Lippincott's Magazine of Popular Literature and Science, October, 1877. Vol XX - No. 118

The Jook hovered about the room from chair to sofa, from sofa to window-seat, finding himself at each remove one degree nearer to Kitty.

"He is like a tame canary-bird," whispered Königin. "Let it alone and it will come up to you after a while, but speak to it and you frighten it off at once."

And when at length he reached Kitty's side, how beautiful was the look of slight surprise, not too strongly marked, and the half-shy pleasure in the eyes which she raised to him; and then the coy little gesture with which she swept aside her draperies and made room for him. Half the power of Kitty's witcheries lay in her frank, childish manner, just dashed with womanly reserve.

Well! the Jook was thoroughly in the vortex now: there was no doubt about that. Kitty might laugh as loud as she pleased, and he only looked charmed. Kitty might frisk like a will-o'-the wisp, and he only admired her innocent vivacity. Even the bits of slang and the Americanisms which occasionally slipped from her only struck him as original and piquant. How would it all end? That neither Königin nor I could divine, for Kitty was not one to wear her heart upon her sleeve. It was very little that we saw of Kitty in these days, for she was always wandering off somewhere, boating on the broad placid river or lounging about "Greenleaf's" or driving—always with the Jook for cavalier, and, if the excursions were long, with her father to play propriety. When she did come into our room, she was not our own Kitty, with her childish airs and merry laughter. This was a brilliant and volatile little woman of the world, who rattled on in the most amusing manner about everything—except the Jook. About him her lips never opened, and the most distant allusion to him on our part was sufficient to send her fluttering off on some pressing and suddenly remembered errand. Yet this reserve hardly seemed like the shyness of conscious but unacknowledged love. On the contrary, we both fancied—Königin and I—that Kitty began to look worried, and somehow, in watching her and the Jook, we began to be conscious that a sort of constraint had crept into her manner toward him. It could be no doubt of his feelings that caused it, for no woman could desire a bolder or more ardent lover than he had developed into, infected, no doubt, by the American atmosphere. Sometimes, too, we caught shy, wistful glances at the Jook from Kitty's eyes, hastily averted with an almost guilty look if he turned toward her.

"What can it mean, Königin?" I said. "She looks as if she wanted to confess some sin, and was afraid to."

"Some childish peccadillo," said Königin. "In spite of all her woman-of-the-world-ishness the child has a morbidly sensitive conscience, and is troubled about some nonsense that nobody else would think of twice."

"Can it be that she has only been flirting, and is frightened to find how desperately in earnest he is?"

"Possibly," replied Königin. "But I fancy that she is too well used to that phase of affairs to let it worry her. Wait a while and we shall see."

We couldn't make anything of it, but even the Jook became worried at last by Kitty's queer behavior, and I suppose he thought he had better settle the matter. For one evening, when I was keeping my room with a headache, I was awakened from a light sleep by a sound of voices on the piazza outside of my window. It was some time before I was sufficiently wide awake to realize that the speakers were Kitty and the Jook, and when I did I was in a dilemma. To let them know that I was there would be to overwhelm them both with confusion and interrupt their conversation at a most interesting point, for the Jook had evidently just made his declaration. It was impossible for me to leave the room, for I was by no means in a costume to make my appearance in the public halls. On the whole, I concluded that the best thing I could do would be to keep still and never, by word or look, to let either of them know of my most involuntary eavesdropping.

Kitty was speaking when I heard them first, talking in a broken, hesitating voice, which was very queer from our bright, fluent little Kitty: "Mr. Warriner, you don't know what a humbug you make me feel when you talk of 'my innocence' and 'unconsciousness' and 'lack of vanity,' and all the rest of it. I have been feeling more and more what a vain, deceitful, hypocritical little wretch I am ever since I knew you. I have been expecting you to find me out every day, and I almost hoped you would."

"What do you mean, Miss Grey?" asked the Jook in tones of utter amazement, as well he might.

"Oh dear! how shall I tell you?" sighed poor Kitty; and I could feel her blushes burning through her words. Then, with a sudden rush: "Can't you see? I feel as if I had stolen your love, for it was all gained under false pretences. You never would have cared for me if you had known what a miserable hypocrite I really was. Why, that very first day I wasn't afraid of the cow—she didn't even look at me—but I saw you coming, and—and—Helen wouldn't introduce you to me—and it just struck me it would be a good chance, and so I rushed up to you and—Oh! what will you think of me?"

"Think?" said the Jook: "why, I think that while ninety-nine women out of a hundred are hypocrites, not one in a thousand has the courage to atone for it by an avowal like yours. Not that it was exactly hypocrisy, either."

The poor blundering Jook! Always saying the most maddening things under the firm conviction that it was the most delicate compliment.

Kitty was too much in earnest to mind it now, though. "Do you know," she went on, "that from the very first day I came into the house I was determined to captivate you?—that every word and every look was directed to that end? I have been nothing but an actress all through. I have done it before, hundreds and hundreds of times, but I never felt the shame of it until now—because—because—"

"Because you never loved any one before? Is that it, Kitty?" said the Jook tenderly.

"Oh, I don't know," said Kitty desperately. "How can I tell? But it's all Helen's fault. If she had introduced you to me in a rational way, I should never have gone on so. But she wouldn't, and I was piqued—"

"I must exonerate Miss Helen," interrupted the Jook. "She wanted to introduce me, and I declined. I am sure I don't know why—English reserve, I suppose. I had not seen you then, you know, and some of the people here are such a queer lot that I rather dreaded new acquaintances."

"Not Helen's fault?" wailed Kitty. "Oh, this is stolen—oh, poor Helen!"

Naturally, the Jook was utterly bewildered, but as for me I sprang up into a sitting posture, for the meaning of Kitty's behavior had just flashed upon me. Absolutely, the poor little goose thought that in accepting the Jook, as she was evidently dying to do, she would be robbing me of my lover. And she never guessed at my own little romance, tucked away safely in the most secret corner of my heart, which put any man save one quite out of the question for me. If I had stopped to think, I suppose I should not have done what I did, but in my surprise the words came out before I thought: "Good gracious, Kitty my dear! do take the Jook if you want him! I don't."

I could not help laughing when I realized what I had done. A little shriek from Kitty and a very British exclamation from the Jook, a slight scuffle of chairs and a sense, rather than sound, of confusion, announced the effect of my words.

I waited for their reply, but dead silence prevailed, so I was obliged to speak again. "You needn't be alarmed," I said, peering cautiously through the chinks in the blinds, for I had approached the window by this time. "I didn't mean to listen, but I couldn't get out of the way, and I never intended to let you or any one else know that I had heard your conversation. I'm awfully sorry that I have disturbed you, but, as I am in for it now, I might as well go on."

There I stopped, for I didn't exactly know what to say, and I hoped that one of them would "give me a lead." I could just catch a glimpse of their faces in the moonlight. The Jook was staring straight at the window-shutter behind which I lurked, and the wrath and disgust expressed in his handsome features set me off into a silent chuckle. I was sorry for Kitty, though. Her face drooped as if it were weighed down by its own blushes, and the long lashes quivered upon the hot cheeks.

"Ah, really, Miss Helen," spoke the Jook at last, "this is a most unexpected pleasure. Ah, really, you know, I mean—"

It was not very lucid, but it was all I needed, and I replied suavely, "Oh yes, I understand. You never asked me, and never had the faintest idea of doing so. Otherwise, we should not have been such good friends. All I want is to enforce the fact on Kitty's mind.—And now, Kitty, my dear, if you are quite satisfied on this point, I will dress and go down stairs.—Don't disturb yourselves, pray!" for both of them showed signs of moving. "You can finish your conversation to much better advantage where you are, and this little excitement has quite cured my headache."

I wonder how in the world they ever took up the dropped stitches in that conversation? They did it somehow, though, for when they reappeared Kitty was the prettiest possible picture of shy, blushing, shamefaced happiness, while the Jook was fairly beaming with pride and delight. It was a case of true love at last: there was no doubt about that—such love as few would have believed that a flighty little creature like Kitty was capable of feeling. It was wonderful to see how quickly all her little wiles and coquetries fell off under its influence, just as the rosy, fluttering leaves of the spring fall off when the fruit pushes its way. I don't believe it had ever struck her before that there was anything degrading in this playing fast and loose with men's hearts which had been her favorite pastime, or in beguiling them by feigning a passion of which she had never felt one thrill. It was not until Love the magician had touched her heart that the honest and loyal little Kitty that lay at the bottom of all her whims and follies was developed. The very sense of unworthiness which she felt in view of the Jook's straightforward and manly ardor was the surest guarantee for the perfection of her cure.

A truce to moralizing. Kitty does not need it, nor the Jook either. If he is not proud of the bright little American bride he is to take back with him to the "tight little isle" of our forefathers, why, appearances are "deceitful above all things, and desperately wicked."

Henrietta H. Holdich.

Communism In The United States

Nowhere in the history of the world have we any example of successful communism. The ancient Cretan and Lacedemonian experiments, the efforts of the Essenes and early Christians, the modified communities of St. Anthony and several orders of monks, the schemes of the Anabaptists of the sixteenth century, together with all the experiments of modern times, have proved essential failures. Setting out with ideas of perfection in the social state, and undertaking nothing less than the entire abolition of the miseries of the world, the communists of all times have lived in a condition the least ideal that can be imagined. The usual course of socialistic communities has been to start out with a great flourish, to quarrel and divide after a few months, and then to decrease and degenerate until a final dispersion by general consent ended the attempt. During the short existence of nearly all such communities the members have lived in want of the ordinary comforts of life, in dispute about their respective rights and duties, at law with retiring members, and battling with the wilds and malarias of the countries in which alone anything like practical communism has been usually possible. The most successful (so far as any of these attempts can be called successful) have been those communities which have been founded on a religion and which have consisted entirely of members of one faith. But all political communism has utterly failed, and the name is little more than a synonym for the most egregious blunders, excesses and crimes of which visionary and unpractical people can be guilty.

The United States seem ill suited for the spread of communistic ideas, notwithstanding they contain almost the only socialistic communities to be found anywhere. Though the people are free to live in common if they desire, and although land and every facility are offered on easy terms for the realization of communism—which is not the case in Europe (and which is, therefore, the reason why the New World is chosen for communistic experiments)—yet there is felt no need of communism here. There are neither the political nor the social inducements for it which exist in Europe, and all efforts to excite an enthusiasm on the subject have invariably failed. Almost the only agitators are foreigners, and nearly all the existing communities are composed of foreigners. Of these, two only are political, the Icarian and the Cedar Vale, while the rest are religious.

The Icarian Community in Adams county, Iowa, about two miles from Corning, a station on the Burlington and Missouri River Railroad, is the result of an effort to realize the communistic theory of M. Cabet, a French writer and politician of some note. It is perhaps the most just and practical of all communistic systems; for the reader will remember that social systems are as numerous in France as religious systems are in this country, and take much the same place in the passions and bigotries of the people of France, where there is but one religion, as our various sects do here, where there are so many. The system of M. Cabet differs from the others in much the same manner as our religious sects differ from one another; which is not of much importance to the outside world, as they all contain the one principle of a community of goods. M. Cabet first promulgated his system in the shape of a romance entitled A Voyage to Icaria, in which he represented the community at work under the most favorable circumstances and in a high degree of prosperity. According to his system, all goods are to be held in common, and all the people are to have an equal voice in the disposal of them. Each is to contribute of labor and capital all that he can for the common good, and to get all that he needs from the common fund. "From each according to his ability—to each according to his wants," is the formula of principles. The practical working of the community will further illustrate the system.

In 1848, M. Cabet, with some three thousand of his followers, sailed from France for New Orleans, intending to take up land in Texas or Arkansas on which to establish a community, having the promise that he would soon be followed by ten thousand more of his disciples. After spending several months in reconnoitring, during which half of his followers got discontented and left him, he settled with about fifteen hundred at Nauvoo, Illinois, where they bought out the property of the Mormons, who had recently been driven from that place. There they commenced operations, establishing a saw- and grist-mill, and carrying on farming and several branches of domestic manufacturing. In a little while they sent out a branch colony to Icaria, in Adams county, Iowa, where they purchased, or entered under the Homestead Act, four thousand acres of land. In this place likewise they built a mill and went to farming and carrying on the more simple trades. In a little while, however, a quarrel arose in the principal community at Nauvoo in regard to the use and abuse of power, when, after a rage of passion not unlike that which they had exhibited in the Revolution of 1848 in France, M. Cabet, with a large minority, seceded and went to St. Louis, where they expected to form another and more perfect community. They never formed this community, however, and were soon dispersed. The community at Nauvoo, being now harassed with debts and with lawsuits growing out of the withdrawal of M. Cabet and his party, repaired to their branch colony at Icaria, where they have been ever since. Here they had likewise frequent disputes and withdrawals, often giving rise to lawsuits and a loss of property, until in 1866, when the writer first visited them, they were reduced to thirty-five members. Since that time they have picked up a few members, mostly old companions who had left them for individual life, until now they have about sixty in all. They own at present about two thousand acres of land, of which three hundred and fifty are under cultivation. They have good stock, consisting of about one hundred and twenty head of cattle, five hundred sheep, two hundred and fifty hogs and thirty horses. They still have their saw- and grist-mill, now run by steam, but give most of their time to farming. They preserve the family relation, and observe the strictest rules of chastity. Each family lives in a separate house, but they all eat at a common table. By an economic division of labor one man cooks for all these persons, another bakes, another attends to the dairy, another makes the shoes, another the clothes; and in general one man manages some special work for the whole. No one has any money or need of any. All purchases are made from the common purse, and each gets what he needs. The government is a pure democracy. The officers are chosen once a year by universal (male) suffrage, and consist of a president, secretary (and treasurer), director of agriculture and director of industry. They have no religion, but, like most of the European communists, are free-thinkers. They are highly moral, however, and much esteemed by their neighbors. Some of them are quite learned, and all of them may be pronounced decidedly heroic for the terrible privations they have undergone in order to realize their political principles, to which they are as strongly and sincerely devoted as any Christian to his religion.

Such is a sketch of the most perfect system and most successful experiment of political communism in the United States—not very encouraging, it will be confessed. The other example of political communism is the Cedar Vale Community in Howard county, Kansas, which needs only to be mentioned here, as it has as yet no history. It was commenced in 1871, and is composed of Russian materialists and American spiritualists. They have a community of goods like the Icarians, and in general their principles are the same. They had only about a dozen members at last accounts. Another and similar community was established in 1874 in Chesterfield county, Virginia, called the "Social Freedom Community," its principles being enunciated as a "unity of interest and political, religious and social freedom;" but we cannot discover whether it is yet in existence, as at last accounts it had only two full members and eight probationers. It will be seen from these examples that the prospects of political communism are far from promising. Its principal power has always been as a sentiment, and it can be dreaded only as an appeal to the destitute and lawless to rise in acts of violence. It has been powerful in France in revolutions, riots and mobs, and in this country in aiding the late strikers in their work of destruction.

The other existing communities are founded on some religious basis, being efforts on the part of their founders to secure their religious rights or to live with those of the same faith in closer relations. And although their measures have been similar in many respects to those of the political communists, they have resorted to them not on account of any political principles, but because they believed them to be commanded by Scripture or to grow out of some peculiarity of religious faith or duty. Most of them have been formed after the model of the society of the apostles, who had their goods in common, and because of their example. None, so far as we know, have ever proposed to establish communities by force or to have the whole people embraced in them. Held together by their peculiar religious principles, they have been far more successful (especially when under some shrewd leader whom they believed to have a spiritual authority) than when actuated purely by reason.

Perhaps the most successful of these religious communities is that of the "True Inspirationists," known as the Amana Community, in Iowa, seventy-eight miles west of Iowa City, on the Chicago, Rock Island and Pacific Railroad. These are all Germans, who came to this country in 1842, and settled at first near Buffalo, New York, on a tract of land called Ebenezer, from which they are sometimes known as "Ebenezers." This tract comprised five thousand acres of land, including what is now a part of the city of Buffalo. In 1855 they moved to their present locality in Iowa. They pretend to be under direct inspiration, receiving from God the model and general orders for the direction of their community. The present head, both spiritual and temporal, is a woman, a sort of sibyl who negotiates the inspirations. Their business affairs are managed by thirteen trustees, chosen annually by the male members, who also choose the president. They are very religious, though having but little outward form. There are fourteen hundred and fifty members, who live in seven different towns or villages, which are all known by the name of Amana—East Amana, West Amana, etc. They have their property for the most part in common. Each family has a house, to which food is daily distributed. The work is done by a prudent division of labor, as in the Icarian community. But instead of providing clothing and incidentals, the community makes to each person an allowance for this purpose—to the men of from forty to one hundred dollars a year, to the women from twenty-five to thirty dollars, and to the children from five to ten dollars. There are public stores in the community at which the members can get all they need besides food, and at which also strangers can deal. They dress very plainly, use simple food, and are quite industrious. They aim to keep the men and women apart as much as possible. They sit apart at the tables and in church, and when divine service is dismissed the men remain in their ranks until the women get out of church and nearly home. In their games and amusements they keep apart, as well as in all combinations whether for business or pleasure. The boys play with boys and the girls with girls. They marry at twenty-four. They own at present twenty-five thousand acres of land, a considerable part of which is under cultivation. They have, in round numbers, three thousand sheep, fifteen hundred head of cattle, two hundred horses and twenty-five hundred hogs. Besides farming, they carry on two woollen-mills, four saw-mills, two grist-mills and a tannery. They are almost entirely self-supporting in the arts, working up their own products and living off the result. In medicine they are homœopathists.

The "Rappists" or Harmony Society at Economy, Pennsylvania, is composed of about one hundred members, being all that remain of a colony of six hundred who came from Germany in 1803. They were called Separatists or "Come-outers" in their own country, and much persecuted on account of their nonconformity with the established Church. They landed in Baltimore, and some of them who never found their way into the community, or who subsequently withdrew, settled in Maryland and Pennsylvania, where they are still known as a religious sect. Those who remained together purchased five thousand acres of land north of Pittsburg, in the valley of the Conoquenessing. In 1814 they moved to Posey county, Indiana, in the Wabash Valley, where they purchased thirty thousand acres of land, and in 1824 they moved back again to their present locality in Pennsylvania. In 1831 a dissension arose among them, and a division was effected by one Bernard Mueller—or "Count Maximilian" as he called himself—who went off with one-third of the members and a large share of the property, and founded a new community at Phillips, ten miles off, on eight hundred acres of land, which, however, soon disbanded on account of internal quarrels.

The peculiarity of this community is that there is no intercourse between the sexes of any kind. In 1807 they gave up marriage. The husbands parted from their wives, and have henceforth lived with them only as sisters. They claim to have authority for this in the words of the apostle: "This I say, brethren, the time is short; it remaineth that both they that have wives be as though they had none," etc. They teach that Adam in his perfect state was bi-sexual and had no need of a female, being in this respect like God; that subsequently, when he fell, the female part (rib, etc.) was separated from him and made into another person, and that when they become perfect through their religion the bi-sexual nature of the soul is restored. Christ, they claim, was also of this dual nature, and therefore never married. They believe that the world will soon come to an end, and that it is their duty to help it along by having no children, and so putting an end to the race as well as the planet.