added an influence borrowed from the systematic
genius of France. The works of Fourier became a
gospel of hope to those who looked for a speedy regeneration of society. George Ripley, an eminent scholar
and critic, determiued to embody this hope in a grand
experiment, and bravely organized the Brook Farm
Community upon a plan as nearly in accordance with
the principles laid down by Fourier as circumstances
would allow. He was accompanied in this new departure by a little band of fellow-workers, of who in one
two were already well known as literary men, while others of them have since attained distinction in
various walks of life.
While all the Transcendentalists were not associates, the family at Brook farm was yet considered as an outcome of the new movement, and as such was regarded by its promoters with great sympathy and interest.
Margaret's position among the Transcendentalists may easily be imagined. In such a group of awakened thinkers her place was soon determined. At their frequent reunions she was a most welcome and honoured guest. More than this. Among those who claimed a fresh outpouring of the Spirit Margaret was recognised as a bearer of the living word. She was not in haste to speak on these occasions, but seemed for a time absorbed in listening and in observation. When the moment came, she showed the results of this attention by briefly restating the points already touched upon, passing thence to the unfolding of her own views. This she seems always to have done with much force, and with a grace no less remarkable. She spoke slowly at first, with the deliberation inseparable from weight of thought. As she proceeded, images and illustrations
