"By virtue of these assumptions, and claiming to be the words of

God, all the principles and rules of practice, whether of a

spiritual or temporal nature, which govern the believers in that

place, are dictated by the individuals above mentioned. Among

the communications thus received, which are usually in the form

of arbitrary decrees, are requirements which positively forbid

those who have once formed a belief in the divinity of the

movement, the privilege of criticising, or in any degree

reasoning upon, the orders and communications uttered; or in

other words, the disciples are forbidden the privilege of having

any reason or conscience at all, except that which is prescribed

to them by this oracle. The most unlimited demands of the

controlling intelligence must be acceded to by its followers, or

they will be thrust without the pale of the claimed Divine

influence, and utter and irretrievable ruin is announced as the

penalty.

"In keeping with such pretensions, these 'Matthiases' have

claimed for God his own property; and hence men are required to

yield up their stewardships: that is, relinquish their temporal

possessions to the Almighty. And, in pursuance of this, there

has been a large quantity of land in that vicinity deeded

without reserve by conscientious believers, to the human

vicegerents of God above mentioned, with the understanding that

such conveyance is virtually made to the Deity!

"As would inevitably be the case, this mode of operations has

awakened in the minds of the more reasoning and reflective

members, distrust and unbelief, which has caused some, with

great pecuniary loss, to withdraw from the Community, and with

others who remain, has ripened into disaffection and violent

opposition; and the present condition of the 'Holy Mountain' is

anything but that of divine harmony. Discord, slander and

vindictiveness is the order of proceedings, in which one or both

of the professed inspired mediators take an active part; and the

prospect now is, that the claims of divine authority in the

temporal matters of 'the Mountain,' will soon be tested, and the

ruling power conceded to be absolute, or else completely

dethroned."

After the above, came the following counter-statement in the

_Spiritual Telegraph_, August 6, 1853:

_Cincinnati, July 14, 1853._

"MR. S.B. BRITTAN--Sir: A friend has handed me the _Telegraph_

of July 2, and directed my attention to an article appearing in

that number, headed 'Mountain Cove Community,' which, although

purporting to be from the pen of one familiar with our

circumstances at the Cove, differs widely from the facts in our

case.

"Suffice it for the present to say, that Messrs. Scott and

Harris, either jointly or individually, for themselves, or as

the 'human vicegerents of God,' have and hold no deed (as the

article quoted from the _Journal of Progress_ represents) of

lands at the Cove. Neither have they pecuniary supporters

there. Nor are men residing there required or expected to deal

with them upon terms aside from the ordinary rules of business

transactions. They have no claims upon men there for temporal

benefits. They exact no tithes, or even any degree of

compensation for public services; and, although they have

preached and lectured to the people there during their sojourn

in that country, they have never received for such services a

penny; and, except what they have received from a few liberal

friends who reside in other portions of the country, they secure

their temporal means by their own industry. Moreover, for land

and dwellings occupied by them, they are obligated to pay rent

or lease-money; and should they at any time obtain a deed,

according to present written agreement, they are to pay the full

value to those who are the owners of the soil and by virtue

thereof still retain their steward-ship.

"I have thus briefly stated facts; facts of which I should have

an unbiased knowledge, and of which I ought to be a competent

judge. These facts I have ample means to authenticate, and

together with a full and explicit statement of the nature of the

lease, when due the public, if ever, I shall not hesitate to

give. And from these the reader may determine the character of

the entire expose, so liberally indorsed, as also other

statements so freely trumpeted, relative to us at Mountain Cove.

"From some years of the most intimate intercourse with the Rev.

T.L. Harris, surrounded by circumstances calculated to try men's

souls, I am prepared to bear testimony to your statements

relative to his goodness and purity; and will add, that were all

men of like character, earth would enjoy a saving change, and

that right speedily.

"Assured that your sense of right will secure for this brief

statement, equal notoriety with the charges preferred against

us--hence a place in the columns of the _Telegraph_;

I am, &c., J.L. SCOTT."

This counter-statement has the air of special pleading, and all the

information that we have obtained by communication with various

ex-members of the Mountain Cove Community, goes to confirm the

substance of the preceding charges. The following extracts from a

letter in reply to some of our questions, is a specimen:

"There were indications in the acts of one or more individuals

at Mountain Cove, that plainly showed their desire to get

control of the possessions which other individuals had saved as

the fruits of their industry and economy. Those evil designs

were frustrated by those who were the intended victims of the

crafty, though not without some pecuniary sacrifice to the

innocent."

From all this we infer that the Mountain Cove Community came to its

end in the latter part of 1853, by a quarrel about property; which is

all we know about it.

This was the most noted of the Spiritualist Communities. The rest are

not noticed by Macdonald, and, so far as we know, hardly deserve

mention.

CHAPTER XLIV.

THE BROCTON COMMUNITY.

We are forbidden to class this Association with the Spiritualist

Communities, by a positive disclaimer on the part of its founders: as

the reader will see further on. Otherwise we should have said that the

Brocton Community is the last of the series which commenced at

Mountain Cove. Thomas L. Harris, the leader at Brocton, was also one

of the two leaders at Mountain Cove, and as Swedenborgianism, his

present faith, is certainly a species of Spiritualism, not altogether

unrelated to the more popular kind which he held in the times of

Mountain Cove, we can not be far wrong in counting the Brocton

Community as one of the _sequelae_ of Fourierism, and in the true line

of succession from Brook Farm.

After the bad failure of non-religious Socialism in the Owen

experiments, and the worse failure of semi-religious Socialism in the

Fourier experiments, a lesson seems to have been learned, and a

tendency has come on, to lay the foundations of socialistic

architecture in some kind of Spiritualism, equivalent to religion.

This tendency commenced, as we have seen, among the Brook Farmers, who

promulgated Swedenborgianism almost as zealously as they did

Fourierism. The same tendency is seen in the history of the Owens,

father and son. Thus, it is evident that the entire Spiritualistic

platform has been pushed forward by a large part of its constituency,

as a hopeful basis of future Socialisms. And the Brocton Community

seems to be the final product and representative of this tendency to

union between Spiritualism and Socialism.

As Mr. Harris and Mr. Oliphant, the two conspicuous men at Brocton,

are both Englishmen, we might almost class that Community with the

exotics, which do not properly come into our history. But the close

connection of Brocton with the Spiritualistic movement, and the

general interest it has excited in this country, on the whole entitle

it to a place in the records of American Socialisms. The following

account is compiled from a brilliant report in the _New York Sun_ of

April 30, 1869, written by Oliver Dyer:

_History and Description of the Brocton Community._

"Nine miles beyond Dunkirk, on the southerly shore of Lake Erie,

in the village of Brocton, New York, is a Community which, in

some respects, and especially as to the central idea around

which the members gather, is probably without a parallel in the

annals of mankind.

"The founder of this Community is the Rev. Thomas Lake Harris,

an Englishman by birth, but whose parents came to this country

when he was three years old. He was for several years a noted

preacher of the Universalist denomination in New York.

Subsequently he went to England, where he had a noticeable

career as a preacher of strange doctrines. Between five and six

years ago he returned to this country, and settled in Amenia,

Duchess County, where he prospered as a banker and

agriculturist, until in October, 1867, he (as he claims), in

obedience to the direct leadings of God's spirit, took up his

abode at his present residence in Chautauqua County, on the

southerly shore of Lake Erie, and founded the Brocton Community.

"The tract of land owned and occupied by the Community,

comprises a little over sixteen hundred acres, and is about two

and a-half miles long, by one mile in breadth. One-half of this

tract was purchased by Mr. Harris with his own money; the

residue was purchased with the money of his associates and at

their request is held by him in trust for the Community. The

main building on the premises (for there are several residences)

is a low, two-story edifice straggling over much ground.

"A deep valley runs through the estate, and along the bed of the

valley winds a copious creek, on the northerly bank of which, at

a well-selected site, stands a saw-mill, [the inevitable!] which

seems to have constant use for all its teeth.

"The land for the most part lies warm to the sun, and its

quality and position are such that it does not require

under-draining, which is a great advantage. It is bountifully

supplied with wood and water and is variegated in surface and in

soil.

"About eighty acres are in grapes, of several varieties, among

which are the Concord, Isabella, Salem, Iona, Rogers's Hybrid

and others. They expect much from their grapes. The intention is

to strive for quality rather than quantity, and to run

principally to table fruit of an excellence which will command

the highest prices.

"It is the intention of the Community to go extensively into the

dairy business, and considerable progress has already been made

in that direction. Other industrial matters are also being

driven ahead with skill and vigor; but a large portion of the

estate has yet to be brought under cultivation, and there is a

deal of hard work to be done to make the 1,600 acres

presentable, and to secure comfortable homes for the workers.

"There are about sixty adult members of the Community, besides a

number of children. Among the rest are five orthodox clergymen;

several representatives from Japan; several American ladies of

high social position and exquisite culture, etc.

"But the members who attract the most attention, at least of the

newspaper world, are Lady Oliphant and her son, Lawrence

Oliphant, who are understood to be exiles from high places in

the aristocracy of England.

"All these work together on terms of entire equality, and all

are very harmonious in religion, notwithstanding their previous

diversity of position and faith.

"This is a very religious Community. Swedenborg furnishes the

original doctrinal and philosophical basis of its faith, to

which Mr. Harris, as he conceives, has been led by Providence to

add other and vital matters, which were unknown until they were

revealed through him. They reverence the Scriptures as the very

word of God.

"The fundamental religious belief of the Community may be summed

up in the dogma, that there is one God and only one, and that he

is the Lord Jesus Christ. The religion of the Community is

intensely practical, and may be stated as, faith in Christ, and

a life in accordance with his commandments.

"And here comes in the question, What is a life in accordance

with Christ's commandments? Mr. Harris and his fellow believers

hold that when a man is 'born of the Spirit,' he is inevitably

drawn into communal relations with his brethren, in accordance

with the declaration that 'the disciples were of one heart and

one mind, and had all things in common.'

"This doctrine of Communism has been held by myriads, and

repeated attempts have been made, but made in vain, to embody it

in actual life. It is natural, therefore, to distrust any new

attempt in the same direction. Mr. Harris is aware of this

general distrust, and of the reasons for it; but he claims that

he has something which places his attempt beyond the

vicissitudes of chance, and bases it upon immutable certainty;

that hitherto there has been no palpable criterion whereby the

existence of God could be tested, no tangible test whereby the

indication of his will could be determined; but that such

criterion and test have now been vouchsafed, and that on such

criterion and test to him communicated, his Community is

founded.

"The pivot on which this movement turns, the foundation on which

it rests, the grand secret of the whole matter, is known in the

Community as 'open respiration,' also as 'divine respiration;'

and the starting point of the theory is, that God created man in

his own image and likeness, and breathed into him the breath of

life. That the breathing into man of the breath of life was the

sensible point of contact between the divine and human, between

God and man. That man in his holy state was, so to speak,

directly connected with God, by means of what might be likened

to a spiritual respiratory umbilical chord, which ran from God

to man's inmost or celestial nature, and constantly suffused

him with airs from heaven, whereby his spiritual respiration or

life was supported, and his entire nature, physical as well as

spiritual, kept in a state of godlike purity and innocence,

without, however, any infringement of man's freedom.

"That after the fall of man this spiritual respiratory

connection between God and man was severed, and the spiritual

intercourse between the Creator and the creature brought to an

end, and hence spiritual death. That the great point is to have

this respiratory connection with God restored. That Mr. Harris

and those who are co-operating with him have had it restored,

and are in the constant enjoyment thereof. That it is by this

divine respiration, and by no other means, that a human being

can get irrefragable, tangible, satisfactory evidence that God

is God, and that man has or can have conjunction with God. This

divine respiration retains all that is of the natural

respiration as its base and fulcrum, and builds upon and employs

it for its service.

"In the new respiration, God gives an atmosphere that is as

sensitive to moral quality as the physical respiration is to

natural quality; and this higher breath, whose essence is

virtue, builds up the bodies of the virtuous, wars against

disease, expels the virus of hereditary maladies, renews health

from its foundations, and stands in the body as a sentinel

against every plague. When this spiritual respiration descends

and takes possession of the frame, there is thenceforth a

guiding power, a positive inspiration, which selects the

recipient's calling, which trains him for it, which leads him to

favorable localities, and which co-ordinates affairs on a large

scale. It will deal with groups as with individuals; it will

re-distribute mankind; it will re-organize the village, the

town, the workshop, the manufactory, the agricultural district,

the pastoral region, gathering human atoms from their

degradation, and crystallizing them in resplendent unities.

"This primary doctrine has for its accompaniment a special

theory of love and marriage, which is this: In heaven the basis

of social order is marital order, and so it must be in this

world. There, all the senses are completed and included in the

sense of chastity; that sense of chastity is there the body for

the soul of conjugal desire; there, the corporeal element of

passion is excluded from the nuptial senses: there, the utterly

pure alone are permitted to enter into the divine state involved

in nuptial union; and so it must be here below. The 'sense of

chastity' is the touchstone of conjugal fitness, and is bestowed

in this wise:

"When the Divine breaths have so pervaded the nervous structures

that the higher attributes of sensation begin to waken from

their immemorial torpor, and to react against disease, a sixth

sense is as evident as hearing is to the ear, or sight to

vision. It is distributed through the entire frame. So

exquisitely does it pervade the hands that the slightest touch

declares who are chaste and who are unchaste. And this sixth

sense is the sense of chastity. It comes from God, who is the

infinite chastity.

"Within this sense of chastity nuptial love has its

dwelling-place. So utterly hostile is it by nature to what the

world understands by desire and passion, that the waftings of an

atmosphere bearing these elements in its bosom affect it with

loathing. This sense of chastity literally clothes every nerve.

A living, sensitive garment, without spot or seam, it invests

the frame of the universal sensations, and gives instant warning

of the approach of impurity even in thought.

"In true nuptial love, which is born of love to God, the nuptial

pair, from the inmost oneness of the divine being, are embosomed

each in each, as loveliness in loveliness, innocence in

innocence, blessedness in blessedness. In possessing each other

they possess the Lord, who prepares the two to become one heart,

one mind, one soul, one love, one wisdom, one felicity. There

are ladies and gentlemen in the Community who claim to have

attained this sense of chastity to such a degree that they

instantly detect the presence of an impure person.

"It may surprise the reader to hear that what is called

'Spiritualism' finds no favor in this Community. All phases of

the spirit-rapping business are abhorred.

"A cardinal principle of government, as to their own affairs in

the Community, is unity of conviction. The Council of Direction

consists of nineteen members; and if any one of them fails to

perceive the propriety of a course or plan agreed upon by the

other eighteen, it is accepted as an indication of Providence

that the time for carrying out the course or plan has not yet

come; and they patiently wait until the entire Council becomes

'of one heart and one mind' as to the matter proposed.

"They do not hunger for proselytes, nor seek public recognition.

They know that the spirit is the great matter; and that an

enterprise, as well as a human being, or a tree, must grow from

the internal, vital principle, and not from external

agglomerations. Whosoever, therefore, applies for admission to

their circle is subject to crucial spiritual tests and a

revealing probation. Unconditional surrender to God's will,

absolute chastity not only in act but in spirit, complete

self-abnegation, a full acceptance of Christ as the only and

true God, are fundamental conditions even to a probationship.

"Painting, sculpture, music and all the accomplishments are to

have fitting development. There is no Quakerism or Puritanism in

them. Man (including woman) is to be developed liberally,

thoroughly, grandly, but all in the name of the Lord, and with

an eye single to God's glory. Science, art, literature,

languages, mechanics, philosophy, whatever will help to give

back to man his lost mastership of the universe, is to be

subordinated for that purpose.

"Their domestic affairs, including cooking and washing, are

carried on much as in the outside world. They live in many

mansions, and have no unitary household. But they are alive to

all the teachings of science and sociology on these topics, and

intend to make machinery and organization do as much of the

drudgery of the Community as possible.

"They have no peculiar costume or customs. They eat, drink,

dress, converse and worship God just like cultivated Christians

elsewhere. They have no regular preaching at present, nor

literary entertainments, but all these are to come in due

season. They intend, as their numbers increase, and as the

organization solidifies, to inaugurate whatever institutions may

be necessary to promote their intellectual and spiritual

welfare, and also to establish such industries and manufactures

on the domain, as sound, economical discretion, vivified and

guided by the new respiration, shall dictate.

"By means of the new respiration they think that, in the lapse

of time, mankind will become regenerate, and society be

reconstructed, and physical disease banished from the earth, and

a millennial reign inaugurated under the domination of Divine

order. They especially expect great things in the East; that the

doctrine of the Lord, as set forth by Swedenborg and Mr. Harris,

and re-inforced by the new respiration, will by and by sweep

over Asia, where the people are already beginning to be tossed

on the waves of spiritual unrest, and are longing for a higher

religious development."

After this luminous introduction, Mr. Dana, the editor of the _Sun_,

followed with the article ensuing:

"WILL IT SUCCEED?

"The account which we published yesterday, from the accomplished

pen of Mr. Oliver Dyer, of the new Community in Chautauqua

County, which Mr. Harris, Mr. Oliphant and their associates are

engaged in founding, will, we think, excite attention

everywhere. Considered as a religious movement alone, the

enterprise merits a candid and even sympathetic attention. Its

fundamental ideas are such as must promote thought and inquiry

wherever they are promulgated. That they are all true, as a

matter of theological doctrine, we certainly are not prepared to

affirm; but that they challenge a respectful interest in the

minds of all sincere inquirers after spiritual truth, can not be

disputed. But it is not as a new form of Christianity, with new

dogmas and new pretensions, that we have to deal with the system

proclaimed at Brocton. What especially engages our observation

is the social aspect of the undertaking. Is it founded upon

notions that promise any considerable advance upon the present

form of society? Does it contain within itself the elements of

success?

"As respects the first question, we are free to answer that the

scheme of the Brocton philosophers is too little developed, too

immature in their own minds, to allow of any dogmatic judgment

respecting it. The religious phase of the Community, and the

enthusiasm which belongs to it, have not yet crystallized in

relations of industry, art, education and external life,

sufficiently to show the precise end at which it will aim.

Indeed it would seem that its founders have avoided rather than

cultivated those speculations on the organization of society to

which most social innovators give the first place in their

thoughts. Starting from man's highest spiritual nature alone,

they prefer to leave every practical problem to be solved as it

rises, not by scientific theory or business shrewdness, but by

the help of that supernatural inspiration which forms a vital

point in their theology. But on the other hand, they are pledged

to democratic equality, to perfect respect for the dignity of

labor, and to brotherly justice in the distribution alike of the

advantages of life and the earnings of the common toil. We may

conclude, then, that despite the Communism which seems to lie at

the foundation of their design, with its annihilation of

individual property, and its tendency to annihilate individual

character also, all persons who can adopt the religion of this

Community will find a happier life within its precincts than

they can look for elsewhere. But that it will initiate a new

stage in the world's social progress, or exercise any

perceptible influence upon the general condition of mankind, is

not to be expected.

"As to the probability of its lasting, that seems to us to be

strong. Communities based upon peculiar religious views, have

generally succeeded. The Shakers and the Oneida Community are

conspicuous illustrations of this fact; while the failure of the

various attempts made by the disciples of Fourier, Owen and

others, who have not had the support of religious fanaticism,

proves that without this great force the most brilliant social

theories are of little avail. Have the Brocton people enough of

it to carry them safely through? Or is their religion of too

transcendental a character to form a sure and tenacious cement

for their social structure? These questions only time can

positively answer; but we incline to the belief that they are

likely to live and prosper, to become numerous and wealthy, and

to play a much more influential part in the world than either of

the bodies of religious Socialists that have preceded them."

The reader will perhaps expect us to say something from our

stand-point, in answer to Mr. Dana's question, "Will it succeed?" and

as the name of the Oneida Community is called in connection with the

Shakers and the Broctonians, it seems proper that we should do what we

can to help on a fair comparison of these competing Socialisms.

In the first place, many of the cardinal principles reported in Mr.

Dyer's account, command our highest respect and sympathy. Religion as

the basis, inspiration as the guide, Providence as the insurer,

reverence for the Bible, Communism of property, unanimity in action,

abstinence from proselytism, self-improvement instead of preaching and

publicity, liberality of culture in science, art, literature,

language, mechanics, philosophy, and whatever will help to give back

man his lost mastership of the universe, these and many other of the

fundamentals at Brocton we recognize as old acquaintances and very

dear friends. With this acknowledgment premised, we will be free to

point out some things which we regard as unpromising weaknesses in the

constitution of the new Socialism.

The Brocton Community is evidently very religious, and so far may be

regarded as strong in the first element of success. Its religion,

however, is Swedenborgianism, revised and adapted to the age, but not

essentially changed; and we have seen that the experiments in

Socialism which Swedenborgians have heretofore made, have not been

successful. The Yellow Spring Community in Owen's time, and the

Leraysville Phalanx in the Fourier epoch, were avowedly Swedenborgian

Associations; but they failed as speedily and utterly as their

contemporaries. Notwithstanding the claim of a wonderful affinity

between Swedenborgianism and Fourierism which the _Harbinger_ used to

make, it seems probable that the afflatus of pure Swedenborgianism is

not favorable to Communism or to close Association of any kind.

Swedenborg in his personal character was not a Socialist or an

organizer in any way, but a very solitary speculator; and the heavens

he set before the world were only sublimated embodiments of the

ordinary principle of private property, in wives and in every thing

else.

When we say that the Brocton Community is Swedenborgian, we do not

forget that Mr. Harris professes to have made important additions to

the Teutonic revelations. But we see that the fundamental doctrines

reported by Mr. Dyer are essentially the same as those we have found

in Swedenborg's works. Even the pivotal discovery of "internal

respiration" is not original with Mr. Harris. Swedenborg had it in

theory and in personal experience. He ascribes the purity of the

Adamic church to this condition, and its degeneracy and destruction,

to the loss of it. Thus he says:

"It was shown me, that [at the time of the degeneracy of the

Adamites] the internal respiration, which proceeded from the

navel toward the interior region of the breast, retired toward

the region of the back and toward the abdomen, thus outward and

downward. Immediately before the flood scarce any internal

respiration existed. At last it was annihilated in the breast,

and its subjects were choked or suffocated. In those who

survived, external respiration was opened. With the cessation of

internal respiration, immediate intercourse with angels and the

instant and instinctive perception of truth and falsehood, were

lost."

And Mr. White, the latest biographer of Swedenborg, says of him:

"The possession by him of the power of easy transition of sense

and consciousness from the lower to the upper world, arose, it

would appear, from some peculiarities in his physical

organization. The suspension of respiration under deep thought,

common to all men, was preternaturally developed in him; and in

his diary he makes a variety of observations on his case; as for

instance he says:

"'My respiration has been so formed by the Lord, as to enable me

to breathe inwardly for a long time without the aid of the

external air, my respiration being directed within, and my

outward senses, as well as actions, still continuing in their

vigor, which is only possible with persons who have been so

formed by the Lord. I have also been instructed that my

breathing was so directed, without my being aware of it, in

order to enable me to be with spirits, and to speak with them.'

"Again, he tells us that there are many species of respirations

inducing divers introductions to the spirits and angels with

whom the lungs conspire; and goes on to say, that he was at

first habituated to insensible breathing in his infancy, when at

morning and evening prayers, and occasionally afterward when

exploring the concordance between the heart, lungs and brain,

and particularly when writing his physiological works; that for

a number of years, beginning with his childhood, he was

introduced to internal respiration mainly by intense

speculations in which breathing stops, for otherwise intense

thought is impossible. When heaven was open to him, and he spoke

with spirits, sometimes for nearly an hour he scarcely breathed

at all. The same phenomena occurred when he was going to sleep,

and he thinks that his preparation went forward during repose.

So various was his breathing, so obedient did it become, that he

thereby obtained the range of the higher world, and access to

all its spheres."

Thus it would seem that what Mr. Harris is attempting at Brocton is,

to realize on a large scale the experience of Swedenborg, and

reproduce the Adamic church. This "open respiration," however, must be

an oracular influx not essentially different from that which guides

the Shakers, the Ebenezers, and all the religious Communities. We have

called it afflatus. It does not appear to be strong enough in the

Brocton Community to dissolve old-fashioned familism; which we

consider a bad sign, as our readers know. There is an inevitable

competition between the family-spirit and the Community-spirit, which

all the "internal respiration" that we have enjoyed, has never been

able to harmonize in any other way than by thoroughly subordinating

family interests, and making the Community the prime organization. And

it is quite certain that this has been the experience of the Shakers

and all the other successful Communities. Indeed this is the very

revolution that is involved in real Christianity. The private family

has been and is the unit of society in naturalism, i.e. in the

pre-Christian, pagan state. But the Church, which is equivalent to the

Association, or Community, or Phalanx, is clearly the unit of society

in the Christian scheme.

The Brocton philosophy of love and marriage is manifestly

Swedenborgian. In some passages it seems like actual Shakerism, but

the prevailing sense is that of intensified conjugality, _a la_

Swedenborg. Here again the Swedenborgian afflatus will be very

unfavorable to success. Swedenborg wrote in the same vein as Mr.

Harris talks, about chastity; but withal he kept mistresses at several

times in his life; and he recommends mistress-keeping to those who

"can not contain." Moreover he gives married men thirty-four reasons,

many of them very trivial, for keeping concubines. Above all, his

theory of marriage in heaven, involving the sentimentalism of

predestined mating (which doubtless is retained entire in the Brocton

philosophy), not only leads directly to contempt of ordinary marriage,

as being an artificial system of blunders, but necessarily authorizes

the "right of search" to find the true mate. The practical result of

this theory is seen in the system of "free love," or experimenting

for "affinities," which has prevailed among Spiritualists. It will

require a very high power of "internal respiration" to steer the

Brocton Community through these dangers, resulting from its

affiliation with the Swedenborgian principality. Close Association is

a worse place than ordinary society for working out the delicate

problems of the negative theory of chastity.

The Broctonians are reported as reverencing the Bible, but this can

only mean that they reverence it in Swedenborg's fashion. He rejected

about half of it (including all of Paul's writings) as uninspired; and

worshiped the rest as full of divinity, stuffed in every letter and

dot with double and triple significance, of which significance he

alone had the key.

Probably Mr. Harris's principal deviation from the Swedenborgian

theology, is the introduction of his original faith of Universalism.

Swedenborg lived and wrote before modern benevolence was developed so

far as to require the elimination of future punishment; and with all

his laxity on other points, he was more orthodox and uncompromising in

regard to the eternity of hell-torments, and even as to their

sulphuric nature, than any writer the world has ever seen before or

since. Hence the Spiritualists, who generally belong to the

Universalist school, either have to quarrel with Swedenborg openly, as

Andrew Jackson Davis did, or modify his system on this point, as T.L.

Harris has done.

We were surprised, as Mr. Dyer supposes his readers might be, to learn

that the Brocton Communists abhor "all phases of the rapping

business;" for we remember that Mr. Harris was counted among

Spiritualists in old times, and we see that he is still in pursuit of

the Adamic status and other attainments that were the objective

points of the Mountain Cove Community.

As to externals, the Brocton Community, we fear, has got the

land-mania, which ruined so many of the Owen and Fourier Associations.

Sixteen hundred acres must be a dreary investment for a young and

small Community. If our experience is worth any thing, and if we might

offer our advice, we should say, Sell two-thirds of that domain and

put the proceeds into a machine-shop. Agriculture, after all, is not a

primary business. Machinery goes before it; always did and always will

more and more. Plows and harrows, rakes and hoes, were the dynamics

even of ancient farming; and the men that invented and made them were

greater than farmers. The Oneida Community made its fortune by first

sinking forty thousand dollars in training a set of young men as

machinists. The business thus started has proved to be literally a

high school in comparison with farming or almost any other business,

not excepting that of academies and colleges. With that school always

growing in strength and enthusiasm, we can make the tools for all

other businesses, and the whole range of modern enterprise is open to

us.

If the Brocton leaders have plenty of money at interest, we see no

reason why they may not live pleasantly and do well in some form of

loose co-operation. But with the weaknesses we have noticed, we doubt

whether their "internal respiration" will harmonize them in close

Association, or enable them to get their living by amateur farming.

CHAPTER XLV.

THE SHAKERS.

We should hardly do justice to the Shakers if we should leave them

undistinguished among the obscure exotics. Their influence on American

Socialisms has been so great as to set them entirely apart from the

other antique religious Communities. Macdonald makes more of them than

of any other single Community, devoting nearly a hundred pages to

their history and peculiarities. Most of his material relating to

them, however, may be found in their own current publications; and

need not be reproduced here. But there is one document in his

collection giving an "inside view" of their social and religious life,

which we are inclined to publish for special reasons. It is, in the

first place, a picture of their daily routine, as faithful as could be

expected from one who appears to have been neither a friend nor an

enemy to them; and its representations in this respect are verified

substantially by various Shaker publications. But it is specially

interesting to us as a disclosure of the historical secret which

connects Shakerism with "modern Spiritualism." Elder Evans, the

conspicuous man of the Shakers, in his late autobiography alludes to

this secret in the following terms:

"In 1837 to 1844, there was an influx from the spirit world,

confirming the faith of many disciples, who had lived among

believers for years, and extending throughout all the eighteen

[Shaker] societies, making media by the dozen, whose various

exercises, not to be suppressed even in their public meetings,

rendered it imperatively necessary to close them all to the

world during a period of seven years, in consequence of the then

unprepared state of the world, to which the whole of the

manifestations, and the meetings too, would have been as

unadulterated foolishness, or as inexplicable mysteries.

"The spirits then declared, again and again, that, when they had

done their work among the inhabitants of Zion, they would do a

work in the world, of such magnitude, that not a place nor a

hamlet upon earth should remain unvisited by them.

"After their mission among us was finished, we supposed that the

manifestations would immediately begin in the outside world; but

we were much disappointed; for we had to wait four years before

the work began, as it finally did, at Rochester, New York. But

the rapidity of its course throughout the nations of the earth

(as also the social standing and intellectual importance of the

converts), has far exceeded the predictions."

--_Atlantic Monthly_, May, 1869.

The narrative we are about to present relates to the period of closed

doors here mentioned, and to some of the "manifestations" which had to

be withdrawn from public view, lest they should be regarded as

"unadulterated foolishness." It is perhaps the only testimony the

world has in regard to the events which, according to Evans, were the

real beginnings of modern Spiritualism.

Macdonald does not give the name of the writer, but says that he was

an "intimate and esteemed friend, who went among the Shakers partly to

escape worldly troubles, and partly through curiosity; and that his

story is evidently clear-headed and sincere."

_Four Months Among the Shakers._

"Circumstances that need not be rehearsed, induced me to visit

the Shaker Society at Watervliet, in the winter of 1842-3. Soon

after my arrival, I was conducted to the Elder whose business it

was to deal with inquirers. He was a good-looking old man, with

a fine open countenance, and a well-formed head, as I could see

from its being bald. I found him very intelligent, and soon made

known to him my business, which was to learn something about the

Shakers and their conditions of receiving members. On my

observing that I had seen favorable accounts of their society in

the writings of Mr. Owen, Miss Martineau, and other travelers in

the United States, he replied, that 'those who wished to know

the Shakers, must live with them;' and this remark proved to be

true. He propounded to me at considerable length their faith,

'the daily cross' they were obliged to take up against the devil

and the flesh, and the supreme virtue of a life of celibacy.

When he had concluded I asked if those who wished to join the

society were expected to acknowledge a belief in all the

articles of their faith? To which he replied, 'that they were

not, for many persons came there to join them, who had never

heard their gospel preached; but they were always received, and

an opportunity given them of accepting or rejecting it.' He

then informed me of the conditions under which they received

candidates: 'All new comers have one week's trial, to see how

they like; and after that, if they wish to continue they must

take up the daily cross, and commence the work of regeneration

and salvation, following in the footsteps of Jesus Christ and

Mother Ann.' My first cross, he informed me, would be to confess

all the wicked acts I had ever committed. I asked him if he gave

absolution like a Catholic priest. He replied, 'that God forgave

sins and not they; but it was necessary in beginning the work of

salvation, to unburden the mind of all its past sins.' I thought

this confession (demanded of strangers) was a piece of good

policy on their part; for it enabled the Elder who received the

confession, to form a tolerable opinion of the individual to be

admitted. I agreed however before confession to make a week's

trial of the place, and was accordingly invited to supper; after

which I was shown to the sleeping room specially set apart for

new members. I was not left here more than an hour when a small

bell rang, and one of the brothers entered the room and invited

me to go to the family meeting; where I saw for the first time

their mode of worshiping God in the dance. I thought it was an

exciting exercise, and I should have been more pleased if they

had had instrumental, instead of vocal music.

"At first my meals were brought to me in my room, but after a

few days I was invited to commence the work of regeneration and

prepare for confession, that I might associate with the rest of

the brothers. On making known my readiness to confess, I was

taken to the private confession-room, and there recounted a

brief history of my past life. This appeared rather to please

the Elder, and he observed that I 'had not been very wicked.' I

replied, 'No, I had not abounded in acts of crime and

debauchery.' But the old man, to make sure I was not deceiving

him, tried to frighten me, by telling me of individuals who had

not made a full confession of their wickedness, and who could

find no peace or pleasure until they came back and revealed all.

He assured me moreover that no wicked person could continue

there long without being found out. I was curious to know how

such persons would be detected; so he took me to the window and

pointed out the places where 'Mother Ann' had stationed four

angels to watch over her children; and 'these angels,' he said,

'always communicated any wickedness done there, or the presence

of any wicked person among them.' 'But,' he continued, 'you can

not understand these things; neither can you believe them, for

you have not yet got faith enough.' I replied: 'I can not see

the angels!' 'No,' said he, 'I can not see them with the eye of

sense; but I can see them with the eye of faith. You must labor

for faith: and when any thing troubles you that you can not

understand or believe, come to me, and do not express doubts to

any of the brethren.' The Elder then put on my eyes a pair of

spiritual golden spectacles, to make me see spiritual things. I

instinctively put up my hands to feel them, which made the old

gentleman half laugh, and he said, 'Oh, you can not feel them;

they will not incommode you, but will help you to see spiritual

things.'

"After this I was permitted to eat with the family and invited

to attend their love-meetings. I was informed that I had perfect

liberty to leave the village whenever I chose to do so; but that

I was to receive no pay for my services if I were to leave; I

should be provided for, the same as if I were one of the oldest

members, with food, clothing and lodgings, according to their

rules.

DAILY ROUTINE.

"The hours of rising were five o'clock in the summer, and

half-past five in the winter. The family all rose at the toll of

the bell, and in less than ten minutes vacated the bed-rooms.

The sisters then distributed themselves throughout the rooms,

and made up all the beds, putting every thing in the most

perfect order before breakfast. The brothers proceeded to their

various employments, and made a commencement for the day. The

cows were milked, and the horses were fed. At seven o'clock the

bell rang for breakfast, but it was ten minutes after when we

went to the tables. The brothers and sisters assembled each by

themselves, in rooms appointed for the purpose; and at the sound

of a small bell the doors of these rooms opened, and a

procession of the family was formed in the hall, each individual

being in his or her proper place, as they would be at table. The

brothers came first, followed by the sisters, and the whole

marched in solemn silence to the dining-room. The brothers and

sisters took separate tables, on opposite sides of the room. All

stood up until each one had arrived at his or her proper place,

and then at a signal from the Elder at the head of the table,

they all knelt down for about two minutes, and at another signal

they all arose and commenced eating their breakfast. Each

individual helped himself; which was easily done, as the tables

were so arranged that between every four persons there was a

supply of every article intended for the meal. At the conclusion

they all arose and marched away from the tables in the same

manner as they marched to them; and during the time of marching,

eating, and re-marching, not one word was spoken, but the most

perfect silence was preserved.

"After breakfast all proceeded immediately to their respective

employments, and continued industriously occupied until ten

minutes to twelve o'clock, when the bell announced dinner.

Farmers then left the field and mechanics their shops, all

washed their hands, and formed procession again, and marched to

dinner in the same way as to breakfast. Immediately after dinner

they went to work again, (having no hour for resting), and

continued steady at it until the bell announced supper. At

supper the same routine was gone through as at the other meals,

and all except the farmers went to work again. The farmers were

supposed to be doing what were called 'chores,' which appeared

to mean any little odd jobs in and about the stables and barns.

At eight o'clock all work was ended for the day, and the family

went to what they called a 'union meeting.' This meeting

generally continued one hour, and then, at about nine o'clock,

all retired to bed."

UNION MEETINGS.

"The two Elders and the two Eldresses held their meetings in the

Elders' room. The three Deacons and the three Deaconesses met in

one of their rooms. The rest of the family, in groups of from

six to eight brothers and sisters, met in other rooms. At these

meetings it was customary for the seats to be arranged in two

rows about four feet apart. The sisters sat in one row, and the

brothers in the other, facing each other. The meetings were

rather dull, as the members had nothing to converse about save

the family affairs; for those who troubled themselves about the

things of the world, were not considered good Shakers. It was

expected that in coming there we should leave the 'world' behind

us. The principal subject of conversation was eating and

drinking. One brother sometimes eulogized a sister whom he

thought to be the best cook, and who could make the best

'Johnny-cake.' At one meeting that I attended, there was a

lively conversation about what we had for dinner; and by this

means, it might be said, we enjoyed our dinner twice over.

"I have thus given the routine for one day; and each week-day

throughout the year was the same. The only variation was in the

evening. Besides these union meetings, every alternate evening

was devoted to dancing. Sundays also had a routine of their own,

which I will not detail.

"During the time I was with the Shakers, I never heard one of

them read the Bible or pray in public. Each one was permitted to

pray or let it alone as he pleased, and I believe there was very

little praying among them. Believing as they did that all

'worldly things' should be left in the 'world' behind them, they

did not even read the ordinary literature of the day. Newspapers

were only for the use of the Elders and Deacons. The routine I

have described was continually going on; and it was their boast

that they were then the same in their habits and manners as they

were sixty years before. The furniture of the dwellings was of

the same old-fashioned kind that the early Dutch settlers used;

and every thing about them and their dwellings, I was taught,

was originally designed in heaven, and the designs transmitted

to them by angels. The plan of their buildings, the style of

their furniture, the pattern of their coats and pants, and the

cut of their hair, is all regulated according to communications

received from heaven by Mother Ann. I was gravely told by the

first Elder, that the inhabitants of the other world were

Shakers, and that they lived in Community the same as we did,

but that they were more perfect.

THE DANCING MEETINGS.

"At half-past seven P.M. on the dancing days, all the members

retired to their separate rooms, where they sat in solemn

silence, just gazing at the stove, until the silver tones of a

small tea-bell gave the signal for them to assemble in the large

hall. Thither they proceeded in perfect order and solemn

silence. Each had on thin dancing-shoes; and on entering the

door of the hall they walked on tip-toe, and took up their

positions as follows: the brothers formed a rank on the right,

and the sisters on the left, facing each other, about five feet

apart. After all were in their proper places the chief Elder

stepped into the center of the space, and gave an exhortation

for about five minutes, concluding with an invitation to them

all to 'go forth, old men, young men and maidens, and worship

God with all their might in the dance.' Accordingly they 'went

forth,' the men stripping off their coats and remaining in their

shirt-sleeves. First they formed a procession and marched around

the room at double-quick time, while four brothers and four

sisters stood in the center singing for them. After marching in

this manner until they got a little warm, they commenced

dancing, and continued it until they were all pretty well tired.

During the dance the sisters kept on one side, and the brothers

on the other, and not a word was spoken by any of them. After

they appeared to have had enough of this exercise, the Elder

gave the signal to stop, when immediately each one took his or

her place in an oblong circle formed around the room, and all

waited to see if any one had received a 'gift,' that is, an

inspiration to do something odd. Then two of the sisters would

commence whirling round like a top, with their eyes shut; and

continued this motion for about fifteen minutes; when they

suddenly stopped and resumed their places, as steady as if they

had never stirred. During the 'whirl' the members stood round

like statues, looking on in solemn silence.

A MESSAGE FROM MOTHER ANN.

"On some occasions when a sister had stopped her whirling, she

would say, 'I have a communication to make;' when the head

Eldress would step to her side and receive the communication,

and then make known the nature of it to the company. The first

message I heard was as follows: 'Mother Ann has sent two angels

to inform us that a tribe of Indians has been round here two

days, and want the brothers and sisters to take them in. They

are outside the building there, looking in at the windows.' I

shall never forget how I looked round at the windows, expecting

to see the yellow faces, when this announcement was made; but I

believe some of the old folks who eyed me, bit their lips and

smiled. It caused no alarm to the rest, but the first Elder

exhorted the brothers 'to take in the poor spirits and assist

them to get salvation.' He afterward repeated more of what the

angels had said, viz., 'that the Indians were a savage tribe who

had all died before Columbus discovered America, and had been

wandering about ever since. Mother Ann wanted them to be

received into the meeting to-morrow night.' After this we

dispersed to our separate bed-rooms, with the hope of having a

future entertainment from the Indians.

INDIAN ORGIES.

"The next dancing night we again assembled in the same manner as

before, and went through the marching and dancing as usual;

after which the hall doors were opened, and the Elder invited

the Indians to come in. The doors were soon shut again, and one

of the sisters (the same who received the original

communication) informed us that she saw Indians all around and

among the brothers and sisters. The Elder then urged upon the

members the duty of 'taking them in.' Whereupon eight or nine

sisters became possessed of the spirits of Indian squaws, and

about six of the brethren became Indians. Then ensued a regular

pow-wow, with whooping and yelling and strange antics, such as

would require a Dickens to describe. The sisters and brothers

squatted down on the floor together, Indian fashion, and the

Elders and Eldresses endeavored to keep them asunder, telling

the men they must be separated from the squaws, and otherwise

instructing them in the rules of Shakerism. Some of the Indians

then wanted some 'succotash,' which was soon brought them from

the kitchen in two wooden dishes, and placed on the floor; when

they commenced eating it with their fingers. These performances

continued till about ten o'clock; then the chief Elder requested

the Indians to go away, telling them they would find some one

waiting to conduct them to the Shakers in the heavenly world. At

this announcement the possessed men and women became themselves

again, and all retired to rest.

"The above was the first exhibition of the kind that I

witnessed, but it was a very trifling affair to what I afterward

saw. To enable you to understand these scenes, I must give you

as near as I can, the ideas the Shakers have of the other world.

As I gathered from conversations with the Elder, and from his

teaching and preaching at the meetings, it is as follows: Heaven

is a Shaker Community on a very large scale. Every thing in it

is spiritual. Jesus Christ is the head Elder, and Mother Ann the

head Eldress. The buildings are large and splendid, being all of

white marble. There are large orchards with all kinds of fruit.

There are also very large gardens laid out in splendid style,

with beautiful rivers flowing through them; but all is

spiritual. Outside of this heaven the spirits of the departed

wander about on the surface of the earth (which is the Shaker

hell), till they are converted to Shakerism. Spirits are sent

out from the aforesaid heaven on missionary tours, to preach to

the wandering ones until they profess the faith, and then they

are admitted into the heavenly Community.

SPIRITUAL PRESENTS.

"At one of the meetings, after a due amount of marching and

dancing, by which all the members had got pretty well excited,

two or three sisters commenced whirling, which they continued to

do for some time, and then stopped suddenly and revealed to us

that Mother Ann was present at the meeting, and that she had

brought a dozen baskets of spiritual fruit for her children;

upon which the Elder invited all to go forth to the baskets in

the center of the floor, and help themselves. Accordingly they

all stepped forth and went through the various motions of taking

fruit and eating it. You will wonder if I helped myself to the

fruit, like the rest. No; I had not faith enough to see the

baskets or the fruit; and you may think, perhaps, that I laughed

at the scene; but in truth, I was so affected by the general

gravity and the solemn faces I saw around me, that it was

impossible for me to laugh.

"Other things as well as fruit were sometimes sent as presents,

such as spiritual golden spectacles. These heavenly ornaments

came in the same way as the fruit, and just as much could be

seen of them. The first presents of this kind that were received

during my residence there, came as follows: A sister whirled for

some time; then stopped and informed the Eldress as usual that

Mother Ann had sent a messenger with presents for some of her

most faithful children. She then went through the action of

handing the articles to the Eldress, at the same time mentioning

what they were, and for whom. As near as I can remember, there

was a pair of golden spectacles, a large eye-glass with a chain,

and a casket of love for the Elder to distribute. The Eldress

went through the act of putting the spectacles and chain upon

the individuals they were intended for; and the Elder in like

manner opened the casket and threw out the love by handsful,

while all the members stretched out their hands to receive, and

then pressed them to their bosoms. All this appeared to me very

childish, and I could not help so expressing myself to the

Elder, at the first opportunity that offered. He replied, 'that

this was what he labored for, viz., to be a simple Shaker; that

the proud and worldly, the so-called great men of this world,

must become as simple as they, as simple as little children,

before they can enter the Kingdom of Heaven. They must suffer

themselves to be called fools for the Kingdom of Heaven's sake.

These were the crosses they had to bear.'

"The Elder would sometimes kindly invite me to his room and ask

me what I thought of the meeting last night. This was generally

after those meetings at which there had been some great

revelation from heaven, or some pow-wow with the spirits. I

could only reply that I was much astonished, and that these

things were altogether new to me. He would then tell me that I

would see greater things than these. But I replied that it

required more faith to believe them than I possessed. Then he

would exhort me to 'labor for faith, and I would get it. He did

not expect young believers to get faith all at once; although

some got it faster than others.'

SPIRITUAL MUSIC AND BATHING.

"On the second Sunday I spent with the Shakers, there was a

curious exhibition, which I saw only once. After dinner all the

members assembled in the hall and sang two songs; when the Elder

informed them that it was a 'gift for them to march in

procession, with their golden instruments playing as they

marched, to the holy fountain, and wash away all the stains that

they had contracted by sinful thoughts or feelings; for Mother

was pleased to see her children pure and holy.' I looked around

for the musical instruments, but as they were spiritual I could

not see them. The procession marched two and two, into the yard

and round the square, and came to a halt in the center. During

the march each one made a sound with the mouth, to please him

or herself, and at the same time went through the motions of

playing on some particular instrument, such as the Clarionet,

French-horn, Trombone, Bass-drum, etc.; and such a noise was

made, that I felt as if I had got among a band of lunatics. It

appeared to me much more of a burlesque overture than any I ever

heard performed by Christy's Minstrels. The yard was covered

with grass, and a stick marked the center of the fountain.

Another song was sung, and the Elder pointed to the spiritual

fountain, at the same time observing, 'it could only be seen by

those who had sufficient faith.' Most of the brethren then

commenced going through the motions of washing the face and

hands; but finally some of them tumbled themselves in all over;

that is, they rolled on the grass, and went through many comical

and fantastic capers. My room-mate, Mr. B., informed me that he

had seen several such exhibitions during the time he had been

living there.

A SHAKER FUNERAL.

"One of the sisters of a neighboring family died, and our family

were notified to attend the funeral. On arriving at the place,

we were shown into a room, and at a signal from a small bell, we

were formed into a procession and marched to the large

dancing-hall, at the entrance to which the corpse was laid out

in a coffin, so as to be seen by all as they passed in. The

company then formed in two grand divisions, the brothers on one

side, and the sisters on the other, one division facing the

other. The service commenced by singing; after which the funeral

sermon was preached by the Elder. He set forth in as forcible a

manner as he seemed capable of, the uncertainty of life, the

character of the deceased sister, what a true and faithful

child of Mother's she was, and how many excellent qualities she

possessed. The head Eldress also gave her testimony of praise to

the deceased, alluding to her patience and resignation while

sick, and her desire to die and go to Mother. After a little

more singing one of the sisters announced that the spirit of the

deceased was present, and that she desired to return her thanks

to the various sisters who waited upon her while she was sick;

and named the different individuals who had been kindest to her.

She had seen Mother Ann in heaven, and had been introduced to

the brothers and sisters, and she gave a flattering account of

the happiness enjoyed in the other world. Another sister joined

in and corroborated these statements, and gave about the same

version of the message. After another song the coffin was

closed, put into a sleigh, and conveyed to the grave, and buried

without further ceremony.

A DAY OF SWEEPING AND SCRUBBING.

"An order was received from Mother Ann that a day should be set

apart for purification. I had no information of this great

solemnity until the previous evening, when the Elder announced

that to-morrow would be observed as a day for general

purification. 'The brothers must clean their respective

work-shops, by sweeping the walls, and removing every cobweb

from the corners and under their work-benches, and wash the

floors clean by scrubbing them with sand. By doing this they

would remove all the devils and wicked spirits that might be

lodging in the different buildings; for where cobwebs and dust

were permitted to accumulate, there the evil spirits hide

themselves. Mother had sent a message that there were evil

spirits lodging about; and she wished them to be removed; and

also that those members who had committed any wickedness, should

confess it, and thus make both outside and inside clean.'

"At early dawn next morning, the work commenced, and clean work

was made in every building and room, from the grand hall down to

the cow-house. At ten o'clock eight of the brothers, with the

Elders at their head, commenced their journey of inspection

through every field, garden, house, work-shop and pig-pen,

chanting the following rhyme as they passed along:

'Awake from your slumbers, for the Lord of Hosts is going through

the land!

He will sweep, He will clean his Holy Sanctuary!

Search ye your lamps! read and understand!

For the Lord of Hosts holds the lamp in his hand!'

A REVIVAL IN HADES.

"During my whole stay with the Shakers a revival was going on

among the spirits in the invisible world. Information of it was

first received by one of the families in Ohio, through a

heavenly messenger. The news of the revival soon spread from

Ohio to the families in New York and New England. It was caused

as follows: George Washington and most of the Revolutionary

fathers had, by some means, got converted, and were sent out on

a mission to preach the gospel to the spirits who were wandering

in darkness. Many of the wild Indian tribes were sent by them to

the different Shaker Communities, to receive instruction in the

gospel. One of the tribes came to Watervliet and was 'taken in,'

as I have described.

"At one of the Sunday meetings, when the several families were

met for worship, one of the brothers declared himself possessed

of the spirit of George Washington; and made a speech informing

us that Napoleon and all his Generals were present at our

meeting, together with many of his own officers, who fought with

him in the Revolution. These, as well as many more distinguished

personages, were all Shakers in the other world, and had been

sent to give information relative to the revival now going on.

In a few minutes each of the persons present at the meeting,

fell to representing some one of the great personages alluded

to.

"This revival commenced when I first went there; and during the

four months I remained, much of the members' time was spent in

such performances. It appeared to me, that whenever any of the

brethren or sisters wanted to have some fun, they got possessed

of spirits, and would go to cutting up capers; all of which were

tolerated even during the hours of labor, because whatever they

chose to do, was attributed to the spirits. When they became

affected they were conveyed to the Elder's room; and sometimes

he would have six or seven of them at once. The sisters who gave

vent to their frolicsome feelings, were of course attended to by

the Eldress. I might occupy great space if I were to go into the

details of these spiritual performances; but there was so much

similarity in them, that I must ask the reader to let the above

suffice."

We have omitted many paragraphs of this narrative, relating to matters

generally known through Shaker publications and others, and many

personal details; our principal object being to give a view of some of

the Shaker manifestations which seem to have been the first stage of

Modern Spiritualism.

The reader will notice that the date of these manifestations--the

winter of 1842-3--coincides with the focal period of the Fourier

excitement (which, as we have seen, lapsed into Swedenborgianism, as

that did into Spiritualism); also that, on the larger scale, the seven

years of manifestations and closed doors designated by Evans, from

1837 to 1844, coincide with the epoch of Transcendentalism. In the

times of the _Dial_ there was a noticeable liking for Shakerism among

the Transcendentalists; and some of their leaders have lately shown

signs of preferring Shakerism to Fourierism. We mention these

coincidences only as affording glimpses of connections and mysterious

affinities, that we do not pretend to understand. Only we see that

both forms of Socialism favored by the Transcendentalists--Shakerism

and Fourierism--have contributed their whole volume to swell the flood

of Spiritualism.

CHAPTER XLVI.

THE ONEIDA COMMUNITY.

Last of all, we must venture a sketch of the Association in the bosom

of which, this history has been written and printed.

The Oneida Community belongs to the class of religious Socialisms,

and, so far as we know, is the only religious Community of American

origin. Its founder and most of its members are descendants of New

England Puritans, and were in early life converts and laborers in the

Revivals of the Congregational and Presbyterian churches. As

Unitarianism ripened into Transcendentalism at Boston, and

Transcendentalism produced Brook Farm, so Orthodoxy ripened into

Perfectionism at New Haven, and Perfectionism produced the Oneida

Community.

The story of the founder and foundations of the Oneida Community, told

in the fewest possible words, is this:

John Humphrey Noyes was born at Brattleboro, Vermont, in 1811. The

great Finney Revival found him at twenty years of age, a college

graduate, studying law, and sent him to study divinity, first at

Andover and afterward at New Haven. Much study of the Bible, under

the instructions of Moses Stuart, Edward Robinson and Nathaniel

Taylor, and under the continued and increasing influence of the

Revival afflatus, soon landed him in a new experience and new views of

the way of salvation, which took the name of Perfectionism. This was

in February, 1834. The next twelve years he spent in studying and

teaching salvation from sin; chiefly at Putney, the residence of his

father and family. Gradually a little school of believers gathered

around him. His first permanent associates were his mother, two

sisters, and a brother. Then came the wives of himself and his

brother, and the husbands of his two sisters. Then came George Cragin

and his family from New York, and from time to time other families and

individuals from various places. They built a chapel, and devoted much

of their time to study, and much of their means to printing. So far,

however, they were not in form or theory Socialists, but only

Revivalists. In fact, during the whole period of the Fourier

excitement, though they read the _Harbinger_ and the _Present_ and

watched the movement with great interest, they kept their position as

simple believers in Christianity, and steadfastly criticised

Fourierism. Nevertheless during these same years they were gradually

and almost unconsciously evolving their own social theory, and

preparing for the trial of it. Though they rejected Fourierism, they

drank copiously of the spirit of the _Harbinger_ and of the

Socialists; and have always acknowledged that they received a great

impulse from Brook Farm. Thus the Oneida Community really issued from

a conjunction between the Revivalism of Orthodoxy and the Socialism of

Unitarianism. In 1846, after the fire at Brook Farm, and when

Fourierism was manifestly passing away, the little church at Putney

began cautiously to experiment in Communism. In the fall of 1847, when

Brook Farm was breaking up, the Putney Community was also breaking up,

but in the agonies, not of death, but of birth. Putney conservatism

expelled it, and a Perfectionist Community, just begun at Oneida under

the influence of the Putney school, received it.

The story of the Community since it thus assumed its present name and

form, has been told in various Annual Reports, Hand-books, and even in

the newspapers and Encyclopaedias, till it is in some sense public

property. In the place of repeating it here, we will endeavor to give

definite information on three points that are likely to be most

interesting to the intelligent reader; viz: 1, the religious theory of

the Community; 2, its social theory; and 3, its material results.

As the early experiences of the Community were of two kinds, religious

and social, so each of these experiences produced a book. The

religious book, called _The Berean_, was printed at Putney in 1847,

and consisted mainly of articles published in the periodicals of the

Putney school during the previous twelve years. The socialistic book,

called _Bible Communism_, was published in 1848, a few months after

the settlement at Oneida, and was the frankest possible disclosure of

the theory of entire Communism, for which the Community was then under

persecution. Both of these books have long been out of print. Our best

way to give a faithful representation of the religious and social

theories of the Community in the shortest form, will be, to rehearse

the contents of these books.

_Religious Theory._

[Table of Contents of _The Berean_ slightly expanded.]

CHAPTER I. The Bible: showing that it is the accredited organ of the

Kingdom of Heaven, and justifying faith in it by demonstrating, 1,

that Christ endorsed the Old Testament; and 2, that the writers of the

New Testament were the official representatives of Christ, so that his

credit is identified with theirs.

II. Infidelity among Reformers: tracing the history of the recent

quarrel with the Bible in this country.

III. The Moral Character of Unbelief: showing that it is voluntary and

criminal.

IV. The Harmony of Moses and Christ.

V. The Ultimate Ground of Faith: showing that while we are at first

led into believing by the teachings of men and books, we attain final

solid faith only by direct spiritual insight.

VI. The Guide of Interpretation: showing that the ultimate interpreter

of the Bible is not the church, as the Papists hold, or the

philologists, as the Protestants hold, but the Spirit of Truth

promised in John 14: 26.

VII. Objections of Anti-Spiritualists: a criticism of Coleridge's

assertion that all pretensions to sensible experience of the Spirit

are absurd.

VIII. The Faith once Delivered to the Saints: showing that Bible faith

is always and everywhere faith in supernatural facts and sensible

communications from God.

IX. The Age of Spiritualism: showing that the world is full of

symptoms of the coming of a new era of spiritual discovery.

X. The Spiritual Nature of Man: showing that man has an invisible

organization that is as substantial as his body.

XI. Animal Magnetism: showing that the phenomena of Mesmerism are as

incredible as the Bible miracles.

XII. The Divine Nature: showing that God is dual, and that man, as

male and female, is made in the image of God.

XIII. Creation: an act of God's faith.

XIV. The Origin of Evil: showing that Christ's theory was that evil

comes from the Devil as good comes from God.

XV. The Parable of the Sower: illustrating the preceding doctrine.

XVI. Parentage of Sin and Holiness: illustrating the same doctrine.

XVII. The Cause and the Cure: showing that all diseases of body and

soul are traceable to diabolical influence; and that all rational

medication and salvation must overcome this cause.

XVIII. The Atonement: showing that Christ, in the sacrifice of

himself, destroyed the power of the Devil.

XIX. The Cross of Christ: Continuation of the preceding.

XX. Bread of Life: showing that the eucharist symbolizes actual

participation in that flesh and blood of Christ "which came down from

heaven."

XXI. The New Covenant: showing that a dispensation of grace commenced

at the manifestation of Christ, entirely different from the preceding

Jewish dispensation.

XXII. Salvation from Sin: showing that this was the special promise

and gift of the new dispensation.

XXIII. Perfectionism: defining the term as referring to God's

righteousness, and not self-righteousness.

XXIV. "He that Committeth Sin is of the Devil:" showing that this

means what it says.

XXV. Paul not Carnal: showing that he was an actual example of

salvation from sin.

XXVI. A Hint to Temperance Men: showing that the common interpretation

of the seventh chapter of Romans, which refers the confession "When I

would do good evil is present with me," etc., to Christian experience,

exactly suits the drunkard, and is the greatest obstacle to all

reform.

XXVII. Paul's Views of Law: showing that while he was a champion of

the law as a standard of righteousness, he had no faith in its power

to secure its own fulfillment, but believed in the grace of Christ as

the end of the law, saving men from sin, which the law could not do.

XXVIII. Anti-Legality not Antinomianism: showing that the effectual

government of God rules by grace and truth, and in displacing the law,

fulfils the law.

XXIX. Two Kinds of Antinomianism: showing that the worst kind is that

which cleaves to the law of commandments, and neglects the law of the

Spirit of life.

XXX. The Second Birth: showing that this attainment includes salvation

from sin, and was never experienced till the manifestation of Christ.

XXXI. The Two-Fold Nature of the Second Birth: showing that the "water

and spirit" which are the elements of it, are not material water and

air, but truth and grace, or intellectual and spiritual influences.

XXXII. Two Classes of Believers: showing that there were in the

Primitive Church two distinct grades of experience: one that of the

carnal believers, called nepioi; the other that of the regenerate,

called _teleioi_.

XXXIII. The Spiritual Man: showing that a stable mind, a loving heart

and an unquenchable desire of progress, are the characteristics of the

_teleioi_.

XXXIV. Spiritual Puberty: illustrating regeneration by the change of

life which takes place at natural puberty.

XXXV. The Power of Christ's Resurrection: showing that regeneration,

i.e. salvation from sin, comes by faith in the resurrection of Christ,

communicating to the believer the same power that raised Christ from

the dead.

XXXVI. An Outline of all Experience: describing four grades, viz., 1,

the natural state; 2, the legal state; 3, the spiritual state; 4, the

glorified state.

XXXVII. The Way into the Holiest: showing that the life given by

Christ has opened new access to God.

XXXVIII. Christian Faith: showing how it differs from Jewish faith;

and how it is to be experienced.

XXXIX. Settlement with the Past: showing the Judaistic character of

the experiences of popular modern saints, and appealing from them to

the standards and examples of the Primitive Church.

XL. The Second Coming of Christ: showing that Christ predicted, and

that the Primitive Church expected, this event to take place within

one generation from his first coming; that all the signs of its

approach which Christ foretold, actually came to pass before the close

of the apostolic age; consequently that simple faith is compelled to

affirm that he did come at the time appointed, and the mistake about

the matter has not been in his predictions or the expectations of his

disciples, but in the imaginations of the world as to the physical and

public nature of the event.

XLI. A Criticism of Stuart's Commentary on Romans 13: 11, and 2

Thessalonians 2: 1-8: showing that the premature excitement of the

Thessalonians, instead of disproving the theory that the Second Advent

was near at that time, confirms it.

XLII. "The Man of Sin:" showing that the diabolical power designated

by this title, was already at work when the epistle to the

Thessalonians was written; that Paul himself was withstanding it; and

that on his departure it was fully manifested.

XLIII. A Criticism of Robinson's Commentary on the 24th and 25th

chapters of Matthew: showing that the Second Coming is the theme of

discourse from the 29th verse of the 24th chapter to the 31st of the

25th; and that then the prophecy passes to the subsequent reign of

Christ and the general judgment.

XLIV. A Criticism of the Rev. Messrs. Bush and Barnes's allegation

that the Apostles were mistaken in their expectations of the Second

Coming within their own lifetime.

XLV. Date of the Apocalypse: showing that it was written before the

destruction of Jerusalem.

XLVI. Scope of the Apocalypse: showing that it relates to the same

course of events as those predicted in the 24th and 25th of Matthew.

XLVII. The Dispensation of the Fullness of Times: showing that, as the

Second Advent with the first resurrection and judgment took place at

the end of the times of the Jews, so there is to be a second

resurrection and final judgment at the end of the "times of the

Gentiles," or in the "dispensation of the fullness of times."

XLVIII. The Millennium: showing that the period designated by this

term is past.

XLIX. The Two Witnesses.

L. The First Resurrection.

LI. A Criticism of Bush's Theory of the Resurrection.

LII. The Keys of Death and Hell.

LIII. Objections Answered. The two last chapters are a continuation of

the controversy with Bush.

LIV. Criticism of Ballou's Theory of the Resurrection.

LV. Connection of Regeneration with the Resurrection: showing that

regeneration or salvation from sin is the incipient stage of the

resurrection.

LVI. The Second Advent to the Soul: showing that there was an

intermediate coming of Christ in the Holy Spirit, between his first

personal coming and his second.

LVII. The Throne of David: showing that Christ became king of heaven

and earth _de jure_ and _de facto_ at the end of the Jewish

dispensation.

LVIII. The Birthright of Israel: showing that the Jews are, by God's

perpetual covenant, the royal nation.

LIX. The Sabbath.

LX. Baptism.

LXI. Marriage.

LXII. Apostolical Succession: a criticism of the Oxford tracts.

LXIII. Puritan Puseyism.

LXIV. Unity of the kingdom of God.

LXV. Peace Principles.

LXVI. The Primary Reform: showing that salvation from sin is the

foundation needed by all other reforms.

LXVII. Leadings of the Spirit: showing that true inspiration does not

make a man a fanatic or a puppet.

LXVIII. The Doctrine of Disunity: aimed against a theory that

prevailed among Perfectionists, similar to Warren's Individual

Sovereignty.

LXIX. Fiery Darts Quenched: showing that the failings and apostasies

of Perfectionists are no argument against the doctrine of salvation

from sin.

LXX. The Love of Life: showing that the anxiety about the body that is

encouraged by doctors and hygienists, is the central lust of the

flesh.

LXXI. Abolition of Death: to come in this world, as the last result of

Christ's victory over sin and the Devil.

LXXII. Condensation of Life: showing that the unity for which Christ

prayed in John 17: 21-23, is to be the element of the good time

coming, reconstructing all things and abolishing Death.

LXXIII. Principalities and Powers: referring all our experience to the

invisible hosts that are contending over us.

LXXIV. Our Relations to the Primitive Church: showing that the

original organization instituted by Christ and the apostles, is

accessible to us, and that our main business as reformers is, to open

communication with that heavenly body.

_Social Theory._

[Leading propositions of _Bible Communism_ slightly condensed.]

CHAPTER I.--_Showing what is properly to be anticipated concerning the

coming of the Kingdom of Heaven and its institutions on earth._

PROPOSITION 1.--The Bible predicts the coming of the Kingdom of Heaven

on earth. Dan. 2: 44. Isa. 25: 6-9.

2.--The administration of the will of God in his kingdom on earth,

will be the same as the administration of his will in heaven. Matt. 6:

10. Eph. 1: 10.

3.--In heaven God reigns over body, soul, and estate, without

interference from human governments. Dan. 2: 44. 1 Cor. 15: 24, 25.

Isa. 26: 13, 14, and 33: 22.

4.--The institutions of the Kingdom of Heaven are of such a nature,

that the general disclosure of them in the apostolic age would have

been inconsistent with the continuance of the institutions of the

world through the times of the Gentiles. They were not, therefore,

brought out in detail on the surface of the Bible, but were disclosed

verbally by Paul and others, to the interior part of the church. 1

Cor. 2: 6. 2 Cor. 12: 4. John 16: 12, 13. Heb. 9: 5.

CHAPTER II.--_Showing that Marriage is not an institution of the

Kingdom of Heaven, and must give place to Communism._

PROPOSITION 5.--In the Kingdom of Heaven, the institution of marriage,

which assigns the exclusive possession of one woman to one man, does

not exist. Matt. 22: 23-30.

6.--In the Kingdom of Heaven the intimate union of life and interest,

which in the world is limited to pairs, extends through the whole body

of believers; i.e. complex marriage takes the place of simple. John

17: 21. Christ prayed that all believers might be one, even as he and

the Father are one. His unity with the Father is defined in the words,

"All mine are thine, and all thine are mine." Ver. 10. This perfect

community of interests, then, will be the condition of all, when his

prayer is answered. The universal unity of the members of Christ, is

described in the same terms that are used to describe marriage unity.

Compare 1 Cor. 12: 12-27, with Gen. 2: 24. See also 1 Cor. 6: 15-17,

and Eph. 5: 30-32.

7.--The effects of the effusion of the Holy Spirit on the day of

Pentecost, present a practical commentary on Christ's prayer for the

unity of believers, and a sample of the tendency of heavenly

influences, which fully confirm the foregoing proposition. "All that

believed were together and had all things common; and sold their

possessions and goods, and parted them to all, as every man had need."

"The multitude of them that believed were of one heart and of one

soul; neither said any of them that aught of the things which he

possessed was his own; but they had all things common." Acts 2: 44,

45, and 4: 32. Here is unity like that of the Father and the Son: "All

mine thine, and all thine mine."

8.--Admitting that the Community principle of the day of Pentecost, in

its actual operation at that time, extended only to material goods,

yet we affirm that there is no intrinsic difference between property

in persons and property in things; and that the same spirit which

abolished exclusiveness in regard to money, would abolish, if

circumstances allowed full scope to it, exclusiveness in regard to

women and children. Paul expressly places property in women and

property in goods in the same category, and speaks of them together,

as ready to be abolished by the advent of the Kingdom of Heaven. "The

time," says he, "is short; it remaineth that they that have wives be

as though they had none; and they that buy as though they possessed

not; for the fashion of this world passeth away." 1 Cor. 7: 29-31.

9.--The abolishment of appropriation is involved in the very nature

of a true relation to Christ in the gospel. This we prove thus: The

possessive feeling which expresses itself by the possessive pronoun

_mine_, is the same in essence when it relates to persons, as when it

relates to money or any other property. Amativeness and

acquisitiveness are only different channels of one stream. They

converge as we trace them to their source. Grammar will help us to

ascertain their common center; for the possessive pronoun _mine_, is

derived from the personal pronoun _I_; and so the possessive feeling,

whether amative or acquisitive, flows from the personal feeling, that

is, it is a branch of egotism. Now egotism is abolished by the gospel

relation to Christ. The grand mystery of the gospel is vital union

with Christ; the merging of self in his life; the extinguishment of

the pronoun _I_ at the spiritual center. Thus Paul says, "I live, yet

not I, but Christ liveth in me." The grand distinction between the

Christian and the unbeliever, between heaven and the world, is, that

in one reigns the We-spirit, and in the other the I-spirit. From _I_

comes _mine_, and from the I-spirit comes exclusive appropriation of

money, women, etc. From _we_ comes _ours_, and from the We-spirit

comes universal community of interests.

10.--The abolishment of exclusiveness is involved in the love-relation

required between all believers by the express injunction of Christ and

the apostles, and by the whole tenor of the New Testament. "The new

commandment is, that we love one another," and that, not by pairs, as

in the world, but _en masse_. We are required to love one another

fervently. The fashion of the world forbids a man and woman who are

otherwise appropriated, to love one another fervently. But if they

obey Christ they must do this; and whoever would allow them to do

this, and yet would forbid them (on any other ground than that of

present expediency), to express their unity, would "strain at a gnat

and swallow a camel;" for unity of hearts is as much more important

than any external expression of it, as a camel is larger than a gnat.

11.--The abolishment of social restrictions is involved in the

anti-legality of the gospel. It is incompatible with the state of

perfected freedom toward which Paul's gospel of "grace without law"

leads, that man should be allowed and required to love in all

directions, and yet be forbidden to express love except in one

direction. In fact Paul says, with direct reference to sexual

intercourse--"All things are lawful for me, but all things are not

expedient; all things are lawful for me, but I will not be brought

under the power of any;" (1 Cor. 6: 12;) thus placing the restrictions

which were necessary in the transition period on the basis, not of

law, but of expediency and the demands of spiritual freedom, and

leaving it fairly to be inferred that in the final state, when hostile

surroundings and powers of bondage cease, all restrictions also will

cease.

12.--The abolishment of the marriage system is involved in Paul's

doctrine of the end of ordinances. Marriage is one of the "ordinances

of the worldly sanctuary." This is proved by the fact that it has no

place in the resurrection. Paul expressly limits it to life in the

flesh. Rom. 7: 2, 3. The assumption, therefore, that believers are

dead to the world by the death of Christ (which authorized the

abolishment of Jewish ordinances), legitimately makes an end of

marriage. Col. 2: 20.

13.--The law of marriage is the same in kind with the Jewish law

concerning meats and drinks and holy days, of which Paul said that

they were "contrary to us, and were taken out of the way, being nailed

to the cross." Col. 2: 14. The plea in favor of the worldly social

system, that it is not arbitrary, but founded in nature, will not bear

investigation. All experience testifies (the theory of the novels to

the contrary notwithstanding), that sexual love is not naturally

restricted to pairs. Second marriages are contrary to the one-love

theory, and yet are often the happiest marriages. Men and women find

universally (however the fact may be concealed), that their

susceptibility to love is not burnt out by one honey-moon, or

satisfied by one lover. On the contrary, the secret history of the

human heart will bear out the assertion that it is capable of loving

any number of times and any number of persons, and that the more it

loves the more it can love. This is the law of nature, thrust out of

sight and condemned by common consent, and yet secretly known to all.

14.--The law of marriage "worketh wrath." 1. It provokes to secret

adultery, actual or of the heart. 2. It ties together unmatched

natures. 3. It sunders matched natures. 4. It gives to sexual appetite

only a scanty and monotonous allowance, and so produces the natural

vices of poverty, contraction of taste and stinginess or jealousy. 5.

It makes no provision for the sexual appetite at the very time when

that appetite is the strongest. By the custom of the world, marriage,

in the average of cases, takes place at about the age of twenty-four;

whereas puberty commences at the age of fourteen. For ten years,

therefore, and that in the very flush of life, the sexual appetite is

starved. This law of society bears hardest on females, because they

have less opportunity of choosing their time of marriage than men.

This discrepancy between the marriage system and nature, is one of the

principal sources of the peculiar diseases of women, of prostitution,

masturbation, and licentiousness in general.

CHAPTER III.--_Showing that death is to be abolished, and that, to

this end, there must be a restoration of true relations between the

Sexes._

PROPOSITION 15.--The Kingdom of Heaven is destined to abolish death in

this world. Rom. 8: 19-25. 1. Cor. 15: 24-26. Isa. 25: 8.

16.--The abolition of death is to be the last triumph of the Kingdom

of Heaven; and the subjection of all other powers to Christ must go

before it. 1 Cor. 15: 24-26. Isa. 33: 22-24.

17.--The restoration of true relations between the sexes is a matter

second in importance only to the reconciliation of man to God. The

distinction of male and female is that which makes man the image of

God, i.e. the image of the Father and the Son. Gen. 1: 27. The

relation of male and female was the first social relation. Gen. 2: 22.

It is therefore the root of all other social relations. The

derangement of this relation was the first result of the original

breach with God. Gen. 3: 7; comp. 2: 25. Adam and Eve were, at the

beginning, in open, fearless, spiritual fellowship, first with God,

and secondly, with each other. Their transgression produced two

corresponding alienations, viz., first, an alienation from God,

indicated by their fear of meeting him and their hiding themselves

among the trees of the garden; and secondly, an alienation from each

other, indicated by their shame at their nakedness and their hiding

themselves from each other by clothing. These were the two great

manifestations of original sin--the only manifestations presented to

notice in the record of the apostacy. The first thing then to be done,

in an attempt to redeem man and reorganize society, is to bring about

reconciliation with God; and the second thing is to bring about a true

union of the sexes. In other words, religion is the first subject of

interest, and sexual morality the second, in the great enterprise of

establishing the Kingdom of Heaven on earth.

18.--We may criticise the system of the Fourierists, thus: The chain

of evils which holds humanity in ruin, has four links, viz., 1st, a

breach with God; (Gen. 3: 8;) 2d, a disruption of the sexes, involving

a special curse on woman; (Gen. 3: 16;) 3d, the curse of oppressive

labor, bearing specially on man; (Gen. 3: 17-19;) 4th, the reign of

disease and death. (Gen. 3: 22-24.) These are all inextricably

complicated with each other. The true scheme of redemption begins with

reconciliation with God, proceeds first to a restoration of true

relations between the sexes, then to a reform of the industrial

system, and ends with victory over death. Fourierism has no eye to the

final victory over death, defers attention to the religious question

and the sexual question till some centuries hence, and confines itself

to the rectifying of the industrial system. In other words, Fourierism

neither begins at the beginning nor looks to the end of the chain, but

fastens its whole interest on the third link, neglecting two that

precede it, and ignoring that which follows it. The sin-system, the

marriage-system, the work-system, and the death-system, are all one,

and must be abolished together. Holiness, free-love, association in

labor, and immortality, constitute the chain of redemption, and must

come together in their true order.

19.--From what precedes, it is evident that any attempt to

revolutionize sexual morality before settlement with God, is out of

order. Holiness must go before free love. Bible Communists are not

responsible for the proceedings of those who meddle with the sexual

question, before they have laid the foundation of true faith and union

with God.

20.--Dividing the sexual relation into two branches, the amative and

propagative, the amative or love-relation is first in importance, as

it is in the order of nature. God made woman because "he saw it was

not good for man to be alone;" (Gen. 2: 18); i.e., for social, not

primarily for propagative, purposes. Eve was called Adam's

"help-meet." In the whole of the specific account of the creation of

woman, she is regarded as his companion, and her maternal office is

not brought into view. Gen. 2: 18-25. Amativeness was necessarily the

first social affection developed in the garden of Eden. The second

commandment of the eternal law of love, "Thou shalt love thy neighbor

as thyself," had amativeness for its first channel; for Eve was at

first Adam's only neighbor. Propagation and the affections connected

with it, did not commence their operation during the period of

innocence. After the fall God said to the woman, "I will greatly

multiply thy sorrow and thy conception;" from which it is to be

inferred that in the original state, conception would have been

comparatively infrequent.

21.--The amative part of the sexual relation, separate from the

propagative, is eminently favorable to life. It is not a source of

life (as some would make it), but it is the first and best

distributive of life. Adam and Eve, in their original state, derived

their life from God. Gen. 2: 7. As God is a dual being, the Father and

the Son, and man was made in his image, a dual life passed from God to

man. Adam was the channel specially of the life of the Father, and Eve

of the life of the Son. Amativeness was the natural agency of the

distribution and mutual action of these two forms of life. In this

primitive position of the sexes (which is their normal position in

Christ), each reflects upon the other the love of God; each excites

and develops the divine action in the other.

22.--The propagative part of the sexual relation is in its nature the

expensive department. 1. While amativeness keeps the capital stock of

life circulating between two, propagation introduces a third partner.

2. The propagative act is a drain on the life of man, and when

habitual, produces disease. 3. The infirmities and vital expenses of

woman during the long period of pregnancy, waste her constitution. 4.

The awful agonies of child-birth heavily tax the life of woman. 5. The

cares of the nursing period bear heavily on woman. 6. The cares of

both parents, through the period of the childhood of their offspring,

are many and burdensome. 7. The labor of man is greatly increased by

the necessity of providing for children. A portion of these expenses

would undoubtedly have been curtailed, if human nature had remained in

its original integrity, and will be, when it is restored. But it is

still self-evident that the birth of children, viewed either as a

vital or a mechanical operation, is in its nature expensive; and the

fact that multiplied conception was imposed as a curse, indicates

that it was so regarded by the Creator.

CHAPTER IV.--_Showing how the Sexual Function is to be redeemed, and

true relations between the sexes restored._