The Communistic Societies of the United States: The Perfectionists of Oneida and Wallingford.: IV.—Sunday At The Oneida Community, With Some Account Of “Criticism.”

They depend upon criticism to cure whatever they regard as faults in the character of a member; for instance, idleness, disorderly habits, impoliteness, selfishness, a love of novel-reading, "selfish love," conceit, pride, stubbornness, a grumbling spirit—for every vice, petty or great, criticism is held to be a remedy. They have even a "criticism-cure," and hold that this is almost as effective as their "prayer-cure."

On Sunday afternoon, by the kindness of a young man who had offered himself for criticism, I was permitted to be present. Fifteen persons besides myself, about half women, and about half young people under thirty, were seated in a room, mostly on benches placed against the wall. Among them was Mr. Noyes himself, who sat in a large rocking-chair. The young man to be criticized, whom I will call Charles, sat inconspicuously in the midst of the company. When the doors were closed, he was asked by the leader (not Mr. Noyes) whether he desired to say any thing. Retaining his seat, he said that he had suffered for some time past from certain intellectual difficulties and doubts—a leaning especially toward positivism, and lack of faith; being drawn away from God; a tendency to think religion of small moment. But that he was combating the evil spirit within him, and hoped he had gained somewhat; and so on.

Hereupon a man being called on to speak, remarked that he thought Charles had been somewhat hardened by too great good-fortune; that his success in certain enterprises had somewhat spoiled him; if he had not succeeded so well, he would

"What God has done for U. is wonderful; her natural gifts and attractions are uncommon; but she has added very little to them. She is spoiling them by indolence and vanity. The gifts we have by nature do not belong to us. We shall have to give account for them to God as his property. All that we can expect any reward for is what we add to that which he gives us."

What follows relates to a man who was cast down because of criticism, and whose fault Noyes says is excessive sensitiveness:

"Excessive sensitiveness is a great fault. Every one should strive to get where he can judge himself, look at himself truthfully by the grace of God, and cultivate what may be called the superior consciousness, looking at his own fault as he would at another person's, and feeling no more pain in dissecting his own character than he would that of any one else. This superior consciousness takes us into fellowship with God and his judgment; and in that condition it is possible to rejoice in pulling to pieces our own works. Paul says: 'Other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest—for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work, of what sort

Finally, they use criticism as a remedy for diseases. I take this example from the Circular for June 4, 1853:

"S. P., having a bad cold and symptoms of a run of fever, tried the criticism-cure, and was immediately relieved. She was on the bed in a state of pain and restlessness, when a friend mentioned to her the above remedy as having been successfully applied in similar cases. Having some faith in it, she arose immediately and made her wishes known to the family physician, that is, to the family, who kindly administered the remedy without delay. The operation was not particularly agreeable—there is no method of cure that is; but it was short and speedily efficacious. One secret of its efficacy is, it stops the flow of thought toward the seat of difficulty, and so tends directly to reduce inflammation. At the same time it has a very bracing, invigorating effect. In the present case, it went right to the cause of the disease, which was discovered to be a spirit of fear, throwing open the pores and predisposing the subject to the attack. S. P. had been brought up in a bad habit in this respect, expecting with every exposure to take cold—and then expecting to have it go on to a serious cough, and so on—fear realizing itself. Criticism stopped this false action, and not only made her well in the first instance, but by breaking up this fear it has given her comparative security against future attacks. It requires some fortitude and self-denial in the patient, when he thinks he needs sympathy and nursing, to take criticism instead; but it is well known that to rouse the will to strong exertion is more than half a cure. The criticism remedy professes to be universal, and is recommended for trial to all the afflicted."

The Circular for December, 1863, reports:

"It is a common custom here for every one who may be attacked with any disorder to apply this remedy by sending for a committee of six or

In a recent number of the Circular (1874) a "criticism of a sick man" is reported in full. It is too long to give here; but I quote a few of the remarks, to show the style of attack in such cases. The report opens with this statement:

"[L. has been quite prostrate for months with some kind of spinal affection, complicated with chills and fever. In presenting himself for criticism, he was invited, as the subject generally is, to open his own case. He said he was under a spirit of depression and discouragement, particularly about his health. He thought he should be better off if he did not know so much about his disease. Dr. Pope had pronounced it incurable.]"

W. said:

"I think that L. is troubled with false imaginations, and that he has inherited this tendency. His father was subject to the hypo—always a prey to imaginations. I question whether the root of L.'s whole difficulty does not lie in his imagination. I don't doubt but that he feels what he

J. said:

"He talks a great deal about his symptoms. If he would talk on the side of faith, I think he would be a well man right off. He is as well as any body when he is well, and there is no reason why he should not be well all the time. He is a very valuable member of the community, and I don't like to see him lie on his back so much.

"E.—I have been associated a good deal with L. in business and now in this sickness. I have studied his case some. His attitude toward disease is very much like his attitude in business. When he has been well and able to do his best, he has been in the past an autocrat in our businesses. If he said a thing would not go, or would go, his dictum was always accepted. He has a good deal of pride in having what he predicts turn out to be true. I have sometimes thought that he was willing to

"N.—He would rather have a good chill, I suppose, than have his prediction prove false.

"E.—I think he really knows but very little about his case. He lost his health, and took up the study of medicine to find out what ailed him. It may seem paradoxical, but I think that he is suffering for want of work; his brain is suffering for want of some healthy action. If he would use his brain about something for only half an hour a day, he would find himself improving right along.

"A.—I remember L. had the reputation of being an ingenious boy; but he used to seem old even then—he had the rheumatism or some such complaint. In thinking about him, it seems to me that the instinct of his life is to find a soft place in the world: he is hunting up cushions and soft things to surround himself with. His bent is rather scientific than religious. A man that is an oracle surrounds himself with something soft in having people defer to him. I must say I think he is too oracular about disease, considering the amount of study he has given to the science of medicine. He went into the study of medicine in a sort of self-coddling way, to find out what the matter was with himself. I have realized that it is not good for a man in this world to hunt for a soft spot."

And so on. Mr. Noyes closed the session with this remark:

"N.—Christ's words, 'Because I live ye shall live also,' may be thrust in the face of all incurable diseases. There is no answer to that. No incurable disease can stand against it."

I do not know whether L. recovered or not.

On Sunday evening, about half-past six o'clock, there was a gathering in the large hall to hear some pieces of music from the orchestra. After half an hour's intermission, the people again assembled, this time for a longer session. A considerable number of round tables were scattered about the large hall; on these were lamps; and around them sat most of the women, old and young, with sewing or knitting, with which they busied

"Let us sing, brothers, sing,
In the Eden of heart-love—
Where the fruits of life spring,
And no death e'er can part love;
Where the pure currents flow
From all gushing hearts together,
And the wedding of the Lamb
Is the feast of joy forever.
Let us sing, brothers, sing.

"So love's sunshine begun:
Now the spirit-flowers are blooming,
And the feeling that we're one
All our hearts is perfuming;
Toward one home we have all
Set our faces together,
Where true love doth dwell
In peace and joy forever.
Let us sing, brothers, sing."

This was presently followed by another song peculiar to the Oneida people. A man sang, looking at a woman near him:

"I love you, O my sister,
But the love of God is better;
Yes, the love of God is better—
O the love of God is best."

To this she replied:

"I love you, O my brother,
But the love of God is better;
Yes, the love of God is better—
O the love of God is best."

Then came the chorus, in which a number of voices joined:

Soon after the meeting broke up; but there was more singing, later, in the private parlors, which I did not attend. Thus ended Sunday at the Oneida Community; and with this picture of their daily life I may conclude my account of these people.