History of American Socialisms Part 5

As to the character of this population, Macdonald insists that it was "as good as it could be under the circ.u.mstances," and he gives the names of "many intelligent and benevolent individuals who were at various times residents at New Harmony." But he admits that there were some "black sheep" in the flock. "It is certain," he says, "that there was a proportion of needy and idle persons, who crowded in to avail themselves of Mr. Owen's liberal offer; and that they did their share of work more in the line of _destruction_ than _construction_."

_Const.i.tution No. 1._

On the 27th of April 1825, Mr. Owen inst.i.tuted a sort of provisional government. In an address to the people in New Harmony Hall, he informed them, "that he had bought that property, and had come there to introduce the practice of the new views; but he showed them the impossibility that persons educated as they were, should change at once from an irrational to a rational system of society, and the necessity for a 'half-way house,' in which to be prepared for the new system." Whereupon he tendered them a _Const.i.tution_, of which we find no definite account, except that it was not fully Communistic, and was to hold the people in probationary training three years, under the t.i.tle of the _Preliminary Society of New Harmony_. "After these proceedings Mr. Owen left New Harmony for Europe, and the Society was managed by the _Preliminary Committee_.(!)" We may imagine, each one for himself, what the nine hundred did while Mr. Owen was away.

Macdonald compiled from the _New Harmony Gazette_ a very rapid but evidently defective account of the state of things in this important interval. He says nothing about the work on the 30,000 acres, but speaks of various minor businesses as "doing well." The only manufactures that appear to have "exceeded consumption" were those of soap and glue. A respectable apothecary "dispensed medicines without charge," and "the store supplied the inhabitants with all necessaries"--probably at Mr. Owen's expense. Education was considered "public property," and one hundred and thirty children were schooled, boarded and clothed from the public funds--probably at Mr. Owen's expense. Amus.e.m.e.nts flourished. The Society had a band of music; Tuesday evenings were appropriated to b.a.l.l.s; Friday evenings to concerts--both in the old Rappite church. There was no provision for religious wors.h.i.+p. Five military companies, "consisting of infantry, artillery, riflemen, veterans and fusileers," did duty from time to time on the public square.

_Const.i.tution No. 2._

"Mr. Owen returned to New Harmony on the 12th of January, 1826, and soon after the members of the Preliminary Society held a convention, and adopted a const.i.tution of a Community, ent.i.tled _The New Harmony Community of Equality_. Thus in less than a year, instead of three years as Mr. Owen had proposed, the 'half-way house' came to an end, and actual Communism commenced. A few of the members, who, on account of a difference of opinions, did not sign the new const.i.tution, formed a second Community on the New Harmony estate about two miles from the town, in friendly connection with the first."

The new government inst.i.tuted by Mr. Owen, was to be in the hands of an _Executive Council_, subject at all times to the direction of the Community; and six gentlemen were appointed to this function. But Macdonald says: "Difficulties ensued in organizing the new Community.

It appears that the plan of government by executive council would not work, and that the members were unanimous in calling upon Mr. Owen to take the sole management, judging from his experience that he was the only man who could do so. This call Mr. Owen accepted, and we learn that soon after general satisfaction and individual contentment took the place of suspense and uncertainty."

This was in fact the inauguration of

_Const.i.tution No. 3._

"In March the _Gazette_ says that under the indefatigable attention of Mr. Owen, order had been introduced into every department of business, and the farm presented a scene of active and steady industry. The Society was rapidly becoming a Community of Equality.

The streets no longer exhibited groups of idle talkers, but each one was busily engaged in the occupation he had chosen. The public meetings, instead of being the arenas for contending orators, were changed into meetings of business, where consultations were held and measures adopted for the comfort of all the members of the Community.

"In April there was a disturbance in the village on account of negotiations that were going on for securing the estate as private property. Some persons attempted to divide the town into several societies. Mr. Owen would not agree to this, and as he had the power, he made a selection, and by solemn examination const.i.tuted a _nucleus_ of twenty-five men, which _nucleus_ was to admit members, Mr. Owen reserving the power to _veto_ every one admitted. There were to be three grades of members, viz., conditional members, probationary members, and persons on trial. (?) The Community was to be under the direction of Mr. Owen, until two-thirds of the members should think fit to govern themselves, provided the time was not less than twelve months."

This may be called,

_Const.i.tution No. 4._

In May a third Community had been formed; and the population was divided between No. 1, which was Mr. Owen's Community, No. 2, which was called Macluria, and No. 3, which was called _Feiba Peven_--a name designating in some mysterious way the lat.i.tude and longitude of New Harmony.

"May 27. The immigration continued so steadily, that it became necessary for the Community to inform the friends of the new views that the accommodations were inadequate, and call upon them by advertis.e.m.e.nt not to come until further notice."

_Const.i.tution No. 5._

"May 30. In consequence of a variety of troubles and disagreements, chiefly relating to the disposal of the property, a great meeting of the whole population was held, and it was decided to form four separate societies, each signing its own contract for such part of the property as it should purchase, and each managing its own affairs; but to trade with each other by paper money."

Mr. Owen was now beginning to make sharp bargains with the independent Communities. Macdonald says, "He had lost money, and no doubt he tried to regain some of it, and used such means as he thought would prevent further loss."

On the 4th of July Mr. Owen delivered his celebrated _Declaration of Mental Independence_, from which we give the following specimen:

"I now declare to you and to the world, that Man, up to this hour, has been in all parts of the earth a slave to a Trinity of the most monstrous evils that could be combined to inflict mental and physical evil upon his whole race. I refer to Private or Individual Property, Absurd and Irrational systems of Religion, and Marriage founded on Individual Property, combined with some of these Irrational systems of Religion."

"August 20. After Mr. Owen had given his usual address, it was unanimously agreed by the meeting that the entire population of New Harmony should meet three times a week in the Hall, for the purpose of being educated together. This practice was continued about six weeks, when Mr. Owen became sick and it was discontinued."

_Const.i.tution No. 6._

"August 25. The people held a meeting at which they _abolished all officers_ then existing, and appointed three men as _dictators_."

_Const.i.tution No. 7._

"Sept. 17. A large meeting of all the Societies and the whole population of the town took place at the Hall, for the purpose of considering a plan for the '_amelioration of the Society_, to improve the condition of the people, and make them more contented.' A message was received from Mr. Owen proposing to form a Community with as many as would join him, and put in all their property, save what might be thought necessary to reserve to help their friends; the government to consist of Robert Owen and four others of his choice, to be appointed by him every year; and not to be altered for five years. This movement of course nullified all previous organizations. Disagreements and jealousies ensued, and, as was the case on a former change being made, many persons left New Harmony.

"Nov. 1. The _Gazette_ says: 'Eighteen months experience has proved to us, that the requisite qualifications for a permanent member of the Community of Common Property are, 1, Honesty of purpose; 2, Temperance; 3, Industry; 4, Carefulness; 5, Cleanliness; 6, Desire for knowledge; 7, A conviction of the fact that the character of man is formed for, and not by, himself.'

"Nov. 8. Many persons leaving. The _Gazette_ shows how impossible it is for a Community of common property to exist, unless the members comprising it have acquired the genuine Community character.

"Nov. 11. Mr. Owen reviewed the last six months' progress of the Community in a favorable light.

"In December the use of ardent spirits was abolished.

"Jan. 1827. Although there was an appearance of increased order and happiness, yet matters were drawing to a close. Owen was selling property to individuals; the greater part of the town was now resolved into individual lots; a grocery was established opposite the tavern; painted sign-boards began to be stuck up on the buildings, pointing out places of manufacture and trade; a sort of wax-figure-and-puppet-show was opened at one end of the boarding-house; and every thing was getting into the old style."

It is useless to follow this wreck further. Everybody sees it must go down, and _why_ it must go down. It is like a great s.h.i.+p, wallowing helpless in the trough of a tempestuous sea, with nine hundred _pa.s.sengers_, and no captain or organized crew! We skip to Macdonald's picture of the end.

"June 18, 1827. The _Gazette_ advertised that Mr. Owen would meet the inhabitants of New Harmony and the neighborhood on the following Sunday, to bid them farewell. I find no account of this meeting, nor indeed of any further movements of Mr. Owen in the _Gazette_. After his departure the majority of the population also removed and scattered about the country. Those who remained returned to individualism, and settled as farmers and mechanics in the ordinary way. One portion of the estate was owned by Mr. Owen, and the other by Mr. Maclure. They sold, rented, or gave away the houses and lands, and their heirs and a.s.signs have continued to do so to the present day."

Fifteen years after the catastrophe Macdonald was at New Harmony, among the remains of the old Community population, and he says: "I was cautioned not to speak of Socialism, as the subject was unpopular. The advice was good; Socialism was unpopular, and with good reason. The people had been wearied and disappointed by it; had been filled full with theories, until they were nauseated, and had made such miserable attempts at practice, that they seemed ashamed of what they had been doing. An enthusiastic socialist would soon be cooled down at New Harmony."

The strength of the reaction against Communism caused by Owen's failure, may be seen to this day in the sect devoted to "Individual Sovereignty." Josiah Warren, the leader of that sect, was a member of Owen's Community, and a witness of its confusions and downfall; from which he swung off into the extreme of anti-Communism. The village of "Modern Times," where all forms of social organization were scouted as unscientific, was the electric negative of New Harmony.

Macdonald thus moralizes over his master's failure:

"Mr. Owen said he wanted honesty of purpose, and he got dishonesty. He wanted temperance, and instead, he was continually troubled with the intemperate. He wanted industry, and he found idleness. He wanted cleanliness, and found dirt. He wanted carefulness, and found waste.

He wanted to find desire for knowledge, but he found apathy. He wanted the principles of the formation of character understood, and he found them misunderstood. He wanted these good qualities combined in one and all the individuals of the Community, but he could not find them; neither could he find those who were self-sacrificing and enduring enough, to prepare and educate their children to possess these qualities. Thus it was proved that his principles were either entirely erroneous, or much in advance of the age in which he promulgated them.

He seems to have forgotten, that if one and all the thousand persons a.s.sembled there, had possessed the qualities which he wished them to possess, there would have been no necessity for his vain exertions to form a Community; because there would of necessity be brotherly love, charity, industry and plenty. We want no more than these; and if this is the material to form Communities of, and we can not find it, we can not form Communities; and if we can not find parents who are ready and willing to educate their children, to give them these qualities for a Community life, then what hope is there of Communism in the future?"

Almost the only redeeming feature in or near this whole scene of confusion--which might well be called New Discord instead of New Harmony--was the silent retreat of the Rappite thousand, which was so orderly that it almost escaped mention. Remembering their obscure achievements and their persistent success, we can still be sure that the _idea_ of Owen and his thousand was not a delusion, but an inspiration, that only needed wiser hearts, to become a happy reality.

CHAPTER V.

INQUEST ON NEW HARMONY.

The only laudable object any one can have in rehearsing and studying the histories of the socialistic failures, is that of learning from them practical lessons for guidance in present and future experiments.

With this in view, the great experiment at New Harmony is well worth faithful consideration. It was, as we have said, the first and most notable of the entire series of non-religious Communities. It had for its antecedent the vast reputation that Owen had gained by his success at New Lanark. He came to this country with the prestige of a reformer who had the confidence and patronage of Lords, Dukes and Sovereigns in the old world. His lectures were received with attention by large a.s.semblies in our princ.i.p.al cities. At Was.h.i.+ngton he was accommodated by the Speaker and President with the Hall of Representatives, in which he delivered several lectures before the President, the President elect, all the judges of the Supreme Court, and a great number of members of Congress. He afterwards presented to the Government an expensive and elaborate model, with interior and working drawings, elevations, &c., of one of the magnificent communal edifices which he had projected. He had a large private fortune, and drew into his schemes other capitalists, so that his experiment had the advantage of unlimited wealth. That wealth, as we have seen, placed at his command unlimited land and a ready-made village. These attractions brought him men in unlimited numbers.

How stupendous the revolution was that he contemplated as the result of his great gathering, is best seen in the famous words which he uttered in the public hall at New Harmony on the 4th of July, 1826. We have already quoted from this speech a paragraph (underscored and double-scored by Macdonald) about the awful Trinity of man's oppressors--"Private property, Irrational Religion, and Marriage." In the same vein he went on to say:

"For nearly forty years have I been employed, heart and soul, day by day, almost without ceasing, in preparing the means and arranging the circ.u.mstances, to enable me to give the death-blow to the tyranny which, for unnumbered ages, has held the human mind spellbound in chains of such mysterious forms that no mortal has dared approach to set the suffering prisoner free! Nor has the fullness of time for the accomplishment of this great event, been completed until within this hour! Such has been the extraordinary course of events, that the Declaration of Political Independence in 1776, has produced its counterpart, the _Declaration of Mental Independence_ in 1826; the latter just half a century from the former.***