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LEONARD & COMPANY, PRINTERS,
ONEIDA RESERVE.
1849.
LOCATION.
The Oneida Association is located in a secluded valley on the Oneida Creek, in the towns of Lenox and Vernon, and counties of Madison and Oneida, in the State of New York, three miles south of the Oneida Depot, which is the half-way railroad station between Utica and Syracuse. The post office address of the Association is Oneida Castle, in the county of Oneida. The lands of the Association are part of the territory reserved till recently, to the Oneida Indians. The State purchased the territory in 1840 and '42, and disposed of it to white settlers, receiving part payment and giving articles securing deeds to the purchasers on full payment. The Association holds most of its lands under these articles. The domain, consisting of 160 acres, lying on both sides of the Creek, is mostly alluvial soil of good quality. It includes an excellent water privilege which is now occupied by a saw-mill and other lumber machinery, and affords abundance of power for a grist-mill, machine-shop, and other works, already projected by the Association. This water privilege and the land immediately adjoining, has been paid for in full, and is held by deed from the State.
NUMBER AND CLASSIFICATION OF THE MEMBERS.
On the 1st of January 1849, (which is the date of the preparation of the material of this Report,) the whole number of persons connected with the Association was eighty-seven.
The following is a classification of the age, sex, nativity, religious connection, and occupation of the members.
Number of persons between the ages of 40 and 50, ten; between 30 and 40, twenty-one ; between 20 and 30, eighteen; between 10 and 20, fifteen; between 1 and 10, twenty-three. Adults, (over 15,) fifty-eight; children, (under 15,) twenty-nine. Adult males, twenty-nine. Adult females, twenty-nine.
The adults were born in the following places, viz:- in Vermont, twenty-one ; in New York, seventeen; in Massachusetts, eleven; in Connecticut, four; in New Jersey, two; in Maine, one; in New Hampshire, one; in England, one.
The Churches out of which the adult members came are as follows, viz:- from the Congregational church came twenty; from the Methodist, seven; from the Presbyterian, three; from the Dutch-Reformed, two; from the Baptist, two; from the Quaker, one.
1
2 REPORT OF THE
The professions of the male members are as follows, viz:- four are farmers; two are carpenters and machinists; two are cabinet-makers; two are shoe-makers; two are blacksmiths; two are millers; two have been school-teachers; two were bred to the ministry; one is a printer; one is a wagon-maker; one is a gun-smith; one is a lead-pipe-maker; one has been a merchant and publishing agent. Some of the members are conversant with several other professions, such as those of editors, architects, harness-makers, masons, &c. &c.
HISTORY OF TUE ORIGIN OF THE ASSOCIATION.
The Association in its present form and location, has existed but one year, and this is its first Annual Report. But the history of its actual birth, and growth to its present form, extends back fifteen years. In February 1834,, John H. Noyes, a member at that time of the Senior class in the Yale Theological Seminary, and a licentiate of the Congregational Church, began to preach in the city of New Haven the doctrine of perfect holiness, and other kindred "heresies," and laid the foundation of what has been called the school of modern Perfectionism. The religious theory then developed, involved the social theory which has embodied itself in the Oneida Association.
J. H. Noyes, after laboring several years as an editorial and itinerant advocate of Perfectionism, in various parts of New England and New York, in l838 settled in Putney, Vermont, where his father and family resided This was the beginning of what has been called the Putney Community. - Perfectionism assumed the form of Association first in a small circle of the immediate connections of J. H. Noyes. his wife and several members of his father's family being associated with him in religious faith, and in the business of editing and printing, adopted, or rather naturally fell into the principle of community of interests. In 1840, George Cragin (who till then had been the publishing agent of the Moral Reform Society in the city of New York) joined the Putney circle with his wife, and has since had a large agency both at Putney and Oneida, in forwarding the growth of the Association. -. From 1840 to 1847, there was a gradual accession of members, till the family numbered nearly forty. During the same period all the leading principles of the present social theory of the Oneida Association were worked out theoretically and practically, and, step by step, the school advanced from community of faith, to community of property, community of households, community of affections.
In the mean time, the publications and other labors of the Putney Association gained favor and confidence among spiritualists throughout the country, and especially in the State of New York. In September 1847, Conventions were called at Lairdsville and Genoa, by the leading Perfectionists in this State, for the purpose of effecting a union between believers in these regions and the Putney Association. J. H. Noyes attended and took a prominent part in those Conventions. The result was the unanimous passage of the following resolutions at the Genoa Convention
1. Reso1ved, That we will devote ourselves exclusively to the establishment of the kingdom of God ; and as that kingdom includes and provides for all interests, religious, political, social and physical, that we will not join or Cooperate with any other Association.
ONEIDA ASSOCIATION. 3
2. Resolved, That as the kingdom of God is to have an external manifestation, and as that manifestation must be in some form of Association, we will acquaint ourselves with the principles of heavenly Association, and train ourselves to conformity to them as fast as possible.
1. Resolved, That one of the leading principles of heavenly Association, is the renunciation of exclusive claim to private property.
4. Resolved, That it is expedient to take measures immediately for forming a heavenly Association in central New York. (For a full account of the Convention, see "SPIRITUAL MAGAZINE," Vol.11. p. 1-6.)
In pursuance of the intent of these Resolutions, Jonathan Burt commenced a partial Association with D. P. Nash, J. Ackley and others, in November 1847, on his premises at Oneida, which are now part of the domain of the Association. Ackley arrived and commenced operations with Burt on the 26th of November.
While these movements were going forward, the Putney Association, located in the midst of a New England village, and of course surrounded by religious jealousy, was exposing itself more and more by the development of its new social principles, to the indignation and intrigues of its enemies. - Public excitement against the prominent members of the Association rose to a tumultuous pitch. At length it became evident that the only peaceable course open to them was to retire from the village, and seek a new location for the community school. J. H. Noyes left Putney on the 26th of November, and was soon followed by George Cragin and most of those members of the Association who had come in from abroad. They had no thought at that time of regathering at Oneida; but they afterwards perceived that the very day of the dissolution at Putney, (Nov. 26,) was the day of the first union at Oneida between Burt and Ackley. The Subsequent course of events proved that the apparent overthrow of the Association in Vermont was only a kindly transplantation of it to a more sheltered spot in New York, fully provided for by the Conventions, and the train of operations growing out of them.
On leaving Putney, J. H. Noyes, with Cragin and his wife, took lodgings in New York city, and waited for the opening of a new course. The other members of the Association were scattered to their various homes. In the latter part of January following, Burt and his associates invited J. H Noyes by letter to visit Oneida. The invitation was accepted, and the result of the negotiations which ensued was, that on the 1st of February the present Association was commenced by a full union between J. H. Noyes and J. Burt, and a transfer of $500,00 of U. S. Stock by J. H. Noyes to the stock of the new union.
Purchases of lands were immediately commenced, and the whole of the present domain was soon secured, having on it two comfortable houses, besides Burt's. On the 1st of March, Cragin and his wife from New York, and the wife of J. H. Noyes with the children of both families from Putney, met at Oneida and found a quiet home. In the course of the spring and summer, all the refugees from Putney, and a part of those who remained in that village, in all seventeen of the members of the original Association, with their children, were re-united at Oneida.
4 REPORT OF THE
Thus the Putney Association died and rose again. Many and great benefits resulted from the operation; but the most valuable of these benefits was this: the tumult and odium that attended the death, on the one hand tried and strengthened the faith and love of the victims and of all their true-hearted friends throughout the country, and on the other hand drove away from them a herd of treacherous, fair-weather followers, whose friendship had been a dead weight on the cause of holiness and union; so that in the resurrection at Oneida, the Association entered upon a period of growth, with the advantage of being exceedingly repulsive to the false, and more attractive than ever to the true spirits among Perfectionists. Thus the material that has gathered around the Putney nucleus during the past year, has been sifted.
The Association has been enlarged to its present number by accessions of new members and families from time to time through the year. Its first and strongest reinforcements came from the central counties of the State of New York. Subsequently it received a valuable colony from Northern Vermont; and later still, was joined by a delegation from Massachusetts.
The original accommodations of the Association, consisting of two ordinary dwelling houses and two small cabins, were put to full occupation in the course of the year; but their capacity, with the help of ingenuity and good will, proved to be almost indefinitely elastic, and sufficed, (with the addition of a rough board shanty early erected for the dormitories of the young men,) until more liberal quarters could be prepared.
ERECTION OF THE MANSION HOUSE.
Erastus H. Hamilton, a young man from Syracuse, N. Y., joined the Association with his family early in the spring, and having soon proved himself an able workman and manager, became the acknowledged chief of the industrial department. He had been an architect by profession, and under his superintendence, the Association undertook to build a Mansion house. With a saw-mill at command, and all the timber necessary on the domain, and with a good1y number of carpenters and joiners in the Association, this undertaking was carried through pleasantly and successfully. The whole of the work except the plastering, was done within the Association. All hands, whenever free from other necessary occupation, were merrily busy on the house. Even the women joined the sport, and the lathing was mostly the work of their hands. Many valuable lessons in regard to gregarious and attractive industry were learned in this operation. The house was ready for occupation before the advent of winter, and gave the Association seasonable and ample relief from short quarters
A brief description of the house will not be out of place in this Report. It stands on an elevated part of the domain, commanding a very extensive view of the surrounding Country It is sixty feet long, thirty-five feet wide, three stories high, and is surmounted by a cupola. The lower story or basement is divided by partitions across the whole width, into three apartments of equal size, viz., 35 feet by 20. The first of these apartments runs back into a rise of ground on which the house abuts, and is a cellar. The second or middle apartment is the kitchen. The third or front apartment is the di-
ONEIDA ASSOCIATION. 5
ning room. The second story comprises a parlor over the dining room, and of the same size, (i.e. 35 by 20,) a reception-room, a school-room and a printing-office. The third story is devoted to sleeping apartments for married pairs and for females. The garret, extending over the whole house, and without partitions, is the dormitory of the unmarried men and boys. This edifice now gives comfortable quarters to about sixty persons, and might easily accommodate one hundred.
LABOR AND FINANCES.
In connection with this main enterprise, the Association worked its farm successfully, and kept the saw-mill and other lumber machinery in operation. It did not undertake or expect, however, by these or any other labors, to meet the expenses of the year, but looked mainly to the capital coming in with its members, and to the subsidies of its friends, for subsistence and the means of building, regarding this first year as properly and necessarily one of preparation and outlay.
Mr. Cragin had approved himself at Putney as a man of ability and sound principle in financial affairs, and the Oneida Association unanimously gave him the charge of its money-matters. He adhered substantially, though not with unreasonable rigor, to the cash system, and by fair dealing, and prompt payments, secured confidence and popularity for himself and for the Association in the surrounding community. Under his management, the domain was paid for so far as the claims of the previous occupants were concerned, a liberal subsistence for the Association was provided, without incurring debt, the expenses of building were met, and debts to the amount of about two thousand dollars, with which Mr. Burt's property was previously encumbered, were cancelled. The only present liability of the Association of any importance, is the debt to the State for the lands of the domain, amounting to about two thousand dollars, the payment of which, however, it is understood, will not be demanded, so long as the interest is paid. The funds required for the operations of the year, have been supplied mostly by the members of the Association, but partly by the voluntary advances of friends in Vermont, Massachusetts, Connecticut and New Jersey.
The opportunities and prospects of the Association for profitable business, in lumbering and several kinds of manufactures already commenced or contemplated, are very good, and it is not unreasonable to expect that after the present season of necessary preparation, it will become a self-supporting institution.
PRINTING DEPARTMENT.
The printing press of the Putney Association was transferred to Oneida in July, and one number of the Spiritual Magazine was published soon after, in which the forthcoming of the " Confessions of J. H. Noyes" was announced. The First Part of these confessions was printed in the course of the fall, and is now in circulation. Two other parts are to be published hereafter. It is the intention of the Association ultimately to turn a considerable portion Of its force to the business of printing and publishing.
6 REPORT OF THE
HEALTH OF THE ASSOCIATION.
The general health of the Association has been remarkably good. In the latter part of summer, most of the adults were seriously attacked by dysentery; but faith and cheerfulness, without medicine, soon prevailed over disease. One death only occurred-that of an infant, previously very feeble*; and this loss was compensated by the birth of a pair of twins. In no case has the Association had occasion to employ the services of a physician. A more extended expose of the condition of the Association, as to health, will be found in the latter part of this report.
ARRANGEMENT OF THE HOUSEHOLDS.
Previous to the completion of the Mansion house, no special classification was attempted in the arrangement of the households, but the several families, composed as usual of parents and children together, were distributed to the four houses of the Association, as convenience and natural affinities from time to time seemed to dictate. In the course of the months of November and December, however, when the Mansion house came to be occupied, the following classification took place. The best of the ordinary houses, that nearest the Mansion house, was converted into n nursery, and all the children between the ages of two and twelve, (seventeen in number,) with the necessary house-keepers, and teachers, were established there, by themselves. The other principal dwelling house, previously occupied by Mr. Burt, was also converted into a nursery, and given up to the infants (six in number) with their nurses and house-keepers. This arrangement proved to be very favorable to the comfort and good-breeding of the children, and at the same time, saved the main household of the Association from much noise and confusion. The women serving as attendants of the children for short periods only, and in rotation, (except in cases of special taste and qualification,) found the business not a burden, but a pleasure. By systematic, but kindly discipline, in connection with religious instruction, good order was easily established in the household of the older children; insomuch that it was affirmed by all witnesses that there was less turbulence and confusion in that family of seventeen, than there had been under previous arrangements in families of only four or five children. The natural apprehensions which arose against the idea of separating infants from their mothers, and breeding them together, vanished before the demonstrations of experience; and it was found to be altogether a more comfortable task to take care of six in the new way, than it had been to wait on one in ordinary circumstances. The novelty and beautiful results of these arrangements for managing children, attracted much attention and admiration from visitors and the community around. The only drawback on the operation was the temporary distress of the mothers in giving up their little
* In contrast with this fact we may mention the statement contained in the last Annual Report of the Managers of the New York State Lunatic Asylum, where they say, in reference to the prevalence of dysentery at the Asylum the last summer, that "thirty-nine, out of two hundred and forty eases which occurred, [i.e. about one sixth part,] terminated fatally." And the Report adds, We trunk the mortality was not greater among the inmates of the Asylum who were attacked by this disease, than it was among an equal number who suffered under similar attacks out of the Asylum."
ONEIDA ASSOCIATION. 7
ones to the care of others, which made occasion for some melo-dramatic scenes; but the wounds of philoprogenitiveness were soon healed, and the mothers soon learned to value their own freedom and opportunity of education, and the improved condition of their children, more than the luxury of a sickly maternal tenderness. And then the periodical visits of the mothers to the nurseries, and of the children to the Mansion house, were found to be occasions of more genuine pleasure, than could ever be derived from constant personal attendance. Mrs. Mary E. Cragin, a woman who had proved herself, both at Putney and Oneida, specially qualified by nature and attainment, for the care of children, in connection with Mrs. Harriet A. Noyes, had charge of that department, and superintended the above arrangements.
COMMON TABLE.
The meals of the Association, at the Mansion house, were served at one table, extending through the dining-room, and were alike for all, not differing materially in quality from the meals of respectable households in ordinary life. The business of waiting on the table was left open to volunteers, and became a very attractive service, making occasion for lively competition. - The culinary department and general domestic economy was under the superintendence of Mrs. Sylvia Hamilton, assisted by the other women in rotation.
THE TENT-ROOM.
It was the wish and intention of the Association, from the beginning, to make the Mansion house its winter quarters, both because larger and more comfortable accommodations than the other houses afforded were needed, and for the sake of the educational and social advantages of consolidation. But as winter drew near, and the finishing of the house lingered, it became evident thlat this intention must be abandoned unless some new method of constructing dormitories, more expeditious than the usual one, could be devised. The original plan was to make eleven sleeping rooms of the third story, each 14 by 10, for the married couples and single females. But two difficulties presented themselves. In the first place, the Association had unexpectedly increased in number till about twenty married couples, besides eight single females, were to be provided for; and in the second place, the finishing off of so many rooms in the regular way, would occupy nearly the whole winter These circumstances suggested a device, which for its novelty and satisfactory results, deserves to be described. One half of the third story, i.e. a space of 35 feet by 30, was finished as a single apartment. Within this apartment twelve tents, (each about 7 feet by 8, large enough for a bed and all other apparatus necessary to a dormitory,) were erected against the walls of the room in the form of a hollow square. The tents were made of cotton cloth, supported on upright wooden frames about seven feet high, and open at the top. The space between the tops of the tents and the ceiling of the room (about 2 feet) gave free circulation to air and light. The interior the hollow square, a space about 18 feet by 14, became a comfortable common sitting-room for the occupants of the tents. One large stove in the center of this sitting-room was found sufficient to warm the twelve rooms around
8 REPORT OF THE
it, and two reflectors suspended in the same apartment gave light enough for all ordinary purposes to the whole. Thus a space which had been designed for only six bed-rooms, each of which would have required its separate stove and light, was converted into twelve bed-rooms, with a spacious sitting-room in the midst, requiring for all only one stove and two lamps. The cloth for the tents cost about ten dollars, and the labor of constructing them, and of moving the tenants into them was done by the Association in one day. The most obvious objection to this singular combination of house and tent is that its accommodations are not favorable to privacy; but the principles and habits of the Association, being somewhat more gregarious than usual, made the sacrifice of privacy a small affair in comparison with the advantages of consolidation; and on trial all parties were delighted with the arrangement. 'Christmas eve' was the first evening of the occupation of the tents; and the Association celebrated the occasion in the sitting-room of the encampment, with music and sentiment, in the midst of green festoons, and with mirth like that of the 'feast of tabernacles.' See Neh. 8: and Lev. 23: 40, &c.
The other half of the third story was divided into three small bed-rooms for pairs, and a long room across the width of the house (35 by 10) for single females. With these accommodations the main body of the Association found quarters early in the winter in the Mansion House, leaving only such detachments in the other houses as were required for taking care of the children.
SHORT DRESSES.
In connection with this new fashion of making rooms it will be appropriate to allude to one or two other novelties which the Association has fallen into by free-thinking. Early in the summer, in consequence of some speculations on the subject of women's dress, which will be presented in a subsequent part of this Report, some of the leading women in the Association took the liberty to dress themselves in short gowns or frocks, with pantaloons, (the fashion of dress common among children,) and the advantages of the change soon became so manifest, that others followed the example, till frocks and pantaloons became the prevailing fashion in the Association. The women say they are far more free and comfortable in this dress than in long gowns; the men think that it improves their looks; and some insist that it is entirely more modest than the common dress.
CHANGE IN HAIR-DRESSING.
Another new fashion broke out among the women in the following manner. The ordinary practice of leaving the hair to grow indefinitely, and laboring upon it by the hour daily, merely for the sake of winding it up into a ball and sticking it on the top or back of the head, had become burdensome and distasteful to several of the women. Indeed there was a general feeling in the Association that any fashion which requires women to devote considerable time to hair-dressing, is a degradation and a nuisance. The idea of wearing the hair short and leaving it to fall around the neck, as young girls often do, occurred frequently, but Paul's theory of the natural propriety of long hair for women (1 Cor. 11) seemed to stand in the way. At length a careful
ONEIDA ASSOCIATION. 9
examination of this theory was instituted, and the discovery was made that Paul's language expressly points out the object for which women should wear long hair, and that object is not ornament, but 'for a covering.' In this light it was immediately manifest that the long hair of women, as it is usually worn, coiled and combed upward to the top of the head, instead of answering to Paul's object of covering, actually exposes the back part of the head, more than the short hair of men. It then occurred also that Phrenology, in pointing to the back of the head and neck as the seat of amativeness, has given a rational basis to Paul's theory of the propriety of women's making their hair a covering. It was evident moreover that the hair is not needed as a covering where the person is covered by the dress These considerations seemed to establish satisfactorily the natural and scriptural propriety of women's wearing their hair in the simple mode of little girls, 'down in the neck.' Accordingly some of the bolder women cut off their hair, and started the fashion, which soon prevailed throughout the Association, and was generally acknowledged to be an improvement of appearance, as well aa a saving of labor.
RELIGIOUS AND SOCIAL EXERCISES.
The meetings of the Association for religious conversation were held, during the first part of the year, at the several houses in rotation, on Sunday afternoon and evening, and on Thursday evening of each week. These meetings were not conducted in the formal way of ordinary religious conferences, but were given up to free and promiscuous conversation, accompanied with occasional songs. Mr. Noyes usually took the lead in the proposal of topics, and sometimes lectured at length. A few persons from the surrounding neighborhood attended occasionally, but no pains were taken to draw in such persons or to operate upon them. Self-improvement and not proselyting, was the object of the meetings, constantly avowed and faithfully adhered to.
After the concentration at the Mansion-house, a gathering in the spacious parlor after supper became a matter of course every evening. The following order of exercises for these gatherings was adopted. At the ringing of the bell all came together, and immediately the roll of the Association was called, not for the purpose of ascertaining the presence or absence of the members, (as all were free in this respect,) but in order to give each member an opportunity and invitation to present any reflections, expressions of experience, proposals in relation to business, exhortations, or any other matter of general interest that might be on the mind waiting for vent. This method of proceeding, (suggested by the practice in Congress of calling the roll on certain occasions in order to give each member an opportunity of bringing in bills,) generally secured good entertainment for a considerable part of the evening.
After this general exchange, the members dispersed to smaller parties of conversation, or to the pursuit of various studies, according to the inclinations of each. Systematic provision, however, was made for a series of excercises, suitable for occupying that part of the evening which remained after roll-call. Monday evening was devoted to readings in the parlor from the public papers; Tuesday evening to lectures by J. H. Noyes, on the social
2
10 REPORT OF THE
theory; Wednesday evening to instructions and exercises in Phonography; Thursday evening to the practice of music; Friday evening to dancing; Saturday evening to readings from Perfectionist publications; Sunday evening to lectures and conversation on the Bible. These exercises, though attendance on them was entirely voluntary, were generally well sustained.
RESULTS OF RELIGIOUS OPERATIONS.
As an index of the power and results of the religious influences circulating in the Association through the meetings and other channels, it may be mentioned that all the adults who entered the Association in an irreligious state, (being brought in by husbands, parents, or friends that were believers,) except one young man who seceded, were converted to a confession and happy experience of union with Christ. There were twelve instances of this kind, and several of them were cases of conversion from a state of fortified self-will and infidelity. Besides these conversions, serious and permanent religious impressions manifested themselves among the older children, and prevailed through the juvenile school
One instance of the salutary effects of the religious influences of the Association deserves to be specially recorded. Horace Burt, brother of Jonathan Burt, (the leader of the movement at Oneida,) had been, for many years previous to the advent of the Association, hopelessly insane. Twice he had been subjected to the hospital discipline at Worcester, without any substantial benefit; and at the time of the commencement of the Association he was under the guardianship of his brother, with no prospect of being anything but a madman for life. He had intervals of sobriety, but was for the greater part of the time a nuisance to the community around, and at times required violent restraints and the strait-jacket. Very soon after J. H. Noyes went to Oneida, this man yielded to his influence, and ceased his wanderings and crazy freaks. In process of time, as the Association increased in numbers and power, he became interested in its principles and operations, received its doctrines and became soberly and happily religious. He has manifested no symptoms of insanity for more than a year, and is now one of the most steady and valuable members of the Association.
SYSTEM OF CRITICISM.
In the machinery of religious and moral discipline employed by the Association, a system of mutual criticism has held a very prominent place, and indeed has been relied on for regulating character and stimulating improvement, more than the meetings or any other means of influence. This system was instituted by the Putney Association during the period of its most rapid advancement in spiritual life. The mode of proceeding was this - Any person wishing to be criticised, offered himself for this purpose, at a meeting Of the Association. His character then became the subject of special scrutiny by all the members of the Association, till the next meeting, when his trial took place. On the presentation of his case, each member in turn was called on to specify as far and as frankly as possible, every thing objectionable in his character and conduct. In this way the person criticised had the advan-
ONEIDA ASSOCIATION.11
tage of a many-sided mirror in viewing himself, or perhaps 'it may be said, was placed in the focus of a spiritual lens composed of all the judgments in the Association. It very rarely happened that any complaint of injustice was made by the subject of the operation, and generally he received his chastening with fortitude, submission, and even gratitude, declaring that he felt himself relieved and purified by the process. Among the various objectionable features of the character under criticism, some one or two of the most prominent would usually elicit censure from the whole circle, and the judgment on these points would thus have the force of a unanimous verdict. Any soreness which might result from the operation was removed at the succeeding meeting by giving the patient a round of commendations This system of open and kindly criticism, (a sort of reversed substitute for tea-party back-biting in the world,) became so attractive by its manifest good results, that every member of the Putney Association submitted to it in the course of the winter of 1843, and to this may be attributed much of the accelerated improvement which marked that period of their history Instead of offences, abounding love and good works followed the letting loose of judgment.
This system was introduced to some extent at Oneida; but the number of members was so large, and their acquaintance with each other in many cases so limited, that it we found necessary to change the mode of proceeding, in order to make criticism lively and effective. Instead of subjecting volunteers for criticism to the scrutiny of the assembly, the Association appointed four of its most spiritual and discerning judges, to criticise in course all the members. The critics themselves were first criticised by Mr. Noyes, and then gave themselves to their work, from day to day for three weeks, till they had passed judgment on every character in the Association. Their method was first to acertain as much as possible about the character of the individual about to be criticised, by inquiring among his associates, and then after discussing his character among themselves, to invite him to an interview, plainly tell him his faults, converse with him freely about his whole character, and give him their best advice. The testimony of the members to the good effect of this operation will be found in the latter part of this Report.
RELIGIOUS BELIEF OF THE ASSOCIATION.
The religious views of the Oneida Association are presented at large in various publications issued by the Putney press between the years 1838 and 1846, and especially in a work entitled 'The Berean. A brief mention only of some of the most important of them will be appropriate in this Report.
The Association, though it has no formal creed, is firmly and unanimously attached to the Bible, as the text-book of the Spirit of truth; to Jesus Christ, the eternal Son of God; to the apostles and primitive church, as the exponents of the everlasting gospel. Its belief is that the second advent of Christ took place at the period of the destruction of Jerusalem; that at that time there was a primary resurrection and judgment in the spiritual world, that the final kingdom of God then began in the heavens; that the manifestation of that kingdom in the visible world is now approaching; that its approach is
12 REPORT OF THE
ushering in the second and final resurrection and judgment; that a church on earth is now rising to meet the approaching kingdom in the heavens, and to become its duplicate and representative; that inspiration, or open communication with God and the heavens, involving perfect holiness, is the element of connection between the church on earth and the church in the heavens, and the power by which the kingdom of God is to be established and reign in the world.
THEORY OF ORGANIZATION AND GOVERNMENT.
The Oneida Association regards itself as a branch of the kingdom of heaven, the exponent of the principles, and servant of the spiritual will, of that kingdom. It has no written constitution or by-laws - no formal mode of electing officers; the no other system of organization or means of government, than those which have been incidentally exhibited in the preceding account of its formation and transactions. In the place of all formulas, it relies on inspiration, working through those who approve themselves as agents of God, and by such apparatus of instruction and criticism as has been described.
A distinct view of the theory of the organization and government of the kingdom of God, held by the Association, is presented in the following extract from the Spiritual Magazine:-
"The kingdom of God is an absolute monarchy. It is a government not of compact between people and sovereign ; not limited by constitutional forms and provisos. God takes the entire responsibility of the State; and the only compact in the case, is the very one-sided one called by the prophet the 'new covenant.' It is summed up in these words :-' I will be to them a God and they shall be to me a people.' The 'patronage' and appointing power of course remain with the responsible party; and all forms of popular representation are dispensed with.
"So far as there is a true church on earth, it is a frontier department of the kingdom; and will possess the great characteristics of heaven's government, viz., central executive power, and subordination. It will manifest in all its operations perfect unity of design, and true harmonious effort. To secure this, it includes a gradation of authority;- officers, not self-elected, not popularly elected, but appointed by God; whose credentials, if truly received of him, need no secondary influence to secure respect. In fact, the credential of authority through all God's kingdom, from the Supreme himself, down, is not a matter of parchment, or a voice from heaven merely, but the possession of actual ability.- Carlyle's doctrine is true, that 'mights in this just universe, do, in the long run, mean rights.' God's appointment to office confers on the individual ABILITY corresponding to his commission; and it is as certain that his ability will make his office recognized by those with whom he has to do, as it is that in a mixture of fluids the heaviest will sink to the bottom. Equivocal pretensions to superiority, based on diplomas of divinity schools, or musty apostolic commissions, and which make submission to the clerical authority a merely nominal, gratuitous thing - a matter of custom,- have no place in Christ's church. On the contrary, in that organic body, as we said before, superiority of every degree is a gift of power from God, which vindicates itself by an irresistible ascendancy over that which is inferior. It is this REALITY of power developed in a medium of love, that finally constitutes the church an organized corporation, well compared to the' human body; which causes each member to gravitate toward his true place and office,
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bringing the 'different gifts' of the church into the order and symmetry which is visibly expressed in the human form.
"In this construction of the church, the autocratic principle of the kingdom of God is seen throughout. The distribution of gifts - the appointment of 'apostles, prophets, evangelists,' &c.,- is far removed from human dictation : and as these offices are not merely nominal, but the channels of God's will, every Christian finds himself under a despotism extending far beyond any earthly rule. In short, wherever we come in contact with his spiritual government, we find it working with a strength which makes it wholly independent of human volitions. Whether in the direct application of the new covenant to our souls, or in the organization of intermediate agencies of his will, the same despotic purpose is manifest, the same disregard of democratic forms and privileges. The question now arises, What is the effect of this tremendous, irresponsible government, upon individual liberty ? can freedom exist under it?
"There are two classes of subjects. who will experience differently the operation of God's spiritual dominion. It is inevitable, in the first stages of inter course with God, while evil influences still exist in the character, that his will should come into constant collision with those influences, and the wills growing out of them. The inner and better part of our nature is even then free and happy ; and it is only the selfish, egotistical part which loves darkness, and seeks its own pleasure at all cost, that experiences the effect of collision with a superior will. The effect, is suffering ; a bitter sense of bondage; coercion of the soul. No prison can realize the idea of helpless constraint that the soul experiences, when conscious of a hostile contact with the will of God. Yet even then it is not God's purpose to bring the offending part into bondage, but to destroy it. Every spirit opposed to him, is destined not to slavery, but to destruction. The carnal mind is not to be subdued, but crucified. He will have no drudges about him, no unwilling 'subjects. He will reign in natures like his own, not as a lawgiver and tyrant, but as a helper. For all others is decreed tribulation, wrath, perdition. The whole process which causes the imperfect believer to feel unpleasantly the force of God's will, is not to take away his liberty, but to make him free,- to free the better part of him from an unnatural, selfish disposition ; thereby putting an end to the war which exists in every enlightened person between the spirit and the flesh, which is itself (as described in the 7th of Romans) the very essence of bondage. Then, with one undisturbed principle within, coinciding with the will of God, we have perfect liberty. Not so with the willing adherents of Satan; they find themselves in a completely inverted order at war with all nature and the constitution of things. God made the universe after the pattern of his own heart, and adapted it to a state of love. The whole machinery of it runs directly across selfishness; and for that reason evil men Can never be free.
"We would say to those who consider democratic institutions the palladium of individual liberty, that this very blessing is enjoyed to an infinitely greater degree under the monarchy of God. We believe that only those who have passed the quarantine of judgment and become naturalized citizens of the kingdom of heaven, know what is the glorious sensation of unshackled freedom of will. The highest experience and most glowing conceptions of liberty in the world, are but meagre shadows of the liberty which we achieve when we become sons of God. Our wills act under the attraction of a superior spirit, it is true. But what creature in the universe does not? There is no such thing for men, and there never can be, as willing independently of the great authors of good and evil. Our advantage consists in having escaped the exclusive dominion of the
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evil spirit, which would have entailed on us an eternal war of impossibilities;- in having ended the 'joint occupation' of two hostile influences in ourselves, which is incompatible with any sense of freedom; and in having come under the exclusive attraction of God, the author of all peace, harmony and beauty. Ah men are in one of these three predicaments ; and to all purposes of enjoyment the latter affords us perfect freedom.
"It offers us more. Suppose we have a desire to travel in distant countries. Liberty to do so would simply require that we should have leisure, money, conveyance, &c. But suppose a gentleman, a man exactly after our own heart, and entirely trustworthy, should come and say to us:- "You wish to travel for purposes of pleasure and improvement. Let me go with you, and take the care and trouble of your journey on myself. I will pay your bills and see to all your affairs. I am familiar with all the countries which you will visit, wilt be your companion, and so direct your journey that you need do nothing but enjoy and improve yourself." Would not the acceptance of this offer, confer upon us something better than mere individual liberty? True, we give up the direction of our affairs to another; but it is to one perfectly worthy of the trust, and we gain in exchange an exemption from the vexations and dangers of the undertaking. The more care we could thus transfer judiciously, the more liberty we should have, and the more completely would the object of our travels be gained. Precisely like this is the relation between God aud his people, in making the tour of the universe. We may suppose that we might go alone; but it would be better to have an intelligent power to direct and forward us, and to find all our purposes backed up by Jehovah himself.
"It is necessary and right that this supreme unity of will should run through every department of creation. It is the gravitation that will finally bring human nature, and every member of it, into the harmony of the starrv system so that each in his orbit shall be necessary to all, and the combined effect shall be worthy of God."
THEORY OF THE RIGHTS OF PROPERTY
The ideas of the Association in regard to the ownership and distribution of property are briefly these, viz
1. That all the systems of property-getting in vogue in the world, are forms of what is vulgarly called the 'grab-game,' i.e. the game in which the prizes are not distributed by any rules of :wisdom and justice, but are seized by the strongest and craftiest; and that the laws of the world simply give rules, more or less civilized, for the conduct of this game.
2. That the whole system thus defined is based on the false assumption that the lands and goods of the world, previously to their possession by man, have no owner, and rightfully become the property of any one who first gets possession; which assumption denies the original title of the Creator, excludes hin from his right of distribution, and makes the "grab-game," in one form or other, inevitable.
3. That God the Creator has the first and firmest title to all property whatsoever; that he therefore has the right of distribution; that no way of escape from the miseries of the 'grab-game' will ever be found, till his title and right of distribution are practically acknowledged; that in the approaching sign of inspiration, he will assert his ownership, be acknowledged and installed as distributor, and thus the reign of coveteousness, competition and violence, will come to an end.
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4. That God never so makes over property to man, as to divest himself of his own title; and of course that man can never in reality have absolute and exclusive ownership of lands, goods, or even of himself, or his productions, but only subordinate joint-ownership with God.
5. That in the kingdom of God every loyal citizen is subordinate joint-owner with God of all things. Rev. 21: 7.
6. That the right of individual possession of the specific goods of the universe, under this general joint-ownership, is determined by the arbitrament of God through inspiration, direct or indirect.
7. That there is no other right of property beyond these two; viz., the right of general joint-ownership by unity with God; and the right of possession as determined by inspiration.
8. That the right of possession, in the case of articles directly consumed in the necessarily equivalent to exclusive ownership, but in all other cases is only the right of beneficial use, subject to the principle of rotation, and to the distributive rights of God.
It will be seen from this statement of principles, that the Oneida Association cannot properly be said to stand on any ordinary platform of communism. Their doctrine is that of community, not merely or chiefly with each other, but with God; and for the security of individual rights they look, not to constitutions or compacts with each other, but to the wisdom and goodness of the Spirit of truth, which is above all. The idea of their system, stated in its simplest form, is that all believers constitute the family of God; that all valuables, whether persons or things, are family property; and that all the labors of the family are directed, judged and rewarded in the distribution of enjoyments by the Father.
Perhaps the best encominin on these principles may be deduced from the fact that the Association, under the influence of them, lived in entire harmony in relation to property-interests throughout the year, and met with no difficulty in respect to the distribution of possessions and privileges.
No accounts were kept between the members and the Association, or between the several members; and there was no more occasion for them than there is between man and wife, or than there was between the several members of the happy family which gathered around the apostles on the day of Pentecost. The Association believes that in the kingdom of heaven 'every man will be rewarded according to his works' with far greater exactness than is done in the kingdoms of this world; but it does not believe that money is the currency in which rewards are to be distributed and accounts balanced. Its idea is that love is the appropriate reward of labor; that in a just spiritual medium, every individual, by the fixed laws of attraction, will draw around him an amount of love exactly proportioned to his intrinsic value and efficiency, and thus that all accounts will be punctually and justly balanced without the complicated and cumbersome machinery of book-keeping.
As to the legal titles of land and other property, no special measures were taken to secure the Association from individuals. Those who owned or purchased lands in their own names at the beginning, retained their deeds, and no formal transfer of any property brought in by the members, was made
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to the Association. The stock of the company was consolidated by love, and not by law.
The terms of admission so far as property is concerned, were stated in the Register of the Association as follows:
"On the admission of any member, all property belonging to him or her, becomes the property of the Association. A record of the estimated amount will be kept, and in case of the subsequent withdrawal of the member, the Association, according to its practice heretofore, will refund the property or an equivalent amount. This practice however stands on the ground, not of obligation but of expediency and liberality; and the time and manner of refunding must be trusted to the discretion of the Association. While a person remains a member, his subsistence and education in the Association are held to be just equivalents for his labor; and no accounts are kept between him and the Association, and no claim of wages accrues to him in case of subsequent withdrawal."
THEORY OF THE SEXUAL RELATION.
This Report would not be complete without a frank and full exhibition of the theory of the Association in regard to the relation of the sexes. An argument therefore, on this subject, prepared by J. H. Noyes early in the spring of 1848, and adopted by the Association from the beginning, as a declaration of its principles, will here be presented, after a few introductory remarks.
1. The radical principles developed in this argument, were early deduced from the religious system evolved at New Haven in 1834, were avowed in print by J. H. Noyes in 1837, and were discussed from time to time in the publications of the Putney press during nine years.
2. The complete elaboration of these principles was a progressive work, carried on in connection with the long continued growth and education of the Putney Association, and necessitated by severe experience and singular providences, of which am account will be given in a future publication.
3. These principles, though avowed (as before stated) in 1837, were not carried into action in any way by any of the members of the Putney Association 1843.
4. It is not immodest, in the present exigency, to affirm that the leading members of the Putney Association belonged to the most respectable families in Vermont, had been educated in the best schools of New England morality and refinement, and were by the ordinary standards irreproachable in their conduct, so far as sexual matters are concerned, till they deliberately commenced, in 1846, the experiment of a new state of society, on principles which they had been long maturing and were prepared to defend before the universe.
5. It may also be affirmed without fear of contradiction, that the main body of those who have joined the Association at Oneida, and committed themselves to its principles, are sober, substantial men and women, of good previous character, and position in society.
6. The principles in question, have never been carried into full practical embodiment, either at Putney or Oneida, but have been held by the Associ-
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ation, as the principles of an ultimate state, toward which society among them is advancing, slowly and carefully, with all due deference to sentiments and relations established by the old order of things.
7. The Association abstains from all proselyting, aggressive operations, publishing its sexual theory (at this time, as heretofore,) only in self-defense, and at the command of public sentiment.
8. The Association, in respect to practical innovations, limits itself to its own family circle, not invading society around it, and no just or even legal complaint of such invasions can be found at Putney or Oneida.
9. The Association may fairly demand toleration of its theory and experiment of society, on the ground that liberty of conscience is guarantied by the Constitution of the' United States, and of the several states, and on the ground that Quakers, Shakers, and other religionists are tolerated in conscientious deviations from the general order of society.
l0. The principles to be presented, are not more revolutionary and offensive to popular sentiment, than the speculations of Fourier on the same subject; and are simply parallel in their scope, (not in their nature) with the theory of marriage and propagation, which Robert Dale Owen and Frances Wright propounded some years ago, in the public halls of New York, with great eclat. If infidels may think and speak freely on these 'delicate' subjects, why may not lovers of Christ and the Bible take the same liberty, and be heard without irritation?
11. The ensuing argument professes to be nothing more than an outline or programme of fundamental principles, and the original intention of the author was to have expanded it largely before publishing it. The proper limits of this Report, however, rather require that it should be condensed. It is especially deficient in the development of the prudential and transitionary principles which govern the Association in practice.
12. The argument cannot be perused with the fullest advantage by any but 'those who are familiar with the religious theory, of which it is the sequel
With these remarks we submit the document.
3
BIBLE ARGUMENT
DEFINING THE RELATIONS OF THE SEXES IN THE KINGDOM OF HEAVEN.
PROPOSITION I.
The Bible predicts the coming of the kingdom of heaven on earth. Dan. 2: 44. Isa. 25: 6-9.
PROPOSITION II.
The administration of the will of God in his kingdom on earth, will be the same as the administration of his will in heaven. Matt. 6: 10. Eph. 1: 10.
PROPOSITION III.
In heaven God reigns over body, soul, and estate, without interference from human governments; and consequently, the advent of his kingdom on earth will supplant all human governments. Dan. 2: 44. 1 Cor. 15: 24, 25. Isa. 26: 13, 14, and 33: 22.
Note 1.- The religious world has constantly professed to be in expectation of the kingdom of heaven, aud especially for the last twenty years. The popular hope of the Millennium, the universal use of the Lord's prayer, and the accumulating fervor of the public mind in relation to the Second Advent, Universal Reform, new theories of Society, &c. &c., are varied manifestations of that expectation.
Note 2.- In the introduction of the kingdom of heaven on earth, the citizens of that kingdom will necessarily he called to positions and duties, different from those of the primitive church. The object in view at the beginning of the Christian dispensation, was not to establish the kingdom of heaven on earth immediately, but to march an isolated church through the world, establish the kingdom in the heavens, aud prepare the way for the kingdom on earth by giving the Gentiles the Bible and religious training. It was not the business of the primitive church to supplant the governments of this world. Hence they were directed to submit to the 'powers that be.' But at the end of 'the times of the Gentiles' the church of God will be called to break in pieces 'the powers that be,' and take the place of them. This is necessarily implied in the proof of the third proposition above. (See also Dan. 7: 22, 27.) This difference of positions is a sufficient general answer to those who insist on a literal subjection of the present church to the precepts of the primitive church concerning civil governments and institutions.
Illustration. - An army sent into a foreign territory for military purposes simply, is placed under the rules of martial discipline, which have reference to hostile surroundings and are very restrictive. Such was the ease of the primitive church. But an army sent for the purpose of introducing civil institutions and settling in a foreign territory, ought to pass, as soon as it can do so safely, from the restrictions' of martial law, to the conditions of permanent civilized life. Such is the position of the church which is called to introduce the kingdom of heaven on earth.
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PROPOSITION IV.
The institutions of the kingdom of heaven are of such a nature, that the general disclosure of them in the apostolic age would have been inconsistent with the continuance of the institutions of the world through the times of the Gentiles. They were not therefore, brought out in detail on the surface of the Bible, but were disclosed verbally (more or less) by Paul and others, to the interior part of the church. 1 Cor. 2: 6. 2 Cor. 12: 4. John 16: 12, 13. (Compare John 3: 12.) Heb. 9: 5, in the original. The holy of holies in the temple, which was veiled from all but the high-priest, symbolized heaven. It was necessary that the veil should remain between the world and heaven, till the end of the times of the Gentiles. Then it is to be removed. Rev. 11: 15-19.
Note.- From this proposition it follows, that we cannot reasonably look for a parade of proof texts, specifically sanctioning every change which the kingdom of heaven is to make in the institutions of the world. It is to be assumed that the church which is called to introduce that kingdom, will have the same spiritual understanding which was the key to the unwritten mysteries of the inner sanctuary in Paul's time. It is enough, if the Bible furnishes radical principles on which a spiritual mind can stand and reason firmly concerning things within the vail. The Bible must not be asked to lead us step by step into the holy of holies, but only to point the way, consigning us to the specific guidance of 'the spirit of wisdom and revelation.' Eph. 1:17.
PROPOSITION. V.
In the kingdom of heaven, the institution of marriage which assigns the exclusive. possession of one woman to one man, does not exist. Matt. 22: 23-30. 'In the resurrection they neither marry nor are given in marriage.'
Note.- Christ, in the passage referred to, does not exclude the sexual distinction, or sexual intercourse, from the heavenly state, but only the world's method of assigning the sexes to each other, which alone creates the difficulty presented in the question of the Sadducees. The constitutional distinctions and offices of the sexes belong to their original paradisaical state; and there is no proof in. the Bible or in reason, that they are ever to be abolished, but abundance of proof to the contrary. l Cor 11: 3-11. The saying of Paul that in Christ 'thereis neither Jew nor Greek, neither male nor female,' &c., simply means that the unity of life which all the members of Christ have in him, overrides all individual distinctions. In the same sense as that in which the apostle excludes distinction of sexes, he also virtually excludes distinction of persons; for he adds, 'Ye are all one in Christ Jesus.' Yet the several members of Christ, in perfect consistency with their spiritual unity, remain distinct persons; and so the sexes, though one. in their innermost life, as members of Christ, yet retain their constitutional distinctions.
PROPOSITION. VI.
In the kingdom of heaven, the intimate union of life and interests, which in the world is limited to pairs, extends through the whole body of believers; i.e. complex marriage takes the place of simple. John 17: 21. Christ prayed that all believers might be one, even as he and the Father are one. His unity with the Father is defined in the words, 'all mine are thine, and all thine are mine.' Ver. 10. This perfect community of interests, then, will
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be the condition of all, when his prayer is answered. The universal unity of the members of Christ, is described in the same terms that are used to describe marriage-unity. Compare 1 Cor. 12: 12-27, with Gen. 2: 24. See also I Cor. 6: 15-17, and Eph. 5: 30-82.
Note.- This proposition does not exclude from the kingdom of heaven special companionships, founded on special affinities of nature and position; it only denies exclusive appropriation.
PROPOSITION VII.
The effects of the effusion of the Holy Spirit on the day of Pentecost, present a practical commentary on Christ's prayer for the unity of believers, and a sample of the tendency of heavenly influences, which fully confirm the foregoing proposition. 'All that believed were together, and had all things common; and sold their possessions and goods, and parted them to all, as every man had need.' 'The multitude of them that believed were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things common.' Acts 2: 44, 45, and 4: 32. Here is unity like that of the Father and the Son. ('All mine thine, and all thine mine.')
Note 1.- The unity of the day of Pentecost is not to be regarded as temporary and circumstantial. On the contrary, the accommodation to the fashion of the world, which succeeded and overlaid it in the apostolic age, was the transitory state of the church, and Pentecostal community of interests was its final and permanent condition in the heavens. The spirit of heaven manifested its nature and tendency for a moment, and then gave way for a season to the institutions of the world. The seed of heavenly unity fell into the earth, and was buried for a time, but in the harvest at the Second Coming it was reproduced and became the universal and eternal principle of the church.
Note 2.- We admit that the community principle of the day of Pentecost, in its actual operation at that time, extended only to goods and chattels. Yet we affirm that there is no intrinsic difference between property in persons and property in things; and that the same spirit which abolished exclusiveness in regard to money, would abolish, if circumstances allowed full scope to it, exclusiveness in regard to women and children. As we infer that an acid which has corroded the surface of a stone, would consume the whole of it, if allowed a full operation, so we infer from the operation of the spirit of heaven on the day of Pentecost, partial and temporary though it was, that in a continuous and perfect experiment, that spirit would consume all exclusiveness. The reason why a partial and temporary experiment only was exhibited, may be inferred from what has already been said in relation to the difference of times. (See Note 2 to Prop 3, and Prop. 4.) The world was not ripe for a thorough revolution even in regard to property, and much less in regard to sexual morality. A momentary operation of the community spirit on property exclusiveness was tolerated, but the experiment could go no further without a destructive collision with civil government, which was not according to the design of God at that time.
Note 38. - Paul expressly places property in women and property in goods in the same category, and speaks of them together, as ready to be abolished by the advent of the kingdom of heaven. 'The time,' says he, 'is short; it remaineth that they that have wives, be as though they had none; . . . . and they that buy as though they possessed not; . . . . for the fashion of this world passeth away.' (1 Cor. 7: 29-31.) On the day of Pentecost, 'they that bought
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were as though they possessed not.' The fashion of the world passed away in regard to property, for the time being. It is fair to infer from Paul's language, that the fashion of the world in regard to wives was, in his view, to pass away in the same manner; i.e. that exclusiveness was to be abolished, and free love or complex marriage take its place in the heavenly state into which the church was about entering.
PROPOSITION VIII.
The abolishment of appropriation is involved in the very nature of a true relation to Christ in the gospel This we prove thus :- The possessive feeling which expresses itself by the possessive pronoun mine, is the same in essence, when it relates to women, as when it relates to money, or any other property. Amativeness and acquisitiveness are only different channels of one stream. They converge as we trace them to their source. Grammar will help us to ascertain their common centre; for the possessive pronoun mine, is derived from the personal pronoun I; and so the possessive feeling, whether amative or acquisitive, flows from the personal feeling, i.e. is a branch of egotism. Now egotism is abolished by the gospel relation to Christ. The grand mystery of the gospel is vital union with Christ - the merging of self in his life - the extinguishment of the pronoun I at the spiritual centre. Thus Paul says, 'I live, yet not I; but Christ liveth in me.' The grand distinction between the Christian and the unbeliever - between heaven and the world - is, that in one reigns the we-spirit, and in the other the I-spirit. From I comes mine, and from the I-spirit comes exclusive appropriation of money, women, &c. From we comes ours, and from the we-spirit comes universal community of interests.
PROPOSITION IX.
The abolishment of sexual exclusiveness is involved in the love-relation required between all believers by the express injunction of Christ and the apostles, and by the whole tenor of the New Testament. 'The new commandment is, that we love one another,' and that not by pairs, as in the world, but en masse. We are required to love one another fervently,' (1 Peter' 1: 22,) or, as the original might be rendered, burningly. The fashion of the world forbids a man and woman who are otherwise appropriated, to love one another burningly - to flow into each other's hearts. But if they obey Christ they must do this; and whoever would allow them to do this, and yet would forbid them (on any other ground than that of present expediency to express their unity of hearts by bodily unity, would 'strain at a gnat and swallow a camel;' for unity of hearts is as much more important than the bodily expression of it, as a camel is bigger than a gnat.
Note.- The tendency of religious unity to flow into the channel of amativeness, manifests itself in revivals and in all the higher forms of spiritualism. Marriages or illegitimate amours usually follow religious excitements. Almost every spiritual sect has been troubled by amative tendencies. These facts are not to be treated as unaccountable irregularities, but as expressions of a law of human nature. Amativeness is in fact (as will be seen more fully hereafter) the first and most natural channel of religious love. This law must not be despised and ignored, but must be investigated and provided for. This is the object of the present treatise.
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PROPOSITION X.
The abolishment of worldly restrictions on sexual intercourse, is involved in the anti-legality of the gospel. It is incompatible with the state of perfected freedom towards which Paul's gospel of 'grace without law' leads, that man should be allowed and required to love in all directions, and yet be forbidden to express love in its most natural and beautiful form, except in one direction. In fact, Paul says with direct reference to sexual intercourse - 'All things are lawful for me, but all things are not expedient;' all things are lawful for me, but I will not be brought under the power of any;' (1 Cor. 6: 12;) thus placing the restrictions which were necessary in the transition period, on the basis, not of law, but of expediency, and the demands of spiritual freedom, and leaving it fairly to be inferred that in the final state, when hostile surroundings and powers of bondage cease, all restrictions also will cease.
Note. - The philosophy of love and its expressions is this: love, in all its forms, is simply attraction, or the tendency of congenial elements to approach and become one. The attraction between the magnet and the steel is a familiar illustration of the nature of love. The only important difference between the two is, that while the attraction of inanimate substances is wholly involuntary, love, or the attraction of life towards life, is modified by the will. Volition can concentrate and quicken congenial elements, and so can increase, but it cannot create congeniality, and therefore it can only modify, not create, love. So that the essence of love is attraction, whether it is modified by the will or not. This, then, we repeat, is the nature of love in all its forms - as well between God and man, and between man and man, as between man and woman - as well between the highest spheres of spiritual life, as between the lowest sensual elements. Life seeks unity with congenial life, and finds happiness in commingling. Love, while seeking unity, is desire in unity, it is happiness. The commands of the Bible to love God and his family, and not to love the world, are commands to exercise the will in favoring profitable i.e. spiritual attractions, and in denying unprofitable, i.e. fleshly attractions. In a perfect state of things, where corrupting attractions have no place, and all susceptibilities are duly subordinated and trained, the denying exercise of thee will ceases, and attraction reigns without limitation. In such a state, what is the difference between the love of a man towards man, and that of man towards woman? Attraction being the essence of love in both cases, the difference lies in this, that man and woman are so adapted to each other by the differences of their natures, that attraction can attain a more perfect union between them than between man and man, or between woman and woman. Attraction between the magnet and the steel is the same in essence whatever may be the forms of the surfaces presented for contact. If a positive obstruction intervenes, the steel advances to the obstructing substance and there stops. If nothing intervenes, and the tangent ends are plane surfaces, the steel advances to plane contact. If the tailgent ends are ball and socket, or mortise and tenon, the steel, seeking by the law of attraction the closest possible unity, advances to interlocked contact. So love, restrained by law and the will, as in the world, is stopped by positive obstructions; love between man and man can only advance to something like plain contact, while love between man and woman can advance to interlocked contact. In other words, love between the different sexes, is peculiar, not in its essential naure, bat because they are so constructed with reference to each other, both spiritually and physically, (for the body is an index of the life,) that more intimate unity, and of course more intense happiness in love, is possible between them than be-
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tween persons of the same sex. Now in a state of unobstructed love, it is as certain that attraction acting between man and woman, will seek its natural expression in sexual intercourse. as that the magnet and steel will approach each other as near as possisble, or as that the attraction between man and man will seek its natural expression in the 'kiss of charity' or the embrace; and legal obstructions are no more compatible with spiritual freedom and rational taste in one case than in the other. It was manifestly the design of God, in creating the sexes, to give love more intense expression than is possible between persons of the same sex; and it is foolish to imagine that he will ever abandon that design by unsexing his children, or impede it by legal restrictions on sexual intercourse, in the heavenly state.
PROPOSITION XI.
The abolishment of the marriage system is involved in Paul's doctrine of the end of ordinances. Marriage is one of the 'ordinances of the worldly sanctuary.' This is proved by the fact that it has no place in the resurrection. (See proposition 5.) The Roman Catholic church places it among its seven sacraments. (See Powers' Catholic Manual, p.29, & 185.) Paul expressly limits it to life in the flesh. Rom. 7: 2, 3. The assumption, therefore, that believers are dead to the world by the death of Christ, (which authorized the abolishment of Jewish ordinances,) legitimately makes an end of marriage. Col. 2: 20.
Note 1.--Marriage stands on the same basis with the sabbath. Both may be defended, on the ground of the sanction of the decalogue, and of their necessity and usefulness. Both may be assailed, on the ground of their legality and unprofitableness. Both are 'shadows of good things to come.' As one day in seven is to a perpetual sabbath, so marriage in pairs is to the universal marriage of the church of Christ.
Note 2. - The abolishment of the Jewish ordinances was the 'offense of the cross' in the apostolic age. Gal. 5: 11, & 6: 12. The nullification of circumcision was as revolting and impious to the Jew, as the nullification of marriage can be to the Geiltile. Written commandalents were as formidably arrayed against the spiritual doctrines of the new church in the one case, as they are in the other. The clash of the moral conscience with the spiritual, was ns complete in the one case as it is in the other. God's old orders confronted his new. The apostles had even less warrant in the Old Testament for their attack on the Jewish ritual, than we have in the whole Bible for our attack on marriage. The primitive 'offense of the cross' brought the church into collision with the civil as well as the ecclesiastical authorities, compelled believers to die substantially to the world at the outset, and exposed them to constant persecution and the hazard of literal death. If the spirit of Christ and of the unbelieving world are as hostile to each other now as ever, (which is certainly true,) it is clear that the cross of Christ, must have a development in the dispensation of the fullness of times, as offensive to the Gentile world, as its nullification of the Sinai law was to the Jewish world. Where then shall we look for the present 'offense of the cross?' How shall the gospel of death to the world by the death of Christ, protrude itself in a practical form, as it did in the apostolic age, and attack the central life of the Gentile world? The offense cannot come on the same point as it did in the primitive church; for the special ordinauces of Judaism have passed away. The same may be said of the ordinances of Popery, so far as the most important part of the religious world is concerned. The nullification of the ordinances of the popular Protestant sects, cannot be a full 'offense of the cross' corresponding
24 REPORT OF THE
to the primitive offense; first, he~ause the ecclesiastical authority of those sects is feeble, divided, and clashing; and secondly, because they have no civil authority ; so that emancipation fiom the ordinances of any one of them is only a partial collision with the ecclesiastical world, and no collision with the civil world. Whereas the primitive offence of the cross, was a full collision with the highest authorities both ecclesiastical and civil. Where then shall the death blow of the flesh fall on the Gentile world? We answer- on marriage. That is a civil as well as religious ordinance performed by clergymen and magistrates, defended by religion and law, common to all sects, and universal in the world. On that point the offense of the cross will be just what it was in the apostolic age on the ordinances of Judaism.
Note 3. - We admit that Christ and the apostles, with wise reference to the transitionary necessities and hostile surroundings of the church of their time, and to the purpose of God to give the Gentiles a dispensation of legal discipline, abstained from pushing the war against worldly institutions to the overthrow of marriage. Yet we insist that they left on record principles which go to the subversion of all worldly ordinances, and that the design of God was and is, that, at the end of the times of the Gentiles, the church should carry out those principles to their legitimate results.
PROPOSITION XII.
The law of marriage is the same in kind with the Jewish law concerning meats and drinks and holy days, of which Paul said that they were 'contrary to us, and were taken out of the way, being nailed to the cross.' Col. 2: 14. The plea in favor of the worldly system of sexual intercourse, that it is not arbitrary but founded in nature, will not bear investigation. All experience testifies, (the theory of the novels to the contrary notwithstanding,) that sexual love is not naturally restricted to pairs. Second marriages are contrary to the one love theory, and yet are often the happiest marriages. Men and women find universally, (however the fact may be concealed,) that their susceptibility to love is not burnt out by one honey-moon, or satisfied by one lover. On the contrary, the secret history of the human heart will bear out the assertion that it is capable of loving any number of times and any number of persons, and that the more it loves the more it can love. This is the law of nature, thrust out of sight, and condemned by common consent, and yet secretly known to all. There is no occasion to find fault with it. Variety is, in the nature of things, as beautiful and useful in love as in eating and drinking. The one-love theory is the exponent, not of simple experience in love, but of the 'green-eyed monster,' jealousy. It is not the loving heart but the greedy claimant of the loving heart that sets up the popular doctrine that one only can be truly loved.
Note 1.- It is true, and an important truth, that in a right spiritual medium, the law of aifluity will bring about special pairing; i. e. that each individual will find a mate whose nature best matches his own, and whom of course he will love most. But this truth, confessedly, is no barrier to friendly relations and common conversation with others; and in the nature of things, it is no more a barrier to love and sexual intercourse with others. The fact that a man loves peaches best, is no reason why he should not, on suitable occasions, eat apples, or cherries. Daintiness and poverty of taste are as odious in love as in any other affection.
ONEIDA ASSOCIATION. 25
Note 2.- There is undoubtedly a law of dualty in love indicated in all nature, and suggested in the creation of the first pair. Indeed this law takes its rise from the constitution of God himself, who is dual - the Father and the Son - in whose image man was made, male and female, and of whose nature the whole creation is a reflection. But the question is, how does this law operate in such a multiplex body as the church of Christ? Does it exhaust itself on the petty business of joining individual persons in pairs, or is its main force directed to the establishment of the great dualty between the whole of one sex and the whole of the other? There is dualty in a dancing party. All that is done in the complex movements of the whole company, may be summed up in this - Man dances with woman; but this general duality is consistent with unlimited inter-change of personal partnerships. We cannot fairly infer any thing in favor of restricting sexual intercourse to pairs, from the fact that only two persons were created; for we might just as well infer from that fact that conversation and every other mode of intercourse ought to be restricted to pairs. Adam in the garden, had no body to talk with but Eve, but this is no reason why a man should talk with no body but his wife. We maintain, that, in the body of Christ, universal unity is the main point; and that the dualty between all men and all women, overrides all inferior dualities. For example, suppose a man, A, is married to a woman, B; and a man C, to a woman, D. Our position is, that in Christ the union of the whole four is first in importance, and the union of the pairs is secondary. We say that it is not enough that A is married to B, making the dual unit A B; and C to D, making the dual unit C D; but that the unit A B ought also to be married to the unit C D, making the quadruple unit A B C D. And we say further, that in the approach and marriage of the pair A B, to the pair C D, it is the dictate of the law of dualty, and the self-evident demand of nature, that the man of each pair should face the woman of the other.
PROPOSITION XIII.
The law of marriage 'worketh wrath.' 1. It provokes to secret adultery, actual or of the heart. 2. It ties together unmatched natures. 3. It sunders matched natures. 4. It gives to sexual appetite only a scanty and monotonous allowance, and so produces the natural vices of poverty, contraction of taste, and stinginess or jealousy. 5. It makes no provision for the sexual
appetite at the very time when that appetite is strongest. By the custom of the world, marriage, in the average of cases, takes place at about the age of twenty-four. Whereas puberty commences at the age of fourteen. For ten years, therefore, and that in the very flush of life, the sexual appetite is starved. This law of society bears hardest on females, because they have less opportunity of choosing their time of marriage than men. This discrepancy between the marriage system and nature, is one of the principal sources of the peculiar diseases of women, of prostitution, masturbation, and licentiousness in general.
Note. - The only hopeful scheme of Moral Reform, is one which will bring the sexes together according to the demands of nature. The desire of the sexes is a stream ever running. If it is dammed up, it will break out irregularly and destructively. The only way to make it safe and useful, is to give it a free natural channel. Or to vary the illustration, the attractions of male and female are like positive and negative electricities. In equilibrium, they are quiet. Separate them, and they become turbulent. Prostitution, masturbation, and obscenity in general, are injurious explosions, incident to unnatural separations of the
4
26 REPORT OF THE
male and female elements. Reform, in order to he effectual, must base itself on the principle of restoring and preserving equilibrium bv free intercourse. Even in the world it is known that the mingling of the sexes to a certain extent, is favorable to purity; and that sexual isolation, as in colleges, monasteries, &c., breeds salacity and obscenity. A system of complex marriage, which shall match the demands of nature, both as to time and variety, will open the prison doors to the victims both of marriage and celibacy; to those in married life who are starved, and those who are oppressed by lust; to those who are tied to uncongenial natures, and to those who are separated from their natural mates; to those in the unmarried state who are withered by neglect, diseased by unnatural abstinence, or plunged into prostitution and self-pollution, by desires which find no lawful channel.
PROPOSITION XIV.
The kingdom of God on earth is destined to abolish death. 1 Cor. 15: 24-26, Isaiah 25: 8
PROPOSITION XV
The abolition of death is to be the last triumph of the kingdom; and the subjection of all other powers to Christ, must go before it. 1 Cor. 15: 24-26. Isaiah 83: 22-24.
Note 1.- This proposition can be shown to be rational as well as scriptural. The body cannot be saved from disease and death till Christ has control of the powers which determine the conditions of the body. The powers of law and custom, organizing society, determine the conditions of the body. For instance, the present form of society compels the mass of mankind to drag out life in excessive labor - a condition inconsistent with the welfare of the body. Before Christ can save the body, then, he must 'put down all [present] authority and rule,' and have power to organize society anew. A physician cannot cure diseases generated in a pestilential dungeon, while the patient remains there. The marriage system is a part of the machinery of present society, which seriously affects the conditions of the body, as appears in Proposition 13 and note, and as will appear further hereafter. Christ must, therefore, have control of this department, and arrange sexual conditions according to the genius of his own kingdom, before he can push his conquests to victory over death.
Note 2.- This proposition give's a sufficient answer to those who insist that the resurrection of the body must go bejore the social revolutions which we propose. These revolutions are the very means by which the resurrection power is to be let in upon the world. It might as rationally be said that the snows of winter must not melt till the grass has grown, or that the clods over the dead must not be broken up till the dead have come forth from their graves, as that the institutions of this world must not be abolished till the resurrection of the body is finished. It is true that, as life works legitimately from within outward, the institutions uf the world ought not to be broken up till holiness is established in the heart, and moral discipline has advanced to maturity; i. e., till all things are ready for the resurrection of the body. The shell of the chicken ought not to be broken, till the life of the chicken itself is sufficient to make the breach. Yet in the order of nature, the shell bursts before the chicken comes forth: so the breaking up of the fashion of the world precedes the resurrection of the body.
Note 3.- The interests of human nature may be divided into three classes, - those of the soul, of the body, and of the estate. The rulers of this world corresponding to these three classes of interests, are the priests, the doctors and the lawyers. Christ must supplant all these rulers and take their powers into his
ONEIDA ASSOCIATION. 27
hands, before he can give man the redemption of the body. It is not enough that hiss kingdom should be emancipated from the priests. This may give redemption to the soul; but so long as the body remains in the hands of the doctor, and the state in the hands of the lawyer, it cannot be said that 'the Lord is our judge, the Lord is our lawgiver, the Lord is our king ;' for 'other Lords besides him, have dominion over us;' and it is only when he is our only ruler that sickness and death are to cease. See Isaiah 26:13, 14, and comp. ver. 19: also Isaiah 33: 22, and comp. ver. 24.
PROPOSITION XVI.
The restoration of true relations between the sexes, is a matter second in importance only to the reconciliation of man to God. The distinction of male and female is that which makes man the image of God, i.e. the image of the Father and the Son. Gen. 1: 27. The relation of male and female was the first social relation. Gen. 2: 22. It is therefore the root of all other social relations. The derangement of this relation was the first result of the original breach with God. Gen. 3: 7; comp. 2: 25. Adam and Eve were at the beginning, in open, fearless, spiritual fellowship, first with God, and secondly, with each other. Their transgression produced two corresponding breaches; viz., first, a breach with God, indicated by their fear of meeting him, and their hiding themselves among the trees of the garden; - and secondly, a breach with each other, indicated by their shame of nakedness, and their hiding themselves from each other by clothing. These were the two great manifestations of original sin - the only manifestations presented to notice in the inspired record of the apostacy. The first thing then to be done, in an attempt to redeem man and reorganize society, is to bring about reconciliation with God; and the second thing is to bring about a true union of the sexes. In other words, religion is the first subject of interest, and sexual morality the second, in the great enterprise of establishing the kingdom of God on earth.
Note 1.- Perfectionists are operating in this order. Their main work, since 1834, has been to develope the religion of the New Covenant, and establish union with God. The second work, in which they are now specially engaged, is the laying the foundation of a new state of society, by developing the true theory of sexual morality.
Note 2.- The functions of the two churches, Jewish and Gentile, correspond to the two breaches to be repaid. It was the special function of the primitive church (which was the interior or soul-church) to break up the worldly ecclesiastical system, and establish true religion. thus opening full Communication with God. It is the special function of the present or body-church, (availing itself first of the work of the primitive church, by union with it, and a re-development of its theology,) to break up the social system of the world, and establish true external order by the reconciliation of the sexes.
Note 3.- We may criticise the system of the Fourierists, thus - The chain of evils which holds humanity in ruin, has four links. viz -1st, a breach with God; (Gen. 3: 8;) 2d, a disruption of the sexes, involving a special curse on woman; (Gen. 3: 16;) 3d, the curse of oppressive labor, bearing specially on man; (Gen. 3: 17-19;) 4th, Death. (Gen. 3: 22-24.) These are all inextricably
complicated with each other. The true scheme of redemption begins with reconciliation with God, proceeds first to a restoration of true relations between the
28 REPORT OF THE
sexes, then to a reform of the industrial system and ends with victory over death. Fourierism has no eye to the final victory over death, defers attention to the religious question and the sexual qnestion till some centuries hence, and confines itself to the rectifying of the industrial system. In other words, Fourierism neither begins at the beginning nor looks to the end of the chain, but fastens its whole interest on the third link, neglecting two that precede it, and ignoring that which follows it. The sin-system, the marriage-system, the work-system and the death-system, are all one, and must be abolished together. Holiness, free love, association in labor, and immortality, constitute the chain of redemption, and must come together in their true order.
Note 4.- From what preceedes, it is evident that any attempt to revolutionize sexual morality before settlement with God, is out of order. Holiness must go before free love. Perfectionists are not responsible for the proceedings of those who meddle with the sextinl question, before they have laid the foundation of true faith and union with God.
PROPOSITION XVII.
Dividing the sexual relation into two branches, the amative and propagative, the amative or love-relation is first in importance, as it is in the order of nature. God made woman because 'he saw it was not good for man to be alone;' (Gen. 2: 18;) i.e. for social, not primarily for propagative purposes. Eve was called Adam's 'help-meet.' In the whole of the specific account of the creation of woman, she is regarded as his companion, and her maternal office is not brought into view. Gen. 2: 18-25. Amativeness was necessarily the first social affection developed in the garden of Eden. The second commandment of the eternal law of love- 'thou shalt love thy neighbor as thyself - had amativeness for its first channel; for Eve was at first Ada m's only neighbor. Propagation, and the affections connected with it, did not commence their operation during the period of innocence. After the fall, God said to the woman - 'I will greatly mnltiply thy sorrow and thy conception;' from which it is to be inferred that in the original state, conception would have been comparatively infrequent.
Note.- It is true that God made provision for propagation, in the organization of the first pair, and expre-sed his design that tl~ey should multiply. Gen. 1: 28. This opposes the Shaker theory. But it is clear that if innocence had continued, propagation would have been much less frequent than it is now, and would have been altogether secondary to amativeness.
PROPOSITION XVIII.
The amative part of the sexual relation, (separate from the propagative,) is eminently favorable to life. It is not a source of life, (as some would make it,) but it is the first and best distributive of life. Adam and Eve, in their original state, derived their life from God. Gen. 2: 7. As God is a dual being - the Father and the Son - and man was made in his image, a dual life passed from God to man. Adam was the channel specially of the life of the Father, and Eve of the life of the Son. Amativeness was the natural agency of the distribution and mutual action of these two forms of life. In this primitive position of the sexes, (which is the position of the sexes in Christ,) each reflects upon the other the love of God; each excites and developes the divine action in the other. Thus amativeness is to life, as sunshine to vegetation.
ONEIDA ASSOCIATION. 29
Note 1.- By man's fall from God, he came into a state (like that of the otlier animals) of dependence on the fruits of the earth for life; i.e. he became 'dust,' and commenced his return to 'dust.' Gen. 3: 19. At the same time the disruption of the sexes took place. So that in the fallen state, both the source and the distribution of life are deranged and carnalized. Yet even in this state, love between the sexes, separate from the curse of propagation, (as in courtship,) developes the highest vigor and beauty of human nature.
Note 2.- The complexity of the human race does no talter the relation of amativeness to life, as defined in the foregoing proposition. If Adam and Eve in their original union with God and with each other, had hecome complex by propagation, still the life and love of the Father and the Son would have been reflected by the whole of one sex upon the whole of the other. The image of God would have remained a dualty, complex, yet retaining the conditions of the original dualty. Amative action between the sexes would have been like the galvanic action between alternate plates of copper and zinc. As the series of plates is extended, the original action, though it remains the same in nature, becomes more and more intense. So the love between the Father and the Son, in the complexity of Christ's body, will be developed with an intensity proportioned to the extent of alternation and conjunction of male and female. Victory over death will be the result of the action of on extensive battery of tbis kind.
Note 3.- Sexual intercourse, apart from the propagative act, (and it will appear hereafter that the two may he separated,) is the appropriate external expression of amativeness, and is eminently favorable to life. The contact and unity of male and female bodies, developes aud distributes the two kinds of life which in equilibrium constitute perfect vitality. Mere reciprocal communication of vital heat is healthful, (Eccles. 4:11,) and communication between male and female is more perfect than between persons of the same sex. 1 Kings. 1: 1-4. (The science of Animal Magnetism shows what influences one body has on another.) The principle involved in the doctrine of laying on of hands, (which was a fundamental doctrine of the primitive church, and was brought into practice in the communication of spiritual life both to soul and body ) is, that not only animal life, but the Spirit of God passes from one to another by bodily contact. The doctrine of baptisms of the 'laying on of hands, and of the resurrection of the dead,' follow each other in Paul's list of the first principles of Christ, in scientific order. Heb. 6: 1 The first indicates the source of life, the second indicates the method of distribution, and the third indicates the result. The principle that life passes by bodily contact, is not restricted to the
bare action expressed by the term 'laying on of hands.' Paul revived Eutyclius by falling on him and embracing him. Acts 20: 9-12. So Elilab stretched himself upon the child; ( 1 Kings 17: 21 ;) and Elisha ' lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, till the flesh of the child waxed warm,' &c. 2 Kings 4: 34. The specific method of bodily contact is not essential to the principle, but may he varied indefinitely. It is safe to affirm that the more intimate and perfect the contact, the greater will be the effect, other things being equal. On this principle, sexual intercourse is in its nature the most perfect method of 'laying on of hands,' and under proper circumstances may be the most powerful external agency of communicating life to the body, and even the Spirit of God to the mind and heart.
Note 4.- We see how foolish they are who think and speak of amaitiveness and sexual intercourse as contemptible, and in their nature unclean and debasing. Such persons not only dishonor God's creation, but despise that part of human
30 REPORT OF THE
nature which is the noblest of all except that which communicates with God.- They profane the very sanctuary of the affections - the first and best channel of the life and love of God.
Note 5.- The familiar principle that the abuse of a thing is no discredit to its use, and that the destructiveness of an element, when abused, is the measure of its usefulness, when rightly managed, applies to amativeness and its expression. If amativeness is a fire, which under the devil's administration burns houses, why may it not under God's administration prepare food, warm dwellings, and drive steamboats? If it is Satan's agency of death, why may it not be God's agency of resurrection?
PROPOSITION XIX.
The propagative part of the sexual relation is in its nature the expensive department. 1. While amativeness keeps the capital stock of life circulating between two, propagation introduces a third partner. 2. The propagative act, i. e. the emission of the seed, is a drain on the life of the man, and when habitual, produces disease. 8. The infirmities and vital expenses of woman during the long period of pregnancy, waste her constitution. 4. The awful agonies of child-birth heavily tax the life of woman. 5. The cares of the nursing period bear heavily on woman. 6. The cares of both parents, through the period of the childhood of their offspring, are many and burdensome. 7. The labor of man is greatly increased by the necessity of providing for children. A portion of these expenses would undoubtedly have been curtailed if human nature had remained in its original integrity, and will be, when it is restored. But it is still self-evident that the birth of children, viewed either as a vital or a mechanical operation, is in its nature expensive; and the fact that multiplied conception was imposed as a curse, indicates that it was so regarded by the Creator.
Note 1.-Amativeness being the profitable part, and propagation the expensive part of the sexual relation, it is evident that a true balance between them is essential to the interests of the vital economy. If expenses exceed income, bankruptcy ensues. After the fall, sin and shame curtailed amativeness, thus diminishing the profitable department ; and the curse increased propagation, thus enlarging the expensive department. Death, i.e. vital bankruptcy, is the law of the race in its fallen condition ; and it results more from this derangement of the sexual economy, than from any other cause except the disruption from God. It is the expression of the disproportion of amativeness to propagation - or of life to its expenses - each generation dies in giving life to its successor.
Note 2.-The actual proportion of the amative to the propagative, in the world, may probably be estimated fairly by comparing the time of courtship (which is the limit of the novels) with the breeding part of married life; or by comparing the momentary pleasures of ordinary sexual intercourse with the protracted woes of pregnancy, birth, nursing and breeding.
Note 3. - The grand problem which must be resolved before redemption can be earned toward to immortality, is this - How can the benefits of amativeness be secured and increased, and the expenses of propagation be reduced to such limits as life can afford? The human mind has labored on this problem already. Shakerism is an attempt to solve it. Ann Lee's attention however was confined to the latter half of it - the reduction of expenses; (of which her own sufferings in child-birth gave her a strong sense;) and for the sake of stopping propagation she prohibited the union of the sexes - thus shutting off the profitable as well as the expen-
ONEIDA ASSOCIATION. 31
sive part of the sexual relation. This is cutting the knot - not untying it. - Robert Dale Owen's 'Moral Physiology' is another attempted solution of the grand problem. He insists that sexual intercourse is of some value by itself, and not merely as a bait to propagation. He proposes therefore to limit propagation, and retain the privilege of sexual intercourse, by the practice of withdrawing previous to the emission of the seed, after Owen's fashion. Gen. 38: 9.. This method, it will be observed, is unnatural, filthy, and even more wasteful of life, so far as the man is concerned, than ordinary practice; since it gives more freedom to desire, by shutting off propagative consequences. The same may be said of the French method - the use of sacks. Madame Restell's system of producing abortions, is a still more unnatural and destructive method of limiting propagation, without stopping sexual intercourse. A satisfactory solution of the grand problem, must propose a method that can be shown to be natural, healthy for both sexes, favorable to amativeness, and effectual in its control of propagation. Such a solution will be found in what follows.
PROPOSITION XX.
The amative and propagative functions of the sexual organs are distinct from each other, and may be separated practically. They are confounded in the world, both in the theories of physiologists and in universal practice. The amative function is regarded merely as a bait to the propagative, and is merged in it. The sexual organs are called 'organs of reproduction,'- or 'organs of generation,' but not organs of love or organs of union. But if amativeness, as we have seen, the first and noblest of the social affections, and if the propagative part of the sexual relation was originally secondary, and became paramount by the subversion of order in the fall, we are bound to raise the amative office of the sexual organs into a distinct and paramount function. It is held in the world, that the sexual organs have two distinct functions, viz., the urinary, and the propagative. We affirm that they have three - the urinary, the propagative, and the amative; i.e., thcy are conductors, first of the urine, secondly of the seed, and thirdly of the vital and social magnetism. And the amative is as distinct from the propagative, as the propagative is from the urinary. In fact, strictly speaking, the organs of propagation are physiologically distinct from the organs of union in both sexes. The testicles are the organs of reproduction in the aale, and the uterus in the female. These are distinct from the organs of union. The sexual conjunction of male and female no more necessarily involves the discharge of the testicles than of the bladder'. The discharge of the seed, instead of being the main act of sexual intercourse properly so called, is really the se quel and termination of it. Sexual intercourse, pure and simple, is the conjunction of the organs of union, and the interchange of magnetic influences, or conversation of spirits, through the medium of that conjunction. The communication from the testicles to the uterus, which constitutes the propagative act, is distinct from, subsequent to, and not necessarily connected with, this intercourse. On the one hand the seminal discharge can be voluntarily withheld in sexual connection; and on the other it can be produced without sexual connection, as it is in masturbation. This latter fact demonstrates that the discharge of the seed and the pleasure connected with it, is not es~entially social, since it can be produced in solitude ; it is a personal
32 REPORT OF THE
and not a dual affair. In fact this is evident from a physiological analysis of it. The pleasure of the act is not produced by contact and interchange of life with the female, but by the action of the seminal fluid on certain internal nerves of the male organ. The appetite and that which satisfies it, are both within the man, and of course the pleasure is personal and may be obtained without sexual intercourse. We insist then that the amative function - that which consists in a simple union of persons, making 'of twain one flesh' and giving a medium of magnetic and spiritual interchange, - is a distinct and independent function, as superior to the reproductive as we have shown amativeness to be to propagation.
Note 1.-We may strengthen the argument of the preceding proposition by an analogy. The mouth has three distinct functions, viz., those of breathing, eating and speaking. Two of these, breathing and eating, are purely physical, and these we have in common with the brutes. The third function, that of speaking, is social, and subservient to the intellectual and spiritual In this we rise above the brutes. They are destitute of it except in a very interior degree. So the two primary functions of the sexual organs - the urinary and reproductive - are physical, and we have them in common with the brutes. The third, viz. the aimative, is social, and subservient to the spiritual. In this we rise above the brutes. They have it only as a bait to the reproductive. As speech, the distinctive glory of man, is the superior function of the mouth, so the office of the sexual organs is their superior function, and that which gives waft a position above the brutes.
Note 2.- Here is a method of controlling propagtion, that is natural, healthy, favorable to amativeness, and effectual. 1. It is natural. The useless expenditure of seed certainly is not natural God cannot have designed that men should, sow seed by the way-side. where they do not expect it to grow, or in the same field where seed has nlready been sown, and is growing; and yet such is the practice of men in ordinary sexual intercourse. They sow seed habitually where they do not wish it to grow. This is wasteful of life, and cannot be natural. So far the Shakers and Grahamites are right. Yet it is equally manifest that the natural instinct of our nature demands frequent congress of the senses, not for propagative, but for social and spiritual purposes. It results from these opposite indications, that simple congress of the sexes, without the propagative crisis, is the order of nature, for the gratification ofordinarv amative instincts; and that the act of propagation should be reserved for its legitimate occasions, when conception is intended. The idea that sexual intercourse, pure and simple, is impossible or difficult, and therefore not natural, is contradicted by the experience, of many. Abstinence from masturbation is impossible or difficult, where habit made it a second nature; and yet no one will say that habitual masturbation is natural. So abstinence from the propagative part of sexual intercourse may seem impracticable to depraved natures, and yet be perfectly natural and easy to persons properly trained to chastity. Our method simply proposes the subordination of the flesh to the spirit, teaching men to seek principaly the elevated spiritual pleasures of sexual intercourse, and to be content with them in their general intercourse with women, restricting the more sensual part to its proper occasions. This is certainly natural and easy to spiritual men, however difficult it may be to the sensual. Our method is healthy. In the first place, it secures woman from the curses of involuntary and undesirable procreation; and secondly, it stops the drain of life on the part of the man. This cannot be said of Owen's system, or any other plan for preventing merely the effects of the emission
ONEIDA ASSOCIATION 33
of the seed, and not the emission itself. 3. Our method is favorable to amativeness. Owen can only say of his method that it does not much diminish the plea sure of sexual intercourse, but we can say of ours that it vastly increases that pleasure. Ordinary sexual intercourse (in which the amative and propagative functions are confounded) is a momentary affair, terminating in exhaustion and disgust. If it begins in the spirit, it soon ends in the flesh; i.e., the amative, which is spiritual, is drowned in the propagative, which is sensual. The exhaustion which follows, naturally breeds self reproach and shame, and this leads to dislike and concealment of the sexual organs, which contract disagreeable associations from the fact that they are the instruments of pernicious excess. This undoubtedly is the philosophy of the origin of shame after the fall. Adam and Eve first sunk the Spiritual in the sensual, in eating the forbidden fruit, and then having lost the true balance of their natures, they sunk the spiritual in the sensual in their intercourse with each other, by pushing prematurely beyond the amative to the propagative, and so became ashamed, and began to look with an evil eye on the instruments of their folly. On the same principle we may account for the process of 'cooling off' which takes place between lovers, and often ends in indifference and disgust. Exhaustion and self-reproach make the eye evil not only toward the instruments of excess, but toward the person who tempts to it. In contrast with all this, lovers who use their sexual organs simply as the servants of their spiritual natures, abstaining from the propagative act, except when propagation is intended, may enjoy the highest bliss of sexual fcllowship for any length of time, and from day to day, without satiety or exhaustion; and thus marriage life may become permanently sweeter than courtship, or even the honey-moon. 4. Our method of controlling propagation is effectual The habit of making sexual intercourse a quiet affair, like conversation, restricting the action of the organs to such limits as are necessary to the avoidance of the sexual crisis, can easily be established, and then there is no risk of conception with intention.
Note 3.- Ordinary sexual intercourse, i.e. the performance of the propagative act, without the intention of procreation, is properly to be classed with masturbation. The habit in the former case is less liable to become besotted and ruinous, than in the latter, simply because a woman is less convenient than the ordinary means of masturbation. It must be admitted also that the amative affection favorably modifies the sensual act to a greater extent in sexual commerce than in masturbation. But this is perhaps counterbalanced by the cruelty of forcing or risking undesired conception, which attends sexual commerce and does not attend masturbation.
Note 4. - Our theory, which separates the amative from the propagative, not only relieves us of involuntary and undesirable procreation, but opens the way for scientific propagation. We are not opposed after the Shaker fashion, or even after Owen's fashion, to the increase of population. We believe that the order to multiply attached to the race in its original integrity, and that propagation, rightly conducted and kept within such limits as life can fairly afford, is the next blessing to sexual love. But we are opposed to involuntary procreation. A very large proportion of all children born under the present system, are begotten contrary to the wishes of both parents, and lie nine months in their inother's womb under their mother's curse, or a feeling little better than a curse. Such children cannot be well organized. We are opposed to excessive, and of course oppressive procreation, which is almost universal. We are opposed to random procreation, which is unavoidable in the marriage system. But we are in favor of
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intelligent, well-ordered procreation. The physiologists say that the race cannot be raised from ruin, till propagation is made a matter of science; but they point out no way of making it so. True, propagation is controlled and reduced to a science in the case of valuable domestic brutes; but marriage and fashion forbid any such system among humans. We believe the time will come when involuntary and random propagation will cease, and when scientific combination will be applied to human generation as freely and successfully as it is to that of other animals. The way will be open for this, when amativeness can have its proper gratification without drawing after it procreation, as a neccessary sequence. And at all events we believe that good sense and benevolence will very soon sanction and enforce the rule that woman shall bear children only when they choose. They have the principal burdens of breeding to bear, and they, rather than men, should have their choice of time and circumstances, at least till science takes charge of the business.
Note 5. - It may be urged as an objection to our position that propagation is essential to the consummation of love; i.e., that the unity of two exists and expresses itself in the generation of a third. We assent partially to this view, but reply to the objection thus; simple amative action between two - , i.e. the interchange of spiritual without physical seed, actually generates a third. The male and female persons A and B, by amative interchange of life, generate a third, namely, the bisexual being A B; i.e., they return to the conditions of Paradise, and become what Adam was before the fall, a make and female unit. - We say that this kind of generation which acts by spiritual impregnation and condensation, consummates love more effectually than generation by physical impregnation and the production of a separate person. A child is born in both cases. In the first it is a child compounded of the two generating spirits. In the second it is a separate physical being. The principle of consolidation rules in the first, and the principle of division in the second. We admit however that physical generation under proper circumstances, is a secondary, though not an essential consummation of love.
Note 6. - The separation of the amative from the propagative, places amative sexual intercourse on the same footing with other ordinary forms of intercourse, such as conversation, kissing, shaking hands, embracing, &c. - So long as the amative and propagative are confounded, sexual intercourse carries with it physical consequences which necessarily take it out of the category of mere social acts. If a gentleman under the cover of a mere social call upon a lady, should leave in her apartments a child for her to breed and provide for, he would do a mean wrong The call might be made without previous negotiation or agreement the sequel of the call - the leaving of the child - is a matter so serious that it is to be treated as a business affair, and not be done without good reason and agreement of the parties. But the man who under the cover of sexual intercourse, commits the propagative act, leaves his child with the woman in a meaner and more oppressive way, than he would if he should leave it full born in her apartments; for he imposes on her not only the task of breeding and providing for it, but the sorrows and pains of pregnancy and child-birth. It is right that law, or at least public opinion, should frown on such proceedings even more than it does; and it is not to be wondered at, that women, to a considerable extent, look upon ordinary sexual intercourse with more dread than pleasure, regarding it as a stab at their life, rather than a joyful act of fellowship. But separate the amative from the propagative - let the act of fellowship stand by itself - and sexual intercourse becomes a purely social affair, the same in kind with other modes of kindly interchange, differing only by its superior intensity
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and, beauty. Thus the most popular, if not the most serious objection to feree love and, sexual intercourse is removed. The difficulty so often urged, of knowing to whom children belong in complex marriage, will have no place in a community trained to keep the amative distinct from the propagative. Thus also the only plausible objection to amative intercourse between near relatives, founded on the supposed law of nature that 'breeding in and in' deteriorates offspring, (which law however was not recognized in Adam's family,) is removed; since science may dictate in this case as in all others, in regard to propagation, and yet amativeness may be free.
Note 7. - In society trained in these principles as propagation will become a science, so amative intercourse will become one of the 'fine arts.' Indeed it will take rank above music, painting, sculpture, &c.; for it combines the charms and benefits of them all. There is much room for cultivation of taste and skill in this department as in any.
Note 8. - The reformed practice which, we propose, will advance civilization and refinement at railroad speed. The self control, retention of life, and ascent of sensualism which must result from making freedom of love a bounty on the chastening of physical indulgence, will at once raise the race to new vigor and beauty, moral and physical. And the refining effects of sexual love (which are recognized more or less in the world) will be increased a thousand fold, when sexual intercourse, becomes a method of ordinary conversation, and each is married to all.
PROPOSITION XXI.
Sexual shame was the consequence of the fall, and is factitious and irrational. (Gen. 2: 25; comp. 3: 7.) Adam and Eve, while innocent, had no shame; little children have none; other animals have none, To be ashamed of the sexual organs, is to be 'ashamed of God's workmanship. To b~ ashamed of the sexual organs, is to be ashamed of the most perfect instruments of love and unity. To be ashamed of the sexual organs, is to be ashamed of the agencies which gave us existence. To be ashamed of sexual conjunction, is to be ashamed of the image of the glory of God - the physical symbol of life dwelling in life, which is the mystery of the gospel. John 17 :21, &c.
Note 1. - One of the sources of shame is personal isolation, which was the consequence of the victory of the flesh over the spirit, which took place when Adam and Eve forsook the counsel of God. Their unity with God and with each other was in their spiritual part. In the physical they were two. When the physical therefore became paramount, as it did when they sought blessing from fruit instead of from God, they became consciously, two. Then began evil-eyed surveillance on the one hand, and morbid shrinking on the other, A man is not ashamed of his body before his own eyes, but before the eyes of another