THERE was a passage from Cowper that my sister used to quote to us, because, she said, she often repeated it to herself, and found that it did her good:—
"In such a world, so thorny, and where none
Finds happiness unblighted, or if found,
Without some thistly sorrow at its side,
It seems the part of wisdom, and no sin
Against the law of love, to measure lots
With less distinguished than ourselves, that thus
We may with patience bear our moderate ills,
And sympathize with others, suffering more."
I think she made us feel—she certainly made me feel—that our lot was in many ways an unusually fortunate one, and full of responsibilities. She herself was always thinking what she could do for others, not only immediately about her, but in the farthest corners of the earth. She had her Sabbath-school class, and visited all the children in it: she sat up all night, very often, watching by a sick girl's bed, in the hospital or in some distant boarding-house; she gave money to send to missionaries, or to help build new churches in the city, when she was earning only eight or ten dollars a month clear of her board, and could afford herself but one "best dress," besides her working clothes. That best dress was often nothing but a Merrimack print. But she insisted that it was a great saving of trouble to have just this one, because she was not obliged to think what she should wear if she were invited out to spend an evening. And she kept track of all the great philanthropic movements of the day. She felt deeply the shame and wrong of American slavery, and tried to make her workmates see and feel it too.(Petitions to Congress for the abolition of slavery in the District of Columbia were circulated nearly every year among the mill-girls, and received thousands of signatures.)
Whenever she was not occupied with her work or her reading, or with looking after us younger ones,—two or three hours a day was all the time she could call her own,—she was sure to be away on some errand of friendliness or mercy.
Those who do most for others are always those who are called upon continually to do a little more, and who find a way to do it. People go to them as to a bank that never fails. And surely, they who have an abundance of life in themselves and who give their life out freely to others are the only really rich.
Two dollars a week sounds very small, but in Emilie's hands it went farther than many a princely fortune of to-day, because she managed with it to make so many people happy. But then she wanted absolutely nothing for herself; nothing but the privilege of helping others.
I seem to be eulogizing my sister, though I am simply relating matters of fact. I could not, however, illustrate my own early experience, except by the lives around me which most influenced mine. And it was true that our smaller and more self-centred natures in touching hers caught something of her spirit, the contagion of her warm heart and healthy energy. For health is more contagious than disease, and lives that exhale sweetness around them from the inner heaven of their souls keep the world wholesome.
I tried to follow her in my faltering way, and was gratified when she would send me to look up one of her stray children, or would let me watch with her at night by a sick-bed. I think it was partly for the sake of keeping as close to her as I could—though not without a sincere desire to consecrate myself to the Best—that I became, at about thirteen, a member of the church which we attended.
Our minister was a scholarly man, of refined tastes and a sensitive organization, fervently spiritual, and earnestly devoted to his work. It was all education to grow up under his influence. I shall never forget the effect left by the tones of his voice when he first spoke to me, a child of ten years, at a neighborhood prayer-meeting in my mother's sitting-room. He had been inviting his listeners to the friendship of Christ, and turning to my little sister and me, he said,—
"And these little children, too; won't they come?"
The words, and his manner of saving them, brought the tears to my eyes. Once only before, far back in my earlier childhood—I have already mentioned the incident—had I heard that Name spoken so tenderly and familiarly, yet so reverently. It was as if he had been gazing into the face of an invisible Friend, and bad just turned from Him to look into ours, while he gave us his message, that He loved us.
In that moment I again caught a glimpse of One whom I had always known, but had often forgotten,—One who claimed me as his Father's child, and would never let me go. It was a real Face that I saw, a real Voice that I heard, a real Person who was calling me. I could not mistake the Presence that had so often drawn near me and shone with sunlike eyes into my soul. The words, "Lord, lift Thou up the light of thy countenance upon us!" had always given me the feeling that a beautiful sunrise does. It is indeed a sunrise text, for is not He the Light of the World?
And peaceful sunshine seemed pouring in at the windows of my life on the day when I stood in the aisle before the pulpit with a group, who, though young, were all much older than myself, and took with them the vows that bound us to his service. Of what was then said and read I scarcely remember more than the words of heavenly welcome in the Epistle, "Now therefore ye are no more strangers and foreigners." It was like coming home, like stepping a little farther beyond the threshold in at the open door of our Father's house.
Perhaps I was too young to assume those vows. Had I deferred it a few years there would have been serious intellectual hindrances. But it was not the Articles of Faith I was thinking of, although there was a long list of them, to which we all bowed assent, as was the custom. It was the homecoming to the "house not made with hands," the gladness of signifying that I belonged to God's spiritual family, and was being drawn closer to his heart, with whom none of us are held as "strangers and foreigners."
I felt that I was taking up again the clue which had been put into my childish hand at baptism, and was being led on by it into the unfolding mysteries of life. Should I ever let it slip from me, and lose the way to the "many mansions" that now seemed so open and so near? I could not think so. It is well that we cannot foresee our falterings and failures. At least I could never forget that I had once felt my own and other lives bound together with the Eternal Life by an invisible thread.
The vague, fitful desire I had felt from my childhood to be something to the world I lived in, to give it something of the the inexpressible sweetness that often seemed pouring through me, I knew not whence, now began to shape itself into a definite outreach towards the Source of all spiritual life. To draw near to the One All-Beautiful Being, Christ, to know Him as our spirits may know The Spirit, to receive the breath of his infinitely loving Life into mine, that I might breathe out that fragrance again into the lives around me—this was the longing wish that, half hidden from myself, lay deep beneath all other desires of my soul. This was what religion grew to mean to me, what it is still growing to mean, more simply and more clearly as the years go on.
The heart must be very humble to which this heavenly approach is permitted. It knows that it has nothing in itself, nothing for others, which it has not received. The loving Voice of Him who gives his friends his errands to do whispers through them constantly, "Ye are not your own."
There may be those who would think my narrative more entertaining, if I omitted these inner experiences, and related only lighter incidents. But one thing I was aware of, from the time I began to think and to wonder about my own life—that what I felt and thought was far more real to me than the things that happened.
Circumstances are only the keys that unlock for us the secret of ourselves; and I learned very early that though there is much to enjoy in this beautiful outside world, there is much more to love, to believe in, and to seek, in the invisible world out of which it all grows. What has best revealed our true selves to ourselves must be most helpful to others, and one can willingly sacrifice some natural reserves to such an end. Besides, if we tell our own story at all, we naturally wish to tell the truest part of it.
Work, study, and worship were interblended in our life. The church was really the home-centre to many, perhaps to most of us; and it was one of the mill regulations that everybody should go to church somewhere. There must have been an earnest group of ministers at Lowell, since nearly all the girls attended public worship from choice.
Our minister joined us in our social gatherings, often inviting us to his own house, visiting us at our work, accompanying us on our picnics down the river-bank,—a walk of a mile or so took us into charmingly picturesque scenery, and we always walked,—suggesting books for our reading, and assisting us in our studies.
The two magazines published by the mill-girls, the "Lowell Offering" and the "Operatives' Magazine," originated with literary meetings in the vestry of two religious societies, the first in the Universalist Church, the second in the First Congregational, to which my sister and I belonged.
On account of our belonging there, our contributions were given to the "Operatives' Magazine," the first periodical for which I ever wrote, issued by the literary society of which our minister took charge. He met us on regular evenings, read aloud our poems and sketches, and made such critical suggestions as he thought desirable. This magazine was edited by two young women, both of whom had been employed in the mills, although at that time the were teachers in the public schools—a change which was often made by mill-girls after a few months' residence at Lowell. A great many of them were district-school teachers at their homes in the summer, spending only the winters at their work.
The two magazines went on side by side for a year or two, and then were united in the "Lowell Offering" which had made the first experiment of the kind by publishing a trial number or two at irregular intervals. My sister had sent some verses of mine, on request, to be published in one of those specimen numbers. But we were not acquainted with the editor of the "Offering," and we knew only a few of its contributors. The Universalist Church, in the vestry of which they met, was in a distant part of the city. Socially, the place where we worshiped was the place where we naturally came together in other ways. The churches were all filled to overflowing, so that the grouping together of the girls by their denominational preferences was almost unavoidable. It was in some such way as this that two magazines were started instead of one. If the girls who enjoyed writing had not been so many and so scattered, they might have made the better arrangement of joining their forces from the beginning.
I was too young a contributor to be at first of much value to either periodical. They began their regular issues, I think, while I was the nursemaid of my little nephews at Beverly. When I returned to Lowell, at about sixteen, I found my sister Emilie interested in the "Operatives' Magazine," and we both contributed to it regularly, until it was merged in the "Lowell Offering," to which we then transferred our writing efforts. It did not occur to us to call these efforts "literary." I know that I wrote just as I did for our little "Diving Bell,"—as a sort of pastime, and because my daily toil was mechanical, and furnished no occupation for my thoughts. Perhaps the fact that most of us wrote in this way accounted for the rather sketchy and fragmentary character of our "Magazine." It gave evidence that we thought, and that we thought upon solid and serious matters; but the criticism of one of our superintendents upon it, very kindly given, was undoubtedly just: "It has plenty of pith, but it lacks point."
The "Offering" had always more of the literary spirit and touch. It was, indeed, for the first two years, edited by a gentleman of acknowledged literary ability. But people seemed to be more interested in it after it passed entirely into the bands of the girls themselves.
The "Operatives' Magazine" had a decidedly religious tone. We who wrote for it were loyal to our Puritanic antecedents, and considered it all-important that our lightest actions should be moved by some earnest impulse from behind. We might write playfully, but there must be conscience and reverence somewhere within it all. We had been taught, and we believed, that idle words were a sin, whether spoken or written. This, no doubt, gave us a gravity of expression rather unnatural to youth.
In looking over the bound volume of this magazine, I am amused at the grown-up style of thought assumed by myself, probably its very youngest contributor. I wrote a dissertation on "Fame," quoting from Pollok, Cowper, and Milton, and ending with Diedrich Knickerbocker's definition of immortal fame,—"Half a page of dirty paper." For other titles I had "Thoughts on Beauty;" "Gentility;" "Sympathy," etc. And in one longish poem, entitled "My Childhood" (written when I was about fifteen), I find verses like these, which would seem to have come out of a mature experience:—
My childhood! O those pleasant days, when everything seemed free,
And in the broad and verdant fields I frolicked merrily;
When joy came to my bounding heart with every wild bird's song,
And Nature's music in my ears was ringing all day long!
And yet I would not call them back, those blessed times of yore,
For riper years are fraught with joys I dreamed not of before.
The labyrinth of Science opes with wonders every day;
And friendship hath full many a flower to cheer life's dreary way.
And glancing through the pages of the "Lowell Offering" a year or two later, I see that I continued to dismalize myself at times, quite unnecessarily. The title of one sting of morbid verses is "The Complaint of a Nobody," in which I compare myself to a weed growing up in a garden; and the conclusion of it all is this stanza:—
"When the fierce storms are raging, I will not repine,
Though I'm heedlessly crushed in the strife;
For surely 't were better oblivion were mine
Than a worthless, inglorious life.
Now I do not suppose that I really considered myself a weed, though I did sometimes fancy that a different kind of cultivation would tend to make me a more useful plant. I am glad to remember that these discontented fits were only occasional, for certainly they were unreasonable. I was not unhappy; this was an affectation of unhappiness; and half conscious that it was, I hid it behind a different signature from my usual one.
How truly Wordsworth describes this phase of undeveloped feeling:—
"In youth sad fancies we affect,
In luxury of disrespect
To our own prodigal excess
Of too familiar happiness."
It is a very youthful weakness to exaggerate passing moods into deep experiences, and if we put them down on paper, we get a fine opportunity of laughing at ourselves, if we live to outgrow them, as most of us do. I think I must have had a frequent fancy that I was not long for this world. Perhaps I thought an early death rather picturesque; many young people do. There is a certain kind of poetry that fosters this idea; that delights in imaginary youthful victims, and has, reciprocally, its youthful devotees. One of my blank verse poems in the "Offering" is entitled "The Early Doomed." It begins,—
And must I die? The world is bright to me,
And everything that looks upon me, smiles.
Another poem is headed "Memento Mori;" and another, entitled a "Song in June," which ought to be cheerful, goes off into the doleful request to somebody, or anybody, to
Weave me a shroud in the month of June!
I was, perhaps, healthier than the average girl, and had no predisposition to a premature decline; and in reviewing these absurdities of my pen, I feel like saying to any young girl who inclines to rhyme, "Don't sentimentalize! Write more of what you see than of what you feel, and let your feelings realize themselves to others in the shape of worthy actions. Then they will be natural, and will furnish you with something worth writing."
It is fair to myself to explain, however, that many of these verses of mine were written chiefly as exercises in rhythmic expression. I remember this distinctly about one of my poems with a terrible title,—"The Murderer's Request,"—in which I made an imaginary criminal pose for me, telling where he would not and where he would like to be buried. I modeled my verses,—
"Bury ye me on some storm-rifted mountain,
O'erhanging the depths of a yawning abyss,"—
upon Byron's,
"Know ye the land where the cypress and myrtle
Are emblems of deeds that are done in their clime;"
and I was only trying to see how near I could approach to his exquisite metre. I do not think I felt at all murderous in writing it; but a more innocent subject would have been in better taste, and would have met the exigencies of the dactyl quite as well.
It is also only fair to myself to say that my rhyming was usually of a more wholesome kind. I loved Nature as I knew her,—in our stern, blustering, stimulating New England,—and I chanted the praises of Winter, of snow-storms, and of March winds (I always took pride in my birth month, March), with hearty delight.
Flowers had begun to bring me messages from their own world when I was a very small child, and they never withdrew their companionship from my thoughts, for there came summers when I could only look out of the mill window and dream about them.
I had one pet window plant of my own, a red rosebush, almost a perpetual bloomer, that I kept beside me at my work for years. I parted with it only when I went away to the West, and then with regret, for it had been to me like a human little friend. But the wild flowers had my heart. I lived and breathed with them, out under the free winds of heaven; and when I could not see them, I wrote about them. Much that I contributed to those mill-magazine pages, they suggested,—my mute teachers, comforters, and inspirers. It seems to me that any one who does not care for wild flowers misses half the sweetness of this mortal life.
Horace Smith's "Hymn to the Flowers" was a continual delight to me, after I made its acquaintance. It seemed as if all the wild blossoms of the woods had wandered in and were twining themselves around the whirring spindles, as I repeated it, verse after verse. Better still, they drew me out, in fancy, to their own forest-haunts under "cloistered boughs," where each swinging "floral bell" was ringing "a call to prayer," and making "Sabbath in the fields."
Bryant's "Forest Hymn" did me an equally beautiful service. I knew every word of it. It seemed to me that Bryant understood the very heart and soul of the flowers as hardly anybody else did. He made me feel as if they were really related to us human beings. In fancy my feet pressed the turf where they grew, and I knew them as my little sisters, while my thoughts touched them, one by one, saying with him,—
"That delicate forest-flower,
With scented breath, and look so like a smile,
Seems, as it issues from the shapeless mould,
An emanation of the indwelling Life,
A visible token of the upholding Love,
That are the soul of this wide universe."
I suppose that most of my readers will scarcely be older than I was when I wrote my sermonish little poems under the inspiration of the flowers at my factory work, and perhaps they will be interested in reading a specimen or two from the "Lowell Offering:"—
LIVE LIKE THE FLOWERS.
Cheerfully wave they o'er valley and mountain,
Gladden the desert, and smile by the fountain;
Pale discontent in no young blossom lowers:—
Live like the flowers!
Meekly their buds in the heavy rain bending,
Softly their hues with the mellow light blending,
Gratefully welcoming sunlight and showers:—
Live like the flowers!
Freely their sweets on the wild breezes flinging,
While in their depths are new odors upspringing:—
(Blessedness twofold of Love's holy dowers,)
Live like the flowers!
Gladly they heed Who their brightness has given:
Blooming on earth, look they all up to heaven;
Humbly look up from their loveliest bowers:—
Live like the flowers!
Peacefully droop they when autumn is sighing;
Breathing mild fragrance around them in dying,
Sleep they in hope of Spring's freshening hours:—
Die like the flowers!
The prose-poem that follows was put into a rhymed version by several unknown hands in periodicals of that day, so that at last I also wrote one, in self-defense, to claim my own waif. But it was a prose-poem that I intended it to be, and I think it is better so.
"BRING BACK MY FLOWERS."
On the bank of a rivulet sat a rosy child. Her lap was filled with flowers, and a garland of rose-buds was twined around her neck. Her face was as radiant as the sunshine that fell upon it, and her voice was as clear as that of the bird which warbled at her side.
The little stream went singing on, and with every gush of its music the child lifted a flower in her dimpled hand, and, with a merry laugh, threw it upon the water. In her glee she forgot that her treasures were growing less, and with the swift motion of childhood, she flung them upon the sparkling tide, until every bud and blossom had disappeared.
Then, seeing her loss, she sprang to her feet, and bursting into tears, called aloud to the stream, "Bring back my flowers!" But the stream danced along, regardless of her sorrow; and as it bore the blooming burden away, her words came back in a taunting echo, along its reedy margin. And long after, amid the wailing of the breeze and the fitful bursts of childish grief, was heard the fruitless cry, "Bring back my flowers!"
Merry maiden, who art idly wasting the precious moments so bountifully bestowed upon thee, see in the thoughtless child an emblem of thyself! Each moment is a perfumed flower. Let its fragrance be diffused in blessings around thee, and ascend as sweet incense to the beneficent Giver!
Else, when thou hast carelessly flung them from thee, and seest them receding on the swift waters of Time, thou wilt cry, in tones more sorrowful than those of the weeping child, "Bring back my flowers!" And thy only answer will be an echo from the shadowy Past,—"Bring back my flowers!"
In the above, a reminiscence of my German studies comes back to me. I was an admirer of Jean Paul, and one of my earliest attempts at translation was his "New Year's Night of an Unhappy Man," with its yet haunting glimpse of "a fair long paradise beyond the mountains." I am not sure but the idea of trying my hand at a "prose-poem" came to me from Richter, though it may have been from Herder or Krummacher, whom I also enjoyed and attempted to translate.
I have a manuscript-book still, filled with these youthful efforts. I even undertook to put German verse into English verse, not wincing at the greatest—Goethe and Schiller. These studies were pursued in the pleasant days of cloth-room leisure, when my work claimed me only seven or eight hours in a day.
I suppose I should have tried to write,—perhaps I could not very well have helped attempting it,—under any circumstances. My early efforts would not, probably, have found their way into print, however, but for the coincident publication of the two mill-girls' magazines, just as I entered my teens. I fancy that almost everything any of us offered them was published, though I never was let in to editorial secrets. The editors of both magazines were my seniors, and I felt greatly honored by their approval of my contributions.
One of the "Offering" editors was a Unitarian clergyman's daughter, and had received an excellent education. The other was a remarkably brilliant and original young woman, who wrote novels that were published by the Harpers of New York while she was employed at Lowell. The two had rooms together for a time, where the members of the "Improvement Circle," chiefly composed of "Offering" writers, were hospitably received.
The "Operatives' Magazine" and the "Lowell Offering" were united in the year 1842, under the title of the "Lowell Offering and Magazine."
(And—to correct a mistake which has crept into print—I will say that I never attained the honor of being editor of either of these magazines. I was only one of their youngest contributors. The "Lowell Offering" closed its existence when I was a little more than twenty years old. The only continuous editing I have ever been engaged in was upon "Our Young Folks." About twenty years ago I was editor-in-charge of that magazine for a year or more, and I had previously been its assistant-editor from its beginning. These explanatory items, however, do not quite belong to my narrative, and I return to our magazines.)
We did not receive much criticism; perhaps it would have been better for us if we had. But then we did lot set ourselves up to be literary; though we enjoyed the freedom of writing what we pleased, and seeing how it looked in print. It was good practice for us, and that was all that we desired. We were complimented and quoted. When a Philadelphia paper copied one of my little poems, suggesting some verbal improvements, and predicting recognition for me in the future, I felt for the first time that there might be such a thing as public opinion worth caring for, in addition to doing one's best for its own sake.
Fame, indeed, never had much attraction for me, except as it took the form of friendly recognition and the sympathetic approval of worthy judges. I wished to do good and true things, but not such as would subject me to the stare of coldly curious eyes. I could never imagine a girl feeling any pleasure in placing herself "before the public." The privilege of seclusion must be the last one a woman can willingly sacrifice.
And, indeed, what we wrote was not remarkable,—perhaps no more so than the usual school compositions of intelligent girls. It would hardly be worth while to refer to it particularly, had not the Lowell girls and their magazines been so frequently spoken of as something phenomenal. But it was a perfectly natural outgrowth of those girls' previous life. For what were we? Girls who were working in a factory for the time, to be sure; but none of us had the least idea of continuing at that kind of work permanently. Our composite photograph, had it been taken, would have been the representative New England girlhood of those days. We had all been fairly educated at public or private schools, and many of us were resolutely bent upon obtaining a better education. Very few were among us without some distinct plan for bettering the condition of themselves and those they loved. For the first time, our young women had come forth from their home retirement in a throng, each with her own individual purpose. For twenty years or so, Lowell might have been looked upon as a rather select industrial school for young people. The girls there were just such girls as are knocking at the doors of young women's colleges to-day. They had come to work with their hands, but they could not hinder the working of their minds also. Their mental activity was overflowing at every possible outlet.
Many of them were supporting themselves at schools like Bradford Academy or Ipswich Seminary half the year, by working in the mills the other half. Mount Holyoke Seminary broke upon the thoughts of many of them as a vision of hope,—I remember being dazzled by it myself for a while,—and Mary Lyon's name was honored nowhere more than among the Lowell mill-girls. Meanwhile they were improving themselves and preparing for their future in every possible way, by purchasing and reading standard books, by attending lectures, and evening classes of their own getting up, and by meeting each other for reading and conversation.
That they should write was no more strange than that they should study, or read, or think. And yet there were those to whom it seemed incredible that a girl could, in the pauses of her work, put together words with her pen that it would do to print; and after a while the assertion was circulated, through some distant newspaper, that our magazine was not written by ourselves at all, but by "Lowell lawyers." This seemed almost too foolish a suggestion to contradict, but the editor of the "Offering" thought it best to give the name and occupation of some of the writers by way of refutation. It was for this reason (much against my own wish) that my real name was first attached to anything I wrote. I was then book-keeper in the cloth-room of the Lawrence Mills. We had all used any fanciful signature we chose, varying it as we pleased. After I began to read and love Wordsworth, my favorite nom de plume was "Rotha." In the later numbers of the magazine, the editor more frequently made us of my initials. One day I was surprised by seeing my name in full in Griswold's "Female Poet's;"—no great distinction, however, since there were a hundred names or so, besides.
It seemed necessary to give these gossip items about myself; but the real interest of every separate life-story is involved in the larger life-history which is going on around it. We do not know ourselves without our companions and surroundings. I cannot narrate my workmates' separate experiences, but I know that because of having lived among them, and because of having felt the beauty and power of their lives, I am different from what I should otherwise have been, and it is my own fault if I am not better for my life with them.
In recalling those years of my girlhood at Lowell, I often think that I knew then what real society is better perhaps than ever since. For in that large gathering together of young womanhood there were many choice natures—-some of the choicest in all our excellent New England, and there were no false social standards to hold them apart. It is the best society when people meet sincerely, on the ground of their deepest sympathies and highest aspirations, without conventionality or cliques or affectation; and it was in that way that these young girls met and became acquainted with each other, almost of necessity.
There were all varieties of woman-nature among them, all degrees of refinement and cultivation, and, of course, many sharp contrasts of agreeable and disagreeable. It was not always the most cultivated, however, who were the most companionable. There were gentle, untaught girls, as fresh and simple as wild flowers, whose unpretending goodness of heart was better to have than bookishness; girls who loved everybody, and were loved by everybody. Those are the girls that I remember best, and their memory is sweet as a breeze from the clover fields.
As I recall the throngs of unknown girlish forms that used to pass and repass me on the familiar road to the mill-gates, and also the few that I knew so well, those with whom I worked, thought, read, wrote, studied, and worshiped, my thoughts send a heartfelt greeting to them all, wherever in God's beautiful, busy universe they may now be scattered:—
"I am glad I have lived in the world with you!"
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