Ohio History Journal

THE ZOAR SOCIETY: APPLICANTS

FOR MEMBERSHIP

 

By EDGAR B. NIXON

 

The Society of Separatists of Zoar, Ohio, was one of the

more successful of the many cooperative communities which

appeared in this country during the last century. Zoar was

founded by German peasants and artisans who emigrated from

Wurtemburg in 1817 to escape the civil and ecclesiastical perse-

cution to which they had been subjected as members of the

Separatist faith. The Separatists were dissentients from the

German Lutheran Church, pietists and mystics, whose uncompro-

mising pacifism and abhorrence of ritual, formalism and the regu-

lar clergy had made them unwelcome in their own land. They

established a settlement in Tuscarawas County, Ohio, in 1817,

and in 181₉ they formed a Gutergemeinschaft, or community of

property, which endured until 1898.1

Zoar, and the other religious societies, such as Harmony,

Amana, and the Shakers, are sometimes compared with the

Fourier phalansteries, of which Brook Farm is probably the best

known. In point of fact, these societies differed considerably

both in methods and objectives, although they were on common

ground in their attack on the problem of economic security. It

was largely this phase of their activity which attracted popular

attention and applicants for admission. Some of the letters writ-

ten by those seeking membership in the Zoar Society are extant,

and of these the more typical have been made the subject of

this paper. These letters are descriptive, in a measure, of the

1 The Zoar Society was practically self-contained economically, supplying almost

all the needs of its members through its shops, mills, and farms. It was governed by a

board of trustees, regularly elected by both men and women members. The trustees

contracted with each member to supply him with maintenance in exchange for his

labor. The Society attained its greatest prosperity in the middle years of the last

century, when it owned over 10,000 acres of land, and was worth approximately a

million dollars. For accounts, see Charles Nordhoff, The Communistic Societies of the

United States (New York, 1876); George B. Landis, "The Separatists of Zoar," in

American Historical Association, Annual Reports (New York, 1885-), 1898, 165-220; E.

O. Randall, History of the Zoar Society (Columbus, Ohio, 1904); Edgar B. Nixon, The

Society of Separatists of Zoar, MS. (Doctoral dissertation, in the Ohio State University

Library).

(341)

• 1
 

342     OHIO ARCHAEOLOGICAL AND HISTORICAL QUARTERLY

place occupied by the Society in the popular thought of the period,

and as such, may be of interest.²

The applicants represented various classes of American soci-

ety, and widely separated parts of the United States. Among

them were recently arrived German immigrants, disillusioned by

the unexpected difficulties encountered in the land of promise.

Others were farmers or mechanics, not especially interested in

communism or Separatist doctrine, but eager to find the security

which the world had denied them. Some were attracted to Zoar

by religious reasons. A few represented the so-called white col-

lar class of clerks, shopkeepers, and teachers, who saw in Zoar

a Brook Farm that had succeeded. The applicants learned of

the Society through various channels, from former members, rela-

tives, chance acquaintances, and through accounts in newspapers

and  periodicals. The Society never engaged in  proselytism,

and with a few exceptions, non-Germans were not admitted.³

Nevertheless, letters asking for admission were received through-

out the period of the community's existence and for years after

its dissolution.

The letters of application were read by the cashier of the

Society, who acted as secretary. If an applicant appeared to

possess the required qualifications, and if there was a need for

his particular trade or craft, his request was submitted to the

trustees, who then decided whether or not he should be admitted.

If accepted, he signed probationary articles which admitted him

to the first-class of membership. At the conclusion of one year,

the probationer could ask to be received into full membership,

and if no objections were raised by any member, he was allowed

to sign the final contract. Children of the community did not

automatically become members, but were obliged to follow the

procedure described above.4

 

2 The writer is indebted to Dr. H. A. Coleman, New Philadelphia, Ohio, for the

use of the applicants' letters cited in this paper.

3 Unless otherwise indicated, the applications cited below may be presumed to

have been rejected. Few of the replies made by the Society have been discovered;

those cited are in the form of drafts. Usually the action taken by the Society has

been ascertained from the endorsements on the applicants' letters, or by an examina-

tion of the membership rolls in the Zoar Historical Society MSS. Apparently many

new members gained admission through personal application, and little is known of

the circumstances attending such accessions.

4 Constitution of the Separatist Society of Zoar, May 14, 1833 (in Zoar Historical

Society MSS.). This superseded the two earlier constitutions of 1819 and 1824.

• 2
 

ZOAR SOCIETY MEMBERSHIP APPLICANTS                343

The general policy followed was described by Jacob Sylvan,

one of the trustees, in a letter to Charles Kielman, of the

Ebenezer Society,⁵ June 4, 1854:

Sincere applicants are usually not denied admittance. These must

endure a probationary period, during which time we learn to know them,

and they us, more intimately. After this, they can decide whether or not

they wish to remain. The principal goal and purpose of our Society con-

sists in this: living together as brothers and sisters, and to fulfill this

mutual obligation, private ownership is not allowed, nor will previously

acquired obligations be assumed. Who would live with us must submit to

the existing order and mode of life. The hours of labor are not less here

than there; however, no more is demanded of anyone than what he is

able to do. Small regard is had for wealth or poverty; much more for

integrity and faithfulness. All those who assume membership with sin-

cerity are satisfied with their daily subsistence, clothing, etc., and scorn

all other reward save that found in God's religion. Thy further question

concerning marriage is regarded as most pre sumptious, and is therefore

unfavorably received. To be sure, marriage is not forbidden here, but

he who remains single does better.6

New members were received more freely from 1819 to 1834

than in any succeeding period. The greatest influx occurred from

1830 to 1834, when at least 170 men, women, and children were

taken into the community. Most of these were friends and rela-

tives of those who had emigrated from Wiirtemburg in 1817.⁷

Accessions from this source abruptly declined after 1834, due,

probably, to news of the cholera epidemic of that year which car-

ried off a third of the population of Zoar. However, correspond-

ence between the Separatists and their acquaintances in Germany

continued until the middle of the century, and occasionally

resulted in the addition of new members.

Some of the letters received by the Society in 1848, and

in the years immediately following, reflected the troubled times

of that period of revolution. George Belque, of Rothenacker,

Wurtemburg, had written his brother-in-law in Zoar, Ludwig

Birk, and, judging from the latter's reply, had asked for financial

assistance to send his son's family to America. In Birk's letter,

August 4, 1848, he said that it was inadvisable to send the

amount requested, one hundred guilders, in view of the disturbed

conditions in Germany, and suggested that the money be bor-

 

5 The Community of True Inspiration, of Ebenezer, New York, later removed to

Amana, Iowa, where it became known as the Amana Society.

6 This, and the succeeding translations, have been made from the German by

the writer.

7 Membership rolls (in Zoar Historical Society MSS.).

• 3
 

344     OHIO ARCHAEOLOGICAL AND HISTORICAL QUARTERLY

rowed by Belque's son from another emigrant. Referring to

the revolution in Germany, Birk said:

I am afraid that your troubles will not end soon, for from all indi-

cations the time of judgment is at hand, and happy are those who can

remain under the protection of the Almighty. The misfortunes to which

you refer are, of course, not unknown to us here; we read of them daily

in the newspapers, and as I said, I am afraid a great revolution is ahead

of you, in which thousands will be killed.⁸

The letters written by recently arrived immigrants often

contained interesting comments on the localities to which they

had come. The following passage, from a letter written by

Roman Blaser, of New Braunfels, Texas, is typical of this group:

I was impelled to go to Texas because I had heard this state highly

praised, and because conditions had become too bad in Germany. But it

is certain that Texas does not suit me, because in summer, or in other

words, the entire year, it is too hot, but let a north wind arise then it

becomes so dreadfully cold that no one can work, and the worst of it is,

people have no money. I am following the potter's trade here, but am

doing poorly. In the last two years I have not made enough to send

transportation money to my wife in Germany, but I am still hoping she

will come this fall. So I would like to ask you, if there would not be

something in my trade, or something else, if not with you then in the

neighborhood, whereby I could support myself with my wife and four

children. I have always heard the state of Ohio highly praised, but

everyone says it is over-populated.9

However, none of the letters of this class of applicants

possessed the eloquent appeal of the one written by a resident

of Philadelphia, Pennsylvania, and addressed to the "Hon. Com-

munity of the Zoarites":

A friend of mine gave me the direction to your Seat, I hope you

excuse me the liberty I take to addresse this letter to your Community:

I am a lost Sheep looking for a harbor, and think by calling at your

Community I may find a place wher a deeply improved man can find

Strength to continue the trial on this Earth. I am a draughtsman by

trade but misfortunately for me my view got to week to work any longer

in that business, so I did since some times other kind of work specially

Garden and Farm Work, but couldn't find till yet a place where really

peace is at home, that fetshes me to the decision to join a religious

Community.

I have a small Capital on hand and I like to place it the way to

secure me a home for ever, where I could tend to the wellfare of the

Soul by doing not to rough Work besides. My age is 35 years, unmaried,

and I got no Notion to get maried. I would like to live on a quit place

where the true principles of God are in use, by practising them I think men

only can get the true Spirit of God.

 

8 Translation.

9 July 10, 1852. Translation. According to the endorsement on this letter. Blaser

was advised to look for employment in Cincinnati.

• 4
 

ZOAR SOCIETY MEMBERSHIP APPLICANTS                345

 

Please let me know if you are willing to receive me as member, I

could furnish good References if you like to have some, I am a native

German, and dont feel happy till yet in this Country, I am looking for

peace and am sure their is a place for me where I find some.

Expecting a soonly favorable anser I remain Respectfully yours

truly.10

As has been pointed out, many of those who entered the

Society in the early years of its existence were relatives of the

founders. They were probably impelled to emigrate for political

and economic reasons as well as religious, but they were undoubt-

edly at one with their predecessors in spiritual matters. Many

of those who asked for admission in later years avowed their

religious zeal, and some professed an acquaintance with, and an

acceptance of, the Separatist faith. Thus, a couple from Illinois

wished to become members so that they might rear their children

among devout people.11 A group of applicants from New Hamp-

shire, interested in religion, and wishing to live a retired life,

thought that in Zoar they would be protected from the tempta-

tions of the world.12 A New Jersey factory worker asked to be

accepted as a "spiritual member," and from Massachusetts came

the request of a man who said he had some knowledge of the

Separatist faith and accepted it.14

Without questioning the sincerity of these people, their let-

ters displayed no acquaintance, in the slightest degree, with the

mystical pietism on which Separatism was based, and, indeed, it

would have been surprising if they had. One exception should

be noted, however, in the letter written by the widow of a New

England circuit-rider,¹⁵ who had learned of the Society through

an article in the New York Tribune.16 She expressed her sur-

prise and delight in discovering the existence of a group of fol-

lowers of her patron saint, Jacob Boehme, the Saxon mystic of

the sixteenth century, from whose doctrines much of Separatism

derived. She described the difficulties she had encountered in

obtaining literature concerning Boehme, and then asked if a per-

 

10 Joseph Ulmer, March, 1877.

11 Johann Rossman, Hecker, Illinois, to the Society, June 26, 1875. In German.

¹² A. W. Birbeck, Enfield, New Hampshire, to id., November 9, 1876.

13 Rudolph Hoffman, Newark, New Jersey, to id., October 5, 1875. In German.

14 K. Codman (his mark), Turner Falls, Massachusetts, to id., October 5, 1875.

15 Elisabeth G. Schermerhorn, East Limington, Maine, to id., October 23, 1859.

16 "The Separatists of Ohio," in the issue of October 19, 1859; reprinted from

"A Visit to the Village of Zoar," in the Ohio Statesman (Columbus, Ohio), Septem-

ber 18, 1859.

• 5
 

346     OHIO ARCHAEOLOGICAL AND HISTORICAL QUARTERLY

son could be a member of the Separatist church although not a

resident of Zoar.

Sylvan, replying for the Society,17 said that the Zoar com-

munism had existed for forty years according to the precepts of

the early Christian Fathers, but that such a life was possible only

for those willing to practice the greatest self-denial. To become

a member, it was necessary to live in the community, for the

obligations of membership could not be performed elsewhere, but

added that the Separatists would not deny their friends and

brethren even though these were unknown to them.

Some of the applicants assumed that their offers to affiliate

had merely to be stated to be accepted, and others obligingly

informed the Society what work they would be willing to do.

A man from Montgomery, Alabama, "brought up a merchant,"

asked for admission, and was refused. In his second letter, he

said he had been of the opinion that every good citizen "possessed

of principal" was always readily admitted.¹⁸ A miller offered to

operate the Society flour mill and to keep it in repair, provided

he be given joiners or carpenters to assist him.¹⁹

Most of the applicants were aware of the condition imposed

on those entering into full membership, that all possessions had

to be surrendered to the Society, and made known their financial

status. This usually amounted to a few hundred dollars or less,

although some owned property worth considerably more. A man

from Michigan, addressing his letter "To the Socialists at Zoar,"

said:

I could only add to the wealth of your organization 500 dollars in

money. Will you as brethren of one great family of the world pleas

answer this question immediately for which you will have my heart felt

thanks. I visited your boddy some 5 years ago. For god & humanity, I

am your well wishing friend in the great Cause in which you are

engaged.20

An Indiana farmer had more to offer. He was willing to

relinquish his farm, valued at $5000, to the Society, should he

and his wife be accepted. Alone in the world and both past

 

17 November, 1859. In German.

18 W. P. Carter to the Society, September 1; October 9, 1876.

19 John Miller, Forrest Mills, Missouri, to id., January 16, 1860. In German.

20 Samuel Massey, Berrien Springs, Michigan, to id., October 5, 1868.

• 6
 

ZOAR SOCIETY MEMBERSHIP APPLICANTS               347

fifty years of age, they did not like their neighborhood, but had

no desire to "wander about the world."²¹

Few of the letters suggested that their authors had lived

other than prosaic, uneventful lives. Of the exceptions, the let-

ter of one Oscar Nixdorf, of Union Village, is interesting. He

had been born in Prussia in 1834, and educated for the priest-

hood. Coming to the United States in 1860, he continued his

studies at St. Vincents, Westmoreland County, Pennsylvania, but

had withdrawn after three years, "feeling that cloister life was

not my calling." For six years he had tried a number of occu-

pations, and for varying periods had been a yardman, barkeeper,

gardener, teacher of French and English in Montreal, soldier, and

hospital attendant. Now he wished to settle down in some quiet

place:

Everything I have heard of Zoar, leads me to believe that it would

be such a place; the communistic idea, where all work for one goal, seems

to me most admirable .... All my life I have felt the need of working

for a definite objective. ... I have heard of the Shakers, but aside from

their dancing, that is, their modus servi, they are an English community,

and I prefer a German one.22

Charles Nordhoff's The Communistic Societies of the United

States was responsible for several letters of application in the

years following its publication in 1875. A teacher and physician

from Marietta, Ohio, wrote:

I have been reading an account of your community in Nordhoff's

book and have been captured by it. I have always favored the Commune

system based on morality and industry but did not know of the existence

of Zoar. Had I known of you years ago I should have sought the priv-

ilege of uniting. Of all the Communes I have read about, yours meets

my most unqualified approval.23

Although many of the applicants described their economic

vicissitudes in detail, few displayed any bitterness or class con-

sciousness. Some were familiar with the various Fourier col-

onies of the period, but few indicated any interest in Marxian

socialism. One man, describing himself as a socialist in prin-

ciple, said he would like to become one in practice, if he could

find an organized group in the United States holding views sim-

 

21 Christian L. Schaueffler, Brookville, Indiana, to id., May 16, 1882. In German.

22 September 21, 1869. In German.

23 T. H. Rose to the Society, July 14, 1877.

• 7
 

348    OHIO ARCHAEOLOGICAL AND HISTORICAL QUARTERLY

ilar to his own as to the unity of energy and capital.24 Another,

formerly a member of a Shaker community, wrote:

I have been looking at the growing difficulties between Capital and

Labor and I can see no way for Labor to successfully compete with Capital

but by combining together in communities of joint interest, and I believe

in this so firmly that I am willing to give my life and strength to the

cause and in looking over all the different Communities of America I see

no one where I could cast in my lot with so good will as with you at

Zoar.25

A large proportion of the letters date from the period 1875-

1880, and doubtless the widespread unemployment of those years

caused many to look enviously at those communities, which, like

Zoar, Amana, and Harmony, continued to maintain their mem-

bers in security. Those attracted to Zoar by its cooperative char-

acter forgot, however, that the Separatists were more interested

in spiritual regeneration than in social reformation. There is

little to indicate that any of the members of the Society were

aware of the implications of the social unrest of the period.

In this regard, a revealing passage is found in a letter written

by Simon Beuter, of the Zoar Society, to his friends, Henrici

and Lenz, of the Harmony Society, April 22, 1878. In speak-

ing of a man who had recently been admitted to the Society,

he said:

He came here as a visitor in March from Columbus, O., and repre-

sented himself to be a communist--although as to the sort of principles

on which his communism is based I do not know--I only know this, that

when I talked with him and presented him with the true basis of com-

munal life, he invariably agreed with me, which strikes me as a bit hypo-

critical.... I cannot decide whether the man is sincere or not, but he

does not appeal to me. I don't like to be a pessimist, would much rather

be an optimist, but the communistic revival of these times has given rise

to so many marvellous theories, that one has to be especially careful.26

Occasionally members of other communities asked to be

received into the society. Sylvan's reply to a member of the

True Inspirationists has been quoted above. Several applications

were received from members of Shaker communities, although,

as far as is known, the only Shaker to gain admission was one

Amasa Blodgett, who came from his native New Hampshire in

1841.27  One applicant, writing from South Union, Kentucky,

said that he had lived with the Shakers for three years, but had

 

24 Samuel E. Massey, Abingdon, Illinois, to id., May 9, 1860.

25 Sylvester Brewer, Lewisburg, Kentucky, to id., June 19, 1876.

26 Zoar Historical Society MSS. Translation.

27 William A. Hinds, American Communities (Chicago, 1902), 101.

• 8
 

ZOAR SOCIETY MEMBERSHIP APPLICANTS               349

 

come to the conclusion that he was not in harmony with their

beliefs.²⁸ A woman member of the Shaker colony at Dayton,

Ohio, complained that she was not permitted to see as much of

her children as she liked and, moreover, wanted to rear them in

a German community.²⁹ A Shaker from Pleasant Hill, Kentucky,

made inquiry concerning the religion, manufactures, and language

of the Zoarites, and wished to know if they were receiving mem-

bers.³⁰

Another group of applicants included those who looked upon

the Society as a sort of home for the aged or incapacitated.

One man said he was lame, but hoped he might be found useful

in some capacity.31 Another described himself as "a young fel-

low of 60 years," but insisted that he was still capable of enough

work to cover his maintenance, and perhaps a bit more.³² With

these might be mentioned the ex-soldiers, inmates of the soldiers'

homes, who sometimes offered rather curious reasons for wishing

to affiliate with the Society. Thus, a resident of the National

Soldiers' Home, Washington, D. C., who had evidently visited

Zoar at one time, wrote in behalf of a friend:

I have a fellow-countryman here who would gladly become a member

of your Society. He is thirty-three years of age, has a good character,

can work, and has several hundred dollars in money; but he is not clever

enough to get along in the world. He has had no education and is very

shy, and tells me that he would remain with you all his life, if you would

take care of him, for he has no one to look after him, and left to himself

he will go to the dogs, though he had ten thousand dollars.33

Another veteran was doubtful whether he could meet the

requirements for membership, but wished to know if he could

live in Zoar for a month or two, while he awaited the issuance

of his pension, and while he prepared for a civil service ex-

amination.³⁴

Besides those who asked to be admitted as members, were

those who sought employment on the community farms and in

the shops. The Society was never able to man all its varied

industries from its own numbers, and preferred to hire the addi-

28 Karl Gustav Andler to the Society, April 22, 1875. In German.

29 Mary Dotterer to id., August 30, 1875. In German.

30 Thomas MacRae to id., January 13, 1876.

31 Th. Hennings, Euclid, Ohio, to id., January 30, 1856. In German.

32 Andreas Lang, Allegheny City, Pennsylvania, to id., September 21, 1881. In

German.

33 Benjamin Roesstle to id., March 12, 1873. Translation.

34 George Schmidt, National Soldiers' Home, Dayton, Ohio, to id., October 19,

1880. In German.

• 9
 

350    OHIO ARCHAEOLOGICAL AND HISTORICAL QUARTERLY

tional workmen needed, rather than increasing its membership by

indiscriminate admissions. Most of the hired workmen were

employed in the seasonal agricultural occupations, although men

of specialized crafts were sometimes engaged. The greater num-

ber of those thus employed were recently arrived German immi-

grants. Letters asking for work were received from places as

far east as New York and New Jersey, and as far west as

Iowa and Missouri. Many were farm workers or unskilled

laborers, but included among these applicants were millwrights,

carpenters, dyers, stone-cutters, and masons.

A number of requests were received from parents who

wished to place their children with the Society for a time, usually

for the purpose of learning German. One man asked that his

seventeen-year-old son be permitted to work in the community

store long enough to become acquainted "with the German names

of articles in the Dry Good business."35 An Indiana girl wanted

to receive instruction in German and music in exchange for her

services as a seamstress, "or light work about the house."³⁶ Such

requests were invariably refused, as was that of the man who

wished to know if the Society would take a two-year-old child,

"which was swore on a man it did not belong to."37

In conclusion, it may be said that the Society accepted new

members much more frequently during its period of growth and

development, that is from 1819 to about 1865, than during the

latter half of its history. In this latter period, the natural in-

crease of the community was approximately balanced by deaths

and withdrawals, and its population remained fairly constant. A

static population simplified the problem of administration, since

it made unnecessary the continual enlargement of housing and

occupational facilities. Moreover, the introduction into the Soci-

ety of people unacquainted with the Separatist faith was foreign

to the basic concept of the community, that of a spiritual congre-

gation. The economic and social implications of this cloister

concept ultimately destroyed the Society, but it is questionable

if the Zoar communism would have endured as long as it did

under any other ideal, paradoxical as this may seem.

 

35  William Pollock, Belle Centre, Ohio, to id., February 27, 1854.

36 Mary J. Roby, Pleasant Lake, Indiana, to id., December 8, 1858.

37 William Jennings, Salem, Ohio, to id., November 6, 1866.

• 10