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 , A BRIEF ACCOUNT 
 
 ' OF THE FIRST CONCORDIUM, 
 
 - OR 
 
 HARMONIOUS INDUSTRIAL COLLEGE, 
 
 
 A Home for the Affectionate, Skilful, and Industrious, uncontaminated by false sympathy, 
 avaricious cunning, or excessive labour. 
 
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 PUBLISHED AT THE) 
 COMCORDIVM, ) 
 
 Price One Penny. 
 
 ( AND SOLD BY ALL 
 X BOOKSELLERS. 
 
 In the present state of general distress, the attention of very many 
 is devoted to considering the most feasible means of re-modelling 
 society on a basis in which all shall be secured from the want and 
 destitution in which thousands are now perishing. From a deep 
 sense of the importance of the subject, we are induced to offer a 
 brief outline of an institution formed with this view, and in which 
 the benefits of association are experienced, though neither the funds 
 nor the extent of the establishment permit of their being developed 
 in their fullest character. The plan originated with a few, and “ the 
 Concordium ” * established at Ham, in Surrey, is the result. 
 
 There it is acknowledged that with Love, Wisdom, Power, the 
 triune universe law, all principles must accord; that on the im¬ 
 mutable basis whence this law emanates man is sustained, and that 
 submission to it in all motives, and obedience to it in all acts are 
 primarily important. 
 
 Taking, then, their rules from this highest law, the inmates pro¬ 
 ceed to the practical working in accordance with it, and in so doing, 
 find it needful to adopt the most simple and industrious habits of life, 
 as being the best conditions for the evolution of good in the moral, 
 intellectual, and physical spheres; hence they usually rise early, say 
 from four to six o’clock. Bathing and other personal operations 
 occupy till a quarter-past six, when the bell rings for work of all 
 kinds to commence; and each work in their respective department 
 till a quarter before eight, when they prepare for breakfast. This 
 J commences at eight o’clock, and consists generally of Scotch oatmeal 
 porridge, rice, brown wheaten bread, apples, lettuce, and other fresh 
 food, such as the garden produces at the time. In winter, figs, dates, 
 or raisins are provided, instead of the variety the summer affords. 
 During breakfast, one of the members reads aloud a portion of 
 some interesting work selected by themselves or by the Pater. A 
 great variety of subjects are thus brought before their consideration 
 and considerable information is obtained. This practice is also ob¬ 
 served during both dinner and supper time. 
 
 * “ Concordium” designates the dwelling, and “Concordat” the name, of those who 
 desire in all respects to be in concord with the triune universe Spirit and all its creations. 
 
2 
 
 At a quarter before nine o’clock each one resumes his or her 
 particular employment. The occupations consist chiefly in printing, 
 shoe-making, clothes-making and mending, gardening, baking, wash¬ 
 ing, carpentering, and smith’s work. These works are generally car¬ 
 ried on in small groups of two or three together. By mutual converse 
 during their labours, the time is happily spent, and the tediousn'ess ^ 
 of long monotonous toil obviated. The return of dinner time soon 
 comes round. At a quarter before one, the bell rings to prepare for 
 it; at one o’clock all meet in the dining-room, and partake of a sim¬ 
 ple repast. This generally consists of rice, or other puddings, pota¬ 
 toes, cabbage, beet, parsnips, peas, beans, vegetable-marrow, arti¬ 
 chokes, apples, pears, &c., according to the season. At two o’clock 
 all return to their occupations. Having been refreshed both mentally 
 and physically, they resume their work with ease and pleasure. At 
 half-past four, eight hours’ labour has been performed, and then the 
 bell rings to relinquish the physical exertions of the day; and each 
 member joyfully commences another mode of action. They now go 
 more immediately into the mental sphere ; and each one exercises 
 that branch of instruction to which his taste directs him;—some 
 meet in class, and some go to individual writing, reading, or music. 
 At six o’clock all partake of the third meal, of bread, fruits, and 
 vegetables, with clear spring water, the sole beverage of the Society. 
 
 In the summer, supper is generally followed by a walk or recreation 
 in the garden. At other seasons, most evenings are engaged in some 
 way previously arranged,—as on Monday, dancing and music ; Tues¬ 
 day, classes ; Wednesday, family meeting, for the arranging of all 
 the business of the Society, reading of correspondence, receiving 
 members, appointing officers or leaders of departments, and all other 
 duties of the members, and general business of the Society; Friday, 
 conversation, &c. On Sunday the members are free to choose their 
 own mode of occupying it. 
 
 The time for retiring to rest is from nine to ten o’clock. All sleep 
 upon mattrasses, not a feather bed being in the house, as it is con¬ 
 sidered that lying on feathers is both enervating and unhealthy. 
 The proof of this may be seen by the unwillingness to rise and the 
 lassitude which is felt by persons who are sunk all night in a bed of 
 feathers or down. The animal moisture which is retained in feathers, 
 even though ever so well dried, becomes offensive and unhealthy by 
 being often slept upon. The odour issuing from a newly-opened bed 
 that has been long used, proves how bad a condition it must be to 
 the healthy development of the human frame. They rise early, that 
 their labours may be performed by the natural light of the sun, rather 
 than the artificial light of the candle. This is better for the eyes and 
 for general health. The bright quiet of the morning, interrupted only 
 by the sweet songsters of nature, is most conducive to thought and 
 good feeling. 
 
 The general aspect of their practice may appear to be re¬ 
 strictive and ascetic; but to those accustomed to simple regimen, 
 it is most agreeable, healthy, and pleasant. The initiated of any 
 long standing would not exchange it for any of the old habits of 
 society. 
 
3 
 
 The general reason for their abstinence from the accustomed 
 dietary, and other modes and usages of the world, is, that the uni¬ 
 verse law may not be transgressed by unnecessary cruelty ; that the 
 development of the moral and intellectual faculties in connexion 
 with the Universe Spirit, may be uninterrupted; that life may not 
 be attracted solely to the physical organs and the enjoyment of the 
 r senses. Sensuous gratifications are obstructive to the expansion both 
 of the intellectual faculties, the divine sympathies, and the establish¬ 
 ment of Being affinities with the divine nature. 
 
 It is a law in nature, that the more any organ or faculty is used, 
 the more it is expanded and developed. This is peculiarly the case 
 with respect to the physical appetites, desires, and wants. The in¬ 
 satiable cravings of the appetitive organs can never be fully satisfied. 
 Supply them as abundantly as you will, they continue their endless 
 cry of “ Give ! give ! give!” The more their demands are yielded to, 
 the more clamorous they become in their desires for more and yet 
 more supplies, until the human being at length becomes a vast accu¬ 
 mulation of wantful essences or instincts, which cannot be satiated. 
 Death itself can only terminate this continued hunger—indeed, it is 
 not certain that this change affords any relief to the soul; for in 
 its further existence, as it leaves this stage of life, so it enters the 
 other, with a still more distressing state of want, without the tempo¬ 
 rary amusement of the material world, with its innumerable baubles, 
 which tend to divert the restless soul from its otherwise unbearable 
 torments. These reliefs being removed, the soul preys upon its own 
 vitals, and experiences within, the hell which has been perverted into 
 the idea of fire and brimstone. 
 
 In order that the Life Spirit may not be too strongly attracted to 
 the physical organism, it is needful to submit the intelligent faculties 
 to Wisdom, and the divine sympathies to Love; and to conditionate 
 our three-fold nature to be developed and associated with the Uni¬ 
 verse Spirit, as universal beings, born for a universal end—a divine 
 destiny. 
 
 Hence the students in the Concordium consider it needful to 
 awaken the clearest perceptions of truth in all its various scientific 
 and philosophic departments. Therefore would they devote more 
 time, labour, and expense to the supply of conditions in which thought 
 is developed, than to those which call forth the sense and feeling of 
 the lower and selfish character. Instead of cultivating the breed of 
 animals for amusement and use, and, by feeding upon them, exciting 
 a barbarous desire for torture, slaughter, and death—instead of these 
 every-day acts of barbarity, they fain would prepare for the intellectual 
 faculties such conditions as will draw forth the reasoning powers, the 
 clear perceptions of all varied truths;—prepare lessons, lectures, 
 readings, and writings of the purest and highest order, for the due 
 supply of the newly-awakened faculties. And not only this in all its 
 harmony and beauty is required, but far greater still is the need of 
 highly conditionating the divine nature in the will, the dispositions, 
 the inclinations, the motives, the intentions, the purposes ;—in short, 
 to prepare the soul for its highest destiny, that we may have noble 
 designs, holy objects, derived from the extensive and intensive deve- 
 
4 
 
 lopments of the nobler portion of our Being in direct and harmo¬ 
 nious association with Love. 
 
 In order to effect this, they desire to cultivate the most kind and 
 affectionate feelings, not of selfishness—not of an individual, perso¬ 
 nal, and lustful character ; hut Love universal—the Love of Love- - 
 the Love of Truth—the Love of beauty, of greatness, of excellence', 
 in all beings, human, animate, and inanimate—a glowing affection for 
 every good, true, and beautiful object, shining forth on all, without 
 respect of person, nature, time, or place: but, like the sun in its con¬ 
 stancy and strength, giving forth its warming and invigorating rays 
 to all surrounding worlds. 
 
 For the true developing and cultivating of humanity, it appears 
 needful to associate—to form communities—to make some little pre¬ 
 parations of an external kind—to obtain concord, order,and efficiency. 
 At least, in our present state of confusion and incipiency, it is needful 
 to re-organize the social state to some extent, before we can even 
 commence any very efficient measures for a permanent good to man. 
 Practical association, upon a new ground, is now loudly demanded by 
 the extreme exigencies of the people, by the increasing intelligence 
 and appreciation of the good so much needed to reconcile the con¬ 
 tending party interests, which rend the hearts and distract the heads 
 of those concerned in them. 
 
 In the Concordium, a small band are united, to commence a work 
 which we may hope will be followed by multitudes of our fellow men, 
 who, by affection, intelligence, and industry, will be enabled to show 
 to the world the great advantages arising from a simple and honest 
 combination of resources, however small, for effecting a speedy and 
 vast relief from selfish oppressions—from sectarian superstitions, 
 legal frauds, medical quackery, brewers* drugs, distillers’ poisons, 
 butchers’ flesh and blood, masters’ over-strained labour, with a long 
 catalogue of ills, which are acknowledged and complained of by a 
 suffering and distressed people* In self-love, self-indulgence, long- 
 established habits—in prejudice, love of excitements, the great bulk 
 of mankind are so fast bound, that moral precepts, scientific repre¬ 
 sentations, religious or philosophic appeals, are perpetually given 
 without avail* Little, indeed, has been done for ages, in comparison 
 with the immense amount of exertion of this kind which has been put 
 forth ;—nothing effectual has yet been carried out; and man is now 
 at a crisis in his career which demands demonstration of a practical, 
 new, and determined character, to give weight and effect to written 
 and oral descriptions of what is really needed to assist him in his 
 approach to goodness, to wisdom, and to happiness. 
 
 The Concordium is open to all—investigation is invited; friends 
 are asked to come and reside there, to watch the habits, to witness, 
 aid and correct the defects in the diet, and all other arrangements; 
 —all is open to inspection, as the inmates are conscious of great 
 imperfection, and desirous of improvement. Being devoted in in¬ 
 tention to Goodness and Truth, the aid of all is sought to instruct in 
 all things relating to an upward and inward progress. The number 
 of inmates for a time must be small, on account of the novelty, and 
 apparently severe ordeal, to which those are subject who join, both 
 
5 
 
 in food and mental discipline. These, however, are tests to which 
 the universal reformer will not long hesitate to submit himself. If 
 hi4 love for goodness and his fellow creatures he strong, he will not 
 Reluctantly sacrifice his own personal conveniences for the sake of 
 / lessening the evils of an ignorant, a starving, a perishing world ; 
 / while he will daily more deeply feel the joy that is opened in the 
 affections, the intelligence in the understanding, and the energy in 
 the action, of those whose nature is wholly submissive to the Spirit 
 in its three-fold aspect. 
 
 As it may be expected some reason should be assigned why ab¬ 
 stinence from animal flesh forms so prominent a feature in the Con- 
 cordium, it may he well to enter into some detail of the feelings and 
 views of the Concordists respecting it. 
 
 Much may be said against animal food on the ground of bene¬ 
 volence* and the instinctive reluctance that attends the shedding of 
 blood ; that the innate instinctive Love-law loudly pleads against it, 
 even while conventional arrangements uphold it; that man is injured, 
 while suppressing this law, by the benumbing and blunting of those 
 sympathies in which he is associated with the higher intelligencies; 
 that losing this association, he becomes regardless of the exterior as 
 well as interior world, and, as an isolated individual, consigns to suf¬ 
 fering and to death that portion of creation with which he has volun¬ 
 tarily broken the Love relationship. 
 
 Much, we say, might be said on this branch of the subject; but 
 the Concordist views the question with reference to man’s position as 
 the representative and guardian of Lovers peace and order on earth, 
 as appointed to cultivate and adorn it—to preserve it pure and holy 
 —an altar of praise and thanksgiving, whence rises perpetually the' 
 voice of joy ahd health* 
 
 Now, alas ! it may be truly said, man has unsanctified it; that it 
 is full of Cruelty, and defiled with many abominations. The fresh 
 sweetness of the morning air is polluted when man commences hi& 
 daily ignoble labours;—the bright sun is dimmed on its rising when 
 first the vapours ascend from the dwellings of man—the atmosphere* 
 thickened and darkened by the noxious mists exhaling from unna¬ 
 turally decomposed matter, obscure its beams. Obedience to uni¬ 
 versal laws would not permit this. The time is surely come for men 
 and their proceedings to be no longer the first objects of attention ; 
 but that universal laws, originating particular rules in harmony with 
 itself, as their supreme generating source, should be so. Particular 
 considerations should now give way to the universe law. In the 
 brutality of language and conduct shown by man to the animal world, 
 is to be traced the sad result of holding it but as subservient to appe¬ 
 tite, its caprices and extravagances. In this state, divine order is lost 
 sight of; in this confusion, man sinks deeper and deeper into the 
 mire and clay of debasing and degrading sensuality—it must be so : 
 for the inferior organism is exercised, while the higher is perishing in 
 inactivity. But it will be said, perhaps, we shall be over-run with 
 animals unless destroyed for food. Before this is answered, we ask 
 our readers to contemplate the whole earth in its advanced state as 
 a well-cultivated garden. Man, the superintendent, submitting his 
 
6 
 
 whole being to divine laws, preserves unbroken the harmonic rela¬ 
 tionship between the things seen and the unseen—between the vital 
 realities and exterior forms; supplying the latter with the elements 
 required by the former for pure manifestations. Then let us changie 
 the picture : behold a world given up to wild warfare and confusion? 
 —the disjunctive agency strong in its operations—the dark weed 
 overgrowing the soil—man destroying his fellow man, and seeking 
 for the force so to do in food of cruelty and blood. Contrast these 
 worlds, and say which shall this planet become. The Concordist 
 would aid to realize the former view: he feels the work must be con¬ 
 stitutional. In each must be constitutionally established and organized 
 the new w^orld, in which shall be the will not to slay or destroy : each 
 individual must be in harmonic relationship with Love, the law-giver. 
 Then only can the corresponding outward world be harmoniously 
 upheld. Therefore, with the Concordist it is not health or pleasure 
 that decides the food question, but submission to the Love-law, and 
 its inwardly wrought sensibilities—submission to the inward voice, 
 which, since the world began, has pleaded for purity, and declared 
 that self, with its appetites, must be denied, if the inner man, the 
 Spirit Love, is to rule in holiness, chastity, and glory. 
 
 The Concordists also look to the exceeding great consumption of 
 superfluous articles, whilst the mass of mankind are destitute, as con¬ 
 siderably encouraged by the present mode of appetitive indulgence; 
 and therefore, in good-will to all, they desire to preach and practise 
 that simplicity which would permit of the necessary supply being ex¬ 
 tended to all. 
 
 If it can be proved that the Love-law prohibits cruelty, oppres¬ 
 sion, and slaying of animals as well as men, of course eating them is 
 included. What the law forbids to be prepared, cannot be commanded 
 to be used. Grant, therefore, that no animal is to be killed ; that the 
 law which says, “ Thou shalt not kill,” is not to be limited to human 
 beings; then is the subject of eating flesh at the same time finally 
 settled. The Health-lam in man can never require that food to be 
 used for its purposes which the I^ove-law in man forbids to be pro¬ 
 cured. If the Love-law says, “ Thou shalt not kill,” the Health-law 
 cannot say, “ Thou shalt eat the flesh of animals,” which cannot be 
 done without killing. The Love-law can only be held sacred by a 
 total abstinence from killing. If this argument is conclusive, then no 
 flesh can be eaten with impunity. Ttie same divine law by which man 
 claims a right to live, equally extends to every sentient being. No 
 supposed or assumed authority of man over animals gives him a right 
 to slay them, but, on the contrary, he is placed over them as a guar¬ 
 dian and protector. If, in the exercise of this privilege, he arrogates 
 the right to slay and devour, then he must and does severely suffer 
 for his violations of moral feeling and authority, and pays a heavy 
 penalty in diseases and pains of body and mind, and finally in death. 
 
 The maladies occasioned by flesh-eating are indeed numerous. It 
 taints his very blood, stops up his arteries, enlarges his veins, dis¬ 
 orders his digestive organs, and greatly diseases his lungs, nerves, 
 and indeed his whole system, by over-stimulation, excitements, irri¬ 
 tations, inflamations, and derangements of various kinds in mind and 
 
7 
 
 body, till man is at length utterly destroyed, and the full ends of the 
 Supreme Good frustrated in its full and harmonious exhibition, his 
 highest destiny not having been attained. Although ultimately nothing 
 can prevent the universal purpose being finally and entirely accom¬ 
 plished, yet, as far as man is concerned, he has done what he could 
 /to derange and delay the most perfect exhibition of divine benevo¬ 
 lence. Whatever may be the speculations of reason and the perversions 
 of sense, it is man’s undeviating duty to conform as much as possible 
 to the highest good he feels, the clearest truth he sees, and the noblest 
 practice he can perform. The good, true, and powerful law works in 
 the three-fold centre of his existence, and his highest duty is con¬ 
 stantly to submit his whole undivided existence to its sacred autho¬ 
 rity. The best loveful feelings revolt at the infliction of pain and 
 death upon every sentient being; and thus Love strongly and 
 plainly condemns the act of cruelty and slaughter. The sight of the 
 purest intelligence turns from beholding mangled limbs and flowing 
 blood, and declares it to be contrary to reason in its purest state to 
 shed blood or to dislodge life. The strong sinewy arm is deprived o 
 its power to kill by the tender sympathies of Love and the intelligent 
 perceptions of reason. Indeed, pure humanity is altogether incompa¬ 
 tible with such practices : it cannot be endured. Man loses his purity, 
 his real manhood, when he descends to the degraded work of oppres¬ 
 sion and death, whether inflicted upon a fly, an animal, or a man. 
 Life we cannot give, nor absolutely preserve : therefore ought we 
 not to interfere with its full and free circulation throughout the uni¬ 
 verse. Man infringes the prerogative of divinity when he interposes 
 between life and its sentient forms. Here the ingenious speculator 
 may reply, “ Then must we stay our hand from attacks even upon 
 vegetable life, and never cut a cabbage or dig a potatoeand to 
 this we do not object. It is probable, that in his more elevated state, 
 man will never do either ; the food conditions of his purer life will be 
 found in those fruits of trees, shrubs, and plants which give off their 
 produce periodically, without interfering in any manner with life. 
 Thus man, in his simple and god-like state, will be spontaneously 
 supplied with his daily bread, or food, from the free gifts of Heaven, 
 by the fruit-bearing creation, and nothing will be found to hurt or 
 destroy in all God’s holy mountain. 
 
 Thus is slaughter, skinning, cutting, selling, cooking, and all the 
 disgusting process of the drover, the butcher, and the cook at once 
 dispensed with—harmony established with the animal world—man 
 associated with Goodness — crime, misery, and pain almost abo¬ 
 lished in our land — life and immortality brought to light and enjoyed ; 
 and this not by any act of man, but by the pure act of Love, through 
 man’s abstinence from that which Love prohibits. Man’s self-activity 
 has produced the mischief arising from cruelty and slaughter; and 
 his passivity, or ceasing selfishly to act, is the only condition required 
 
 } • for the Spirit to effect his entire deliverance from his present thral¬ 
 dom and degradation. 
 
 It is upon the ground of obedience to Love and Wisdom the Con- 
 cordists found their rule of total abstinence from all flesh-eating. Very 
 i much might be written upon the exciting nature of flesh food, as unna- 
 
8 
 
 turally stimulating the lower animal propensities, leading to the endless 
 ills which at present exist in families, societies, and countries, by all 
 the falsities of fraud, revenge, war, and endless cruelties, so afflictingly 
 prevalent in the human family. But upon this we do not enter, be¬ 
 cause the question rests upon higher grounds than any physiological 
 considerations, though these are altogether opposed to flesh-eating. 
 Enough has been said to call the attention of the thoughtful to the 
 subject; and should further information be desired, much may be 
 obtained in the works sent to the public through the Concordium 
 Press. 
 
 The under-mentioned Works may he had of J. Cleave , Shoe Lane; 
 J\ Watson, Paul's Alley , St. Paul's; Merrjman 2$ Co., 51, Barbican; 
 and all Booksellers :— 
 
 Dr. GRAHAM S LECTURE to YOUNG MEN on CHASTITY. Price, in cloth, 2s. 
 No young man or guardian of youth should be without this book, if health, intellect, and 
 morals are duly regarded. 
 
 LETTERS and EXTRACTS from the MS. WRITINGS of JAMES PIERREPONT 
 GREAVES, containing striking views on Association, Marriage, Diet, &c. In Parts 
 at Is., or in Vols. at 4f. 
 
 MEMOIR of the late J. P. GREAVES. 6d. 
 
 THE HEALTHIAN, 14 numbers in one part, price 1.?. A Publication appropriated to 
 information on the Laws of Life and Health, with advice on Human Physiology, Diet, 
 Dress, Habitation, Bathing, &c. 
 
 THE NEW AGE, CONCORDIUM GAZETTE,audTEMPERANCE ADVOCATE. 
 A Monthly Journal of Human Physiology, Education, and Association. Price 2d., or in 
 Parts, 6d. 
 
 CONVERSATIONS with CHILDREN on the GOSPELS. Edited by A. Bronson 
 Alcott. 2 vols. 3 s . each. 
 
 THREE HUNDRED MAXIMS, for the consideration of Parents, with relation to the 
 Education of their Children. 6d. bound. 
 
 THE THIRD DISPENSATION; or, THE COMING AGE, a Tract, prognostic of 
 Human Progress. 2d. 
 
 MAN’S APPEAL to WOMAN to BECOME AGAIN his HELPMATE, by submission 
 with him to the only restoring Power. 2d. 
 
 THE PHALANSTERY; or, ATTRACTIVE INDUSTRY and MORAL 
 HARMONY. Translated from the French of Mme. Gatti de Gamond, by an English 
 Lady. In 1 vol. If. G d. As a solution of the great problem to human progress and human 
 destiny, this lively exposition of a Lady in our neighbouring country deserves the deepest 
 regard of all considerate minds. In the best sense, it is religious as well as scientific. 
 
 A SYSTEM OF VEGETABLE COOKERY, with an Introduction recommending 
 Abstinence from Animal Food and Intoxicating Liquors. Price 1$. By the Rev. J. 
 Sholefield, Manchester, 
 
 THE DIAL: a Quarterly Magazine for Literature, Philosophy, and Religion. Edited 
 by R. W. Emerson, Concord. U.S. 4s. 
 
 REJECTED ADDRESS of the Concordats to the LONDON PEACE SOCIETY. Id. 
 
 THE LAW and METHOD of SPIRITUAL CULTURE. By C. Lane. If. 6 d. 
 
 MOTTO WAFERS, on Morals, Diet, Temperance, Peace, Association, &c. Id. per 100. 
 
 RECORD of a SCHOOL. Edited by Miss Peabody. 1 vol. 2f. Gd. 
 
 SPIRITUAL CULTURE; or, Thoughts for the consideration of Parents and Teachers. 
 Boston, 1841. If. 
 
 CONCORDIUM PRESS, ALCOTT HOUSE, 11AM COMMON, SURREY,