History of American Socialisms Part 14

"To obviate the difficulty of procuring suitable tenements for separate families, a community family was inst.i.tuted, occupying a part of the silk-factory. Two stories of this building were appropriated to the use of such as chose to live at a common table and partic.i.p.ate in the labor of the family. This also formed the home of young persons who were unconnected with families.

"There was always plenty of food, and no one suffered for the necessaries or comforts of life. All were satisfied with simplicity, both in diet and dress.

"At the first annual meeting, held January 18 1843, some important changes were made in the management of the affairs of the a.s.sociation, and a new 'Preamble and Articles of a.s.sociation,' tending toward consolidation and communism, were adopted for the year. This step was the occasion of dissatisfaction to some of the stockholders--to one in particular, and probably led to his withdrawal, before the expiration of the year.

"Previous to this time some of the early members had become dissatisfied with life in a Community, and had withdrawn from all connection with it. They were persons who had been pleased with the avowed objects and principles of the a.s.sociation, and with the persons composing it, and also looked upon it as a profitable investment of money. Of course in this they were disappointed, and they had no principles which would induce them to make sacrifices for the cause.

"A department of education was organized, in which it was designed to unite study with labor, on the ground that no education is complete which does not combine physical with mental development. Mr. Adam was the first director of that department, and was an able and efficient teacher. He was succeeded by Mr. Mack and his wife, who were persons of much experience in teaching, and of superior attainments. A boarding-school was opened under their auspices, and several pupils were received from abroad, who pursued the same course as those belonging to the a.s.sociation.

"In the course of the third year a subscription was opened, for the purpose of relieving the necessities of the a.s.sociation; and people interested in the object of Social Reform were solicited to invest money in this enterprise, no subscription to be binding unless the sum of $25,000 was raised. This sum never was subscribed, and of course no a.s.sistance was obtained in that way.

"Many troubles were constantly growing out of the pecuniary difficulties in which the Community was involved. Many sacrifices were demanded, and much hard labor was required, and those whose hearts were not in the work withdrew.

"As might be inferred from what has been said, there was no religious creed, and no particular form of religious wors.h.i.+p enjoined. A meeting was sustained on the first day of the week most of the time while the a.s.sociation existed, in which various subjects were discussed, and all had the right and an opportunity of expressing their opinions or personal feelings. Of course a great variety of views and sentiments were introduced. As the religious sentiment is strong in most minds, this introduction of every phase of religious belief was very exciting, producing in some dissatisfaction; in others, the shaking of all their preconceived views; and probably resulting in greater liberality and more charitable feelings in all.

"The carrying out of different religious views was, perhaps, the occasion of more disagreement than any other subject: the more liberal party advocating the propriety and utility of amus.e.m.e.nts, such as card-playing, dancing, and the like; while others, owing perhaps to early education, which had taught them to look upon such things as sinful, now thought them detrimental and wholly improper, especially in the impoverished state of the Community. This disagreement operated to general disadvantage; as in consequence of it several worthy people and valuable members withdrew.

"There was also a difference of opinion many times with regard to the management of business, which was princ.i.p.ally in the hands of the trustees, viz., the President, Secretary, and Treasurer, and it is believed was honestly conducted.

"The whole number of persons ever resident there, as nearly as can be ascertained, was two hundred and twenty; while probably the number of actual members at any one time did not exceed one hundred and thirty.

"With regard to the dissolution of this organization, which took place November 1 1846, I can only quote from the official records. 'There being no business before the meeting, there was a general conversation among the members about the business prospects of the a.s.sociation, and many were of the opinion that it was best to dissolve; as we were deeply in debt, and there was no prospect of any more stock being taken up, which was the only thing that could relieve us, as our earnings were not large, and those members who had left us, whose stock was due, were calling for it. Some spoke of the want of that harmony and brotherly feeling which were indispensable to the success of such an enterprise. Others spoke of the unwillingness to make sacrifices on the part of some of the members; also, of the lack of industry and the right appropriation of time.' At a subsequent meeting the Executive Council stated that 'in view of all the circ.u.mstances of the a.s.sociation, they had decided upon a dissolution of the several departments as at present organized, and should proceed to close the affairs of the a.s.sociation as soon as practicable.' So the a.s.sociation ceased to exist.

"The spirit which prompted it can never die; and though, in the carrying out of the principles which led to its organization, a failure has been experienced, yet the spirit of good-will and benevolence, that all-embracing charity, which led them to receive among them some unworthy and unprofitable members, still lives and is developing itself in other situations and by other means.

"It is impossible to give a complete history of this Community--its changes--its trials--its failure, and in some respects, perhaps, its success. Much happiness was experienced there--much of trial and discipline. No doubt it had its influence on the surrounding world, leading them to greater liberality and Christian forbearance. It was a great innovation on the established order of things in the whole region, and was at first looked upon with horror and distrust. These prejudices in a great measure subsided, and gave way to a feeling of comparative respect. With other similar undertakings that have been abandoned, it has done its work; and may it be found that its influence has been for good and not for evil."

CHAPTER XV.

THE SKANEATELES COMMUNITY.

A wonderful year was 1843. Father Miller's prophetic calculations had created a vast expectation that it would be the year of the final conflagration. His confident followers had their ascension-robes ready; and outside mult.i.tudes saw the approach of that year with an uneasy impression that the advent of Christ, or something equally awful, was about to make an end of the world.

And indeed tremendous events did come in 1843. If Father Miller and his followers had been discerning and humble enough to have accepted a spiritual fulfillment of their prophecies, they might have escaped the mortification of a total mistake as to the time. The events that came were these:

The Anti-slavery movement, which for twelve years had been gathering into itself all minor reforms and firing the northern heart for revolution, came to its climax in the summer of 1843, in a rush of one hundred National Conventions! At the same time Brisbane had every thing ready for his great socialistic movement, and in the autumn of 1843 the flood of Fourierism broke upon the country. Anti-slavery was destructive; Fourierism professed to be constructive. Both were rampant against existing civilization. Perhaps it will be found that in the junction and triumphant sweep of these forces, the old world, in an important sense, did come to an end.

In 1843 Ma.s.sachusetts, the great mother of notions, threw out in the face of impending Fourierism her fourth and last socialistic experiment. There was a mania abroad, that made common Yankees as confident of their ability to achieve new social machinery and save the world, as though they were Owens or Fouriers. The Unitarians at Brook Farm, the Universalists at Hopedale, and the Nothingarians at Northampton, had tried their hands at Community-building in 1841--2, and were in the full glory of success. It was time for Anti-slavery, the last and most vigorous of Ma.s.sachusetts nurslings, to enter the socialistic field. This time, as if to make sure of out-flanking the French invasion, the post for the experiment was taken at Skaneateles (a town forty miles west of the present site of the Oneida Community), thus extending the Ma.s.sachusetts line from Boston to Central New York.

John A. Collins, the founder of the Skaneateles Community, was a Boston man, and had been a working Abolitionist up to the summer of 1843. He was in fact the General Agent of the Ma.s.sachusetts Anti-slavery Society, and in that capacity had superintended the one hundred National Conventions ordered by the Society for that year.

During the latter part of this service he had turned his own attention and that of the Conventions he managed, so much toward his private schemes of a.s.sociation, that he had not the face to claim his salary as Anti-slavery agent. His way was to get up a rousing Anti-slavery Convention, and conclude it by calling a socialistic Convention, to be held on the spot immediately after it. At the close of the campaign he resigned, and the Anti-slavery Board gave him the following certificate of character:

"Voted, That the Board, in accepting the resignation of John A.

Collins, tender him their sincerest thanks, and take this occasion to bear the most cordial testimony to the zeal and disinterestedness with which, at a great crisis, he threw himself a willing offering on the altar of the Anti-slavery cause, as well as to the energy and rare ability with which for four years he has discharged the duties of their General Agent; and in parting, offer him their best wishes for his future happiness and success."

In October Mr. Collins bought at Skaneateles a farm of three hundred and fifty acres for $15,000, paying $5,000 down, and giving back a mortgage for the remainder. There was a good stone farm-house with barns and other buildings on the place. Mr. Collins gave a general invitation to join. One hundred and fifty responded to the call, and on the first of January 1844 the Community was under way, and the first number of its organ, _The Communitist_, was given to the world.

The only doc.u.ment we find disclosing the fundamental principles of this Community is the following--which however was not ventilated in the _Communitist_, but found its way to the public through the _Skaneateles Columbian_, a neighboring paper. We copy _verbatim_:

_Articles of Belief and Disbelief, and Creed prepared and read by John A. Collins, November 19, 1843._

"BELOVED FRIENDS: By your consent and advice, I am called upon to make choice of those among you to aid me in establis.h.i.+ng in this place, a Community of property and interest, by which we may be brought into love relations, through which, plenty and intelligence may be ultimately secured to all the inhabitants of this globe. To accomplish this great work there are but very few, in consequence of their original organization, structure of mind, education, habits and preconceived opinions, who are at the present time adapted to work out this great problem of human redemption. All who come together for this purpose, should be united in thought and feeling on certain fundamental principles; for without this, a Community of property would be but a farce.

Therefore it may be said with great propriety that the success of the experiment will depend upon the wisdom exhibited in the choice of the materials as agents for its accomplishment.

"Without going into the detail of the principles upon which this Community is to be established, I will state briefly a few of the fundamental principles which I regard as essential to be a.s.sented to by every applicant for admission:

"1. RELIGION.--A disbelief in any special revelation of G.o.d to man, touching his will, and thereby binding upon man as authority in any arbitrary sense; that all forms of wors.h.i.+p should cease; that all religions of every age and nation, have their origin in the same great falsehood, viz., G.o.d's special Providences; that while we admire the precepts attributed to Jesus of Nazareth, we do not regard them as binding because uttered by him, but because they are true in themselves, and best adapted to promote the happiness of the race: therefore we regard the Sabbath as other days; the organized church as adapted to produce strife and contention rather than love and peace; the clergy as an imposition; the bible as no authority; miracles as unphilosphical; and salvation from sin, or from punishment in a future world, through a crucified G.o.d, as a remnant of heathenism.

"2. GOVERNMENTS.--A disbelief in the rightful existence of all governments based upon physical force; that they are organized bands of bandits, whose authority is to be disregarded: therefore we will not vote under such governments, or pet.i.tion to them, but demand them to disband; do no military duty; pay no personal or property taxes; sit upon no juries; and never appeal to the law for a redress of grievances, but use all peaceful and moral means to secure their complete destruction.

"3. That there is to be no individual property, but all goods shall be held in common; that the idea of mine and thine, as regards the earth and its products, as now understood in the exclusive sense, is to be disregarded and set aside; therefore, when we unite, we will throw into the common treasury all the property which is regarded as belonging to us, and forever after yield up our individual claim and owners.h.i.+p in it; that no compensation shall be demanded for our labor, if we should ever leave.

"4. MARRIAGE.--[Orthodox as usual on this head.] That we regard marriage as a true relation, growing out of the nature of things--repudiating licentiousness, concubinage, adultery, bigamy and polygamy; that marriage is designed for the happiness of the parties and to promote love and virtue; that when such parties have outlived their affections and can not longer contribute to each other's happiness, the sooner the separation takes place the better; and such separation shall not be a barrier to the parties in again uniting with any one, when they shall consider their happiness can be promoted thereby; that parents are in duty bound to educate their children in habits of virtue and love and industry; and that they are bound to unite with the Community.

"5. EDUCATION OF CHILDREN.--That the Community owes to the children a duty to secure them a virtuous education, and watch over them with parental care.

"6. DIETETICS.--That a vegetable and fruit diet is essential to the health of the body, and purity of the mind, and the happiness of society; therefore, the killing and eating of animals is essentially wrong, and should be renounced as soon as possible, together with the use of all narcotics and stimulants.

"7. That all applicants shall, at the discretion of the Community, be put upon probation of three or six months.

"8. Any person who shall force himself or herself upon the Community, who has received no invitation from the Community, or who does not a.s.sent to the views above enumerated, shall not be treated or considered as a member of the Community; no work shall be a.s.signed to him or her if solicited, while at the same time, he or she shall be regarded with the same kindness as all or any other strangers--shall be furnished with food and clothing; that if at any time any one shall dissent from any or all of the principles above, he ought at once, in justice to himself, to the Community, and to the world, to leave the a.s.sociation. To these views we hereby affix our respective signatures.

"a.s.sented to by all, except Q.A. Johnson, of Syracuse; J.

Josephine Johnson, do.; William Kennedy, do.; Solomon Johnson, of Martinsburgh; and William C. Besson, of Lynn, Ma.s.sachusetts."

This was too strong, and had to be repudiated the next spring by the following editorial in the _Communitist_:

"CREEDS.--Our friends abroad require us to say a few words under this head.

"We repudiate all creeds, sects, and parties, in whatever shape or form they may present themselves. Our principles are as broad as the universe, and as liberal as the elements that surround us. They forbid the adoption and maintenance of any creed, const.i.tution, rules of faith, declarations of belief and disbelief, touching any or all subjects; leaving each individual free to think, believe and disbelieve, as he or she may be moved by knowledge, habit, or spontaneous impulses. Belief and disbelief are founded upon some kind of evidence, which may be satisfactory to the individual to-day, but which other or better evidence may change to-morrow. We estimate the man by his acts rather than by his peculiar belief. We say to all, Believe what you may, but act as well as you can.

"These principles do not deny to any one the right to draw out his peculiar views--his belief and disbelief--on paper, and present them for the consideration and adoption of others. Nor do we deny the fact that such a thing has been done even with us. But we are happy to inform all our friends and the world at large, that such a doc.u.ment was not fully a.s.sented to and was never adopted by the Community; and that the authors were among the first to discover the error and retrace the step. The doc.u.ment, with all proceedings under it, or relating thereto, has long since been abolished and repudiated by unanimous consent; and we now feel ourselves to be much wiser and better than when we commenced."

It will be noticed that there was a party in the Community, headed by Q.A. Johnson, who saw the error of the creed before Collins did, and refused to sign it. This Johnson and his party made much trouble for Collins; and the whole plot of the Community-drama turns on the struggle between these two men, as the reader will see in the sequel.

Macdonald says, "A calamitous error was made in the deeding of the property. It appears that Mr. Collins, who purchased the property, and whose experiment it really was, permitted the name of another man [Q.A.J.] to be inserted in the deed, as a trustee, in connection with his own. He did this to avoid even the suspicion of selfishness. But his confidence was misplaced; as the individual alluded to subsequently acted both selfishly and dishonestly. Mr. Collins and his friends had to contend with the opposition of this person and one or two others during a great portion of the time."

Mr. Finch, an Owenite, writing to the _New Moral World_, August 16, 1845, says:

Mr. Collins held to no-government or non-resistance principles: and while he claimed for the Community the right to receive and reject members, he refused to appeal to the government to aid him in expelling imposters, intruders and unruly members; which virtually amounted to throwing the doors wide open for the reception of all kinds of worthless characters. In consequence of his efforts to reduce that principle to practice, the Community soon swarmed with an indolent, unprincipled and selfish cla.s.s of 'reformers,' as they termed themselves; one of whom, a lawyer [Q.A.J.], got half the estate into his own hands, and well-nigh ruined the concern. Mr. Collins, from his experience, at length became convinced of his errors as to these new-fangled Yankee notions, and has now abandoned them, recovered the property, got rid of the worthless and dissatisfied members, restored the society to peace and harmony, and they are now employed in forming a new Const.i.tution for the society, in agreement with the knowledge they have all gained by the last two years'

experience.

"Owing to the dissensions that arose from their defective organization at the first, a considerable number of the residents have either been dismissed, or have withdrawn from the place. The population, therefore, at present numbers only eleven adult male members, eight female, and seven children. The whole number of members, male and female, labor most industriously from six till six; and having large orders for their saw-mill and turning shop, they work them night and day, with two sets of men, working each twelve hours--the saw-mill and turning shop being their princ.i.p.al sources of revenue."