CHAPTER III
THE ADEPTS OF THE SUN OF SUNS
Nearly all Communistic theories when applied in practice prove failures, but there seems to be one infallible safeguard—that supplied by religion. Faith, when mingled with the trials and disenchantments of life, appears to mitigate them, and communal experiments based on religious beliefs nearly always prosper. This applies to the half-religious, half-communal sects of modern Russia, and the principle has also been adopted by the American apostles of communism.
One of these, Dr. Teed of Chicago, understood it well, and his sect was, in fact, merely a religious sect based on the principle of communal possessions. Its adherents took the name of Koreshans, after the title Koresh (or the sun) boasted by its founder. He, Koresh, "Light of Lights," "Sun of Suns," was called by Heaven to teach the truth to mortals, and to show them which road to eternal salvation they should follow in order to prosper upon earth. Founded in Chicago, the sect moved recently to Florida, and there, from day to day, Teed had the satisfaction of seeing the number of believers steadily increase.
He had at first to put up with a good deal of ridicule, for his teaching, based upon that of Fourier, and incorporating some of the mystical ideas of Swedenborg, was not at all to the taste of his fellow-citizens. The doctor then evolved the brilliant idea of dividing his system into two doctrines—the way to heaven, or the mystical doctrine; and the way to earthly prosperity, or the economic doctrine. It was permissible to follow the second without adopting the first, and the result may easily be guessed. Attracted by the prospect of terrestrial benefits, believers flocked to the fold, and invariably ended by accepting the second half of the teaching also (the mystical doctrine), all the more willingly because their material happiness and prosperity depended on the degree of their "union" with the founder.
The mysticism of Koresh had some novel features, for the American doctor saw the wisdom of making use of some of the prestige lately gained by science. His religion, consequently, was essentially scientific. He, Koresh, was the "unique man," who, thanks to his "scientific studies" and to "celestial inspiration," could understand the mysteries of nature. He had reached the summit of scientific knowledge and the greatest possible human perfection—that is to say, "sainthood"—and all who approached him were made participators in his "holiness." Thanks to this gift, pertaining only to Koresh, his followers could "enjoy the bliss of heaven upon earth"; for the Kingdom of God upon earth was near at hand, and Koreshism was preparing the way for its disciples.
But what had to be done in order to attain the higher degrees of salvation? Teed was a sufficiently clever psychologist to know that nothing fascinates the crowd so much as mysteries and things that cannot be understood, and he acted accordingly.
His doctrine is so obscure that only those claiming divine illumination could hope to find their way amid its cloudy precepts. Let us give an example:—
"In recognition of the principal source of the force of the intrinsic and innate life of the Christian revelation, the Koreshan doctrine elevates the founder of Christianity to the place of father, become perfect, thanks to the sacrifice of his son, which it has been given to us to understand by the flesh of Jehovah."
The believers could give it whatever meaning they liked, and for those who despaired of understanding this part of the Koreshan revelation, the prophet kept in reserve thousands of other dogmas, all equally enigmatic and equally obscure. We will not attempt to discuss them!
The teaching included the attainment of perfection through marriage, and claimed omniscience for Koreshism, which could throw new light upon all things, including such subjects as astronomy and philosophy. The earth is not round, light is not diffused, as science teaches, and man has not five senses, but seven—so said Koresh. He described his doctrine as communistic and co-operative. The use of money was forbidden, its place being taken by cheques representing the amount of services rendered to the community.
The colony founded at Estero, in Florida, was almost exclusively commercial and industrial, not agricultural like most communal settlements. Electric railways and factories were built—and are still being built—there, for steam, like money, is banned in the colony of Koresh; while being in possession of a seaport, the Koreshans propose to enter into commercial relationship with the whole world.
The Bureau of Equitable Commerce directs the business affairs of the community, and at its head is the chief of the Commonwealth (or public fortune). All the inhabitants share in the general prosperity, and in order to prevent the more capable individuals from developing into capitalists, the fortunes of all are carefully equalised by means of a progressive tax upon income. The land belongs to all, and is non-transferable, like the factories. No payment is demanded of new-comers; it is enough if they bring the moral capital of an irreproachable life, and are good workers; and any poor people who desire to seek salvation in the colony are enabled to travel to it by contributions from the public funds. Absolute tolerance of all beliefs forms the spiritual basis of the sect.
New Jerusalem, the capital of the colony, covers about eighty-six square miles, having streets four hundred feet in width, and separate industrial quarters. The business affairs of the community are undeniably prosperous.