History of American Socialisms Part 15

_The Communitist_, September 18, 1845, about two years after the commencement of the Community, and eight months before its end, gives the following picture of its experiences and prospects, from the lively pen of Mr. Collins:

"Most happy are we to inform our readers and the friends of Community in general, that our prospects of success are now cheering. The dark clouds which so long hung over our movement, and at times threatened not only to destroy its peace, but its existence, have at last disappeared.

We now have a clear sky, and the genial rays of a brilliant sun once more are radiating upon us. Our past experience, though grievous, will be of great service to us in our future progress, and will no doubt ultimately work out the fruits of unity, industry, abundance, intelligence and progress. It has taught us how far we may, in safety to our enterprise, advance; that some important steps may be taken, of the practicability of which we had doubts; and others, in the success of which we had but little faith, have proved both safe and expedient. Our previous convictions have been confirmed, that all is not gold that glitters; that not all who are most clamorous for reform are competent to become successful agents for its accomplishment; that there is floating upon the surface of society, a body of restless, disappointed, jealous, indolent spirits, disgusted with our present social system, not because it enchains the ma.s.ses to poverty, ignorance, vice and endless servitude; but because they could not render it subservient to their private ends. Experience has convinced us that this cla.s.s stands ready to mount every new movement that promises ease, abundance, and individual freedom; and that when such an enterprise refuses to interpret license for freedom, and insists that members shall make their strength, skill and talent subservient to the movement, then the cry of tyranny and oppression is raised against those who advocate such industry and self-denial; then the enterprise must become a scape-goat, to bear the fickleness, indolence, selfishness and envy of this cla.s.s.

But the above is not the only cla.s.s of minds that our cause convened.

From the great, n.o.ble, and disinterested principles which it embraces, from the high hopes which it inspires for progress, reform and, in a word, for human redemption, it has called many true reformers, genuine philanthropists, men and women of strong hands, brave hearts and vigorous minds.

"Our enterprise, the most radical and reformatory in its profession, gathers these two extremes of character, from motives diametrically opposite. When these are brought together, it is reasonable to expect that, like an acid and alkali, they will effervesce, or, like the two opposite poles of a battery, will repel each other. For the last year it has been the princ.i.p.al object of the Community to rid itself of its c.u.mbersome material, knowing that its very existence hinged upon this point. In this it has been successful. Much of this material was hired to go at an expense little if any short of three thousand dollars.

People will marvel at this. But the Community, in its world-wide philanthropy, cast to the winds its power to expel unruly and turbulent members, which gave our quondam would-be-called 'Reformers,'

an opportunity to reduce to practice, their real principles. In this winnowing process it would be somewhat remarkable if much good wheat had not been carried off with the chaff.

"Communities and a.s.sociations, in their commencement too heavily charged with an impracticable, inexperienced, self-sufficient, gaseous cla.s.s of mind, have generally exploded before they were conscious of the combustible material they embraced, or had acquired strength or experience sufficient to guard themselves against those elements which threaten their destruction. With a small crew well acclimated, we have doubled the cape, and are now upon a smooth sea, heading for the port of Communism.

"The problem of social reform must be solved by its own members; by those possessed of living faith, indomitable perseverance, unflinching devotion and undying energy. The vicious, the sick, the infirm, the indolent, can not at present be serviceable to our cause. Community should neither be regarded in the light of a poor-house nor hospital.

Our object is not so much to give a home to the poor, as to demonstrate to them their own power and resources, and thereby ultimately to destroy poverty. We make money no condition of membership; but poverty alone is not a sufficient qualification to secure admission. Stability of character, industrious habits, physical energy, moral strength, mental force, and benevolent feelings, are characteristics indispensable to a valuable Communist. A Community of such members has an inexhaustible mine of wealth, though not in possession of one dollar. Do not understand by this that we reject either men or money, simply because they happen to be united. The more wealth a good member brings, the better. It is, however, the smallest of all qualifications, in and of itself. There should be at first as few non-producers as possible. Single men and women and small families are best adapted to our condition and circ.u.mstances. In the commencement, the less children the better. It would be desirable to have none but the children born on the domain. Then they would grow up with an undivided Community feeling. Through the agency of such is our cause to be successfully carried forward. A man with a large family of non-producing children, must possess extraordinary powers, to justify his admission."

Macdonald thus concludes the tale: "After the experiment had progressed between two and three years, Mr. Collins became convinced that he and his fellow members could not carry out in practice the Community idea. He resolved to abandon the attempt; and calling the members together, explained to them his feelings on the subject. He resigned the deed of the property into their hands, and soon after departed from Skaneateles, like one who had lost his nearest and dearest friend. Most of the members left soon after, and the Community quietly dissolved.

"This experiment did not fail through pecuniary embarra.s.sment. The property was worth twice as much when the Community dissolved, as it was at first; and was much more than sufficient to pay all debts. So it may be truly said, that this experiment was given up through a conviction in the mind of the originator, that the theory of the Community could not be carried out in practice--that the attempt was premature, and the necessary conditions did not yet exist. The Community ended in May 1846."

Mr. Collins subsequently acknowledged in the public prints his abandonment of the schemes of philanthropy and social improvement in which he had been conspicuous; and returned, as a socialistic paper expressed it, "to the decencies and respectabilities of orthodox Whiggery."

For side-lights to this general sketch which we have collected from Macdonald, Finch and Collins, we have consulted the files of the _Phalanx_ and the _Harbinger_. The following is all we find:

_The Phalanx_, September 7, 1844, mentions that the _Communitist_ has reached its seventh number--has been enlarged and improved--has changed its terms from _gratis_ to $1.00 per year in advance--congratulates the Community on this improvement, but criticises its fundamental principle of Communism.

_The Harbinger_, September 14, 1845, quotes a Rochester paper as saying that "the Skaneateles concern has been sifted again and again of its chaff or wheat, we hardly know which, until, from a very wild republic, it appears verging toward a sober monarchy; i.e., toward the unresisted sway of a single mind." On this the _Harbinger_ remarks:

"The Skaneateles Community, so far from being a Fourier inst.i.tution, has been in open and bitter hostility with that system; no man has taken stronger ground against the Fourier movement than its founder, Mr. John Collins; and although of late it has somewhat softened in its opposition to the views of Fourier, it is no more in unison with them than it is with the doctrines of the Presbyterian Church, or the 'domestic arrangements' of South Carolina. We understand that Mr.

Collins has essentially modified his ideas in regard to a true social order, since he commenced at Skaneateles; that he finds many principles to which he was attached in theory, untenable in practice; and that learning wisdom by experience, he is now aiming at results which are more practicable in their nature, than those which he had deeply at heart in the commencement. But with the most friendly feelings toward Mr. Collins and the Skaneateles Community, we declare that it has no connection with a.s.sociation on the plan of Fourier; it is strictly speaking a Community of property--a system which we reject as the grave of liberty; though incomparably superior to the system of violence and fraud which is upheld in the existing order of society."

In the _Harbinger_ of September 27, 1845, Mr. Ripley writes in friendly terms of the brightening prospects of the Skaneateles Community; objects to its Communistic principles and its hostility to religion; with these exceptions thinks well of it and wishes it success.

In the _Harbinger_ of November 20, 1847, a year and more after the decease of the Community, an enthusiastic a.s.sociationist says that several defunct Phalanxes--the Skaneateles among the rest--"are not dead, but only asleep; and will wake up by and by to new and superior life!"

Several members of the Oneida Community had more or less personal knowledge of the Skaneateles experiment. At our request they have written what they remember; which we present in conclusion, as the nearest we can get to an "inside view."

RECOLLECTIONS OF H.J. SEYMOUR.

"My acquaintance with the Skaneateles Community was limited to what I gathered under the following circ.u.mstances: John A. Collins lectured on a.s.sociation in Westmoreland, near where I lived, in 1843. His eloquence had some effect on my father and his family, and on me among the rest. In the fall, when the Community started, my father sent my brother, then eighteen years old, with a wagon and yoke of oxen, to the Community. He remained there till nearly the middle of winter, when he returned home, ostensibly by invitation of my mother, who had become alarmed by the reports and evidences of the infidelity of Collins and his a.s.sociates; but I am inclined to think my brother was ready to leave, having satisfied his aspirations for that kind of Communism. The next summer I made a call of a few hours at the Community in company with my mother; but most of my information about it is derived from my brother.

"He spoke of Collins as full of fiery zeal, and a kind of fussy officiousness in business, but lacking in good judgment. To figure abroad as a lecturer was thought to be his appropriate sphere. The other most prominent leader was Q.A. Johnson of Syracuse. I have heard him represented as a long-headed, tonguey lawyer. The question to be settled soon after my brother's arrival, was, on which of the falls the saw-mill and machine-shop should be built. Collins said it should be on one; Johnson said it should be on the other; and the dispute waxed warm between them. I judge, from what my brother told me, that the conflict between these two men and their partisans raged through nearly the whole life of the Community, and was finally ended only by the withdrawal of Johnson, in consideration of a pretty round sum of money.

"My brother did not make a practice of attending their evening meetings, for the reason that he was one of the hard workers and could not afford it; as there was an amount of disputing going on that was very wearisome to the flesh.

"The question of diet was one about which the Community was greatly exercised. And there seems to have been an inner circle, among whom the dietetic furor worked with special violence. For the purpose of living what they considered a strictly natural life, they betook themselves to an exclusive diet of boiled wheat, and built themselves a shanty in the woods; hoping to secure long life and happiness by thus getting nearer to nature."

RECOLLECTIONS OF E.L. HATCH.

"I visited the Skaneateles Community twice, partly on business, and partly by request of a neighbor who was about to join, and wished me to join with him. I was received pleasantly and treated well. The first time, they gave me a cup of tea and bread and b.u.t.ter for supper.

I told them I wished to fare as the rest did. They said it was usual for them to give visitors what they were accustomed to; but they were looking forward to some reform in this respect. In the morning I noticed that some poured milk on their plates, laid a slice of bread in it, and cut it into mouthfuls before eating. Some used mola.s.ses instead of milk. There was not much of the home-feeling there. Every one seemed to be setting an example, and trying to bring all the others to it. The second time I was there I discovered there were two parties. One man remarked to another on seeing meat on the table, that he 'guessed they had been to some grave-yard.' The other said he 'did not eat dead creatures.' After supper I was standing near some men in the sitting-room, when one said to another, 'How high is your G.o.d?'

The answer was, 'About as high as my head.' The first, putting his hand up to his breast, said, 'Mine is so high.' I concluded they were infidels."

RECOLLECTIONS OF L. VANVELZER.

"I attended a Convention of a.s.sociationists held near the Skaneateles Community in 1845, and became very much interested in the principles set forth by John A. Collins and his friends. There was much excitement at that time all through the country in regard to a.s.sociation. Quite a number came from Boston and joined the Skaneateles Community. Johnson and Collins seemed to be the two leading spirits, Collins was a strong advocate of infidel principles, and was very intolerant to all religious sects; while Johnson advocated religious principles and general toleration. In becoming acquainted with these two men, I was naturally drawn toward Johnson; this created jealousy between them. Mrs. Vanvelzer and myself talked a great deal about selling out and going there; but before we had made any practical move, I began to see that there was not any unity among them, but on the contrary a great deal of bickering and back-biting. I became disgusted with the whole affair. But my wife did not see things as I did at that time. She was determined to go, and did go. At the expiration of three or four weeks I went to see her, and found she was becoming dissatisfied. In consequence of her joining them, there had been a regular quarrel between the two parties, and it resulted in a rupture. They had a meeting that lasted nearly all night; Johnson and his party standing up for Mrs. Vanvelzer, and Collins and his party against her. Some went so far as to threaten Johnson's life. This state of things went on until they broke up, which was only a short time after Mrs. Vanvelzer left."

RECOLLECTIONS OF MRS. S. VANVELZER.

"In the winter of 1845 Mr. Collins and others a.s.sociated with him lectured in Baldwinsville, where I then resided. My husband was interested in their teachings, and invited them to our house, where I had more or less conversation with them. They set forth their scheme in glowing colors, and professed that the doings of the day of Pentecost were their foundation; and withal they flattered me considerably, telling me I was just the woman to go to the Community and help carry out their principles and build up a home for humanity.

"Well, I went; but I was disappointed. Nothing was as represented; but back-biting, evil-thinking, and quarreling were the order of the day.

They set two tables in the same dining-room; one provided with ordinary food, though rather sparingly; the other with boiled wheat, rice and Graham mush, without salt or seasoning of any kind. They kept b.u.t.ter, sugar and milk under lock and key, and in fact almost every thing else. They had amus.e.m.e.nts, such as dancing, card-playing, checkers, etc. There were some 'affinity' affairs among them, which caused considerable gossiping. I remained there three weeks, and came away disgusted; but firm in the belief that Christian Communism would be carried out sometime."

Allen and Orvis, the lecturing missionaries of Fourierism sent out by Brook Farm in 1847, pa.s.sed through Central New York in the course of their tour, and in their reports of their experiences to the _Harbinger_, thus bewailed the disastrous effects of Collins's experiment:

"In Syracuse our meetings were almost a failure. Collins's Skaneateles 'Hunt of Harmony,' or fight to conquer a peace, his infidelity, his disastrous failure after making such an outcry in behalf of a better order of society, and the ignorance of the people, who have not intelligence enough to discriminate between a true Constructive Reform, and the No-G.o.d, No-Government, No-Marriage, No-Money, No-Meat, No-Salt, No-Pepper system of Community, but think that Collins was a 'Furyite' just like ourselves, has closed the ears of the people in this neighborhood against our words."

CHAPTER XVI.

SOCIAL ARCHITECTS.

Thus far we have been disposing of the preludes of Fourierism. Before commencing the memoirs of the regular PHALANXES (which is the proper name of the Fourier a.s.sociations), we will devote a chapter or two to general views of Fourierism, as compared with other forms of Socialism, and as it was practically developed in this country.

Parke G.o.dwin was one of the earliest and ablest of the American expositors of Fourierism; second only, perhaps, to Albert Brisbane. In his "_Popular View of the Doctrines of Charles Fourier_" (an octavo pamphlet of 120 pages published in 1844), he has a chapter on "Social Architects," in which he proposes the following cla.s.sification:

"These daring and original spirits arrange themselves in three cla.s.ses; the merely Theoretical; the simply Practical; and the Theoretico-Practical combined. In other words, the Social Architects whom we propose to consider, may be described as those who ideally plan the new structure of society; those who set immediately to work to make a new structure, without any very large and comprehensive plan; and those who have both devised a plan and attempted its actual execution.

"I. The Theoretical cla.s.s is one which is most numerous, but whose claims are the least worthy of attention. [Under this head, Mr. G.o.dwin mentions Plato, Sir Thomas More and Harrington, and discusses their imaginative projects--the Republic, Utopia and Oceana.]

"II. The Practical Architects of Society, or the Communities inst.i.tuted to exemplify a more perfect state of social life.

[The Essenes, Moravians, Shakers and Rappites are mentioned under this head.]

"III. The Theoretico-Practical Architects of Society, or those who have combined the enunciation of general principles of social organization with actual experiments, of whom the best representatives are St. Simon, Robert Owen and Charles Fourier.

This cla.s.s will extend the basis of our inquiries, and demand a more elaborate consideration."

This cla.s.sification, if it had not gone beyond the popular pamphlet in which it was started, might have been left without criticism. But it is substantially reproduced in the New American Cyclopaedia under the head of "Socialism," and thus has become a standard doctrine. We will therefore point out what we conceive to be its errors, and indicate a truer cla.s.sification.

In the first place, from the account of St. Simon and Fourier which Mr. G.o.dwin himself gives immediately after the last of his three headings, it is clear that they did _not_ belong to the theoretico-practical cla.s.s. St. Simon undertook to perfect himself in all knowledge, and for this purpose experimented in many things, good and bad; but it does not appear that he ever tried his hand at Communism or a.s.sociation of any kind. He published a book called "New Christianity," of which G.o.dwin says: