XII. Hopedale

[ 19 CHAPTER XII. HOPEDALE. THIS Community was another anticipation of Fourier ism, put forth by Massachusetts. It was similar in many respects to Brook Farm, and in its. origin nearly contemporaneous. It was intensely religious in its ideal. As Brook Farm was the blossom of Unitarian ism, so Hopedale was the blossom of Universalism. Rev. Adin Ballou, the founder, was a relative of the Rev. Hosea Ballou, and thus a scion of the royal family of the Universalists. Milford, the site of the Community, was the scene of Dr. Whittemore's first ministerial labors. Hopedale held on its way through the Fourier revi val, solitary and independent, and consequently never attained so much public distinction as Brook Farm and other Associations that affiliated themselves to Fourier ism; but considered by itself as a Yankee attempt to solve the socialistic problem, it deserves more attention than any of them. Our judgment of it, after some study, may be summed up thus: As it came nearest to being a religious community, so it commenced earlier., lasted longer, and was really more scientific and sen sible than any of the other experiments of the Fourier epoch.

120 AMERICAN SOCIALISMS. Brook Farm was talked about in 1840, but we find no evidence of its organization till the fall of 1841. Whereas Mr. Ballou's Community dates its first com pact from January 1841; though it did not commence operations at Hopedale till April 1842. The North American Phalanx is reputed to have out lived all the other Associations of the Fourier epoch; but we find, on close examination of dates, that Hopedale not only was born before it, but lived after it. The North American commenced in 1843, and dissolved in 1855. Hopedale commenced in 1841, and lasted cer tainly till 1856 or 1857. Ballou published an elaborate exposition of it in the winter of 1854-5, and at that time Hopedale was at its highest point of success and promise. We can not find the exact date of its disso lution, but it is reported to have attained its seventeenth year, which would carry it to [858. Indeed it is said there is a shell of an organization there now, which has continued from the Comnlunity, having a President, Secretary, &c., and holding occasional meetings; but its principal function at present is the care of the village cemetery.

As to the theory and constitutional merits of the Hopedale Community, the reader shall judge for himself. Here is an exposition published in tract form by Mr. Ballou in 185 I, outlining the scheme which was fully elaborated in his subsequent book: "The Hopedale Comlllunity, originally called Fraternal Community, No. I, was formed at Mendon,Massachu setts, january 28, 1841, "by about thirty individuals from different parts of the State. In the course of that year they purchased what was called the' Jones Farm,' alias HOPEDALE. 121 , The Dale,' in Milford. This estate they named HOPEDALE-joining _the word·( Hope' to its ancient designation, as significant of the great things they hoped for from a very humble and unpropitious begin ning. About the first of April 1842, a part of the members took possession of their farm and commenced operations under as many disadvantages as can well be imagined. Their present domain (December I, 185 I), including all the lands purchased at different times, con tains about 500 acres. Their village consists of about thirty new dwelling-houses, three mechanic shops, with water-power, carpentering and other machinery, a sman chapel, used also for the purposes of education, and the old domicile, with the barns and out-buildings much improved. There are now at Hopedale-some thirty-six families, besides single persons, youth and children, making in all a population of about 175 souls.

HIt is often asked, What are the peculiarities, and what the advantages of the Hopedale Community? Its leading peculiarities are the following: "I. It is a church of Christ (so far as any human organization of professed Christians, within a particular locality, have the right to claim that title), based on a simple declaration of faith in the religion of Jesus Christ, as he taught and exemplified it, according ·to the scrip tures of the New Testament, and of acknowledged subjection to all the moral obligations of that religion. No person can be a member, who does not cordially assent to this comprehensive declaration. Having given sufficient evidence of truthfulness in making such a profession, each individual is left to· judge for him or herself, with entire freedom, what abstract doctrines are taught, and also what external religious rites are enjoined 122 AMERICAN SOCIALISMS. in the religion of Christ. No precise theological dogmas, ordinances or ceremonies are prescribed or prohibited.

In such matters all the members are free, with mutual love and toleration, to follow their own highest convic tions of truth and religious duty, answerable only to the great Head of the true Church Universal. But in practical Christianity this church is precise and strict. There its essentials are specific. It insists on supreme love to God and luan-that love which' worketh no ill' to friend or foe. It enjoins total abstinence from all God-contemning words and deeds; all unchastity; all intoxicating beverages; all oath-taking; all slave-holding and pro-slavery compromises; all war and preparations for war; all capital and other vindictive punishments; all insurrectionary, seditious, mobocratic and personal violence against any government, society, family or individual; all voluntary participation in any anti Christian government, under promise of unqualified support-whether by doing military service, commenc ing actions at law, holding office, voting, petitioning for penal laws, aiding a legal posse by injurious force, or asking· public interference for protection which can be given only by such force; all resistance of evil with evil ; in fine, from all things known to be sinful against God or human nature. This is its acknowledged obligatory righteousness. It does not expect immediate and exact perfection of its members, but holds up this practical Christian standard, that all may do their utmost to reach it, and at least be made sensible of their short comings. Such are the peculiarities of the Hopedale Community as a church.

"2. It is a Civil State, a miniature Christian Republic, existing within, peaceably subject to, and tolerated by HOPEDALE. 123 the governments of Massachusetts and the United States, but otherwise a commonwealth complete within itself. Those governments tax and control its property, according to their own la'Ys, returning less to it than they exact from it. It makes them no criminals to pun ish, no disorders to repress, no paupers to support, no burdens to bear. It asks of them no corporate powers, no military or penal protection. It has its own Con stitution, laws, regulations and municipal police; its own Legislative, Judiciary and Executive authorities; its own educational· system of operations; its own methods of aid and relief; its own moral and religious safeguards; its own fire insurance and savings institu tions; its own internal arrangements for the holding of property, the management of industry, and the raising of revenue; in .fact, all the elements and organic con stituents of a Christian Republic, on a miniature scale.

There is no Red Republicanism in it, because it eschews blood; yet it is the seedling of the true Democratic and Social Republic, wherein neither caste, color, sex nor age stands proscribed, but every human being shares justly· in 'Liberty, Equality and Fraternity.' Such is The Hopedale Community as a Civil State. "3. It is a universal religious, moral, philanthropic, and social reform Association. It is a Missionary Society, for the promulgation of New Testament Christianity, the reformation of the nominal church, and the conver sion of the world. It is a moral suasion Temperance Society on the teetotal basis. It is a moral power Anti-Slavery Society, radical and without compromise. Jt is a Peace Society on the only impregnable foundation of Christian non-resistance. It is a sound theoretical and practical Woman's Rights Association. It is a 124 AMERICAN SOCIALISMS. Charitable Society for the relief of suffering humanity, to the extent of its humble ability. It is an Educational Society, preparing to act an important part in the train ing of the young. It is a socialistic Comnlunity, successfully actualizing, as' well as promulgating, practical Christian Socialism-the only kind of Social ism likely to establish a true social state on earth. The members of this Community are not under the necessity of importing from abroad any of these valuable refonns, or of keeping up a distinct organization for each of them, or of transporting themselves to other places in search of sympathizers. Their own Newcastle can furnish coal for home-consumption, and SOUle to supply the wants of its neighbors. Such is the Hopedale Community as a Universal Reform Association on Christian principles.

" What are its A dvatttages ? " I. It affords a theoretical and practical illustration of the way whereby all human beings, willing to adopt it, may become individually and socially happy. It clearly sets forth the principles to be received, the righteous ness to be exemplified, and the social arrangements to be entered into J in order to this happiness. It is in itself a capital school for self-correction and improve nlent. Nowhere else on earth is there a more explicit, understandable, practicable system of ways and. means for those who really desire to enter into usefulness, peace and rational enjoyment. This will one day be seen and acknowledged by multitudes who now know nothing of it, or knowing, despise it, or conceding its excellence, are unwilling to bow to its wholesome requi sitions. 'Yet the willing and the obedient shall eat the good of the land.' "2. It guarantees to all its members and dependents HOPEDALE. 12 5 employment, at least adequate to a comfortable subsist ence; relief in want, sickness or distress; decent opportunities for religious, moral and intellectual culture; an orderly, well regulated neighborhood; fraternal counsel, fellowship and protection under all circun1stances; and a suitable sphere of individual enterprise and responsibility, in which each one may, by due self-exertion, elevate himself to the highest point of his capabilities.

H 3. It solves the problem which has so long puzzled Socialists, the harmonization of just individual freedom with social cooperation. Here exists a system of arrangements, simple and effective, under which all capital, industry, trade, talent, skill and peculiar .gifts may freely operate and cooperate, with no restrictions other than those which Christian morality every where rightfully imposes, constantly to the advantage of each and all. All may thrive together as individuals and as a Community, without degrading or impoverishing any. This excellent system of arrangements in its present completeness is the result of various and wisely improved experiences. "4. It affords a peaceful and congenial home for all conscientious persons, of whatsoever religious sect, class or description heretofore, who now embrac~ practical Christianity, substantially as this Community holds, it, and can no longer fellowship the popular religionists and politicians. Such need sympathy, cooperation and fraternal association, without undue interference in re lation to non-essential peculiarities. Here they may find what they need. Here they' may give and receive strength by rational, liberal Christi~n union.

"5. It affords a most desirable opportunity for those 126 AMERICAN SOCIALISMS. who mean to be practical Christians in the use of property, talent, skill or productive industry, to invest thein. Here those goods and gifts may· all be so em ployed as to benefit their possessors to the full extent of justice, while at the same time they afford aid to the less favored, help build up a social state free from the evils of irreligion, ignorance, poverty and vice, promote the regeneration of the race, and thus resolve themselves into treasure laid up where neither moth, nor rust, nor thieves can reach them. Here property is preeminently safe, useful and beneficent. It is Christianized. So, in a good degree, are talent, skill, and productive industry. "6. It affords small scope, place or encouragement for the unprincipled, corrupt, supremely selfish, proud, ambitious, miserly, sordid, quarrelsome, brutal, violent, lawless, fickle, high-flying, loaferish, idle, vicious, envious and mischief-n1aking. It is no paradise for such; unless they voluntarily make it first a moral penitentiary.

Such will hasten to more congenial localities; thus making room for the upright, useful and peaceable. "7. It affords a beginning, a specimen and a presage of a new and glorious social Christendom-a grand con federation of similar Con1munities-a world ultimately regenerated and Edenized. All this shall be in the forthcoming future. "The Hopedale Community was born in obscurity, cradled in poverty, trained in adversity, and has grown to a promising childhood, under the Divine guardianship, in spite of numberless detriments. The bold predic tions of many who despised its puny infancy have proved false. The fears of timid and compassionate friends that it would certainly fail have been put to rest. Even the repeated desertion of professed friends, disHOPEDALE. 127 heartened by its imperfections, or alienated by too heavy trials of their patience, has scarcely retarded its progress. God willed otherwise. It has still many defects to outgrow, much impurity to put away, and a great deal of improvement to make-moral, intellectnal andphysi cal. But it will prevail and triumph. The Most High will be glorified in making it the parent of a numerous progeny of practical Christian Communities. Write, saith the Spirit, and let this prediction be registered against the time to come, for it shall be fulfilled."

In the large work subsequently published, Mr. Ballou goes over the whole ground of Socialism in a systematic and masterly manner. If the people. of this country were not so bewitched with importations from England and France, that they can not look. at home productions in this line, his scheme would command as much atten tion as Fourier's, and a great deal more than Owen's. The fact of practical failure is nothing against him in the comparison, as it is common to all of them. F or a specimen, take the following: Mr. Ballou finds all .man's wants, rights and duties in seven spheres, viz.: I, Individuality; 2, Connubiality; 3, Consanguinity; 4, Congeniality; 5, Federality; 6, Humanity; 7, Uni versality. These correspond very nearly to the series of spheres tabulated by Comtists. On the basis of this philosophy of human nature, Mr. Ballou proposes, not a mere monotony of Phalanxes or Communities, all alike, but an ascending series of four distinct kinds of Communities, viz.: I, The Parochial Community, which is nearly the same as a common parish church; 2, The Rural Community, which is a social body occupying a distinct territorial domain, but not other128 AMERICAN SOCIALISMS.

wise consolidated; 3, The Joint-stock Community, con solidating capital and labor, and paying dividends and wages; of which Hopedale itself was a specimen; and 4, The Common-stock Community, holding property in comrnon and paying no dividends or \vages; which is Communism proper. Mr. Ballou provides elaborate Constitutional forms for all of these social state.s, and shows their harmonious relation to each other. Then he builds them up into larger combinations, viz.: I, Con1munal Municipalities, consisting of two or more Communities, making a town or city; 2, Con1munal States; 3, Communal Nations; and lastly, "the grand Fraternity of Natlons, represented by Senators in the Supreme Unitary Council." Moreover he embroiders on all this an ascending series of categories for individ ual character. Citizens of the great Republic are ex pected to arrange then1selves in seven Circles, viz.: I, The Adoptive Circle, consisting of members whose connections with the world preclude their joining any integral Conlmunity; 2, The Unitive Circle, consisting of those who join in building up l{ural and Joint-stock COlnmunities; 3, The Preceptive Circle, consisting of persons devoted to teaching in any of its branches; 4, The Con1munistic Circle, consisting of members of con1mon stock ComlTIunities; 5, The Expan3ive Circle, consisting of persons devoted to extending the Repub lie, by founding new Communities; 6, The Charitive Circle, consisting of working philanthropists; and 7, The Parentive Circle;, consisting of the most worthy and reliable counselors-the fathers and mothers in Israel.

This is only a skeleton. In the book all is worked into harmonious beauty. All is founded on religion; all is deduced from the Bible. We confess that if it were HOPEDALE. 129 our doom to attempt Community-building by paper programme, We shottld choose Adin Ballou's scheme in preference to any· thing we have ever been able· to find in the lucubrations of Fourier or Owen. rfo give an idea of the high religious tone of Mr. Ballou and his Community, we quote the following passage from his preface : "Let each class of dissenting socialists stand aloof [roln our Republic andexperin1ent to their heart's content on their own wiser systems. It is their right to do so uninjured, at their own cost. It is desirable that they should do so, in' order that it may be demonstrated as soon as possible which the true social system is. When the radically defective have failed, there will be a harmonious concentration of all the true and good around the Practical Christian Standard. Meantime the author confides this Cause calmly to the guidance, guardianship and benediction of God, even that Heav.:..

cnly Father who once manifested his divine excellency in Jesus Christ) and who ever manifests hilnself through the Christ-Spirit co all upright souls. He sincerely be lieves the movement to have been originated and thus far supervised by that Holy Spirit. He is confident that well-appointed ministering angels have watched over it, and will never cease to do so. This strong confidence has sustained him from the beginning, under all temporary discouragements, and now animates him with un,vavering hopes· for the future. The Hopedale Community, the first constituent body of the new social order, commenced the settlement of its Domain in the spring of 1842, very· small in numbers and pecuniary resources. Its disadvantages were so multiform and obvious, .that most Associationists of that period re13° AMEIUCAN SOCIALISMS. garded it as little better than a desperate undertaking, alike contracted in its social platform, its funds, and other fundamental requisites of success. Yet it has lived and flourished, while its supposed superiors have nearly all perished. Such was the will of God; such his promise to its founders; such their trust in him; such the realization of their hopes; and such the recom pense of their persevering toils. And such is the benignant Providence which will bear the Practical Christian Republic onward through all its struggles to the actualization of its sublime destiny. Its citizens 'seek first the kingdom of God and his righteousness.' Therefore will all things needful be added unto them.

Let the future demonstrate whether such a faith and such expectations are the dreams of a shallow visionary, or the divinely inspired, well-grounded assurances of a rightly balanced religious mind." Let it not be thought that Ballou was a mere theo rizer. Unlike Owen and Fourier, he worked as well as wrote. Originally a clergyman and a gentleman~ he gave up his salary, and served in the ranks as a common laborer for his cause. In conversation with one who reported to us, he said, that often-times in the early days of Hopedale he would be so tired at his work in the ditch or on the mill-dam, that he would go to a neigh boring haystack, and lie down on the sunny side of it, wishing that he might go to sleep and never wake again! Then he would recuperate and go back to his work. Nearly all the recreation he had in those days, was to go out occasionally into the neighborhood and preach a funeral sermon!

And this, by the way, is 'a fit occasion to say that in HOPEDALE. 13 1 our opinion there ought to be a prohibitory duty on the importation of socialistic. theories, that have not been worked out, as well as written out, by the inventors themselves. It is certainly cruel to set vast numbers of simple people agog with Utopian projects that will cost them their all, while the inventors and promulgators do nothing but write and talk. What kind of a theory of chemistry can a man write without a laboratory? What if Napoleon had written out a programme for the battle of Austerlitz, and then left one of his aids-de-camp to superintend the actual fighting? It will be noticed that Mr. Ballou, in his expositions, carries his assurance that his system is all right, and his confidence of success,. to the verge of presumption. In this he appears to have partaken of a spirit that is common to all the socialist inventors. Fourier, without a laboratory or an experiment, was as dogmatic and in fallible as though he were an oracle of God; and Owen, after a hundred defeats, never doubted the perfection of his scheme, and never fairly confessed a failure. But in the end Ballou rises above these theorizers, even in this matter. Our informant says he manfully owns that Hopedale was a total.failure.

As to the causes of the catastrophe, his account is the old story of general depravity. The timber he got together was not suitable for building a Community. The men and women that joined him were very enthusi astic, and commenced with great zeal; their devotion to the cause seemed to be sincere; but they did not know themselves. The following details, given by Mr. Ballou, of the actual proceedings which brought Hopedale to its end, I ""J-AMERICAN SOCIALISMS. are very instructive in regard to the operation of the joint-stock principle. Mr. Ballou was the first President of the Community; but was ultimately superseded by E. D. Draper. This gentleman came to Hopedale with great enthusiasm for the cause. Be was not wealthy, but was a sharp, enter prising business man; and very soon became the managing spirit of the whol~ concern. He had a brother associated with him in business, who had no sympathy with the Community enterprise. With this brother Mr. Draper became deeply engaged in outside operations, which were very lucrative. They gained in wealth by these operations, while the inside interests were gradually falling into neglect and bad management.

The result was that the Community sunk capital from year to year. Meanwhile Draper bought up three fourths of the joint-stock, and so had the legal control in his own hands. At length he became dissatisfied with the way matters were tending, and went to Mr. Ballou and told him that" this thing must not go any further." Mr. Ballou asked him if that meant that the Community must come to an end. He replied, "Yes." "There was no other way," said Mr. Ballou, "but to submit to it." He then said to Mr. Draper that he had one condition to put to him; that was, that he should assume the responsibility of paying the debts. Mr. Draper consented; the debts were paid; and thus terminated the Hopedale experiment.