Two letters from John H. Noyes to Mr. William Hepworth Dixon, concerning Noyes's beliefs and the Oneida Community. William Hepworth Dixon, who published Spiritual Wives in 1868, explored sensational religious practices in his work. These letters offer a rare glimpse into the correspondence that influenced Dixon's perspectives.
One letter, extending over four pages, details Noyes's views. Remarkably, in the closing section, Noyes clarifies that although the content represents his thoughts, the physical writing was done by one of the women in his community. He authenticates this statement with his initials, adding a layer of personal touch and historical significance.
The second letter appears to be an excerpt from a longer letter or manuscript titled Socialisms Resulting from Revival, which Dixon referenced in his book, Sister Wives. This work delves into the practices of the Oneida Community, offering insights into their unique social and religious experiment.
These documents are of exceptional rarity, as no other handwritten pieces from Noyes have surfaced on the market in the last fifty years. This scarcity underlines their significance, making them invaluable to collectors and scholars interested in American religious history, the Oneida Community, or the life and beliefs of John H. Noyes.
Dec 25 1866:
Below is the transcription for both letters:
Dear Sir ,
On the request of your letter of November 9 asking for information about the beginning of “spiritual wifehood,” I ? A systematic search in my own memory, and that of others for Fax that would meet your demand, and I soon found so much interesting matter, that I delayed answering you for the sake of completing the investigation. With this interview, I came to Oneida (from Wallingford) two weeks ago, and have since been diligently examining persons and papers, and discussing the social history of “ New York perfectionism” with with those of us members who belongs to that sect in ?. I have obtained from them a package of written statements concerning sexual proceedings of an extraordinary character, which which took place in Brimfield, Mass, and in various places in this state ( N.Y,) in the years, 1835 and 1836.
With this and other material, I think I would now give a correct and comprehensive account of the initial facts and theories of the “spiritual wife” system: and even of the causes of the revolution and sexual morality, which has been going on in this country for the last 30 years: four I have, and ? my attention to the facts in the history of perfectionism is indeed to those demanded by your questions, but have sought to understand the whole, correct history of the changes which have unsettled the old marriage system, and introduced the “? law” into social life.
But now, just as I am nearly ready to answer you, I learned from the papers that your book is to be published on 1 January. Of course, my contributions would be of no service for that issue, and I do not know whether you would have any special use for them there after. And on the other hand, I have proposed engaged to publish sometime - ? later - two books, either of which would be an appropriate place for these recent ? , 1. Confessions of my own social experiences, and 2. The history of Socialism in this country. But the preparation and hub location of these works does not seem very near, and in the meantime, I should much prefer to turn over to you the information that I have, if thus find its way sooner and more affectively into the great ? of history.
I shall wait to hear from you again before attempting a digest of the material I have collected. I will briefly ? , however, one important conclusion, which I have come to, which will most directly meet the drift of your questions. It is, that the “Spiritual wife” system of these ?, Which her ? many wondering about in search of the “affinities,” and which has under mind, and ? Up the old ideas of marriage and divorce, is chiefly traceable to the writings and influences of ?. From the time of the Brock Farm ascendance the great novel that has been sounding forth from the literary heaven has been - there is but one God and ? Is his prophet! The harboring or proclaimed ? The Pontious of theology. Henry James has always been his devoted constituent, and as such naturally gave his splendid talents to the cause of the divorcee is the ? And other papers. Professor Bush, over a great light of the Presbyterian Church, turned over to ? His reputation and literary power, and carried with him, a host of such men as Charles H. Weld and James Boyle. The convergence was a great revival of ? In 1843 and onward which revival culminated in the spiritual birth of A.J. Davis and the development of “Modern spiritualism.” This is really ? Gone to seed and to decay; and it is principally among the millions of the spiritualist that the practice of hunting for “ affinities” and the decay of marriage has been going on.
Now to show that the ultimate phenomenon are surely traceable to ? it is only necessary to add that he thought elaborately that monogamie exclusive marriage exist in heaven; that heavenly marriages are preordained and provided for in the constitution of each pair from ?; that very few find their true mates in earthly marriage; and consequently that most persons have to leave their first companions and hunt out their “affinities” in the heavenly world - which is precisely what the spiritualist are doing in the world, in the ? principle, I suppose, that it is good to labor as well to pray that “ when will of God may be done on earth, as it is in heaven.”
The files of the circular as you requested, will be sent with this letter .
Wishing sincerely to give you any information that may help you to tell the truth about a New America.
Yours truly
J.H. Noyes
March 1867:
Dear Sir,
On the receipt of your letter of inquiry as to the origin of spiritual wifehood in this country, I bethought me of some of the old perfectionals- of the community – who might have stories to tell that would throw light on that subject, and I went immediately to - Oneida (as as I told you before), and commenced an explanation of “ persons and papers” any congressional committee style. The brethren told their experiences freely, and I soon had a large package of ?. The inquest proved to be so interesting to me, and to the community, that it that it lured and led me on, it was too late to send anything to you for your book “New America.” so I settled down to the investigation, more leisurely, enlarge my plan, and made a writers job of it. And here you have the results.
I hardly know why I send you this big ?. it is too late, and there is too much of it for the object you had in view in writing to me. It may be of no use to you for any future publications. Get much of it, I think, will be interesting to you. I send it, perhaps, partly to fulfill my promise, and partly and hope that some of it, through impressions on your mind, may find its way into literature and history. “ I cash my bread upon the waters.”
You may be assured that what I sent you is reliable. I have been in very favorable circumstances for observing the religious and social revolutions of this country for the last thirty seven years. I know the witnesses I have summoned and most of the facts to which they testify, and I have taken much pain’s to eliminate everything that could be contradicted.
The ? With which my budget begins, makes no ? To accuracy. It only indicates a loose, ? way to the relative positions of the localities in the ? district and their distances from the community.
It must not be imagine because the Oneida community appears as a center on this ?, that it was originally the product of the revival of the ? District, or is the representative of the Perfectionism which first prevailed there. The great National Revival which culminated in 1834, (like Rebecca, the wife of Issac) brought fourth ?: ie two kinds of Perfectionism. New York Perfectionism led by ? Sheldon, was born at Delphi in the ? district in 1833. New England perfectionism led by J.H.B (“ taking hold on the heel of his brother”) was born a New Haven Connecticut in 1834. The two met, mingled and fought in their earliest years. The new Englander I first fled before his brother. New Haven was ?. Fourth ? And Brimfield (another ? District in Central Massachusetts) became outposts of the enemy. Back at Putney in 1838, a stand was made in the fortunes of war changed. In the course of a few years, by the Putney press, and other means, New Haven perfectionism swept back over the fields of its rivals, and when our emigration from New England became necessary in 1847, the district itself invited us home and became our refuge. Several of the old New York perfectionist, joined us and are now among our lead members. But so far as the main body of Sheldons followers are concerned, the Oneida community may be regarded as a fortress on foreign ?, place there by the ?-stroke of war, to overuse the wild tribes, which it has conquered. It is essentially a New England institution. It’s faith was born at New Haven; it’s organization begins at Putney; and most of its members came from Vermont, Massachusetts…
John Humphrey Noyes (September 3, 1811 – April 13, 1886) was an American preacher, radical religious philosopher, and utopian socialist. He founded the Putney, Oneida and Wallingford Communities, and is credited with coining the term "complex marriage".
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