In the decades before the U.S. Civil War, the city of Boston evolved from a dilapidated, haphazardly planned, and architecturally stagnant provincial town into a booming and visually impressive metropolis. In an effort to remake Boston into the "Athens of America," neighborhoods were leveled, streets straightened, and an ambitious set of architectural ordinances enacted. However, even as residents reveled in a vibrant new landscape of landmark buildings, art galleries, parks, and bustling streets, the social and sensory upheaval of city life also gave rise to a widespread fascination with the unseen. Focusing his analysis between 1820 and 1860, Justin T. Clark traces how the effort to impose moral and social order on the city also inspired many—from Transcendentalists to clairvoyants and amateur artists—to seek out more ethereal visions of the infinite and ideal beyond the gilded paintings and glimmering storefronts. By elucidating the reciprocal influence of two of the most important developments in nineteenth-century American culture—the spectacular city and visionary culture—Clark demonstrates how the nineteenth-century city is not only the birthplace of modern spectacle but also a battleground for the freedom and autonomy of the spectator.

A detailed study of early historical preservation efforts between the 1780s and the 1850s In Historic Real Estate, Whitney Martinko shows how Americans in the fledgling United States pointed to evidence of the past in the world around them and debated whether, and how, to preserve historic structures as permanent features of the new nation's landscape. From Indigenous mounds in the Ohio Valley to Independence Hall in Philadelphia; from Benjamin Franklin's childhood home in Boston to St. Philip's Episcopal Church in Charleston, South Carolina; from Dutch colonial manors of the Hudson Valley to Henry Clay's Kentucky estate, early advocates of preservation strove not only to place boundaries on competitive real estate markets but also to determine what should not be for sale, how consumers should behave, and how certain types of labor should be valued. Before historic preservation existed as we know it today, many Americans articulated eclectic and sometimes contradictory definitions of architectural preservation to work out practical strategies for defining the relationship between public good and private profit. In arguing for the preservation of houses of worship and Indigenous earthworks, for example, some invoked the "public interest" of their stewards to strengthen corporate control of these collective spaces. Meanwhile, businessmen and political partisans adopted preservation of commercial sites to create opportunities for, and limits on, individual profit in a growing marketplace of goods. And owners of old houses and ancestral estates developed methods of preservation to reconcile competing demands for the seclusion of, and access to, American homes to shape the ways that capitalism affected family economies. In these ways, individuals harnessed preservation to garner political, economic, and social profit from the performance of public service. Ultimately, Martinko argues, by portraying the problems of the real estate market as social rather than economic, advocates of preservation affirmed a capitalist system of land development by promising to make it moral.

KAMENSKY/EXCHANGE ARTIST

Reprint of the original, first published in 1860.