James Ferdinand Morton Jr.

Morton was born in Littleton, Massachusetts, lived in Andover, New Hampshire.[1] His family reached back to the pilgrims landing in 1620, his grandfather was Rev. Samuel Francis Smith.[2] A newspaper article from 1906 refers alittle to his youth - that he worked as a "newsboy, bootblack, an organ blower, and an employe(sic) in a jelly factory".[3] In 1892 he earned Bachelor of Arts and a Master of Arts degree from Harvard University,[2][4] simultaneously, in Classical Philology,[1] earning a "Gorham Thomas" scholarship,[1] graduated cum laude and was a member of the honors society Phi Beta Kappa.[2] He was a classmate of W.E.B. Du Bois[5] and carried on some correspondence with him.[6] He gained skills in Greek, Latin and French.[1] The Harvard Secretary's Report of 1896 noted by then he was in the temperate Independent Order of Good Templars, animal rights oriented New England Anti-Vivisection Society and had campaigned under the People's Party.[7]

Even at this early period he was actively involved in the amateur journalism movement, appearing in newspaper coverage of the developing practice in 1891,[8] and elected President of the National Amateur Press Association (NAPA) in 1896.[9] In his earlier days in New England he explored a number of alternatives to mainstream culture.[10]

He converted to anarchism, especially as individualist anarchism in the United States, anarchism and issues related to love and sex and freethought and went on a cross-country speaking tour 1899-1900 to the West supporting these ideas.[11] Several of these talks appeared in newspapers.[12] By 1901 he was active on the West Coast.[13] When living in the West Morton wrote for or edited various anarchist journals[5][14] such as Free Society,[15] Discontent, The Demonstrator, and Emma Goldman's Mother Earth[16] as well as the Freethought periodical Truth Seeker and lived at the Home, Washington anarchist commune which had been raided though Morton was not arrested,[17] and was still present when the news of the assassination attempt against US President William McKinley arrived.[18] Morton's writings clarified that he favored a "non-retaliatory" anarchism.[14] In 1904 he made his way back to the East coast[19] and a talk of his on anarchist/free-thought and morality was carried in several newspapers.[20]

As early as 1903 Morton was visibly against racism in his writing for the anarchist Distcontent.[14] He campaigned actively for civil rights for blacks, challenged productions like Thomas Dixon's The Clansman,[3] and in 1906 published The Curse of Race Prejudice,[21] which the National Association for the Advancement of Colored People's The Crisis listed among its suggested reading materials in many editions over the years.[22] Morton served on various committees of the NAACP in the 1910s,[23] and continued to speak on the issue across several years.[24] In 1922 he contributed to a conference on the history of racism.[25]

Perhaps no other subject consumed Morton's energy and focus in the earlier half of his life than the subject of a single-tax as originated by Henry George.[26] It was one the topics he spoke across several years about.[27] In 1916-17 Morton totaling 68 lectures in 54 cities, with over 2000 in attendance.[28] Many of these made the newspapers.[29] He also advocated for taxing churches.[30]

A third topic was of lasting concern to Morton—the facets of advocacy for women, including suffrage,[31] feminism,[32] and conventions on limitations on sexuality and contraception.[33]

In addition to particular topics that had his voice across the decades, and practicing law for some years in New York and Massachusetts,[2] he wrote or gave talks on a wide range of topics:

• racism against red-heads[34]
• then recent antisemitism in Russia[3]
• conventionality in religion and politics,[35]
• Thomas Paine[36]
• tyranny in the postal system (which was echoed in more than one newspaper,)[37]
• work's rights and social reform[38]
• funerals in general[39] and of Thaddeus B. Wakeman in particular[40]
• baseball games on Sunday[41]
• "Mob spirit"[42]
• contraception[43]
• radicalism[44]

In addition to various individual topics he was also invested in several over a long term. From about 1915 he was a prominent member of the Blue Pencil Club of Brooklyn, named after the traditional Blue pencil editor's corrections, and supported appreciation of literature in a number of talks.[45] His close friendship with the author H. P. Lovecraft[10] is today perhaps the feature of his biography which arouses the most interest. Morton promoted Lovecraft to be president of National Amateur Press Association in 1922.[46] [47]

Morton was a key member of the Kalem Club, the close circle of friends around Lovecraft in New York City in the mid 1920s.[10] During the early part of that period he lived in Harlem, New York City, a predominantly black neighborhood.

Morton was an active student of mineralogy and a leading member of the Thomas Paine Natural History Association.[2] In the mid 1920s he was offered and took the post of head museum curator at the new museum at Paterson, New Jersey – then a regional locus of anarchism – where he would build a mineralogy collection which was admired nationally and internationally. This job enabled him to marry the writer Pearl K. Merritt in 1934; the couple had no children.[5] Morton became a leader in the American Association of Museums, and a leading member of the New York Mineralogical Club. Locally he enjoyed walking with the radical Paterson Rambling Club.

In the 1934 he was interested in his family history and wrote congratulating a local historian on research important to overcoming some limits in his own research.[48] An avid walker,[49] he died in 1941, due to being struck in the back by a moving car while walking to a meeting .[2][4]

It is worth noting perhaps that other Baháʼís were interested in the single tax movement originated around the ideas of Henry George, and other ideas also in common with the young Morton.[60] Among these were Paul Kingston Dealy and Marie Howland. Both had joined the religion some years earlier around 1897-8. Dealy and Howland had joined the religion in different cities - Chicago, the first national community of Baha'is in the US in the case of Dealy, and Howland in Enterpririse Kansas, the second such in the States. Dealy had also previously run for office under the People's Party circa 1895 but in Chicago. Howland and her husband had also been interested in the ideas of sexual freedom against the norms of the day and the cultural situation of women though Howland's husband soon died. Both Dealy (and his family) and Howland, independently, also moved to commune of sorts although this one was different, at Fairhope, Alabama, circa 1898-9. There Howland established the first library and worked on the first newspaper, another interest of Morton's, of the colony. Another Baháʼí couple - Honoré Jaxon and Aimée Montfort show similar interests as well. Jaxon had been an anarchist a decade before and been involved in another commune of sorts at Topolobampo Mexico, and then joined the religion about 1897 in Chicago shortly before Aimée. They had married and pursued worker's rights involvements though their long term interested turned to Canada.[61][62] It is not known if Morton, Dealy, Howland, Jaxon or Montfort ever knew of each other. Additionally Thornton Chase, called the first Baháʼí in the West, was a student of Morton's grandfather, Rev. Samuel Francis Smith, in his youth.[63]