Tag Archives: history

Zion: Theocracy on the Prairie

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. One of the many reasons for my interest in this topic is that I happen to live in a community that was founded as a religious utopia at the turn of the twentieth century. Zion, Illinois, was founded in 1901 by a faith healer named John Alexander Dowie.

Dowie was born in Edinburgh in 1847 to a religious family. His father worked as both a tailor and minister. In 1860, the family moved to Australia to better their economic situation. The young Dowie became interested in the spiritual aspects of healing at an early age. An experiment with his father’s pipe at the age of six made him feel so sick that he swore off the use of tobacco or alcohol. He developed digestive problems once they moved to Australia, a condition that he claimed to heal by praying and trusting in God.

When Dowie was 21, he returned to Scotland to enroll at Edinburgh University, where he studied theology and English. His father called him back to Australia before he obtained his degree, but once there, he was ordained as a minister in the Congregational Church, a denomination he served for nearly ten years. During this time, he published an anti-Catholic work called Rome’s Polluted Springs.

He became an independent minister once he began to preach divine healing, the belief that he could cure people through prayer and the laying on of hands. He was briefly involved with the Salvation Army and later got in trouble with the Melbourne, Australia, authorities for leading unauthorized processions. Fire destroyed his church under questionable circumstances, bringing the suspicion of arson down upon Dowie. He used the insurance money to pay off his debts and then moved to the United States.

He held services up and down the West Coast for a couple of years and then visited Chicago in 1890 for a convention on divine healing. A successful experience healing a woman with a fibroid tumor convinced him that God wanted him to stay there. During the Chicago World’s Fair of 1893, he rented a nearby property and held services of “Divine Healing.” Many scholars believe that the majority of the healings that took place were entirely staged, although there is some evidence that Dowie was able to relieve people of psychosomatic illnesses.

He continued his work in Chicago after the fair, gaining quite a few followers—and substantial opposition from those who thought he was a fraud. In 1896, he founded the Christian Catholic Church in Zion. (At this point, Zion was a reference to the mountain in Israel, not the later community in Illinois.)

Because of the continuing controversies about his work, Dowie secretly bought 6,000 acres of land in far northern Illinois (45 miles north of Chicago) on the shore of Lake Michigan. On that land, he founded one of the only completely planned communities in the world. The streets were laid on a grid with a circular drive surrounding the church at the center of the town. All north-south streets except two were given Biblical names. (The two non-Biblical names were chosen to honor his native Scotland.) East-west streets were numbered, starting with 1st Street on the Wisconsin-Illinois border and going south. A great deal of land was reserved for parks, a feature that continues to distinguish the city today.

The government of Zion was a theocracy, controlled by Dowie’s church, which prohibited consuming alcohol, tobacco, and pork, or practicing modern medicine. Dowie owned all the land in town and offered settlers 1,100-year leases.

The town, supposedly built as a community where believers could lead a perfect Christian life, turned out to be a giant economic fraud. Dowie’s followers were required to deposit their money in Zion Bank, which was not a legitimate financial institution but was wholly under Dowie’s control. He also sold worthless stocks in various Zion businesses. The town was continually in financial trouble, and in 1905 when Dowie traveled to Jamica for health reasons, he was deposed. The town came under the leadership of Wilbur Voliva, Dowie’s lieutenant. An investigation discovered that somewhere between two and three million dollars were missing.

Gradually, the church’s hold on the town diminished. Other churches were founded in Zion, as were new businesses. It remained a dry community for nearly a century, but in 2000, the city council passed an ordinance allowing liquor to be sold within the city limits.

Dowie’s fame, however, will live on as long as people read great literature. James Joyce was so intrigued by the man that he made him a character in his novel Ulysses.

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Oneida: Perfectionism and Free Love

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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.

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Research Photo Sunday

More photos from my trip to Conner Prairie, last summer.

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Doing Distressing Research

Because of my current treatment plan (for breast cancer) and my resulting emotional fatigue, it’s been hard to get excited about working on the new novel. Another reason for my reluctance was the type of research I was doing.

The novel I’m planning to write is based on the true experiences of a woman who was taken captive during one of the most brutal Indian wars in U.S. history. To get a broader background, I decided to read a 400-page book on the beginning of the conflict. I have to say, it was one of the hardest reads I’ve done in a long time. The book went into excruciating detail about the violence committed during the conflict. Some of it was really barbaric.

It’s not like I’ve never done this sort of research before. As a textbook editor and writer, I have covered some really horrible periods of history in which humans have committed unspeakable horrors against each other. Immersing myself in such knowledge always depresses me. I remember one three-week period in which I had to write a chapter on Reconstruction. Having to spend all my working hours dealing with stories of lynchings and the other forms of terrorism inflicted on the recently freed slaves left me feeling so sad and heavy. I was never so glad to be finished with a chapter!

With that assignment, at least, I knew I’d be done after a relatively short time. In contrast, my novel will probably take me a couple of years from research to final revisions. As I read that book that described attack after attack, I began to wonder if I’m really up to dealing with this oppressive material—especially since I’m already dealing with other stressors.

Well, for the time being, I’ve decided to soldier through. I’m just going to have to alternate the upsetting reading with research about more pleasant things, such as fashion or native culture. Fortunately, my main character didn’t personally witness too many barbarities, so I can limit my exposure to that material should I need to. At least, that’s the plan for now.

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Book Review: The Wreck of the Columbia

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Imagine looking forward to a midnight steamboat excursion on the river, only to have your plans disrupted because your employer is late coming back from an errand and you don’t get off work in time. You go to bed bitterly disappointed . . . and later wake up to the terrible news that the boat sank in the river and several of your friends and acquaintances have drowned.

The tale of a young woman who experienced such a shock is the dramatic opening to the book The Wreck of the Columbia by Ken Zurski. The Columbia was a steam-powered, paddlewheel, riverboat. At its last inspection, it had been called the safest boat in western waters, but on July 5, 1918, it suddenly sank in the Illinois River and broke apart. Of some 500 passengers aboard the vessel that night, 87 died.

Zurski has resurrected this story from the forgotten pages of history. His well-researched account includes profiles of many of the passengers aboard the steamer that fateful July night as well as a brief history of steamboats and the towns of Pekin and Peoria, which were most affected by the disaster. He recounts the heroic attempts to rescue the people who were trapped in the wreckage and later to salvage the bodies so they could be returned to their families for burial. Zurski goes on to explain the investigation into the causes of the sinking and the legal proceedings that followed. The account also contains several brief tangents to help people better understand the time period in which the accident happened.

One nice touch to the book is that each chapter opens with a photograph of a person or object of interest to the story. The images help put a human face of the disaster.

I think this book has a wide appeal. People interested in the history of the early 20th century, the Midwest (especially Illinois), and transportation should find it fascinating. And, of course, the book is a natural for anyone who’s been fascinated by the history of the Titanic or Lusitania. While the death toll from the sinking of the Columbia was much smaller than either of those two tragedies, it still made national headlines, and it had a devastating effect on the town of Pekin.

My major complaint with the book is that it doesn’t have an index. The stories of some of the passengers are told in installments in different chapters, and when I hit the later parts of those stories, sometimes I wished I could easily find the earlier mentions. Still, it was an engrossing history, and I highly recommend it.

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Betsy’s Circle: John Carroll

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John Carroll by Rembrandt Peale [Public domain], via Wikimedia Commons

Although Betsy Bonaparte’s family was Presbyterian, she had a Catholic wedding because Catholicism was the religion of the Bonapartes. The man who married Jerome and Betsy was none other than the first Roman Catholic bishop in the United States.

John Carroll was born in 1735 in Upper Marlboro, Maryland. He came from a prominent family and was a cousin of Charles Carroll of Carrollton, one of Maryland’s four signers of the Declaration of Independence. Because there were no Catholic schools in the United States at the time, John Carroll was educated in France and Belgium. He was ordained as a Jesuit priest in either 1767 or 1769. A few years later, in 1773, the pope issued a decree suppressing the Jesuit Order, largely for political reasons. Carroll traveled to England and then returned to Baltimore the following year.

After the American Revolution, Carroll became a leader of U.S. Catholics. In 1789, the Vatican appointed him the bishop of the diocese of Baltimore, which at the time included the entire United States. Carroll was consecrated the following year.

Bishop Carroll oversaw the construction of the first Catholic Cathedral in the United States, which was the Cathedral of the Assumption in Baltimore. He was instrumental in the founding of Georgetown University and the establishment of St. Mary’s College and Seminary. Liturgically, he was ahead of his time in promoting the reading of the liturgy (the formal church service) in English rather than Latin. On the other hand, he was a slave owner and only toward the end of his life did he come to advocate the gradual freeing of slaves.

In 1808, Carroll became an archbishop with jurisdiction over four other bishops in the United States. He died in Baltimore in 1815.

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Book Review: The Hare with the Amber Eyes

The book I’m reviewing today is unusual: part history, part genealogy. The Hare with the Amber Eyes traces a collection of netsuke through several generations of a family.

But first things first. What are netsuke? A netsuke is a miniature Japanese sculpture that was used as a sliding bead on the string of a container such as a pouch or box. They were intricately carved from wood or ivory into a variety of forms: fruit, animals, tiny human figures.

Edmund de Waal, a British ceramic artist, inherited this collection of 264 netsuke from an uncle who was living in Japan. De Waal grew fascinated with the tiny, beautiful little objects and spent over a year tracking their history within his family. The collection was amassed by Charles Ephrussi, one of the sons of a wealthy Jewish banking family that originated in Odessa but had migrated to Paris and Vienna. Charles lived in Paris, where he was known as an art connoisseur during the period of early Impression and the second empire. He never married or had children, so his collection was passed on to a nephew who lived in Vienna.

For me, the Vienna section of the book was the most interesting: the story of a socially prominent and fabulously wealthy Jewish family during the days leading up to the German takeover of Austria in the late 1930s. It shed a new perspective on a well-known story. The book also documents what happened to the family during World War II and how the netsuke collection miraculously remained in the family’s possession even as the Nazis confiscated everything else of value they owned.

I recommend the book strongly to lovers of both political and social history. It was beautifully written and a fascinating read.

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