society's own make, cut in the plainest style, and often short gowns, in
the German peasant way. All, even to the very small girls, wear their
hair in a kind of black cowl or cap, which covers only the back of the
head, and is tied under the chin by a black ribbon. Also all, young as
well as old, wear a small dark-colored shawl or handkerchief over the
shoulders, and pinned very plainly across the breast. This peculiar
uniform adroitly conceals the marks of sex, and gives a singularly
monotonous appearance to the women.
The sex, I believe, is not highly esteemed by these people, who think it
dangerous to the Christian's peace of mind. One of their most esteemed
writers advises men to "fly from intercourse with women, as a very
highly dangerous magnet and magical fire." Their women work hard and
dress soberly; all ornaments are forbidden. To wear the hair loose is
prohibited. Great care is used to keep the sexes apart. In their evening
and other meetings, women not only sit apart from men, but they leave
the room before the men break ranks. Boys are allowed to play only with
boys, and girls with girls. There are no places or occasions for evening
amusements, where the sexes might meet. On Sunday afternoons the boys
are permitted to walk in the fields; and so are the girls, but these
must go in another direction. "Perhaps they meet in the course of the
walk," said a member to me, "but it is not allowed." At meals and in
their labors they are also separated. With all this care to hide the
charms of the young women, to make them, as far as dress can do so, look
old and ugly, and to keep the young men away from them, love, courtship,
and marriage go on at Amana as elsewhere in the world. The young man
"falls in love," and finds ways to make his passion known to its object;
he no doubt enjoys all the delights of courtship, intensified by the
difficulties which his prudent brethren put in his way; and he marries
the object of his affection, in spite of her black hood and her
sad-colored little shawl, whenever he has reached the age of twenty-four.
For before that age he may not marry, even if his parents consent. This
is a merely prudential rule. "They have few cares in life, and would
marry too early for their own good--food and lodging being secured
them--if there were not a rule upon the subject;" so said one of their
wise men to me. Therefore, no matter how early the young people agree to
marry, the wedding is deferred until the man reaches the proper age.
And when at last the wedding-day comes, it is treated with a degree of
solemnity which is calculated to make it a day of terror rather than of
unmitigated delight. The parents of the bride and groom meet, with two
or three of the elders, at the house of the bride's father. Here, after
singing and prayer, that chapter of Paul's writings is read wherein,
with great plainness of speech, he describes to the Ephesians and the
Christian world in general the duties of husband and wife. On this
chapter the elders comment "with great thoroughness" to the young
people, and "for a long time," as I was told; and after this lecture,
and more singing and prayer, there is a modest supper, whereupon all
retire quietly to their homes.
The strictly pious hold that marriages should be made only by consent of
God, signified through the "inspired instrument."
While the married state has thus the countenance and sanction of the
society and its elders, matrimony is not regarded as a meritorious act.
It has in it, they say, a certain large degree of worldliness; it is not
calculated to make them more, but rather less spiritually minded--so
think they at Amana--and accordingly the religious standing of the young
couple suffers and is lowered. In the Amana church there are three
"classes," orders or grades, the highest consisting of those members who
have manifested in their lives the greatest spirituality and piety. Now,
if the new-married couple should have belonged for years to this highest
class, their wedding would put them down into the lowest, or the
"children's order," for a year or two, until they had won their slow way
back by deepening piety.
The civil or temporal government of the Amana communists consists of
thirteen trustees, chosen annually by the male members of the society.
The president of the society is chosen by the trustees.
This body manages the finances, and carries on the temporalities
generally, but it acts only with the unanimous consent of its members.
The trustees live in different villages, but exercise no special
authority, as I understand, as individuals. The foremen and elders in
each village carry on the work and keep the accounts. Each village keeps
its own books and manages its own affairs; but all accounts are finally
sent to the head-quarters at Amana, where they are inspected, and the
balance of profit or loss is discovered. It is supposed that the labor
of each village produces a profit; but whether it does or not makes no
difference in the supplies of the people, who receive every thing alike,
as all property is held in common. All accounts are balanced once a
year, and thus the productiveness of every industry is ascertained.
The elders are a numerous body, not necessarily old men, but presumably
men of deep piety and spirituality. They are named or appointed by
inspiration, and preside at religious assemblies.
In every village four or five of the older and more experienced elders
meet each morning to advise together on business. This council acts, as
I understand, upon reports of those younger elders who are foremen and
have charge of different affairs. These in turn meet for a few minutes
every evening, and arrange for the next day's work.
Women are never members of these councils, nor do they hold, as far as I
could discover, any temporal or spiritual authority, with the single
exception of their present spiritual head, who is a woman of eighty
years. Moreover, if a young man should marry out of the society, and his
wife should desire to become a member, the husband is expelled for a
year--at the end of which time both may make application to come in, if
they wish.
They have contrived a very simple and ingenious plan for supplying their
members with clothing and other articles aside from food. To each adult
male an annual allowance is made of from forty to one hundred dollars,
according as his position and labor necessitates more or less clothing.
For each adult female the allowance is from twenty-five to thirty
dollars, and from five to ten dollars for each child.
All that they need is kept in store in each village, and is sold to the
members at cost and expenses. When any one requires an article of
clothing, he goes to the store and selects the cloth, for which he is
charged in a book he brings with him; he then goes to the tailor, who
makes the garment, and charges him on the book an established price. If
he needs shoes, or a hat, or tobacco, or a watch, every thing is in the
same way charged. As I sat in one of the shops, I noticed women coming
in to make purchases, often bringing children with them, and each had
her little book in which due entry was made. "Whatever we do not use, is
so much saved against next year; or we may give it away if we like," one
explained to me; and added that during the war, when the society
contributed between eighteen and twenty thousand dollars to various
benevolent purposes, much of this was given by individual members out of
the savings on their year's account.
Almost every man has a watch, but they keep a strict rule over vanities
of apparel, and do not allow the young girls to buy or wear ear-rings or
breastpins.
The young and unmarried people, if they have no parents, are divided
around among the families.
They have not many labor-saving contrivances; though of course the
eating in common is both economical and labor-saving. There is in each
village a general wash-house, where the clothing of the unmarried people
is washed, but each family does its own washing.
They have no libraries; and most of their reading is in the Bible and in
their own "inspired" records, which, as I shall show further on, are
quite voluminous. A few newspapers are taken, and each calling among
them receives the journal which treats of its own specialty. In general
they aim to withdraw themselves as much as possible from the world, and
take little interest in public affairs. During the war they voted; "but
we do not now, for we do not like the turn politics have taken"--which
seemed to me a curious reason for refusing to vote.
Their members came originally from many parts of Germany and
Switzerland; they have also a few "Pennsylvania Dutch." They have much
trouble with applicants who desire to join the society; and receive, the
secretary told me, sometimes dozens of letters in a month from persons
of whom they know nothing; and not a few of whom, it seems, write, not
to ask permission to join, but to say that they are coming on at once.
There have been cases where a man wrote to say that he had sold all his
possessions, and was then on the way, with his family, to join the
association. As they claim to be not an industrial, but a religious
community, they receive new members with great care, and only after
thorough investigation of motives and religious faith; and these random
applications are very annoying to them. Most of their new members they
receive from Germany, accepting them after proper correspondence, and
under the instructions of "inspiration." Where they believe them worthy
they do not inquire about their means; and a fund is annually set apart
by the trustees to pay the passage of poor families whom they have
determined to take in. Usually a neophyte enters on probation for two
years, signing an obligation to labor faithfully, to conduct himself
according to the society's regulations, and to demand no wages.
If at the close of his probation he appears to be a proper person, he is
admitted to full membership; and if he has property, he is then expected
to put this into the common stock; signing also the constitution, which
provides that on leaving he shall have his contribution returned, but
without interest.
There are cases, however, where a new-comer is at once admitted to full
membership. This is where "inspiration" directs such breach of the
general rule, on the ground that the applicant is already a fit person.
Most of their members came from the Lutheran Church; but they have also
Catholics, and I believe several Jews.
They employ about two hundred hired hands, mostly in agricultural
labors; and these are all Germans, many of whom have families. For these
they supply houses, and give them sometimes the privilege of raising a
few cattle on their land.
They are excellent farmers, and keep fine stock, which they care for
with German thoroughness; stall-feeding in the winter.
The members do not work hard. One of the foremen told me that three
hired hands would do as much as five or six of the members. Partly this
comes no doubt from the interruption to steady labor caused by their
frequent religious meetings; but I have found it generally true that the
members of communistic societies take life easy.
The people are of varying degrees of intelligence; but most of them
belong to the peasant class of Germany, and were originally farmers,
weavers, or mechanics. They are quiet, a little stolid, and very well
satisfied with their life. Here, as in other communistic societies, the
brains seem to come easily to the top. The leading men with whom I
conversed appeared to me to be thoroughly trained business men in the
German fashion; men of education, too, and a good deal of intelligence.
The present secretary told me that he had been during all his early life
a merchant in Germany; and he had the grave and somewhat precise air of
an honest German merchant of the old style--prudent, with a heavy sense
of responsibility, a little rigid, and yet kindly.
At the little inn I talked with a number of the rank and file, and
noticed in them great satisfaction with their method of life. They were,
on the surface, the commoner kind of German laborers; but they had
evidently thought pretty thoroughly upon the subject of communal living;
and knew how to display to me what appeared to them its advantages in
their society: the absolute equality of all men--"as God made us;" the
security for their families; the abundance of food; and the independence
of a master.
It seems to me that these advantages are dearer to the Germans than to
almost any other nation, and hence they work more harmoniously in
communistic experiments. I think I noticed at Amana, and elsewhere among
the German communistic societies, a satisfaction in their lives, a pride
in the equality which the communal system secures, and also in the
conscious surrender of the individual will to the general good, which is
not so clearly and satisfactorily felt among other nationalities.
Moreover, the German peasant is fortunate in his tastes, which are
frugal and well fitted for community living. He has not a great sense of
or desire for beauty of surroundings; he likes substantial living, but
cares nothing for elegance. His comforts are not, like the American's,
of a costly kind.
I think, too, that his lower passions are more easily regulated or
controlled, and certainly he is more easily contented to remain in one
place. The innkeeper, a little to my surprise, when by chance I told him
that I had spent a winter on the Sandwich Islands, asked me with the
keenest delight and curiosity about the trees, the climate, and the life
there; and wanted to know if I had seen the place where Captain Cook,
"the great circumnavigator of the world," was slain. He returned to the
subject again and again, and evidently looked upon me as a prodigiously
interesting person, because I had been fortunate enough to see what to
him was classic ground. An American would not have felt one half this
man's interest; but he would probably have dreamed of making the same
journey some day. My kindly host sat serenely in his place, and was not
moved by a single wandering thought.
They forbid all amusements--all cards and games whatever, and all
musical instruments; "one might have a flute, but nothing more." Also
they regard photographs and pictures of all kinds as tending to
idol-worship, and therefore not to be allowed.
They have made very substantial improvements upon their property; among
other things, in order to secure a sufficient water-power, they dug a
canal six miles long, and from five to ten feet deep, leading a large
body of water through Amana. On this canal they keep a steam-scow to
dredge it out annually.
As a precaution against fire, in Amana there is a little tower upon a
house in the middle of the village, where two men keep watch all night.
They buy much wool from the neighboring farmers; and have a high
reputation for integrity and simple plain-dealing among their neighbors.
A farmer told me that it was not easy to cheat them; and that they never
dealt the second time with a man who had in any way wronged them; but
that they paid a fair price for all they bought, and always paid cash.
In their woolen factories they make cloth enough for their own wants and
to supply the demand of the country about them. Flannels and yarn, as
well as woolen gloves and stockings, they export, sending some of these
products as far as New York. The gloves and stockings are made not only
by the children, but by the women during the winter months, when they
are otherwise unemployed.
At present they own about 3000 sheep, 1500 head of cattle, 200 horses,
and 2500 hogs.
The society has no debt, and has a considerable fund at interest.
They lose very few of their young people. Some who leave them return
after a few years in the world. Plain and dull as the life is, it
appears to satisfy the youth they train up; and no doubt it has its
rewards in its regularity, peacefulness, security against want, and
freedom from dependence on a master.
It struck me as odd that in cases of illness they use chiefly
homeopathic treatment. The people live to a hale old age. They had among
the members, in March, 1874, a woman aged ninety-seven, and a number of
persons over eighty.
They are non-resistants; but during the late war paid for substitutes in
the army. "But we did wrongly there," said one to me; "it is not right
to take part in wars even in this way."
To sum up: the people of Amana appeared to me a remarkably quiet,
industrious, and contented population; honest, of good repute among
their neighbors, very kindly, and with religion so thoroughly and
largely made a part of their lives that they may be called a religious
people.
IV.--RELIGION AND LITERATURE.
"If one gives himself entirely, and in all his life, to the will of God,
he will presently be possessed by the Spirit of God."
"The Bible is the Word of God; each prophet or sacred writer wrote only
what he received from God."
"In the New Testament we read that the disciples were 'filled with the
Holy Ghost.' But the same God lives now, and it is reasonable to believe
that he inspires his followers now as then; and that he will lead his
people, in these days as in those, by the words of his inspiration."
"He leads us in spiritual matters, and in those temporal concerns which
affect our spiritual life; but we do not look to him for inspired
directions in all the minute affairs of our daily lives. Inspiration
directed us to come to America, and to leave Eben-Ezer for Iowa.
Inspiration sometimes directs us to admit a new-comer to full
membership, and sometimes to expel an unworthy member. Inspiration
discovers hidden sins in the congregation."
"We have no creed except the Bible."
"We ought to live retired and spiritual lives; to keep ourselves
separate from the world; to cultivate humility, obedience to God's will,
faithfulness, and love to Christ."
"Christ is our head."
Such are some of the expressions of their religious belief which the
pious and well-instructed at Amana gave me.
They have published two Catechisms--one for the instruction of children,
the other for the use of older persons. From these it appears that they
are Trinitarians, believe in "justification by faith," hold to the
resurrection of the dead, the final judgment, but not to eternal
punishment, believing rather that fire will purify the wicked in the
course of time, longer or shorter according to their wickedness.
They do not practice baptism, either infant or adult, holding it to be a
useless ceremony not commanded in the New Testament. They celebrate the
Lord's Supper, not at regular periods, but only when by the words of
"inspiration" God orders them to do so; and then with peculiar
ceremonies, which I shall describe further on.
As to this word "Inspiration," I quote here from the Catechism their
definition of it:
"_Question_. Is it therefore the Spirit or the witness of Jesus
which speaks and bears witness through the truly inspired persons?
"_Answer_. Yes; the Holy Ghost is the Spirit of Jesus, which brings
to light the hidden secrets of the heart, and gives witness to our
spirits that it is the Spirit of truth.
"_Q_. When did the work of inspiration begin in the later times?
"_A_. About the end of the seventeenth and beginning of the
eighteenth century. About this time the Lord began the gracious work of
inspiration in several countries (France, England, and, at last, in
Germany), gathered a people by these new messengers of peace, and
declared a divine sentence of punishment against the fallen Christian
world.
"_Q_. How were these 'instruments' or messengers called?
"_A_. Inspired or new prophets. They were living trumpets of God,
which shook the whole of Christendom, and awakened many out of their
sleep of security."
* * * * *
"_Q_. What is the word of inspiration?
"_A_. It is the prophetic word of the New Testament, or the Spirit
of prophecy in the new dispensation.
"_Q_. What properties and marks of divine origin has this
inspiration?
"_A_. It is accompanied by a divine power, and reveals the secrets
of the heart and conscience in a way which only the all-knowing and
soul-penetrating Spirit of Jesus has power to do; it opens the ways of
love and grace, of the holiness and justice of God; and these
revelations and declarations are in their proper time accurately
fulfilled.
"_Q_. Through whom is the Spirit thus poured out?
"_A_. Through the vessels of grace, or 'instruments' chosen and
fitted by the Lord.
"_Q_. How must these 'instruments' be constituted?
"_A_. They must conform themselves in humility and child-like
obedience to all the motions and directions of God within them; without
care for self or fear of men, they must walk in the fear of God, and with
attentive watchfulness for the inner signs of his leading; and they must
subject themselves in every way to the discipline of the Spirit."
Concerning the Constitution of the Inspiration Congregations or
communities, the same Catechism asserts that it "is founded upon the
divine revelation in the Old and New Testament, connected with the
divine directions, instructions, and determinations, general and
special, given through the words of the true inspiration."
"_Question_. Through or by whom are the divine ordinances carried
out in the congregations?
"_Answer_. By the elders and leaders, who have been chosen and
nominated to this purpose by God.
"_Q_. What are their duties?
"_A_. Every leader or elder of the congregation is in duty bound, by
reason of his divine call, to advance, in the measure of the grace and
power given him, the spiritual and temporal welfare of the congregation;
but in important and difficult circumstances the Spirit of prophecy will
give the right and correct decision.
"_Q_. Is the divine authority to bind and loose, entrusted,
according to Matt, xvi., 19, to the apostle Peter, also given to the
elders of the Inspiration Congregations?
"_A_. It belongs to all elders and teachers of the congregation of
the faithful, who were called by the Lord Jesus through the power of his
Holy Spirit, and who, by the authority of their divine call, and of the
divine power within them, rule without abuse the congregations or flocks
entrusted to them.
"_Q_. What are the duties of the members of the Inspiration
Congregations?
"_A_. A pure and upright walk in the fear of God; heartfelt love and
devotion toward their brethren, and childlike obedience toward God and
the elders."
These are the chief articles of faith of the Amana Community.
They regard the utterances, while in the trance state, of their
spiritual head as given from God; and believe--as is asserted in the
Catechism--that evils and wrongs in the congregation will be thus
revealed by the influence, or, as they say, the inspiration or breath of
God; that in important affairs they will thus receive the divine
direction; and that it is their duty to obey the commands thus delivered
to them.
There were "inspired instruments" before Christian Metz. Indeed, the
present "instrument," Barbara Landmann, was accepted before him, but by
reason of her marriage fell from grace for a while. It would seem that
Metz also was married; for I was told at Amana that at his death in
1867, at the age of sixty-seven, he left a daughter in the community.
The words of "inspiration" are usually delivered in the public meetings,
and at funerals and other solemn occasions. They have always been
carefully written down by persons specially appointed to that office;
and this appears to have been done so long ago as 1719, when "Brother
John Frederick Rock" made his journey through Constance, Schaffhausen,
Zurich, etc., with "Brother J. J. Schulthes as writer, who wrote down
every thing correctly, from day to day, and in weal or woe."
When the "instrument" "falls into inspiration," he is often severely
shaken--Metz, they say, sometimes shook for an hour--and thereupon follow
the utterances which are believed to proceed from God. The "instrument"
sits or kneels, or walks about among the congregation. "Brother Metz
used to walk about in the meeting with his eyes closed; but he always
knew to whom he was speaking, or where to turn with words of reproof,
admonition, or encouragement"--so I was told.