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Utopia is no myth. It was there, at the frontier...Charles-Alexandre Lesueur's sketchbooks are the enduring work of an exceptional "eyewitness to utopia." Lesueur experienced the utopian quest that was inherent in the early American Republic - the pursuit of happiness through the rights of liberty and justice, the progress in knowledge through discoveries in science, and the promise of perfection through experiments in communal living. In his sketchbooks, Lesueur left his legacy, thousands of meticulously detailed drawings - an unparalleled record of one man's embrace of the spirit, environment, and life forms he found on extensive travels as a natural scientist and teacher in the United States from 1816 to 1837. After visiting many contemporary utopias (Moravian Bethlehem and Nazareth, George Rapp's Harmony and Economy, and several other communal societies), Lesueur ultimately focused on Robert Owen and William Maclure's utopian New Harmony in Indiana, where he lavished his energies and talents as one of the eight-hundred communal members - including scientists and educators from Philadelphia and families from the frontier. Bauke Ritsert Rinsma, Eyewitness to Utopia: Scientific Conquest and Communal Settlement in C.-A. Lesueur’s Sketches of the Frontier, drawings and sketches by Charles-Alexandre Lesueur, foreword by Edouard Philippe, Donald E. Pitzer and Ralph G. Schwarz, translated by Leslie J. Roberts (Heuqueville, France: Heiligon, 2019).
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![]() Portrait of Charles-Alexandre Lesueur |
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Owen and Maclure's Lasting LegacyMany authors have written about the economic difficulties Robert Owen’s community in Indiana was facing between 1825 and 1827, underlining the rapid demise of the Social System, which occurred in less than two years. In their eyes, Owen’s experiment in Indiana was a failure, whereas in fact, the impact of Owen and Maclure’s efforts goes way beyond New Harmony. As early as October 1825, Maclure invited French scientist Charles-Alexandre Lesueur to come to New Harmony as a teacher. Together with Robert Owen’s sons, Robert Dale, David Dale and Richard Owen, Lesueur lay the groundwork for two major institutions that would shape the future of America. These institutions still exist today. |
Portrait of Robert Owen - by William Henry Brooke (1834)
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William Maclure's scientific communityFew historians understand the full scope the New Harmony Community of Equality of which William Maclure (1763-1840) was the co-founder. Most analysts emphasize the failure of Owen's cooperative system and ignore almost entirely the successes of Maclure's projects. They miss the importance of his contributions, a lack of insight due to the absence of accessible and published materials relating to Robert Owen's financial partner for nearly 150 years. As a consequence, many scholars have belittled William Maclure's role and overlooked his vision of the future, downplaying the successes of the community. Recently published sources have permitted the author of Eyewitness to Utopia to uncover the lofty objectives of Lesueur's wealthy patron. Unpublished manuscripts in European and American archives have allowed him to define the leading role of Maclure and Lesueur, considered for too long as secondary. By concentrating on Owen, History has failed to recognize an event of major significance: the birth of a New Atlantis, an ideal city comparable to the one described by Francis Bacon (1561-1626) in his famous utopian novel. The New Atlantis was appended to a larger work, entitled Sylva Sylvarum: Or a Natural History in Ten Centuries, published in July 1626, three months after Bacon's death. Unlike other books on utopias, it insisted upon the necessity to let scientists govern society. Thomas Jefferson considered Bacon one of the greatest men who had ever lived, together with John Locke and Isaac Newton. William Maclure, throughout his life, would try to put Bacon's principles into practice. More about William Maclure |
The Moravians of Bethlehem and Nazareth Between 1741 and 1743, Nikolaus Ludwig von Zinzendorf, founder of a
social community named Herrnhut in Germany, went to America to visit Moravian missionary families in Pennsylvania, in particular those who
had begun building Bethlehem in 1741. In this utopian village, they tried to follow the type of communalism the first Christians had practiced; the way of living preached
by Jesus's disciples and clearly described in the Acts of the Apostles: |
The story of the builders of Harmony and New Harmony
is closely linked with that of Maclure and Lesueur. In 1825 this German religious group sold their
second village in Indiana to social reformer Robert Owen,
who subsequently invited Maclure and Lesueur to join him there. In 1827, these same Harmonists would
unwittingly fuel the break between Owen and Maclure,
and we must therefore take into account their history when
trying to understand the decisions of Lesueur and his patron
in New Harmony. The Harmonist movement started with
the Separatist preacher George Rapp (1757-1847), who left his native town of
Iptingen, in Southwest Germany, to settle in Pennsylvania
in 1803. He proclaimed that the traditional Church was a
modern replica of Babylon because of its confusing ceremonies
and hypocritical clergy. He publicly opposed the
baptism of newborn children and the communion and
confirmation of young people, believing that these rites had
lost all biblical meaning and had become mere formalities.
Rapp also condemned civil oaths and participation in the
military, for he felt they were contrary to the teachings of
the Gospels. More about George Rapp's Harmonists |
Portrait of George Rapp - by Phineas Staunton, Jr. (1836) |
![]() Portrait of William Maclure - by Thomas Sully (1825)
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Charles-Alexandre Lesueur is one of the last major naturalists from Thomas
Jefferson's age of exploration whose story has not been
sufficiently told. His recognition has taken far too long,
which does not mean that Lesueur's work was not noted and
recognized in his native France before and after his arrival
in America. He participated in Captain Nicolas Baudin's
expedition to Australia, sponsored by Napoleon from 1800
to 1804, and rose into the earliest elite circle of natural
scientists - which included such giants as his mentor Georges
Cuvier, the great French zoologist and paleontologist. In
1815 William Maclure (already considered the Father of
American Geology) would also become Lesueur's mentor
and benefactor, offering him a contract to accompany
Maclure on his next geological exploration of the United
States. Lesueur's subsequent travels, discoveries and artwork
with his patron resulted in thousands of sketches and drawings of ante-bellum America and the American frontier
The utopian communes Maclure and Lesueur visited between 1816 and 1828 included Moravian Bethlehem and Nazareth in Pennsylvania,
George Rapp's Harmonists in Harmony and Old Economy (Ambridge), as well as many other religious and non-religious utopias, such as Wanborough, Illinois, and Nashoba, Tennessee.
More about The Sketchbooks of Charles-Alexandre Lesueur |
Eyewitness to UtopiaDutch historian Bauke Ritsert Rinsma chose the
daunting task of searching out, analyzing, and compiling
the story of Lesueur's adventures and accomplishments as
expressed through his masterful artwork. The author's research took him to archival collections of
primary importance in Europe and America, especially the
Working Men's Institute in New Harmony, Indiana, and the
Lesueur Collection at the Natural History Museum in Le
Havre, France, and to venues sketched by Lesueur across the
eastern United States. Many of the drawings he has chosen
for this book have never been published before as images
digitally restored to their original colorful realism. Informative
captions and engaging narrative bring them to life. Ritsert
Rinsma also inserts recent photographs taken from Lesueur's
historical vantage points to give readers a comparative view.
Much of the historical content is presented in refreshingly
new perspectives, analyses, and interpretations. As a gifted artist, Lesueur became one of the most important "photographers" of his day, documenting the towns
and landscapes, flora, fauna, and fossils he found from the
Atlantic coast to the Great Lakes and to the Ohio, Wabash
and Mississippi Rivers. In 1816, when Lesueur accompanied
William Maclure on an exploration of the route Governor
DeWitt Clinton was considering for his projected Erie Canal,
Lesueur's drawings became a priceless record of a landscape
soon to be changed forever. When, in 1825-1826, Lesueur
came down the Ohio River on the famous "boatload of
knowledge," he scanned the countryside and preserved for
posterity the towns and landscapes along its banks, only a few years after the Lewis and Clark expedition had made that same trip. More about Eyewitness to Utopia |
Cover of the book Eyewitness to Utopia, written by Ritsert Rinsma, and illustrated by Charles-Alexandre Lesueur, showing New Harmony, Indiana |
Thomas Jefferson's room in Philadelphia where he wrote the Declaration of Independence in 1776. Drawing by Charles-Alexandre Lesueur, reproduced from Eyewitness to Utopia. |
Thomas Jefferson, Charles-Alexandre Lesueur and America's utopian aspirations Since William Maclure and Charles-Alexandre Lesueur made their home base in the
culturally and scientifically rich Philadelphia, Lesueur soon
became a rising star among the most noted naturalists and
teachers in America. He was made curator of the Academy of Natural Sciences of Philadelphia. He was elected a
member of the American Philosophical Society and came
to know its earlier president Thomas Jefferson. As Ritsert
Rinsma reveals in Eyewitness to Utopia, he so revered Jefferson's utopian assertion
of human rights in the Declaration of Independence that
he drew a scene through the window of the house where
Jefferson wrote the first draft.His skill as a surveyor won him an appointment by the United States government to establish the
earliest boundary between this country and Canada. In 1825
Lesueur's urban life and scientific venue changed dramatically
as he, along with others of Philadelphia's finest scientists and
educators, was lured to the utopian adventure of making new discoveries in the wilderness around New Harmony, and of
teaching in Maclure's and Owen's progressive schools. More about Thomas Jefferson
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Don Pitzer on C.-A. Lesueur The ongoing Owenite movement to which Lesueur
was an eyewitness into the 1830s exercised a profound
influence on shaping modern America with emancipation, laborers' and women's rights, and free tax-supported public
schools, libraries and museums, including the Smithsonian
Institution.
By happy coincidence, Lesueur's fellow Frenchman
Alexis de Tocqueville took his own investigative tour of the
United States in 1831-1832 while Lesueur was still in New
Harmony. Tocqueville articulated his astute observations of
the country's social and political institutions and practices in
his incisive Democracy in America published in 1835. Lesueur
made a similar contribution with his incomparable sketches,
documenting America's natural and built environment, its
ancient and living wildlife, and the utopian vision of its
people. Two centuries later, Ritsert Rinsma's Eyewitness to
Utopia presents Lesueur's artistic gift to the New World in its
most complete rendition and elevates this artist, scientist and
communitarian to his own proper status among the most
notable figures in the early Republic. More about Charles-Alexandre Lesueur |
Donald Pitzer is author of the book New Harmony Then and Now |
Cover of the first volume of Lesueur's biography showing Jefferson's room with a view on Market Street, Philadelphia |
Rinsma's biography of Charles-Alexandre Lesueur In 1818 the American painter Charles Willson Peale, curator of Philadelphia's first natural history museum, wrote about his portrait of naturalist Charles-Alexandre Lesueur (which hangs in the library of the Academy of Natural Sciences of Philadelphia, now part of Drexel University): "I have put into the museum a portrait of Lesueur who perhaps has the most knowledge of Natural History of any man in the world." The famous Swiss ichthyologist Louis Agassis deemed Lesueur's contributions second only to his own, and English zoologist William swainson declared: |
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![]() Portrait of Robert Owen - by Henry William Pickersgill (1825)
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![]() Phalanstery designed by Stedman Whitwell, Robert Owen's architect (c. 1824)
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Owen's Autonomous CooperativesAmong the people who influenced Owen the most were the famous anarchist theorist William Godwin (1756-1836), author of Enquiry Concerning Political Justice, and James Mill (1773-1836), political economist and associate of Jeremy Bentham. Like Godwin, Owen affirmed that man's character was forged by circumstance, that ignorance led to vice, and that the only way to eradicate the evils of society was to regenerate man's moral consciousness. However, unlike Bentham, Godwin and Owen strongly opposed any form of punishment or reward. In their opinion, the ultimate social ideal would be a decentralized society made up of small autonomous communities that cooperated with one another. They were against revolutionary violence and thought a voluntary redistribution of wealth possible thanks to a rational education accompanied by a universal coming to awareness. John Humphrey Noyes, author of the famous History of American Socialisms, wrote in 1870: "Owenism prepared the way for Fourierism. The same men, or at least the same sort of men that took part in the Owen movement, were afterward carried away by the Fourier enthusiasm. The two movements may, therefore, be regarded as one […]. The Communities and Phalanxes died almost as soon as they were born, and now are almost forgotten. But the spirit of Socialism remains in the life of the nation […] [;] it lives still, as a hope watching for the morning, in thousands and perhaps millions who never took part in any of the experiments, and who are neither Owenites nor Fourierites, but simply Socialists without theory - believers in the possibility of a scientific and heavenly reconstruction of society." Quoted from B. R. Rinsma, Eyewitness to Utopia: Scientific Conquest and Communal Settlement in C.-A. Lesueur's Sketches of the Frontier, 131-32, 156. |
Maclure's Notes about Owen's Utopia In his personal journal, during his visit of New Lanark, William Maclure noted enthusiastically how Robert Owen planned
to change his utopian ideas into reality: |
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![]() New Lanark and the River Clyde
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Education at the Heart of UtopiaRobert Owen began his school reforms in 1809, three years before the Statement Regarding the New Lanark Establishment,
in which he developed his educational theories. Starting in 1814, his new Quaker partners insisted on an organization based on Joseph Lancaster's methods, and pedagogical tools were provided by the British and Foreign School Society. The Bible continued to be a reading book, and religious instruction remained neutral and non-sectarian. On January 1, 1816, the New Lanark school was renamed the Institute for the Formation of Character. Owen inaugurated it with the famous phrase "character is universally formed for, and not by, the individual." Using this formula, he affirmed the world in which we grow up changes a person's personality and so society has an obligation to control this environment and provide a context in which human beings can become useful citizens. For Owen, learning to distinguish between good and evil had to be developed from childhood. His son Robert Dale Owen, who had been a student of Philipp Emanuel von Fellenberg from 1818 to 1821, was teaching in his father's school after his return from Switzerland. In the book An Outline of the System of Education at New Lanark (1824) he provided a clear description of the institute. The schools of New Harmony opened at the end of May 1825, and about a month later some four hundred pupils attended classes under the direction of Robert L. Jennings and two Irish teachers, Patrick Gilmore and William McCall. |
Invitation for a fundraiser concert at New Lanark (1821)
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Robert Owen's office at New Lanark
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Robert Owen's Radical Ideas Robert Owen's radical ideas came up against a ferocious opposition.
Regardless of this, he continued to maintain that society had to put an end to "constraining" institutions like
Religion and Marriage - these opinions, expressed at the
summit of his career, lost him much support. His Quaker partners, who strongly opposed his anti-Christian stance, forced him to sell his part of the factories. The beginning of a typhoid epidemic at New Lanark reinforced negative opinions because it seemed to prove that his detractors were right in saying that hygiene in his workers' village was no better than anywhere else. At the same time, some employees had turned against him, demanding more pay for less hours of work. Criticism in articles and ironic tracts was reaching its highest level, and the way in which Owen's legal proposals had been mutilated was felt like a personal failure. The death of his close partner John Walker, in May 1824, and the news
that Parliament had rejected his petition favoring the national creation of projects based on New Lanark were the last straw. "This visionary plan, if adopted, would destroy the very roots of society," his opponents said. Owen concluded that the institutions of his era, unless completely changed, would cause all his initiatives to fail. He probably shared this belief with Maclure at the end of July 1824. Owen was looking for another way to reach out beyond his factories. He wanted to reveal his vision of a New Moral World to the entire human race. More about Robert Owen's radical ideas
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The Departure for New HarmonyThe last days in Philadelphia were spent packing an immense quantity of material, particularly the private collections and books of Charles-Alexandre Lesueur, Thomas Say and William Maclure, stored on the ground floor of the Academy of Natural Sciences. The boxes were sent to New Orleans with the rest of the baggage to be taken by steamboat to Shawneetown near New Harmony. On Sunday morning, November 27, 1825, the utopians left Philadelphia in a convoy of wagons and carriages en route to Pittsburgh; William Maclure, Marie Fretageot, Guillaume Phiquepal, Thomas Say, William Price and many others made this trip together. Madame Fretageot traveled with her assistants, Lucy Sistare and Virginia Dupalais. Virginia was accompanied by her brothers André and Victor, and Lucy by her sisters Frances and Sarah. There were quite a few other children in the group, such as doctor Price's three daughters, carpenter John Beal's daughter, and Phiquepal's pupils from Paris and Philadelphia: Alexis Alphonse, Amédie Dufour, Charles Falque, Achille Fretageot, Pierre Duclos, Victor Duclos, Edmund Morris and Thomas Riley. In the evening they met up with Robert Owen and other travelers who had left the same morning by stagecoach. The following days they stopped at Chambersburg, Bedford and Greensburg, and on December 1, the travelers arrived in Pittsburgh at three o'clock in the afternoon. The group initially intended to go to New Harmony by steamboat, but because the water level was very low and the situation had not improved four days later, they decided to find a keelboat. Quoted from Rinsma, Eyewitness to Utopia, 191. More about the Boat Load of Knowledge |
Keelboat on the Ohio River - by Charles-Alexandre Lesueur (1826) |
Photo of the New-York Daily Tribune (Oct. 23, 1862) |
Robert Dale Owen and Abraham LincolnIn 1836, Robert Owen's son Robert Dale
entered Indiana's political arena and, six years later, he became a member of Congress. The abolition movement
was very active in New Harmony, which found its ultimate
expression when Robert Dale Owen became Abraham Lincoln's
political adviser. In a letter dated September 17, 1862, R. D. Owen urged the president of the United States to abolish slavery. He had written a long plea which was placed in Lincoln's hands on Friday, September 19. The following Monday, September 22, Abraham Lincoln issued the first of two Emancipation Proclamations. Owen's letter received national attention because it was published one month later, in the New-York Daily Tribune of October 23, 1862. On page 4, column 2, we read: More about Abraham Lincoln and his connection to New Harmony Read Robert Dale Owen's letter to Abraham Lincoln
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Was New Harmony a Failure? Today's tendency of trying to qualify things in the most simplistic terms (good vs. bad, right vs. wrong, black vs. white) says more about our modern commentators than about the past events or persons they are commenting upon. Unfortunately one of the signs of our times is that truth is often regarded as "just another opinion," and scientific fact is considered propaganda or a conspiracy. This also applies to Robert Owen's social experiment in New Harmony. When the commentators' personal convictions are on the right of the political spectrum they will probably argue that New Harmony was a failure, that Owen's disciples were socialists, and that socialism is bad, so they had no chance of success. A left-wing commentator will likely make a different statement. But where is the truth? As often when analyzing history, things are rarely black or white. |
The Smithsonian Institution in Washington D.C. is probably the best visible consequence of Robert Owen's Utopia in New Harmony. Created through a bill introduced by his son Robert Dale Owen in 1845, it was to house New Harmony's geological collections and a Normal School, based on Johann Heinrich Pestalozzi's principles. This last proposal was ultimately rejected, but as a National Museum its primary goal to diffuse Useful Knowledge to the greatest number of people fully accomplished William Maclure's dream. The Norman-castle-inspired architectural structure of the building honors the Father of the United States Geological Survey, not David Dale Owen (Robert Owen's other son), but his mentor Charles-Alexandre Lesueur, born in Normandy, France, in 1778. For more information about the history of the United States Geological Survey and the Smithsonian Institution, read The Successes of New Harmony's Utopia and Ritsert Rinsma's Eyewitness to Utopia. |
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