave England in 1956 and live in India, becoming a naturalised Indian citizen in 1961.

Arthur C. Clarke credited him as "perhaps the most brilliant science populariser of his generation".[8][9] Nobel laureate Peter Medawar called Haldane "the cleverest man I ever knew".[10] According to Theodosius Dobzhansky, "Haldane was always recognized as a singular case"; and to Michael J. D. White, "the most erudite biologist of his generation, and perhaps of the century."[11]


His father John Scott Haldane c. 1910

Early life and education

Haldane was born in Oxford to John Scott Haldane, a physiologist, scientist, a philosopher and a Liberal, and Louisa Kathleen Trotter, a Conservative. His younger sister, Naomi Mitchison, became a writer, and his uncle was Viscount Haldane and his aunt the author Elizabeth Haldane. Descended from an aristocratic and secular family[12] of the Clan Haldane, he would later claim that his Y chromosome could be traced back to Robert the Bruce.[13]

Robert I (11 July 1274 – 7 June 1329), popularly known as Robert the Bruce (Medieval Gaelic: Roibert a Briuis; modern Scottish Gaelic: Raibeart Brus; Norman French: Robert de Brus or Robert de Bruys; Early Scots: Robert Brus; Latin: Robertus Brussius), was King of Scotland from 1306 until his death in 1329. Robert was one of the most famous warriors of his generation, and eventually led Scotland during the First War of Scottish Independence against England. He fought successfully during his reign to regain Scotland's place as an independent country and is today revered in Scotland as a national hero.

-- Robert the Bruce, by Wikipedia

He grew up at 11 Crick Road, North Oxford.[14] He learnt to read at the age of three, and at four, after injuring his forehead he asked the doctor, "Is this oxyhaemoglobin or carboxyhaemoglobin?". From age eight he worked with his father in their home laboratory where he experienced his first self-experimentation, the method he would later be famous for. He and his father became their own "human guinea pigs", such as in their investigation on the effects of poison gases. In 1899 his family moved to "Cherwell", a late Victorian house at the outskirts of Oxford with its own private laboratory.

His formal education began in 1897 at Oxford Preparatory School (now Dragon School), where he gained a First Scholarship in 1904 to Eton. In 1905 he joined Eton, where he experienced severe abuse from senior students for allegedly being arrogant. The indifference of authority left him with a lasting hatred for the English education system. However, the ordeal did not stop him from becoming Captain of the school. He studied mathematics and classics at New College at the University of Oxford and obtained first-class honours in mathematical moderations in 1912 and first-class honours in Greats in 1914. He became engrossed in genetics and presented a paper on gene linkage in vertebrates in the summer of 1912. His first technical paper, a 30-page long article on haemoglobin function, was published that same year, as a co-author alongside his father.[15]


His education was interrupted by the First World War during which he fought in the British Army, being commissioned a temporary second lieutenant in the 3rd Battalion of the Black Watch (Royal Highland Regiment) on 15 August 1914.[16] He was promoted to temporary lieutenant on 18 February 1915 and to temporary captain on 18 October.[17][18] He served in France and Iraq, where he was wounded. He relinquished his commission on 1 April 1920, retaining his rank of captain.[19] For his ferocity and aggressiveness in battles, his commander called him the "bravest and dirtiest officer in my Army."[20]

Between 1919 and 1922 he was a Fellow of New College, Oxford,[21] where he researched physiology and genetics. He then moved to the University of Cambridge, where he accepted a readership in Biochemistry and taught until 1932.[12] From 1927 until 1937 he was also Head of Genetical Research at the John Innes Horticultural Institution.[22] During his nine years at Cambridge, Haldane worked on enzymes and genetics, particularly the mathematical side of genetics.[12] He was the Fullerian Professor of Physiology at the Royal Institution from 1930 to 1932 and in 1933 he became full Professor of Genetics at University College London, where he spent most of his academic career.[23] Four years later he became the first Weldon Professor of Biometry at University College London.[12]

In 1924, Haldane met Charlotte Franken. So that they could marry, Charlotte divorced her husband, Jack Burghes, causing some controversy. Haldane was almost dismissed from Cambridge for the way he handled his meeting with her. They married in 1926. Following their separation in 1942, the Haldanes divorced in 1945. Later that year he married Helen Spurway.[24]

Haldane, inspired by his father, would expose himself to danger to obtain data. To test the effects of acidification of the blood he drank dilute hydrochloric acid, enclosed himself in an airtight room containing 7% carbon dioxide, and found that it 'gives one a rather violent headache'. One experiment to study elevated levels of oxygen saturation triggered a fit which resulted in him suffering crushed vertebrae.[25] In his decompression chamber experiments, he and his volunteers suffered perforated eardrums. But, as Haldane stated in What is Life,[26] "the drum generally heals up; and if a hole remains in it, although one is somewhat deaf, one can blow tobacco smoke out of the ear in question, which is a social accomplishment."[27]

In India

Marcello Siniscalco (standing) and Haldane in Andhra Pradesh, India, 1964

J. B. S. Haldane Avenue in Kolkata, the busy connecting road from Eastern Metropolitan Bypass to Park Circus area containing Science City

In 1956, Haldane left University College London, and joined the Indian Statistical Institute (ISI) in Kolkata, India,[28] where he headed the biometry unit. Officially he stated that he left the UK because of the Suez Crisis, writing: "Finally, I am going to India because I consider that recent acts of the British Government have been violations of international law." He believed that the warm climate would do him good, and that India shared his socialist dreams.[29] The university had sacked his wife Helen for excessive drinking and refusing to pay a fine, triggering Haldane's resignation. He declared he would no longer wear socks, "Sixty years in socks is enough."[30] and always dressed in Indian attire.[9]

He was keenly interested in inexpensive research. He wrote to Julian Huxley about his observations on Vanellus malabaricus, the yellow-wattled lapwing. He advocated the use of Vigna sinensis (cowpea) as a model for studying plant genetics. He took an interest in the pollination of Lantana camara. He lamented that Indian universities forced those who took up biology to drop mathematics.[31] Haldane took an interest in the study of floral symmetry. In January 1961 he befriended Gary Botting, 1960 U.S. Science Fair winner in zoology (who had first visited the Haldanes along with Susan Brown, 1960 U.S. National Science Fair winner in botany), inviting him to share the results of his experiments hybridising Antheraea silk moths. J.B.S., his wife Helen Spurway, and Krishna Dronamraju were present at the Oberoi Grand Hotel in Kolkata when Brown reminded the Haldanes that she and Botting had a previously scheduled event that would prevent them from accepting an invitation to a banquet proposed by J.B.S. and Helen in their honour and had regretfully declined the honour. After the two students had left the hotel, Haldane went on his much-publicized hunger strike to protest what he regarded as a "U.S. insult."[32][33] When the director of the ISI, P. C. Mahalanobis, confronted Haldane about both the hunger strike and the unbudgeted banquet, Haldane resigned from his post (in February 1961), and moved to a newly established biometry unit in Odisha.[29]

Haldane took Indian citizenship;[28] he was interested in Hinduism and became a vegetarian.[29] In 1961, Haldane described India as "the closest approximation to the Free World." Jerzy Neyman objected that "India has its fair share of scoundrels and a tremendous amount of poor unthinking and disgustingly subservient individuals who are not attractive."[28] Haldane retorted:

Perhaps one is freer to be a scoundrel in India than elsewhere. So one was in the U.S.A in the days of people like Jay Gould, when (in my opinion) there was more internal freedom in the U.S.A than there is today. The "disgusting subservience" of the others has its limits. The people of Calcutta riot, upset trams, and refuse to obey police regulations, in a manner which would have delighted Jefferson. I don't think their activities are very efficient, but that is not the question at issue.

When on 25 June 1962 he was described in print as a "Citizen of the World" by Groff Conklin, Haldane's response was as follows:[28]

No doubt I am in some sense a citizen of the world. But I believe with Thomas Jefferson that one of the chief duties of a citizen is to be a nuisance to the government of his state. As there is no world state, I cannot do this. On the other hand, I can be, and am, a nuisance to the government of India, which has the merit of permitting a good deal of criticism, though it reacts to it rather slowly. I also happen to be proud of being a citizen of India, which is a lot more diverse than Europe, let alone the U.S.A, the U.S.S.R or China, and thus a better model for a possible world organisation. It may of course break up, but it is a wonderful experiment. So, I want to be labeled as a citizen of India.


Shortly before his death from cancer, Haldane wrote a comic poem while in the hospital, mocking his own incurable disease. It was read by his friends, who appreciated the consistent irreverence with which Haldane had lived his life. The poem first appeared in print in 21 February 1964 issue of the New Statesman, and runs:[34][35]

Cancer's a Funny Thing:
I wish I had the voice of Homer
To sing of rectal carcinoma,
This kills a lot more chaps, in fact,
Than were bumped off when Troy was sacked ...

The poem ends:

... I know that cancer often kills,
But so do cars and sleeping pills;
And it can hurt one till one sweats,
So can bad teeth and unpaid debts.
A spot of laughter, I am sure,
Often accelerates one's cure;
So let us patients do our bit
To help the surgeons make us fit.

Haldane died on 1 December 1964 in Bhubaneswar. He willed that his body be used for medical research and teaching [36] at the Rangaraya Medical College, Kakinada.[37]

My body has been used for both purposes during my lifetime and after my death, whether I continue to exist or not, I shall have no further use for it, and desire that it shall be used by others. Its refrigeration, if this is possible, should be a first charge on my estate.[38]

Academic achievements

Following his father's footsteps, Haldane's first publication was on the mechanism of gaseous exchange by haemoglobin.[15] and subsequently worked on the chemical properties of blood as a pH buffer.[39][40] He investigated several aspects of kidney functions and mechanism of excretion.[41][42]

Enzyme kinetics

In 1925, with G. E. Briggs, Haldane derived a new interpretation of the enzyme kinetics law described by Victor Henri in 1903, different from the 1913 Michaelis–Menten equation. Leonor Michaelis and Maud Menten assumed that enzyme (catalyst) and substrate (reactant) are in fast equilibrium with their complex, which then dissociates to yield product and free enzyme. The Briggs–Haldane equation was of the same algebraic form; but their derivation is based on the quasi-steady state approximation, which is the concentration of intermediate complex (or complexes) does not change. As a result, the microscopic meaning of the "Michaelis Constant" (Km) is different. Although commonly referring to it as Michaelis–Menten kinetics, most of the current models typically use the Briggs–Haldane derivation.[43][44]

Genetic linkage

With his sister Naomi Mitchison, Haldane started investigating Mendelian genetics in 1908, used guinea pigs and mice, publishing Reduplication in mice in 1915[45] the first demonstration of genetic linkage in mammals, showing that certain genetic traits tend to be inherited together (as was later discovered, because of their proximity on chromosomes).[3] As the paper was written during Haldane's service in the First World War, James F. Crow called it "the most important science article ever written in a front-line trench".[46] He was the first to demonstrate linkage in chickens in 1921,[47] and (with Julia Bell) in humans in 1937.[48]

Haldane's principle

In his essay On Being the Right Size he outlines Haldane's principle, which states that the size very often defines what bodily equipment an animal must have: "Insects, being so small, do not have oxygen-carrying bloodstreams. What little oxygen their cells require can be absorbed by simple diffusion of air through their bodies. But being larger means an animal must have complicated oxygen pumping and distributing systems to reach all the cells." The conceptual metaphor to animal allometry has been of use in energy economics and secession ideas.[49][50]

Origin of life

Further information: Prebiotic soup

Haldane introduced the modern concept of abiogenesis in an eight-page article titled The origin of life, in the Rationalist Annual in 1929,[51] describing the primitive ocean as a "vast chemical laboratory" containing a mixture of inorganic compounds – like a "hot dilute soup" in which organic compounds could have formed. Under the solar energy the anoxic atmosphere containing carbon dioxide, ammonia and water vapour gave rise to a variety of organic compounds, "living or half-living things". The first molecules reacted with one another to produce more complex compounds, and ultimately the cellular components. At some point a kind of "oily film" was produced that enclosed self-replicating nucleic acids, thereby becoming the first cell. J. D. Bernal named the hypothesis biopoiesis or biopoesis, the process of living matter spontaneously evolving from self-replicating but lifeless molecules. Haldane further hypothesised that viruses were the intermediate entities between the prebiotic soup and the first cells. He asserted that prebiotic life would have been "in the virus stage for many millions of years before a suitable assemblage of elementary units was brought together in the first cell."[51] The idea was generally dismissed as "wild speculation".[52] Alexander Oparin had suggested a similar idea in Russian in 1924 (published in English in 1936). The gained some empirical support in 1953 with the classic Miller–Urey experiment. Since then, the primordial soup theory (Oparin–Haldane hypothesis) has become prevalent in the study of abiogenesis.[53][54][55]

Malaria and Sickle-Cell Anemia

In 1949, Haldane proposed that genetic disorders in humans living in malaria-endemic regions provided a phenotype with immunity to blood-borne haemophiles. He noted that mutations expressed in red blood cells, such as sickle-cell anemia and various thalassemias, were prevalent only in tropical regions where malaria has been endemic. He further observed that these were favourable traits for natural selection which protected individuals from receiving malarial infection.[56] This idea was eventually confirmed by Anthony C. Allison in 1954.[57][58]

Population genetics

Further information: Modern synthesis (20th century)

He was one of the three major figures to develop the mathematical theory of population genetics, along with Ronald Fisher and Sewall Wright. He thus played an important role in the modern evolutionary synthesis of the early 20th century. He re-established natural selection as the central mechanism of evolution by explaining it as a mathematical consequence of Mendelian inheritance.[59][60] He wrote a series of ten papers, A Mathematical Theory of Natural and Artificial Selection, deriving expressions for the direction and rate of change of gene frequencies, and also analyzing the interaction of natural selection with mutation and migration. Haldane's book, The Causes of Evolution (1932), summarised these results, especially in its extensive appendix.

His contributions to statistical human genetics included: the first methods using maximum likelihood for the estimation of human linkage maps; pioneering methods for estimating human mutation rates; the first estimates of mutation rate in humans (2 × 10−5 mutations per gene per generation for the X-linked haemophilia gene); and the first notion that there is a "cost of natural selection".[61] At the John Innes Horticultural Institution, he developed the complicated linkage theory for polyploids;[22] and extended the idea of gene/enzyme relationships with the biochemical and genetic study of plant pigments.

Political views

A Low cartoon featuring Haldane – "Prophesies for 1949"

Lysenko speaking at the Kremlin in 1935. Behind him are (left to right) Stanislav Kosior, Anastas Mikoyan, Andrei Andreev and Joseph Stalin.

Haldane became a socialist during the First World War; supported the Second Spanish Republic during the Spanish Civil War; and then became an open supporter of the Communist Party in 1937. A pragmatic dialectical-materialist Marxist, he wrote many articles for the Daily Worker. In On Being the Right Size, he wrote: "while nationalization of certain industries is an obvious possibility in the largest of states, I find it no easier to picture a completely socialized British Empire or United States than an elephant turning somersaults or a hippopotamus jumping a hedge."

Haldane has been accused by authors including Peter Wright and Chapman Pincher to have been a Soviet GRU spy codenamed Intelligentsia.[62][63]

Main Intelligence Directorate (Russian: Гла́вное разве́дывательное управле́ние, tr. Glavnoye razvedyvatel'noye upravleniye, IPA: [ˈglavnəjə rɐzˈvʲɛdɨvətʲɪlʲnəjə ʊprɐˈvlʲenʲɪjə]), abbreviated GRU (Russian: ГРУ, IPA: [geeˈru]), was the foreign military intelligence agency of the Soviet Army General Staff of the Soviet Union until 1991 and for a brief few months the foreign military intelligence agency of the newly established Russian Federation until it was deactivated on 7 May 1992 and replaced with the G.U. on the same day.

-- Main Intelligence Directorate (GRU), by Wikipedia

In 1938, he proclaimed enthusiastically that "I think that Marxism is true." He joined the Communist Party of Great Britain in 1942. He was pressed to speak out about the rise of Lysenkoism and the persecution of geneticists in the Soviet Union as anti-Darwinist and the political suppression of genetics as incompatible with dialectical materialism. He shifted his polemic focus to the United Kingdom, criticizing the dependence of scientific research on financial patronage. In 1941 he wrote about the Soviet trial of his friend and fellow geneticist Nikolai Vavilov:

The controversy among Soviet geneticists has been largely one between the academic scientist, represented by Vavilov and interested primarily in the collection of facts, and the man who wants results, represented by Lysenko. It has been conducted not with venom, but in a friendly spirit. Lysenko said (in the October discussions of 1939): 'The important thing is not to dispute; let us work in a friendly manner on a plan elaborated scientifically. Let us take up definite problems, receive assignments from the People's Commissariat of Agriculture of the USSR and fulfil them scientifically. Soviet genetics, as a whole, is a successful attempt at synthesis of these two contrasted points of view.'

By the end of the Second World War Haldane had become an explicit critic of the regime. He left the party in 1950, shortly after considering standing for Parliament as a Communist Party candidate. He continued to admire Joseph Stalin, describing him in 1962 as "a very great man who did a very good job".[20]

Social and scientific views

Human cloning

Haldane was the first to have thought of the genetic basis for human cloning, and the eventual artificial breeding of superior individuals. For this he introduced the terms "clone" and "cloning",[64] modifying the earlier "clon" which had been used in agriculture since the early 20th century (from Greek klōn, twig). He introduced the term in his speech on "Biological Possibilities for the Human Species of the Next Ten Thousand Years" at the Ciba Foundation Symposium on Man and his Future in 1963. He said:[65]

It is extremely hopeful that some human cell lines can be grown on a medium of precisely known chemical composition. Perhaps the first step will be the production of a clone from a single fertilized egg, as in Brave New World...

On the general principle that men will make all possible mistakes before choosing the right path, we shall no doubt clone the wrong people [like Hitler]...

Assuming that cloning is possible, I expect that most clones would be made from people aged at least fifty, except for athletes

and dancers, who would be cloned younger. They would be made from people who were held to have excelled in a socially acceptable accomplishment.

Ectogenesis and in vitro fertilisation

His essay Daedalus; or, Science and the Future (1924) introduced the term ectogenesis for the concept of what is later known as in vitro fertilisation (test tube babies). He envisioned ectogenesis as a tool for creating better individuals (eugenics).[66] Haldane's work was an influence on Huxley's Brave New World (1932) and was also admired by Gerald Heard.[67] Various essays on science were collected and published in a volume titled Possible Worlds in 1927. His book, A.R.P. (Air Raid Precautions) (1938) combined his physiological research into the effects of stress upon the human body with his experience of air raids during the Spanish Civil War to provide a scientific account of the likely effects of the air raids that Britain was to endure during the Second World War.

Criticism of C.S. Lewis

Along with Olaf Stapledon, Charles Kay Ogden, I. A. Richards, and H. G. Wells, Haldane was accused by C. S. Lewis of scientism. Haldane criticised Lewis and his Ransom Trilogy for the "complete mischaracterisation of science, and his disparagement of the human race".[68] He wrote a book for children titled My Friend Mr Leakey (1937), containing the stories "A Meal With a Magician", "A Day in the Life of a Magician", "Mr Leakey's Party", "Rats", "The Snake with the Golden Teeth", and "My Magic Collar Stud"; later editions featured illustrations by Quentin Blake.

Hydrogen-generating windmills

In 1923, in a talk given in Cambridge titled "Science and the Future", Haldane, foreseeing the exhaustion of coal for power generation in Britain, proposed a network of hydrogen-generating windmills. This is the first proposal of the hydrogen-based renewable energy economy.[69][70][71]


In his An Autobiography in Brief, published shortly before his death in India, Haldane named four close associates as showing promise to become illustrious scientists: T. A. Davis, Dronamraju Krishna Rao, Suresh Jayakar and S. K. Roy.[72]

Awards and honours

Haldane was elected a Fellow of the Royal Society in 1932.[23] The French Government conferred him its National Order of the Legion of Honour in 1937. In 1952, he received the Darwin Medal from the Royal Society. In 1956, he was awarded the Huxley Memorial Medal of the Anthropological Institute of Great Britain. He received the Feltrinelli Prize from Accademia Nazionale dei Lincei in 1961. He also received an Honorary Doctorate of Science, an Honorary Fellowship at New College, and the Kimber Award of the US National Academy of Sciences. He was awarded the Linnean Society of London's prestigious Darwin–Wallace Medal in 1958.[37]


The Haldane Lecture at the John Innes Centre,[73] where Haldane worked from 1927 to 1937 is named in his honour.[74] The JBS Haldane Lecture[75] of The Genetics Society is also named in his honour.

Haldane was parodied as "the biologist too absorbed in his experiments to notice his friends bedding his wife" by his friend Aldous Huxley in the novel Antic Hay (1923). Biography on him was published as A Dominant Character in 2019.


Oxford University Museum of Natural History display dedicated to Haldane and his reply when asked to comment on the mind of the Creator.

• He is famous for the (possibly apocryphal) response that he gave when some theologians asked him what could be inferred about the mind of the Creator from the works of His Creation: "An inordinate fondness for beetles."[76][77] This is in reference to there being over 400,000 known species of beetles in the world, and that this represents 40% of all known insect species (at the time of the statement, it was over half of all known insect species).[78]
• He was often quoted as saying, "My own suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose."[79]
• "It seems to me immensely unlikely that mind is a mere by-product of matter. For if my mental processes are determined wholly by the motions of atoms in my brain I have no reason to suppose that my beliefs are true. They may be sound chemically, but that does not make them sound logically. And hence I have no reason for supposing my brain to be composed of atoms."[79]:209
• "Teleology is like a mistress to a biologist: he cannot live without her but he's unwilling to be seen with her in public."[80][81]
• "I had gastritis for about fifteen years until I read Lenin and other writers, who showed me what was wrong with our society and how to cure it. Since then I have needed no magnesia."[82]
• "I suppose the process of acceptance will pass through the usual four stages: (i) This is worthless nonsense; (ii) This is an interesting, but perverse, point of view; (iii) This is true, but quite unimportant; (iv) I always said so."[83]
• "Three hundred and ten species in all of India, representing two hundred and thirty-eight genera, sixty-two families, nineteen different orders. All of them on the Ark. And this is only India, and only the birds."[84]
• "The stupidity of the mynah shows that in birds, as in men, linguistic and practical abilities are not very highly correlated. A student who can repeat a page of a text book may get first class honours, but may be incapable of doing research."[85]
• When asked whether he would lay down his life for his brother, Haldane, presaging Hamilton's rule, supposedly replied "two brothers or eight cousins".[86]


• Daedalus; or, Science and the Future (1924), E. P. Dutton and Company, Inc., a paper read to the Heretics, Cambridge, on 4 February 1923
o second edition (1928), London: Kegan Paul, Trench & Co.
o see also Haldane's Daedalus Revisited (1995), ed. with an introd. by Krishna R. Dronamraju, Foreword by Joshua Lederberg; with essays by M. F. Perutz, Freeman Dyson, Yaron Ezrahi, Ernst Mayr, Elof Axel Carlson, D. J. Weatherall, N. A. Mitchison and the editor. Oxford University Press. ISBN 0-19-854846-X
• A Mathematical Theory of Natural and Artificial Selection, a series of papers beginning in 1924
• Briggs, G. E; Haldane, J. B (1925). "A note on the kinetics of enzyme action". Biochemical Journal. 19 (2): 338–339. doi:10.1042/bj0190338. PMC 1259181. PMID 16743508. (With G.E. Briggs)
• Callinicus: A Defence of Chemical Warfare (1925), E. P. Dutton
• Possible Worlds and Other Essays (1927), Chatto & Windus; 2001 reprint, Transaction Publishers: ISBN 0-7658-0715-7 (includes "On Being the Right Size" and "On Being One's Own Rabbit")
• On Being the Right Size (1929)
• "The origin of life" in the Rationalist Annual (1929)
• Animal Biology (1929) Oxford: Clarendon
• The Sciences and Philosophy (1929) NY: Doubleday, Doran and Company. By John Scott Haldane, JBS Haldane's father.
• Enzymes (1930), MIT Press 1965 edition with new preface by the author written just prior to his death: ISBN 0-262-58003-9
• Haldane, J. B (1931). "Mathematical Darwinism: A discussion of the genetical theory of natural selection". The Eugenics Review. 23 (2): 115–117. PMC 2985031. PMID 21259979.
• The Inequality of Man, and Other Essays (1932)
• The Causes of Evolution (1932)
• Science and Human Life (1933), Harper and Brothers, Ayer Co. reprint: ISBN 0-8369-2161-5
• Science and the Supernatural: Correspondence with Arnold Lunn (1935), Sheed & Ward, Inc,
• Fact and Faith (1934), Watts Thinker's Library[87]
• Human Biology and Politics (1934)
• "A Contribution to the Theory of Price Fluctuations", The Review of Economic Studies, 1:3, 186–195 (1934).
• My Friend Mr Leakey (1937), Jane Nissen Books reprint (2004): ISBN 978-1-903252-19-2
• "A Dialectical Account of Evolution" in Science & Society Volume I (1937)
• Haldane, J. B (1937). "View on race and eugenics: propaganda or science?". The Eugenics Review. 28 (4): 333–334. PMC 2985639. PMID 21260239.
• Bell, J; Haldane, J. B (1937). "The Linkage between the Genes for Colour-blindness and Haemophilia in Man". Annals of Human Genetics. 50 (1): 3–34. Bibcode:1937RSPSB.123..119B. doi:10.1111/j.1469-1809.1986.tb01935.x. PMID 3322165. (with Julia Bell)
• Haldane, J. B; Smith, C. A (1947). "A new estimate of the linkage between the genes for colourblindness and haemophilia in man". Annals of Eugenics. 14 (1): 10–31. doi:10.1111/j.1469-1809.1947.tb02374.x. PMID 18897933. (with C.A.B. Smith)
• Air Raid Precautions (A.R.P.) (1938), Victor Gollancz
• Heredity and Politics (1938), Allen and Unwin.
• "Reply to A.P. Lerner's Is Professor Haldane's Account of Evolution Dialectical?" in Science & Society volume 2 (1938)
• The Marxist Philosophy and the Sciences (1939), Random House, Ayer Co. reprint: ISBN 0-8369-1137-7
• Preface to Engels' Dialectics of Nature (1939)
• Science and Everyday Life (1940), Macmillan, 1941 Penguin, Ayer Co. 1975 reprint: ISBN 0-405-06595-7
• "Lysenko and Genetics" in Science & Society volume 4 (1940)
• "Why I am a Materialist" in Rationalist Annual (1940)
• "The Laws of Nature" in Rationalist Annual (1940)
• Science in Peace and War (1941), Lawrence & Wishart Ltd
• New Paths in Genetics (1941), George Allen & Unwin
• Heredity & Politics (1943), George Allen & Unwin
• Why Professional Workers should be Communists (1945), London: Communist Party (of Great Britain) In this four page pamphlet, Haldane contends that Communism should appeal to professionals because Marxism is based on the scientific method and Communists hold scientists as important; Haldane subsequently disavowed this position.
• Adventures of a Biologist (1947)
• Science Advances (1947), Macmillan
• What is Life? (1947), Boni and Gaer, 1949 edition: Lindsay Drummond
• Everything Has a History (1951), Allen & Unwin—Includes "Auld Hornie, F.R.S."; C.S. Lewis's "Reply to Professor Haldane" is available in "On Stories and Other Essays on Literature," ed. Walter Hooper (1982), ISBN 0-15-602768-2.
• "The Origins of Life", New Biology, 16, 12–27 (1954). Suggests that an alternative biochemistry could be based on liquid ammonia.
• The Biochemistry of Genetics (1954)
• Haldane, J. B (1955). "Origin of Man". Nature. 176 (4473): 169–170. Bibcode:1955Natur.176..169H. doi:10.1038/176169a0. PMID 13244650.
• Haldane, J. B. S (1957). "The cost of natural selection". Journal of Genetics. 55 (3): 511–524. doi:10.1007/BF02984069.
• Haldane, J. B (1956). "Natural selection in man". Acta Genetica et Statistica Medica. 6 (3): 321–332. doi:10.1159/000150849. PMID 13434715.
• Little Science, Big Science (1961)
• "Cancer's a Funny Thing", in New Statesman, 21 February 1964.

See also

• Experiments in the Revival of Organisms, a 1940 Soviet film featuring Haldane in the introduction.
• List of independent discoveries ("primordial soup" theory of the evolution of life from carbon-based molecules, c. 1924)
• Precambrian rabbit
• Timeline of hydrogen technologies
• Biography portal
• India portal
• Mathematics portal
• Science portal
• United Kingdom portal


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43. Briggs, GE; Haldane, JB (1925). "A Note on the Kinetics of Enzyme Action". The Biochemical Journal. 19 (2): 338–9. doi:10.1042/bj0190338. PMC 1259181. PMID 16743508.
44. Chen, W. W.; Niepel, M.; Sorger, P. K. (2010). "Classic and contemporary approaches to modeling biochemical reactions". Genes & Development. 24 (17): 1861–1875. doi:10.1101/gad.1945410. PMC 2932968. PMID 20810646.
45. Haldane, J. B. S.; Sprunt, A. D.; Haldane, N. M. (1915). "Reduplication in mice (Preliminary Communication)". Journal of Genetics. 5 (2): 133–135. doi:10.1007/BF02985370. Archived from the original on 18 October 2016.
46. Crow, JF (1992). "Centennial: J. B. S. Haldane, 1892–1964". Genetics. 130 (1): 1–6. PMC 1204784. PMID 1732155.
47. Haldane, JB (1921). "Linkage in poultry". Science. 54 (1409): 663. Bibcode:1921Sci....54..663H. doi:10.1126/science.54.1409.663. PMID 17816160.
48. Bell, J.; Haldane, J. B. S. (1937). "The Linkage between the Genes for Colour-Blindness and Haemophilia in Man". Proceedings of the Royal Society B: Biological Sciences. 123 (831): 119–150. Bibcode:1937RSPSB.123..119B. doi:10.1098/rspb.1937.0046.
49. Marvin, Stephen (2012). Dictionary of Scientific Principles. Chicester: John Wiley & Sons. p. 140. ISBN 978-1-118-58224-4.
50. Putting science and engineering at the heart of Government policy : eighth report of session 2008–09. 1. London: The Stationery Office: Great Britain: Parliament: House of Commons: Innovation, Universities, Science and Skills Committee. 2009. p. 40. ISBN 978-0-215-54034-8.
51. Lazcano, A. (2010). "Historical development of origins research". Cold Spring Harbor Perspectives in Biology. 2 (11): a002089. doi:10.1101/cshperspect.a002089. PMC 2964185. PMID 20534710.
52. Fry, Iris (2000). The Emergence of Life on Earth: A Historical and Scientific Overview. New Brunswick, N.J.: Rutgers University Press. pp. 65–66, 71–74. ISBN 978-0-8135-2740-6.
53. Gordon-Smith, Chris. "The Oparin–Haldane Hypothesis". Archived from the original on 26 February 2014. Retrieved 18 February 2014.
54. "The Oparin–Haldane Theory of the Origin of Life". Department of Chemistry, University of Oxford. Archived from the original on 23 September 2015. Retrieved 18 February 2014.
55. Lazcano, A. (2010). "Historical development of origins research". Cold Spring Harbor Perspectives in Biology. 2 (11): a002089. doi:10.1101/cshperspect.a002089. PMC 2964185. PMID 20534710.
56. Sabeti, Pardis C (2008). "Natural selection: uncovering mechanisms of evolutionary adaptation to infectious disease". Nature Education. 1 (1): 13. Archived from the original on 9 January 2015.
57. Allison, AC (1954). "The distribution of the sickle-cell trait in East Africa and elsewhere, and its apparent relationship to the incidence of subtertian malaria". Transactions of the Royal Society of Tropical Medicine and Hygiene. 48 (4): 312–8. doi:10.1016/0035-9203(54)90101-7. PMID 13187561.
58. Hedrick, Philip W (2012). "Resistance to malaria in humans: the impact of strong, recent selection". Malaria Journal. 11 (1): 349. doi:10.1186/1475-2875-11-349. PMC 3502258. PMID 23088866.
59. Haldane, JB (1990). "A mathematical theory of natural and artificial selection--I. 1924". Bulletin of Mathematical Biology. 52(1–2): 209–40, discussion 201–7. doi:10.1007/BF02459574. PMID 2185859.
60. Haldane, JB (1959). "The theory of natural selection today". Nature. 183 (4663): 710–3. Bibcode:1959Natur.183..710H. doi:10.1038/183710a0. PMID 13644170.
61. Haldane, J. B. S. (1935). "The rate of spontaneous mutation of a human gene". Journal of Genetics. 31 (3): 317–326. doi:10.1007/BF02982403.
62. Wright, Peter (1987). Spycatcher. Heinemann. p. 236.
63. Pincher, Chapman (2011). Treachery: Betrayals, Blunders and Cover-Ups: Six Decades of Espionage. Mainstream. p. 52. ISBN 978-1-84596-811-3. Archived from the original on 11 November 2017.
64. Thomas, Isabel (2013). Should scientists pursue cloning?. London: Raintree. p. 5. ISBN 978-1-4062-3391-9.
65. Haldane, J.B.S. (1963). "Biological Possibilities for the Human Species in the Next Ten Thousand Years". In Wolstenholme, Gordon (ed.). Man and his future. Novartis Foundation Symposia. London: J. & A. Churchill. pp. 337–361. doi:10.1002/9780470715291.ch22. ISBN 9780470714799. Archived from the original on 8 November 2014.
66. James, David N. (1987). "Ectogenesis: a reply to Singer and Wells". Bioethics. 1 (1): 80–99. doi:10.1111/j.1467-8519.1987.tb00006.x. PMID 11649763.
67. "Mr. Wells' Apocalypse" by Gerald Heard. The Nineteenth Century, October 1933. Reprinted in The H. G. Wells Scrapbook by Peter Haining. London : New English Library, 1978. ISBN 0-450-03778-9 (pp. 108–114).
68. Adams, Mark B., "The Quest for Immortality: Visions and Presentiments in Science and Literature", in Post, Stephen G., and Binstock, Robert H., The Fountain of Youth: Cultural, Scientific, and Ethical Perspectives on a Biomedical Goal. Oxford University Press, 2004; ISBN 0-19-517008-3 (p. 57–58).
69. "An Early Vision of Transhumanism, and the First Proposal of a Hydrogen-Based Renewable Energy Economy". Jeremy Norman & Co., Inc. Retrieved 19 February 2014.
70. Hordeski, Michael Frank (2009). Hydrogen & Fuel Cells: Advances in Transportation and Power. Lilburn, GA: The Fairmont Press, Inc. pp. 202–203. ISBN 978-0-88173-562-8. Archived from the original on 8 March 2017.
71. Demirbas, Ayhan (2009). Biohydrogen For Future Engine Fuel Demands (Online-Ausg. ed.). London: Springer London. p. 106. ISBN 978-1-84882-511-6. Archived from the original on 7 March 2017.
72. "Selected Genetic Papers of JBS Haldane", pp. 19–24, New York: Garland, 1990
73. Sponge, Creative. "The Haldane Lecture - John Innes Centre".
74. Wilmot, Sarah (2017). "J. B. S. Haldane: the John Innes years". Journal of Genetics. 96 (5): 815–826. doi:10.1007/s12041-017-0830-7. ISSN 0022-1333. PMID 29237891.
75. "JBS Haldane Lecture - Genetics Society".
76. Hutchinson, G. Evelyn (1959). "Homage to Santa Rosalia or Why Are There So Many Kinds of Animals?". The American Naturalist. 93 (870): 145–159. doi:10.1086/282070. JSTOR 2458768.
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78. Stork, Nigel E. (June 1993). "How many species are there?" (PDF). Biodiversity and Conservation. 2 (3): 215–232. doi:10.1007/BF00056669. hdl:10862/2512. ISSN 0960-3115. Archived from the original (PDF) on 13 April 2012. Retrieved 25 February 2011.
79. Haldane, J.B.S. (1932) [1927]. Possible Worlds, and Other Essays (reprint ed.). London, UK: Chatto and Windus.:286Emphasis in the original.
80. Hull, D. (1973). Philosophy of Biological Science. Foundations of Philosophy Series. Englewood Cliffs, N.J.: Prentice–Hall.
81. Mayr, Ernst (1974). Boston Studies in the Philosophy of Science. XIV. pp. 91–117.
82. Haldane, J.B.S. (1985). Smith, John Maynard (ed.). On being the right size and other essays. Oxford: Oxford University Press. p. 151. ISBN 978-0-19-286045-3 – via Google Books.
83. Haldane, J.B.S. (1963). "The Truth about Death: The Chester Beatty Research Institute Serially Abridged Life Tables, England and Wales, 1841–1960" (PDF). Book review. Journal of Genetics. 58 (3): 464. doi:10.1007/bf02986312. Archived (PDF)from the original on 22 February 2014.
84. Botting, Gary (1984). "Preface". The Orwellian World of Jehovah's Witnesses. p. xvi.
85. Majumder, Partha P. (1 February 2016). "A Humanitarian and a Great Indian". Genome Biology and Evolution. 8 (2): 467–469. doi:10.1093/gbe/evw012. ISSN 1759-6653. PMC 4779617. PMID 26837547.
86. Dugatkin, L.A. (2007). "Inclusive fitness theory from Darwin to Hamilton". Genetics. 176 (3): 1375–80. PMC 1931543. PMID 17641209. Archived from the original on 24 March 2015.
87. "Fact and faith". Archived from the original on 29 September 2007.

Further reading

• Bryson, Bill (2003). A Short History of Nearly Everything. pp. 300–302; ISBN 0-552-99704-8
• Clark, Ronald (1968). JBS: The Life and Work of J.B.S. Haldane. Coward-McCann. ISBN 0-340-04444-6
• Crow, James F. (2000). "Centennial: J. B. S. Haldane, 1892–1964". In Crow, James F.; Dove, William F. (eds.). Perspectives on Genetics: Anecdotal, Historical, and Critical Commentaries, 1987–1998. Madison (US): University of Wisconsin Press. pp. 253–258. ISBN 978-0-299-16604-5.
• Dronamraju, Krishna R. (1968). Haldane and Modern Biology. Johns Hopkins University Press. p. 352. ISBN 978-0-8018-0177-8.
• Dronamraju, Krishna R. (1985). Haldane : the Life and Work of J.B.S. Haldane with Special Reference to India. Aberdeen: Aberdeen University Press. ISBN 978-0-08-032436-4. Foreword by Naomi Mitchison.
• Dronamraju, Krishna (2011). Haldane, Mayr, and Beanbag Genetics. New York: Oxford University Press. p. 296. ISBN 978-0-19-981334-6.
• Dronamraju, Krishna R. (2015). Selected Genetic Papers of J.B.S. Haldane. Routledge. ISBN 978-1-138-78343-0.
• Haldane, Louisa Kathleen (2009) [1961]. Friends and Kindred: Memoirs. Glasgow: Kennedy & Boyd. p. 248. ISBN 978-1-904999-99-7.
• Tredoux, Gavan (2017). Comrade Haldane is too busy to go on holiday: JBS Haldane, communism and espionage.

External links

• Media from Wikimedia Commons
• Quotations from Wikiquote
• Data from Wikidata
• Works by J.B.S. Haldane at Faded Page (Canada)
• Possible worlds, and other essays at Toronto Public Library
• Facsimiles of Haldane's books and some of his scientific papers, with photographs, a detailed bibliography of his publications and other materials.
• An online copy of Daedalus or Science and the Future
• A review (from a modern perspective) of The Causes of Evolution
• Unofficial SJG Archive – People – JBS Haldane (1892–1964)
• Haldane's contributions to science in India
• Marxist Writers: J.B.S. Haldane
• The biography on the Marxist Writers page has a photograph of Haldane when he was younger.
• My Friend Mr. Leakey – text – Haldane's most amusing imaginary acquaintance
• Codebreakers: Makers of Modern Genetics: the J B S Haldane papers
• Haldane: a cantankerous and charismatic pioneer
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George Rapp [Johann Georg Rapp]
by Wikipedia
Accessed: 5/20/20

Johann Georg Rapp
George Rapp as painted from memory by Phineas Staunton (1835)
Born: Johann Georg Rapp, November 1, 1757, Iptingen, Duchy of Württemberg, Germany
Died: August 7, 1847 (aged 89), Economy, Pennsylvania, United States
Occupation: Religious colonizer
Spouse(s): Christine Benzinger
Children: Johannes Rapp (1783–1812) and Rosine Rapp (1786–1849)

John George Rapp (German: Johann Georg Rapp; November 1, 1757 in Iptingen, Duchy of Württemberg – August 7, 1847 in Economy, Pennsylvania) was the founder of the religious sect called Harmonists, Harmonites, Rappites, or the Harmony Society.

Born in Iptingen, Duchy of Württemberg, Germany, Rapp became inspired by the philosophies of Jakob Böhme, Philipp Jakob Spener, and Emanuel Swedenborg, among others. In the 1780s, George Rapp began preaching and soon started to gather a group of his own followers. His group officially split with the Lutheran Church in 1785 and was promptly banned from meeting. The persecution that Rapp and his followers experienced caused them to leave Germany and come to the United States in 1803.[1] Rapp was a Pietist, and a number of his beliefs were shared by the Anabaptists, as well as groups such as the Shakers.

Rapp's religious beliefs and philosophy were the cement that held his community together both in Germany and in America – a Christian community and commune, which in America organized as the Harmony Society. The Harmony Society built three American towns, became rich, famous, and survived for 100 years – roughly from 1805 until 1905.

George Rapp and the Harmony Society

In 1791, George Rapp said, "I am a prophet and I am called to be one" in front of the civil affairs official in Maulbronn, Germany, who promptly had him imprisoned for two days and threatened with exile if he did not cease preaching.[2][3] To the great consternation of church and state authorities, this peasant from Iptingen had become the outspoken leader of several thousand Separatists in the southern German duchy of Württemberg.[1][2][3] In 1798, Rapp and his group of followers had further distanced themselves from mainstream society. In the Lomersheimer Declaration, written in 1798, Rapp's followers refused to serve in the military or attend Lutheran schools. By 1802, the Separatists had grown in number to about 12,000 and the Württemberg government decided that they were a dangerous threat to social order.[1] Rapp was summoned to Maulbronn for an interrogation and the government confiscated Separatist books.[1] When released in 1803, Rapp told his followers to pool their assets and follow him on a journey for safety to the "land of Israel" in the United States, and soon over 800 people were living with him there.[1]

The initial move scattered the followers and reduced Rapp's original group of 12,000 to many fewer persons. In 1804, Rapp was able to secure a large tract of land in Pennsylvania and started his first commune. This first commune, 'Harmonie', (Harmony), Butler County, Pennsylvania, soon grew to a population of about 800, and was highly profitable. At Harmony, the Harmony Society was formally organized on February 15, 1805, and its members contracted to hold all property in common and to submit to spiritual and material leadership by Rapp and associates. In 1807, celibacy was advocated as the preferred custom of the community in an attempt to purify themselves for the coming Millennium.

In 1814, the society sold their first town in Pennsylvania to Mennonites for 10 times the amount originally paid for the land, and the entire commune moved out west to Indiana where their new town was also known as Harmony. Ten years after the move to Indiana the commune moved again, this time it returned to Pennsylvania and named their town 'Ökonomie', Economy. The Indiana settlement was sold to Robert Owen, at which point it was renamed New Harmony, Indiana.

George Rapp lived out his remaining days in the town of Economy, Pennsylvania, until August 7, 1847, when he died at the age of 89.

Early life and family

Church at Iptingen, Rapp's home village

Johann Georg Rapp was born on November 1, 1757, to Rosine Berger and Hans Adam Rapp (1720–71) in the village of Iptingen, 25 miles (40 km) northwest of Stuttgart in the Duchy of Württemberg. Rapp was the second child an oldest son of the family. His brother, Adam (born on March 9, 1762), and three sisters, Marie Dorothea (born October 11, 1756), Elise Dorothea (born August 7, 1760), and Maria Barbara (born October 21, 1765) later followed him to America; however, Adam died at sea.[4][5]

Rapp learned the art of wine making from his father, a farmer. After his father's death in 1771, Rapp trained as a journeyman weaver. He also developed an interest in preaching.[4] Vineyards and textiles would become a part of the agricultural, manufacturing, and commercial economy in all three of the Harmonite towns that were later founded in the United States.[6]

On February 4, 1783, Rapp married Christine Benzinger of Fiolzheim. The couple had two children, a son, Johannes (December 22, 1783 – 1812), and a daughter, Rosine (February 10, 1786 – 1849).[4] Johannes, who trained as a surveyor, died at the age of twenty-nine in an industrial accident. Johannes's name is the only one listed on a stone in the Harmonist cemetery in Harmony, Pennsylvania. (The Harmonists did not mark their graves.) The marker was donated by non-Harmonists and the Society accepted it reluctantly. The specific location of Johannes's gravesite within the cemetery is unknown. Johannes's daughter, Gertrude (1808–89), later became a minor American celebrity and organized the Society's silk production at Economy, Pennsylvania.[citation needed] George Rapp later adopted Frederick Reichert (April 12, 1775 – June 24, 1834).[7]

Frederick Reichert, Rapp’s adopted son, organized the relocation of Rapp's followers from Württemberg to Pennsylvania in 1804 and supervised the immigration of other Rappites to the United States. Reichert, who became known as Frederick Rapp, was the business leader and public spokesman for the Harmony Society, drew up the town plan for its new village at New Harmony, Indiana, in 1814, and served as one of the delegates to the Indiana Territory's Constitutional Convention in 1816. Frederick Rapp also helped choose the site for the permanent seat of government of Indiana in 1820 that was later named Indianapolis and held leadership roles in several Indiana banks. After the Harmonists sold their Indiana land in 1824, he relocated with other members of the Society to Economy, Pennsylvania, where he died in 1834.[8][9]

George Rapp was tall, blue eyed, broad shouldered, with long hair and a patriarch's beard. He had a powerful voice, which matched his commanding presence.

Religious views

Map of Harmony (1833).

Rapp and his followers, the Harmonites, believed Christ would return in their lifetime. The purpose of the community was to be worthy of Christ and prepare for his return. They were nonviolent pacifists, refused to serve in the military, and tried to live by George Rapp's philosophy and literal interpretations of the New Testament. After leaving Germany and coming to the United States, they first settled in (and built) the town of Harmony, Pennsylvania in 1804, and established the Harmony Society in 1805 as a religious commune. In 1807, celibacy was advocated as the preferred custom of the community in an attempt to purify themselves for the coming Millennium. Rapp believed that the events and wars going on in the world at the time were a confirmation of his views regarding the imminent Second Coming of Christ, and he also viewed Napoleon as the Antichrist.[10] Rapp produced a book with his ideas and philosophy, Thoughts on the Destiny of Man, published in German in 1824 and in English a year later.

Virgin Sophia design on doorway in Harmony, Pennsylvania, carved by Frederick Reichert Rapp (1775-1834).

The Harmonites were Millennialists, in that they believed Jesus Christ was coming to earth in their lifetime to help usher in a thousand-year kingdom of peace on earth. This is perhaps why they believed that people should try to make themselves "pure" and "perfect", and share things with others while willingly living in communal "harmony" (Acts 4:32-37) and practicing celibacy. They believed that the old ways of life on earth were coming to an end, and that a new perfect kingdom on earth was about to be realized. They practiced socialism within their community, but traded their exotic agricultural goods, including lemons and figs grown in movable greenhouses, with others.[11]

Rapp and his group also practiced forms of Esoteric Christianity, Mysticism (Christian mysticism), and Rapp often spoke of the virgin spirit or Goddess named Sophia in his writings.[12] Rapp was very influenced by the writings of Jakob Böhme,[12] Philipp Jakob Spener, and Emanuel Swedenborg, among others. Also, in Economy, Pennsylvania, there are glass bottles and literature that seems to indicate that the group was interested in (and practiced) alchemy.[12] Some other books that were found in the Harmony Society's library in Old Economy, Pennsylvania, include those by the following authors: Christoph Schütz, Gottfried Arnold, Justinus Kerner, Thomas Bromley, Jane Leade, Johann Scheible (Sixth and Seventh Books of Moses[2]), Paracelsus, and Georg von Welling (Opus Mago-Cabalisticum), among others.

The Harmonites tended to view unmarried celibate life as morally superior to marriage, based on Rapp's belief that God had originally created Adam as a dual being having male and female sexual organs.[13] According to this view, when the female portion of Adam separated to form Eve, disharmony followed, but one could attempt to regain harmony through celibacy.

Controversy and problems

George Rapp's life was not without controversy and problems. Rapp and the Harmony Society were involved in protracted legal cases: many relating to the monetary claims by former Society members who did not feel properly compensated for their time and labor, other cases concerned the ownership and sale of property Society members left in Württemberg, and legal complications from fines and payments made to avoid militia service. Rapp was called a tyrant and Society members his slaves. During elections, the Society was seen as a monolithic voting block which caused political ill feelings and generated animosity against Rapp. He was accused of killing his son Johannes – who died in an industrial accident. Rapp predicted that on September 15, 1829, the three and one half years of the Sun Woman would end and Christ would begin his reign on earth.[10]

The Woman of the Apocalypse (or Woman clothed in the Sun, γυνὴ περιβεβλημένη τὸν ἥλιον; Mulier amicta sole) is a figure described in Chapter 12 of the Book of Revelation (written c. AD 95).

The woman gives birth to a male child who is threatened by a dragon, identified as the Devil and Satan, who intends to devour the child as soon as he is born.[1] When the child is taken to heaven, the woman flees into the wilderness leading to a "War in Heaven" in which the angels cast out the dragon. The dragon attacks the woman, who is given wings to escape and then attacks her again with a flood of water from his mouth, which is subsequently swallowed by the earth.[2] Frustrated, the dragon initiates war on "the remnant of her seed", identified as the righteous followers of Christ.

The Woman of the Apocalypse is widely identified as the Virgin Mary [Pistis Sophia]. This interpretation is held by some commentators of the ancient Church as well as in the medieval and modern Catholic Church. This view does not negate the alternative interpretation of the Woman representing the Church, as in modern Catholic dogma, Mary is herself considered both the Mother of God and the Mother of the Church. Some Catholic commentaries, such as Thomas Haydock's Catholic Bible Commentary (1859), allow for the interpretation of the woman as either the Church or Mary. The commentary of the New American Bible (the official Catholic Bible for America) states that "The woman adorned with the sun, the moon, and the stars (images taken from Genesis 37:9–10) symbolizes God’s people in the Old and the New Testament. The Israel of old gave birth to the Messiah (Rev 12:5) and then became the new Israel, the church, which suffers persecution by the dragon (Rev 12:6, 13–17); cf. Is 50:1; 66:7; Jer 50:12."[3]

In Reformed theology and traditions which are averse to Marian veneration, the interpretation of the Woman represents the church.

-- Woman of the Apocalypse, by Wikipedia

Dissension grew when Rapp's predictions went unfulfilled. Perhaps his greatest error was in 1831 when he accepted Bernhard Müller, who called himself Maximilian Count de Leon, the "Lion of Judah" as the man who would unite all true Christians. In the year that followed Rapp changed his mind, but one third of the Society members separated and joined with Müller in establishing a separate community, the New Philadelphian Congregation. After Rapp's death in 1847, a number of members left the group because of disappointment and disillusionment over the fact that his prophecies regarding the return of Jesus Christ in his lifetime were not fulfilled. His last words to his followers were, "If I did not so fully believe, that the Lord has designated me to place our society before His presence in the land of Canaan, I would consider this my last".[14]

The Harmonite commune ultimately failed because the policy of celibacy prevented new members from within, and the majority of the outside world had no desire to give up so much to live in a commune. The society was formally dissolved in 1906.

See also

• Harmony Society
• Harmony, Pennsylvania
• New Harmony, Indiana
• Ambridge, Pennsylvania
• Old Economy Village
• Old Economy, Pennsylvania
• Economy, Pennsylvania


1. Robert Paul Sutton, Communal Utopias and the American Experience: Religious Communities (2003) p. 38
2. Karl J. R. Arndt, George Rapp's Harmony Society, 1785-1847 (Rutherford, N.J.: Fairleigh Dickinson University Press, 1972)
3. Donald E. Pitzer, America's Communal Utopias (University of North Carolina, 1997) p.57
4. Karl J. R. Arndt (1965). George Rapp’s Harmony Society, 1785 -1847. Philadelphia: University of Pennsylvania Press. pp. 15–17.
5. Donald E. Pitzer and Josephine M. Elliott (September 1979). "New Harmony's First Utopians, 1814-1924". Indiana Magazine of History. Bloomington: Indiana University. 75 (3): 227. Retrieved August 28, 2017.
6. Pitzer and Elliott, "New Harmony's First Utopians, 1814-1924,", pp. 233–34.
7. Arndt, pp. 52, 122, and 531.
8. Arndt, pp. 173, 165, 178 –79.
9. James H. Madison (2014). Hoosiers: A New History of Indiana. Bloomington and Indianapolis: Indiana University Press and the Indiana Historical Society Press. pp. 115–16. ISBN 978-0-253-01308-8. See also:"Frederick Rapp Papers, 1816-1827, Collection Guide" (pdf). Indiana Historical Society. Retrieved August 28, 2017.
10. Frederic J. Baumgartner, Longing for the End: A History of Millennialism in Western Civilization (1999) p.166
11. Rode, Silvia. "Johann Georg Rapp." In Immigrant Entrepreneurship: German-American Business Biographies, 1720 to the Present, vol. 1, edited by Marianne S. Wokeck. German Historical Institute. Last modified May 07, 2015.
12. Arthur Versluis, "Western Esotericism and The Harmony Society", Esoterica I (1999) pp. 20-47 [1]
13. Karl J. R. Arndt, George Rapp's Successors and Material Heirs, 1847–1916 (Rutherford, NJ: Fairleigh Dickinson University Press, 1971), p. 147.
14. William E. Wilson, The Angel and the Serpent: The Story of New Harmony (Indiana University Press, 1984) p.11


• Arndt, Karl J. R., George Rapp's Harmony Society 1785–1847, Philadelphia: University of Pennsylvania Press, 1965.
• Arndt, Karl J. R., Harmony on the Connoquenessing 1803–1815, Worcester, Mass. Harmony Society Press, 1980.
• Duss, John S., The Harmonist: A Personal History, Harrisburg, PA, the Pennsylvania Book Service, 1943.
• Stewart, Arthur I. and Veith, Loran W., Harmony: Commemorating the Sesquicentennial of Harmony, Pennsylvania, Harmony, PA., June 1955.

Books and articles in German:

• Fritz, Eberhard: Johann Georg Rapp (1757–1847) und die Separatisten in Iptingen. Mit einer Edition der relevanten Iptinger Kirchenkonventsprotokolle. Blätter für Wuerttembergische Kirchengeschichte 95/1995. S. 129-203.
• Fritz, Eberhard: Radikaler Pietismus in Württemberg. Religioese Ideale im Konflikt mit gesellschaftlichen Realitaeten. Quellen und Forschungen zur wuerttembergischen Kirchengeschichte Band 18.. Epfendorf 2003.
• Fritz, Eberhard: Separatistinnen und Separatisten in Wuerttemberg und in angrenzenden Territorien. Ein biografisches Verzeichnis. Arbeitsbücher des Vereins für Familien- und Wappenkunde. Stuttgart 2005. (Register of Separatists in Wuerttemberg, including most of Rapp's followers).
• Theodor Heuss: Der Räpple, in the same author's Schattenbeschwörung. Wunderlich, Stuttgart/Tübingen 1947; Klöpfer und Meyer, Tübingen 1999.

External links

• Daniel Heinz (1994). "Rapp, Johann Georg". In Bautz, Traugott (ed.). Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German). 7. Herzberg: Bautz. cols. 1359–1361. ISBN 3-88309-048-4. with further reading.
• Johann Georg Rapp in the German-language in ADB volume 27 page 286 - 289 with further reading.
• "Rapp, George" . Appletons' Cyclopædia of American Biography. 1900.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 20, 2020 11:39 am

Bernhard Müller [Count de Leon]
by Wikipedia
Accessed: 5/20/20

Bernhard Müller, or Count de Leon
Count de Leon
Born: March 21, 1788, Kostheim, Germany
Died: August 29, 1834 (aged 46), Grand Ecore, Natchitoches Parish, Louisiana, United States
Occupation: Religious colonizer
Spouse(s): Elisa Heuser Leon, or Countess Leon
Children: Johanna Schardt, Joseph Maximilian, and Anna Stahl Muller (or Leon)

Bernhard Müller, known as Count de Leon (born March 21, 1788,[1] Kostheim, Germany - died August 29, 1834, Natchitoches Parish, Louisiana), was a German Christian mystic and alchemist of uncertain origins.


Müller wrote to the Harmony Society (and other communes in the United States as well as numerous leaders in Europe) in 1829 proclaiming himself to be the "Lion of Judah" and a prophet in possession of the Philosopher's stone. As well as giving himself numerous fictitious names and titles, like Count de Leon, Archduke Maximilian von Este, and Proli, he claimed that he and his followers were the true Philadelphians and were ready to make a home for themselves with the Harmonites in Old Economy, Pennsylvania. The Harmonites, being religious searchers looking for a hopeful sign, and eager to justify their own religious prophesies, agreed to the visit, and in 1831, Müller arrived with his entourage of forty people (including a Dr. Göntgen.) Soon, Müller and the Harmony Society's leader, George Rapp, grew tired of each other and began to argue. Sensing the dissatisfaction that some Harmonites were feeling towards the Society's custom of celibacy, Müller was able to use that to his advantage and get about a third of the Harmonites to be on his side in the ensuing argument. However, the majority of the Society decided to keep George Rapp as their leader. In the end, a settlement was reached with the dissenters, and all who wished to leave the Harmony Society during the schism were given $105,000 as a group.

In 1832, after leaving Old Economy, Pennsylvania, with about 250 former Harmony Society members, Bernhard Müller and his followers started a new community in Phillipsburg (now Monaca, Pennsylvania) with the money they obtained in the compromise with the Harmony Society. Here they established the New Philadelphian Congregation of the New Philadelphia Society, having constructed a church, a hotel, and other buildings. They renamed this community Löwenburg (Lion City). However, the Harmony Society soon made legal claims against the New Philadelphia Society. Perhaps because of ongoing litigation, and other financial problems, Müller's group decided to sell their communal land in Pennsylvania in 1833. Some community members stayed in Monaca in Beaver County, Pennsylvania, while others followed Müller and his family down the Ohio River on a flatboat. Soon they started a new colony at Grand Ecore, Louisiana, twelve miles north of Natchitoches; and there, in August, 1834, Müller died of yellow fever or cholera and was interred in Natchitoches Parish.

A number of his followers remained in Louisiana and practiced communal living for some years after that. When Müller died, a congressman successfully proposed a bill donating a tract of land to his followers, and Germantown Colony was formed.[2]

In 1835, the remaining group, led by Müller's widow, Countess Leon, moved from Grand Ecore to a place that is now called Germantown, which is located seven miles (11 km) northeast of Minden, in what was then Claiborne Parish.[3] Here, all property was owned in common and observance of religious principles was required. Though the colony was not very large, only about thirty-five people, it worked together and prospered.

The Civil War led to the end of the Germantown Colony, partially because of their disapproval of the war and the financial losses they suffered as a small pacifistic community during wartime, and because of the economic hardships of the war era in general. The colony disbanded in 1871, after nearly four decades of operating on a communal basis, and then Webster Parish was created from Claiborne Parish.[4] The Countess then moved to Hot Springs in Garland County, Arkansas, where she died in 1881.[3] The preservation of the Louisiana settlement is maintained by the Germantown Colony and Museum, now operated by the State of Louisiana.

Not long after Müller and his closest followers left Monaca, Pennsylvania, in 1833, a new religious speaker named William Keil showed up in that area in the early 1840s. Keil was able to attract some followers who were former Harmony Society and New Philadelphia Society members, and his group eventually moved away and settled the communal town of Bethel, Missouri, in 1844. By 1850, Bethel had a population of 650. However, the construction of the Hannibal and St. Joseph Railroad threatened Keil's theocracy. From 1853 to 1856, Keil led his followers westward over the Oregon Trail, and eventually settled the town of Aurora, Oregon. Keil died in 1877, and his community was dissolved in 1883.

The Harmony Society, on the other hand, in Old Economy Village, Pennsylvania, lasted until 1905. It was dissolved in 1906.

The house where Bernhard Müller lived from 1832 to 1833 in Monaca, Pennsylvania.

The New Philadelphia Society's church, founded and led by Bernhard Müller from 1832 to 1833, in Monaca, Pennsylvania.

The house where Müller's widow lived from around 1835 to 1871 at the Germantown Colony near Minden, Louisiana.

See also

• Ambridge, Pennsylvania
• Beaver County, Pennsylvania
• Harmony, Pennsylvania
• New Harmony, Indiana
• Germantown Colony and Museum


1. Louisiana Historical Association, Dictionary of Louisiana Biography "Archived copy". Archived from the original on 2012-02-25. Retrieved 2012-02-13.
2. "Minden Germantown Colony", The Advocate (Baton Rouge, La.), August 14, 1987 [1]
3. David James, III, "Germantown: Once Thriving and Socialistic", Minden Press, July 7, 1958, pp. 1-2
4. "Respect for the Past, Confidence in the Future", Webster Parish Centennial, 1871-1971, pp. 13-14
• Account of the Harmony Society and its beliefs
• History of Beaver County, Pennsylvania and Its Centennial Celebration by Joseph Henderson Bausman (1904) Volume II, pp. 797–801
• Germantown Colony Museum near Minden, Louisiana
• Claus Bernet (2004). "Müller, Bernhard". In Bautz, Traugott (ed.). Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German). 23. Nordhausen: Bautz. cols. 978–984. ISBN 3-88309-155-3.

External links

• Karl John Richard Arndt collection of Bernhard Muller and the Harmony Society at the Beinecke Rare Book and Manuscript Library, Yale University.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 20, 2020 11:53 am

William Keil
by Wikipedia
Accessed: 5/20/20

William Keil (1812-1877).

William Keil (March 6, 1812 – December 30, 1877) was the founder of communal religious societies in Bethel, Missouri, and Aurora Colony in Oregon, that he established and led in the nineteenth century.

Influenced by German Lutheranism, pietism, and revival Methodism, Keil's theology was based on the principle of the Golden Rule as well as the view that people should try to share all with others by living communally (Acts 4:32-37).

Keil was born in Prussia March 6, 1812 and raised by German Lutheran parents. He emigrated to the United States as a young man—apparently after receiving a mystic text from a gypsy. Initially he settled in New York and worked as a tailor, his family trade. Within a year, he and his wife, also German, moved to western Pennsylvania, where Keil gained a reputation as a mystic and healer. By 1837, he had opened a drugstore in Pittsburgh, Pennsylvania. Keil soon heard about a group of former Harmony Society members who had left that communal group, and had moved to Phillipsburg (now Monaca, Pennsylvania), where they had tried to form the New Philadelphia Society. When Keil contacted the families in the early 1840s, he impressed some of them, and they suggested he form a communal society. As former members of such a society, they provided invaluable practical assistance to its founding and maintenance.

Keil was influenced by revivalism and utopianism, which were popular in western Pennsylvania during the 1830s. After becoming a successful Christian preacher and building a large congregation, Keil, and his followers, moved to Bethel, Missouri, in 1844 and started a Utopian commune. This colony was considered successful, but many of its members—again led by Keil—moved to Oregon between 1853 and 1856 to start a new settlement, which became known as Aurora Mills. Keil died December 30, 1877, leaving a power vacuum that led to the dissolution of the colony in 1883.

Dr. Keil led the first wagon train to the Oregon territory carrying his eldest son, Willie, in a coffin in the lead wagon. Willie died a few days before the trip was to begin and had been promised by his Father that he would go, no matter what. Willie's coffin was filled with whiskey distilled at the Bethel colony and put in the lead wagon as promised. He was buried in Washington on the original settlement that would later move and become the Aurora Colony.

The community at Aurora is given tribute at Twin Oaks Community, a contemporary intentional community of over 100 people in Louisa County, Virginia. All Twin Oaks' buildings are named after communities that are no longer actively functioning, and "Aurora" is the name of the visitor residence.

His house near Bethel, known as Elim, was listed on the National Register of Historic Places in 1971. Located nearby is Hebron.[1]

See also

• Aurora Colony


1. "National Register Information System". National Register of Historic Places. National Park Service. July 9, 2010.
• Bek, W.(1909) The Community at Bethel, Missouri and its Off-Spring at Aurora, Oregon. German American Annals, n.s. 7 (September 1909), 263
• Kanter, R.(1971) Commitment and Community: Communes and Utopias in Sociological Perspective. Harvard University Press, Cambridge, MA
• Bethel Colony, Missouri
• Old Aurora Colony Museum, Oregon
• "William Keil". The Oregon Encyclopedia.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 20, 2020 12:26 pm

George Ripley (transcendentalist)
by Wikipedia
Accessed: 5/20/20

George Ripley
George Ripley, sometime between 1849 and 1860: a detail from Mathew Brady's daguerreotype of the New York Tribune editorial staff.
Born: October 3, 1802, Greenfield, Massachusetts
Died: July 4, 1880 (aged 77), New York City

George Ripley (October 3, 1802 – July 4, 1880) was an American social reformer, Unitarian minister, and journalist associated with Transcendentalism. He was the founder of the short-lived Utopian community Brook Farm in West Roxbury, Massachusetts.

Born in Greenfield, Massachusetts, George Ripley was pushed to attend Harvard College by his father and completed his studies in 1823. He went on graduate from the Harvard Divinity School and the next year married Sophia Dana. Shortly after, he became ordained as the minister of the Purchase Street Church in Boston, Massachusetts, where he began to question traditional Unitarian beliefs. He became one of the founding members of the Transcendental Club and hosted its first official meeting in his home. Shortly after, he resigned from the church to put Transcendental beliefs in practice by founding an experimental commune called Brook Farm. The community later converted to a model based on the work of Charles Fourier, although the community was never financially stable in either format.

After Brook Farm's failure, Ripley was hired by Horace Greeley at the New York Tribune.
He also published the New American Cyclopaedia, which made him financially successful. He built a national reputation as an arbiter of taste and literature before his death in 1880.


Early life and education

Ripley's ancestors had lived in Hingham, Massachusetts for 140 years before Jerome Ripley moved his family to Greenfield, a town in the western part of the state, in 1789.[1] He was moderately successful as the owner of a general store and tavern[2] and was a prominent member of the community.[3] His son George Ripley was born in Greenfield on October 3, 1802,[4] the ninth child in the family.[1]

George Ripley's early life was heavily influenced by women. His nearest brother was thirteen years older than he was and he was raised primarily by his conservative mother, who was distantly related to Benjamin Franklin, and his sisters.[5] He was sent to a private academy run by a Mr. Huntington in Hadley, Massachusetts to prepare for college.[6] Before going to college, he spent three months in Lincoln with Ezra Ripley, a distant relative who also married the aunt of Ralph Waldo Emerson.[7] Although Ripley wanted to attend the religiously conservative Yale University, his Unitarian father pushed him to attend Harvard College, then known as a hotbed of liberal Unitarianism.[3] Ripley was a good and dedicated student,[8] although he was not popular with students because of his trust of the establishment. Early in his time at Harvard, he had sided with the administration during a student-led protest against poor food, and his attempts at reconciling the two sides prompted ridicule from his peers.[9] Ripley, seeking a socially useful role, found work as a teacher in Fitchburg during winter vacation of his senior year.[10] He graduated in 1823.[3]

During his time at the school, Ripley became disenchanted with his father and his home town, admitting "no particular attachment to Greenfield".[11] He hoped to enroll at Andover[12] but his father convinced him to stay in Cambridge to attend Harvard Divinity School.[13] There, he was influenced by Levi Frisbie, Professor of Natural Religion, who was largely interested in moral philosophy, which he termed "the science of the principles and obligations of duty".[14] Ripley was becoming very interested in more "liberal" religious views, what he wrote to his mother as "so simple, scriptural, and reasonable".[3] He graduated in 1826. A year later, on August 22, 1827, he married Sophia Dana, a fact which he originally kept a secret from his parents. He asked his sister Marianne to inform them shortly after.[15]

Early career

Ripley officially became a minister at Boston's Purchase Street Church on November 8, 1826, and became influential in the developing the Unitarian religion.[16] These ten years of his tenure there were quiet and uneventful,[17] until March 1836, when Ripley published a long article titled "Schleiermacher as a Theologian" in the Christian Examiner. In it, Ripley praised Schleiermacher's attempt to create a "religion of the heart" based on intuition and personal communion with God.[18] Later that year, he published a review of British theologian James Martineau's The Rationale of Religious Enquiry in the same publication.[19] In the review, Ripley charged Unitarian church elders with religious intolerance because they forced the literal acceptance of miracles as a requirement for membership in their church.[20] Andrews Norton, a leading theologian of the day, responded publicly and insisted that disbelief in miracles ultimately denied the truth of Christianity.[21] Norton, formerly Ripley's teacher at the Divinity School, had been labeled by many as the "hard-headed Unitarian Pope", and began his public battle with Ripley in the Boston Daily Advertiser on November 5, 1836, in an open letter charging Ripley with academic and professional incompetence.[20] Ripley contended that to insist upon the reality of miracles was to demand material proof of spiritual matters, and that faith needed no such external confirmation; but Norton and the mainstream of Unitarianism found this tantamount to heresy. This dispute laid the groundwork for the separation of a more extreme Transcendentalism from its liberal Unitarian roots. The debate between Norton and Ripley, which earned allies on both sides, continued until 1840.[22]

Transcendental Club

Ripley met with Ralph Waldo Emerson, Frederic Henry Hedge, and George Putnam in Cambridge, Massachusetts on September 8, 1836, to discuss the formation of a new club.[23] Ten days later, on September 18, 1836, Ripley hosted their first official meeting at his house. The group at this first meeting of what would become known as the "Transcendental Club" included Amos Bronson Alcott, Orestes Brownson, James Freeman Clarke, and Convers Francis as well as Hedge, Emerson, and Ripley.[24] Future members would include Henry David Thoreau, William Henry Channing, Christopher Pearse Cranch, Sylvester Judd, and Jones Very.[25] Female members included Sophia Ripley, Margaret Fuller, and Elizabeth Peabody.[26] The group planned its meetings for times when Hedge was visiting from Bangor, Maine, leading to the early nickname "Hedge's Club".[23] The name Transcendental Club was given to the group by the public and not by its participants. Hedge wrote: "There was no club in the strict sense... only occasional meetings of like-minded men and women", earning the nickname "the brotherhood of the 'Like-Minded'".[27] Beginning in 1839, Ripley edited Specimens of Foreign Standard Literature: fourteen volumes of translations meant to demonstrate the breadth of Transcendental thoughts.[28]

Separation from church

Amid the Panic of 1837, many began to criticize social institutions. That year, Ripley gave a sermon titled "The Temptations of the Times", suggesting that the major problem in the country was "the inordinate pursuit, the extravagant worship of wealth".[29] Ripley had been asked by church proprietors to avoid controversial topics in his sermons. He said, "Unless a minister is expected to speak out on all subjects which are uppermost in his mind, with no fear of incurring the charge of heresy or compromising the interests of his congregation, he can never do justice to himself, to his people, or the truth which he is bound to declare".[30] In May 1840, he offered his resignation from the Purchase Street Church but was convinced to stay. He soon decided he should leave the ministry altogether and, on October 3, 1840, he read a 7,300-word lecture, Letter Addressed to the Congregational Church in Purchase Street, expressing his dissatisfaction with Unitarianism.[31]

Because of his experience with the Specimens translations,[32] Ripley was chosen to be the managing editor of the Transcendental publication The Dial at its inception, working alongside its first editor Margaret Fuller.[33] In addition to overseeing distribution, subscriptions, printing, and finances, Ripley also contributed essays and reviews.[34] In October 1841, he resigned his post with The Dial as he prepared for an experiment in communal living.[35] As he told Emerson, although he was happy seeing all the Transcendental thoughts in print, he could not be truly happy "without the attempt to realize them".[36]

Brook Farm

Former site of Brook Farm in West Roxbury, Massachusetts

In the late 1830s Ripley became increasingly engaged in "Associationism", an early Fourierist socialist movement. In October 1840 he announced to the Transcendental Club his plan to form an Associationist community based on Fourier's Utopian plans.[37] His goals were lofty. As he wrote, "If wisely executed, it will be a light over this country and this age. If not the sunrise, it will be the morning star."[38]

Ripley and his wife formed a joint stock company in 1841 along with 10 other initial investors.[39] Shares of the company were sold for $500 apiece with a promise of five percent of the profits to each investor.[37] The founding membership of the original community included Nathaniel Hawthorne.[39] They chose the Ellis Farm in West Roxbury, Massachusetts as the site of their experiment, which they named Brook Farm. Its 170 acres (0.69 km2) were about eight miles (13 km) from Boston; a pamphlet described the land as a "place of great natural beauty, combining a convenient nearness to the city with a degree of retirement and freedom from unfavorable influences unusual even in the country".[40] The land, however, turned out to be difficult to farm and the community struggled with financial difficulties as it built greenhouses and craft shops.[41]

Brook Farm was initially based mostly on the ideals of Transcendentalism; its founders believed that by pooling labor they could sustain the community and still have time for literary and scientific pursuits.[39] The experiment meant to serve as an example for the rest of the world, established on the principles of "industry without drudgery, and true equality without its vulgarity".[42] Many in the community wrote of how much they enjoyed their experience. One participant, a man named John Codman, joined the community at the age of 27 in 1843. He wrote, "It was for the meanest a life above humdrum, and for the greatest something far, infinitely far beyond. They looked into the gates of life and saw beyond charming visions, and hopes springing up for all".[43] In their free time, the members of Brook Farm enjoyed music, dancing, card games, drama, costume parties, sledding, and skating.[39] Hawthorne, eventually elected treasurer of the community, did not enjoy his experience. He wrote to his wife-to-be Sophia Peabody, "labor is the curse of the world, and nobody can meddle with it without becoming proportionately brutified".[44]

Many outside the community were also critical, especially in the press. The New York Observer, for example, suggested that, "The Associationists, under the pretense of a desire to promote order and morals, design to overthrow the marriage institution, and in the place of the divine law, to substitute the 'passions' as the proper regulator of the intercourse of the sexes", concluding that they were "secretly and industriously aiming to destroy the foundation of society".[45]

In 1844, the community, perpetually struggling financially, drafted an entirely new constitution and committed to following more closely the Fourierist model.[46] Not everyone at the community supported the transition, and many left.[47] Many were disappointed that the new, more structured daily routine de-emphasized the carefree leisure time that had been a trademark.[48] Ripley himself became a celebrity proponent of Fourierism and organized conventions throughout New England to discuss the community.[49]

By May 1846, troubled by the financial difficulties at Brook Farm, Ripley had made an informal split from the community.[50] By its closure a year later, Brook Farm had amassed a total debt of $17,445.[51] Ripley was devastated at the failure of his experiment and told a friend, "I can now understand how a man would feel if he could attend his own funeral".[52] His personal life was also taxed. His wife had converted to Catholicism in 1846, encouraged by Orestes Brownson, and had become doubtful of his Associationist politics;[53] the Ripleys' relationship became strained by the 1850s.[54]


George Ripley as he appeared in his later years.

After Brook Farm, George Ripley began to work as a freelance journalist. In 1849 he was employed by Horace Greeley at the New York Tribune, taking the role left vacant by Margaret Fuller.[55] Greeley had been a proponent of Brook Farm's conversion to Fourierism.[56] Ripley started his role with the Tribune at $12 a week and, at this wage, was not able to pay off the debt of Brook Farm until 1862.[54] As a critic, he believed in high moral standards for literature but offered good-natured praise in the majority of his reviews.[57] Greeley took advantage of Ripley's cheerful style of writing to boost circulation amid significant competition. Ripley wrote a "Gotham Gossip" column and many articles discussing local personalities and notable public events, including speeches by Henry Clay and Frederick Douglass.[58] He stayed away from philosophy of theology, despite some efforts to persuade him to write on the subject. As he told a friend, he had "long since lost... immediate interest in that line of speculation".[59]

Ripley then edited Harper's Magazine. Together with Bayard Taylor he compiled a Handbook of Literature and the Fine Arts (1852).

With Charles A. Dana, he edited the 16 volume The New American Cyclopaedia (1857–1863), reissued as The American Cyclopaedia (1873–1876). It sold in the millions and its immediate earnings amounted to over $100,000.[60]

He also continued his critical work and in 1860 reviewed On the Origin of Species by Charles Darwin. He was one of the few contemporary critics to be sympathetic to Darwin, although he was reluctant to show he was convinced of the theories.[61]

Later years

In 1861 Sophia Ripley died. George Ripley remarried, to Louisa Sclossberger, in 1865, and was a part of the Gilded Age New York literary scene for the remainder of his life. Because of his convivial nature, he was careful to avoid the city's rampant literary feuds at the time.[55] He became a public figure with a national reputation[57] and, known as an arbiter of taste, he helped establish the National Institute of Literature, Art, and Science in 1869.[62] In his later years, he began suffering frequent illnesses, including a bout with influenza in 1875 which prevented him from traveling to Germany. He also suffered from gout and rheumatism.[63]

Ripley was found dead at his desk on July 4, 1880, slumped over his work.[64] Pallbearers at his funeral included Frederick Augustus Porter Barnard, George William Curtis, and Whitelaw Reid.[65] At the time of his death, Ripley had become financially successful; the New American Cyclopaedia had earned him royalties of nearly $1.5 million.[57] A biography entitled George Ripley (Boston: Houghton, Mifflin & Co., 1882) was written by Octavius Brooks Frothingham.

Critical assessment

Ripley built a wide reputation as a critic. Contemporary publications rated him as one of the most important critics of the day, including the Hartford Courant, the Springfield Republican, the New York Evening Gazette, and the Chicago Daily Tribune.[66] Henry Theodore Tuckerman commended Ripley as "a scholar and an aesthetic as well as technical critic: [he] knows public taste and the laws of literature".[67]


1. Golemba, 15
2. Crowe, 3
3. Rose, 49
4. Ehrlich, Eugene and Gorton Carruth. The Oxford Illustrated Literary Guide to the United States. New York: Oxford University Press, 1982: 48. ISBN 0-19-503186-5
5. Golemba, 16
6. Crowe, 14
7. Golemba, 18
8. Crowe, 26
9. Golemba, 19
10. Crowe, 27
11. Crowe, 24–25
12. Crowe, 29
13. Golemba, 22
14. Crowe, 34
15. Crowe, 40–41
16. Golemba, 26
17. Felton, 123
18. Packer, 54
19. Rose, 51
20. Delano, 5
21. Hankins, 30
22. Delano, 7
23. Packer, 47
24. Hankins, 23
25. Gura, 7–8
26. Buell, Lawrence. Emerson. Cambridge, Massachusetts: The Belknap Press of Harvard University Press, 2003: 32. ISBN 0-674-01139-2
27. Gura, 5
28. Golemba, 50
29. Delano, 8
30. Packer, 84
31. Delano, 9–10
32. Golemba, 58–59
33. Slater, Abby. In Search of Margaret Fuller. New York: Delacorte Press, 1978: 61–62. ISBN 0-440-03944-4
34. Golemba, 59
35. Packer, 119
36. Golemba, 60
37. Packer, 133
38. Felton, 124
39. Hankins, 34
40. Delano, 39
41. Packer, 134
42. McFarland, Philip. Hawthorne in Concord. New York: Grove Press, 2004: 83. ISBN 0-8021-1776-7
43. Packer, 135
44. McFarland, Philip. Hawthorne in Concord. New York: Grove Press, 2004: 84. ISBN 0-8021-1776-7
45. Delano, 275–276
46. Packer, 157
47. Packer, 158
48. Felton, 127
49. Crowe, 170
50. Delano, 269
51. Rose, 136
52. Delano, 283
53. Packer, 172
54. Rose, 209
55. Miller, 249
56. Hankins, 35
57. Rose, 210
58. Crowe, 232
59. Crowe, 233
60. Miller, 341
61. Crowe, 248–249
62. Golemba, 150
63. Crowe, 261
64. Crowe, 262
65. "The Funeral of George Ripley: Simple but impressive services at the Church of the Messiah". The New York Times. July 8, 1880. Accessed November 9, 2008.
66. Golemba, 113
67. England, Eugene. Beyond Romanticism: Tuckerman's Life and Poetry. New York: SUNY Press, 1991: 231. ISBN 0-7914-0791-8


• Crowe, Charles. George Ripley: Transcendentalist and Utopian Socialist. Athens, GA: University of Georgia Press, 1967.
• Delano, Sterling F. Brook Farm: The Dark Side of Utopia. Cambridge, Massachusetts: The Belknap Press of Harvard University Press, 2004. ISBN 0-674-01160-0
• Felton, R. Todd. A Journey into the Transcendentalists' New England. Berkeley, California: Roaring Forties Press, 2006. ISBN 0-9766706-4-X
• Golemba, Henry L. George Ripley. Boston: Twayne Publishers, 1977. ISBN 0-8057-7181-6
• Gura, Philip F. American Transcendentalism: A History. New York: Hill and Wang, 2007. ISBN 0-8090-3477-8
• Hankins, Barry. The Second Great Awakening and the Transcendentalists. Westport, Connecticut: Greenwood Press, 2004. ISBN 0-313-31848-4
• Miller, Perry. The Raven and the Whale: Poe, Melville, and the New York Literary Scene. Baltimore: Johns Hopkins University Press, 1997 (originally published 1956). ISBN 0-8018-5750-3
• Packer, Barbara L. The Transcendentalists. Athens, Georgia: The University of Georgia Press, 2007. ISBN 978-0-8203-2958-1
• Rose, Anne C. Transcendentalism as a Social Movement, 1830–1850. New Haven, CT: Yale University Press: 1981. ISBN 0-300-02587-4

External links

• George Ripley, Charles A. Dana. The American Cyclopaedia.. From Internet Archive.
• Ripley biography from Dictionary of Unitarian & Universalist Biography
• Ripley's career as a writer from Alcott School
• Ripley and Brook Farm from Transcendentalism Web
• Octavius Brooks Frothingham (1900). "Ripley, George" . Appletons' Cyclopædia of American Biography.
• Collection Guide to Ripley's scrapbooks, Houghton Library at Harvard University
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Re: Freda Bedi Cont'd (#2)

Postby admin » Wed May 20, 2020 12:40 pm

Part 1 of 2

Horace Greeley
by Wikipedia
Accessed: 5/20/20

Horace Greeley
Member of the U.S. House of Representatives from New York's 6th district
In office: December 4, 1848 – March 3, 1849
Preceded by: David S. Jackson
Succeeded by: James Brooks
Personal details
Born: February 3, 1811, Amherst, New Hampshire, U.S.
Died: November 29, 1872 (aged 61), Pleasantville, New York, U.S.
Political party: Whig (Before 1854); Republican (1854–1872); Liberal Republican (1872)
Spouse(s): Mary Cheney

Horace Greeley (February 3, 1811 – November 29, 1872) was an American newspaper editor and publisher who was the founder and editor of the New-York Tribune, among the great newspapers of its time. Long active in politics, he served briefly as a congressman from New York, and was the unsuccessful candidate of the new Liberal Republican party in the 1872 presidential election against incumbent President Ulysses S. Grant, who won by a landslide.

Greeley was born to a poor family in Amherst, New Hampshire. He was apprenticed to a printer in Vermont and went to New York City in 1831 to seek his fortune. He wrote for or edited several publications and involved himself in Whig Party politics, taking a significant part in William Henry Harrison's successful 1840 presidential campaign. The following year, he founded the Tribune, which became the highest-circulating newspaper in the country through weekly editions sent by mail. Among many other issues, he urged the settlement of the American West, which he saw as a land of opportunity for the young and the unemployed. He popularized the slogan "Go West, young man, and grow up with the country."[a] He endlessly promoted utopian reforms such as socialism, vegetarianism, agrarianism, feminism, and temperance while hiring the best talent he could find.

Greeley's alliance with William H. Seward and Thurlow Weed led to him serving three months in the House of Representatives, where he angered many by investigating Congress in his newspaper. In 1854, he helped found and may have named the Republican Party. Republican newspapers across the nation regularly reprinted his editorials. During the Civil War, he mostly supported Lincoln, though he urged the president to commit to the end of slavery before he was willing to do so. After Lincoln's assassination, he supported the Radical Republicans in opposition to President Andrew Johnson. He broke with Republican President Ulysses Grant because of corruption and Greeley's sense that Reconstruction policies were no longer needed.

Greeley was the new Liberal Republican Party's presidential nominee in 1872. He lost in a landslide despite having the additional support of the Democratic Party. He was devastated by the death of his wife five days before the election and died himself one month later, before the Electoral College had met.

Early life

Horace Greeley Birthplace in Amherst, New Hampshire

Horace Greeley was born on February 3, 1811, on a farm about five miles from Amherst, New Hampshire. He could not breathe for the first twenty minutes of his life. It is suggested that this deprivation may have caused him to develop Asperger's syndrome—some of his biographers, such as Mitchell Snay, maintain that this condition would account for his eccentric behaviors in later life.[1] His father's family was of English descent, and his forebears included early settlers of Massachusetts and New Hampshire,[2] while his mother's family descended from Scots-Irish immigrants from the village of Garvagh in County Londonderry who had settled Londonderry, New Hampshire. Some of Greeley's maternal ancestors were present at the Siege of Derry during the Williamite War in Ireland in 1689.[3]

Greeley was the son of poor farmers Zaccheus and Mary (Woodburn) Greeley. Zaccheus was not successful, and moved his family several times, as far west as Pennsylvania. Horace attended the local schools and was a brilliant student.[4]

Seeing the boy's intelligence, some neighbors offered to pay Horace's way at Phillips Exeter Academy, but the Greeleys were too proud to accept charity. In 1820, Zaccheus's financial reverses caused him to flee New Hampshire with his family lest he be imprisoned for debt, and settle in Vermont. Even as his father struggled to make a living as a hired hand, Horace Greeley read everything he could—the Greeleys had a neighbor who let Horace use his library. In 1822, Horace ran away from home to become a printer's apprentice, but was told he was too young.[5]

In 1826, at age 15, he was made a printer's apprentice to Amos Bliss, editor of the Northern Spectator, a newspaper in East Poultney, Vermont. There, he learned the mechanics of a printer's job, and acquired a reputation as the town encyclopedia, reading his way through the local library.[6] When the paper closed in 1830, the young man went west to join his family, living near Erie, Pennsylvania. He remained there only briefly, going from town to town seeking newspaper employment, and was hired by the Erie Gazette. Although ambitious for greater things, he remained until 1831 to help support his father. While there, he became a Universalist, breaking from his Congregationalist upbringing.[7]

First efforts at publishing

Early depiction of Greeley's first arrival in New York

In late 1831, Greeley went to New York City to seek his fortune. There were many young printers in New York who had likewise come to the metropolis, and he could only find short-term work.[8] In 1832, Greeley worked as an employee of the publication Spirit of the Times.[9] He built his resources and set up a print shop in that year. In 1833, he tried his hand with Horatio D. Sheppard at editing a daily newspaper, the New York Morning Post, which was not a success. Despite this failure and its attendant financial loss, Greeley published the thrice-weekly Constitutionalist, which mostly printed lottery results.[10]

On March 22, 1834, he published the first issue of The New-Yorker in partnership with Jonas Winchester.[9] It was less expensive than other literary magazines of the time and published both contemporary ditties and political commentary. Circulation reached 9,000, then a sizable number, yet it was ill-managed and eventually fell victim to the economic Panic of 1837.[11] He also published the campaign newssheet of the new Whig Party in New York for the 1834 campaign, and came to believe in its positions, including free markets with government assistance in developing the nation.[12]

Soon after his move to New York City, Greeley met Mary Young Cheney. Both were living at a boarding house run on the diet principles of Sylvester Graham, eschewing meat, alcohol, coffee, tea, and spices, as well as abstaining from the use of tobacco. Greeley was subscribing to Graham's principles at the time, and to the end of his life rarely ate meat. Mary Cheney, a schoolteacher, moved to North Carolina to take a teaching job in 1835. They were married in Warrenton, North Carolina on July 5, 1836, and an announcement duly appeared in The New-Yorker eleven days later. Greeley had stopped over in Washington, D.C. on his way south to observe Congress. He took no honeymoon with his new wife, returning to work while his wife took up a teaching job in New York City.[13]

One of the positions taken by The New-Yorker was that the unemployed of the cities should seek lives in the developing American West (in the 1830s, the West encompassed today's Midwestern states). The harsh winter of 1836–1837 and the financial crisis that developed soon after made many New Yorkers homeless and destitute. In his journal, Greeley urged new immigrants to buy guide books on the West, and Congress to make public lands available for purchase at cheap rates to settlers. He told his readers, "Fly, scatter through the country, go to the Great West, anything rather than remain here ... the West is the true destination."[14] In 1838, he advised "any young man" about to start in the world, "Go to the West: there your capabilities are sure to be appreciated and your energy and industry rewarded."[a][15]

In 1838, Greeley met Albany editor Thurlow Weed. Weed spoke for a liberal faction of the Whigs in his newspaper the Albany Evening Journal. He hired Greeley as editor of the state Whig newspaper for the upcoming campaign. The newspaper, the Jeffersonian, premiered in February 1838 and helped elect the Whig candidate for governor, William H. Seward.[11] In 1839, Greeley worked for several journals, and took a month-long break to go as far west as Detroit.[16]

Greeley was deeply involved in the campaign of the Whig candidate for president in 1840, William Henry Harrison. He published the major Whig periodical the Log Cabin, and also wrote many of the pro-Harrison songs that marked the campaign. These songs were sung at mass meetings, many organized and led by Greeley. According to biographer Robert C. Williams, "Greeley's lyrics swept the country and roused Whig voters to action."[17] Funds raised by Weed helped distribute the Log Cabin widely. Harrison and his running mate John Tyler were easily elected.[18]

Editor of the Tribune

Early years (1841–1848)

Photograph of Greeley by Mathew Brady, taken between 1844 and 1860

By the end of the 1840 campaign, the Log Cabin's circulation had risen to 80,000 and Greeley decided to establish a daily newspaper, the New-York Tribune.[19] At the time, New York had many newspapers, dominated by James Gordon Bennett's New York Herald, which with a circulation of about 55,000 had more readers than its combined competition. As technology advanced, it became cheaper and easier to publish a newspaper, and the daily press came to dominate the weekly, which had once been the more common format for news periodicals. Greeley borrowed money from friends to get started, and published the first issue of the Tribune on April 10, 1841 — the day of a memorial parade in New York for President Harrison, who had died after a month in office and been replaced by Vice President Tyler.[20]

In the first issue, Greeley promised that his newspaper would be a "new morning Journal of Politics, Literature, and General Intelligence".[20] New Yorkers were not initially receptive; the first week's receipts were $92 and expenses $525.[20] The paper was sold for a cent a copy by newsboys who purchased bundles of papers at a discount. The price of advertising was initially four cents a line but was quickly raised to six cents. Through the 1840s, the Tribune was four pages, that is, a single sheet folded. It initially had 600 subscribers and 5,000 copies were sold of the first issue.[21]

In the early days, Greeley's chief assistant was Henry J. Raymond, who a decade later founded The New York Times. To place the Tribune on a sound financial footing, Greeley sold a half-interest in it to attorney Thomas McElrath (1807–1888), who became publisher of the Tribune (Greeley was editor) and ran the business side. Politically, the Tribune backed Kentucky Senator Henry Clay, who had unsuccessfully sought the presidential nomination that fell to Harrison, and supported Clay's American System for development of the country. Greeley was one of the first newspaper editors to have a full-time correspondent in Washington, an innovation quickly followed by his rivals.[20] Part of Greeley's strategy was to make the Tribune a newspaper of national scope, not merely local.[22] One factor in establishing the paper nationally was the Weekly Tribune, created in September 1841 when the Log Cabin and The New-Yorker were merged. With an initial subscription price of $2 a year,[23] this was sent to many across the United States by mail and was especially popular in the Midwest.[24] In December 1841, Greeley was offered the editorship of the national Whig newspaper, the Madisonian. He demanded full control, and declined when not given it.[25]

Greeley, in his paper, initially supported the Whig program.[26] As divisions between Clay and President Tyler became apparent, he supported the Kentucky senator and looked to a Clay nomination for president in 1844.[25] However, when Clay was nominated by the Whigs, he was defeated by the Democrat, former Tennessee governor James K. Polk, though Greeley worked hard on Clay's behalf.[27] Greeley had taken positions in opposition to slavery as editor of The New-Yorker in the late 1830s, opposing the annexation of the slaveholding Republic of Texas to the United States.[28] In the 1840s, Greeley became an increasingly vocal opponent of the expansion of slavery.[26]

Greeley hired Margaret Fuller in 1844 as first literary editor of the Tribune, for which she wrote over 200 articles. She lived with the Greeley family for several years, and when she moved to Italy, he made her a foreign correspondent.[29] He promoted the work of Henry David Thoreau, serving as literary agent and seeing to it that Thoreau's work was published.[30] Ralph Waldo Emerson also benefited from Greeley's promotion.[31] Historian Allan Nevins explained:

The Tribune set a new standard in American journalism by its combination of energy in newsgathering with good taste, high moral standards, and intellectual appeal. Police reports, scandals, dubious medical advertisements, and flippant personalities were barred from its pages; the editorials were vigorous but usually temperate; the political news was the most exact in the city; book reviews and book-extracts were numerous; and as an inveterate lecturer Greeley gave generous space to lectures. The paper appealed to substantial and thoughtful people.[32]

Greeley, who had met his wife at a Graham boarding house, became enthusiastic about other social movements that did not last and promoted them in his paper. He subscribed to the views of Charles Fourier, a French social thinker, then recently deceased, who proposed the establishment of settlements called "phalanxes" with a given number of people from various walks of life, who would function as a corporation and among whose members profits would be shared. Greeley, in addition to promoting Fourierism in the Tribune, was associated with two such settlements, both of which eventually failed, though the town that eventually developed on the site of the one in Pennsylvania was after his death renamed Greeley.[33]

Congressman (1848–1849)

In November 1848, Congressman David S. Jackson, a Democrat, of New York's 6th district was unseated for election fraud. Jackson's term was to expire in March 1849 but, during the 19th century, Congress convened annually in December, making it important to fill the seat. Under the laws then in force, the Whig committee from the Sixth District chose Greeley to run in the special election for the remainder of the term, though they did not select him as their candidate for the seat in the following Congress. The Sixth District, or Sixth Ward as it was commonly called, was mostly Irish-American, and Greeley proclaimed his support for Irish efforts towards independence from Great Britain. He easily won the November election and took his seat when Congress convened in December 1848.[34] Greeley's selection was procured by the influence of his ally, Thurlow Weed.[35]

As a congressman for three months, Greeley introduced legislation for a homestead act that would allow settlers who improved land to purchase it at low rates—a fourth of what speculators would pay. He was quickly noticed because he launched a series of attacks on legislative privileges, taking note of which congressmen were missing votes, and questioning the office of House Chaplain. This was enough to make him unpopular. But he outraged his colleagues when on December 22, 1848, the Tribune published evidence that many congressmen had been paid excessive sums as travel allowance. In January 1849, Greeley supported a bill that would have corrected the issue, but it was defeated. He was so disliked, he wrote a friend, that he had "divided the House into two parties—one that would like to see me extinguished and the other that wouldn't be satisfied without a hand in doing it."[36]

Other legislation introduced by Greeley, all of which failed, included attempts to end flogging in the Navy and to ban alcohol from its ships. He tried to change the name of the United States to "Columbia", abolish slavery in the District of Columbia, and increase tariffs.[35] One lasting effect of the term of Congressman Greeley was his friendship with a fellow Whig, serving his only term in the House, Illinois's Abraham Lincoln. Greeley's term ended after March 3, 1849, and he returned to New York and the Tribune, having, according to Williams, "failed to achieve much except notoriety".[37]

Influence (1849–1860)

New-York Tribune editorial staff, with Greeley third from the left in the front row

By the end of the 1840s, Greeley's Tribune was not only solidly established in New York as a daily paper, it was highly influential nationally through its weekly edition, which circulated in rural areas and small towns. Journalist Bayard Taylor deemed its influence in the Midwest second only to that of the Bible. According to Williams, the Tribune could mold public opinion through Greeley's editorials more effectively than could the president. Greeley sharpened those skills over time, laying down what future Secretary of State John Hay, who worked for the Tribune in the 1870s, deemed the "Gospel according to St. Horace".[38]

The Tribune remained a Whig paper, but Greeley took an independent course. In 1848, he had been slow to endorse the Whig presidential nominee, General Zachary Taylor, a Louisianan and hero of the Mexican–American War. Greeley opposed both the war and the expansion of slavery into the new territories seized from Mexico and feared Taylor would support expansion as president. Greeley considered endorsing former President Martin Van Buren, candidate of the Free Soil Party, but finally endorsed Taylor, who was elected; the editor was rewarded for his loyalty with the congressional term.[39] Greeley vacillated on support for the Compromise of 1850, which gave victories to both sides of the slavery issue, before finally opposing it. In the 1852 presidential campaign, he supported the Whig candidate, General Winfield Scott, but savaged the Whig platform for its support of the Compromise. "We defy it, execrate it, spit upon it."[40] Such party divisions contributed to Scott's defeat by former New Hampshire senator Franklin Pierce.[41]

In 1853, with the party increasingly divided over the slavery issue, Greeley printed an editorial disclaiming the paper's identity as Whig and declaring it to be nonpartisan. He was confident that the paper would not suffer financially, trusting in reader loyalty. Some in the party were not sorry to see him go: the Republic, a Whig organ, mocked Greeley and his beliefs: "If a party is to be built up and maintained on Fourierism, Mesmerism, Maine Liquor laws, Spiritual Rappings, Kossuthism, Socialism, Abolitionism, and forty other isms, we have no disposition to mix with any such companions."[42] When, in 1854, Illinois Senator Stephen Douglas introduced his Kansas–Nebraska Bill, allowing residents of each territory to decide whether it would be slave or free, Greeley strongly fought the legislation in his newspaper. After it passed, and the Border War broke out in Kansas Territory, Greeley was part of efforts to send free-state settlers there, and to arm them.[43] In return, proponents of slavery recognized Greeley and the Tribune as adversaries, stopping shipments of the paper to the South and harassing local agents.[44] Nevertheless, by 1858, the Tribune reached 300,000 subscribers through the weekly edition, and it would continue as the foremost American newspaper through the years of the Civil War.[45]

The Kansas–Nebraska Act helped destroy the Whig Party, but a new party with opposition to the spread of slavery at its heart had been under discussion for some years. Beginning in 1853, Greeley participated in the discussions that led to the founding of the Republican Party and may have coined its name.[46] Greeley attended the first New York state Republican Convention in 1854 and was disappointed not to be nominated either for governor or lieutenant governor. The switch in parties coincided with the end of two of his longtime political alliances: in December 1854, Greeley wrote that the political partnership between Weed, William Seward (who was by then senator after serving as governor) and himself was ended "by the withdrawal of the junior partner".[47] Greeley was angered over patronage disputes and felt that Seward was courting the rival The New York Times for support.[48]

In 1853, Greeley purchased a farm in rural Chappaqua, New York, where he experimented with farming techniques.[49] In 1856, he designed and built Rehoboth, one of the first concrete structures in the United States.[50]

The Tribune continued to print a wide variety of material. In 1851, its managing editor, Charles Dana, recruited Karl Marx as a foreign correspondent in London. Marx collaborated with Friedrich Engels on his work for the Tribune, which continued for over a decade, covering 500 articles. Greeley felt compelled to print, "Mr. Marx has very decided opinions of his own, with some of which we are far from agreeing, but those who do not read his letters are neglecting one of the most instructive sources of information on the great questions of current European politics."[51]

Greeley sponsored a host of reforms, including pacifism and feminism and especially the ideal of the hard-working free laborer. Greeley demanded reforms to make all citizens free and equal. He envisioned virtuous citizens who would eradicate corruption. He talked endlessly about progress, improvement, and freedom, while calling for harmony between labor and capital.[52] Greeley's editorials promoted social democratic reforms and were widely reprinted. They influenced the free-labor ideology of the Whigs and the radical wing of the Republican Party, especially in promoting the free-labor ideology. Before 1848 he sponsored an American version of Fourierist socialist reform. but backed away after the failed revolutions of 1848 in Europe.[53] To promote multiple reforms Greeley hired a roster of writers who later became famous in their own right, including Margaret Fuller,[54] Charles Anderson Dana, George William Curtis, William Henry Fry, Bayard Taylor, Julius Chambers and Henry Jarvis Raymond, who later co-founded The New York Times.[55] For many years George Ripley was the staff literary critic.[56] Jane Swisshelm was one of the first women hired by a major newspaper.[57]

In 1859, Greeley traveled across the continent to see the West for himself, to write about it for the Tribune, and to publicize the need for a transcontinental railroad.[58] He also planned to give speeches to promote the Republican Party.[59] In May 1859, he went to Chicago, and then to Lawrence in Kansas Territory, and was unimpressed by the local people. Nevertheless, after speaking before the first ever Kansas Republican Party Convention at Osawatomie, Kansas, Greeley took one of the first stagecoaches to Denver, seeing the town then in course of formation as a mining camp of the Pike's Peak Gold Rush.[58] Sending dispatches back to the Tribune, Greeley took the Overland Trail, reaching Salt Lake City, where he conducted a two-hour interview with the Mormon leader Brigham Young – the first newspaper interview Young had given. Greeley encountered Native Americans and was sympathetic but, like many of his time, deemed Indian culture inferior. In California, he toured widely and gave many addresses.[60]

1860 presidential election

Main articles: 1860 Republican National Convention and 1860 United States presidential election
Although he remained on cordial terms with Senator Seward, Greeley never seriously considered supporting him in his bid for the Republican nomination for president. Instead, during the run-up to the 1860 Republican National Convention in Chicago, he pressed the candidacy of former Missouri representative Edward Bates, an opponent of the spread of slavery who had freed his own slaves. In his newspaper, in speeches, and in conversation, Greeley pushed Bates as a man who could win the North and even make inroads in the South. Nevertheless, when one of the dark horse candidates for the Republican nomination, Abraham Lincoln, came to New York to give an address at Cooper Union, Greeley urged his readers to go hear Lincoln, and was among those who accompanied him to the platform. Greeley thought of Lincoln as a possible nominee for vice president.[61]

Greeley attended the convention as a substitute for a delegate from Oregon who was unable to attend. In Chicago, he promoted Bates but deemed his cause hopeless and felt that Seward would be nominated. In conversations with other delegates, he predicted that, if nominated, Seward could not carry crucial battleground states such as Pennsylvania.[62] Greeley's estrangement from Seward was not widely known, giving the editor more credibility.[63] Greeley (and Seward) biographer Glyndon G. Van Deusen noted that it is uncertain how great a part Greeley played in Seward's defeat by Lincoln—he had little success gaining delegates for Bates. On the first two ballots, Seward led Lincoln, but on the second only by a small margin. After the third ballot, on which Lincoln was nominated, Greeley was seen among the Oregon delegation, a broad smile on his face.[64] According to Pulitzer Prize-winning historian Doris Kearns Goodwin, "it is hard to imagine Lincoln letting Greeley's resentment smolder for years as Seward did".[65]

Seward's forces made Greeley a target of their anger at the senator's defeat. One subscriber cancelled, regretting the three-cent stamp he had to use on the letter; Greeley supplied a replacement. When he was attacked in print, Greeley responded in kind. He launched a campaign against corruption in the New York Legislature, hoping voters would defeat incumbents and the new legislators would elect him to the Senate when Seward's term expired in 1861 (senators were until 1913 elected by state legislatures). But his main activity during the campaign of 1860 was boosting Lincoln and denigrating the other presidential candidates. He made it clear that a Republican administration would not interfere with slavery where it already was and denied that Lincoln was in favor of voting rights for African Americans. He kept up the pressure until Lincoln was elected in November.[66]

Lincoln soon let it be known that Seward would be Secretary of State, meaning he would not be a candidate for re-election to the Senate. Weed wanted William M. Evarts elected in his place, while the anti-Seward forces in New York gathered around Greeley. The crucial battleground was the Republican caucus, as the party held the majority in the legislature. Greeley's forces did not have enough votes to send him to the Senate, but they had enough strength to block Evarts's candidacy. Weed threw his support to Ira Harris, who had already received several votes, and who was chosen by the caucus and elected by the legislature in February 1861. Weed was content to have blocked the editor, and stated that he had "paid the first installment on a large debt to Mr. Greeley".[67]

Civil War

Main article: American Civil War

War breaks out

After Lincoln's election, there was talk of secession in the South. The Tribune was initially in favor of peaceful separation, with the South becoming a separate nation. According to an editorial on November 9:

If the Cotton States shall become satisfied that they can do better out of the Union than in it, we insist on letting them go in peace. The right to secede may be a revolutionary one, but it exists nevertheless ... And whenever a considerable section of our Union shall deliberately resolve to go out, we shall resist all coercive measures designed to keep it in. We hope never to live in a republic whereof one section is pinned to the residue by bayonets.[68]

Similar editorials appeared through January 1861, after which Tribune editorials took a hard line on the South, opposing concessions.[69] Williams concludes that "for a brief moment, Horace Greeley had believed that peaceful secession might be a form of freedom preferable to civil war".[70] This brief flirtation with disunion would have consequences for Greeley—it was used against him by his opponents when he ran for president in 1872.[70]

In the days leading up to Lincoln's inauguration, the Tribune headed its editorial columns each day, in large capital letters: "No compromise!/No concession to traitors!/The Constitution as it is!"[71] Greeley attended the inauguration, sitting close to Senator Douglas, as the Tribune hailed the beginning of Lincoln's presidency. When southern forces attacked Fort Sumter, the Tribune regretted the loss of the fort, but applauded the fact that war to subdue the rebels, who formed the Confederate States of America, would now take place. The paper criticized Lincoln for not being quick to use force.[72]

Through the spring and early summer of 1861, Greeley and the Tribune beat the drum for a Union attack. "On to Richmond", a phrase coined by a Tribune stringer, became the watchword of the newspaper as Greeley urged the occupation of the rebel capital of Richmond before the Confederate Congress could meet on July 20. In part because of the public pressure, Lincoln sent the half-trained Union Army into the field at the First Battle of Manassas in mid-July where it was soundly beaten. The defeat threw Greeley into despair, and he may have suffered a nervous breakdown.[73]

"Prayer of Twenty Millions"

Restored to health by two weeks at the farm he had purchased in Chappaqua, Greeley returned to the Tribune and a policy of general backing of the Lincoln administration, even having kind words to say about Secretary Seward, his old foe. He was supportive even during the military defeats of the first year of the war. Late in 1861, he proposed to Lincoln through an intermediary that the president provide him with advance information as to its policies, in exchange for friendly coverage in the Tribune. Lincoln eagerly accepted, "having him firmly behind me will be as helpful to me as an army of one hundred thousand men."[74]

By early 1862, however, Greeley was again sometimes critical of the administration, frustrated by the failure to win decisive military victories, and perturbed at the president's slowness to commit to the emancipation of the slaves once the Confederacy was defeated, something the Tribune was urging in its editorials. This was a change in Greeley's thinking which began after First Manassas, a shift from preservation of the Union being the primary war purpose to wanting the war to end slavery. By March, the only action against slavery that Lincoln had backed was a proposal for compensated emancipation in the border states that had remained loyal to the Union, though he signed legislation abolishing slavery in the District of Columbia.[75] Lincoln supposedly asked a Tribune correspondent, "What in the world is the matter with Uncle Horace? Why can't he restrain himself and wait a little while?"[76]

Greeley's prodding of Lincoln culminated in a letter to him on August 19, 1862, reprinted on the following day in the Tribune as the "Prayer of Twenty Millions". By this time, Lincoln had informed his Cabinet of the preliminary Emancipation Proclamation he had composed, and Greeley was told of it the same day the prayer was printed. In his letter, Greeley demanded action on emancipation and strict enforcement of the Confiscation Acts. Lincoln must "fight slavery with liberty", and not fight "wolves with the devices of a sheep".[77]

Lincoln's reply would become famous, much more so than the prayer that provoked it.[78] "My paramount object in this struggle is to save the Union, and is not either to save or to destroy slavery. If I could save the Union without freeing any slave, I would do it, and if I could save it by freeing all the slaves I would do it; and if I could save it by freeing some and leaving others alone I would also do that. What I do about slavery, and the colored race, I do because it helps to save the Union; and what I forbear, I forbear because I do not believe it would help to save the Union."[79] Lincoln's statement angered abolitionists; William Seward's wife Frances complained to her husband that Lincoln had made it seem "that the mere keeping together a number of states is more important than human freedom."[79] Greeley felt Lincoln had not truly answered him, "but I'll forgive him everything if he'll issue the proclamation".[78] When Lincoln did, on September 22, Greeley hailed the Emancipation Proclamation as a "great boon of freedom". According to Williams, "Lincoln's war for Union was now also Greeley's war for emancipation."[80]
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Draft riots and peace efforts

Greeley honored on a 1961 U.S. postage stamp

After the Union victory at Gettysburg in early July 1863, the Tribune wrote that the rebellion would be quickly "stamped out".[81] A week after the battle, the New York City draft riots erupted. Greeley and the Tribune were generally supportive of conscription, though feeling that the rich should not be allowed to evade it by hiring substitutes. Support for the draft made them targets of the mob, and the Tribune Building was surrounded, and at least once invaded. Greeley secured arms from the Brooklyn Navy Yard and 150 soldiers kept the building secure. Mary Greeley and her children were at the farm in Chappaqua; a mob threatened them, but dispersed without doing harm.[82]

In August 1863, Greeley was requested by a firm of Hartford publishers to write a history of the war. Greeley agreed, and over the next eight months penned a 600-page volume, which would be the first of two, entitled The American Conflict.[83] The books were very successful, selling a total of 225,000 copies by 1870, a large sale for the time.[84]

Throughout the war, Greeley played with ideas as to how to settle it. In 1862, Greeley had approached the French minister to Washington, Henri Mercier, to discuss a mediated settlement. However, Seward rejected such talks and the prospect of European intervention receded after the bloody Union victory at Antietam in September 1862.[85] In July 1864, Greeley received word that there were Confederate commissioners in Canada, empowered to offer peace. In fact, the men were in Niagara Falls, Canada to aid Peace Democrats and otherwise undermine the Union war effort. but they played along when Greeley journeyed to Niagara Falls, at Lincoln's request: the president was willing to consider any deal that included reunion and emancipation. The Confederates had no credentials and were unwilling to accompany Greeley to Washington under safe conduct. Greeley returned to New York, and the episode, when it became public, embarrassed the administration. Lincoln said nothing publicly concerning Greeley's credulous conduct, but privately indicated that he had no confidence in him anymore.[86]

Greeley did not initially support Lincoln for nomination in 1864, casting about for other candidates. In February, he wrote in the Tribune that Lincoln could not be elected to a second term. Nevertheless, no candidate made a serious challenge to Lincoln, who was nominated in June, which the Tribune applauded slightly.[87] In August, fearing a Democratic victory and acceptance of the Confederacy, Greeley engaged in a plot to get a new convention to nominate another candidate, with Lincoln withdrawing. The plot came to nothing. Once Atlanta was taken by Union forces on September 3, Greeley became a fervent supporter of Lincoln. Greeley was gratified both by Lincoln's re-election and continued Union victories.[88]


As the war drew to a close in April 1865, Greeley and the Tribune urged magnanimity towards the defeated Confederates, arguing that making martyrs of Confederate leaders would only inspire future rebels. This talk of moderation ceased when Lincoln was assassinated by John Wilkes Booth. Many concluded that Lincoln had fallen as the result of a final rebel plot, and the new president, Andrew Johnson, offered $100,000 for the capture of fugitive Confederate president Jefferson Davis. After the rebel leader was caught, Greeley initially advocated that "punishment be meted out in accord with a just verdict".[89]

Through 1866, Greeley editorialized that Davis, who was being held at Fortress Monroe, should either be set free or put on trial. Davis's wife Varina urged Greeley to use his influence to gain her husband's release. In May 1867, a Richmond judge set bail for the former Confederate president at $100,000. Greeley was among those who signed the bail bond, and the two men met briefly at the courthouse. This act resulted in public anger against Greeley in the North. Sales of the second volume of his history (published in 1866) declined sharply.[90] Subscriptions to the Tribune (especially the Weekly Tribune) also dropped off, though they recovered during the 1868 election.[91]

Initially supportive of Andrew Johnson's lenient Reconstruction policies, Greeley soon became disillusioned, as the president's plan allowed the quick formation of state governments without securing suffrage for the freedman. When Congress convened in December 1865, and gradually took control of Reconstruction, he was generally supportive, as Radical Republicans pushed hard for universal male suffrage and civil rights for freedmen. Greeley ran for Congress in 1866 but lost badly, and for Senate in the legislative election held in early 1867, losing to Roscoe Conkling.[92]

As president and Congress battled, Greeley remained firmly opposed to the president, and when Johnson was impeached in March 1868, Greeley and the Tribune strongly supported his removal, attacking Johnson as "an aching tooth in the national jaw, a screeching infant in a crowded lecture room," and declaring, "There can be no peace or comfort till he is out."[93] Nevertheless, the president was acquitted by the Senate, much to Greeley's disappointment. Also in 1868, Greeley sought the Republican nomination for governor but was frustrated by the Conkling forces. Greeley supported the successful Republican presidential nominee, General Ulysses S. Grant in the 1868 election.[94]

Grant years

Greeley at his Chappaqua farm in 1869, photographed by his friend George G. Rockwood

In 1868, Whitelaw Reid joined the Tribune 's staff as managing editor.[95] In Reid, Greeley found a reliable second-in-command.[96] Also on the Tribune's staff in the late 1860s was Mark Twain;[97] Henry George sometimes contributed pieces, as did Bret Harte.[98] In 1870, John Hay joined the staff as an editorial writer. Greeley soon pronounced Hay the most brilliant at that craft ever to write for the Tribune.[99]

Greeley maintained his interest in associationism. Beginning in 1869, he was heavily involved in an attempt to found a utopia, called the Union Colony of Colorado, on the prairie in a scheme led by Nathan Meeker. The new town of Greeley, Colorado Territory was named after him. He served as treasurer and lent Meeker money to keep the colony afloat. In 1871, Greeley published a book What I Know About Farming, based on his childhood experience and that from his country home in Chappaqua.[100][101]

Greeley continued to seek political office, running for state comptroller in 1869 and the House of Representatives in 1870, losing both times.[102] In 1870, President Grant offered Greeley the post of minister to Santo Domingo (today, the Dominican Republic), which he declined.[103]

Presidential candidate

Main article: Horace Greeley presidential campaign, 1872

As had been the case for much of the 19th century, political parties continued to be formed and to vanish after the Civil War. In September 1871, Missouri Senator Carl Schurz formed the Liberal Republican Party, founded on opposition to President Grant, opposition to corruption, and support of civil service reform, lower taxes, and land reform. He gathered around him an eclectic group of supporters whose only real link was their opposition to Grant, whose administration had proved increasingly corrupt. The party needed a candidate, with a presidential election upcoming. Greeley was one of the best-known Americans, as well as being a perennial candidate for office.[104] He was more minded to consider a run for the Republican nomination, fearing the effect on the Tribune should he bolt the party. Nevertheless, he wanted to be president, as a Republican if possible, if not, as a Liberal Republican.[105][106]

The Liberal Republican national convention met in Cincinnati in May 1872. Greeley was spoken of as a possible candidate, as was Missouri Governor Benjamin Gratz Brown. Schurz was ineligible as foreign-born. On the first ballot, Supreme Court Justice David Davis led, but Greeley took a narrow lead on the second ballot. Former minister to Britain Charles Francis Adams took the lead, but on the sixth ballot, after a "spontaneous" demonstration staged by Reid, Greeley gained the nomination, with Brown as vice presidential candidate.[107]

Thomas Nast cartoon for the 1872 campaign, alleging that Greeley was contradicting his earlier positions

The Democrats, when they met in Baltimore in July, faced a stark choice: nominate Greeley, long a thorn in their side, or split the anti-Grant vote and go on to certain defeat. They chose the former, and even adopted the Liberal Republican platform, which called for equal rights for African Americans.[108] This was the first time one man had been nominated for president by two political parties.[109] Greeley resigned as editor of the Tribune for the campaign,[110] and, unusually for the time, embarked on a speaking tour to bring his message to the people. As it was more usual for candidates for major office to not actively campaign, he was attacked as a seeker after office.[111] Nevertheless, in late July, Greeley (and others, such as former Ohio governor Rutherford B. Hayes) thought he would very likely be elected.[112] Greeley campaigned on a platform of intersectional reconciliation, arguing that the war was over and the issue of slavery was resolved. It was time to restore normality and end the continuing military occupation of the South.[113]

The Republican counterattack was well-financed, accusing Greeley of support for everything from treason to the Ku Klux Klan. The anti-Greeley campaign was famously and effectively summed up in the cartoons of Thomas Nast, whom Grant later credited with a major role in his re-election. Nast's cartoons showed Greeley giving bail money for Jefferson Davis, throwing mud on Grant, and shaking hands with John Wilkes Booth across Lincoln's grave. The Crédit Mobilier scandal—corruption in the financing of the Union Pacific Railroad—broke in September, but Greeley was unable to take advantage of the Grant administration's ties to the scandal as he had stock in the railroad himself, and some alleged it had been given to him in exchange for favorable coverage.[114]

Greeley's wife Mary had returned ill from a trip to Europe in late June.[115] Her condition worsened in October, and he effectively broke off campaigning after October 12 to be with her. She died on October 30, plunging him into despair a week before the election.[116] Poor results for the Democrats in those states that had elections for other offices in September and October presaged defeat for Greeley, and so it proved. He received 2,834,125 votes to 3,597,132 for Grant, who secured 286 electors to 66 chosen for Greeley. The editor-turned-candidate won only six states (out of 37): Georgia, Kentucky, Maryland, Missouri, Tennessee and Texas.[117]

Final month and death

Greeley resumed the editorship of the Tribune, but quickly learned there was a movement underway to unseat him. He found himself unable to sleep, and after a final visit to the Tribune on November 13 (a week after the election) remained under medical care. At the recommendation of a family physician, Greeley was sent to Choate House, the asylum of Dr. George Choate at Pleasantville, New York.[118] There, he continued to worsen, and died on November 29, with his two surviving daughters and Whitelaw Reid at his side.[119]

His death came before the Electoral College balloted. His 66 electoral votes were divided among four others, principally Indiana governor-elect Thomas A. Hendricks and Greeley's vice presidential running mate, Benjamin Gratz Brown.[120]

Although Greeley had requested a simple funeral, his daughters ignored his wishes and arranged a grand affair at the Church of the Divine Paternity, later the Fourth Universalist Society in the City of New York, where Greeley was a member. He is buried in Brooklyn's Green-Wood Cemetery. Among the mourners were old friends, Tribune employees including Reid and Hay, his journalistic rivals, and a broad array of politicians, led by President Grant.[121]


Further information: Tributes to Horace Greeley

Monument to Horace Greeley in Green-Wood Cemetery

Despite the venom that had been spewed over him in the presidential campaign, Greeley's death was widely mourned. Harper's Weekly, which had printed Nast's cartoons, wrote, "Since the assassination of Mr. Lincoln, the death of no American has been so sincerely deplored as that of Horace Greeley; and its tragical circumstances have given a peculiarly affectionate pathos to all that has been said of him."[122] Henry Ward Beecher wrote in the Christian Union, "when Horace Greeley died, unjust and hard judgment of him died also".[123] Harriett Beecher Stowe noted Greeley's eccentric dress, "That poor white hat! If, alas, it covered many weaknesses, it covered also much strength, much real kindness and benevolence, and much that the world will be better for".[123]

Greeley supported liberal policies towards the fast-growing western regions; he memorably advised the ambitious to "Go West, young man."[124] A champion of the working man, he flirted with European socialism. he hired Karl Marx because of his interest in coverage of working-class society and politics[125] he attacked monopolies of all sorts and rejected land grants to railroads.[126] Industry would make everyone rich, he insisted, as he promoted high tariffs.[127] He supported vegetarianism, opposed liquor and paid serious attention to any ism anyone proposed.[128]

Historian Iver Bernstein says:

Greeley was an eclectic and unsystematic thinker, a one-man switch-board for the international cause of "Reform." He committed himself, all at once, to utopian and artisan socialism, to land, sexual, and dietary reform, and, of course, to anti-slavery. Indeed Greeley's great significance in the culture and politics of Civil War-era America stemmed from his attempt to accommodate intellectually the contradictions inherent in the many diverse reform movements of the time.[129]

Greeley's view of freedom was based in the desire that all should have the opportunity to better themselves.[130] According to his biographer, Erik S. Lunde, "a dedicated social reformer deeply sympathetic to the treatment of poor white males, slaves, free blacks, and white women, he still espoused the virtues of self-help and free enterprise".[131] Van Deusen stated: "His genuine human sympathies, his moral fervor, even the exhibitionism that was a part of his makeup, made it inevitable that he should crusade for a better world. He did so with apostolic zeal."[132]

Nevertheless, Greeley's effectiveness as a reformer was undermined by his idiosyncrasies: according to Williams, he "must have looked like an apparition, a man of eccentric habits dressed in an old linen coat that made him look like a farmer who came into town for supplies".[133] Van Deusen wrote, "Greeley's effectiveness as a crusader was limited by some of his traits and characteristics. Culturally deficient, he was to the end ignorant of his own limitations, and this ignorance was a great handicap."[132]

The Tribune remained under that name until 1924, when it merged with the New York Herald to become the New York Herald-Tribune, which was published until 1966.[134] The name survived until 2013, when the International Herald-Tribune became the International New York Times.[135]

There is a statue of Greeley in City Hall Park in New York, donated by the Tribune Association. Cast in 1890, it was not dedicated until 1916.[136] A second statue of Greeley is located in Greeley Square in Midtown Manhattan.[137] Greeley Square, at Broadway and 33rd Street, was named by the New York City Common Council in a vote after Greeley's death.[138] Van Deusen concluded his biography of Greeley:

More significant still was the service that Greeley performed as a result of his faith in his country and his countrymen, his belief in infinite American progress. For all his faults and shortcomings, Greeley symbolized an America that, though often shortsighted and misled, was never suffocated by the wealth pouring from its farms and furnaces ... For through his faith in the American future, a faith expressed in his ceaseless efforts to make real the promise of America, he inspired others with hope and confidence, making them feel that their dreams also had the substance of realty. It is his faith, and theirs that has given him his place in American history. In that faith he still marches among us, scolding and benevolent, exhorting us to confidence and to victory in the great struggles of our own day.[139]

Notes and references

Explanatory notes

1. The origin of the phrase "Go West, young man, and grow up with the country" and its variants is uncertain, though Greeley popularized it and he is closely associated with the phrase. The Tribune alleged that the phrase was "attached to the editor erroneously" and, according to his biographer Williams, Greeley probably did not coin it. There are many tales regarding its origination: minister Josiah Grinnell, founder of Iowa's Grinnell College, claimed to be the young man whom Greeley first told to "go West". See Thomas Fuller, "'Go West, young man!'—An Elusive Slogan." Indiana Magazine of History (2004): 231-242. online See Williams, pp. 40–41


Statues of Horace Greeley in New York City

In City Hall Park

At Greeley Square

1. Snay, p. 9.
2. Williams, p. 6.
3. "The Ulster-Scots and New England: Scotch-Irish foundations in the New World" (PDF). Ulster-Scots Agency. p. 33. Archived from the original (PDF) on February 7, 2014. Retrieved July 20, 2019.
4. Lunde, p. 26.
5. Williams, p. 12.
6. Williams, p. 15.
7. Williams, pp. 30–33.
8. Snay, p. 16.
9. Lunde, p. 11.
10. Williams, p. 27.
11. Tuchinsky, pp. 4–5.
12. Williams, pp. 31–32.
13. Williams, pp. 37–39.
14. Williams, pp. 41–42.
15. Williams, p. 43.
16. Williams, p. 47.
17. Williams, p. 53.
18. Williams, pp. 53–54.
19. Tuchinsky, p. 5.
20. Williams, p. 58.
21. Snay, pp. 54–55.
22. Lunde, p. 24.
23. Snay, p. 55.
24. Snay, pp. 11, 23.
25. Williams, p. 59.
26. Snay, p. 63.
27. Snay, pp. 86–87.
28. Snay, pp. 39–41.
29. Williams, pp. 78–81.
30. Williams, p. 82.
31. Williams, pp. 81–82.
32. Nevins, pp. 528–534.
33. Snay, pp. 68–72.
34. Williams, p. 114.
35. Tuchinsky, p. 145.
36. Williams, pp. 114–115.
37. Williams, pp. 115–116.
38. Williams, p. 61.
39. Tuchinsky, pp. 144–145.
40. Snay, pp. 110–112.
41. Snay, p. 112.
42. Tuchinsky, p. 155.
43. Snay, pp. 114–115.
44. Williams, p. 168.
45. Williams, p. 169.
46. Williams, p. 175.
47. Snay, pp. 116–117.
48. Snay, p. 117.
49. Lunde ANB.
50. Walter J. Gruber and Dorothy W. Gruber (March 1977). "National Register of Historic Places Registration:Rehoboth". New York State Office of Parks, Recreation and Historic Preservation. Archived from the original on December 4, 2011. Retrieved December 24, 2010.
51. Williams, pp. 131–135.
52. Mitchell Snay, Horace Greeley and the Politics of Reform in Nineteenth-Century America (2011).
53. Adam-Max Tuchinsky, "'The Bourgeoisie Will Fall and Fall Forever': The New-York Tribune, the 1848 French Revolution, and American Social Democratic Discourse." Journal of American History 92.2 (2005): 470-497.
54. Adam-Max Tuchinsky, "'Her Cause Against Herself': Margaret Fuller, Emersonian Democracy, and the Nineteenth-Century Public Intellectual." American Nineteenth Century History 5.1 (2004): 66-99.
55. Sandburg, Carl (1942). Storm Over the Land. Harcourt, Brace and Company.
56. Charles Crowe, George Ripley: Transcendentalist and Utopian Socialist (1967)
57. Kathleen Endres, "Jane Grey Swisshelm: 19th century journalist and feminist." Journalism History 2.4 (1975): 128.
58. Williams, p. 203.
59. Van Deusen, p. 230.
60. Lunde, pp. 60–65.
61. Van Deusen, pp. 231, 241–245.
62. Stoddard, pp. 198–199.
63. Goodwin, p. 242.
64. Hale, pp. 222–223.
65. Goodwin, pp. 255–256.
66. Van Deusen, pp. 248–253.
67. Van Deusen, pp. 256–257.
68. Seitz, pp. 190–191.
69. Bonner, p. 435.
70. Williams, p. 219.
71. Stoddard, p. 210.
72. Stoddard, pp. 211–212.
73. Williams, pp. 220–223.
74. Van Deusen, pp. 279–281.
75. Van Deusen, pp. 282–285.
76. Williams, p. 226.
77. Williams, pp. 232–233.
78. Williams, p. 233.
79. Goodwin, p. 471.
80. Williams, p. 234.
81. Hale, p. 271.
82. Williams, pp. 240–241.
83. Van Deusen, p. 301.
84. Williams, p. 245.
85. Williams, p. 247.
86. Van Deusen, pp. 306–309.
87. Van Deusen, pp. 303–304.
88. Van Deusen, pp. 310–311.
89. Stoddard, pp. 231–234.
90. Williams, pp. 272–273.
91. Van Deusen, pp. 354–355.
92. Van Deusen, pp. 342–349.
93. Cohen, Adam (1998) [Time, December 21, 1998, Vol.152, No.25]. "An impeachment long ago: Andrew Johnson's saga". CNN. Retrieved May 11, 2018.
94. Van Deusen, pp. 368–373.
95. Stoddard, p. 270.
96. Van Deusen, p. 377.
97. Van Deusen, p. 320.
98. Hale, pp. 300, 311.
99. Taliaferro, pp. 132–133.
100. Williams, pp. 284–289.
101. Stoddard, p. 266.
102. Williams, p. 293.
103. Williams, p. 294.
104. Williams, pp. 292–293.
105. Williams, pp. 295–296.
106. Stoddard, pp. 302–303.
107. Williams, pp. 296–298.
108. Hale, p. 338.
109. Williams, p. 299.
110. Seitz, p. 388.
111. Stoddard, pp. 309–310.
112. Williams, p. 303.
113. Stoddard, p. 313.
114. Williams, pp. 303–304.
115. Hale, pp. 339–340.
116. Williams, p. 305.
117. Seitz, pp. 390–391.
118. Seitz, pp. 398–399.
119. Williams, p. 306.
120. Seitz, p. 391.
121. Hale, pp. 352–353.
122. Seitz, p. 403.
123. Seitz, p. 404.
124. Earle D. Ross,"Horace Greeley and the West." Mississippi Valley Historical Review 20#1 (1933): 63-74. online
125. Leo P. Brophy, "Horace Greeley," Socialist"." New York History 29.3 (1948): 309-317 excerpt.
126. James H. Stauss, "The Political Economy of Horace Greeley" Southwestern Social Science Quarterly (1939): 399-408. online
127. James M. Lundberg, Horace Greeley: Print, Politics, and the Failure of American Nationhood (2019) p 154.
128. Karen Iacobbo and Michael Iacobbo, Vegetarian America: A History (2004), p. 84.
129. Iver Bernstein (1991). The New York City Draft Riots: Their Significance for American Society and Politics in the Age of the Civil War. Oxford UP. p. 184. ISBN 9780199923434.
130. Williams, p. 314.
131. Lunde, Erik S. (February 2000). "Greeley, Horace". American National Biography Online.(subscription required)
132. Van Deusen, p. 428.
133. Williams, p. 313.
134. "Hear Herald-Tribune Folds in New York". Chicago Tribune. August 13, 1966. pp. 2–10.
135. Schmemann, Serge (October 14, 2013). "Turning the Page". International Herald Tribune.
136. "Horace Greeley". NYC Parks. Retrieved December 11, 2014.
137. "Horace Greeley". NYC Parks. Retrieved December 11, 2014.
138. Linn, William Alexander (1912). Horace Greeley: Founder and Editor of the New York Tribune. D. Appleton. pp. 258–259. OCLC 732763.
139. Van Deusen, p. 430.


• Bonner, Thomas N. (December 1951). "Horace Greeley and the Secession Movement, 1860–1861". Mississippi Valley Historical Review. 38 (3): 425–444. doi:10.2307/1889030. JSTOR 1889030.(subscription required)
• Goodwin, Doris Kearns (2005). Team of Rivals: The Political Genius of Abraham Lincoln. Simon & Schuster. ISBN 978-0-684-82490-1.
• Hale, William Harlan (1950). Horace Greeley: Voice of the People. Harper & Brothers. OCLC 336934.
• Lunde, Erik S. (February 2000). "Greeley, Horace". American National Biography Online. Retrieved January 16, 2015.
• Lunde, Erik S. (1981). Horace Greeley. Twayne's United States Authors Series. Twayne Publishers. ISBN 0-8057-7343-6.
• Nevins, Allan (1931). "Horace Greeley". Dictionary of American Biography. 7. Scribner's. pp. 528–34. OCLC 4171403.
• Seitz, Don Carlos (1926). Horace Greeley: Founder of The New York Tribune. online edition
• Snay, Mitchell (2011). Horace Greeley and the Politics of Reform in Nineteenth-Century America. Rowman & Littlefield Publishers Inc.
• Stoddard, Henry Luther (1946). Horace Greeley: Printer, Editor, Crusader. G. P. Putnam's Sons. OCLC 1372308.
• Taliaferro, John (2013). All the Great Prizes: The Life of John Hay, from Lincoln to Roosevelt (Kindle ed.). Simon & Schuster. ISBN 978-1-4165-9741-4.
• Tuchinsky, Adam (2009). Horace Greeley's New-York Tribune: Civil War–Era Socialism and the Crisis of Free Labor. Cornell University Press. ISBN 978-0-8014-4667-2. JSTOR 10.7591/j.ctt7zfzw.
• Van Deusen, Glyndon G. (1953). Horace Greeley: Nineteenth-Century Reformer. University of Pennsylvania Press. online edition
• Williams, Robert C. (2006). Horace Greeley: Champion of American Freedom. New York University Press. ISBN 978-0-8147-9402-9., scholarly biography

Books written by Greeley

• The American Conflict: A History of the Great Rebellion in the United States of America, 1860–64 Vol. I (1864) Vol. II (1866)
• Essays Designed to Elucidate The Science of Political Economy, While Serving To Explain and Defend The Policy of Protection to Home Industry, As a System of National Cooperation For True Elevation of Labor (1870)
• Recollections of a Busy Life (1868)
• Journey from New York to San Francisco in the Summer of 1859 (1860)

Further reading

• Borchard, Gregory A. Abraham Lincoln and Horace Greeley. Southern Illinois University Press; 2011.
• Cross, Coy F., II. Go West Young Man! Horace Greeley's Vision for America. U. of Mexico Press, 1995.
• Downey, Matthew T. "Horace Greeley and the Politicians: The Liberal Republican Convention in 1872," The Journal of American History, Vol. 53, No. 4. (March 1967), pp. 727–750. in JSTOR
• Durante, Dianne, Outdoor Monuments of Manhattan: A Historical Guide. (New York University Press, 2007): discussion of Greeley and the 2 memorials to him in New York
• Fahrney, Ralph Ray, Horace Greeley and the Tribune in the Civil War (1936) online
• Isely, Jeter A. Horace Greeley and the Republican Party, 1853–1861: A study of the New York Tribune (1947)
• Lundberg, James M. Horace Greeley: Print, Politics, and the Failure of American Nationhood (2019), popular history excerpt
• Lunde, Erik S. "The Ambiguity of the National Idea: the Presidential Campaign of 1872" Canadian Review of Studies in Nationalism 1978 5(1): 1–23.
• Mott, Frank Luther. American Journalism: A History, 1690-1960 (1962) passim.
• Parrington, Vernon L. Main Currents in American Thought (1927), II, pp. 247–57. online edition
• Parton, James. The Life of Horace Greeley (1889) online.
• Potter, David M. "Horace Greeley and Peaceable Secession." Journal of Southern History (1941) 7#2 pp: 145–159. in JSTOR
• Reid, Whitelaw. Horace Greeley (Scribner's sons, 1879) online.
• Robbins, Roy M., "Horace Greeley: Land Reform and Unemployment, 1837–1862," Agricultural History, VII, 18 (January 1933).
• Rourke, Constance Mayfield ; Trumpets of Jubilee: Henry Ward Beecher, Harriet Beecher Stowe, Lyman Beecher, Horace Greeley, P.T. Barnum (1927). online edition
• Schulze, Suzanne. Horace Greeley: A Bio-Bibliography. Greenwood, 1992. 240 pp.
• Slap, Andrew. The Doom of Reconstruction: The Liberal Republicans in the Civil War Era (2010). online
• Taylor, Sally. "Marx and Greeley on Slavery and Labor." Journalism History 6#4 (1979): 103-7
• Weisberger, Bernard A. "Horace Greeley: Reformer as Republican" . Civil War History 1977 23(1): 5–25. online

External links

• Media from Wikimedia Commons
• Quotations from Wikiquote
• Texts from Wikisource
• Data from Wikidata
• Works by Horace Greeley at Project Gutenberg
• Works by or about Horace Greeley at Internet Archive
• Cartoonist Thomas Nast vs. Candidate Horace Greeley
• Mr. Lincoln and Friends: Horace Greeley
• The New York Tribune Online 1842–1866 and 1866–1922
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Margaret Fuller
by Wikipedia
Accessed: 5/20/20

Margaret Fuller
The only known daguerreotype of Margaret Fuller (by John Plumbe, 1846)
Born: Sarah Margaret Fuller, May 23, 1810, Cambridgeport, Massachusetts, U.S.
Died: July 19, 1850 (aged 40), Off Fire Island, New York, U.S.
Occupation: Teacher; Journalist; Critic
Literary movement: Transcendentalism

Sarah Margaret Fuller Ossoli (May 23, 1810 – July 19, 1850), commonly known as Margaret Fuller, was an American journalist, editor, critic, and women's rights advocate associated with the American transcendentalism movement. She was the first full-time American female book reviewer in journalism. Her book Woman in the Nineteenth Century is considered the first major feminist work in the United States.

Born Sarah Margaret Fuller in Cambridge, Massachusetts, she was given a substantial early education by her father, Timothy Fuller, who died in 1835 due to cholera.[1] She later had more formal schooling and became a teacher before, in 1839, she began overseeing her Conversations series: classes for women meant to compensate for their lack of access to higher education.[2] She became the first editor of the transcendentalist journal The Dial in 1840, which was the year her writing career started to succeed[3], before joining the staff of the New York Tribune under Horace Greeley in 1844. By the time she was in her 30s, Fuller had earned a reputation as the best-read person in New England, male or female, and became the first woman allowed to use the library at Harvard College. Her seminal work, Woman in the Nineteenth Century, was published in 1845. A year later [1846], she was sent to Europe for the Tribune as its first female correspondent. She soon became involved with the revolutions in Italy and allied herself with Giuseppe Mazzini.

The first contact with Theosophy in Italy may be traced to the frequent presence of H. P. BLAVATSKY there, where she undoubtedly met many persons who later became members of the Theosophical Society. She visited Trieste, Venice, Rome, Bologna, Bari, and Naples. She is reported to have been with the Italian patriots Giuseppe Garibaldi (1807-82) and Giuseppe Mazzini (1805-72); the latter she apparently met in London in the year 1851. She claimed to have participated with volunteers at Garibaldi’s battle of Mentana (in an attempt to capture Rome) in the year 1867 (Cranston and Williams, p. 79).

-- Theosophy in Italy, by Theosopedia

She had a relationship with Giovanni Ossoli, with whom she had a child. All three members of the family died in a shipwreck off Fire Island, New York, as they were traveling to the United States in 1850. Fuller's body was never recovered.

Fuller was an advocate of women's rights and, in particular, women's education and the right to employment. She revolted against Boston-Cambridge’s learned professions because she was barred from entering as a girl.[4] Fuller, along with Coleridge, wanted to stay free of what she called the “strong mental oder” of female teachers.[5] She also encouraged many other reforms in society, including prison reform and the emancipation of slaves in the United States. Many other advocates for women's rights and feminism, including Susan B. Anthony, cite Fuller as a source of inspiration. Many of her contemporaries, however, were not supportive, including her former friend Harriet Martineau. She said that Fuller was a talker rather than an activist. Shortly after Fuller's death, her importance faded; the editors who prepared her letters to be published, believing her fame would be short-lived, censored or altered much of her work before publication.


Early life and family

Birthplace and childhood home of Margaret Fuller

Sarah Margaret Fuller was born on May 23, 1810,[6] in Cambridgeport, Massachusetts, the first child of Congressman Timothy Fuller and Margaret Crane Fuller. She was named after her paternal grandmother and her mother, but by age nine she dropped "Sarah" and insisted on being called "Margaret."[7] The Margaret Fuller House, in which she was born, is still standing. Her father taught her to read and write at the age of three and a half, shortly after the couple's second daughter, Julia Adelaide, died at 14 months old.[8] He offered her an education as rigorous as any boy's at the time and forbade her to read the typical feminine fare of the time, such as etiquette books and sentimental novels.[9] He incorporated Latin into his teaching shortly after the birth of the couple's son Eugene in May 1815, and soon Margaret was translating simple passages from Virgil.[10] Later in life Margaret blamed her father's exacting love and his valuation of accuracy and precision for her childhood nightmares and sleepwalking.[11] During the day Margaret spent time with her mother, who taught her household chores and sewing.[12] In 1817, her brother William Henry Fuller was born, and her father was elected as a representative in the United States Congress. For the next eight years, he spent four to six months a year in Washington, D.C.[13] At age ten, Fuller wrote a cryptic note which her father saved: "On 23 May 1810, was born one foredoomed to sorrow and pain, and like others to have misfortunes."[14]

Fuller began her formal education at the Port School in Cambridgeport in 1819[11] before attending the Boston Lyceum for Young Ladies from 1821 to 1822.[15] In 1824, she was sent to the School for Young Ladies in Groton, on the advice of aunts and uncles, though she resisted the idea at first.[16] While she was there, Timothy Fuller did not run for re-election, in order to help John Quincy Adams with his presidential campaign in 1824; he hoped Adams would return the favor with a governmental appointment.[17] On June 17, 1825, Fuller attended the ceremony at which the American Revolutionary War hero Marquis de Lafayette laid the cornerstone of the Bunker Hill Monument 50 years after the battle.[18] 15-year-old Fuller introduced herself to Lafayette in a letter which concluded: "Should we both live, and it is possible to a female, to whole the avenues of glory are seldom accessible, I will recal my name to your recollection." Early on, Fuller sensed herself to be a significant person and thinker.[19] Fuller left the Groton school after two years and returned home at 16.[20] At home she studied the classics and trained herself in several modern languages and read world literature.[21] By this time, she realized she did not fit in with other young women her age. She wrote, "I have felt that I was not born to the common womanly lot."[22] Eliza Farrar, wife of Harvard professor John Farrar and author of The Young Lady's Friend (1836), attempted to train her in feminine etiquette until the age of 20,[23] but was never wholly successful.[24]

Early career

Fuller was an avid reader. By the time she was in her 30s, she had earned a reputation as the best-read person, male or female, in New England.[25] She used her knowledge to give private lessons based on the teaching style of Elizabeth Palmer Peabody.[26] Fuller hoped to earn her living through journalism and translation; her first published work, a response to historian George Bancroft, appeared in November 1834 in the North American Review.[27] When she was 23, her father's law practice failed and he moved the family to a farm in Groton.[28] On February 20, 1835, Frederic Henry Hedge and James Freeman Clarke asked her to contribute to each of their periodicals. Clarke helped her publish her first literary review in the Western Messenger in June: criticisms of recent biographies on George Crabbe and Hannah More.[29] In the fall of that year, she suffered a terrible migraine with a fever that lasted nine days. Fuller continued to experience such headaches throughout her life.[30] While she was still recovering, her father died of cholera on October 2, 1835.[31] She was deeply affected by his death: "My father's image follows me constantly", she wrote.[32] She vowed to step in as the head of the family and take care of her widowed mother and younger siblings.[33] Her father had not left a will, and two of her uncles gained control of his property and finances, later assessed at $18,098.15, and the family had to rely on them for support. Humiliated by the way her uncles were treating the family, Fuller wrote that she regretted being "of the softer sex, and never more than now".[34]

The Greene Street School where Fuller taught from 1837 to 1839

Around this time, Fuller was hoping to prepare a biography of Johann Wolfgang von Goethe, but felt that she could work on it only if she traveled to Europe. Her father's death and her sudden responsibility for her family caused her to abandon this idea.[27] In 1836, Fuller was given a job teaching at Bronson Alcott's Temple School in Boston,[35] where she remained for a year. She then accepted an invitation to teach under Hiram Fuller (no relation) at the Greene Street School in Providence, Rhode Island, in April 1837 with the unusually high salary of $1,000 per year.[36] Her family sold the Groton farm and Fuller moved with them to Jamaica Plain, Massachusetts.[37] On November 6, 1839, Fuller held the first of her Conversations,[38] discussions among local women who met in the Boston home of the Peabodys.[39] Fuller intended to compensate for the lack of women's education[40] with discussions and debates focused on subjects including the fine arts, history, mythology, literature, and nature.[41] Serving as the "nucleus of conversation", Fuller also intended to answer the "great questions" facing women and encourage women "to question, to define, to state and examine their opinions".[42] She asked her participants, "What were we born to do? How shall we do it? Which so few ever propose to themselves 'till their best years are gone by".[43] In Conversations, Fuller was finally finding equal intellectual companions among her female contemporaries.[44] A number of significant figures in the women's rights movement attended these gatherings, including Sophia Dana Ripley, Caroline Sturgis,[45] and Maria White Lowell.[38]

The Dial

In October 1839, Ralph Waldo Emerson was seeking an editor for his transcendentalist journal The Dial. After several declined the position, he offered it to Fuller, referring to her as "my vivacious friend."[46] Emerson had met Fuller in Cambridge in 1835; of that meeting, he admitted: "she made me laugh more than I liked." The next summer, Fuller spent two weeks at Emerson's home in Concord.[47] Fuller accepted Emerson's offer to edit The Dial on October 20, 1839, and began work in the first week of 1840.[48] She edited the journal from 1840 to 1842, though her promised annual salary of $200 was never paid.[49] Because of her role, she was soon recognized as one of the most important figures of the transcendental movement and was invited to George Ripley's Brook Farm, a communal experiment.[50] Fuller never officially joined the community but was a frequent visitor, often spending New Year's Eve there.[51] In the summer of 1843, she traveled to Chicago, Milwaukee, Niagara Falls, and Buffalo, New York;[52] while there, she interacted with several Native Americans, including members of the Ottawa and the Chippewa tribes.[53] She reported her experiences in a book called Summer on the Lakes,[52] which she completed writing on her 34th birthday in 1844.[54] The critic Evert Augustus Duyckinck called it "the only genuine book, I can think of, this season."[55] Fuller used the library at Harvard College to do research on the Great Lakes region,[52] and became the first woman allowed to use Harvard's library.[56]

Fuller's "The Great Lawsuit" was written in serial form for The Dial. She originally intended to name the work The Great Lawsuit: Man 'versus' Men, Woman 'versus' Women;[57] when it was expanded and published independently in 1845, it was entitled Woman in the Nineteenth Century. After completing it, she wrote to a friend: "I had put a good deal of my true self in it, as if, I suppose I went away now, the measure of my footprint would be left on earth."[58] The work discussed the role that women played in American democracy and Fuller's opinion on possibilities for improvement. It has since become one of the major documents in American feminism.[59] It is considered the first of its kind in the United States.[58][60] Soon after the American publication of Woman in the Nineteenth Century, it was pirated and published by H.G. Clarke in England.[61][62] Despite never receiving commissions due to a lack of international copyright laws,[62][63] Fuller was "very glad to find it will be read by women" around the world.[64]

New York Tribune

Engraving of Margaret Fuller

Fuller left The Dial in 1844 in part because of ill health but also because of her disappointment with the publication's dwindling subscription list.[65] She moved to New York that autumn and joined Horace Greeley's New York Tribune as a literary critic, becoming the first full-time book reviewer in American journalism[66] and, by 1846, the publication's first female editor.[67] Her first article, a review of a collection of essays by Emerson, appeared in the December 1, 1844, issue.[68] At this time, the Tribune had some 50,000 subscribers and Fuller earned $500 a year for her work.[69] In addition to American books, she reviewed foreign literature, concerts, lectures, and art exhibits.[70] During her four years with the publication, she published more than 250 columns, most signed with a "*" as a byline.[69] In these columns, Fuller discussed topics ranging from art and literature to political and social issues such as the plight of slaves and women's rights.[71] She also published poetry; her poems, styled after the work of Emerson, do not have the same intellectual vigor as her criticism.[72]

Around this time, she was also involved in a scandal involving fellow literary critic Edgar Allan Poe, who had been carrying on a public flirtation with the married poet Frances Sargent Osgood.[73] Another poet, Elizabeth F. Ellet, had become enamored of Poe and jealous of Osgood[74] and suggested the relationship between Poe and Osgood was more than an innocent flirtation.[75] Osgood then sent Fuller and Anne Lynch Botta to Poe's cottage on her behalf to request that he return the personal letters she had sent him. Angered by their interference, Poe called them "Busy-bodies".[76] A public scandal erupted and continued until Osgood's estranged husband Samuel Stillman Osgood stepped in and threatened to sue Ellet.[77]

Assignment in Europe

The house in Rieti, Italy where Margaret Fuller lived and gave birth to her son (the one on the left side of the arch, not where the plaque has been placed).

In 1846 the New York Tribune sent Fuller to Europe, specifically England and Italy, as its first female foreign correspondent.[78] She traveled from Boston to Liverpool in August on the Cambria, a vessel that used both sail and steam to make the journey in ten days and sixteen hours.[79] Over the next four years she provided the Tribune with thirty-seven reports.[80] She interviewed many prominent writers including George Sand and Thomas Carlyle—whom she found disappointing because of his reactionary politics, among other things. George Sand had previously been an idol of hers, but Fuller was disappointed when Sand chose not to run for the French National Assembly, saying that women were not ready to vote or to hold political office.[81] Fuller was also given a letter of introduction to Elizabeth Barrett by Cornelius Mathews, but did not meet her at that time, because Barrett had just eloped with Robert Browning.[82]

In England in the spring of 1846, she met Giuseppe Mazzini, who had been in exile there from Italy since 1837.[83] Fuller also met the Roman patriot Giovanni Angelo Ossoli, a marquis belonging to a noble family not particularly rich (but not poor) who worked as an employee at an uncle's commercial office and at the same time volunteered in the Civic Guard corps (then National Guard).[84] Fuller and Ossoli moved in together in Florence, Italy, likely before they were married, though whether they ever married is uncertain.[21][85][86] Fuller was originally opposed to marrying him, in part because of the difference in their religions; she was Protestant and he was Roman Catholic.[87] Emerson speculated that the couple was "married perhaps in Oct. Nov. or Dec" of 1847, though he did not explain his reasoning.[88] Biographers have speculated that the couple married on April 4, 1848, to celebrate the anniversary of their first meeting[89] but one biographer provided evidence they first met on April 1 during the ceremony called "Lavanda degli Altari" (Altars Lavage).[90] By the time the couple moved to Florence, they were referred to as husband and wife, though it is unclear if any formal ceremony took place.[91] It seems certain that at the time their child was born, they were not married. By New Year's Day 1848, she suspected that she was pregnant but kept it from Ossoli for several weeks.[92] Their child, Angelo Eugene Philip Ossoli, was born in early September 1848[93] and nicknamed Angelino. The couple was very secretive about their relationship but, after Angelino suffered an unnamed illness, they became less so.[94] Fuller informed her mother about Ossoli and Angelino in August 1849 in a letter that explained that she had kept silent so as not to upset her "but it has become necessary, on account of the child, for us to live publicly and permanently together."[94] Her mother's response suggests that she was aware that the couple was not legally married.[95] She was nevertheless happy for her daughter, writing: "I send my first kiss with my fervent blessing to my grandson."[96]

Plaque placed in 2010 on the house in Rieti

The couple supported Giuseppe Mazzini's movement for the establishment of a Roman Republic proclaimed on February 9, 1849 after it had been voted by the Constituent Assembly, elected by male universal suffrage in January 1849. The fundamental decree of the Roman Republic stated: "Art. 1. - The Pope has lapsed in fact and in law from the temporal government of the Roman State. Art. 2. —- The Roman Pontiff will have all the necessary guarantees for independence in the exercise of his spiritual power. Art. 3 - The form of the government of the Roman state will be pure democracy, and will take on the glorious name of Roman Republic. Art. 4. - The Roman Republic will have with the rest of Italy the relations required by the common nationality." The Pope resisted this statement and asked for international intervention to be restored in his temporal power, and France was the first to respond to his appeal and put Rome under siege. Ossoli fought on the ramparts of the Vatican walls while Fuller volunteered at two supporting hospitals.[97] [98] When the patriots they supported met defeat,[99] they believed safer to flee Rome and decided to move to Florence and in 1850 to the United States. [100] In Florence they finally met Elizabeth Barrett Browning.[101] Fuller used her experience in Italy to begin a book about the history of the Roman Republic—a work she may have begun as early as 1847—[102] and hoped to find an American publisher after a British one rejected it.[103] She believed the work would be her most important, referring to it in a March 1849 letter to her brother Richard as, "something good which may survive my troubled existence."[104]


In the beginning of 1850, Fuller wrote to a friend: "It has long seemed that in the year 1850 I should stand on some important plateau in the ascent of life ... I feel however no marked and important change as yet."[105] Also that year, Fuller wrote: "I am absurdly fearful and various omens have combined to give me a dark feeling ... It seems to me that my future upon earth will soon close ... I have a vague expectation of some crisis—I know not what".[106] A few days after writing this, Fuller, Ossoli, and their child began a five-week return voyage to the United States aboard the ship Elizabeth, an American merchant freighter carrying cargo that included mostly marble from Carrara.[107] They set sail on May 17.[108] At sea, the ship's captain, Seth Hasty, died of smallpox.[109] Angelino contracted the disease and recovered.[110]

Possibly because of the inexperienced first mate, now serving as captain, the ship slammed into a sandbar less than 100 yards from Fire Island, New York, on July 19, 1850, around 3:30 a.m.[111] Many of the other passengers and crew members abandoned ship. The first mate, Mr. Bangs, urged Fuller and Ossoli to try to save themselves and their child as he himself jumped overboard,[112] later claiming he believed Fuller had wanted to be left behind to die.[113] On the beach, people arrived with carts hoping to salvage any cargo washed ashore. None made any effort to rescue the crew or passengers of the Elizabeth,[114] though they were only 50 yards from shore.[113] Most of those aboard attempted to swim to shore, leaving Fuller and Ossoli and Angelino some of the last on the ship. Ossoli was thrown overboard by a massive wave and, after the wave had passed, a crewman who witnessed the event said Fuller could not be seen.[115]

Henry David Thoreau traveled to New York, at the urging of Emerson, to search the shore but neither Fuller's body nor that of her husband was ever recovered. Angelino's had washed ashore.[116] Few of their possessions were found other than some of the child's clothes and a few letters.[117] Fuller's manuscript on the rise and fall of the 1849 Roman Republic, which she described as, "what is most valuable to me if I live of any thing",[118] was also lost.[119] A memorial to Fuller was erected on the beach at Fire Island in 1901 through the efforts of Julia Ward Howe.[120] A cenotaph to Fuller and Ossoli, under which Angelino is buried, is in Mount Auburn Cemetery, Cambridge, Massachusetts.[121] The inscription reads, in part:[122]

By birth a child of New England
By adoption a citizen of Rome
By genius belonging to the world

Within a week after her death, Horace Greeley suggested to Emerson that a biography of Fuller, to be called Margaret and Her Friends, be prepared quickly "before the interest excited by her sad decease has passed away".[123] Many of her writings were soon collected together by her brother Arthur as At Home and Abroad (1856) and Life Without and Life Within (1858). He also edited a new version of Woman in the Nineteenth Century in 1855.[124] In February 1852, The Memoirs of Margaret Fuller Ossoli was published,[125] edited by Emerson, James Freeman Clarke, and William Henry Channing, though much of the work was censored or reworded. It left out details about her love affair with Ossoli and an earlier relationship with a man named James Nathan.[126] The three editors, believing the public interest in Fuller would be short-lived and that she would not survive as a historical figure, were not concerned about accuracy.[127] For a time, it was the best-selling biography of the decade and went through thirteen editions before the end of the century.[125] The book focused on her personality rather than her work. Detractors of the book ignored her status as a critic and instead criticized her personal life and her "unwomanly" arrogance.[128]

Since her death, the majority of Margaret Fuller’s extant papers are kept at Houghton Library at Harvard and the Boston Public Library.[129] She was also voted sixth in a mass magazine poll to select twenty American women for the Hall of Fame for Great Americans at University Heights in New York City in 1902.[130]


Fuller was an early proponent of feminism and especially believed in providing education to women.[131] Once equal educational rights were afforded women, she believed, women could push for equal political rights as well.[132] She advocated that women seek any employment they wish, rather than catering to the stereotypical "feminine" roles of the time, such as teaching. She once said, "If you ask me what office women should fill, I reply—any ... let them be sea captains if you will. I do not doubt that there are women well fitted for such an office".[133] She had great confidence in all women but doubted that a woman would produce a lasting work of art or literature in her time[134] and disliked the popular female poets of her time.[135] Fuller also warned women to be careful about marriage and not to become dependent on their husbands. As she wrote, "I wish woman to live, first for God's sake. Then she will not make an imperfect man for her god and thus sink to idolatry. Then she will not take what is not fit for her from a sense of weakness and poverty".[57] By 1832, she had made a personal commitment to stay single.[136] Fuller also questioned a definitive line between male and female: "There is no wholly masculine man ... no purely feminine" but that both were present in any individual.[71] She suggested also that within a female were two parts: the intellectual side (which she called the Minerva) and the "lyrical" or "Femality" side (the Muse).[137] She admired the work of Emanuel Swedenborg, who believed men and women shared "an angelic ministry", as she wrote, as well as Charles Fourier, who placed "Woman on an entire equality with Man".[60] Unlike several contemporary women writers, including "Mrs. Sigourney" and "Mrs. Stowe", she was familiarly referred to in a less formal manner as "Margaret".[138]

Fuller also advocated reform at all levels of society, including prison. In October 1844, she visited Sing Sing and interviewed the women prisoners, even staying overnight in the facility.[139] Sing Sing was developing a more humane system for its women inmates, many of whom were prostitutes.[140] Fuller was also concerned about the homeless and those living in dire poverty, especially in New York.[141] She also admitted that, though she was raised to believe "that the Indian obstinately refused to be civilized", her travels in the American West made her realize that the white man unfairly treated the Native Americans; she considered Native Americans an important part of American heritage.[142] She also supported the rights of African-Americans, referring to "this cancer of slavery",[143] and suggested that those who were interested in the abolition movement follow the same reasoning when considering the rights of women: "As the friend of the Negro assumes that one man cannot by right hold another in bondage, so should the Friend of Woman assume that Man cannot by right lay even well-meant restrictions on Woman."[144] She suggested that those who spoke against the emancipation of slaves were similar to those who did not support the emancipation of Italy.[145]

Fuller agreed with the transcendental concern for the psychological well-being of the individual,[146] though she was never comfortable being labeled a transcendentalist.[147] Even so, she wrote, if being labeled a transcendentalist means "that I have an active mind frequently busy with large topics I hope it is so".[148] She criticized people such as Emerson, however, for focusing too much on individual improvement and not enough on social reform.[149] Like other members of the so-called Transcendental Club, she rebelled against the past and believed in the possibility of change. However, unlike others in the movement, her rebellion was not based on religion.[150] Though Fuller occasionally attended Unitarian congregations, she did not entirely identify with that religion. As biographer Charles Capper has noted, she "was happy to remain on the Unitarian margins."[151]

Legacy and criticism

Title page of Woman in the Nineteenth Century (1845)

Margaret Fuller was especially known in her time for her personality and, in particular, for being overly self-confident and having a bad temper.[152] This personality was the inspiration for the character Hester Prynne in Nathaniel Hawthorne's novel The Scarlet Letter, specifically her radical thinking about "the whole race of womanhood".[153] She may also be the basis for the character Zenobia in another of Hawthorne's works, The Blithedale Romance.[51] Hawthorne and his then-fiancée Sophia had first met Fuller in October 1839.[154]

She was also an inspiration to poet Walt Whitman, who believed in her call for the forging of a new national identity and a truly American literature.[155] Elizabeth Barrett Browning was also a strong admirer, but believed that Fuller's unconventional views were unappreciated in the United States and, therefore, she was better off dead.[156] She also said that Fuller's history of the Roman Republic would have been her greatest work: "The work she was preparing upon Italy would probably have been more equal to her faculty than anything previously produced by her pen (her other writings being curiously inferior to the impressions her conversation gave you)".[157] An 1860 essay collection, Historical Pictures Retouched, by Caroline Healey Dall, called Fuller's Woman in the Nineteenth Century "doubtless the most brilliant, complete, and scholarly statement ever made on the subject".[158] Despite his personal issues with Fuller, the typically harsh literary critic Edgar Allan Poe wrote of the work as "a book which few women in the country could have written, and no woman in the country would have published, with the exception of Miss Fuller", noting its "independence" and "unmitigated radicalism".[76] Thoreau also thought highly of the book, suggesting that its strength came in part from Fuller's conversational ability. As he called it, it was "rich extempore writing, talking with pen in hand".[159]

Another admirer of Fuller was Susan B. Anthony, a pioneer of women's rights, who wrote that Fuller "possessed more influence on the thought of American women than any woman previous to her time".[160] Fuller's work may have partially inspired the Seneca Falls Convention in 1848.[161] Anthony, along with Elizabeth Cady Stanton and Matilda Joslyn Gage wrote in their History of Woman Suffrage that Fuller "was the precursor of the Women's Rights agitation".[162] Modern scholars have suggested Woman in the Nineteenth Century was the first major women's rights work since Mary Wollstonecraft's A Vindication of the Rights of Woman (1792),[163] though an early comparison between the two women came from George Eliot in 1855.[164] It is unclear if Fuller was familiar with Wollstonecraft's works; in her childhood, her father prevented her from reading them.[165] In 1995, Fuller was inducted into the National Women's Hall of Fame.[166]

Fuller, however, was not without her critics. A one-time friend, the English writer Harriet Martineau was one of her harshest detractors after Fuller's death. Martineau said that Fuller was a talker rather than an activist, that she had "shallow conceits" and often "looked down upon persons who acted instead of talking finely ... and despised those who, like myself, could not adopt her scale of valuation".[167] The influential editor Rufus Wilmot Griswold, who believed she went against his notion of feminine modesty, referred to Woman in the Nineteenth Century as "an eloquent expression of her discontent at having been created female".[168] New York writer Charles Frederick Briggs said that she was "wasting the time of her readers", especially because she was an unmarried woman and therefore could not "truly represent the female character".[169] English writer and critic Matthew Arnold scoffed at Fuller's conversations as well, saying, "My G–d, [sic] what rot did she and the other female dogs of Boston talk about Greek mythology!"[170] Sophia Hawthorne, who had previously been a supporter of Fuller, was critical of her after Woman of the Nineteenth Century was published:[171]

The impression it left was disagreeable. I did not like the tone of it—& did not agree with her at all about the change in woman's outward circumstances ... Neither do I believe in such a character of man as she gives. It is altogether too ignoble ... I think Margaret speaks of many things that should not be spoken of.

Fuller had angered fellow poet and critic James Russell Lowell when she reviewed his work, calling him "absolutely wanting in the true spirit and tone of poesy ... his verse is stereotyped, his thought sounds no depth; and posterity will not remember him."[172] In response, Lowell took revenge in his satirical A Fable for Critics, first published in October 1848. At first, he considered excluding her entirely but ultimately gave her what was called the "most wholly negative characterization" in the work.[173] Referring to her as Miranda, Lowell wrote that she stole old ideas and presented them as her own, she was genuine only in her spite and "when acting as censor, she privately blows a censer of vanity 'neath her own nose".[174]

Shortly after Fuller's death, her importance faded. Her obituary in the newspaper she had once edited, the Daily Tribune, said that her works had a few great sentiments, "but as a whole they must commend themselves mainly by their vigor of thought and habitual fearlessness rather than freedom of utterance".[175] As biographer Abby Slater wrote, "Margaret had been demoted from a position of importance in her own right to one in which her only importance was in the company she kept".[176] Years later, Hawthorne's son Julian wrote, "The majority of readers will, I think, not be inconsolable that poor Margaret Fuller has at last taken her place with the numberless other dismal frauds who fill the limbo of human pretension and failure."[177] In the twentieth century, American writer Elizabeth Hardwick, former wife of Robert Lowell, wrote an essay called "The Genius of Margaret Fuller" (1986). She compared her own move from Boston to New York to Fuller's, saying that Boston was not a good place for intellectuals, despite the assumption that it was the best place for intellectuals.[178]

In 1995, Fuller was inducted into the National Women's Hall of Fame.[179][180]

On June 21, 2016, a historical marker in honor of Fuller was placed in Polhill Park in Beacon, NY, to commemorate her staying at Van Vliet boarding house. For the dedication ceremony, Fuller's poem, "Truth and Form," was set to music by Debra Kaye and performed by singer, Kelly Ellenwood.[181]

Selected works

• Summer on the Lakes (1844)[54]
• Woman in the Nineteenth Century (1845)[182]
• Papers on Literature and Art (1846)[183]

Posthumous editions

• Memoirs of Margaret Fuller Ossoli (1852)[125]
• At Home and Abroad (1856)[124]
• Life Without and Life Within (1858)[124]

See also

• History of feminism
• Buckminster Fuller, her grandnephew
• George Livermore, a childhood classmate
• Boston Women's Heritage Trail
• Ossoli Circle


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64. Marshall, 272
65. Gura, 225
66. Callow, Philip. From Noon to Starry Night: A Life of Walt Whitman. Chicago: Ivan R. Dee, 1992: 110. ISBN 0-929587-95-2
67. Cheever, 175
68. Slater, 97
69. Gura, 226
70. Von Mehren, 215
71. Gura, 227
72. Watts, Emily Stipes. The Poetry of American Women from 1632 to 1945. Austin, Texas: University of Texas Press, 1978: 182. ISBN 0-292-76450-2
73. Silverman, Kenneth. Edgar A. Poe: Mournful and Never-ending Remembrance. New York: Harper Perennial, 1991: 280. ISBN 0-06-092331-8
74. Meyers, Jeffrey. Edgar Allan Poe: His Life and Legacy. New York: Cooper Square Press, 1992: 190. ISBN 0-8154-1038-7
75. Meyers, Jeffrey. Edgar Allan Poe: His Life and Legacy. New York: Cooper Square Press, 1992: 191. ISBN 0-8154-1038-7
76. Von Mehren, 225
77. Moss, Sidney P. Poe's Literary Battles: The Critic in the Context of His Literary Milieu. Southern Illinois University Press, 1969: 215.
78. Cheever, 176
79. Deiss, 18
80. Gura, 234
81. Von Mehren, 296
82. Von Mehren, 235
83. Gura, 235
84. Bannoni, Mario; Mariotti, Gabriella (2012). Vi scrivo da una Roma barricata (I write to you from a barricaded Rome), p. 52. Rome: Conosci per scegliere. p. 352. ISBN 978-88-903772-7-3.
85. Cheever, 176–177
86. Slater, 204
87. Deiss, 97
88. Von Mehren, 341
89. Von Mehren, 300
90. Bannoni, Mario; Mariotti, Gabriella (2012). Vi scrivo da una Roma barricata (I write to you from a barricaded Rome), p. 52. Rome: Conosci per scegliere. p. 352. ISBN 978-88-903772-7-3.
91. Blanchard, 328
92. Von Mehren, 276–277
93. Gura, 237
94. Deiss, 281
95. Deiss, 282
96. Blanchard, 317
97. Bannoni, Mario; Mariotti, Gabriella (2012). Vi scrivo da una Roma barricata (I write to you from a barricaded Rome), p. 52. Rome: Conosci per scegliere. p. 352. ISBN 978-88-903772-7-3.
98. Von Mehren, 301–302
99. Blanchard, 268–270; Deiss, 186; Dickenson, 186
100. Bannoni, Mario; Mariotti, Gabriella (2012). Vi scrivo da una Roma barricata (I write to you from a barricaded Rome), p. 52. Rome: Conosci per scegliere. p. 352. ISBN 978-88-903772-7-3.
101. Forster, Margaret. Elizabeth Barrett Browning. New York: Doubleday, 1989: 239. ISBN 0-385-24959-4
102. Von Mehren, 252
103. Deiss, 303
104. Dickenson, 194
105. Deiss, 300
106. Slater, 2–3
107. Von Mehren, 330–331
108. Blanchard, 331
109. Deiss, 309–310
110. Slater, 196
111. McFarland, Philip. Hawthorne in Concord. New York: Grove Press, 2004: 170–171. ISBN 0-8021-1776-7
112. Slater, 198
113. Dickenson, 201
114. Blanchard, 335–336
115. Deiss, 313
116. Arvin, Newton. Longfellow: His Life and Work. Boston: Little, Brown and Company, 1963: 171
117. Blanchard, 338
118. Marshall, xv
119. Brooks, 429
120. Ehrlich, Eugene and Gorton Carruth. The Oxford Illustrated Literary Guide to the United States. New York: Oxford University Press, 1982: 109. ISBN 0-19-503186-5
121. Wilson, Susan. Literary Trail of Greater Boston. Boston: Houghton Mifflin Company, 2000: 115. ISBN 0-618-05013-2
122. Slater, 1
123. Von Mehren, 340
124. Von Mehren, 344
125. Von Mehren, 343
126. Blanchard, 339
127. Von Mehren, 342
128. Blanchard, 340
129. Von Mehren, Joan (1996). Minerva and the Muse: A Life of Margaret Fuller. United States of America: Univ of Massachusetts Press. pp. Acknowledgments.
130. Von Mehren, Joan (1996). Minerva and the Muse: A Life of Margaret Fuller. United States of America: Univ of Massachusetts Press. p. 1.
131. Brooks, 245
132. Blanchard, 132
133. Slater, 4
134. Blanchard, 174
135. Dickenson, 172
136. Blanchard, 135
137. Von Mehren, 168
138. Douglas, 261
139. Gura, 229
140. Blanchard, 211
141. Gura, 230
142. Blanchard, 204–205
143. Deiss, 93
144. Slater, 91
145. Deiss, 94
146. Von Mehren, 231
147. Von Mehren, 84
148. Rose, Anne C. Transcendentalism as a Social Movement, 1830–1850. New Haven, CT: Yale University Press: 1981: 181. ISBN 0-300-02587-4
149. Slater, 97–98
150. Blanchard, 125–126
151. Capper, Charles. Margaret Fuller: An American Romantic Life. Vol. II: The Public Years. Oxford University Press, 2007: 214. ISBN 978-0-19-539632-4
152. Blanchard, 137
153. Wineapple, Brenda. "Nathaniel Hawthorne 1804–1864: A Brief Biography", A Historical Guide to Nathaniel Hawthorne, Larry J. Reynolds, ed. New York: Oxford University Press, 2001: 25–26. ISBN 0-19-512414-6
154. Marshall, Megan. The Peabody Sisters: Three Women Who Ignited American Romanticism. Boston: Mariner Books, 2005: 384. ISBN 978-0-618-71169-7
155. Callow, Philip. From Noon to Starry Night: A Life of Walt Whitman. Chicago: Ivan R. Dee, 1992: 111. ISBN 0-929587-95-2
156. Douglas, 259
157. Dickenson, 44
158. Gura, 284–285
159. Dickenson, 41
160. Von Mehren, 2
161. Dickenson, 113
162. Stanton, Elizabeth Cady; Anthony, Susan B. and Gage, Matilda Joslyn. History of Woman Suffrage, Volume 1. New York: Fowler and Wells, 1881: 177.
163. Slater, 89–90
164. Dickenson, 45–46
165. Dickenson, 133
166. Margaret Fuller, National Women's Hall of Fame. Accessed July 23, 2008
167. Dickenson, 47–48
168. Bayless, Joy. Rufus Wilmot Griswold: Poe's Literary Executor. Nashville: Vanderbilt University Press, 1943: 121
169. Von Mehren, 196
170. Dickenson, 47
171. Miller, Edwin Haviland. Salem Is My Dwelling Place: A Life of Nathaniel Hawthorne. Iowa City: University of Iowa Press, 1991: 235. ISBN 0-87745-332-2
172. Duberman, Martin. James Russell Lowell. Boston: Houghton Mifflin Company, 1966: 99.
173. Von Mehren, 294
174. Duberman, Martin. James Russell Lowell. Boston: Houghton Mifflin Company, 1966: 100.
175. Dickenson, 40
176. Slater, 3
177. James, Laurie. Why Margaret Fuller Ossoli is Forgotten. New York: Golden Heritage Press, 1988: 25. ISBN 0-944382-01-0
178. Wilson, Susan. Literary Trail of Greater Boston. Boston: Houghton Mifflin Company, 2000: 68–69. ISBN 0-618-05013-2
179. "18 Nominees Chosen for National Women's Hall of Fame". Christian Science Monitor. September 15, 1995. ISSN 0882-7729. Retrieved September 6, 2019.
180. National Women's Hall of Fame, Margaret Fuller
181. Rooney, Alison (May 17, 2016). "Beacon to Honor Early Feminist". The Highlands Current. Retrieved March 24, 2018.
182. Slater, 96
183. Von Mehren, 226


• Blanchard, Paula. Margaret Fuller: From Transcendentalism to Revolution. Reading, Massachusetts: Addison-Wesley Publishing Company, 1987. ISBN 0-201-10458-X
• Brooks, Van Wyck. The Flowering of New England. New York: E. P. Dutton and Company, Inc., 1952.
• Cheever, Susan. American Bloomsbury: Louisa May Alcott, Ralph Waldo Emerson, Margaret Fuller, Nathaniel Hawthorne, and Henry David Thoreau; Their Lives, Their Loves, Their Work. Detroit: Thorndike Press, 2006. ISBN 0-7862-9521-X
• Deiss, Joseph Jay. The Roman Years of Margaret Fuller. New York: Thomas Y. Crowell Company, 1969. ISBN 978-0-690-01017-6 ISBN 0-690-01017-6
• Douglas, Ann. The Feminization of American Culture. New York: Alfred A. Knopf, 1977. ISBN 0-394-40532-3
• Dickenson, Donna. Margaret Fuller: Writing a Woman's Life. New York: St. Martin's Press, 1993. ISBN 0-312-09145-1
• Gura, Philip F. American Transcendentalism: A History. New York: Hill and Wang, 2007. ISBN 0-8090-3477-8
• Marshall, Megan. Margaret Fuller: A New American Life. New York: Mariner Books, 2013. ISBN 978-0-547-19560-5
• Matteson, John. The Lives of Margaret Fuller: A Biography. New York: W.W. Norton, 2012.
• Slater, Abby. In Search of Margaret Fuller. New York: Delacorte Press, 1978. ISBN 0-440-03944-4
• Von Mehren, Joan. Minerva and the Muse: A Life of Margaret Fuller. Amherst: University of Massachusetts Press, 1994. ISBN 1-55849-015-9

Further reading

• Thurman, Judith (April 1, 2013). "An unfinished woman : the desires of Margaret Fuller". The Critics. Books. The New Yorker. 89 (7): 75–81. Retrieved January 5, 2016.
• Steele, Jeffrey, The Essential Margaret Fuller, New Jersey, Rutgers University Press, 1992. ISBN 0-8135-1778-8

External links

Biographical information

• Margaret Fuller (Marchesa Ossoli) by Julia Ward Howe in multiple formats at
• Brief biography and links at American Transcendentalism Web
• Brief biography at Unitarian Universalist Historical Society
• Brief biography at PBS
• "Humanity, said Edgar Allan Poe, is divided into Men, Women, and Margaret Fuller" in American Heritage magazine, Vol. 23, Issue 5 (August 1972) by Joseph Jay Deiss
• "I find no intellect comparable to my own" in American Heritage magazine, Vol. 8, Issue 2 (February 1957) by Perry Miller
• Transcendental Woman essay on Fuller by Christopher Benfey from The New York Review of Books
• "Review of the Memoirs of Margaret Fuller Ossoli", in Friend Of The People, February 21, 1852


• Works by Margaret Fuller at Project Gutenberg
• Works by or about Margaret Fuller at Internet Archive
• Works by Margaret Fuller at LibriVox (public domain audiobooks)
• Woman in the Nineteenth Century (1845)
• Essays by Margaret Fuller at
• Summer On The Lakes, in 1843 (1844)
• Review of Love-Letters of Margaret Fuller June 27, 1903, The New York Times.
• Margaret Fuller Neighborhood House, nonprofit that works to strengthen and empower families through social and educational programs
• Margaret Fuller Bicentennial 2010
• Margaret Fuller Family Papers at Houghton Library, Harvard University
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