History of American Socialisms Part 46

"MOUNTAIN COVE COMMUNITY.--We copy below an article from the _Journal of Progress_, published in New York. It is from the pen of Mr. Hyatt, who was for a time a member of the Community at Mountain Cove. Mr. Hyatt is a conscientious man, and is still a firm believer in a rational Spiritualism. We have never regarded the claims of Messrs. Scott and Harris with favor, though we have thought and still think, that the motives and life of the latter were always honorable and pure. There are other persons at the Mountain who are justly esteemed for their virtues; but we most sincerely believe they are deluded by the absurd pretensions of Mr. Scott."

[_From the Journal of Progress._]

"Most of our readers are undoubtedly aware that there is a company of Spiritualists now residing at Mountain Cove, Virginia, whose claims of spiritual intercourse are of a somewhat different nature from those usually put forth by believers in other parts of the country.

"This movement grew out of a large circle of Spiritualists at Auburn, New York, nearly two years since; but the pretensions on the part of the prime movers became of a far more imposing nature than they were in Auburn, soon after their location at Mountain Cove. It is claimed that they were directed to the place which they now occupy, by G.o.d, in fulfillment of certain prophecies in Isaiah, for the purpose of redeeming all who would co-operate with them and be dictated by their counsel; and the place which they occupy is denominated 'the Holy Mountain, which was sanctified and set apart for the redemption of his people.'

"The princ.i.p.al mediums, James L. Scott and Thomas L. Harris, profess absolute Divine inspiration, and entire infallibility; that the infinite G.o.d communicates with them directly, without intermediate agency; and that by him they are preserved from the possibility of error in any of their dictations which claim a spiritual origin.

"By virtue of these a.s.sumptions, and claiming to be the words of G.o.d, 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 G.o.d his own property; and hence men are required to yield up their stewards.h.i.+ps: that is, relinquish their temporal possessions to the Almighty. And, in pursuance of this, there has been a large quant.i.ty of land in that vicinity deeded without reserve by conscientious believers, to the human vicegerents of G.o.d 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 circ.u.mstances 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 G.o.d,' 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 t.i.thes, 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-s.h.i.+p.

"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 circ.u.mstances 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.

"a.s.sured 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 cla.s.s this a.s.sociation 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 const.i.tuency, 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 cla.s.s 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 ent.i.tle 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 sh.o.r.e 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, d.u.c.h.ess County, where he prospered as a banker and agriculturist, until in October, 1867, he (as he claims), in obedience to the direct leadings of G.o.d's spirit, took up his abode at his present residence in Chautauqua County, on the southerly sh.o.r.e 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 a.s.sociates 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 quant.i.ty, and to run princ.i.p.ally 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 j.a.pan; 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 G.o.d.

"The fundamental religious belief of the Community may be summed up in the dogma, that there is one G.o.d 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 G.o.d 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 G.o.d 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 G.o.d and man. That man in his holy state was, so to speak, directly connected with G.o.d, by means of what might be likened to a spiritual respiratory umbilical chord, which ran from G.o.d 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 G.o.dlike purity and innocence, without, however, any infringement of man's freedom.

"That after the fall of man this spiritual respiratory connection between G.o.d 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 G.o.d 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 G.o.d is G.o.d, and that man has or can have conjunction with G.o.d. 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, G.o.d 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 chast.i.ty; that sense of chast.i.ty is there the body for the soul of conjugal desire; there, the corporeal element of pa.s.sion 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 chast.i.ty' 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 chast.i.ty. It comes from G.o.d, who is the infinite chast.i.ty.

"Within this sense of chast.i.ty nuptial love has its dwelling-place. So utterly hostile is it by nature to what the world understands by desire and pa.s.sion, that the waftings of an atmosphere bearing these elements in its bosom affect it with loathing. This sense of chast.i.ty literally clothes every nerve.