exists,—where the soul acknowledges only the pure impersonal love to God and our brother-man, and enters into peace. It can so enter, even here, by dint of long contemplation and a simple pastoral work for the body."
This was new talk in that country tavern: I said nothing.
"I'm not dreaming dreams," raising his voice. "I have a real plan for you and me, lad. I have found the Utopia of the prophets and poets, an actual place, here in Pennsylvania. We will go there together, shut out the trade-world, and devote ourselves with these lofty enthusiasts to a life of purity, celibacy, meditation,—helpful and loving to the great Humanity."
I was but a lad; my way in life had not been smooth. While he talked on in this strain my blood began to glow. "What of Tony?" I interrupted, after a while.
"The boy?" not looking at the little heap at the foot of the bed. "They will take him in, probably. Children are adopted by the society; they receive education free from the personal taints given by father and mother."
"Yes," not very clear as to what he meant.
The moon began to fleck the bare floor with patches of light and shadow, bringing into relief the broad chest of the man beside me, the big, motionless head dropped forward, and the flabby yellow face set with a terrible, lifelong gravity. His scheme was no joke to him. Whatever soul lay inside of this gross animal body had been tortured nigh to death, and this plan was its desperate chance at a fresh life. Watching me askance as I tried to cover the boy with the blankets, he began the history of this new Utopia, making it blunt and practical as words could compass, to convince me that he was no dreamer of dreams. I will try to recall the facts as he stated them that night; they form a curious story at all times.
In 1805, a man named George Rapp, in Würtemberg, became possessed with the idea of founding a new and pure social system,—sowing a mere seed at first, but with the hope, doubtless, of planting a universal truth thereby which should some day affect all humanity. His scheme differed from Comte's or Saint Simon's, in that it professed to go back to the old patriarchal form for its mode of government, establishing under that, however, a complete community of interest. Unlike other communist reformers, too, Rapp did not look through his own class for men of equal intelligence and culture with himself of whom to make converts, but, gathering several hundred of the peasants from the neighborhood, he managed to imbue them with an absolute faith in his divine mission, and emigrated with them to the backwoods of Pennsylvania, in Butler County. After about ten years they removed to the banks of the Wabash, in Indiana; then, in 1825, returned to Pennsylvania, and settled finally in Beaver County, some sixteen miles below Pittsburg, calling their village Economy.
"A great man, as I conceive him, this Rapp," said Knowles. "His own property, which was large, was surrendered to the society at its foundation, and this to the least particular, not reserving for his own use even the library or gallery of paintings pertaining to his family; nor did the articles of association allow any exclusive advantage to accrue to him or his heirs from the profits of the community. He held his office as spiritual and temporal head, not by election of the people, but assumed it as by Divine commission, as Moses and Aaron held theirs; and not only did the power of the man over his followers enable him to hold this autocratic authority during a long life, unimpaired, but such was the skill with which his decrees were framed that after his death this authority was reaffirmed by the highest legal tribunal of the country.1 With all his faith in his divine mission, too, he had a clear insight into all the crookedness and weakness of the natures he was trying to elevate. He knew that these dogged, weak Germans needed coercion to make them fit for ultimate freedom; he held the power of an apostle over them, therefore, with as pure purpose, it's my belief, as any apostle that went before him. The superstitious element lay ready in them for him to work upon. I find no fault with him for working it."
"How?" I asked.
Knowles hesitated. "When their stupidity blocked any of his plans for their advancement, he told them that, unless they consented, their names should be blotted out from the Book of Life,—which was but a coarse way of stating a great truth, after all; telling them, too, that God must be an unjust Judge should he mete out happiness or misery to them without consulting him,—that his power over their fate stretched over this life and the next,—which, considering the limitless influence of a strong mind over a weak one, was not so false, either."
Rapp's society, Knowles stated, did not consist altogether of this class, however. A few men of education and enthusiasm had joined him, and carried out his plans with integrity. The articles of association were founded in a strict sense of justice; members entering the society relinquished all claim to any property, much or little, of which they might be possessed, receiving thereafter common maintenance, education, profit, with the others; should they at any time thereafter choose to leave, they received the sum deposited without interest. A suit had just been decided in the Supreme Court of Pennsylvania2 which had elicited this point.
Knowles, more and more eager, went on to describe the settlement as it had been pictured to him; the quaint, quiet village on the shores of "the Beautiful River," the rolling hills of woodland, the quiet valleys over which their flocks wandered, the simple pastoral work in which all joined; the day begun and ended with music;—even the rich, soft tints of the fresh Western sky about them were not forgotten, nor the picturesque dresses of the silent, primitive people.
"A home in which to forget all pain and sore, boy," ended the old man, gulping down a sigh, and then falling into a heavy silence.
It was long before I broke it. "They do not marry?"
"No," anxiously, as if I had reached the core of the truth in this matter at last. "It was their founder's scheme, as I believe, to lift them above all taint of human passion,—to bring them by pure work, solitude, and contact with a beautiful nature into a state of being where neither earthly love, nor hate, nor ambition can enter,—a sphere of infinite freedom, and infinite love for Him and all His creatures."
There was no doubting the fire of rapt enthusiasm in his eye, rising and looking out across the moonlit fields as if already he saw the pleasant hills of Beulah.
"Thank God for George Rapp! he has found a home where a man can stand alone,"—stretching out his arms as if he would have torn out whatever vestige of human love tugged at his sick old heart, his eye hunting out Tony as he spoke.
The boy, startled from his sleep, muttered, and groped as a baby will for its mother's breast or hand. No hand met the poor little fingers, and they fell on the pillow empty, the child going to sleep again with a forlorn little cry. Knowles watched him, the thick lips under his moustache growing white.
"I purpose," he said, "that next week you and I shall go to these people, and, if possible, become members of their community,—cut loose from all these narrow notions of home and family, and learn to stand upright and free under God's heaven. The very air breathed by these noble enthusiasts will give us strength and lofty thoughts. Think it over, Humphreys."
"Yes."
He moved to the door,—held it open uncertainly. "I'll leave the boy here to-night. He got into a foolish habit of sleeping in my arms when he was a baby; it's time he was broke of it."
"Very well."
"He must learn to stand alone, eh?" anxiously. "Good night";—and in a moment I heard his heavy steps on the stairs, stopping, then going on faster, as if afraid of his own resolution.
In the middle of the night I was wakened by somebody fumbling for Tony at my side,—"Afraid the child would prove troublesome,"—and saw him go off with the boy like a mite in his arms, growling caresses like a lioness who has recovered her whelp. I say lioness, for, with all his weight of flesh and coarseness, Knowles left the impression on your mind of a sensitive, nervous woman.
Late one spring afternoon, a month after that, Knowles and I stood on one of the hills overlooking the communist village of Economy. I was weak and dizzy from illness and a long journey; the intense quiet of the landscape before me affected me like a strain of solemn music. Knowles had infected me with his eager hope. Nature was about to take me to her great mother's bosom, for the first time. Life was to give me the repose I asked, satisfy