History of American Socialisms. John Humphrey Noyes

or other cultivation of the soil, useful trades practiced in the society or taught in the school, the teaching of every branch of knowledge, tending the children, and nursing the sick, will present a choice of employment sufficiently extensive.'"

      In the course of another year trouble had come and Disorganization had begun.

      "In March, 1828, the trustees published a communication in the Nashoba Gazette, explaining the difficulties they had to contend with, and the causes why the experience of two years had modified the original plan of Frances Wright. They show the impossibility of a co-operative Community succeeding without the members composing it are superior beings; 'for,' say they, 'if there be introduced into such a society thoughts of evil and unkindness, feelings of intolerance and words of dissension, it can not prosper. That which produces in the world only common-place jealousies and every-day squabbles, is sufficient to destroy a Community.'

      "The society has admitted some members to labor, and others as boarders from whom no labor was required; and in this they confess their error, and now propose to admit those only who possess the funds for their support.

      "The trustees go on to say that 'they desire to express distinctly that they have deferred, for the present, the attempt to have a society of co-operative labor; and they claim for the association only the title of a Preliminary Social Community.'

      "After describing the moral qualifications of members, who may be admitted without regard to color, they propose that each one shall yearly throw $100 into the common fund for board alone, to be paid quarterly in advance. Each one was also to build for himself or herself a small brick house, with piazza, according to a regular plan, and upon a spot of ground selected for the purpose, near the center or the lands of Nashoba."

      This communication is signed by Frances Wright, Richardson Whitby, Camilla Wright Whitby, and Robert Dale Owen, as resident trustee, and is dated Feb. 1, 1828.

      "It is probable that success did not further attend the experiment, for Francis Wright abandoned it soon after, and in June following removed to New Harmony, where, in conjunction with William Owen, she assumed for a short time the management of the New Harmony Gazette, which then had its name altered to the New Harmony and Nashoba Gazette or Free Enquirer.

      "Her biographer says that she abandoned, though not without a struggle, the peaceful shades of Nashoba, leaving the property in the charge of an individual, who was to hold the negroes ready for removal to Hayti the year following. In relinquishing her experiment in favor of the race, she held herself equally pledged to the colored families under her charge, to the southern state in which she had been a resident citizen, and to the American community at large, to remove her dependents to a country free to their color. This she executed a year after."

      This Communistic experiment and failure was nearly simultaneous with that of New Harmony, and was the immediate antecedent of Frances Wright's famous lecturing-tour. In December 1828 she was raising whirlwinds of excitement by her eloquence in Baltimore, Philadelphia and New York; and soon after the New Harmony Gazette, under the title of The Free Enquirer, was removed to the latter city, where it was ably edited several years by Frances Wright and Robert Dale Owen.

      

CHAPTER VIII.

       Table of Contents

      SEVEN EPITAPHS.ToC

      We have passed the most notable monuments of the Owen epoch, and come now to obscurer graves. Doubtless many of the little Communities that followed New Harmony, and in a small way repeated its fortunes, were buried without memorial. We have on Macdonald's list the names of only seven more, and their epitaphs are for the most part very brief. We may as well group them all in one chapter, and copy what Macdonald says about them, without comment.

      EPITAPH NO. I. CO-OPERATIVE SOCIETY, 1825.

      "Located at Pittsburg, Pennsylvania. Founded on the principles of Robert Owen. Benjamin Bakewell, President; John Snyder, Treasurer; Magnus M. Murray, Secretary."

      EPITAPH NO. II. FRANKLIN COMMUNITY, 1826.

      "Located somewhere in New York. Had a printed Constitution; also a 'preparatory school.' No further particulars."

      EPITAPH NO. III. BLUE SPRINGS COMMUNITY. 1826–7.

      "A gathering under the above title, existed for a short time near Bloomington, Ind. It was said [by somebody] to be 'harmonious and prosperous' as late as Jan. 1, 1827; but as I find no trace of it in my researches, it is fair to conclude that it is numbered with the dead, like others of its day."

      EPITAPH NO. IV. FORRESTVILLE COMMUNITY. (INDIANA.)

      "This Society was formed on the 16th day of December, 1825, of four families consisting of thirty-one persons. March 26, 1826, the constitution was printed. During the year their number increased to over sixty. The business was transacted by three trustees, to be elected annually, together with a secretary and treasurer. The principles were purely republican. They had no established religion, the constitution only requiring that all candidates should be of good moral character, sober and industrious. They declared that 'a baptist, a methodist, a universalist, a quaker, a calvinist, a deist, or any other ist, provided he or she is a genuine good moralist, are equally privileged and equally esteemed.' They occupied 325 acres of land, two saw-mills, one grist-mill, a carding machine, and a tannery, and carried on wagon-making, shoe-making, blacksmithing, coopering, agriculture, &c."

      EPITAPH NO. V. HAVERSTRAW COMMUNITY.

      "This Society was formed in the year 1826 by a Mr. Fay (an attorney), Jacob Peterson and George Houston of New York, and Robert L. Ginengs of Philadelphia. It is probable that it originated in consequence of the lectures which were at that time delivered by Robert Owen in this country.

      "The principles and objects of the Society, as far as I can learn, were to better the condition of themselves and their fellowmen, which they conceived could be done by living in Community, having all things in common, giving equal rights to each, and abolishing the terms 'mine and thine.'

      "They increased their numbers to eighty persons, including women and children, and purchased an estate at Haverstraw, two miles back from the Hudson river, on the west side, about thirty miles above Mew York. There were 120 acres of wood land, two mansion houses, twelve or fourteen out-buildings, one saw-mill, and a rolling and splitting-mill: and the estate had a noble stream of water running through it. The property was owned by a Major Suffrens of Haverstraw, who demanded $18,000 for it. On this sum $6,000 were paid, and bond and mortgage were given for the remainder. To raise the $6,000 and to defray other expenses, Jacob Peterson advanced $7,000; another individual $300; and others subscribed sums as low as $10. Money, land, and every thing else were held as common stock for the equal benefit of all the members.

      "Among the members, were persons of various trades and occupations, such as carpenters, cabinet-makers, tailors, shoe-makers and farmers. It was the general opinion that the society, as a whole, possessed a large amount of intelligence; and both men and women were of good moral character. I was acquainted with two or three persons who were engaged in this enterprise, and must say I never saw more just and honorable old men than they were when I knew them.

      "It appears that they formed a church among themselves, which they denominated the Church of Reason; and on Sundays they attended meetings, where lectures were delivered to them on Morals, Philosophy, Agriculture and various scientific subjects. They had no religious ceremonies or articles of faith.

      "They admitted members by ballot. The details of their rules and regulations were never printed. I have reason to believe that they had an abundance of laws and by-laws; and that they disagreed upon these, as well as upon other matters.

      "While the Community lasted,