The Communistic Societies of the United States Part 11

[Ill.u.s.tration: THE FIRST SHAKER CHURCH, AT MOUNT LEBANON, NOW A SEED-HOUSE.]

Mother Ann was succeeded in her rule over the society, or "Church," as they preferred to call it, by Elder James Whittaker, one of those who had come over with her. He was called Father James; and under his ministry was built, in 1785, "the first house for public wors.h.i.+p ever built by the society." He died at Enfield in July, 1787, less than three years after Mother Ann; and was succeeded by Joseph Meacham, an American, a native of Connecticut, in early life a Baptist preacher; and with him was a.s.sociated Lucy Wright, as "the first leading character in the female line," as the "Summary" quaintly expresses it. She was a native of Pittsfield, in Ma.s.sachusetts. Joseph Meacham died in 1796, at the age of fifty-four, and it seems that Lucy Wright then succeeded to the entire administration and "lead of the society." She died in 1821, at the age of sixty-one. "During her administration the several societies in the states of Ohio and Kentucky were established, and large accessions were made to the Eastern societies." [Footnote: "Shakers'

Compendium."] While Joseph Meacham was elder, and in the period between 1787 and 1792, eleven societies were formed, of which two were in New York, four in Ma.s.sachusetts, two in New Hamps.h.i.+re, two in Maine, and one in Connecticut.

Meantime, in the first year of this century broke out in Kentucky a remarkable religious excitement, lasting several years, and attended with extraordinary and in some cases horrible physical demonstrations.

Camp-meetings were held in different counties, to which people flocked by thousands; and here men and women, and even small children, fell down in convulsions, foamed at the mouth and uttered loud cries. "At first they were taken with an inward throbbing of the heart; then with weeping and trembling; from that to crying out in apparent agony of soul; falling down and swooning away, until every appearance of animal life was suspended, and the person appeared to be in a trance." "They lie as though they were dead for some time, without pulse or breath, some longer, some shorter time. Some rise with joy and triumph, others crying for mercy." "To these encampments the people flocked by hundreds and thousands--on foot, on horseback, and in wagons and other carriages." At Cabin Creek, in May, 1801, a "great number fell on the third night; and to prevent their being trodden under foot by the mult.i.tude, they were collected together and laid out in order in two squares of the meetinghouse; which, like so many dead corpses, covered a considerable part of the floor." At Concord, in Bourbon County, in June, 1801, "no s.e.x or color, cla.s.s or description, were exempted from the pervading influence of the Spirit; even from the age of eight months to sixty years." In August, at Cane Ridge, in Bourbon County, "about twenty thousand people" were gathered; and "about three thousand" suffered from what was called "the falling exercise." These brief extracts are from the account of an eye-witness, and one who believed these manifestations to be of divine origin. The accuracy of McNemar's descriptions is beyond question. His account is confirmed by other writers of the time.

[Footnote: "The Kentucky Revival, or a Short History of the late extraordinary Outpouring of the Spirit of G.o.d in the Western States of America," etc. By Richard McNemar. Turtle Hill, Ohio, 1807.]

Hearing of these extraordinary events, the Shakers at New Lebanon sent out three of their number--John Meacham, Benjamin S. Youngs, and Issachar Bates--to "open the testimony of salvation to the people, provided they were in a situation to receive it." They set out on New-Year's day, 1805, and traveled on foot about a thousand miles, through what was then a spa.r.s.ely settled country, much of it a wilderness. They made some converts in Ohio and Kentucky, and were, fortunately for themselves, violently opposed and in some cases attacked by bigoted or knavish persons; and with this impetus they were able to found at first five societies, two in Ohio, two in Kentucky, and one in Indiana. The Indiana society later removed to Ohio; and two more societies were afterward formed in Ohio, and one more in New York.

All these societies were founded before the year 1830; and no new ones have come into existence since then.

Following the doctrines put forth by Ann Lee, and elaborated by her successors, they hold:

I. That G.o.d is a dual person, male and female; that Adam was a dual person, being created in G.o.d's image; and that "the distinction of s.e.x is eternal, inheres in the soul itself; and that no angels or spirits exist who are not male and female."

II. That Christ is a Spirit, and one of the highest, who appeared first in the person of Jesus, representing the male, and later in the person of Ann Lee, representing the female element in G.o.d.

III. That the religious history of mankind is divided into four cycles, which are represented also in the spirit world, each having its appropriate heaven and h.e.l.l. The first cycle included the antediluvians--Noah and the faithful going to the first heaven, and the wicked of that age to the first h.e.l.l. The second cycle included the Jews up to the appearance of Jesus; and the second heaven is called Paradise.

The third cycle included all who lived until the appearance of Ann Lee; Paul being "caught up into the third heaven." The heaven of the fourth and last dispensation "is now in process of formation," and is to supersede in time all previous heavens. Jesus, they say, after his death, descended into the first h.e.l.l to preach to the souls there confined; and on his way pa.s.sed through the second heaven, or Paradise, where he met the thief crucified with him.

IV. They hold themselves to be the "Church of the Last Dispensation,"

the true Church of this age; and they believe that the day of judgment, or "beginning of Christ's kingdom on earth," dates from the establishment of their Church, and will be completed by its development.

V. They hold that the Pentecostal Church was established on right principles; that the Christian churches rapidly and fatally fell away from it; and that the Shakers have returned to this original and perfect doctrine and practice. They say: "The five most prominent practical principles of the Pentecost Church were, first, common property; second, a life of celibacy; third, non-resistance; fourth, a separate and distinct government; and, fifth, power over physical disease." To all these but the last they have attained; and the last they confidently look for, and even now urge that disease is an offense to G.o.d, and that it is in the power of men to be healthful, if they will.

VI. They reject the doctrine of the Trinity, of the bodily resurrection, and of an atonement for sins. They do not wors.h.i.+p either Jesus or Ann Lee, holding both to be simply elders in the Church, to be respected and loved.

VII. They are Spiritualists. "We are thoroughly convinced of spirit communication and interpositions, spirit guidance and obsession. Our spiritualism has permitted us to converse, face to face, with individuals once mortals, some of whom we well knew, and with others born before the flood." [Footnote: "Plain Talks upon Practical Religion; being Candid Answers," etc. By Geo. Albert Lomas (Novitiate Elder at Watervliet).

1873.] They a.s.sert that the spirits at first labored among them; but that in later times they have labored among the spirits; and that in the lower heavens there have been formed numerous Shaker churches.

Moreover, "it should be distinctly understood that special inspired gifts have not ceased, but still continue among this people." It follows from what is stated above, that they believe in a "probationary state in the world of spirits."

VIII. They hold that he only is a true servant of G.o.d who lives a perfectly stainless and sinless life; and they add that to this perfection of life all their members ought to attain.

IX. Finally, they hold that their Church, the Inner or Gospel Order, as they call it, is supported by and has for its complement the world, or, as they say, the Outer Order. They do not regard marriage and property as crimes or disorders, but as the emblems of a lower order of society. And they hold that the world in general, or the Outer Order, will have the opportunity of purification in the next world as well as here.

In the practical application of this system of religious faith, they inculcate a celibate life; "honesty and integrity in all words and dealings;" "humanity and kindness to friend and foe;" diligence in business; prudence, temperance, economy, frugality, "but not parsimony;"

"to keep clear of debt;" "suitable education of children;" a "united interest in all things," which means community of goods; suitable employment for all; and a provision for all in sickness, infirmity, and old age.

III.--THE ORDER OF LIFE AMONG THE SHAKERS.

A Shaker Society consists of two cla.s.ses or orders: the Novitiate and the Church Order. There is a general similarity in the life of these two; but to the Novitiate families are sent all applicants for admission to the community or Church, and here they are trained; and the elders of these families also receive inquiring strangers, and stand in somewhat nearer relations with the outer world than the Church families.

To the Church family or commune belong those who have determined to seclude themselves more entirely from contact with the outer world; and who aspire to live the highest spiritual life. Except so far as necessary business obliges deacons and care-takers to deal with the world, the members of the Church Order aim to live apart; and they do not receive or entertain strangers or applicants for members.h.i.+p, but confine their intercourse to members of other societies.

Formerly there was a considerable members.h.i.+p living in the world, maintaining the family relation so far as to educate children and transact business, but conforming to the Shaker rule of celibacy. This was allowed because of the difficulty of disposing of property, closing up business affairs, and perhaps on account of the unwillingness of husband or wife to follow the other partner into the Shaker family.

There are still such members, but they are fewer in number than formerly. The Novitiate elders and elderesses keep some oversight, by correspondence and by personal visits, over such outside members.

The Shaker family, or commune, usually consists of from thirty to eighty or ninety persons, men and women, with such children as may have been apprenticed to the society. These live together in one large house, divided as regards its upper stories into rooms capable of accommodating from four to eight persons. Each room contains as many simple cot-beds as it has occupants, the necessary was.h.i.+ng utensils, a small looking-gla.s.s, a stove for the winter, a table for writing, and a considerable number of chairs, which, when not in use, are suspended from pegs along the wall. A wide hall separates the dormitories of the men from those of the women. Strips of home-made carpet, usually of very quiet colors, are laid upon the floors, but never tacked down.

On the first floor are the kitchen, pantry, store-rooms, and the common dining-hall; and in a Novitiate family there is also a small separate room, where strangers--visitors--eat, apart from the family.

Ranged around the family house or dwelling are buildings for the various pursuits of the society: the sisters' shop, where tailoring, basket-making, and other female industries are carried on; the brothers'

shop, where broom-making, carpentry, and other men's pursuits are followed; the laundry, the stables, the fruit-house, wood-house, and often machine shops, saw-mills, etc.

If you are permitted to examine these shops and the dwelling of the family, you will notice that the most scrupulous cleanliness is every where practiced; if there is a stove in the room, a small broom and dust-pan hang near it, and a wood-box stands by it; sc.r.a.pers and mats at the door invite you to make clean your shoes; and if the roads are muddy or snowy, a broom hung up outside the outer door mutely requests you to brush off all the mud or snow. The strips of carpet are easily lifted, and the floor beneath is as clean as though it were a table to be eaten from. The walls are bare of pictures; not only because all ornament is wrong, but because frames are places where dust will lodge. The bedstead is a cot, covered with the bedclothing, and easily moved away to allow of dusting and sweeping. Mats meet you at the outer door and at every inner door. The floors of the halls and dining-room are polished until they s.h.i.+ne.

[Ill.u.s.tration: SHAKER WOMEN AT WORK.]

Moreover all the walls, in hall and rooms, are lined with rows of wooden pegs, on which spare chairs, hats, cloaks, bonnets, and shawls are hung; and you presently perceive that neatness, order, and absolute cleanliness rule every where.

The government or administration of the Shaker societies is partly spiritual and partly temporal. "The visible Head of the Church of Christ on earth is vested in a Ministry, consisting of male and female, not less than three, and generally four in number, two of each s.e.x. The first in the Ministry stands as the leading elder of the society. Those who compose the Ministry are selected from the Church, and appointed by the last preceding head or leading character; and their authority is confirmed and established by the spontaneous union of the whole body.

Those of the United Society who are selected and called to the important work of the Ministry, to lead and direct the Church of Christ, must be blameless characters, faithful, honest, and upright, clothed with the spirit of meekness and humility, gifted with wisdom and understanding, and of great experience in the things of G.o.d. As faithful emba.s.sadors of Christ, they are invested with wisdom and authority, by the revelation of G.o.d, to guide, teach, and direct his Church on earth in its spiritual travel, and to counsel and advise in other matters of importance, whether spiritual or temporal.

"To the Ministry appertains, therefore, the power to appoint ministers, elders, and deacons, and with the elders to a.s.sign offices of care and trust to such brethren and sisters as they shall judge to be best qualified for the several offices to which they may be a.s.signed. Such appointments, being communicated to the members of the Church concerned, and having received the mutual approbation of the Church, or the family concerned, are thereby confirmed and established until altered or repealed by the same authority." [Footnote: "Summary View," etc.]

"Although the society at New Lebanon is the centre of union to all the other societies, yet the more immediate duties of the Ministry in this place extend only to the two societies of New Lebanon and Watervliet.

[Groveland has since been added to this circle.] Other societies are under the direction of a ministry appointed to preside over them; and in most instances two or more societies const.i.tute a bishopric, being united under the superintendence of the same ministry."

Each society has ministers, in the Novitiate family, to instruct and train neophytes, and to go out into the world to preach when it may be desirable. Each family has two elders, male and female, to teach, exhort, and lead the family in spiritual concerns. It has also deacons and deaconesses, who provide for the support and convenience of the family, and regulate the various branches of industry in which the members are employed, and transact business with those without. Under the deacons are "care-takers," who are the foremen and forewomen in the different pursuits.

It will be seen that this is a complete and judicious system of administration. It has worked well for a long time. A notable feature of the system is that the members do not appoint their rulers, nor are they consulted openly or directly about such appointments. The Ministry are self-perpetuating; and they select and appoint all subordinates, being morally, but it seems not otherwise, responsible to the members.

Finally, "all the members are equally holden, according to their several abilities, to maintain one united interest, and therefore all labor _with their hands_, in some useful occupation, for the mutual comfort and benefit of themselves and each other, and for the general good of the society or family to which they belong. Ministers, elders, and deacons, all without exception, are industriously employed in some _manual_ occupation, except in the time taken up in the necessary duties of their respective callings." So carefully is this rule observed that even the supreme heads of the Shaker Church--the four who const.i.tute the Ministry at Mount Lebanon, Daniel Boler, Giles B. Avery, Ann Taylor, and Polly Reed--labor at basket-making in the intervals of their travels and ministrations, and have a separate little "shop" for this purpose near the church. They live in a house built against the church, and eat in a separate room in the family of the first order; and, I believe, generally keep themselves somewhat apart from the people.

The property of each society, no matter of how many families it is composed, is for convenience held in the name of the trustees, who are usually members of the Church family, or first order; but each family or commune keeps its own accounts and transacts its business separately.

The Shaker family rises at half-past four in the summer, and five o'clock in the winter; breakfasts at six or half-past six; dines at twelve; sups at six; and by nine or half-past all are in bed and the lights are out.

They eat in a general hall. The tables have no cloth, or rather are covered with oil-cloth; the men eat at one table, women at another, and children at a third; and the meal is eaten in silence, no conversation being held at table. When all are a.s.sembled for a meal they kneel in silence for a moment; and this is repeated on rising from the table, and on rising in the morning and before going to bed.

When they get up in the morning, each person takes two chairs, and, setting them back to back, takes off the bed clothing, piece by piece, and folding each neatly once, lays it across the backs of the chairs, the pillows being first laid on the seats of the chairs. In the men's rooms the slops are also carried out of the house by one of them; and the room is then left to the women, who sweep, make the beds, and put every thing to rights. All this is done before breakfast; and by breakfast time what New-Englanders call "ch.o.r.es" are all finished, and the day's work in the shops or in the fields may begin.

Each brother is a.s.signed to a sister, who takes care of his clothing, mends when it is needed, looks after his was.h.i.+ng, tells him when he requires a new garment, reproves him if he is not orderly, and keeps a general sisterly oversight over his habits and temporal needs.

In cooking, and the general labor of the dining-room and kitchen, the sisters take turns; a certain number, sufficient to make the work light, serving a month at a time. The younger sisters do the was.h.i.+ng and ironing; and the clothes which are washed on Monday are not ironed till the following week.

[Ill.u.s.tration: SHAKER COSTUMES.]

Their diet is simple but sufficient. Pork is never eaten, and only a part of the Shaker people eat any meat at all. Many use no food produced by animals, denying themselves even milk, b.u.t.ter, and eggs. At Mount Lebanon, and in some of the other societies, two tables are set, one with, the other without meat. They consume much fruit, eating it at every meal; and the Shakers have always fine and extensive vegetable gardens and orchards.

After breakfast every body goes to work; and the "caretakers," who are subordinate to the deacons, and are foremen in fact, take their followers to their proper employments. When, as in harvest, an extra number of hands is needed at any labor, it is of course easy to divert at once a sufficient force to the place. The women do not labor in the fields, except in such light work as picking berries. Shakers do not toil severely.

They are not in haste to be rich; and they have found that for their support, economically as they live, it is not necessary to make labor painful. Many hands make light work; and where all are interested alike, they hold that labor may be made and is made a pleasure.

Their evenings are well filled with such diversions as they regard wholesome. Instrumental music they do not generally allow themselves, but they sing well; and much time is spent in learning new hymns and tunes, which they profess to receive constantly from the spirit world.

Some sort of meeting of the family is held every evening. At Mount Lebanon, for instance, on Monday evening there is a general meeting in the dining-hall, where selected articles from the newspapers are read, crimes and accidents being omitted as unprofitable; and the selections consisting largely of scientific news, speeches on public affairs, and the general news of the world. They prefer such matter as conveys information of the important political and social movements of the day; and the elder usually makes the extracts. At this meeting, too, letters from other societies are read. On Tuesday evening they meet in the a.s.sembly hall for singing, marching, etc. Wednesday night is devoted to a union meeting for conversation. Thursday night is a "laboring meeting," which means the regular religious service, where they "labor to get good." Friday is devoted to new songs and hymns; and Sat.u.r.day evening to wors.h.i.+p. On Sunday evening, finally, they visit at each other's rooms, three or four sisters visiting the brethren in each room, by appointment, and engaging in singing and in conversation upon general subjects.