For the next few months, I will be writing about various utopian communities that I have been researching as background for my next historical novel. The first one is the Oneida Community.
The founder of Oneida was John Humphrey Noyes, who lived from 1811 to 1886. In 1831, Noyes experienced a religious conversion at a revival meeting led by Charles Grandison Finney at the tail end of the Second Great Awakening, a period of religious fervor in the United States that lasted about forty years. Finney was one of the theologians of the period who believed in the doctrine of Christian perfectionism, the idea that believers could be free of sin after their conversion.
Noyes was heavily influenced by this doctrine. After his conversion, he wanted to attain sinlessness, but he was not sure how to achieve it. He began to attend seminary, first at Andover and then at Yale, but his academic studies did not provide the answer he sought. One night in 1834, after preaching a sermon whose theme was, “He that committeth sin is of the devil,” Noyes had a mystical experience as he lay awake in bed. He felt “a stream of eternal love” flow through him three times in succession, and after that, he believed that his heart was clean, his life was sinless, and that God lived within him.
Within two years following this epiphany, he had started a community of “Bible Communists” in Putney, Vermont. Members lived together, worked together, worshipped and studied together and eventually held all property in common. In his most controversial move, Noyes began to preach free love and his own unique doctrine of complex marriage. Each female adult member of the community was the wife of all the men, and each male adult member was the husband of all the women. The reason for this is that exclusive ties of monogamy were considered the source of jealousies and problems. In complex marriage, sexual relations were permissible among any consenting heterosexual partners as long as the men pulled out before orgasm to prevent pregnancy. The community practiced selective breeding, deciding as a group who would be allowed to have children together. As soon as children were able to walk, they were taken from their parents and raised by the community so they would not be corrupted by the worldly teachings under which their parents had been raised.
Needless to say, such practices were highly controversial in the mid-nineteenth century. Noyes was arrested for adultery. Jumping bail, he moved to Oneida, New York, and established a new community. There, the Oneida Community developed successful industries, including the manufacture of a particularly effective steel trap, silverware, and embroidered silks.
Despite their economic success, the community was regarded with suspicion and hostility by their neighbors because of complex marriage. In 1879, Oneida abandoned the practice at their founder’s recommendation. Noyes and a few followers moved to Canada. The remaining members also gave up their socialist institutions and reorganized their businesses as a joint stock company, which continues in operation today.
Ruth Hull Chatlien 