The Communistic Societies of the United States by Charles Nordhoff
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Charles Nordhoff >> The Communistic Societies of the United States
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"Their factories and workshops are warmed during the winter by means of
pipes connected with the steam-engine. All the workmen, and especially
the females, had very healthy complexions, and moved me deeply by the
warm-hearted friendliness with which they saluted the elder Rapp. I was
also much gratified to see vessels containing fresh sweet-scented
flowers standing on all the machines. The neatness which universally
reigns is in every respect worthy of praise." [Footnote: "Travels
through North America, during the years 1825-26, by His Highness,
Bernhard, Duke of Saxe-Weimar Eisenach." Philadelphia, 1828.]
This account shows the remarkable rapidity with which they had built up
the new town.
But perfect happiness is not for this world. In 1831 came to Economy a
German adventurer, Bernhard Müller by right name, who had assumed the
title _Graf_ or Count Maximilian de Leon, and had gathered a
following of visionary Germans, whom he imposed, with himself, upon the
Harmonists, on the pretense that he was a believer with them in
religious matters. He proved to be a wretched intriguer, who brought
ruin on all who connected themselves with him; and who began at once to
make trouble in Economy. Having secured a lodgment, he began to announce
strange doctrines, marriage, a livelier life, and other temptations to
worldliness; and he finally succeeded in effecting a serious division,
which, if it had not been prudently managed, might have destroyed the
community. After bitter disputes, in which at last affairs came to such
a pass that a vote had to be taken, in order to decide who were faithful
to the old order and to Rapp, and who were for Count Leon, an agreement
was come to. "We knew not even who was for and who against us," said Mr.
Henrici to me; "and I was in the utmost anxiety as I made out the two
lists; at last they were complete; all the names had been called; we
counted, and found that five hundred were for Father Rapp, and two
hundred and fifty for Count Leon. Father Rapp, when I told him the
numbers, with his usual ready wit, quoted from the book of Revelation,
'And the tail of the serpent drew the third part of the stars of heaven,
and did cast them to the earth.'"
The end of the dispute was an agreement, under which the society bound
itself to pay to those who adhered to Count Leon one hundred and five
thousand dollars, in three installments, all payable within twelve
months; the other side agreeing, on their part, to leave Economy within
three months, taking with them only their clothing and household
furniture, and relinquishing all claims upon the property of the
society. This agreement was made in March, 1832; and Leon and his
followers withdrew to Phillipsburg, a village ten miles below Economy,
on the other side of the river, which they bought, with eight hundred
acres of land.
Here they set up a society on communistic principles, but permitting
marriage; and here they very quickly wasted the large sum of money they
received from the Harmonists; and after a desperate and lawless attempt
to extort more money from the Economy people, which was happily
defeated, Count Leon absconded with a few of his people in a boat to
Alexandria on the Red River, where this singular adventurer perished of
cholera in 1833. Those he had deluded meantime divided the Phillipsburg
property among themselves, and set up each for himself, and a number
afterward joined Keil in forming the Bethel Community in Missouri, of
which an account will be found in another place.
In 1832, seven years only after the removal to Economy, the society was
able, it thus appears, to pay out in a single year one hundred and five
thousand dollars in cash--a very great sum of money in those days. This
shows that they had largely increased their capital by their thrift and
industry at New Harmony in Indiana, and at Economy. They had then
existed as a community twenty-seven years; had built three towns; and
had during the whole time lived a life of comfort and social order, such
as few individual settlers in our Western States at that time could
command.
III.--DOCTRINES AND PRACTICAL LIFE IN ECONOMY; WITH SOME PARTICULARS OF
"FATHER RAPP."
The Agreement or Articles of Association under which the "Harmony
Society" was formed in 1805, and which was signed by all the members
thenceforward, read as follows:
"ARTICLES OF ASSOCIATION.
"_Whereas_, by the favor of divine Providence, an association or
community has been formed by George Rapp and many others upon the basis
of Christian fellowship, the principles of which, being faithfully
derived from the sacred Scriptures, include the government of the
patriarchal age, united to the community of property adopted in the days
of the apostles, and wherein the simple object sought is to approximate,
so far as human imperfections may allow, to the fulfillment of the will
of God, by the exercise of those affections and the practice of those
virtues which are essential to the happiness of man in time and
throughout eternity:
"_And whereas_ it is necessary to the good order and well-being of
the said association that the conditions of membership should be clearly
understood, and that the rights, privileges, and duties of every
individual therein should be so defined as to prevent mistake or
disappointment, on the one hand, and contention or disagreement on the
other;
"_Therefore_ be it known to all whom it may concern that we, the
undersigned, citizens of the County of Beaver, in the Commonwealth of
Pennsylvania, do severally and distinctly, each for himself, covenant,
grant, and agree, to and with the said George Rapp and his associates,
as follows, viz.:
"ARTICLE I. We, the undersigned, for ourselves, our heirs, executors,
and administrators, do hereby give, grant, and forever convey to the
said George Rapp and his associates, and to their heirs and assigns, all
our property, real, personal, and mixed, whether it be lands and
tenements, goods and chattels, money or debts due to us, jointly or
severally, in possession, in remainder, or in reversion or expectancy,
whatsoever and where so ever, without evasion, qualification, or
reserve, as a free gift or donation, for the benefit and use of the said
association or community; and we do hereby bind ourselves, our heirs,
executors, and administrators, to do all such other acts as may be
necessary to vest a perfect title to the same in the said association,
and to place the said property at the full disposal of the
superintendent of the said community without delay.
"ARTICLE II. We do further covenant and agree to and with the said
George Rapp and his associates, that we will severally submit faithfully
to the laws and regulations of said community, and will at all times
manifest a ready and cheerful obedience toward those who are or may be
appointed as superintendents thereof, holding ourselves bound to promote
the interest and welfare of the said community, not only by the labor of
our own hands, but also by that of our children, our families, and all
others who now are or hereafter may be under our control.
"ARTICLE III. If contrary to our expectation it should so happen that we
could not render the faithful obedience aforesaid, and should be induced
from that or any other cause to withdraw from the said association, then
and in such case we do expressly covenant and agree to and with the said
George Rapp and his associates that we never will claim or demand,
either for ourselves, our children, or for any one belonging to us,
directly or indirectly, any compensation, wages, or reward whatever for
our or their labor or services rendered to the said community, or to any
member thereof; but whatever we or our families jointly or severally
shall or may do, all shall be held and considered as a voluntary service
for our brethren.
"ARTICLE IV. In consideration of the premises, the said George Rapp and
his associates do, by these presents, adopt the undersigned jointly and
severally as members of the said community, whereby each of them obtains
the privilege of being present at every religious meeting, and of
receiving not only for themselves, but also for their children and
families, all such instructions in church and school as may be
reasonably required, both for their temporal good and for their eternal
felicity.
"ARTICLE V. The said George Rapp and his associates further agree to
supply the undersigned severally with all the necessaries of life, as
clothing, meat, drink, lodging, etc., for themselves and their families.
And this provision is not limited to their days of health and strength;
but when any of them shall become sick, infirm, or otherwise unfit for
labor, the same support and maintenance shall be allowed as before,
together with such medicine, care, attendance, and consolation as their
situation may reasonably demand. And if at any time after they have
become members of the association, the father or mother of a family
should die or be otherwise separated from the community, and should
leave their family behind, such family shall not be left orphans or
destitute, but shall partake of the same rights and maintenance as
before, so long as they remain in the association, as well in sickness
as in health, and to such extent as their circumstances may require.
"ARTICLE VI. And if it should so happen as above mentioned that any of
the undersigned should violate his or their agreement, and would or
could not submit to the laws and regulations of the church or the
community, and for that or any other cause should withdraw from the
association, then the said George Rapp and his associates agree to
refund to him or them the value of all such property as he or they may
have brought into the community, in compliance with the first article of
this agreement, the said value to be refunded without interest, in one,
two, or three annual installments, as the said George Rapp and his
associates shall determine. And if the person or persons so withdrawing
themselves were poor, and brought nothing into the community,
notwithstanding they depart openly and regularly, they shall receive a
donation in money, according to the length of their stay and to their
conduct, and to such amount as their necessities may require, in the
judgment of the superintendents of the association."
In 1818, as before mentioned, a book in which was recorded the amount of
property contributed by each member to the general fund was destroyed.
In 1836 a change was made in the formal constitution or agreement above
quoted, in the following words:
1st. The sixth article [in regard to refunding] is entirely annulled
and made void, as if it had never existed, all others to remain in full
force as heretofore.
2d. All the property of the society, real, personal, and mixed, in law
or equity, and howsoever contributed or acquired, shall be deemed, now
and forever, joint and indivisible stock. Each individual is to be
considered to have finally and irrevocably parted with all his former
contributions, whether in lands, goods, money, or labor, and the same
rule shall apply to all future contributions, whatever they may be.
3d. Should any individual withdraw from the society or depart this life,
neither he, in the one case, nor his representatives in the other, shall
be entitled to demand an account of said contributions, or to claim any
thing from the society as a matter of right. But it shall be left
altogether to the discretion of the superintendent to decide whether
any, and, if any, what allowance shall be made to such member or his
representatives as a donation.
These amendments were signed by three hundred and ninety-one members,
being all who then constituted the society. No other changes have been
made; but on the death of Father Rapp, on the 7th of August, 1847, the
whole society signed the constitution again, and put in office two
trustees and seven elders, to perform all the duties and assume all the
authority which Father Rapp had relinquished with his life.
Under this simple constitution the Harmony Society has flourished for
sixty-nine years; nor has its life been threatened by disagreements,
except in the case of the Count de Leon's intrigue. It has suffered
three or four lawsuits from members who had left it; but in every case
the courts have decided for the society, after elaborate, and in some
cases long-continued trials. It has always lived in peace and friendship
with its neighbors.
Its real estate and other property was, from the foundation until his
death in 1834, held in the name of Frederick (Reichert) Rapp, who was an
excellent business man, and conducted all its dealings with the outside
world, and had charge of its temporalities generally; the elder Rapp
avoiding for himself all general business. Upon Frederick's death the
society formally and unanimously imposed upon Father Rapp the care of
the temporal as well as the spiritual affairs of the little
commonwealth, placing in his name the title to all their property.
But, as he did not wish to let temporal concerns interfere with his
spiritual functions, and as besides he was then growing old, being in
1834 seventy-seven years of age, he appointed as his helpers and
subagents two members, R. L. Baker and J. Henrici, the latter of whom is
still, with Mr. Jonathan Lenz, the head of the society, Mr. Baker having
died some years ago.
The theological belief of the Harmony Society naturally crystallized
under the preaching and during the life of Father Rapp. It has some
features of German mysticism, grafted upon a practical application of
the Christian doctrine and theory.
At the foundation of all lies a strong determination to make the
preparation of their souls or spirits for the future life the
pre-eminent business of life, and to obey in the strictest and most
literal manner what they believe to be the will of God as revealed and
declared by Jesus Christ. In the following paragraphs I give a brief
summary of what may be called their creed:
I. They hold that Adam was created "in the likeness of God;" that he was
a dual being, containing within his own person both the sexual elements,
reading literally, in confirmation of this, the text (Gen. i. 26, 27):
"And God said, Let us make man in _our_ image, after _our_
likeness, and let _them_ have dominion;" and, "So God created man in
his own image, in the image of God created he him; male and female
created he them;" which they hold to denote that both the Creator and the
first created were of this dual nature. They believe that had Adam been
content to remain in his original state, he would have increased without
the help of a female, bringing forth new beings like himself to replenish
the earth.
II. But Adam fell into discontent; and God separated from his body the
female part, and gave it him according to his desire; and therein they
believe consisted the fall of man.
III. From this they deduce that the celibate state is more pleasing to
God; that in the renewed world man will be restored to the dual Godlike
and Adamic condition; and,
IV. They hold that the coming of Christ and the renovation of the world
are near at hand. This nearness of the millennium is a cardinal point of
doctrine with them; and Father Rapp firmly believed that he would live
to see the wished-for reappearance of Christ in the heavens, and that he
would be permitted to present his company of believers to the Saviour
whom they endeavored to please with their lives. So vivid was this
belief in him, that it lead some of his followers to fondly fancy that
Father Rapp would not die before Christ's coming; and there is a
touching story of the old man, that when he felt death upon him, at the
age of ninety, he said, "If I did not know that the dear Lord meant I
should present you all to him, I should think my last moments come."
These were indeed his last words. To be in constant readiness for the
reappearance of Christ is one of the aims of the society; nor have its
members ever faltered in the faith that this great event is near at
hand.
V. Jesus they hold to have been born "in the likeness of the
Father"--that is to say, a dual being, as Adam before the fall.
VI. They hold that Jesus taught and commanded a community of goods; and
refer to the example of the early Christians as proof.
VII. They believe in the ultimate redemption and salvation of all
mankind; but hold that only those who follow the celibate life, and
otherwise conform to what they understand to be the commandments of
Jesus, will come at once into the bright and glorious company of Christ
and his companions; that offenders will undergo a probation for
purification.
VIII. They reject and detest what is commonly called "Spiritualism."
As the practical application to their daily lives of the religious faith
which I have concisely stated, Father Rapp taught humility, simplicity
in living, self-sacrifice, love to your neighbor, regular and
persevering industry, prayer and self-examination.
In the admission of new members, they exact a complete confession of
sins to one of the elders of the society, as being a wholesome and
necessary part of true repentance, requisite to secure the forgiveness
of God.
On Sunday two services are held, besides a Sunday-school for the
children; and the preacher, who is the head of the society, does not
stand up when delivering his discourse, but sits at a table on a
platform. The church has two doors, and the men enter at one, the women
at the other, each sex occupying one end of the building by itself; the
pulpit being in the middle, and opposite a raised and enclosed space
wherein sit the elders and the choir.
They observe as holy days Christmas, Good Friday and Easter, and
Pentecost; and three great festivals of their own--the 15th of February,
which is the anniversary of their foundation; Harvest-Home, in the
autumn; and an annual Lord's Supper in October. On these festival
occasions they assemble in a great hall; and there, after singing and
addresses, a feast is served, there being an elaborate kitchen adjacent
to the hall on purpose for the preparation of these feasts, while in the
cellars of the same building are stores of wine of different ages and
kinds.
They live well; all of them eat meat, and but a few abstain from pork.
They rise between five and six, according to the season of the year; eat
a light breakfast between six and seven; have a lunch at nine; dinner at
twelve; an afternoon lunch, called "_vesper brodt_" at three; to
which, when they have labored hard in the fields, they add wine or cider;
supper between six and seven; and they go to bed by nine o'clock.
Father Rapp taught that every one ought to labor with his hands, and at
agricultural labor where this was possible. He was himself fond of
out-door employments, and liked to be in the fields, helping the plowmen
or harvesters. The women attend to the housekeeping; and as this is
simple and quickly done, they are fond of working in the gardens
attached to the houses. In the old times, women as well as men labored
in the fields in harvest time, or at other times when work was pressing;
and the younger women still follow this habit, which was probably
brought over from Germany.
Each household consists of men and women to the number of from four to
eight, and usually in equal numbers. The houses have but one entrance
door from the street. They carpet their floors, and generally deny
themselves no comforts compatible with simplicity of life.
Father Rapp taught them to love music and flowers; almost all the people
can read music, and there are but few who have not learned to play upon
some instrument. In their worship they use instrumental music; and it
forms an important part in their feasts. They do not practice dancing,
to which they have always felt opposed. As they study plainness of
dress, they use no jewelry.
They once had a museum, which has been sold. Father Rapp's house
contains a number of pictures, among them a fine copy of Benjamin West's
"Christ Healing the Sick;" the church and assembly hall have no works of
art. The people read the newspapers; and those who wish for books have
them, there being a library; but "the Bible is the book chiefly read
among us," I was told.
Father Rapp taught that it was advisable for the society to make all it
could for itself; and he had an intelligent appreciation of the value of
labor-saving machinery. Economy has therefore complete and well
furnished shops of various kinds. Its steam laundry is admirably
contrived; and its slaughter-house, with piggery and soap-boiling house
near by; its machine shop, with a cider-boiler annexed; its saw-mill,
wagon shop, blacksmith shop, tannery, carpenter's shop, bakery, vinegar
factory (where much cider is utilized), hattery, tailor's and
shoemaker's shops, tin shop, saddlery shop, and weaver's shop, show how
various were and are the industries followed here, and how completely
furnished the society was, from within, for all the wants of daily life.
I saw even a shop for the repair of clocks and watches, and a barber's
shop; the barber serving the aged and sick, and being otherwise foreman
of the tailor's shop.
[Illustration: A STREET VIEW IN ECONOMY]
[Illustration: FATHER RAPP'S HOUSE--ECONOMY.]
In this long list I have not specified the brewery, grist-mill, a large
granary, a cotton and a woolen mill; nor the two great cellars full of
fine wine casks, which would make a Californian envious, so well-built
are they.
There is also a school, and the Harmony people have always kept up a
good school for the children in their charge. They aim to give each
child an elementary education, and afterwards a trade; and as the boys
learn also agricultural labors of different kinds, they are generally
self-helpful when they pass into the world. The instruction is in German
and English; and the small girls and boys whom I examined wrote very
well.
Each family cooks for itself. There were formerly bake-ovens in every
block, one being used by several families; but there is now a general
bakery, whence all carry bread in indefinite and unlimited supplies.
Milk, too, is brought to the houses, and from what each household
receives, it saves the cream for butter. When the butcher kills a beef,
a little boy is sent around the village, who knocks at each window and
cries out "_Sollt fleisch holen_"--"Come and get meat"--and the
butcher serves to each household sufficient for its wants. Other supplies
for the household are dealt out from the general storehouse at stated
periods; but if any one needs more, he has only to apply. Tea is not
generally used.
Clothing is given out as it is needed by each person; and I was told
that the tailor usually keeps his eye upon the people's coats and
trousers, the shoemaker upon their shoes, and so on; each counting it a
matter of honor or pride that the brethren shall be decently and
comfortably clad.
"As each labors for all, and as the interest of one is the interest of
all, there is no occasion for selfishness, and no room for waste. We
were brought up to be economical; to waste is a sin; we live simply; and
each has enough, all that he can eat and wear, and no man can use more
than that." This was the simple explanation I received from a Harmonist,
when I wondered whether some family or person would not be wasteful or
greedy.
In the season, all the people who are not too old labor more or less in
the fields and orchards. This is their habit, and is thought healthful
to body and soul.
The Harmonists have usually attained a hale and happy old age. I had
access to no mortuary records, and there are no monuments in the
cemetery, but a great part of the people have lived to be seventy and
over; and they die without fear, trusting that they are the chosen
people of the Lord.
Such is Economy at this time. Its large factories are closed, for its
people are too few to man them; and the members think it wiser and more
comfortable for themselves to employ labor at a distance from their own
town. They are pecuniarily interested in coal-mines, in saw-mills, and
oil-wells; and they control manufactories at Beaver Falls--notably a
cutlery shop, the largest in the United States, and one of the largest
in the world, where of late they have begun to employ two hundred
Chinese; and it is creditable to the Harmony people that they look after
the intellectual and spiritual welfare of these strangers as but too few
employers do.
"Is there any monument to Father Rapp?" I asked; and the old man to whom
I put the question said, quietly, "Yes, all that you see here, around
us."
His body lies in a grave undistinguishable from others surrounding it.
There is no portrait of him--for he always refused to sit for one. But
his memory is most tenderly and reverently cherished by his followers
and survivors. From a number of persons I gathered the following
personal details, which give a picture of the man: He was nearly if not
quite six feet high; well-built, with blue eyes, a somewhat stately
walk, and a full beard, which he was the first in the society to wear.
He was extremely industrious, and never wasted even a minute; knew
admirably how to use every spare moment. He was cheerful, kindly,
talkative; plain-spoken when he had to find fault; not very
enthusiastic, but somewhat dry and very practical. In his earlier years,
in Germany, he was witty; and to the last he was ready and apt in
speech. His conversation centered always upon religion and the conduct
of life; and no matter with whom he was speaking, or what was the
character of the person, Rapp knew very well how to lead the talk to
these topics.
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