The system of administration thus prescribed appears to have worked satisfactorily for more than forty years.

"Do you favor marriage?" I asked some of the older members, trustees, and managers. They answered "No;" but they exact no penalty nor inflict any disability upon those who choose to marry. "Marriage," I was told, "is on the whole unfavorable to community life. It is better to observe the celibate life. But it is not, in our experience, fatally adverse. It only makes more trouble; and in either case, whether a community permit or forbid marriage, it may lose members."

About half of their young people, who have grown up in the society, become permanent members, and as many young men as girls. They do not permit members to marry outside of the society; and require those who do to leave the place. "Men and women need to be trained to live peaceably and contentedly in a community. Those who have been brought up outside do not find matters to their taste here."

Baumeler taught that God did not look with pleasure on marriage, but that he only tolerated it; that in the kingdom of heaven "husband, wife, and children will not know each other;" "there will be no distinction of sex there." Nevertheless he married, and had a family of children.

When a young couple wish to marry, they consult the trustees, whose consent is required in this as in the other emergencies of the community life; and the more so as they must provide lodgings or a dwelling for the newly married, and furniture for their housekeeping. Weddings, however, are economically managed, and the parents of the parties usually contribute of their superfluities for the young couple's accommodation.

When marriages began among them, a rule was adopted that the children should remain in the care of their parents until they were three years old; at which time they were placed in large houses, the girls in one, boys in another, where they were brought up under the care of persons especially appointed for that purpose; nor did they ever again come under the exclusive control of their parents. This singular custom, which is practiced also by the Oneida communists, lasted at Zoar until the year 1845, when it was found inconvenient.



The sixty or seventy young persons under twenty-one now in the community live with their parents. Until the age of fifteen they are sent to school, and a school is maintained all the year round. Usually the instruction has been in German; but when I visited Zoar they had an American teacher.

On the blackboard, when I visited the school, a pupil had just completed an example in proportion, concerning the division of property among heirs; and I thought how remarkable it is that the community life ever lasts, in any experiment, beyond the first generation, when even the examples by which children of a community are taught arithmetic refer to division of property and individual ownership, and every piece of literature they read tends to inculcate the love of "me" and "mine." I do not wonder that general literary studies are not encouraged in many communities. As for the Zoar people, they are not great readers, except of the Bible and the few pious books which they brought over from Germany, or have imported since.

The Zoar communists belong to the peasant class of Southern Germany. They are therefore unintellectual; and they have not risen in culture beyond their original condition. Nor were their leaders men above the general level of the rank and file; for Baumeler has left upon the society no marks to show that he strove for or desired a higher life here, or that he in the least valued beauty, or even what we Americans call comfort. The little town of Zoar, though founded fifty-six years ago, has yet no foot pavements; it remains without regularity of design; the houses are for the most part in need of paint; and there is about the place a general air of neglect and lack of order, a shabbiness, which I noticed also in the Aurora community in Oregon, and which shocks one who has but lately visited the Shakers and the Rappists.

The Zoarites have achieved comfort—according to the German peasant's notion—and wealth. They are relieved from severe toil, and have driven the wolf permanently from their doors. Much more they might have accomplished; but they have not been taught the need of more. They are sober, quiet, and orderly, very industrious, economical, and the amount of ingenuity and business skill which they have developed is quite remarkable.

Comparing Zoar and Aurora with Economy, I saw the extreme importance and value in such an experiment of leaders with ideas at least a step higher than those of their people. There is about Economy a tasteful finish which shows a desire for something higher than mere bread and butter, a neatness and striving for a higher kind of comfort, which makes Economy a model town, while the other two, though formed by people generally of the same social plane, are far below in the scale.

Yet, when I had left Zoar, and was compelled to wait for an hour at the railroad station, listening to men cursing in the presence of women and children; when I saw how much roughness there is in the life of the country people, I concluded that, rude and uninviting as the life in Zoar seemed to me, it was perhaps still a step higher, more decent, more free from disagreeables, and upon a higher moral scale, than the average life of the surrounding country. And if this is true, the community life has even here achieved moral results, as it certainly has material, worthy of the effort.

Moreover, considering the dull and lethargic appearance of the people, I was struck with surprise that they have been able to manage successfully complicated machinery, and to carry on several branches of manufacture profitably. Their machine shop makes and repairs all their own machinery; their gristmills have to compete with those of the surrounding country; their cattle, horses, and sheep—of the latter they keep no less than 1400 head—are known as the best in the county; their hotel is a favorite summer resort; their store supplies the neighborhood; and they have found among themselves ability enough to conduct successfully all these and several other callings, all of which require both working skill and business acuteness.

They rise at six, or in summer at daylight, breakfast at seven, dine at twelve, and sup at six. During the long summer days they have two "bites" between meals. They do not eat pork, and a few refrain entirely from meat. They use both tea and coffee, and drink also cider and beer. Tobacco is forbidden, but it is used by some of the younger people. In the winter they labor in their shops after supper until eight o'clock.

Each family cooks for itself; but they have a general bakehouse, and make excellent bread. They have no general laundry. They have led water into the village from a reservoir on a hill beyond. Most of the houses accommodate several families, but each manages its own affairs. Tea, coffee, sugar, and other "groceries," are served out to all householders once a week. The young girls are taught to sew, knit, and spin, and to do the work of the household. The boys, when they leave school, are taught trades or put on the farm.

In their religious observances they studiously avoid forms. On Sunday they have three meetings. In the morning there is singing, after which the leading trustee reads one of Baumeler's discourses, which they are careful not to call sermons. In the afternoon there is a children's meeting, where there is singing, and reading in the Bible. In the evening they meet to sing and hear reading from some work which interests them. They do not practice audible or public prayer. There are no religious meetings during the week; but the boys meet occasionally to practice music, as they have a band. The church has an organ, and several of the houses have pianos. They do not allow dancing. There is no "preacher," or clergyman. They have printed a hymn-book, which is used in their worship.

Baumeler had some knowledge of homoeopathy, and was during his life the physician of the community, and they still use the system of medicine which he introduced among them. Like all the communists I have known, they are long-lived. A number of members have lived to past eighty—the oldest now is ninety-one; and he, strangely enough, is an American, a native of New Hampshire, who, after a roving life in the West, at last, when past fifty, became a Shaker, and after eleven years among that people, came to Zoar twenty-eight years ago, and has lived here ever since. The old fellow showed the shrewd intelligence of the Yankee, asking me whether we New-Yorkers were likely after all to beat the Tammany Ring; and declaring his belief that the Roman Catholics were the worst enemies of the United States. He appeared to be, what a person of his age usually is if he retain his faculties, a sort of adviser-general; he sat in the common room of the hotel, and when any one came in he asked him about his business, and gave him advice what to do.

The oldest German member is now eighty-six; and there are still between thirty and forty people who came over from Germany with Baumeler. The latter died in 1853, at the age of seventy-five.

Most of the members now are middle-aged people, and the society is prosperous. Thirty-five years ago, however, it had double the number it now counts. Occasionally members leave; and in the society's early days it had much trouble and suffered some losses from suits for wages brought against it by dissatisfied persons. Hence the stringent terms of the covenant.

They use neither Baptism nor the Lord's Supper.

In summer the women labor in the fields, to get in hay, potatoes, and in harvesting the grain.

They address each other only by the first name, use no title of any kind, and say thou (du) to all. Also they keep their hats on in a public room. The church has two doors, one for the women, the other for the men, and the sexes sit on different sides of the house.

The hotel contains a queer, old-fashioned bar, at which the general public may drink beer, cider, or California wine. In the evening the sitting-room is filled with the hired laborers of the society, and with the smoke of their pipes.

Such is Zoar. Its people would not attract attention any where; they dress and look like common laborers; their leading trustee, Jacob Ackermann, who has carried on the affairs of the society for thirty years and more, might easily be taken for a German farm-hand. It is the more wonderful to compare the people with what they have achieved. Their leader and founder taught them self-sacrifice, a desire for heavenly things, temperance, or moderation in all things, preference of others to themselves, contentment—and these virtues, together with a prudence in the management of their affairs which has kept them out of debt since they paid for their land, and uprightness in their agents which has protected them against defalcations, have wrought, with very humble intelligence, and very narrow means at the beginning, the result one now sees at Zoar.



THE SHAKERS.



I.

The Shakers have the oldest existing communistic societies on this continent. They are also the most thoroughly organized, and in some respects the most successful and flourishing.

Mount Lebanon, the parent society, and still the thriftiest, was established in 1792, eighty-two years ago.

The Shakers have eighteen societies, scattered over seven states; but each of these societies contains several families; and as each "family" is practically, and for all pecuniary and property ends, a distinct commune, there are in fact fifty-eight Shaker communities, which I have found to be in a more or less prosperous condition. These fifty-eight families contain an aggregate population of 2415 souls, and own real estate amounting to about one hundred thousand acres, of which nearly fifty thousand are in their own home farms.

Moreover, the Shakers have, as will be seen further on, a pretty thoroughly developed and elaborate system of theology; and a considerable literature of their own, to which they attach great importance.

The Shakers are a celibate order, composed of men and women living together in what they call "families," and having agriculture as the base of their industry, though most of them unite with this one or more other avocations. They have a uniform style of dress; call each other by their first names; say yea and nay, but not thee or thou; and their social habits have led them to a generally similar style of house architecture, whose peculiarity is that it seeks only the useful, and cares nothing for grace or beauty, and carefully avoids ornament.

They are pronounced Spiritualists, and hold that "there is the most intimate connection and the most constant communion between themselves and the inhabitants of the world of spirits."

They assert that the second appearance of Christ upon earth has been; and that they are the only true Church, "in which revelation, spiritualism, celibacy, oral confession, community, non-resistance, peace, the gift of healing, miracles, physical health, and separation from the world are the foundations of the new heavens." [Footnote: "Autobiography of a Shaker," etc., by Elder Frederick W. Evans.]

In practical life they are industrious, peaceful, honest, highly ingenious, patient of toil, and extraordinarily cleanly.

Finally, they are to a large extent of American birth, and English is, of course, their language.



II.—"MOTHER ANN."

The "Millennial Church, or United Society of Believers, commonly called Shakers," was formally organized at New Lebanon, a village in Columbia County, New York, in September, 1787, three years after the death of Ann Lee, whose followers they profess themselves, and whom they revere as the second appearance of Christ upon this earth, holding that Christ appeared first in the body of Jesus.

Ann Lee, according to the account of her accepted among and published by the Shakers, was an English woman, born of humble parents in Manchester, February 29th, 1736. Her father was a blacksmith; she was one of eight children; in her childhood she was employed in a cotton factory, and later as a cutter of hatters' fur. She was also at one time cook in a Manchester infirmary; and to the day of her death she could neither read nor write.



About the year 1747, some members of the Society of Quakers, under the influence of a religious revival, formed themselves into a society, at the head of which was a pious couple, Jane and James Wardley. To these people Ann Lee and her parents joined themselves in 1758, Ann being then twenty-three years of age and unmarried. These people suffered persecution from the ungodly, and some of them were even cast into prison, on account of certain unusual and violent manifestations of religious fervor, which caused them to receive the name of "Shaking Quakers;" and it was while Ann Lee thus lay in jail, in the summer of 1770, that "by a special manifestation of divine light the present testimony of salvation and eternal life was fully revealed to her," and by her to the society, "by whom she from that time was acknowledged as mother in Christ, and by them was called Mother Ann." [Footnote: "Shakers' Compendium of the Origin, History, etc., with Biographies of Ann Lee," etc. By F. W. Evans, 1859.]

She saw the Lord Jesus Christ in his glory, who revealed to her the great object of her prayers, and fully satisfied all the desires of her soul. The most astonishing visions and divine manifestations were presented to her view in so clear and striking a manner that the whole spiritual world seemed displayed before her. In these extraordinary manifestations she had a full and clear view of the mystery of iniquity, of the root and foundation of human depravity, and of the very act of transgression committed by the first man and woman in the garden of Eden. Here she saw whence and wherein all mankind were lost from God, and clearly realized the only possible way of recovery. [Footnote: "A Summary View of the Millennial Church," etc. Albany, 1848.]

"By the immediate revelation of Christ, she henceforth bore an open testimony against the lustful gratifications of the flesh as the source and foundation of human corruption; and testified, in the most plain and pointed manner, that no soul could follow Christ in the regeneration while living in the works of natural generation, or in any of the gratifications of lust." [Footnote: "A Summary View of the Millennial Church," etc.]

In a volume of "Hymns and Poems for the Use of Believers" (Watervliet, Ohio, 1833), Adam is made to confess the nature of his transgression and the cause of his fall, in a dialogue with his children:

"First Adam being dead, yet speaketh, in a dialogue with his children.

"Children. First Father Adam, where art thou? With all thy num'rous fallen race; We must demand an answer now, For time hath stript our hiding-place. Wast thou in nature made upright— Fashion'd and plac'd in open light?

"Adam. Yea truly I was made upright: This truth I never have deni'd, And while I liv'd I lov'd the light, But I transgress'd and then I died. Ye've heard that I transgress'd and fell— This ye have heard your fathers tell.

"Ch. Pray tell us how this sin took place— This myst'ry we could never scan, That sin has sunk the human race, And all brought in by the first man. 'Tis said this is our heavy curse— Thy sin imputed unto us.

"Ad. When I was plac'd on Eden's soil, I liv'd by keeping God's commands— To keep the garden all the while, And labor, working with my hands. I need not toil beyond my pow'r, Yet never waste one precious hour.

"But in a careless, idle frame, I gazed about on what was made: And idle hands will gather shame, And wand'ring eyes confuse the head: I dropp'd my hoe and pruning-knife, To view the beauties of my wife.

"An idle beast of highest rank Came creeping up just at that time, And show'd to Eve a curious prank, Affirming that it was no crime:— 'Ye shall not die as God hath said— 'Tis all a sham, be not afraid.'

"All this was pleasant to the eye, And Eve affirm'd the fruit was good; So I gave up to gratify The meanest passion in my blood. O horrid guilt! I was afraid: I was condemn'd, yea I was dead.

"Here ends the life of the first man, Your father and his spotless bride; God will be true, his word must stand— The day I sinn'd that day I died: This was my sin, this was my fall!— This your condition, one and all.

"Ch. How can these fearful things agree With what we read in sacred writ— That sons and daughters sprung from thee, Endu'd with wisdom, power, and wit; And all the nations fondly claim Their first existence in thy name?

"Ad. Had you the wisdom of that beast That took my headship by deceit, I could unfold enough at least To prove your lineage all a cheat. Your pedigree you do not know, The SECOND ADAM told you so.

"When I with guile was overcome, And fell a victim to the beast, My station first he did assume, Then on the spoil did richly feast. Soon as the life had left my soul, He took possession of the whole.

"He plunder'd all my mental pow'rs, My visage, stature, speech, and gait; And, in a word, in a few hours, He was first Adam placed in state: He took my wife, he took my name; All but his nature was the same.

"Now see him hide, and skulk about, Just like a beast, and even worse, Till God in anger drove him out, And doom'd him to an endless curse. O hear the whole creation groan! The Man of Sin has took the throne!

"Now in my name this beast can plead, How God commanded him at first To multiply his wretched seed, Through the base medium of his lust. O horrid cheat! O subtle plan! A hellish beast assumes the man!

"This is your father in my name: Your pedigree ye now may know: He early from perdition came, And to perdition he must go. And all his race with him shall share Eternal darkness and despair."

[Footnote: It is curious that the Jewish Talmud (according to Eisenmenger) has a somewhat similar theory—namely, that Eve cohabited with devils for a period of one hundred and thirty years; and that Cain was not the child of Adam, but of one of these devils.]

The same theory of the fall is stated in another hymn:

"We read, when God created man, He made him able then to stand United to his Lord's command That he might be protected; But when, through Eve, he was deceiv'd, And to his wife in lust had cleav'd, And of forbidden fruit receiv'd, He found himself rejected.

"And thus, we see, death did begin, When Adam first fell into sin, And judgment on himself did bring, Which he could not dissemble: Old Adam then began to plead, And tell the cause as you may read; But from his sin he was not freed, Then he did fear and tremble.

"Compell'd from Eden now to go, Bound in his sins, with shame and woe, And there to feed on things below— His former situation: For he was taken from the earth, And blest with a superior birth, But, dead in sin, he's driven forth From his blest habitation.

"Now his lost state continues still, In all who do their fleshly will, And of their lust do take their fill, And say they are commanded: Thus they go forth and multiply, And so they plead to justify Their basest crimes, and so they try To ruin souls more candid."

The "way of regeneration" is opened in another hymn in the same collection:

"Victory over the Man of Sin.

"Souls that hunger for salvation, And have put their sins away, Now may find a just relation, If they cheerfully obey; They may find the new creation, And may boldly enter in By the door of free salvation, And subdue the Man of Sin.

"Thus made free from that relation, Which the serpent did begin, Trav'ling in regeneration, Having pow'r to cease from sin; Dead unto a carnal nature, From that tyrant ever free, Singing praise to our Creator, For this blessed jubilee.

"Sav'd from passions, too inferior To command the human soul; Led by motives most superior, Faith assumes entire control: Joined in the new creation, Living souls in union run, Till they find a just relation To the First-born two in one.

"But this prize cannot be gained. Neither is salvation found, Till the Man of Sin is chained, And the old deceiver bound. All mankind he has deceived, And still binds them one and all, Save a few who have believed, And obey'd the Gospel call.

"By a life of self-denial, True obedience and the cross, We may pass the fiery trial, Which does separate the dross. If we bear our crosses boldly, Watch and ev'ry evil shun, We shall find a body holy, And the tempter overcome.

"By a pois'nous fleshly nature, This dark world has long been led; There can be no passion greater— This must be the serpent's head: On our coast he would be cruising, If by truth he were not bound: But his head has had a bruising, And he's got a deadly wound.

"And his wounds cannot be healed, Light and truth do now forbid, Since the Gospel has revealed Where his filthy head was hid: With a fig-leaf it was cover'd, Till we brought his deeds to light; By his works he is discover'd, And his head is plain in sight."

It should be said that Ann Lee had married previously to these manifestations, her husband being Abraham Stanley, like her father, a blacksmith. By him she had four children, all of whom died in infancy. It is related that she showed from girlhood a decided repugnance to the married state, and married only on the long-continued and urgent persuasion of her friends; and after 1770 she seems to have returned to her parents.

She and her followers were frequently abused and persecuted; and in 1773 "she was by a direct revelation instructed to repair to America;" and it is quaintly added that "permission was given for all those of the society who were able, and who felt any special impressions on their own minds so to do, to accompany her." [Footnote: "Shakers' Compendium."]

She had announced, says the same authority, that "the second Christian Church would be established in America; that the colonies would gain their independence; and that liberty of conscience would be secured to all people, whereby they would be able to worship God without hinderance or molestation." Accordingly Ann Lee embarked at Liverpool in May, 1774, eight persons accompanying her, six men and two women, among them her husband and a brother and niece. They landed in New York in August; and, after some difficulties and hardships on account of poverty, finally settled in what appears to have been then a wilderness, "the woods of Watervliet, near Niskeyuna, about seven miles northwest of Albany." In the mean time Ann Lee had supported herself by washing and ironing in New York, and her husband had misconducted himself so grossly toward her that they finally separated, he going off with another woman.

At Niskeyuna, Ann Lee and her companions busied themselves in clearing land and providing for their subsistence. They lived in the woods, and Ann was their leader and preacher. She foretold to them that the time was near when they should see a large accession to their numbers; but they had so long to wait that their hearts sometimes failed them. They settled at Watervliet in September, 1775, and it was not until 1780 that, by a curious chance, their doctrines were at last brought to the knowledge of persons inclined to receive them.

In the spring of that year there occurred at New Lebanon a religious revival, chiefly among the Baptists, who had a church in that neighborhood. Some of the subjects of this revival wandered off, seeking light and comfort from strangers, and found the settlement of which Ann Lee was the chief. Her doctrines, which inculcated rigid self-denial and repression of the passions, were at once embraced by them; they brought others to hear Ann Lee's statements, and thus a beginning was at last made.

New Lebanon, where the new converts lived, lies upon the border of Massachusetts and Connecticut; and into these states, particularly the first, the new doctrine spread. Ann Lee, now called by her people Mother Ann, or more often Mother, traveled from place to place, preaching and advising; in Massachusetts she appears to have remained two years. It is asserted, too, that she performed miracles at various places, healing the sick by laying on of hands, and revealing to others their wickedness and concealed sins. For instance:

"Mary Southwick, of Hancock [in Massachusetts, where there was a colony of Ann Lee's followers], testifies: That about the beginning of August, 1783 (being then in the twenty-first year of her age), she was healed of a cancer in her mouth, which had been growing two years, and which for about three weeks had been eating, attended with great pain and a continual running, and which occasioned great weakness and loss of appetite.

"That she went one afternoon to see Calvin Harlowe, to get some assistance; that Mother being at the house, Calvin asked her to look at it. That she accordingly came to her, and put her finger into her mouth upon the cancer; at which instant the pain left her, and she was restored to health, and was never afflicted with it afterward.

"Taken from the mouth of the said Mary Southwick, the 23d day of April, 1808. In presence of Jennet Davis, Rebecca Clarke, Daniel Cogswell, Daniel Goodrich, and Seth Y. Wells. (Signed) MARY SOUTHWICK."

The volume from which this formal statement is extracted contains a number of similar affidavits, which show that miraculous powers of healing diseases are claimed to have been exercised during Ann Lee's life, not only by her, but by her chief followers, Elder William Lee her brother, John Hocknell, Joseph Markham, and others. [Footnote: "Testimony of Christ's Second Appearing," etc. Published by the United Society of Shakers. Albany, 1856. [The first edition was printed in 1808.]]

It does not appear that Ann Lee made any attempts to settle her followers in colonies or communities, or that she interrupted the family life, except that she insisted on celibacy. But she seems to have gathered her followers in congregations, because she from the first required, as a sign of true repentance and a condition of admission, that "oral confession of all the sins of the past life, to God, in the presence of an elder brother," which is still one of the most rigorous rules of the order.

She is reported to have said: "When I confessed my sins, I labored to remember the time when and the place where I committed them. And when I had confessed them [to Jane and James Wardley, in Manchester], I cried to God to know if my confession was accepted; and by crying to God continually I traveled out of my loss." [Footnote: "Shakers' Compendium."]

Also she said: "The first step of obedience that any of you can take is to confess your sins to God before his witnesses." "To those who came to confess to her she said: 'If you confess your sins, you must confess them to God; we are but his witnesses.' To such as asked her forgiveness, she used to say: 'I can freely forgive you, and I pray God to forgive you. It is God that forgives you; I am but your fellow-servant.'" [Footnote: "Summary View," etc.]

Ann Lee died at Watervliet, N. Y., on the 8th of September, 1784, in the forty-ninth year of her age.

In the "Summary View of the Millennial Church," as well as in some other works published by the Shakers, there are recorded details of her life and conversation, from which one gets the idea that she was a woman of practical sense, sincerely pious, and humble-minded. She was "rather below the common stature of woman, thickset but straight, and otherwise well-proportioned and regular in form and feature. Her complexion was light and fair, and her eyes were blue, but keen and penetrating; her countenance mild and expressive, but grave and solemn. Her manners were plain, simple, and easy. She possessed a certain dignity of appearance that inspired confidence and commanded respect. By many of the world who saw her without prejudice she was called beautiful; and to her faithful children she appeared to possess a degree of dignified beauty and heavenly love which they had never before discovered among mortals." [Footnote: "Summary View."] She never learned to read or write. Aside from her strictly religious teachings, she appears to have inculcated upon her followers the practical virtues of honesty, industry, frugality, charity, and temperance. "Put your hands to work and give your hearts to God." "You ought never to speak to your children in a passion; for if you do, you will put devils into them." "Do all your work as though you had a thousand years to live; and as you would if you knew you must die to-morrow." "You can never enter the kingdom of God with hardness against any one, for God is love, and if you love God you will love one another." "Be diligent with your hands, for godliness does not lead to idleness." "You ought not to cross your children unnecessarily, for it makes them ill-natured." To a woman: "You ought to dress yourself in modest apparel, such as becomes the people of God, and teach your family to do likewise. You ought to be industrious and prudent, and not live a sumptuous and gluttonous life, but labor for a meek and quiet spirit, and see that your family is kept decent and regular in all their goings forth, that others may see your example of faith and good works, and acknowledge the work of God in your family." To some farmers who had gathered at Ashfield, in Massachusetts, in the winter, to listen to her instructions: "It is now spring of the year, and you have all had the privilege of being taught the way of God; and now you may all go home and be faithful with your hands. Every faithful man will go forth and put up his fences in season, and will plow his ground in season, and put his crops into the ground in season; and such a man may with confidence look for a blessing."

These are some of the sayings reported of her. They are not remarkable, except as showing that with her religious enthusiasm she united practical sense, which gave her doubtless a power over the people with whom she came in contact, mostly plain farmers and laborers.



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 worship 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 associated Lucy Wright, as "the first leading character in the female line," as the "Summary" quaintly expresses it. She was a native of Pittsfield, in Massachusetts. 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 Massachusetts, two in New Hampshire, 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 multitude, 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 sex or color, class 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 God 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 sparsely 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 God is a dual person, male and female; that Adam was a dual person, being created in God's image; and that "the distinction of sex 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 God.

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 hell. The first cycle included the antediluvians—Noah and the faithful going to the first heaven, and the wicked of that age to the first hell. 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 hell to preach to the souls there confined; and on his way passed 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 God, 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 worship 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 assert 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 God 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 classes 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 membership, but confine their intercourse to members of other societies.

Formerly there was a considerable membership 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 washing utensils, a small looking-glass, 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; scrapers 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 shine.



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 sex. 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 God. As faithful embassadors of Christ, they are invested with wisdom and authority, by the revelation of God, 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 assign 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 assigned. 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 constitute 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 constitute 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 assembled 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 "chores" are all finished, and the day's work in the shops or in the fields may begin.

Each brother is assigned to a sister, who takes care of his clothing, mends when it is needed, looks after his washing, 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 washing and ironing; and the clothes which are washed on Monday are not ironed till the following week.



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, butter, 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 assembly 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 Saturday evening to worship. 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.

In their religious services there is little or no audible prayer; they say that God does not need spoken words, and that the mental aspiration is sufficient. Their aim too, as they say, is to "walk with God," as with a friend; and mental prayer may be a large part of their lives without interruption to usual avocations. They do not regularly read the Bible.

The Sunday service is held either in the "meeting-house," when two or three families, all composing the society, join together; or in the large assembly hall which is found in every family house. In the meeting-house there are generally benches, on which the people sit until all are assembled. In the assembly hall there are only seats ranged along the walls; and the members of the family, as they enter, take their accustomed places, standing, in the ranks which are formed for worship. The men face the women, the older men and women in the front, the elders standing at the head of the first rank. A somewhat broad space or gangway is left between the two front ranks. After the singing of a hymn, the elder usually makes a brief address upon holiness of living and consecration to God; he is followed by the eldress; and thereupon the ranks are broken, and a dozen of the brethren and sisters, forming a separate square on the floor, begin a lively hymn tune, in which all the rest join, marching around the room to a quick step, the women following the men, and all often clapping their hands.

The exercises are varied by reforming the ranks; by speaking from men and women; by singing; and by dancing as they march, "as David danced before the Lord"—the dance being a kind of shuffle. Occasionally one of the members, more deeply moved than the rest, or perhaps in some tribulation of soul, asks the prayers of the others; or one comes to the front, and, bowing before the elder and eldress, begins to whirl, a singular exercise which is sometimes continued for a considerable time, and is a remarkable performance. Then some brother or sister is impressed to deliver a message of comfort or warning from the spirit-land; or some spirit asks the prayers of the assembly: on such occasions the elder asks all to kneel for a few moments in silent prayer.

In their marching and dancing they hold their hands before them, and make a motion as of gathering something to themselves: this is called gathering a blessing. In like manner, when any brother or sister asks for their prayers and sympathy, they, reversing their hands, push toward him that which he asks.



All the movements are performed with much precision and in exact order; their tunes are usually in quick time, and the singers keep time admirably. The words of the elder guide the meeting; and at his bidding all disperse in a somewhat summary manner. It is, I believe, an object with them to vary the order of their meetings, and thus give life to them.

New members are admitted with great caution. Usually a person who is moved to become a Shaker has made a visit to the Novitiate family of some society, remaining long enough to satisfy himself that membership would be agreeable to him. During this preliminary visit he lives separately from the family, but is admitted to their religious meetings, and is fully informed of the doctrines, practices, and requirements of the Shaker people. If then he still desires admission, he is expected to set his affairs in order, so that he shall not leave any unfulfilled obligations behind him in the world. If he has debts, they must be paid; if he has a wife, she must freely give her consent to the husband leaving her; or if it is a woman, her husband must consent. If there are children, they must be provided for, and placed so as not to suffer neglect, either within the society, or with other and proper persons.

It is not necessary that applicants for admission shall possess property. The only question the society asks and seeks to be satisfied upon is, "Are you sick of sin, and do you want salvation from it?" A candidate for admission is usually taken on trial for a year at least, in order that the society may be satisfied of his fitness; of course he may leave at any time.

The first and chief requirement, on admission, is that the neophyte shall make a complete and open confession of the sins of his whole past life to two elders of his or her own sex; and the completeness of this confession is rigidly demanded. Mother Ann's practice on this point I have quoted elsewhere. As this is one of the most prominent peculiarities of the Shaker Society, it may be interesting to quote here some passages from their books describing the detail on which they insist. Elder George Albert Lomas writes:

"Any one seeking admission as a member is required, ere we can give any encouragement at all, to settle all debts and contracts to the satisfaction of creditors, and then our rule is If candid seekers after salvation come to us, we neither accept nor reject them; we admit them, leaving the Spirit of Goodness to decide as to their sincerity, to bless their efforts, if such, or to make them very dissatisfied if hypocritical. After becoming thoroughly acquainted with our principles, we ask individuals to give evidence of their sincerity, if really sick of sin, by an honest confession of every improper transaction or sin that lies within the reach of their memory. This confession of sin to elders of their own sex, appointed for the purpose, we believe to be the door of hope to the soul, the Christian valley of Achor, and one which every sin-sick soul seizes with avidity, as being far more comforting than embarrassing. And this opportunity remains a permanent institution with us—to confess, retract our wrongs as memory may recall them; and aids individuals in so thoroughly repenting of past sins that they are enabled to leave them in the rear, while they pass on to greater salvations. It often takes years for individuals to complete this work of thorough confession and repentance; but upon this, more than upon aught else, depends their success as permanent and happy members. Those who choose to use deceit, often do so, but never make reliable members: always uncomfortable while they remain; and very few do or can remain, unless they fulfill this important demand of 'opening the mind.' If we do not detect their insincerity, God does, and they are tempted of the devil beyond their wish to remain with the Shakers; while he that confesseth and forsaketh his sins shall find mercy. This is not a confession to mortality, but unto God, witnessed by those who have thoroughly experienced the practical results of the ordeal. 'My son, give glory to the God of heaven; confess unto him, and tell me what thou hast done.'" [Footnote: "Plain Talks on Practical Religion," etc.]

Another authority says on this subject:

"All such as receive the grace of God which bringeth salvation, first honestly bring their former deeds of darkness to the light, by confessing all their sins, with a full determination to forsake them forever. By so doing they find justification and acceptance with God, and receive that power by which they become dead indeed unto sin, and alive unto God, through Jesus Christ, and are enabled to follow his example, and walk even as he walked." [Footnote: "Christ's First and Second Appearing. By Shakers."]

A third writer reasons thus upon confession:

"As all the secret actions of men are open and known to God, therefore a confession made in secret, though professedly made to God, can bring nothing to light; and the sinner may perhaps have as little fear of God in confessing his sins in this manner as he had in committing them. And as nothing is brought to the light by confessing his sins in this manner, he feels no cross in it; nor does he thereby find any mortification to that carnal nature which first led him into sin; and is therefore liable to run again into the same acts of sin as he was before his confession. But let the sinner appear in the presence of a faithful servant of Christ, and there confess honestly his every secret sin, one by one, of whatever nature or name, and faithfully lay open his whole life, without any covering or disguise, and he will then feel a humiliating sense of himself, in the presence of God, in a manner which he never experienced before. He will then, in very deed, find a mortifying cross to his carnal nature, and feel the crucifixion of his lust and pride where he never did before. He will then perceive the essential difference between confessing his sins in the dark, where no mortal ear can hear him, and actually bringing his evil deeds to the light of one individual child of God; and he will then be convinced that a confession made before the light of God in one of his true witnesses can bring upon him a more awful sense of his accountability both to God and man than all his confessions in darkness had ever done." [Footnote: "Summary View," etc.]

Community of property is one of the leading principles of the Shakers. "It is an established principle of faith in the Church, that all who are received as members thereof do freely and voluntarily, of their own deliberate choice, dedicate, devote, and consecrate themselves, with all they possess, to the service of God forever." In accordance with this rule, the neophyte brings with him his property; but as he is still on trial, and may prove unfit, or find himself uncomfortable, he is not allowed to give up his property unreservedly to the society; but only its use, agreeing that so long as he remains he will require neither wages for his labor nor interest for that which he brought in. On these terms he may remain as long as he proves his fitness. But when at last he is moved to enter the higher or Church order, he formally makes over to the society, forever, and without power of taking it back, all that he owns. The articles of agreement by which he does this read as follows:

"We solemnly and conscientiously dedicate, devote, and give up ourselves and services, together with all our temporal interest, to God and his people; to be under the care and direction of such elders, deacons, or trustees as have been or may hereafter be established in the Church, according to the first article of this Covenant.

"We further covenant and agree that it is and shall be the special duty of the deacons and trustees, appointed as aforesaid, to have the immediate charge and oversight of all and singular the property, estate, and interest dedicated, devoted, and given up as aforesaid; and it shall also be the duty of the said deacons and trustees to appropriate, use, and improve the said united interest for the benefit of the Church, for the relief of the poor, and for such other charitable and religious purposes as the Gospel may require and the said deacons or trustees in their wisdom shall see fit; Provided nevertheless, that all the transactions of the said deacons or trustees, in their use, management, and disposal of the aforesaid united interest, shall be for the benefit and privilege, and in behalf of the Church (to which the said deacons or trustees are and shall be held responsible), and not for any personal or private interest, object, or purpose whatsoever.

"As the sole object, purpose, and design of our uniting in a covenant relation, as a Church or body of people, in Gospel union, was from the beginning, and still is, faithfully and honestly to receive, improve, and diffuse the manifold gifts of God, both of a spiritual and temporal nature, for the mutual protection, support, comfort, and happiness of each other, as brethren and sisters in the Gospel, and for such other pious and charitable purposes as the Gospel may require; Therefore we do, by virtue of this Covenant, solemnly and conscientiously, jointly and individually, for ourselves, our heirs, and assigns, promise and declare, in the presence of God and each other, and to all men, that we will never hereafter, neither directly nor indirectly, make nor require any account of any interest, property, labor, or service which has been, or which may be devoted by us or any of us to the purposes aforesaid; nor bring any charge of debt or damage, nor hold any demand whatever against the Church, nor against any member or members thereof, on account of any property or service given, rendered, devoted, or consecrated to the aforesaid sacred and charitable purpose."

As under this agreement or covenant no accounts can be demanded, so the societies and families have no annual or business meetings, nor is any business report ever made to the members.

Agriculture and horticulture are the foundations of all the communes or families; but with these they have united some small manufactures. For instance, some of the families make brooms, others dry sweet corn, raise and put up garden seeds, make medicinal extracts; make mops, baskets, chairs; one society makes large casks, and so on. A complete list of these industries in all the societies will be found further on. It will be seen that the range is not great.

Besides this, they aim, as far as possible, to supply their own needs. Thus they make all their own clothing, and formerly made also their own woolen cloths and flannels. They make shoes, do all their own carpentering, and, as far as is convenient, raise the food they consume. They have usually fine barns, and all the arrangements for working are of the best and most convenient. For instance, at Mount Lebanon the different families saw their firewood by a power-saw, and store it in huge wood-houses, that it may be seasoned before it is used. In their farming operations they spare no pains; but, working slowly year after year, redeem the soil, clear it of stones, and have clean tillage. They are fond of such minute and careful culture as is required in raising garden seeds. They keep fine stock, and their barns are usually admirably arranged to save labor.

Their buildings are always of the best, and kept in the best order and repair.

Their savings they invest chiefly in land; and many families own considerable estates outside of their own limits. In the cultivation of these outlying farms they employ hired laborers, and build for them comfortable houses. About Lebanon, I am told, a farmer who is in the employ of the Shakers is considered a fortunate man, as they are kind and liberal in their dealings. Every where they have the reputation of being strictly honest and fair in all their transactions with the world's people.

The dress of the men is remarkable for a very broad, stiff-brimmed, white or gray felt hat, and a long coat of light blue. The women wear gowns with many plaits in the skirt; and a singular head-dress or cap of light material, which so completely hides the hair, and so encroaches upon the face, that a stranger is at first unable to distinguish the old from the young. Out of doors they wear the deep sun-bonnet known in this country commonly as a Shaker bonnet. They do not profess to adhere to a uniform; but have adopted what they find to be a convenient style of dress, and will not change it until they find something better.



IV.—A VISIT TO MOUNT LEBANON.

It was on a bleak and sleety December day that I made my first visit to a Shaker family. As I came by appointment, a brother, whom I later found to be the second elder of the family, received me at the door, opening it silently at the precise moment when I had reached the vestibule, and, silently bowing, took my bag from my hand and motioned me to follow him. We passed through a hall in which I saw numerous bonnets, cloaks, and shawls hung up on pegs, and passed an empty dining-hall, and out of a door into the back yard, crossing which we entered another house, and, opening a door, my guide welcomed me to the "visitors' room." "This," said he, "is where you will stay. A brother will come in presently to speak with you." And with a bow my guide noiselessly slipped out, softly closed the door behind him, and I was alone.

I found myself in a comfortable low-ceiled room, warmed by an air-tight stove, and furnished with a cot-bed, half a dozen chairs, a large wooden spittoon filled with saw-dust, a looking-glass, and a table. The floor was covered with strips of rag carpet, very neat and of a pretty, quiet color, loosely laid down. Against the wall, near the stove, hung a dust-pan, shovel, dusting-brush, and small broom. A door opened into an inner room, which contained another bed and conveniences for washing. A closet in the wall held matches, soap, and other articles. Every thing was scrupulously neat and clean. On the table were laid a number of Shaker books and newspapers. In one corner of the room was a bell, used, as I afterward discovered, to summon the visitor to his meals. As I looked out of a window, I perceived that the sash was fitted with screws, by means of which the windows could be so secured as not to rattle in stormy weather; while the lower sash of one window was raised three or four inches, and a strip of neatly fitting plank was inserted in the opening—this allowed ventilation between the upper and lower sashes, thus preventing a direct draught, while securing fresh air.

I was still admiring these ingenious little contrivances, when, with a preliminary knock, entered to me a tall, slender young man, who, hanging his broad-brimmed hat on a peg, announced himself to me as the brother who was to care for me during my stay. He was a Swede, a student of the university in his own country, and a person of intelligence, some literary culture, and I should think of good family. His attention had been attracted to the Shakers by Mr. Dixon's book, "The New America;" he had come over to examine the organization, and had found it so much to his liking that, coming as a visitor, he had remained as a member. He had been here six or seven years. He had a fresh, fine complexion, as most of the Shaker men and women have—particularly the latter; his hair was cut in the Shaker fashion, straight across the forehead, and suffered to grow long behind, and he wore the long, blue-gray coat, a collar without a neck-tie, and the broad-brimmed whitish-gray felt hat of the order. His voice was soft and low, his motions noiseless, his conversation in a subdued tone, his smile ready; but his expression was that of one who guarded himself against the world, with which he was determined to have nothing to do. Frank and communicative he was, too, though I do not doubt that my tireless questioning sometimes bored him. Such as I have described him I have found all or nearly all the Shaker people—polite, patient, noiseless in their motions except during their "meetings" or worship, when they are sometimes quite noisy; scrupulously neat, and much given to attend to their own business.



The Sabbath quiet and stillness which prevailed I attributed to the fact that there had been a death in the family, and the funeral was to be held that morning; but I discovered afterwards that an eternal Sabbath stillness reigns in a Shaker family—there being no noise or confusion, or hum of busy industry at any time, although they are a most industrious people.

While the Swedish brother was, in answer to my questions, giving me some account of himself, to us came Elder Frederick, the head of the North or Gathering Family at Mount Lebanon, and the most noted of all the Shakers, because he, oftener than any other, has been sent out into the world to make known the society's doctrines and practice.

Frederick W. Evans is an Englishman by birth, and was a "reformer" in the old times, when men in this country strove for "land reform," the rights of labor, and against the United States Bank and other monopolies of forty or fifty years ago. He is now sixty-six years of age, but looks not more than fifty; was brought to this country at the age of twelve; became a socialist in early life, and, after trying life in several communities which perished early, at last visited the Shakers at Mount Lebanon, and after some months of trial and examination, joined the community, and has remained in it ever since—about forty-five years.

He is both a writer and a speaker; and while not college bred, has studied and read a good deal, and has such natural abilities as make him a leader among his people, and a man of force any where. He is a person of enthusiastic and aggressive temperament, but with a practical and logical side to his mind, and with a hobby for science as applied to health, comfort, and the prolongation of life. In person he is tall, with a stoop as though he had overgrown his strength in early life; with brown eyes, a long nose, a kindly, serious face, and an attractive manner. He was dressed rigidly in the Shaker costume.



Mount Lebanon lies beautifully among the hills of Berkshire, two and a half miles from Lebanon Springs, and seven miles from Pittsfield. The settlement is admirably placed on the hillside to which it clings, securing it good drainage, abundant water, sunshine, and the easy command of water-power. Whoever selected the spot had an excellent eye for beauty and utility in a country site. The views are lovely, broad, and varied; the air is pure and bracing; and, in short, a company of people desiring to seclude themselves from the world could hardly have chosen a more delightful spot.

As you drive up the road from Lebanon Springs, the first building belonging to the Shaker settlement which meets your eye is the enormous barn of the North Family, said to be the largest in the three or four states which near here come together, as in its interior arrangements it is one of the most complete. This huge structure lies on a hillside, and is two hundred and ninety-six feet long by fifty wide, and five stories high, the upper story being on a level with the main road, and the lower opening on the fields behind it. Next to this lies the sisters' shop, three stories high, used for the women's industries; and next, on the same level, the family house, one hundred feet by forty, and five stories high. Behind these buildings, which all lie directly on the main road, is another set—an additional dwelling-house, in which are the visitors' room and several rooms where applicants for admission remain while they are on trial; near this an enormous woodshed, three stories high; below a carriage-house, wagon sheds, the brothers' shop, where different industries are carried on, such as broom-making and putting up garden seeds; and farther on, the laundry, a saw-mill and grist-mill and other machinery, and a granary, with rooms for hired men over it. The whole establishment is built on a tolerably steep hillside.



A quarter of a mile farther on are the buildings of the Church Family, and also the great boiler-roofed church of the society; and other communes or families are scattered along, each having all its interests separate, and forming a distinct community, with industries of its own, and a complete organization for itself.



The initiations show sufficiently the character of the different buildings and the style of architecture, and make more detailed description needless. It need only be said that whereas on Mount Lebanon they build altogether of wood, in other settlements they use also brick and stone. But the peculiar nature of their social arrangements leads them to build very large houses.

Elder Frederick came to give me notice that I was permitted to witness the funeral ceremonies of the departed sister, which were set for ten o'clock, in the assembly-room; and thither I was accordingly conducted at the proper time by one of the brethren. The members came into the room rapidly, and ranged themselves in ranks, the men and women on opposite sides of the room, and facing each other. All stood up, there being no seats. A brief address by Elder Frederick opened the services, after which there was singing; different brethren and sisters spoke briefly; a call was made to the spirit of the departed to communicate, and in the course of the meeting a medium delivered some words supposed to be from this source; some memorial verses were read by one of the sisters; and then the congregation separated, after notice had been given that the body of the dead sister would be placed in the hall, where all could take a last look at her face. I, too, was asked to look; the good brother who conducted me to the plain, unpainted pine coffin remarking very sensibly that "the body is not of much importance after it is dead."



Afterwards, in conversation, Elder Frederick told me that the "spiritual" manifestations were known among the Shakers many years before Kate Fox was born; that they had had all manner of manifestations, but chiefly visions and communications through mediums; that they fell, in his mind, into three epochs: in the first the spirits laboring to convince unbelievers in the society; in the second proving the community, the spirits relating to each member his past history, and showing up, in certain cases, the insincerity of professions; in the third, he said, the Shakers reacted on the spirit world, and formed communities of Shakers there, under the instruction of living Shakers. "There are at this time," said he, "many thousands of Shakers in the spirit world." He added that the mediums in the society had given much trouble because they imagined themselves reformers, whereas they were only the mouth-pieces of spirits, and oftenest themselves of a low order of mind. They had to teach the mediums much, after the spirits ceased to use them.

In what follows I give the substance, and often the words, of many conversations with Elder Frederick and with several of the brethren, relating to details of management and to doctrinal points and opinions, needed to fill up the sketch given in the two previous chapters.

As to new members, Elder Frederick said the societies had not in recent years increased—some had decreased in numbers. But they expected large accessions in the course of the next few years, having prophecies among themselves to that effect. Religious revivals he regarded as "the hot-beds of Shakerism;" they always gain members after a "revival" in any part of the country. "Our proper dependence for increase is on the spirit and gift of God working outside. Hence we are friendly to all religious people."

They had changed their policy in regard to taking children, for experience had proved that when these grew up they were oftenest discontented, anxious to gain property for themselves, curious to see the world, and therefore left the society. For these reasons they now almost always decline to take children, though there are some in every society; and for these they have schools—a boys' school in the winter and a girls' school in summer-teaching all a trade as they grow up. "When men or women come to us at the age of twenty-one or twenty-two, then they make the best Shakers. The society then gets the man's or woman's best energies, and experience shows us that they have then had enough of the world to satisfy their curiosity and make them restful. Of course we like to keep up our numbers; but of course we do not sacrifice our principles. You will be surprised to know that we lost most seriously during the war. A great many of our younger people went into the army; many who fought through the war have since applied to come back to us; and where they seem to have the proper spirit, we take them. We have some applications of this kind now."

A great many Revolutionary soldiers joined the societies in their early history; these did not draw their pensions; most of them lived to be old, and "I proved to Mr. Lincoln and Mr. Stanton once, when we were threatened with a draft," said Elder Frederick, "that our members had thus omitted to draw from the government over half a million of dollars due as pensions for army service."

With their management, he said, they had not much difficulty in sloughing off persons who come with bad or low motives; and in this I should say he was right; for the life is strictly ascetic, and has no charms for the idler or for merely sentimental or romantic people. "If one comes with low motives, he will not be comfortable with us, and will presently go away; if he is sincere, he may yet be here a year or two before he finds himself in his right place; but if he has the true vocation he will gradually work in with us."

He thought an order of celibates ought to exist in every Protestant community, and that its members should be self-supporting, and not beggars; that the necessities and conscience of many in every civilized community would be relieved if there were such an order open to them.