Chapter XI: A Venture in Co-Operation

The next experience with which I have to deal is the Helicon Home Colony. I will begin by telling very briefly what this was: an attempt to solve the problem of the small family of moderate means, who have one or two children and are not satisfied with the sort of care these children get from ignorant servant-maids, nor with the amount of play-space they can find in a city apartment. I wrote an article in the “Independent,” pointing out that the amount of money which these people spent in maintaining separate kitchens and separate nurseries would, if expended in co-operation, enable them to have expert managers, and a kindergartner instead of a servant-girl to take care of their children. I proposed that a group of forward-looking people should get together and establish what might be called a home-club, or a hotel owned and run by its guests. There was nothing so very radical about this idea, for up in the Adirondacks are a number of clubs whose members rent cottages in the summertime and eat their meals in a club dining-room. Why might there not be in the same community a school, owned and run by the parents of the children?

The economic importance of the idea, if it could be made to work, would be beyond exaggerating. There are twenty million families in America, maintaining twenty million separate kitchens, with twenty million stoves and twenty million fires, twenty million sets of dishes to be washed, twenty million separate trips to market to be made. The waste involved in this is beyond calculation; I believe that when our system of universal dog-eat-dog has been abolished, and the souls of men and women have risen upon the wings of love and fellowship, they will look back on us in our twenty million separate kitchens as we look upon the Eskimos in their filthy snow-huts lighted with walrus-blubber.

Here was a man who had made thirty thousand dollars from a book, risking the whole of it, and giving all his time to an effort to demonstrate that fifty or sixty intelligent people might solve this problem, might learn to co-operate in their housekeeping, and save a part of their time for study and play. Here were the newspaper-editors of New York City, who were supposed to report the experiment, and who behaved like a band of Brazilian Indians, hiding in the woods about Helicon Hall and shooting the inmates full of poisoned arrows. Upton Sinclair and his little group of co-workers became a public spectacle, a free farce-comedy for the great Metropolis of Mammon. The cynical newspaper editors, whose first maxim in life is that nothing can ever be changed, picked out their cleverest young wits and sent them to spy in our nursery, and eavesdrop in our pantry, and report all the absurdities they could see or hear or invent.

The procedure was so dishonest that even the reporters themselves sickened of it. There was one young man who used to come every Sunday, to write us up in Monday’s “New York Sun”; for, you see, on Mondays there is generally a scarcity of news, and we served as comic relief to the sermons of the Fifth Avenue clergy. The “Sun,” of course, treated us according to its tradition—as in the old days it had treated “Sorosis” and the “Populists.” “Mr. Sinclair,” said this young reporter, “you’ve got an awfully interesting place here, and I like the people, and feel like a cur to have to write as I do; but you know what the ‘Sun’ is.” I answered that I knew. “Well,” said the reporter, “can’t you think of something amusing that I can write about, that won’t do any harm?” So I thought. I had brought a collie dog from my farm at Princeton, and three times this dog had strayed or been stolen. “You might write about the dog instead of about the people,” I said. So next morning there were two or three columns in the “New York Sun,” making merry over this latest evidence of the failure of co-operative housekeeping! Upton Sinclair’s dog refused to stay at Helicon Hall!

And then there was the famous adventure with Sadakichi Hartmann. One day there arrived a post-card, reading: “Sadakichi Hartmann will call.” The announcement had a sort of royal sound, and I made inquiry and ascertained that I ought to have known who Sadakichi Hartmann was. Just about dinner-time there appeared two men and a girl, all three clad in soiled sweaters. One of the men was the Japanese-German art-critic, and the other was Jo Davidson, the sculptor, a lovable fellow, who made sketches of us and kept us entertained. But Hartmann had evidently been drinking, and when he told us that he had come to spend the night, we assured him quite truthfully that we had no room and could not accommodate him. There happened to be a meeting of the executive committee that night, with important problems to be settled; and when I came out from the committee-room at eleven o’clock, I found the art-critic making preparations to spend the night on one of the couches in our living-room. He was told politely that he must leave, whereupon there was a scene. He spent a couple of hours arguing and denouncing, and next day he wrote a letter to all the newspapers, telling how he and his companions had been turned out of Helicon Hall at one o’clock in the morning, and had spent the night wandering about on the Palisades.

And then there was a gentleman from Boston via Montmartre, Alvan F. Sanborn by name. He had written a book about the revolutionists of Paris, looking at them through a microscope as if they had been so many queer kinds of bugs; and now he came to turn his microscope on us. He proved to be a gentleman with a flowing soft necktie and a sharp suspicious nose. He accepted our hospitality, and then went away and criticized the cooking of our beans. His article appeared in the “Evening Transcript” of Boston, a city which is especially sensitive on the subject of beans. Mr. Sanborn found our atmosphere that of a bourgeois boarding-house. I have no doubt it was a different atmosphere from that of the Quartier Latin, where Mr. Sanborn’s standards of taste had been formed.

Also there were the two Yale boys who ran away from college and came to tend our furnaces, and then ran back to college and wrote us up in the “New York Sun.” They were Allan Updegraff and Sinclair Lewis, both of whom have grown up to be novelists. What they wrote about us was playful, and I would have shared in the fun, but for the fact that some of our members had their livings to think about. For example, there was a professor of philosophy at Columbia. Once or twice a week he had to give lectures to the young ladies at Barnard, and the Dean of Barnard was a lady of stern and unbending dignity, and after those articles had appeared our professor would quiver every time he saw her. We were trying in Helicon Hall not to have servants, in the sense of a separate class of inferior animals whom we put off by themselves in the basement of the building. We tried to treat our workers as human beings. Once a week we had a dance, and everybody took part, and the professor of philosophy danced with the two pretty Irish girls who waited on the table. The fact that his wife was present ought to have made a difference, even to a Dean, but the stories in the “Sun” did not mention the wife.

So before long we began to notice dark hints in the newspapers; such esoteric phrases as “Sinclair’s love-nest.” I have since talked with newspaper men and learned that it was generally taken for granted by the newspaper-world that Helicon Hall was a place which I had formed for the purpose of having many beautiful women about me. Either that, or else a diseased craving for notoriety! I remember Ridgway of “Everybody’s” asking the question: “Couldn’t you find some less troublesome way of advertising yourself?”

Now, I was still naïve about many things in the world, but I assure the reader that I had by this time learned enough to have kept myself securely on the front pages of the newspapers, if that had been my aim in life. A group of capitalists had come to me with a proposition to found a model meat-packing establishment; they had offered me three hundred thousand dollars worth of stock for the use of my name, and if I had accepted that offer and become the head of one of the city’s commercial show-places, lavishing full-page advertisements upon the newspapers, I might have had the choicest and most dignified kind of publicity, I might have been another Nicholas Murray Butler or George Harvey; I might have been invited to be the chief orator at banquets of the Chamber of Commerce and the National Civic Federation, and my eloquence would have been printed to the extent of columns; I might have joined the Union League Club and the Century Club, and my name would have gone upon the list of people about whom no uncomplimentary news may be published under any circumstances. At the same time I might have kept one or more apartments on Riverside Drive, with just as many beautiful women in them as I wished, and no one would have criticized me, no newspaper would have dropped hints about “love-nests.” I have known many men, prominent capitalists and even prominent publishers and editors, who have done this, and you have never known about it—you would not know about it in ten thousand life-times, under our present system of predatory Journalism.

But what I did was to attack the profit-system—even the profit in news. I refused to go after money, and when money came to me, I spent it forthwith on propaganda. So it comes about that you think of me—at best as a sort of scarecrow, at worst as a free-lover and preacher of sexual riot.

So far as Helicon Hall was concerned, we were a gathering of decent literary folk, a number of us not Socialists or cranks of any sort, several of the ladies coming from the South, where standards of ladyhood are rigid. There were Professor William Noyes of Teachers’ College and his wife; Prof. W. P. Montague of Columbia, and his wife; Edwin Björkman, the critic, editor of the Modern Drama Series, and during the war director of the government’s propaganda in Scandinavian countries; his wife, Frances Maule Björkman, a well-known suffrage worker; Mrs. Grace MacGowan Cooke, the novelist, and her sister Alice MacGowan; Edwin S. Potter, now assistant editor of the “Searchlight on Congress,” and his wife; Michael Williams and his wife. Williams has since turned into a Roman Catholic, and has written an autobiography, “The High Romance,” in which he pokes fun at our Socialist colony, but he is honest enough to omit hints about “free love.”

What our people did was to work hard at their typewriters, and spend their spare time in helping with our community problems. We had many, and we didn’t solve them all, by any means; it was not easy to find competent managers, and we were all novices ourselves. We had only six months to work in, and that was not time enough. But we certainly did solve the “servant-problem”; from first to last those who did the monotonous household work of our colony conducted themselves with dignity and sympathy. Also we solved the problem of the children; we showed that the parents of our fourteen children could co-operate. Our children had a little world of their own, and did their own work and lived their own community life, and were happier than any fourteen children I have seen before or since. Also we had a social life, which no one who took part in will forget. Such men as William James and John Dewey came to see us frequently, and around our big four-sided fireplace you heard discussions by authorities on almost every topic of present-day importance. But nobody read about these discussions in the newspapers; the publishers of newspapers were not selling that sort of news.

I look back on Helicon Hall today, and this is the way I feel about it. I have lived in the future; I have known those wider freedoms and opportunities that the future will grant to all men and women. Now by harsh fate I have been seized and dragged back into a lower order of existence, and commanded to spend the balance of my days therein. I know that the command is irrevocable, and I make the best of my fate—I manage to keep cheerful; and to do my appointed task; but nothing can alter the fact in my own mind—I have lived in the future, and all things about me seem drab and sordid in comparison. I feel as you would feel if you were suddenly taken back to the days when there was no plumbing and when people used perfume instead of soap.