Students of the life of Lillian D. Wald (1867–1940) know her best as a Progressive activist. A trained nurse and advocate for East European Jewish immigrants on New York's Lower East Side, she founded Henry Street Settlement House there in 1893 and worked for state intervention in public health issues concerning women and children. Though she lived until 1940, historians have focused almost exclusively on her achievements before 1920: her founding of Henry Street, her key role in the formation of the Children's Bureau, her anti-militarism during World War I. This is not surprising, given that Wald' s rhetoric is that of a dyed-in-the-wool Progressive. She consistently cited her actions as in line with her universalist philosophy of human interdependence, which she referred to as “mutuality” and defined as a vision in which “no one class of people can be independent of the other”. Wald's mutuality echoes the Protestant social gospel movement's call for a “brotherhood of man” which inspired so many – including so many middle-class women – to work for various currents of Progressive reform.

Frederick Ludwig Hoffman, statistician and insurance executive, was a formidable opponent of the emerging welfare state during the Progressive Era. As a vice president of the Prudential Insurance Company of Newark, New Jersey, Hoffman led a relentless campaign against proposals for government-ran compulsory health insurance between 1915 and 1920. While he acted in the interests of his insurance company employer, Hoffman's opposition also arose from his ardent beliefs about the nature of welfare states. Social insurance and other forms of state-organized assistance, Hoffman claimed, represented “alien governmental theories” based on “paternalism and coercion,” especially since they originated in autocratic Germany, where in 1885 Chancellor Otto von Bismarck had created the world's first sickness insurance system. “In so far as our right to oppose compulsory health insurance is concerned,” explained Hoffman, “it [is] the duty of every American to oppose German ideas of government control and state socialism.” In the anti-German atmosphere engendered by the First World War, his arguments had particular resonance.

Henry James' The Bostonians is one of the most celebrated novels of Gilded Age America. As he wrote in his notebooks, it sprang from his desire to write an “American” tale, one dealing with what he took to be the most “characteristic” movement of the time, the “agitation” for woman's rights. Literary scholars have produced a vast literature dealing with the novel. Historians have largely ignored it. In this essay I seek to demonstrate two points. The first is that historians can, by grounding the novel in its historical context, provide insights into the work that have eluded literary scholars. The second is that The Bostonians proves a highly useful source for the historian into both the “agitation” for woman's rights and the largely unexplored role – the fascination with Victoria Woodhull and the Beecher-Tilton trial aside – Spiritualism played in that “agitation” and in the Gilded Age more generally.