In judging of the quality of the communal life, I have found myself constantly falling into the error of comparing it with my own, or with the life of men and women in pleasant circumstances in our great cities. Even when thus studied it has merits—for the commune gives its members serenity of spirit, and relieves them from many of the follies to which even the most sensible men and women nowadays are reluctantly compelled to submit; not to speak of the petty and lowering cares which these follies and the general spirit of society bring to almost every one. It is undoubtedly an advantage to live simply, not to be the slave of fashion or of the opinion of others, and to keep the body under control.

But to be fairly judged, the communal life, as I have seen and tried to report it, must be compared with that of the mechanic and laborer in our cities, and of the farmer in the country; and when thus put in judgment, I do not hesitate to say that it is in many ways—and in almost all ways—a higher and better, and also a pleasanter life.

It provides a greater variety of employment for each individual, and thus increases the dexterity and broadens the faculties of men. It offers a wider range of wholesome enjoyments, and also greater restraints against debasing pleasures. It gives independence, and inculcates prudence and frugality. It demands self-sacrifice, and restrains selfishness and greed; and thus increases the happiness which comes from the moral side of human nature. Finally, it relieves the individual's life from a great mass of carking cares, from the necessity of over-severe and exhausting toil, from the dread of misfortune or exposure in old age. If the communal life did not offer such or equivalent rewards, no commune could exist. For though in almost all of those I have described a religious thought and theory enter in, it may nevertheless be justly said that all arose out of a deep-seated dissatisfaction with society as it is constituted—a feeling which is well-nigh universal, and affects men and women more the more thoughtful they are; that they continue only because this want of something better is gratified; but that a commune could not long continue whose members had not, in the first place, by adverse circumstances, oppression, or wrong, been made to feel very keenly the need of something better. Hence it is that the German peasant or weaver makes so good a communist; and hence, too, the numerous failures of communistic experiments in this country, begun by people of culture and means, with a sincere desire to live the "better life." J. H. Noyes, the founder of the Perfectionist communes, gives, in his book on "American Socialisms," brief accounts of not less than forty-seven failures, many of them experiments which promised well at first, and whose founders were high-minded, highly cultivated men and women, with sufficient means, one would think, to achieve success.

[Transcriber's Note: Lengthy footnote relocated to chapter end.]

Now, why these successes in the face of so many failures? Certainly there was not among the Shakers, the Rappists, the Baumelers, the Eben-Ezers, the Perfectionists, greater business ability or more powerful leadership? Greater wealth there was not, for most of the successful societies began poor. If education or intellectual culture are important forces, the unsuccessful societies had these, the successful ones had them not.

Mr. Noyes believes that religion must be the base of a successful commune. Mr. Greeley agreed with him. I believe that religion must be the foundation of every human society which is to be orderly, virtuous, and therefore self-denying, and so far I do not doubt that they are right. But if it is meant, as I understand them, that in order to success there must be some peculiar religious faith, fanatically held, I do not believe it at all.

I believe that success depends—together with a general agreement in religious faith, and a real and spiritual religion leavening the mass—upon another sentiment—upon a feeling of the unbearableness of the circumstances in which they find themselves. The general feeling of modern society is blindly right at bottom: communism is a mutiny against society.

Only, whether the communist shall rebel with a bludgeon and a petroleum torch, or with a plow and a church, depends upon whether he has not or has faith in God—whether he is a religious being or not. If priestcraft and tyranny have sapped his faith and debauched his moral sense, then he will attack society as the French commune recently attacked Paris—animated by a furious envy of his more fortunate fellow-creatures, and an undiscriminating hatred toward every thing which reminds him of his oppressors, or of the social system from which he has or imagines he has suffered wrong. If, on the contrary, he believes in God, he finds hope and comfort in the social theory which Jesus propounded; and he will seek another way out, as did the Rappists, the Eben-Ezers, the Jansenists, the Zoarites, and not less the Shakers and the Perfectionists, each giving his own interpretation to that brief narrative of Luke in which he describes the primitive Christian Church:

"And all that believed were together, and had all things in common; and sold their possessions and goods; and parted them to all men as every man had need."

These words have had a singular power over men in all ages since they were written. They form the charter of every communistic society of which I have spoken—for even the Icarians recall them.



IV.—CONDITIONS AND POSSIBILITIES OP COMMUNISTIC LIVING.

Reviewing what I have seen and written, these questions occur:

I. On what terms, if at all, could a carefully selected and homogeneous company of men and women hope to establish themselves as a commune?

II. Would they improve their lives and condition?

III. Have the existing societies brought communal life to its highest point; or is a higher and more intellectual life compatible with that degree of pecuniary success and harmonious living which is absolutely indispensable?

I. I doubt if men and women in good circumstances, or given to an intellectual life, can hope to succeed in such an experiment. In the beginning, the members of a commune must expect to work hard; and, to be successful, they ought always to retain the frugal habits, the early hours, and the patient industry and contentment with manual labor which belong to what we call the working class. Men cannot play at communism. It is not amateur work. It requires patience, submission; self-sacrifice, often in little matters where self-sacrifice is peculiarly irksome; faith in a leader; pleasure in plain living and healthful hours and occupations.

"Do you have no grumblers?" I asked Elder Frederick Evans at Mount Lebanon; and he replied, "Yes, of course—and they grumble at the elder. That is what he is for. It is necessary to have some one man to grumble at, for that avoids confusion."

"Do you have no scandal?" I asked at Aurora, and they said, "Oh yes—women will talk; but we have learned not to mind it."

"Are you not troubled sometimes with disagreeable members?" I asked at Oneida; and they answered, "Yes; but what we cannot criticize out of them we bear with. That is part of our life."

"Bear ye one another's burdens" might well be written over the gates of every commune.

Some things the communist must surrender; and the most precious of these is solitude.

The man to whom at intervals the faces and voices of his kind become hateful, whose bitterest need it is to be sometimes alone—this man need not try communism. For in a well-ordered commune there is hardly the possibility of privacy. You are part of a great family, all whose interests and all whose life must necessarily be in common. At Oneida, when a man leaves the house he sticks a peg in a board, to tell all his little world where he is to be found. In a Shaker family, the elder is expected to know where every man is at all hours of the day. Moses, wandering over the desert with his great commune, occasionally went up into a mountain; but he never returned to the dead level of his Israelites without finding his heart fill with rage and despair. Nor is this surprising; for in the commune there must be absolute equality; there can be no special privileges; and when the great Leader, resting his spirit on the mountain, and enjoying the luxury of solitude and retirement from the hateful sight and sounds of human kind, "delayed to come down," his fellow-communists began at once to murmur, "As for this Moses, the man who brought us up out of the land of Egypt, we wot not what is become of him."

Fortunately—else there would be no communes—to the greater part of mankind the faces and voices of their kind are necessary.

A company of fifty, or even of twenty-five families, well known to each other, belonging to the same Christian Church, or at least united upon some one form of religious faith, composed of farmers or mechanics, or both, and strongly desirous to better their circumstances, and to live a life of greater independence and of greater social advantages than is attainable to the majority of farmers and mechanics, could, I believe, if they were so fortunate as to possess a leader of sufficient wisdom and unselfishness, in whom all would implicitly trust, make an attempt at communistic living with strong hopes of success; and they would undoubtedly, if they maintained their experiment only ten years, materially improve their condition; and, what to me seems more important, the life would affect their characters and those of their children in many ways beneficially.

I think it would be a mistake in such a company of people to live in a "unitary home." They should be numerous enough to form a village; they should begin with means sufficient to own a considerable tract of land, sufficient to supply themselves with food, and to keep as much stock as they required for their own use. They should so locate their village as to make it central to their agricultural land. They should determine, as the Rappists did, upon a uniform and simple dress and house, and upon absolute equality of living. They should place all the power in the hands of their leader, and solemnly promise him unhesitating trust and obedience; specifying only that he should contract no debts, should attempt no new enterprise without unanimous consent, and should at all times open his purposes and his acts to the whole society. Finally, they should expect in the beginning to live economically—very economically, perhaps; and in every case within their income.

They would, of course, adopt rules as to hours of labor and of meals; but if they had the spirit which alone can give success, these matters would be easily settled—for in a community men are more apt to over-work than to be idle. The lazy men, who are the bugbears of speculative communists, are not, so far as I have heard, to be found in the existing communes, and I have often and in different places been told, especially of the early days: "We worked late and early, each trying how much he could accomplish, and singing at our work."

In a commune, which is only a large family, I think it a great point gained for success to give the women equal rights in every respect with the men. They should take part in the business discussions, and their consent should be as essential as that of the men in all the affairs of the society. This gives them, I have noticed, contentment of mind, as well as enlarged views and pleasure in self-denial. Moreover, women have a conservative spirit, which is of great value in a communistic society, as in a family; and their influence is always toward a higher life.

Servants are inadmissible in a commune; but it may and ought to possess conveniences which make servants, with plain living, needless. For instance, a common laundry, a common butcher's shop, a general barn and dairy, are contrivances which almost every commune possesses, but which hardly any village in the country has. A clean, hard road within the communal village limits, and dry side-walks, would be attainable with ease. A church and a school-house ought to be the first buildings erected; and both being centrally placed, either could be used for such evening meetings as are essential to happy and successful community living.

Finally, there should be some way to bring to the light the dissatisfaction which must exist where a number of people attempt to live together, either in a commune or in the usual life, but which in a commune needs to be wisely managed. For this purpose I know of no better means than that which the Perfectionists call "criticism"—telling a member to his face, in regular and formal meeting, what is the opinion of his fellows about him—which he or she, of course, ought to receive in silence. Those who cannot bear this ordeal are unfit for community life, and ought not to attempt it. But, in fact, this "criticism," kindly and conscientiously used, would be an excellent means of discipline in most families, and would in almost all cases abolish scolding and grumbling.

A commune is but a larger family, and its members ought to meet each other as frequently as possible. The only advantage of a unitary home lies in this, that the members may easily assemble in a common room every evening for an hour, not with any set or foreordained purpose, but for that interchange of thought and experience which makes up, or should, a large and important part of family life. Hence every commune ought to have a pleasantly arranged and conveniently accessible meeting-room, to which books and newspapers, music, and cheap, harmless amusements should draw the people-women and children as well as men—two or three times a week. Nor is such meeting a hardship in a commune, where plain living, early hours, and good order and system make the work light, and leave both time and strength for amusement.

Tobacco, spirituous liquors, and cards ought to be prohibited in every commune, as wasteful of money, strength, and time.

The training of children in strict obedience and in good habits would be insisted on by a wise leader as absolutely necessary to concord in the society; and the school-teacher ought to have great authority. Moreover, the training of even little children, during some hours of every day, in some manual occupation, like knitting—as is done at Amana—is useful in several ways. Regular and patient industry, not exhausting toil, is the way to wealth in a commune; and children—who are indeed in general but too proud to be usefully employed, and to have the sense of accomplishing something—cannot be brought into this habit of industry too early.

What now might the members of such a community expect to gain by their experiment? Would they, to answer the second question above, improve their lives and condition?

Pecuniarily, they would begin at once a vast economy and saving of waste, which could hardly help but make them prosperous, and in time wealthy. A commune pays no wages; its members "work for their board and clothes," as the phrase is; and these supplies are either cheaply produced or bought at wholesale. A commune has no blue Mondays, or idle periods whatever; every thing is systematized, and there is useful employment for all in all kinds of weather and at all seasons of the year. A commune wastes no time in "going to town," for it has its own shops of all kinds. It totally abolishes the middleman of every kind, and saves all the large percentage of gain on which the "store-keepers" live and grow rich elsewhere. It spends neither time nor money in dram-shops or other places of common resort. It secures, by plain living and freedom from low cares, good health in all, and thus saves "doctors' bills." It does not heed the changes in fashion, and thus saves time and strength to its women. Finally, the communal life is so systematized that every thing is done well, at the right time, and thus comes another important saving of time and material. The communal wood-house is always full of well-seasoned firewood: here is a saving of time and temper which almost every Western farmer's wife will appreciate.

If you consider well these different economies, it will cease to be surprising that communistic societies become wealthy; and this without severe or exhausting toil. The Zoarites acknowledge that they could not have paid for their land had they not formed themselves into a commune; the Amana Inspirationists confess that they could not have maintained themselves near Buffalo had they not adopted the communal system.

I have said nothing about the gain of the commune by the thorough culture it is able and likely to give to land; its ability to command at any moment a large laboring force for an emergency, and its advantage in producing the best, and selling its surplus consequently at the highest market price. But these are not slight advantages. I should say that the reputation for honesty and for always selling a good article is worth to the Shakers, the Amana and other communes, at least ten per cent. over their competitors.

On the moral side the gain is evidently great. In a society so intimately bound together, if there are slight tendencies to evil in any member, they are checked and controlled by the prevailing public sentiment. The possibility of providing with ease and without the expenditure of money good training and education for children, is an immense advantage for the commune over the individualist who is a farmer or mechanic in a new country. The social advantages are very great and evident. Finally, the effect of the communal life upon the character of the individual is good. Diversity of employments, as I have noticed in another chapter, broadens the men's faculties. Ingenuity and mechanical dexterity are developed to a surprising degree in a commune, as well as business skill. The constant necessity of living in intimate association with others, and taking into consideration their prejudices and weaknesses, makes the communist somewhat a man of the world; teaches him self-restraint; gives him a liberal and tolerant spirit; makes him an amiable being. Why are all communists remarkably cleanly? I imagine largely because filth or carelessness would be unendurable in so large a family, and because system and method are absolutely necessary to existence.

But, to come to my third question, the communes I have visited do not appear to me to make nearly as much of their lives as they might. Most of them are ascetics, who avoid the beautiful as tending to sin; and most of them, moreover, out of the force of old habits, and a conservative spirit which dreads change, rigidly maintain the old ways.

In the beginning, a commune must live with great economy, and deny itself many things desirable and proper. It is an advantage that it should have to do this, just as it is undoubtedly an advantage to a young couple just starting out in life to be compelled by narrow circumstances to frugal living and self-denial. It gives unselfishness and a wholesome development of character. But I cannot see why a prosperous commune should not own the best books; why it should not have music; why it should not hear the most eloquent lecturers; why it should not have pleasant pleasure-grounds, and devote some means to the highest form of material art—fine architecture. It seems to me that in these respects the communes I have visited have failed of their proper and just development; and I believe this inattention to the higher and intellectual wants of men to be the main reason of their generally failing numbers. They keep their lives on the plane of the common farmer's life out of which most of the older members were gathered—and their young people leave them, just as the farmers of our country complain that their boys run off to the cities. The individual farmer or country mechanic cannot control this; he cannot greatly beautify his life, or make it intellectually richer. But to the commune, once well established and prosperous, all needful things are possible, so far as money cost is concerned; and it is my belief that neither books nor music, nor eloquence nor flowers, nor finely kept pleasure-grounds nor good architecture would be dangerous to the success of a commune.

In another respect, the communistic societies fall short of what they ought to be and do. The permanence of their establishments gives them extraordinary advantages for observing the phenomena of climate and nature; and it would add greatly to the interest of their lives did they busy and interest themselves with observations of temperature, and of the various natural phenomena which depend upon or denote climate: the arrival and departure of birds; the first and last frosts; the blossoming of flowers and trees. A Shaker family ought to produce records of this kind of great value and interest; and I wonder that such a book as White's "Selborne" has not empted some communist to such observations. But I nowhere, except at Oneida, found more than a very superficial interest in natural phenomena.

It is easy to see that here is a field of innocent and healthful amusement which, with the abundant leisure the members of a prosperous commune enjoy, could be worked so as to give a new and ever-fresh interest to the lives of young and old.

I find fault also with the isolation in which communal societies live. They would be the better if they communicated fully and frequently among each other, and interchanged thoughts and experiences. Not only do the different societies hold aloof from each other, but among the Shakers even families do not communicate or advise with others living at a distance. But I believe this is to be remedied.

Finally, I repeat that one cannot play at communism. It is earnest work, and requires perseverance, patience, and all other manly qualities. But if I compare the life in a contented and prosperous, that is to say a successful commune, with the life of an ordinary farmer or mechanic even in our prosperous country, and more especially with the lives of the working-men and their families in our great cities, I must confess that the communist life is so much freer from care and risk, so much easier, so much better in many ways, and in all material aspects, that I sincerely wish it might have a farther development in the United States.

With this wish I conclude a work which has interested me extremely—the record of an investigation which was certainly the strangest and most remarkable I ever made, and which forced me to take some views of the nature and capacities of the average man which I had not before.

That communistic societies will rapidly increase in this or any other country, I do not believe. The chances are always great against the success of any newly formed society of this kind. But that men and women can, if they will, live pleasantly and prosperously in a communal society is, I think, proved beyond a doubt; and thus we have a right to count this another way by which the dissatisfied laborer may, if he chooses, better his condition. This seems to me a matter of some importance, and justifies, to myself at least, the trouble I have taken in this investigation.

[Relocated Footnote: Here is a list of titles, which I take from Noyes: The Alphadelphia Phalanx, Hopedale Community, Leroysville Phalanx, Bloomfield Association, Blue Springs Community, North American Phalanx, Ohio Phalanx, Brook Farm, Bureau County Phalanx, Raritan Bay Union, Wisconsin Phalanx; the Clarkson, Clermont, Columbian, Coxsackie, Skaneateles, Integral, Iowa Pioneer, Jefferson County, La Grange, Turnbull, Sodus Bay, and Washtenaw Phalanxes; the Forrestville, Franklin, Garden Grove, Goose Pond, Haverstraw, Kendall, One Mentian, and Yellow Springs Communities; the Marlborough, McKean County, Mixville, Northampton, Spring Farm, and Sylvania Associations; the Moorehouse and the Ontario Unions; the Prairie Home; New Harmony, Nashoba, New Lanark, the Social Reform Unity, and the Peace Union Settlement.]



BIBLIOGRAPHY.

The following list does not pretend to be a complete bibliography of Socialism or Communism. It contains the titles of all the works which have fallen under my own observation relating to the Communistic Societies now existing in the United States, and referred to in this book. Most of these are in my own collection; a few I found in the Congressional Library or in the hands of friends. To a few of the titles I have appended remarks explanatory of their contents.

1. A Brief Account of a Religious Scheme taught and propagated by a number of Europeans who lately lived in a place called Nisqueunia, in the State of New York, but now residing in Harvard, Commonwealth of Massachusetts, commonly called Shaking Quakers. By Valentine Rathbone, Minister of the Gospel. To which is added a Dialogue between George the Third of Great Britain and his Minister, giving an account of the late London mob, and the original of the Sect called Shakers. The whole being a discovery of the wicked machinations of the principal enemies of America. Worcester, 1788.

[This is the earliest printed mention I have found of the Shakers. The pamphlet is in the Congressional Library, and came from the Force Collection. Its intention was to make the Shakers odious as British spies; and in the "Dialogue" between the king and his minister, "Lord Germain" is made to comfort the king with an account of "the persons who were sent to propagate a new religious scheme in America," whose accounts, he says, are "very flattering," and upon whom he depends to mislead the ignorant Americans into opposition to the "rebels." The "Dialogue" pretends to have been "printed London; reprinted Worcester, 1782."]

2. Testimony of Christ's Second Appearing, exemplified by the Principles and Practice of the Church of Christ. History of the Progressive Work of God, extending from the Creation of Man to the Harvest, comprising the Four Great Dispensations now consummating in the Millennial Church. Antichrist's Kingdom or Churches, contrasted with the Church of Christ's First and Second Appearing, the Kingdom of the God of Heaven. Published by the United Society called Shakers. No date. (The Preface to the first edition is dated "Lebanon, O., 1808." Of the fourth, "Watervliet, N. Y., 1854;" pp. 632.)

3. Autobiography, of a Shaker, and Revelation of the Apocalypse, with an Appendix. By Frederick W. Evans. New York, American News Company, 1869, pp. 162.

4. The Same. London, J. Burns, 1871, with a photographic portrait of the author.

5. Shaker's Compendium of the Origin, History, Principles, Rules and Regulations, Government and Doctrines of the United Society of Christ's Second Appearing, with Biographies of Ann Lee, William Lee, James Whittaker, J. Hocknell, J. Meacham, and Lucy Wright. By F. W. Evans. New York, D. Appleton & Co., 1859, pp. 189.

6. The Nature and Character of the True Church of Christ proved by Plain Evidences, and showing whereby it may be known and distinguished from all others. Being Extracts from the Writings of John Dunlavy. New York, printed by George W. Wood, 1850, pp. 93.

7. The Kentucky Revival; or a Short History of the late Extraordinary Outpouring of the Spirit of God in the Western States of America, agreeably to Scripture Promises and Prophecies concerning the Latter Day, with a Brief Account of the Entrance and Purposes of what the World call Shakerism, among the Subjects of the late Revival in Ohio and Kentucky. Presented to the True Zion Traveler as a Memorial of the Wilderness Journey. By Richard McNemar. New York. Reprinted by Edward O. Jenkins, 1846. pp. 156. (The Preface is dated "Turtle Creek, 1807.")

8. The Same. Press of John W. Brown, Liberty Hall, Cincinnati, 1807.

9. The Same. Albany, 1808.

10. A Short Treatise on the Second Appearing of Christ in and through the Order of the Female. By F. W. Evans, New Lebanon, N. Y. Boston, 1853, pp. 24.

11. A Brief Exposition of the Established Principles and Regulations of the United Society of Believers called Shakers. New York, 1851, pp. 30.

12. The Same. Watervliet, Ohio, 1832.

13. The Same. Canterbury, N. H., 1843.

14. Shaker Communism; or Tests of Divine Inspiration. The Second Christian or Gentile Pentecostal Church, as exemplified by Seventy Communities of Shakers in America. By F. W. Evans. London, James Burns, 1871, pp. 120.

15. Religious Communism. A Lecture by F. W. Evans (Shaker), of Mount Lebanon, Columbia Co., New York, U.S.A., delivered in St. George's Hall, London, Sunday evening, August 6th, 1871; with Introductory Remarks by the Chairman of the Meeting, Mr. Hepworth Dixon. Also some Account of the Extent of the Shaker Communities, and a Narrative of the Visit of Elder Evans to England. An abstract of a Lecture by Rev. J. M. Peebles, and his Testimony in regard to the Shakers.

16. Plain Talks upon Practical Religion. Being Candid Answers to Earnest Inquirers. By Geo. Albert Lomas, Shaker. (Watervliet), N. Y., 1873, pp. 24.

17. Ann Lee, the Founder of the Shakers. A Biography, with Memoirs of her Companions. Also a Compendium of the Origin, History, Principles, Rules and Regulations, Government and Doctrines of the United Society of Believers in Christ's Second Appearing. By F. W. Evans. London, J. Burns. (The same as No. 5.)

18. The Shaker and Shakeress. A monthly paper. Published by the United Society, Mount Lebanon, N. Y. F. W. Evans, Editor.

19. Social Gathering Dialogue between Six Sisters of the North Family of Shakers, Mount Lebanon, N. Y. Albany, 1873, pp. 18.

20. Shakerism, the Possibility of the Race. Being Letters of A. B. B. and Elder F. W. Evans. Office of the Shaker, 1872, pp. 14.

21. The Universal Church. By F. W. Evans. Office of the Shaker, 1872, pp. 16.

22. Catalogue of Medicinal Plants, Barks, Roots, Seeds, Flowers, and Select Powders, with their Therapeutic Qualities and Botanical Names; also Pure Vegetable Extracts, prepared in vacuo; Ointments, Inspissated Juices, Essential Oils, Double-distilled and Fragrant Waters, etc., raised, prepared, and put up in the most careful manner by the United Society of Shakers at Mount Lebanon, N.Y. First established in 1800, being the oldest of the kind in the country. Albany, N. Y., 1873, pp. 58.

23. Plain Evidences by which the Nature and Character of the True Church of Christ may be known and distinguished from all others. Taken from a work entitled, "The Manifesto, or a Declaration of the Doctrines and Practice of the Church of Christ." Published at Pleasant Hill, Kentucky, 1818. By John Dunlavy. Printed by Hoffman & White, Albany, 1834, pp. 120.

24. A Collection of Millennial Hymns, adapted to the present Order of the Church. Printed in the United Society, Canterbury, N. H., 1847, pp. 200.

25. A Sacred Repository of Anthems and Hymns, for devotional Worship and Praise. Canterbury, N.H., 1852, pp. 222.

26. Testimonies concerning the Character and Ministry of Mother Ann Lee and the First Witnesses of the Gospel of Christ's Second Appearing, given by some of the aged Brethren and Sisters of the United Society; including a few Sketches of their own Religious Experiences. Approved by the Church. Albany, printed by Packard & Van Benthuysen, 1827, pp. 178.

27. Familiar Dialogues on Shakerism; in which the Principles of the United Society are illustrated and defended. By Fayette Mace. Portland, Charles Day & Co., Printers, 1838, pp. 120.

28. The Same. Concord, 1838.

29. A Discourse of the Order and Propriety of Divine Inspiration and Revelation, showing the Necessity thereof in all Ages to know the Will of God. Also, a Discourse on the Second Appearing of Christ in and through the Order of the Female. And a Discourse on the Propriety and Necessity of a United Inheritance in all Things in order to Support a true Christian Community. By William Leonard. Harvard (Mass.), published by the United Society, 1853, pp. 88.

30. A Brief Illustration of the Principles of War and Peace, showing the ruinous Policy of the former, and the superior Efficacy of the latter, for National Protection and Defense; clearly manifested by their practical Operations and opposite Effects upon Nations, Kingdoms, and People. By Philanthropos. Albany, printed by Packard & Van Benthuysen, 1831, pp. 112.

31. Some Lines in Verse about Shakers, not Published by Authority of the Society so called. New York, William Taylor & Co., No. 2 Astor House, 1846, pp. 56.

32. A Concise Answer to the General Inquiry who or what are the Shakers. First printed at Union Village, Ohio, 1823. Reprinted at Enfield, N.H., 1825. Albion Chase, Printer, pp. 14.

33. The Life of Christ is the End of the World. By George Albert Lomas. Watervliet, 1869, pp. 16.

34. The Higher Law of Spiritual Progression. Albany, 1868, pp. 32.

35. The Social Evil. By James J. Prescott. North Union (Ohio), 1870, pp. 14.

36. A Shaker's Answer to the oft-repeated Question "What would become of the World if all should become Shakers?" Orders supplied by John Whiteley, Shirley Village, Massachusetts. Boston, 1874, pp. 32.

37. The Same. By R. W. Pelham. Cincinnati, 1868, pp. 32.

38. Shakers: A Correspondence between Mary F. C., of Mount Holly City, and a Shaker Sister, Sarah L., of Union Village. Edited by R. W. Pelham. Union Village, Ohio, 1868, pp. 24.

39. Respect and Veneration due from Youth to Age. New Bedford, 1870, pp. 15.

40. The Universal Church. By F. W. Evans. Office of the Shaker. Shakers, N. Y., 1872, pp. 10.

41. Improved Shaker Washing-machine, etc. Manufactured and for sale by the United Society of Shakers, at Shaker Village, N. H., pp. 12.

42. The Divine Book of Holy and Eternal Wisdom, revealing the Word of God, out of whose Mouth goeth a sharp Sword. Written by Paulina Bates, at Watervliet, New York, United States of North America; including other Illustrations and Testimonies. Arranged and prepared for the Press at New Lebanon, N. Y. Published by the United Society called Shakers. Printed at Canterbury, N. H., 1849, pp. 718.

43. A Holy, Sacred, and Divine Roll and Book, from the Lord God of Heaven to the Inhabitants of Earth. Revealed in the United Society at New Lebanon, County of Columbia, State of New York, United States of America. Received by the Church of this Communion, and published in Union with the same. Printed in the United Society, Canterbury, N.H., 1843, pp. 412.

44. A Summary View of the Millennial Church, or United Society of Believers, comprising the Rise, Progress, and Practical Order of the Society, together with the general Principles of their Faith and Testimony, 1823. (3d edition, revised and improved) republished by the United Society with the approbation of the Ministry. Albany, printed by C. Van Benthuysen, 1848, pp. 384.

45. The Testimony of Christ's Second Appearing; containing a general Statement of all Things pertaining to the Faith and Practice of the Church of God in this Latter Day. Published in Union by Order of the Ministry. Lebanon, Ohio, from the Press of John M'Clean, office of the Western Star, 1808, pp. 618.

46. The Same. 2d edition, corrected and improved. Albany, 1810, pp. 660.

47. The Same. 3d edition, corrected and improved. Union Village, Ohio. B. Fisher & A. Burnett, Printers, 1823, pp. 621.

48. Account of some of the Proceedings of the Legislatures of the States of Kentucky and New Hampshire, 1828, etc., in Relation to the People called Shakers. Reprinted, New York, 1846, pp. 103.

49. A Selection of Hymns and Poems for the Use of Believers; collected from sundry Authors. By Philos-Harmoniae. Watervliet, Ohio, 1833, pp. 186.

50. The Constitution of the United Society of Believers called Shakers; containing sundry Covenants and Articles of Agreement definitive of the Legal Grounds of the Institution. Watervliet, Ohio, 1833, pp. 16.

[Contains several forms of the Church Covenant, from 1810 down to 1833.]

51. Condition of Society and its only Hope in obeying the Everlasting Gospel, as now developing among Believers in Christ's Second Appearing. Printed and published at the Day Star Office, Union Village, Ohio, 1847, pp. 121.

52. A Juvenile Guide, or Manual of Good Manners, consisting of Counsels, Instructions, and Rules of Deportment for the Young, by Lovers of Youth. In Two Parts. Printed in the United Society, Canterbury, N. H., 1844, pp. 137.

53. Shakerism Detected, a Pamphlet published by Col. James Smith, of Kentucky, Examined and Confuted in Five Propositions. Published at Lebanon, Ohio, and Lexington, Kentucky, 1811, by Richard McNemar. Reprinted by Request. Watervliet, Ohio, May 2,1833, pp. 12.

54. General Rules of the United Society, and Summary Articles of Mutual Agreement and Release, Ratified and Confirmed by the Society at Watervliet, Montgomery County, Ohio, January, 1833. Union Office, 1833, pp.7.

[Contains the signatures of members.]

55. The Shakers: Speech of Robert Wickliffe in the Senate of Kentucky, January, 1831, on a Bill to Repeal an Act of the General Assembly of the State of Kentucky, entitled an Act to Regulate Civil Proceedings against certain Communities having Property in Common. Frankfort, Ky., 1832. pp. 32.

56. A Memorial Remonstrating against a certain Act of the Legislature of Kentucky entitled an Act to Regulate Civil Proceedings against certain Communities having Property in Common, and declaring that it shall and may be lawful to commence and prosecute suits, obtain decrees, and have execution against any of the Communities of People called Shakers, without naming or designating the individuals, or serving process on them otherwise than by fixing a Subpoena on the door of their Meetinghouse, etc. Union Office, Harrodsburg, Ky., 1830, pp. 8.

57. An Address to the State of Ohio, Protesting against a certain Clause of the Militia Law enacted by the Legislature. Lebanon, Ohio, Office of the Farmer, 1818, pp. 24.

58. Investigator; or a Defense of the Order, Government, and Economy of the United Society called Shakers against sundry Charges and Legislative Proceedings. Addressed to the Political World by the Society of Believers at Pleasant Hill, Kentucky. Lexington, Ky., Smith & Palmer, 1828, pp. 57.

59. A Brief Statement of the Sufferings of Mary Dyer, occasioned by the Society called Shakers. Written by Herself. To which is added Affidavits and Certificates; also a Declaration from their own Publication. Concord, N. H., 1818, pp. 35.

60. A Compendious Narrative, Elucidating the Character, Disposition, and Conduct of Mary Dyer, from the Time of her Marriage, in 1799, till she left the Society called Shakers in 1815, etc. By her Husband, Joseph Dyer. To which is annexed a Remonstrance against the Testimony and Application of the said Mary for Legislative Interference. Concord, by Isaac Hill, for the Author, 1818, pp. 90.

61. The Memorial of the Society of People of Canterbury, in the County of Rockingham, and Enfield, in the County of Grafton, commonly called Shakers. (No date—but about 1818), pp. 13.

62. Tests of Divine Inspiration, or the Rudimental Principles by which True and False Revelation in all Eras of the World can be Unerringly Discriminated. By F. W. Evans. New Lebanon, 1853, pp. 128.

63. Public Discourses delivered in Substance at Union Village, Ohio, August, 1823, pp. 36.

64. A Revision and Confirmation of the Social Compact of the United Society called Shakers, at Pleasant Hill, Kentucky. Published by Order of the Church. Harrodsburg, Ky., 1830, pp. 12.

65. A Short Abridgment of the Rules of Music, with Lessons for Exercise, and a few Observations for New Beginners. New Lebanon, 1843; reprinted 1846, pp. 40.

66. Sixteen Years in the Senior Order of Shakers, a Narrative of Facts concerning that singular People. By Hervey Elkins. Hanover, N. H., 1853, pp. 136.

67. The Shaker Society against Gass & Banta. (Brief of a case in Kentucky.) No date, pp. 8.

68. Catalogue of Medicinal Plants, Extracts, Essential Oils, etc., prepared and for sale by the United Society of Shakers at Union Village, Ohio.

69. Shakerism Unmasked, or a History of the Shakers. By William J. Haskett. Pittsfield, 1828.

70. Two Years' Experience among the Shakers: A Condensed View of Shakerism as it is. By David K. Lamsen. West Boylston, 1848.

71. The Rise and Progress of the Serpent, from the Garden of Eden to the Present Day, with a Disclosure of Shakerism, etc.; also the Life and Sufferings of the Author, who was Mary Dyer, but now is Mary Marshall. Concord, N. H., 1847.

72. An Account of the People called Shakers—their Faith, Doctrines, and Practice. By Thomas Brown, of Cornwall, Orange County, N. Y. Troy, 1812.

73. History of American Socialisms. By John Humphrey Noyes. Philadelphia, J. B. Lippincott & Co., 1870, pp. 678.

74. Oneida Community Cooking, or a Dinner without Meat. By Harriet H. Skinner. Oneida, N. Y., 1873, pp. 51.

75. Essay on Scientific Propagation. By John Humphrey Noyes, with an Appendix containing a Health Report of the Oneida Community. By Theodore R. Noyes, M.D. Published by the Oneida Community, Oneida, N. Y. (No date—about 1873), pp. 32.

76. Male Continence. By John Humphrey Noyes. Published by the Oneida Community, Office of the Circular, Oneida, N. Y., 1872, pp. 24.

77. Hand-book of the Oneida Community, containing a Brief Sketch of its Present Condition, Internal Economy, and Leading Principles. Published by the Oneida Community, N. Y., 1871, pp. 64.

78. Salvation from Sin the End of Christian Faith. By J. H. Noyes. Published by the Oneida Community, Mount Tom Printing-house, Wallingford Community, Conn., 1869, pp. 48.

79. Dixon and his Copyists: A Criticism of the Accounts of the Oneida Community in "New America," "Spiritual Wives," and kindred Publications. By John Humphrey Noyes. Published by the Oneida Community, 1871, pp. 40.

80. Faith Facts; or a Confession of the Kingdom of God and the Age of Miracles. Edited by George Cragin. Oneida Reserve, N. Y., 1850, pp. 40.

81. Favorite Hymns for Community Singing, 1855, pp. 32. (Oneida Communists.)

82. The Way of Holiness; a Series of Papers published in the Perfectionist, New Haven. By J. H. Noyes. Printed by J. H. Noyes & Co., 1838.

[The company consisted of himself, his wife, brother, and two sisters.]

83. Paul not Carnal. New Haven, 1834.

84. The Perfectionist. New Haven, 1834.

85. The Way of Holiness. Putney, Vt., 1838.

86. The Witness. Ithaca, N. Y., and Putney, Vt., 1838-43.

87. The Perfectionist. Putney, Vt., 1843-46.

88. The Spiritual Magazine. Oneida, 1848-50.

89. The Free Church Circular. Oneida, 1850-51.

90. The Circular. Oneida, 1854-74.

91. First Annual Report of the Oneida Association. Oneida, 1849.

92. Faith Facts. Oneida, 1850.

93. Second Annual Report of the Oneida Association. Oneida, 1850.

94. Third Annual Report of the Oneida Association. Oneida, 1851.

95. Bible Communism. Brooklyn, 1853.

96. The Trapper's Guide. Wallingford, 1867.

97. Die Wahre Separation, oder die Wiedergeburt, dargestellt in geist reichen und erbaulichen Versammlung's Reden und Betrachtungen, besonders auf das gegenwaertige Zeitalter anwendbar. Gehalten an die Gemeinde in Zoar im Jahre 1830. Gedruckt in Zoar, O., 1856. (The True Separation, or the Second Birth, presented in Spiritual and Devotional Discourses and Lectures, applicable particularly to the Present Time. Delivered to the Congregation at Zoar in 1830. Printed at Zoar, 1856.) Three volumes quarto, pp. 2574.

[These are by Baumeler, the founder of the Zoar Community; and contain a great many curious theories of life, present and future.]

98. Sammlung Auserlesener geistlicher Lieder, zum Gemeinschaftlichen Gesaeng und eigenen Gebrauch in Christlichen Familien. Zoar, Ohio, 1867. (Collection of Selected Sacred Hymns, for the use of Churches and Individuals in Christian Families.) pp. 169.

[Baumeler's Collection, now in use at Zoar. This is the "second and improved edition."]

99. Jahrbuecher der Wahren Inspiration's Gemeinden, oder Bezeugungen des Geistes des Herrn. Gedruckt zu Eben-Ezer bei Buffalo. (Yearbooks of the True Inspiration's Congregations, or Witnesses of the Spirit of the Lord. Printed at Eben-Ezer, near Buffalo.)

[This is a series of volumes, containing the utterances of the "Inspired Instruments" of the Amana Society. They publish a volume for each year, but are now in arrears.]

100. Historische Beschreibung der Wahren Inspiration's Gemeinschaft, wie sie bestanden und sich fortgepflanzt hat, und was von den wichtigsten Ereignissen noch ausgefunden werden kann, besonders wie sie in den Jahren 1817 und 1818 und so fort wieder durch den Geist Gottes in neuen Werkzeugen aufgeweckt worden, und was seit der Zeit in und mit dieser Gemeinde und deren herzugekommenen Gliedern wichtiges vorgefallen. Aufgeschrieben von Christian Metz. (Historical Description of the True Inspiration's Community, etc.) It is written by the Spiritual Head of the Amana Community.

101. J. J. J. Exegetische Reimen-Probe, ueber die Letzte Rede unsers Herrn Jesu Christi an Seine Wahrhaftige Juenger, etc., begriffen, abgefasset und mitgetheilet in Einfaltigem Liebes Gehorsam. Neu aufgelegt im Jahr 1860. Eben-Ezer, bei Buffalo, N. Y. (Exegetical Rhymes concerning the Last Address of our Lord Jesus Christ to his True Disciples, etc., conceived, written down, and imparted by Simple, Loving Obedience. Newly printed at Eben-Ezer, N. Y., 1860.)

[It is in several volumes, and is a rhymed rendering, with numerous reflections, of several chapters of John, beginning with the 14th. The author was an old Mystic, E. L. Gruber. The first volume, the only one I have, has 437 pages. I do not know why this and other volumes have J. J. J. prefixed to the title.]

102. B. cum D! Die XXXVI. Sammlung, Das ist die Zweite Fortsetzung von Br. Johann Friederich Rock's Reise und Besuch im Jahr 1719, etc. Gedruckt im Jahr 1785. (The 36th Collection—that is, the Second Continuation of Brother John Frederick Rock's Journey and Visits in the year 1719. Printed in the year 1785.) pp. 145.

[This is one of the more ancient journals of the Inspirationists, and recounts the visions of Rock, one of their early prophets. I do not know what mystery lies in "B. cum D!"]

103. Das Liebes und Gedaechtniszmahl des Leidens und Sterbens unsers Herrn und Heilandes Jesu Christi, etc. (The Supper of Love and Remembrance of the Sufferings and Death of our Lord and Saviour Jesus Christ; how it was announced, ordered, and celebrated by his Word and Witness in four parts, at Middle and Lower Eben-Ezer, in the year 1855. Eben-Ezer, N. Y., 1859, pp. 284.)

[I have given an account of this book in the description of Amana.]

104. Stimmen aus Zion, zum Lobe des Allmaechtigen im Geist gesungen, von Johann Wilhelm Petersen, Dr. (A.D. 1698). (Voices from Zion, sung in the Spirit to the Praise of the Almighty, by John William Petersen, D.D.) Newly printed at Eben-Ezer, N. Y., 1851, pp. 456.

105. Davidisches Psalter Spiel der Kinder Zions, etc. (Psalms after the manner of David, for the Children of Zion: a Collection of old and newly selected Spiritual Songs, brought together for the Use of all Souls desirous of Healing, and Sucklings of Wisdom; but particularly for the Congregations of the Lord.) Third Edition, Amana, Iowa, 1871, pp. 1285, of which 111 are music.

[This is the hymn-book at present in use at Amana.]

106. J. J. J. Erster Beytrag zur Fortsetzung der Wahren Inspiration's Gemeinschaft, etc. (First Records of the Continuation of the True Inspiration's Congregations.) Buedingen2.

[This volume contains the earliest utterances of Barbara Heyneman, the present Spiritual Head of Amana, and also "Four-and-twenty Rules of True Godliness," by J. A. Gruber, and "One-and-twenty Rules for the Examination of our Daily Lives," by E. L. Gruber.]

107. Die Schule der Weiszheit, als das Hoch-Teutsche A B C, vor Schueler und Meister in Israel. (The School of Wisdom, and High-German A B C, for Scholars and Masters in Israel.) 1748, pp. 128.

108. J. J. J. Catechetischer Unterricht von der Lehre des Heils, etc. (Catechism.) Printed at Eben-Ezer, 1857, and at Amana, 1872, "for the use and blessing of the Inspiration's Congregations."

[There are two volumes, pp. 96 and 84. The first for youth, the second for members in general.]

109. Der Kleine Kempis, oder Kurze Sprueche und Gebete, etc. (The Little Kempis, or Short Sayings and Prayers, from the Works of Thomas a Kempis, for the Edification of Children.) Eben-Ezer, 1856, pp. 382.

110. Seelen Schatz der Gott Begierigen, etc. (Treasure of those who desire God; showing how a man should die to sin, hate his Adamic life, deny himself, and live in Christ, in order that he may attain to the complete love of God and his neighbor, and achieve a part in Everlasting Salvation.) Eben-Ezer, N. Y., 1851, pp. 243.

111. Lebenserfahrungen von Carl G. Koch, Prediger des Evangeliums. (Experiences of Charles G. Koch, Preacher of the Gospel.) Cleveland, Ohio, 1871, pp. 411.

[This contains curious details of Count Leon's transactions at Economy, and of Keil, the head of the Aurora Community in Oregon.]

112. Hirten-Brief an die Wahren und Aechten Freymaeurer Alten Systems. Neue Auflage, 5785. (Episcopal Letter addressed to the True and Faithful Freemasons of the Ancient System. New Edition, 5785.) Printed at Pittsburgh, 1855, pp. 288.

[This is a mystical work much prized by the Harmonists.]

113. The Harmony Society at Economy, Pennsylvania. Founded by George Rapp, A.D. 1805. With an Appendix. By Aaron Williams, D.D., Pittsburgh, 1866, pp. 182.

114. The Bishop Hill Colony Case. Answer of the Defendants. Galva, Ill., 1868, pp. 94.

[Contains accounts of the Growth and Decay of the Bishop Hill Community.]

115. The Bishop Hill Colony Case—Statement of the Plaintiffs, Eric U. Norberg and others.

116. Nagra Sanger, Samt Boener. Foerfatlade af Erik Janson. Galva, Ill., 1857.

[This is the hymn-book prepared by Eric Janson for the use of the Bishop Hill Commune.]

117. Constitution der Ikarischen Gueter Gemeinschaft, etc. (Constitution of the Icarian Commune, unanimously adopted on the 21st of February, 1850; and, after revision, again adopted 4th of May, 1851.) Nauvoo, Ill. Icarian Printing-office, August, 1844, pp. 27.

118. Wenn ich $500,000 baette! (If I had Half a Million Dollars!) By E. Cabet, President of the Icarian Commune. Nauvoo, Ill., November, 1854.



INDEX.

A.

Administration, at Amana, Aurora, Bishop Hill, Cedar Vale, Economy, Icaria, Oneida, Prairie Home, Shaker, Zoar, Agriculture, excellent, of the Communists, Alfred, Shakers at, Amana Society, the, derivation of, population of, industries of, Amiability, a communal virtue, Amusements, at Amana, Anaheim, plan of, cultivation of, Ann Lee. (See Mother Ann.) Architecture, communal, Armenburg, Inspirationists gathered at, Aurora, appearance of the people of,

B.

Baeker, Rapp's successor, Baumeler, Joseph, his teaching, Bethel, Bishop Hill, settlement made at, disorganization at, division of property at, Boissiere, E. V., letter from, Book-keeping, communal, Books at Bethel, Brains come easily to the top, Business management, at Amana, at Oneida, among the Shakers, Business statement,

C.

Cabet, Etienne, Canterbury, Shakers at, Cards prohibited, Catechism, Amana, Cedar Vale, Celibacy, discountenanced, said to be healthful, Celibate Communes, life, Celibates, the Harmonists become, Ceremonies, Aurora, horror of, at Oneida, no, at Oneida, Character, intellectual, of Communists, of members at Amana, of people at Anaheim, of Oneida people, Children, at Aurora, at Oneida, training of, training of, at Amana, taught manual labor, Children's houses, Zoar, Circular, Oneida, Clairvoyants, Cleanliness, among the Shakers, Clothing allowance, Amana, Oneida, Clothing distribution, Bethel, Clothing, Economy, Comfort, contrivances for, in communes, Communal life, advantages of the, Commune, economy of the, a mutiny against society, Communes, land owned by, barren lives in, what they might do, wealth of, origin of, number of, needless isolation of, which have failed, Communism, when begun, at Zoar not amateur work Confession, dialogue on Shaker of sins of sins, Amana Constitution of Harmonists, at Zoar Cooking-houses, at Amana at Bishop Hill Co-operative plan of Anaheim Costume, at Amana at Oneida, among the Shakers Covenant hymn, Shaker Criticism "Criticism," account of a how used at Oneida "Criticism-cure" Cup of Solemnity, Shaker Cushman, Miss Charlotte

D.

Daily life, at Economy among the Shakers at Zoar Gruber's Rules of Dances Debt, hostility to Debts, to be avoided Defalcation among the Shakers Devil's Visitation Divine Book of Wisdom Dram-shops, prevention of Dress, simplicity of Dullness of communal life "Dutch town"

E.

Eben-Ezers (see also Amana) remove to Iowa Economy neatness of hotel at in 1826 tramps at Education at Amana Employment, at Amana at Aurora, at Cedar Vale at Economy at Oneida Shaker (See also Industries.) Enfield (Conn.), Shakers at (N. H.), Shakers at Enthusiasts, communists not Equality, as a bond of living, Evans, F. W., appearance of conversation of on cleanliness Evening meetings at Oneida

F.

Faith-cures Family, a Shaker Family life at Aurora in Communes, at Oneida Fanatics Fanners benefited by neighboring communes Fences, no, at Vineland Food, distribution of, at Amana at Aurora among the Shakers Funeral, a Shaker

G.

German communists peasants Germans settle Anaheim Gloucester, Shakers at, "Gospel Virtues," set forth in rhymes Groveland, Shakers at. Grumblers.

H.

Hansen, projector of Anaheim Harmonists, their appearance Harmony, means for securing Harmony, New, Ind. Harmony, Pa. Harmony Society, formed articles of association of Harvard, Shakers at Henrici, J. Heyneman, Barbara, her origin falls into disgrace "Hoggish Nature," rhymes against Holidays, Amana Honesty in communes Household economy of the Shakers Housekeeping, Economy Hymnology, Amana Hymns, Oneida, Shaker,

I.

Icarians, the. Industries, at Amana; at Aurora; at Bethel; at Bishop Hill; at Icaria; at Oneida; of the Communes. (See also Employments.) Inquisition, religious, at Amana. Inspiration, among the Shakers; definition of; members received by; utterances. Inspiration Society, origin of. Inspirationists, the; settle near Buffalo. Integrity of administration at Economy. Inventive skill at Oneida.

J.

Janson, Eric. Jerks, the. Jokes, pious.

K.

Keil, Dr.; appearance of; founds Bethel; goes to Oregon; his house, 317. Kentucky revival, the; scenes at. Kindness to laborers.

L.

Labor, hours of. Land tenure at Bethel. Landis, Charles K.; his account of Vineland. Laundries. Lawsuits against the Harmonists. Lazy people, none. Leaders, value of character in. Lenz, Jonathan. Leon, Count de; death of. Libraries. Life, manner of, at Bethel. Literature, Amana; Perfectionist; Shaker. Local-option law, good effect of. Longevity, in communes; Shaker. (See also Old Age.) Lord's Supper, the, at Amana.

M.

Manufactures at Harmony. Marching-songs, Shaker. Marriage, age for; at Amana; at early age, Bethel; complex; not helpful in communism; tends to worldliness; when allowed at Zoar. Meal-hours, at Amana; at Oneida; among the Shakers. Mechanical skill in communes. Meetings, evening, Amana; at Icaria; evening, at Oneida; religious Amana 53. Membership, conditions of, Amana; at Aurora; at Oneida; condition of among the Shakers. Metz, Christian; goes to America; his historical description. Ministry, Shaker. Miraculous cures. Moses. Mother Ann; dies; emigrates to the United States; her appearance; her sayings; hymns to; performs miracles; on confession. (See also Ann Lee.) Mount Lebanon.

N.

Nativity of Amana people. Nauvoo, the Icarians at. New Harmony. New Lebanon. Niskeyuna, Shakers at. North Union, Shakers at. Noyes, J. H.; on criticism. Nurse-shops.

O.

Old age, at Amana; at Economy; at Zoar; provisions for. Oneida. Orderly life, Orders, social, Amana, Shaker, Original sin, its nature, Owen buys New Harmony,

P.

Pecuniary success, Harmony, Perfectionists, the, Pet animals forbidden, Pleasant Hill, Shakers at, Police at Vineland, low cost of, Poor, feeding the, Poor tax, small, at Vineland, Population, Amana, Pork, believed to cause bilious fevers, believed to cause cancer, Prairie Home, location of, singular plan of life at, Prayer-houses at Amana, Precautions in regard to sexes, Primitive Church, the, Private incomes at Aurora, Progressive Community, the, Propagation, scientific, so-called, Property at Aurora, Property register at Oneida,

Q.

Quakers, charitable to Zoarites, visit the Inspirationists,

R.

Rapp, Frederick, George, founder of Economy, appearance and character of, his doctrines, sails for Baltimore, on riches, Miss Gertrude, Religious faith, at Aurora, at Bishop Hill, at Economy, at Icaria, at Oneida, Shaker, at Zoar, Religious meetings, at Amana, at Economy, among the Shakers, at Zoar, Religious observances, Roads, good, Rock, John Frederick, Roll and Book, the Sacred, Russian materialists,

S.

Satan personates Adam, Scandal, School, at Amana, at Icaria, at Oneida, at Zoar, Schools, Separatists, Swedish, Servants, inadmissible, none in a commune, Sex, no, in heaven, Sexes, kept apart, Amana, rules for keeping apart the, Sexual relation, unnatural, Silkville, location of, Sinner, repentance of a, in verse, Shaker and Shakeress, The, Shakers, colored, society of, at Philadelphia, Northern and Southern, number of communes of, summary of Shaker faith, when founded, who make the best, societies, Western, when formed, Shaking Quakers, Shirley, Shakers at, Shops, Shaker, Slavery, Shakers opposed to, "Slug" exposed, Social Freedom Commune, South Union, Shakers at, Spirit world, Shaker relations to the, Spiritual manifestations, Shaker, Spiritualism, among the Shakers, Spirituous liquors, Shaker rule about, Steamboat Self-denial, verses on the, Steeple houses, Subordination in communal life, Success, pecuniary, at Aurora, Sunday, among the Shakers, at Oneida, Systematized life,

T.

Table Monitor, the, Temperance, at Vineland, hymn, Shaker, Texas, Cabet's attempt there. Tobacco forbidden. Toil in communes not severe. Tongues, strange. Trades, teaching.

U.

Unanimous consent. Unitary home. Union Village, Shakers at.

V.

Vineland; plan of settling,. Vineyards, Anaheim.

W.

War, Shaker losses in the. Watervliet (N. Y.), Shakers at, (Ohio), Shakers at, Wealth, not desired; of Oneida Communists. Wedding, a, at Aurora; at Zoar. Wedding-day at Amana. Whitewater, Ohio, Shakers at. Whittaker, Elder James. Willamette Valley, the. Winter Shakers. Women, allowance for dress of, at Oneida; among the Shakers; at Amana; a magical fire; dress of; in communes; rights of; vote in Zoar; will talk. Woolen factories. Wright, Lucy.

Y.

Year-books, Inspirationist.

Z.

Zoar; character of people; origin of people; purchase of land at.

THE END