Joe Smith was, to speak plainly, nothing but an adventurer. Having tried more than twenty avocations, ending up with that of a gold-digger, he found himself at last at the end of his resources, and decided, in truly American fashion, that he would now make his fortune. He thereupon announced that he was in close communication with Moses, and that he had in his possession the two mosaic talismans, Urim and Thummim, and the manuscript of the Biblical prophet, Mormon—the latter having as a matter of fact been obtained from Solomon Spaulding, pastor of New Salem, Ohio, in 1812.

It was different with John Alexander Dowie, who with remarkable wisdom seized the psychological moment to appear in the United States as a Barnum and a Pierpont Morgan of religion combined. By what was an indisputable stroke of genius, he incorporated into his religion the most outstanding features of American life—commerce, industry, and finance, the tripod upon which the Union rests. What could be more up-to-date than a commercial and industrial prophet, business man, stock-jobber, and organiser of enterprises paying fabulous dividends? And—surely the crowning point of the "new spirit!"—the man who now declared himself to be the most direct representative of God upon earth was accepted as such because people saw in him, not only the Messianic power that he claimed, but an extraordinary knowledge of the value of stocks and shares side by side with his knowledge of the value of souls!

He was of Scottish origin, and had reached his thirtieth year before his name became known. As a child he was disinclined to take religion seriously, and had a habit of whistling the hymns in church instead of singing them. Later he was distinguished by a timidity and reserve which seemed to suggest that he would never rise above the environment into which he had been born. His studies and his beliefs—which for long showed no sign of deviating from the hereditary Scottish faith—were under the direction of a rigidly severe father. At the age of thirteen his parents, attracted by the Australian mirage of those days, took him with them to Adelaide, and he became under-clerk in a business house there, serving an apprenticeship which was to prove useful later on. At twenty he returned to Edinburgh, desiring to enter the ministry, as he believed he had a religious vocation, and plunged into the study of theology with a deep hostility to everything that was outside a strictly literal interpretation of the Scriptures. Full of devotion and self-abnegation in his desperate struggle with the powers of evil, he read the Holy Book with avidity, and was constant in his attendance at theological conferences. Thus, nourished on the marrow of the Scotch theologians, he returned to Australia and was ordained to the priesthood at Alma. Soon afterwards he was appointed minister to the Congregational Church in Sydney, where his profound learning was highly appreciated.

He who desires to attract and instruct the masses must have two gifts, without which success is impossible—eloquence and charm. Dowie had both. As an orator he was always master of himself, yet full of emotion, passionate in his gestures, and easily moved to tears.

We must admit that he did not, like so many others, owe his influence to his environment. In New South Wales, where he made his dÉbut as a preacher at Sydney, his eloquence and his learning made so great an impression—especially after he had emerged victorious from a controversy with the Anglican bishop, Vaughan, brother to the Cardinal—that the governor of the province, Sir Henry Parkes, offered him an important Government position. He refused to accept it, desiring, as he said, to consecrate his life to the work of God. Persuaded—or wishing to persuade others—that he had been personally chosen by God to fulfil the prophecy of St. Mark xvi. 17, 18, he took up the practice of the laying-on of hands, claiming that in this way, with the help of prayer, the sick could be cured. On these words of the evangelist his whole doctrine was based. Through assiduous reading he familiarised himself with medical science, as well as with hypnotism, telepathy and suggestion, his aim being to organise and direct a crusade against medicine as practised by the faculty. He gathered together materials for a declaration of war against the medicos, attacking them in their, apparently, most impregnable positions, and showing up, often through their own observations, the fatal inanity—in his eyes—of their therapeutics. At the same time he managed to acquire experience of commerce, finance and administration, and, thus equipped, he opened his campaign. Thaumaturgy, science, occultism, eloquence, knowledge of men and of the world—all these he brought into play. The prestige he gained was remarkable, and of course the unimpeachable truth of Bible prophecy was sufficient to establish the fact of his identity with the expected Elias!

"Logic itself commands you to believe in me," he said in his official manifesto. "John the Baptist was the messenger of the Alliance (which is the Scotch Covenant), and Elias was its prophet. But Malachi and Jesus promised the return of the messenger of the Alliance, and of Elias the Restorer. . . . If we are deceived, it is God who has deceived us, and that is impossible. For the office with which we are charged is held directly from God, and those who have helped us in founding our Church, and who have given us their devotion, testify that they have been instructed to do so by personal revelations."

All the believers in Dowieism affirmed that John Alexander Dowie was Elias the Second, or Elias the Third (if John the Baptist were considered to be the Second), but Dowie himself went further still. He was too modern to base his influence on religion alone, and he actually had the cleverness to become not only a banker, manufacturer, hotel-keeper, newspaper proprietor, editor and multi-millionaire, but also the principal of a college and the "boss" of a political party which acknowledged him as spiritual and temporal pope and numbered over sixty thousand adherents. He had ten tabernacles in Chicago, and ruled despotically the municipal affairs of one of the suburbs of the city.

II

It is interesting to study closely the way in which Dowie gradually attained to such a powerful position. Up to his arrival in Chicago, and even for some years after it, his career differed little from that of the ordinary open-air evangelist with long hair and vague theories, such as may be seen at the street-corners of so many English and American towns. In New South Wales his excessive ardour at temperance meetings in the public squares caused such disorder that he was twice imprisoned, and he came to the conclusion that Melbourne would offer better scope for his mission. He went there to establish a "Free Christian Tabernacle," but almost immediately an epidemic of fever broke out, and he became popular through his intrepidity in visiting the sick, whom he claimed to be able to cure by a secret remedy, the use of which, as a matter of fact, only resulted in augmenting the lists of dead. But to his religious propaganda the Australians turned a deaf ear, and after persevering for ten years he gave up, partly because the authorities had intimated that he had best pitch his camp elsewhere, partly, perhaps, because he was glad to leave what he later referred to as "that nest of antipodean vipers."

We find him in San Francisco in 1888, preaching his new religion at street-corners, and once more causing almost daily disturbances by the vigour of his eloquence. Here again his hopes miscarried, and from thenceforward he fixed his eyes on Chicago, where he should "meet the devil on his own ground."

This final resolution bore good fruit, for Chicago is pre-eminently "the city of Satan," and those who desire to wage war against him can always be sure of plentiful hauls, whatever nets they use. It is that type of American town where all is noise and animation, where the population is cosmopolitan, and confusion of tongues is coupled with an even greater confusion of beliefs; where it is possible to pursue the avocations of theologian and pork-butcher side by side, and no one is surprised. Called "Queen of the West" by some, Porkopolis (from its chief industry) by others, it is a giant unique in its own kind. While its inhabitants, in feverish activity, climb or are rushed in lifts to the nineteenth and twentieth storeys of its immense buildings, there is heard from time to time a call from regions beyond this life of incessant bustle; the voice of a preacher dominates the tumult, and this million and a half of slaughterers of sheep and oxen, jam-makers and meat-exporters, factory-hands, distillers, brewers, tanners, seekers of fortune by every possible means, suddenly remembers that it has a soul to be saved, and throws it in passing, as it were, to whoever is most dexterous in catching it. In such a milieu Dowie might indeed hope to pursue his aims with advantage.

His personality had a certain hypnotic fascination. His eloquence, his patriarchal appearance, his supposed power of curing even the most intractable diseases, his use of modern catch-words, his talent for decorating the walls of his little temple with symbols such as crutches, bandages and other trophies of "divine healing," all combined to bring him before the public eye. He had a dispute with the doctors, who accused him of practising their profession illegally, and another with the clergy, who attacked him in their sermons; the populace was stirred up against him, and laid siege to his tabernacle, and he himself threw oil upon these various fires, and became a prominent personage in the daily Press.

It is true that the arrest of some Dowieists whose zeal had carried them beyond the limits of the law of Illinois was commented upon; that long reports were published of the death of a member of the Church of Sion who had succumbed through being refused any medical attention save that of the high-priest of the sect; that much amusement was caused by the dispersal of a meeting of Dowieists by firemen, who turned the hose upon them; and much interest aroused by the legal actions brought against Dowie for having refused to give information concerning the Bank of Sion. All these affairs provided so many new "sensations." But what is of importance is to attract the public, to hold their attention, to keep them in suspense. The time came when it was necessary to produce some more original idea, to strike a really decisive blow, and so Dowie revealed to a stupefied Chicago that he was the latest incarnation of the prophet Elijah. Then while the serious Press denounced him for blasphemy, and the comic Press launched its most highly poisoned shafts of wit against him, the whole of Sion exulted in clamorous rejoicings. For the prophet knew his Chicago. Credulity gained the upper hand, and the whole city flocked to the tabernacle of Sion, desirous of beholding the new Elias at close quarters.

III

The definite organisation of Dowieism—or Sionism, as it is more usually called—dates from 1894. From this time forward Dowie ceased to be merely a shepherd offering the shelter of his fold to those desiring salvation, and, allowing evangelisation as such to take a secondary place, became the director, inspector and general overseer of a religious society founded upon community of both material and moral interests, and upon fair administration of the benefits of a commercial and industrial enterprise having many sources of revenue. In this society, political, sociological and religious views were combined, so that it offered an attractive investment for financial as well as spiritual capital. Dowie was not only the religious and temporal leader of the movement, but also the contractor for and principal beneficiary from this gigantic co-operative scheme, which combined selling and purchasing, manufacture and distribution, therapeutics, social questions and religion.

Like most founders of sects, the prophet of the "New Sion" was at first surrounded by those despairing invalids and cripples who try all kinds of remedies, until at last they find one to which they attribute the relief of their sufferings, whether real or fancied. Such as these will do all that is required of them; they will give all their worldly goods to be saved; and they paid gladly the tenth part which Dowie immediately demanded from all who came to him, some of them even pouring their entire fortunes into the coffers of the new Elias. The ranks of his recruits were further swelled by crowds of hypochondriacs, and by the superstitious, the idle, and the curious, who filled his temple to such an extent that soon he was obliged to hire a large hall for his Sunday meetings, at which he was wont to appear in great magnificence with the cortÈge of a religious showman.

These displays attracted widespread attention, and indeed Dowie neglected nothing in his efforts to make a deep and lasting impression on the public mind. Here is the account of an eye-witness:—

The prophet speaks. The audience preserves a religious silence. His voice has a quality so strange as to be startling. To see that broad chest, that robust and muscular frame, one would expect to hear rolling waves of sound, roarings as of thunder. But not so. The voice is shrill and sibilant, yet with a sonority so powerful that it vibrates on the eardrums and penetrates to the farthest corners of the hall.

Presently the real object of the sermon is revealed. The enemies of Sion are denounced with a virulence that borders upon fury, and the preacher attacks violently those whom he accuses of persecuting his church. He poses as a martyr, and cries out that "the blood of the martyr is the seed of faith"; he pours out imprecations upon other religious sects; calls down maledictions upon the qualified doctors, who are to him merely "sorcerers and poisoners"; consigns "the vipers of the press" to destruction; and, carried away by the violence of his anathemas, launches this peroration upon the ears of his admiring audience:

"If you wish to drink your reeking pots of beer, whisky, wine, or other disgusting alcoholic liquors; if you wish to go to the theatre and listen to Mephistopheles, to the devil, to Marguerite, the dissolute hussy, and Doctor Faust, her foul accomplice; if you wish to gorge yourselves upon the oyster, scavenger of the sea, and the pig, scavenger of the earth—a scavenger that there is some question of making use of in the streets of Chicago (laughter); it you wish, I say, to do the work of the devil, and eat the meats of the devil, you need only to remain with the Methodists, Baptists, or such-like. Sion is no place for you. We want only clean people, and, thanks to God, we can make them clean. There are many among you who need cleansing. You know that I have scoured you as was necessary, and I shall continue to do it, for you are far from clean yet."

Then, entering into a dialogue with his hearers upon the vital point of
Sionism, he asks:

"Does America pay her tithe to God?"

The audience replies "No."

"Do the churches pay their tithes to God?"

"No."

"Do you yourselves pay your tithes to God? Stand up, those of you who do."

The listeners stand up in thousands.

"There are a number of robbers here who remain seated, and do not pay their tithes to God. Now I know who are the robbers. Do you know what should be done with you? I will tell you. There is nothing for you but the fire—the fire! Is it not villainy to rob one's brother?"

"Yes."

"Is it not villainy to rob one's mother?"

"Yes."

"Is it not the vilest villainy to rob God?"

"Yes."

"Well, there are some among you who are not ashamed of committing it. You are robbing God all the time. You are like Ahaz, the Judean king famed for his impiety, and if you remain as you are, you will be doomed to eternal death. To whom does the tithe belong? What is done with it? I am going to answer that. If anyone here says that what I possess is taken out of the tithes, he lies—and I will make his lie stick in his throat. The tithes and all other offerings go straight to the general fund, and do not even pass through my hands. But I have a right to my share of the tithes. Have I—or not?"

"Yes."

"Yes, and I shall take it when I have need of it. It is you whom I
address—you vile robbers, hypocrites, liars, who pretend to belong to
Sion and do not pay the tithe. Do you know what is reserved for you?
You will burn in eternal fire. Rise—depart from Sion!"

But no one departs. All the defaulters hasten to pay, for the prophet inspires them with a terror very different from their dread of the tax-collector, and there is no single example of one sufficiently obstinate to brave his threats of damnation.

In other ways also Elias was all-powerful. He made a mock of political or ecclesiastical elections, holding that a leader's power should not be subject to suffrages or renewals of confidence. Thanks to these sermons, dialogues, and the general mise en scÈne, the autocracy of Dowie was beyond question.

IV

The new Elias called himself "the divine healer," and, like Schlatter, he attracted all who believed in the direct intervention of God, acting personally upon the sufferer. In their eyes he was simply the representative of God, source of health and healing. It was not he who brought about the cures, but God, and therefore the payments that were made to him were in reality payments to God. This teaching was largely the source of Dowie's power.

There were two large hotels in Chicago which were continually filled to overflowing with pilgrims from all parts who came to seek "divine healing." These left behind them sums of money—often considerable—in token of their gratitude to God; not to the prophet, who would accept nothing.

It is obvious that if none of his cures had been effectual, Dowie, in spite of his power over credulous minds, could not have succeeded. Thaumaturgy must perform its miracles. If it fails to do so, it is a fraud, and its incapacity proves its ruin. But if it accomplishes them, its fame becomes widespread. These miraculous cures generally take place, not singly, but in numbers, because there are always people who respond to suggestion, and invalids who become cured when the obligation to be cured, in the name of God, is placed upon them. Thus Chicago saw and wondered at the miracles, and had no doubts of their genuineness.

There was the case of Mr. Barnard, one of the heads of the National Bank of Chicago, whose twelve-year-old daughter was suffering from spinal curvature. She grew worse, in spite of all the efforts of the most eminent doctors and surgeons, and it seemed that nothing could be done. The child must either die, or remained deformed for the rest of her life. The father and mother were overcome with grief, and after having gone the round of all the big-wigs of the medical profession, they tried first bone-setters, then Christian Scientists, without avail. Finally they went to Dowie, who had already cured one of their friends. Up till then they had not had confidence in him, and they only went to him as a counsel of despair, so to speak, and because a careful re-reading of the Bible had persuaded them that God could and would cure all who had faith in His supreme power. Dowie, perceiving that they and their daughter had true faith, laid his hands on the child and prayed. In that same moment the curvature disappeared, and the cure was complete, for there was never any return of the trouble.

In recognition of this divine favour Mr. Barnard, who had hitherto belonged to the Presbyterian Church, voluntarily joined the Sionists, and became their chief auxiliary financier. Dowie made him manager of the Bank of Sion, under his own supervision, and confided to him the financial administration of the church.

Similarly a Mr. Peckman, whose wife he cured, and who was leader of the Baptist Church of Indiana, gave thanks to God and to Dowie, His prophet, by founding a colony affiliated to Sionism which paid its tithes regularly.

There are many other examples of successful cures, but also many failures. These, however, did not lower the prestige of the modern Elias, who said to his detractors: "God has the power to cure, and all cures are due to Him alone. He desires to cure all who suffer, for His pity is infinite; but it may very well happen that the consumptives and paralytics who come to me after being given up by the doctors, are not always cured by God, however much I pray for them. Why is this? The reason is simple. Disease and death must be looked upon as ills due to the devil, who, since the fall of the rebellious angels, is always in a state of insurrection against God. And it is certain that whoever has not faith—absolute and unquestionable faith—is in the power of Satan. The Scripture tells us precisely, 'he that believeth and is baptised shall be saved; he that believeth not is condemned.' When a sufferer is not healed through my intercession, it means that in the struggle for that particular soul, the devil has been victorious."

So, supported by this thesis, Dowie triumphed over the objections of his critics, not only in the eyes of Sion, but of all Chicago. Even when he lost his only daughter, Esther, his authority was in no way affected.

Esther Dowie was twenty-one, and the pride of her father's heart. She had finished her studies at the University of Chicago, and a happy future seemed to be opening out before her. One day in the month of May she was preparing for a large reception which was being held in honour of young Booth-Clibborn, grandson of General Booth of the Salvation Army. The event was an important one, for it was hoped that this meeting would bring about an understanding between the Salvationists and the Sionists, and Miss Dowie wished to give the visitor the most gracious welcome possible. She was lighting a spirit-lamp, for the purpose of waving her hair, when a draught of air blew her peignoir into the flame. It caught fire, and the poor girl was so terribly burned that she succumbed soon afterwards, although her father and all the elders of the Church prayed at her bedside, and although Dowie permitted a doctor to attend her and to make copious use of vaseline. After her death, the jury decided that she must have been burnt internally, the flames having penetrated to her throat and lungs. Before she died she begged her father to forgive her for having disobeyed him—for Dowie strictly forbade the use of alcohol, even in a spirit-lamp—and implored the adherents of Sionism not to expose themselves to death through disobedience, as she had done.

The attitude adopted by the prophet under this blow was almost sublime. Letters of condolence and of admiration rained upon him. He wept over his daughter's dead body, and was broken-hearted, while, instead of drawing attention to the extenuating circumstances for his own inability to save her—as he would have done in all other cases—he fervently prayed to God to forgive her for having sinned against the laws of Sion. His grief was so sincere that not only the Sionists but the whole of Chicago joined in it.

Lack of faith was not the only thing that prevented cures. Omitting to pay the tithes could also render them impossible; for the tithes were due to God, and those who failed to pay them committed a voluntary offence against the divine power. When we remember that there were at least sixty thousand Sionists, it is obvious that these tithes must have amounted to an enormous sum—and of this sum Dowie never gave any account. His spiritual power was founded upon his moral power. It is certain that he tried to influence his followers for good in forbidding them alcoholic drinks and gambling, and in advising exercise and recreation in the open air, and the avoidance of medicaments and drugs which he believed did more harm than good. He said to them—"Your health is a natural thing, for health is the state of grace in man, and the result of being in accord with God, and disease has no other cause than the violation of law, religious or moral." He ordained that all should live in a state of cleanliness, industry and order, so that communal prosperity might be assured. And of this prosperity which they owed to God and to His representative, what more just than that a part of it should be given to God and to Dowie, His prophet? What more legitimate than that there should be no separation between the material life and the spiritual life?

He had a special machine constructed which registered, by a kind of clockwork, the intercessions made on behalf of the various applicants for healing. Each one would receive a printed bulletin, stating, for example—"Prayed on the 10th of March, at four o'clock in the afternoon, John A. Dowie." If the patient was not in Chicago, Dowie would pray by telephone, so that the immediate effect of the divine power might be felt. He also made use of a phonograph for recording his homilies, sermons and prayers, and these records were sent, at a fixed price, to his adherents in all parts of the world.

V

The city of Sion lies between Chicago and Milwaukee, about forty-two miles to the north of the former. It comprises an estate of 6400 acres on the shores of Lake Michigan. This land—some of the best in Illinois—was let out in lots, on long lease, by Dowie to his followers, and brought in thousands of dollars yearly. At the same time that he created this principle of speculation in land, he was also engaged in founding a special industry, whose products were sold as "products of Sion." His choice fell upon the lace industry, and thanks to very clever management he was able to establish large factories modelled on those of Nottingham, employing many hundreds of workers whose goods commanded a considerable sale.

Before he undertook its organisation the possessions of the Church were few. Fifteen years afterwards, it had a fortune of more than a million pounds.

In order to carry out his plan of building a town in which neither spirits nor tobacco should be sold, and which should be inhabited only by Sionists, it was necessary that all the land should belong to him, and he had to reckon with the probably exorbitant demands of the sellers. To circumvent these his real intentions had to be hidden, and with the help of his faithful auxiliaries this was successfully accomplished.

I do not know what has become of Sionism during recent years. Will the dynasty be continued after the reign of John Dowie by that of his son William Gladstone Dowie; or will the death of the prophet, as stated by those who have seen the eclipse of other stars of first magnitude, be the signal for the dissolution of the sect?

What matters, however, is the genesis and not the duration of an enchantment which has united around one central figure, so many thousands who thirsted for the simultaneous salvation of their souls and of their purses.