Part 28 (2/2)
No one who visits a communistic society which has been for some time in existence can fail to be struck with the amount of ingenuity, inventive skill, and business talent developed among men from whom, in the outer world, one would not expect such qualities. This is true, too, of the Oneida Communists. They contrived all the machinery they use for making traps--one very ingenious piece making the links for the chains. They had no sooner begun to work in silk than they invented a little toy which measures the silk thread as it is wound on spools, and accurately gauges the number of yards; and another which tests the strength of silk; and these have come into such general use that they already make them for sale.
So, too, when they determined to begin the silk manufacture, they sent one of their young men and two women to work as hands in a well-managed factory. In six months these returned, having sufficiently mastered the business to undertake the employment and instruction of hired operatives.
Of the machinery they use, they bought one set and made all the remainder upon its pattern, in their own foundry and shops. A young man who had studied chemistry was sent out to a dye-house, and in a few months made himself a competent dyer. In all this complicated enterprise they made so few mistakes that in six months after they began to produce silk-twist their factory had a secure reputation in the market.
It is their custom to employ their people, where they have responsible places, in couples. Thus there are two house stewards, two foremen in a factory, etc.; both having equal knowledge, and one always ready to take the other's place if he finds the work wearing upon him.
They seemed to me to have an almost fanatical horror of forms. Thus they change their avocations frequently; they remove from Oneida to Willow Place, or to Wallingford, on slight excuses; they change the order of their evening meetings and amus.e.m.e.nts with much care; and have changed even their meal hours. One said to me, ”We used to eat three meals a day--now we eat but two; but we may be eating five six months from now.”
Very few of their young people have left them; and some who have gone out have sought to return. They have expelled but one person since the community was organized. While they received members, they exacted no probationary period, but used great care before admission. Mr. Noyes said on this subject:
”There has been a very great amount of discrimination and vigilance exercised by the Oneida Community from first to last in regard to our fellows.h.i.+ps, and yet it seems to me it is one of the greatest miracles that this community has succeeded as it has. Notwithstanding our discrimination and determination to wait on G.o.d in regard to those we receive, we scarcely have been saved.”
New members sign a paper containing the creed, and also an agreement to claim no wages or other reward for their labor while in the community.
IV.--SUNDAY AT THE ONEIDA COMMUNITY, WITH SOME ACCOUNT OF ”CRITICISM.”
I was permitted to spend several days at the Oneida Community, among which was a Sunday.
The people are kind, polite to each other and to strangers, cheerful, and industrious. There is no confusion, and for so large a number very little noise. Where two hundred people live together in one house, order, system, and punctuality are necessary; and loud voices would soon become a nuisance.
I was shown the house, the kitchen and heating arrangements, the barns with their fine stock, the various manufacturing operations; and in the evening was taken to their daily gathering, at which instrumental music, singing, and conversation engage them for an hour, after which they disperse to the private parlors to amuse themselves with dominoes or dancing, or to the library to read or write letters. Cards are prohibited. The questions I asked were freely answered; and all the people in one way or another came under my eye.
Some of them have the hard features of toil-worn New England farmers; others look like the average business-men of our country towns or inland cities; others are students, and there are a number of college-bred men in the community. A fine collection of birds in a cabinet, skillfully stuffed and mounted, showed me that there is in the society a lively love of natural history. The collection is, I should think, almost complete for the birds of the region about Oneida.
The people seem contented, and pleased with their success, as well they may be, for it is remarkable. They use good language, and the standard of education among them is considerably above the average. No doubt the training they get in their evening discussions, and in the habit of writing for a paper whose English is pretty carefully watched, has benefited them. They struck me as matter-of-fact, with no nonsense or romance about them, by no means overworked, and with a certain, perhaps for their place in life high average of culture. I should say that the women are inferior to the men: examining the faces at an evening meeting, this was the impression I carried away.
If I should add that the predominant impression made upon me was that it was a common-place company, I might give offense; but, after all, what else but this could be the expression of people whose lives are removed from need, and narrowly bounded by their community; whose religious theory calls for no internal struggles, and, once within the community, very little self-denial; who are well-fed and sufficiently amused, and not overworked, and have no future to fear? The greater pa.s.sions are not stirred in such a life. If these are once thoroughly awakened, the individual leaves the community.
On Sunday the first work is to sort and send away to the laundry the soiled clothing of the week. After this comes the regular weekly meeting of the Business Board; and thereafter meetings for criticism, conducted in rooms apart.
The inst.i.tution of Criticism, a description of which I have reserved for this place, is a most important and ingenious device, which Noyes and his followers rightly regard as the corner-stone of their practical community life. It is in fact their main instrument of government; and it is useful as a means of eliminating uncongenial elements, and also to train those who remain into harmony with the general system and order.
I am told that it was first used by Mr. Noyes while he was a divinity student at Andover, where certain members of his cla.s.s were accustomed to meet together to criticize each other. The person to suffer criticism sits in silence, while the rest of the company, each in turn, tell him his faults, with, I judge, an astonis.h.i.+ng and often exasperating plainness of speech. Here is the account given by Mr. Noyes himself:
”The measures relied upon for good government in these community families are, first, _daily evening meetings_, which all are expected to attend. In these meetings, religious, social, and business matters are freely discussed, and opportunity given for exhortation and reproof. Secondly, _the system of mutual criticism_. This system takes the place of backbiting in ordinary society, and is regarded as one of the greatest means of improvement and fellows.h.i.+p. All of the members are accustomed to voluntarily invite the benefit of this ordinance from time to time. Sometimes persons are criticized by the entire family; at other times by a committee of six, eight, twelve, or more, selected by themselves from among those best acquainted with them, and best able to do justice to their character. In these criticisms the most perfect sincerity is expected; and in practical experience it is found best for the subject to receive his criticism without replying. There is little danger that the general verdict in respect to his character will be unjust. This ordinance is far from agreeable to those whose egotism and vanity are stronger than their love of truth. It is an ordeal which reveals insincerity and selfishness; but it also often takes the form of commendation, and reveals hidden virtues as well as secret faults. It is always acceptable to those who wish to see themselves as others see them.
”These two agencies--daily evening meetings and criticism--are found quite adequate to the maintenance of good order and government in the communities. Those who join the communities understanding their principles, and afterward prove refractory and inharmonic, and also those who come into the communities in childhood, and afterward develop characters antagonistic to the general spirit, and refuse to yield to the governmental agencies mentioned, either voluntarily withdraw or are expelled. Only one case of expulsion is, however, recorded.”
They depend upon criticism to cure whatever they regard as faults in the character of a member; for instance, idleness, disorderly habits, impoliteness, selfishness, a love of novel-reading, ”selfish love,”
conceit, pride, stubbornness, a grumbling spirit--for every vice, petty or great, criticism is held to be a remedy. They have even a ”criticism-cure,” and hold that this is almost as effective as their ”prayer-cure.”
On Sunday afternoon, by the kindness of a young man who had offered himself for criticism, I was permitted to be present. Fifteen persons besides myself, about half women, and about half young people under thirty, were seated in a room, mostly on benches placed against the wall. Among them was Mr. Noyes himself, who sat in a large rocking-chair. The young man to be criticized, whom I will call Charles, sat inconspicuously in the midst of the company. When the doors were closed, he was asked by the leader (not Mr. Noyes) whether he desired to say any thing. Retaining his seat, he said that he had suffered for some time past from certain intellectual difficulties and doubts--a leaning especially toward positivism, and lack of faith; being drawn away from G.o.d; a tendency to think religion of small moment. But that he was combating the evil spirit within him, and hoped he had gained somewhat; and so on.
Hereupon a man being called on to speak, remarked that he thought Charles had been somewhat hardened by too great good-fortune; that his success in certain enterprises had somewhat spoiled him; if he had not succeeded so well, he would have been a better man; that he was somewhat wise in his own esteem; not given to consult with others, or to seek or take advice. One or two other men agreed generally with the previous remarks, had noticed these faults in Charles, and that they made him disagreeable; and gave examples to show his faults. Another concurred in the general testimony, but added that he thought Charles had lately made efforts to correct some of his faults, though there was still much room for improvement.
A young woman next remarked that Charles was haughty and supercilious, and thought himself better than others with whom he was brought into contact; that he was needlessly curt sometimes to those with whom he had to speak.
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