Writings of Shaker Apostates and Anti-Shakers, 1782–1850, Volume 3: 1831–c. 1852 [1 ed.] 9781848933873, 9781138766891, 9781138661035

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WRITINGS OF SHAKER APOSTATES AND ANTI-SHAKERS, 1782–1850

American Communal Societies

Series Editors: Christian Goodwillie Peter Hoehnle

Forthcoming Titles in this Series Shaker Autobiographies, Biographies and Testimonies, 1806–1907 Christian Goodwillie, Glendyne R. Wegland and Margaret Gower (eds)

Contents of the Edition

Volume 1 General Introduction 1782–1811 Volume 2 1812–1826 Volume 3 1831– c. 1852 Index

WRITINGS OF SHAKER APOSTATES AND ANTI-SHAKERS, 1782–1850

Edited by Christian Goodwillie Volume 3 1831– c. 1852

First published 2013 by Pickering & Chatto (Publishers) Limited Published 2016 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN 711 Third Avenue, New York, NY 10017, USA Routledge is an imprint of the Taylor & Francis Group, an informa business Copyright © Taylor & Francis 2013 Copyright © Editorial material Christian Goodwillie 2013 To the best of the Publisher’s knowledge every effort has been made to contact relevant copyright holders and to clear any relevant copyright issues.  Any omissions that come to their attention will be remedied in future editions. All rights reserved, including those of translation into foreign languages. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe. british library cataloguing in publication data Writings of Shaker apostates and anti-Shakers, 1782–1850. – (American communal societies) 1. Shakers – United States – History – 18th century – Sources. 2. Shakers – United States – History – 19th century – Sources. 3. Shakers – United States – Public opinion – History – 18th century – Sources. 4. Shakers – United States – Public opinion – History – 19th century – Sources. I. Series II. Goodwillie, Christian. 289.8’0973-dc23

ISBN-13: 978-1-84893-387-3 (set) Typeset by Pickering & Chatto (Publishers) Limited

CONTENTS

Benjamin Green, The True Believer’s Vademecum, or, Shakerism Exposed (1831) John McBride, An Account of the Doctrines, Government, Manners and Customs of the Shakers with Remarks on Confession to Catholic Priests and Shaker Elders (1834) Charles C. Hodgdon, Just Published, Hodgdon’s Life and Manner of Living Among the Shakers (1838) [Anon.], A Return of Departed Spirits of the Highest Characters of Distinction (1843) Horatio Stone, Lo Here and Lo There!, or, The Grave of the Heart (1846) [Anon.], ‘The Shaker Concert’ (1847) Pillow, Trial of the Shakers ([1847]) [Anon.], Extract from an Unpublished Manuscript on Shaker History (1850) Mary M. Dyer, Shakerism Exposed ([c. 1852])

189 221

Silent Corrections Editorial Notes Index

261 263 271

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43 73 89 111 165 169

GREEN, THE TRUE BELIEVER’S VADEMECUM, OR, SHAKERISM EXPOSED

Benjamin Green, The True Believer’s Vademecum or Shakerism Exposed: Together with an Account of the Life of the Author, from his Birth to the Period of his Joining and Leaving that Society of People Called Shakers, who have Excited the Astonishment and Wonder of this Enquiring Part of the Community of this Vastly Extended Empire. (Concord, NH: Printed for the author, 1831).

Benjamin Green’s True Believer’s Vademecum (Latin for ‘handbook’) is more of a religious autobiography than a Shaker apostate narrative. Green does broadly recount his time with the Enfield, New Hampshire, Shaker community, but the bulk of his narrative is a statement of his personal views on the path to salvation. Green was an Englishman, born in the Parish of Sculcoats near Hull, in the county of York, on 15 February 1795. His father was a wealthy merchant, and Green was raised in London by his elder stepbrother. His family chose a seafaring life for Green, who went on at least three voyages. His final voyage took him to Canada, where he decided to leave his ship and make a new life for himself away from the sea and its ‘brutal appetites passions and lusts, which our earthly part craves to enjoy’ (p. 5, below). He sought a position as a schoolteacher in Drummondville, Québec. At this time Green suffered a crisis of faith, and ‘determined to forsake all for Christ’s sake and the gospel’s’ (p. 6). During the course of a month he walked nearly two hundred miles from Drummondville to the Shaker community of Enfield, New Hampshire. Green became a novitiate at the Gathering Order, or North Family, under the Eldership of John Lyon. He was supervised by a deacon who offended his sensitive nature by calling him ‘fool’ or ‘saphead’, instead of Benjamin. Green found himself involved in a long- term conflict with the Eldress of the Gathering Order, who he refrains from naming in his work. The problem seems to have been that he did not assist the women in performing tasks in the communal family. For Green, contact with women was contrary to his reasons for joining the Shakers in the first place, one of which was to remove himself from the temptations of lust. He wrote:

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Writings of Shaker Apostates and Anti-Shakers, 1782–1850: Volume 3 What do I care whether a women is picking stones in the field, or sitting in the house, her proper sphere of life to act in … Pray let me ask, what could possibly have a stronger tendency, to involve the feelings of man under the dominion of lust and infamy, than the indulgence of soft fond entreaties and endearments either in relation to man or woman. (p. 16)

Instead of the peace and religious dedication he sought in joining the Shakers, Green found ‘a series of accumulated and aggravated ills, that I endured among them for a period of seven years … I found people fond of exercising despotic power, and striving to bring others into subjection to their wills’ (p. 8). Green wrote his narrative as a caution to others, lamenting his ‘own and the folly of any man, who forms a too hasty connexion either with individuals or societies’ (p. 8). Instead of the Christian community he expected to find among the Shakers, he discovered they lived in ‘a regular and graduated scale of preeminence one over another’ (p. 10). This, thought Green, suited the government ‘of a Monarchial state, but it never can the peaceable Kingdom of Christ’. He did not find ‘stern inflexibility of feeling among the Shakers’ as far as relations between the sexes were concerned, and ultimately decided to leave Enfield. Upon his exit the Shakers gave him ‘one dollar and fifty cents in money and some few pieces of wearing apparel as an equivalent for seven years unremitting toil’. In light of this, he decided to expose their system for the despotism he believed it was, for ‘numbers have been duped by them, and laid down their possessions … But Oh, the fatal consequence that have attended these rash conclusions; in some instances it has caused suicide, in other madness and distraction’ (p. 2). The first part of Green’s narrative recounts his time at Enfield and grievances against the Shakers. The second part is an exposition of his personal discoveries regarding the path to salvation. It is a long and disjointed production. The Shakers go unmentioned for nearly the entirety of this section, until, strangely near the end, Green acknowledged that much of what he proposes was learned during his time with them: the Shakers will endeavor for possible to convict me of plagiarism; I most freely acknowledge that the order of Christ’s law, or the real delineation of the twelve gates of the Holy City, New Jerusalem, I received from God at their hands, but I have found by applying that law for the exaltation of their institution or their order in the regular gradation of preeminence one over another, as they maintain to be canonical, to be productive of the extreme of mental anguish, but by taking this same law, and bowing down the dispositions of my soul to the spirit through that medium, I find that victory over my passions, which procures me all the peace and tranquility of mind I can reasonably ask to enjoy. (p. 39)

Green’s battle was clearly a personal one, likely not to be won in the company of anyone else, much less a hierarchal, communal family. Unlike most other Shaker apostate narratives, his pamphlet does not contain sensational charges. This, combined with the fact that it is largely an exercise in self-reflection, resulted in minimal, if any, impact on the Shakers.

Benjamin Green, The True Believer’s Vademecum or Shakerism Exposed: Together with an Account of the Life of the Author, from his Birth to the Period of his Joining and Leaving that Society of People Called Shakers, who have Excited the Astonishment and Wonder of this Enquiring Part of the Community of this Vastly Extended Empire. (Concord, NH: Printed for the Author, 1831).

ADDRESS TO THE READER The writer of the following pages, in sending his production into the world, is not actuated by a desire, to obtain for himself the reputation of a scholar, nor that of a beautiful compiler. He is but too sensibly aware of the many scholastic deficiencies which may be discernable in the work, his sole aim has been to detect the circuitous machinations of that Rev’d old gentlemen the devil and his constituents. The candid seeker after righteousness, will readily receive my apologies, but those who only read for the sake of discovering elegance of diction, and something which will please their more vitiated fancies, all apology will prove unavailing. I am obliged to acknowledge that the present state of my finances, will not admit of my consuming too much of my time in compressing it into that form which would render it accessible to the more fastidious; it has been written at different periods of time, as circumstances would permit, and although there may be some recapitulation of events, parts of it has been done to place it in a clearer point of view than it was before, and part, with a view of improving the language, but the principle, and I / may say the only object, I have had in view, has been to declare those truths which I boldly and undauntedly assert, no man ever had in his power to do before me. To effect this purpose I have had to struggle with many adverse scenes, but feeling confident in the justness of my cause, I have been enabled to effect that, which under any other circumstances, I never could have dared to hope for.

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Trusting to the kind consideration of a liberal and enlightened people, I hope, the weight of truth they contain will counterbalance every other deficiency, the author may have been guilty of. THE AUTHOR. /

THE LIFE of BENJAMIN GREEN, together with an account of the miseries occasioned by subjection to shaker government. The place of any man’s nativity, is a matter of so little importance to the rest of mankind, that it can be but of little consequence, to any, to know whether the writer of the following pages, was born in England, or in Nova Zembla;1 but in order to satisfy the minds of the curious. I will briefly state the place where I was born, and the circumstances in which I was placed in any earlier years. To commence with the usual style of writers of their own history, I was born in the Parish of Sculcoats near Hull, in the county of York, in England on the 15th day of Feb. 1796. I was brought up to London when about three years old and placed under the care of my father’s eldest son by his first marriage, who was at that time, one of the most independent wealthy merchants, in the city of London. I must do my brother the justice to say, that I ever experienced at his hands, as kind treatment as I either deserved, or he was capable of bestowing, but that natural jealously, which is discoverable in all families of every nation, existing on the earth, was early discovered by me, for my brother’s wife, however much she was in duty bound to say / her husband in all things, could hardly relish the idea of receiving as an inmate, and treat me with the same impartial lenity and kindness she would her own children. This to a feeling mind like mine, made indelible impressions, and ever excited in me, a longing for independence. Accordingly as soon as the usual time allotted, for the purpose of giving me as decent an education as was necessary for carrying on the common business of life had expired. I readily embraced the first proposal that was made by my brother and embarked in the line of life, he had marked out for me to pursue. I would most willingly have wished at what time, he had placed me in any situation, rather than the one he chose for me, wherein I could have enjoyed undisturbed the satisfaction, of ruminating in my own mind upon the ways of God and his glory. The situation of midshipman on board an East Indiaman was by no means calculated for the indulgence of those spiritual gratifications, which I ardently longed to enjoy. Instead of finding sympathetic fine feeling associates, as the companions of my

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earliest years, I was surrounded by those whose minds were callous to every feeling of refinements, and alive to nothing but the most brutal appetites passions and lusts, which our earthly part craves to enjoy. My first voyage being expired, I found the seas to have but few or no charms, but an opportunity did not then offer for me to pursue an independent course, and throw off that yoke of servile obedience, to relatives, which I so anxiously sought to be released from. An interim of six months having expired between my first which was to India alone, and second a trading voyage round the world. Captain Pearcy, who commanded the vessel I belonged to in this circumnavigating voyage, most forcibly felt the striking / difference of life and manners, existing between those who from their infancy have been accustomed to nothing but brutality and barbarity, and those who have been brought up in the society of beings, who ever sought to nourish every just, generous and social virtue. It would be vaunting greatly on my part, to say that I, by nature was superior to any of my fellow creatures; if that were the case the gospel never could be an object of desire, nor Zion, the wished for haven of my soul. Libraries of all classes of society, so abound with the writings of every man, who has wished to distinguish himself in the literacy world that it would be folly in the extreme in me, to offer any thing to society if I did not feel fully confident, that what I had to present, was something both novel and replete with utility, especially to the honest seeker after righteousness; to such I address my work, and to none other; knowing full well that the lovers of carnal pleasures, neither can, nor do take any pleasure in the ways of God. My second voyage being terminated, & not having imbibed any better relish for a sea-faring life than I did in my first, I felt determined to use every exertion in my power, to rid myself of the necessity of yielding any further obedience to relatives, who would not condescend to consult my feelings, as to the line of life which felt most agreeable to me. – My endeavors to effect this object, without the aid of friends in England, I found to be fruitless and unavailing. Consequently I was under the necessity of adhering to the pursuit they had chalked out for me. My third and last voyage as a seafaring character was made on board the Eliza Transport, bound to Canada with a cargo of settlers. When I arrived there the country seemed to wear a charming appearance, notwithstanding all / that travellers have said to the contrary. In the autumnal season of the year, a stranger cannot fail of being attracted by the beautiful appearance of the variegated foliage of he trees, as he passes up the St. Lawrence. And now an opportunity had arrived for me to obtain that independence I so ardently longed for. I felt confident that my abilities would allow me to officiate in the capacity of instructor to the infant minds of the settlers children. I offered myself as a candidate for the situation of school master at Drummond Ville,2 the new settlement which

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had then been established on the banks of the St. Francois River, of tolerable magnitude scarcely navigable by any vessels larger than canoes and in some part batteaux or scows, by reason of the immense number of water falls, and rapids which intersect that river, altho’ in some places it is especially deep, wide and navigable as at London Bridge; I succeeded in procuring this situation, thro’ the influence, and exertions of some gentlemen with whom I became acquainted, but in consequence of the numerous obstacles necessarily to be encountered, in a new and inland country like Canada, I did not get a school firmly established until about two months before I left this place; In the course of this time, I betook myself to serious reflections, constant reading, and deep meditations, as to the folly of all earthly pursuits that do not tend to the honor of God and his glory. I found by comparing myself with the life of Christ, that I was involved in darkness, infidelity, vanity and lust to an extreme degree. The accounts that the various authors have given, of the most celebrated warriors, orators, statesmen, or any of the most eminent characters who have lived in either ancient or modern times, saving Christ and his followers, could not live a blameless life; they notwithstanding all their greatness, were so tinctured / with lust and infamy, in their pursuits, that I could not find one among the whole of them worthy of imitation. I felt ambitious of signalizing myself and of doing something for the honor of God, the good of my own soul, and the welfare of my fellow creatures. I was perfectly confident, according to all I had experienced, heard or read of, among the various sects of professing christians, that there was not one among any of them, that fully knew any thing concerning God or his ways. Such a reflection as this must most undoubtedly create in every feeling mind, the greatest uneasiness and consternation. Upon considerations of this kind, I determined to place my whole trust and confidence in Him that rules the wind and seas, without fear, or doubting the truth of his promises. The mysteries contained in the Holy Scriptures I was not then able to unravel; I determined to forsake all for Christ’s sake and the gospel’s which I literally did in as much I left my situation and all the prospects of improving my condition in worldly pursuits in order to obtain that inheritance which alone is worth seeking after. The understanding I then possessed, was not calculated to steer me clear of wildness, extravagance or folly; why? because the order of the law of Christ was not then fully, clearly and satisfactorily explained to any, nor in what manner a man should humble himself nor could it be until the time was fully come for its explanation, but of this hereafter. That all things work together for good to them that fear and love God, is a truth so undeniable to all who have derived benefit at his hands, that mankind must cease to wonder at and condemn the proceedings of such men as have acted upon what earthly minded beings are wont to consider as madness and fanaticism. Had Abraham continued in the land of Ur of the Chaldees, he never could have derived that benefit either for himself or posterity, / which the

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Father of the Universe, invited him to receive; however dear to him the spot might be whereon he previously lived he never could have derived those greater comforts which he afterwards received unless he had obeyed the dictates of the Divine power that moved him to act. – it is even so with men who first begin to ruminate upon the doctrine of Christ; they are invited to forsake the world, its vanities and allurements and obey the doctrine of the Redeemer; and wherever the Gospel strikes the mind, men are apt for the want of exercising proper consideration, to run into inconceivable errors and delusion. It was even so with me in the onset of my pursuit after an information concerning the heavenly kingdom; it became necessary that I should enter into some rational disposition, with such beings if any there could be found, who had derived benefit by their spiritual consciences for none could I find in the neighborhood of the place where I then lived. Trusting in the Almighty Providence who had called me to this undertaking, I determined to make the best of my way into the United States of America, where I arrived by slow degrees in consequence of the inclemency of the season for I was about one month walking from Drummond Ville in Lower Canada to Enfield3 Grafton in County State of New Hampshire, a distance of about one hundred and sixty miles, the place where lived a society of being professedly the most strictly the devoted to the observance of Christ’s laws of any in existence. They were denominated Shakers, from the belief that God would shake out of them every thing corrupt and unclean. I introduced myself among them, and entered largely into conversation with their principal elder, a man about thirty two years of age, named John Lyon,4 he more undoubtedly was a man of capacious intellect, liberal ideas, and in many respects of enlightened / understanding, for he had devested himself of many of those narrow ideas which are maintained to be canonical among the generality of Devotees, from the manner of his conversation; and from the sincerity which many members of the Society manifested, I felt strongly induced to suppose, that they had derived that benefit, which they so strongly asserted they had; these presentiments transported me with delight, insomuch that I desired to enrol myself among the number of the faithful for such they professed themselves, and such I believed them to be. Upon these considerations, I complied immediately with the rules of their society, the first and principal of which, was to confess or lay open to the view of the elder the course of life I had previously pursued, disgraceful as it undoubtedly had been. I did it in hopes of obtaining that comfort to my mind, which nothing but a strict conformity to the ways of righteousness can do. And here commences an account of a series of accumulated and aggravated ills, that I endured among them for a period of seven years, for I had not lived long among them, before I discovered that practices, the most unchristian and barbarous, were tolerated among them, instead of that mutual sympathy and tenderness which is ever the distinguishing characteristic of a christian society I

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found people fond of exercising despotic power, and striving to bring others into subjection to their wills; instead of a kind, tender-hearted man like St. Stephen for a deacon in the family where I lived, there was a man placed over me to direct my tasks of a disposition worse if possible than Harry the eighth. It is unnecessary to state his name he being of so little note in society, but his disposition was directly the contrary of what a christian’s ought to be (insomuch that he never could accost me without / addressing me in some opprobious and contumelious style, instead of speaking to me in that civilized and well bred manner peculiar to all mankind, possessed of the milk of natural or christian sympathy, he would almost invariably call me fool, saphead or something to the same amount,) the conviction of which so strongly rested upon my mind, and created in me so great a degree of uneasiness, that I determined to remonstrate with the elder concerning it. Accordingly, I wrote a small note and laid it upon the table of his bed room; the next day he called me in and stated that, in the act I had committed viz. upon remonstrating against tyranny, I had been guilty of a greater breach of charity, than any thing I had ever done before, and so narrow and limited were the ideas of his coadjutor, that he attributed my conduct to have arisen from the same demoniac spirit which actuated Haman in the story of Esther. Can any rational being for a moment imagine, that a man who asserts but his own, and the equal right of every man in existence, that the one who so does is moved by envy? common sense and reason must answer nay yet these pretenders to christianity will say that these things must be endured without remonstrating against them or even so much as saying they are wrong. Does not the American Eagle, extend the shadow of its wings as equally over individuals, as it does over communities? or does this noble and all commanding Bird, devote harmless and unassuming creatures to the ravenous appetites, of every poisenous viper that seeks to destroy them. And here I must pause a moment, and inveigh against my own and the folly of any man, who forms a too hasty connexion either with individuals or societies; for a man in thus doing neglects to place his confidence in God and Him alone. But true it is according to the prediction of Christ that many deceivers should / arise, saying, lo here! lo there! and if it were possible, they should deceive the very elect, it will undoubtedly be urged and that too most strongly, that it is necessary we should be knitted into the bonds of social union, most undoubtedly we should, but this can never be effected, until men come to conform to that one way laid down by Christ, which is to strive to be lowly, for so long as any man in existence, is seeking after preeminence, upon the principles which are generally maintained, as the criterian of true greatness, he can never enter into heaven, nor obtain victory over his passions. The Shakers became connected in the form in which they now stand, about the year 1792, previous to which time, according to their own account, there was a mighty outpouring of the Spirit of God upon their minds,

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in the midst of the confused mass of ideas which bore upon them the necessity of having some visible instructer, seemed to the generality, to be according they to the usual style of God’s working; accordingly they searched and researched. Scriptures, in order to find something to justify their proceedings; of course in a number of people, there are generally some more zealous for the maintenance of certain impressions, let them be right or wrong, than others. The ideas that these people entertained in the infancy of their society, were natural and not spiritual, hence originated the errors that have been produced among them. Imagination if not guided by its proper instructor, the Spirit of God produces strange anomalies; the work of God, for the benefit of the soul being of a spiritual nature must proceed direct from him to each individual. They imagined that David when he wrote the 45th Psalm, in the invitation he there gives to the bride bore reference to some particular female, who was to arise in the fullness of times to be joint heir with the first born son, in the Covenant of Redemption; it happened / so, that there was a women by the name of Ann Lee,5 whom they looked upon as a person fit to hold this office, absurd as it may appear, they went to work upon these delusive imaginations, and held her forth to the world as the first born Daughter in the new Creation, and as possessing power to found the Millenial Church; there undoubtedly were many scenes of comfort and enjoyment experienced among them at times and to counterbalance as many of sorrow. She took upon herself to send out messengers to entrap the unwary, and bring them into obedience, and acknowledge her sovereignity. Nothing could prove to the human mind more strongly that they were either right or wrong than by yielding obedience to their doctrine. This I have done to the fullest extent, so that I can speak with confidence concerning the advantages or disadvantages resulting by a union with such a fraternity. Had it been necessary to the firm establishing of human comfort, for men to live together under the cover of the same earthly roof, there was a sufficiency of that manifested in the first appearing of Christ; of course no set of beings could ever live together in one house without being subject to some external, and even compulsory regulations, which might not at all times suit the inclinations of the individuals concerned, which would doubtless create on the part of some a desire to exercise despotic sway, on the part of others a disposition to revolt, consequently perfect harmony and peace never could be the result of such a compact. It is even so, among the Shakers, according to their present mode of living, for if any man among them strikes another, or exercises any conduct however illegal in the sight of the common law, or the law of Christ, if he is only a good fellow to work, and confesses his fault, to the Elders, they overlook it and suffer him to go on with them again, in as good / union as ever, so that the grossest insults, injuries, deprivation of the necessary comfort of life, are tolerated among them and yet they have the presumptuous and audacity to say, they are the only

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people in existence, who keep the commandments of God, and observe his testimonies. It is a truth most undeniable, that God out of his infinite goodness, pity and compassion to mankind, has at sundry times and in divers measures, spoken unto us by the mouth of such of his creatures as have been subject to his will, but in no instance has he ever authorized any, since he sent his Son into the world, to communicate a code of compulsory edicts, nor was it ever his intention, that any one of his children should exercise authority over another. He sent Christ into the world to make us all his children, if we would willingly obey his laws. Now the word of Christ signifies the anointing, or the power and wisdom of God to operate in conjunction with the feelings of every soul, that would obey its laws, and thereby enable every being, to overcome every sinful and carnal feeling. Must not that mind be actuated by, and be a lover of despotism, that would advocate his own, and the right of other men to build themselves up in a regular and graduated scale of preeminence one over another? It may suit the government of a Monarchial state, but it never can the peaceable Kingdom of Christ. How can any man be said to love his neighbor as himself which is the golden rule to steer by so long as he manifests the least disposition to exercise control over his fellow. God promised by the mouth of Jeremiah, to realize in the hearts of his faithful children the greatest blessing, that any man could reasonably wish for, which is contained in “31st Chapter 34th Verse” “And they shall teach no more every man his neighbor, and every man his brother saying, know ye the Lord: for they / shall all know me, from the least of them unto the greatest, saith the Lord for I will forgive their iniquity, and I will remember their sin no more. This prophecy; most plainly shews that every man must obtain an understanding for himself, which is to be obtained by an obedience to Christ’s laws without needing the interpretation of any selfish high minded individual; all that is required of me is to love my fellow creatures as myself, to be as anxious to promote their real interest and happiness as I would my own; so long as I act upon this principle, there can be neither danger nor apprehension of wrath or indignation. The manner which God has ever taken to display his indignation against the folly of such as have suffered their understanding to be misguided either by the superstitious, or nefarious teachings, of crafty priests, has been to plunge the unhappy victim in a tenfold greater degree under the dominion of his passions than he by nature was inclined to, so that by sufferings of this sort, the creature may be the more willing to assert his own independence, and right to judge for himself. It has ever been a doctrine, most strenuously maintained, by church men of all ages, that we must look to the priests for spiritual comforts, but this is contradicted, by St. John in his first Epistle Gen. 2d Chapter 27th Verse. “But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye shall abide in him.” What need

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therefore can any man have, for people to vociferate their denunciations against them, so long as this comfortable anointing abideth in them. I have often heard while living among the Shakers, either one or more of their leaders demand a rigid account from those who had committed themselves to their care, of the lives they were pursuing, / considering at the same time that they were acting in diametrical opposition, to the laws of the Redeemer, for how could they be purging evil out of their own minds, while they were perpetually trying to pull motes of their brother’s eyes. My anxiety to obtain continual peace of mind, induced me to comply most strictly with their mandates; but as often as I did, the more I found I did dishonor to God, by the trouble I received from time to time I acted in this way, until it brought most forcibly home to my mind that in looking for God thro’ the medium of man, was the greatest imaginable absurdity. I must commence a narration of some of the most striking incidents which occurred during my residence among them, and this I shall do not from any desire to vilify their character or stigmatize their reputation, but in order to show that what they boast of, does not, exist among them. By their fruits ye shall know them, was the standing criterion Christ gave us, whereby we might know who were christians and who were not, and further than all this, by this shall all men know that ye are my disciples, if ye have love one to another; for love worketh no ill to his neighbor – Such events as these were plainly predicted by the prophet Daniel, in the 11th Chap. 35th Verse and some of them of understanding, shall fall, to try them, and to purge and to make them white even to the time of the end; because it is yet for a time appointed. Rightly to know God, is to keep his commandments, for unless we keep them, we have no standing rule to steer by, this is the rule I took to try them by. During the first three or four years of my sojourning among them there lived a woman in the same family with myself, who officiated in the capacity of Spiritual guide,6 to the other females in the same family, she was a woman of deep convictions, and pious inclinations / but the obstinate opposition, careless lives of her protegees drove her almost to distraction, and thereby it became necessary to relieve her from such a heavy incumbrance, and place some one in her situation, whose physical strength might be better able to endure such trials as she had to encounter. There has been such a strange commixture of ideas, and wrangling sentiments, prevailing in the minds of professing christians, in these latter ages of the world, that none of them have been able to decide upon the proper course to pursue in order to know what is right, their leaders ever being guided by their own imaginations, wild and fanatical as they may have been, in preference to the solid dictates of christian reasoning. Perhaps no idea that ever took possession of the human mind is more absurd in itself and more repugnant to christianity, than the supposition, that God intended to rule and govern his creatures, upon principles similar to what the world of mankind in nature’s darkness is hence; the

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Shakers have Elders among them who act according to what they call gifts of God, but in fact is nothing else but what proceeds from the lively volatility of their natural feelings. Christians must be grave, serious, sober and sedate, yet lively and cheerful, but they can be neither one nor the other so long as they are connected in a society, or guided by ideas inconsistent with the dictates of God’s holy law. Upon a certain occasion, when the presiding Elder of the society felt one of these extraordinary gifts he boasted of, to require all the members of the society, to come to an acknowledgement of the errors they had committed, I went in compliance with his request and exposed my own, which when done, I desired to enter into some conversation, with one of his assistants, upon a certain subject which had given me the greatest imaginable uneasiness, which was concerning the conduct of / the woman7 who replaced the one who presided over the females of the family I resided in. Joseph Dyer8 was the one whose judgement I appealed to, relative to this woman’s conduct – Now said I, Joseph when a person in any country or nation comes under its laws he must be tried by the laws of that country, and not according to the prejudices of individuals, which proposition he acknowledged to be fair and just, I then represented to him the conduct which that woman had manifested to me, which was any thing rather than that grave, sober, matron like conduct, which would become a mother in Christ, I took the liberty of telling her after her having exhibited to me a series of conduct inconsistent with their order; that I conceived her conduct not to be directed by Christ’s Doctrine, upon which she manifested the height of resentment and disdain. I explained all this to Joseph, but he was so strongly prejudiced in her favor, that he told me I had entirely mistaken her character in his opinion, for that he had lived upon terms of the closest intimacy with her, and could not discover those deficiencies, which were so glaringly manifest to me. It appeared according to the tradition which had been given to helps in their ministry, that such had been the course given by their predecessors in those offices, so that they might have been actuated by notions of kindness, of a wrong nature, which all originated in the supposition, that one creature’s judgment was to depend upon that of another. Imagination as I have before stated, without the guidance of God’s spirit, produces the greatest irregularities and absurdities; such as men have ever been guilty of in all ages of the world, since the fall of the first man. I do not intend to exhibit the exact manner by which a man’s judgment must be guided in order to regulate his feelings, referring that to the second part of this work. / Nothing can be more foreign to my intention, than to manifest the last wish of aspersing the Shaker character, feeling confident that no set of beings in the world, in this day of general information, light and liberty could be guilty of conduct so debasing to the dignity of human nature, and the name of christian as to usurp control over the mental faculties of their fellow creatures unless they were greatly deceived by ignorance, and false notions of the divine character.

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I trust the Shakers will have sufficient candour and generosity however repugnant it may be to their natural feelings, to have their errors in union with mine exposed, for it ought to be our utmost endeavours to expose the errors we have been led into under the influence of misguided understandings. Love indeed ought to be the predominate principle of every human heart, but people especially young people are most materially mistaken in their notions concerning it, for they are apt to imagine that all the gay, frolicksome, wanton exhibition of their persons in attitudes denotes it. Love can only be exhibited by assisting in cases of real necessity, and not by any thing that can excite natural pleasure or wantonness every thing that possesses the appearance of coyness or is calculated to produce unnecessary laughter by the indulgence of foolish talking, filthy jesting; trifling with other’s misfortunes is not love, but proceeds from the diabolical source of lust. In short to be a true christian we must come to observe that simple but true commandments of Christ’s ‘let your yea, be yea and your nay nay, for whatever is more than these cometh of evil, except in cases of business or communications whereby we may edify one another, (I am not so superstitious as to imagine it to be improper or criminal in the sight of God to treat the meanest or poorest of my fellow creatures with decency / and respect by answering yes sir, or no sir, or to suppose that in my answers to questions in the common business of life that I must confine myself to a pack of unmeaning yeas and nays.)9 The frequent exhibitions of inconsistencies, I discovered among these deluded and unhappy people, induced me to avail myself of an opportunity I once had of conversing with one of the oldest members of the society by name of Ezekiel Morrill;10 I represented to him, the grievous affliction it gave me, to be continually witnessing such a contradiction of life and manners, as was discoverable among many members of the society, he perfectly accorded with me in the opinion I entertained, as to the course of life, many especially of the younger members appeared to pursue: he was afraid to speak his sentiments fully up on the subject, lest he might be considered as a heretic among them, but this was wholly owing to the want of that clear light, which was not then manifest to him. ’Tis true that Christ promised a hundred fold of every enjoyment, that could be at all calculated to make man happy; but these were spiritual enjoyments, and not natural, now was any part of my happiness depending upon the actions of others, it would necessarily follow, if any one did wrong, that I must feel extreme misery, and if any did right, I must be transported into extacies; so then that upon either of these principles, I could not preserve that evenness of feeling which God has promised to bestow. They had been long labouring to establish what they called the order of the holy city, New Jerusalem, and indeed they had it in the letter, but not in the spirit, for they were depending upon receiving salvation by the observance of external ordinances, which things we every where find to be condemned in the sayings of Christ and his apostles. Dan-

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iel most plainly predicts the endeavours, that many would use to corrupt / the simplicity of the gospel, by flattering the man, that he may obtain salvation by the base indulgence of his natural passions, but let every man consider, that he who seeks to save his life shall lose it and that he will lose his life, for my sake and the gospel’s shall find it.” Christ, to recount every instance that came within my observation, during my abode among them of what might be justly considered, as proceeding from a debauched state of mind, would indeed be an endless task, I shall therefore pass over them as one wishing rather to forgive, than consign to infamy and disgrace, my unfortunate brethren who I trust have acted rather from a misconception, of the nature of Christ’s laws than from a predetermined disposition to rebel against them; but while I am willing to forgive and forget the injuries, I have sustained at their hands, I cannot acknowledge them to be right nor can I promise them peace, unless they speedily repent then of their infamy. To men of sound, solid, and unbiased judgments, little need be said to exhibit to their view either what is right, or what is wrong, but to such as have objections to urge, the library of Lackington, Allen & Co. of Finsbury Square, provided all the books they possess, were written upon subjects, calculated to elucidate any thing that might appear to be either ambiguous or doubtful would not set their minds at rest, nor prevent the current of their opposition. Many were the attempts I made, to effect if possible, a reconciliation, upon proper principles with this woman: who I was taught to look upon as my superior in point of understanding and ability to grant me peace; but sorry indeed am I to be obliged to acknowledge, that so far from my receiving that consolation at her hands, my then deluded imagination supposed her capable of bestowing, that it only involved me in deeper distress, agony and / woe, so that I was obliged after enduring* two years of the severest mental mal-treatment, (that any one opposite being could inflict, or another be willing to submit to, in the hopes of eventually obtaining peace and lasting comfort,) to withdraw from their society, and seeks at the hands of God alone, that comfort which none but He has power to bestow.†The doctrine of Christ, contains such numerous promises of independent dependence, that while I write I am obliged to upbraid my own folly, in concluding so hastily as *

†

I beg the reader will observe, the extreme willingness the Shakers have to do unto all men that which they would wish, might be rendered to them after enduring mental anguish in a greater or less degree for a period of seven years and I finding the utter impossibility of obtaining happiness of any kind among them. I determined upon withdrawing from their society, they had the unparalled assurance, the damnable and barefaced effrontery to crown their oppressions and infamy by giving me upon my exit one dollar and fifty cents in money and some few pieces of wearing apparel as an equivalent for seven years unremitting toil and assiduity in endeavouring to promote the well being of their society. If such is godliness let speak for itself. I lived seven years among that society of people, but the two last years were almost insupportable.

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the impetus of my earlier impressions induced me to. One of the most important sayings, Christ has left on record, would necessarily compel any to trust in none but him. He says if any man love me he will keep my commandments and I and my father will love him and we will come and make our abode with him. By trusting to the judgment of God, I find perpetual peace, but in trusting to the construction that men may put upon his sayings, or upon my own natural reasoning, nothing but torment ensues. If my judgment is founded upon the light of heaven revealed to man, peace must be the necessary consequence, that God will grant to me as a faithful adherent of his laws and all mankind in like manner. / While men are contending for the benefits of sacraments, baptisms, and external rights and ceremonies, are they laboring for sanctification and purity of heart? I am confident they are not: – never let that man tell me, that he is a religious man, a lover of God, a friend to his fellow creatures, who tries to lull his own conscience into peace and security, or the consciences of mankind at large, with the hopes of obtaining final peace with the Almighty, so long as he is pleading for the indulgence of carnal passions, vain pleasures, or obscene delights, under any cover whatever; it matters not whether in the shape of marriage or any other thing whatever for marriage is only a remedy against fornication, but it does not make man either holy or just before God.* ’Tis true that man is made as he is composed of soul and body, endued with passions and feelings peculiar to the rest of creation, but the superiority of man consists in the reason and ability God has given him to humble and regulate his feelings, agreeable to the dictate of his divine and holy law; so that he may be able to enjoy continual confidence and honor in his presence. The soul of man is created for eternal duration; God in his wisdom and goodness has placed it in an animate body for a time, in order to shew it that the passions peculiar / to that body, are not capable of affording it that happiness it requires; that nothing short of depending for the holy sensations, produced by a strict observance and compliance with the laws dictated by his spirit, can give him peace undisturbed. We are so continually dependant upon the mercy of God, to support, uphold and strengthen our souls against the vile machinations of His and our adversary, together with the delusions and *

I beg the reader will not consider me as a man wishing to judge, either him or her their pursuits; every rational being must account to God, for their practices and actions; as an advocate for Christ’s law in its purity. I feel myself in duty bound to condemn in myself in duty bound to condemn in myself what he condemned in himself, and justify what he justified. My object in this work is not to condemn mankind in their practices, but exhibit the utter impossibility of obtaining happiness or salvation upon principles of hypocrisy. It is of no consequence to me whether people live married or single, clean or unclean, I leave it to the readers to determine upon what courser of life seems most agreeable to their wishes; but this do I assert, that unmingled happiness cannot be obtained, short of complete self denial. I refer the reader to Christ’s own requirements, as to what is necessary to forsake.

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snares that evil minded men might set in array against us; that the moment that any soul ceases to act in union with the spirit of God, that instant it exposes itself to his wrath and indignation. In short as the body cannot exist without its proper nourishment and support such as God in his kind providence has designed for it, neither can the soul enjoy life and tranquility, in the pursuit or indulgence of any thing, one side of the strictest conformity to the Christian Law. Let every soul consider that in the kingdom of God it has nothing to do with temporal ordinances, rites or ceremonies. The anointing being sent to wash and cleanse us from every unclean inclination and pursuit, so that in his kingdom every nerve is strained, every feeling braced, to act in conformity to his wishes, as laid down in his laws. In that way he meets us, in that way he protects and upholds us, and in none other. If I imbibe the doctrine of Christ, and regulate my conduct according to his laws, I am at once a partaker of the eucharist or Lord’s supper, am baptized with him in his baptism, a guest at his marriage feast, adorned with all the riches he has power to bestow, and crowned with an imperishable crown. Men never can pay that reverence to God, nor exhibit that devotion and attachment to his way, so long as they are manifesting an uneasy anxiety about temporal concerns. Upon a certain occasion, when necessity compelled me to seek an interview with Elder / Lyon to communicate to him the opinion I entertained, concerning the conduct of the females of the Society, the reply he made was nothing short of mockery to the feelings and insulting to the understanding. For he told me he conceived that the brethren of the family in his opinion, had acted upon principles of unkindness and disdain towards the Sisters, by allowing them to perform any laborious task. Let me ask, can a christian manifest that assiduous, tender, soft anxiety concerning a woman that is peculiar to the word? I trow not – What do I care whether a women is picking stones in the field, or sitting in the house, her proper sphere of life to act in. There is an infinitude of difference between acts of mercy and effeminate tenderness.* When he came into the world he endured suffering, hardships and privations of every kind, and every one that pretends to be a follower of him must do the same. Pray let me ask, what could possibly have a stronger tendency, to involve the feelings of man under the dominion of lust and infamy, than the indulgence of soft fond entreaties and endearments either in relation to man or woman. Solomon felt so deeply afraid of the abominable snares that operated in the unguarded female mind as to exclaim, “I find worse than death to me the women whose heads are as bands and her heart as snares to trap and catch. And likewise Jeius the son of Sirach, *

The female reader I fear will infer from what I have stated that I am a woman hater; far very far indeed be it from me to hate that which God looked upon with delight when he had made it. I most certainly avoid that which God has been pleased to pronounce unclean. But the society and conversation of amiable and virtuous women will ever be considered by me as one of the greatest pleasures man can enjoy.

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was as sensibly alive to the fatal consequence of indulging a tender and lascivious eye, as to give the strictest caution against it; for said he, / “Hast thou a daughter? have a care over her body, nor look tenderly towards her lest thou hurt her.” A tender, fond expression of the features, of the countenance ought ever most studiously to be avoided; yet how peculiar it is to man to indulge in a soft, voluptuous air in his movements; but can any man say that in so doing he has the fear of God before his eyes? surely nay. Lust being the greatest enemy man has to encounter, he ought ever to watch its encroachments, and be most strictly guarded against it, both in thought word and act. Could I have discovered that stern inflexibility of feeling among the Shakers, it would never have been necessary for me to make any remarks upon their conduct, in any point of view whatever, nor do I now from any desire to persecute or oppress them, but in order that truth may be made manifest by exposing the errors existing among them. That the Shakers appear to have made themselves the unfortunate victims for the manifestation of God’s wrath against deception will sooner or later be most severely felt by them, in the attempt they have made to hide themselves from the presence of the living God ignorantly or intentionally – if ignorantly of course the judgment will be felt the lighter, because it necessarily follows there must be honesty of intention; if intentionally, it follows wickedness of the basest kind must have been had recourse to. And here it will be necessary to give a satisfactory explanation of the meaning of those ambiguous names, spoken of by John the Divine. It appears that Satan was bound for a thousand years, but it dons not therefore follow that he was dead as to man, else he would not be allowed to rise again; there might have been a restraint laid upon him for a season, but in the mean time he was only forging instruments of a more deadly sort than any thing he had ever before fought with; he was / bound so far, that when the light of God taught man that the indulgence of lustful passions under any pretence whatever, was contrary to the Divine law, he was using his secret influence, to gather people into societies, under religious pretexts, thereby to destroy that individual independence, which is and ever has been the most delightful pleasure any man can enjoy. Now when he had got them thus organized did they obtain any more peace of mind than in following the filthy course of Nature. I who have been one of the severest suffers after this sort, am obliged to answer nay. He was bound for a thousand years, but this thousand years might have only been a day, or even an hour of our own time for so is a thousand years in God’s esteem; he was bound sufficiently long to give men who were resolved to live a religious life, time to determine what course they would pursue. if they determined upon pursuing any thing that he could assist them in it was God’s determination to loose him out of his prison to try their work, and hence originated those mysterious appellations of Gog and Magog, which are give to those devices which operate in the minds of men and women in union with the devil against God’s holy and impar-

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tial law. Gog, Magog are synonymous terms, implying covering, so therefore if I justify anything that the law of Christ condemns, by suffering, my understanding to be misguided, either by the devices of the devil himself, or the designs of crafty minded men, I am in so doing hiding myself from the presence of God, and consequently exposed to his wrath and indignation. God is the immediate protector and guide of all his children: either individually or collectively. Collectively considered as mankind are in the different parts of the earth, but not in societies as they are apt to gather into, under the influence, of false understandings, if God has in his paternal solicitude / and kindness condescended to give me better informed judgement, than any other being in existence. He never did it, thereby to allow me to indulge any sinister desires, but for the express purpose of communicating good, to such as stand in need of it. It is objected by many men that it savors too strongly of presumptuous arrogance on my part, to exult in the understanding God has given me, but I beg leave to answer that God will give the same to all men is they are equally willing to seek after it, and make the same sacrifices I have done. And what have I done? Nothing but what my master has desired me to do; and if I can find at all times that I have done that happiness, God will give, as my continual portion.* Most undoubtedly God is the protector and preserver of all men, both in a natural and spiritual point of view, and it is only in consequence of men’s indulging their base, and wicked passions that he excludes them from his presence and delivers them over to be guided by the machinations, of a deceitful adversary, who is like all vile flattering panders to our earthly passions; as unwilling as he is unable to assist in times of distress or misery, and would be the first to turn round and upbraid a man for his folly for trusting to him. One of the most preposterous assertions I ever heard man make use of, or that any man could utter was made by Elder Lyon, a short time previous to my leaving their Society. He stated / that he felt thankful that he never knew what the feeling of jealously was. If that were the case how could he possibly discriminate between right and wrong, upon such a supposition as this man might do good or evil; every thing would be alike to him. He could neither feel justification nor condemnation, of course such a man must be a beast. I have no doubt but that the first founders of that society were men of pions inclinations, and charitable intentions, but their understand*

One of the principal objects I have in view in sending this production into the world, is to place manual in the hands of all who want to have their understanding rectified, and guarded against deception and folly, so that if any of my readers feel at a loss, as to what course to pursue, they may upon reference to this my publication find a standing rule to steer by, for all the good man can possibly do, is to keep the law of Christ himselfs and use him utmost endeavors to communicate the same to others without being under the necessity of quitting the common avocations of his life, or any thing but what Christ condemns as sinful and unclean.

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ings were misguided, for they have too unhappily for themselves, suffered men to come in among them of very far different principles from what Christ came to instill. To such they have committed the trust of their temporal concerns, by such they have suffered themselves to be misguided, and led astray from the path of rectitude and virtue. I am about to adduce one of the strongest proofs of their impiety, and it may with safety be said downright wickedness and injustice to their fellow men, in instituting as they have done an article of surrender of all the temporal property any one brings in among them upon conditions that if the unfortunate victim of their impositions chooses to withdraw from their society, after a full fair and satisfactory conviction that they exist in error, he is only to receive even of his own property, what they may choose to give him, or even nothing at all upon the same principles. Such was the case with me, although I brought no property in among them, yet during the course of seven years I abode among them, I applied myself almost unremittingly to some handicraft pursuit, so that I feel confident had my labors been valued, the proceeds of them would have amounted to no inconsiderable sum, after deducting the expense of board and lodging for the same period of time. Yet they had the effrontery, the daring wickedness to allow me to withdraw from their society, with the / scanty pittance of a small quantity of wearing apparel, and nine shillings in money. Tell it not in Boston, publish it not in Washington, that acts of wickedness like these are suffered to be committed in America, lest the sons of Columbia are obliged to sink their heads in confusion, at the idea, that oppression exits under the shadow of the wings of the American eagle. Blessed immortality that was brought to light by the Gospel, shall I bow my soul down to covet those things which God bids me not to touch nor indulge in? Nay, let me rather suffer the most ignominious death that the devil can put in the heart of man to inflict upon me than for one moment to suffer myself to exercise oppression, tyranny or injustice. What greater death or agony can the feeling of my soul endure than to be cut off from God; more especially after his so kindly condescending to help and release me from the fetters of my sinful state, such indeed must be considered as the second death, and such indeed it is, for they not willing to retain God in their knowledge. God then over to a reprobate mind, that they might do those things which were not convenient. For if we sin willfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins. God will be served in singleness of heart, consequently men need never think of obtaining God’s favor and power over the propensities of an evil influence until they find themselves really willing to deny themselves of every propensity that leads them astray from him. Thou shalt love the Lord thy God, with all thy heart, might, mind and strength and thy neighbor as thyself, on these two principles hang all the law and the prophets, by cultivating a knowledge of the nature of God in my soul it directs me in the discharge of my duty of man. It is utterly

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impossible for a man to discharge his duty to God by ministering / any thing to man, that is any way calculated to feed and pamper his natural passions, either in word, look or act. To attain this point of feeling is man’s whole duty, and if men would universally come to act upon these principles, sin would soon leave the world. How weighty, how important, how imperiously necessary it is for the man who styles himself a minister of Christ, to see that nothing vain, evil or that is any way peculiar to man in nature’s darkness proceeds from him, for if he does it, he is heaping up wrath and the righteous indignation of God against himself. To prove myself a worthy servant of his, to obtain and keep that diadem of righteousness, untarnished on my head is the sole object of my wishes. If I do this my peace and protection at his hands is certain; if I fail to do it. I am perpetually exposed to the danger of his condemnation and wrath. Can the Shakers consider themselves, as a religious community while they tamper with the feelings of the afflicted? For St. James says, pure and undefiled religion before God and the father is this, to visit the fatherless and widows in their affliction and keep himself unspotted from the world. Sorry indeed am, I to be obliged to record, that so far from their observing this precept that they for the most part manifest an ambitious uneasiness to attain worldly knowledge, in the mechanic arts and out do their fellow men in political judgement, by filling their minds with a knowledge of all the events recorded in the public papers concerning the manner in which different nations govern themselves. What have I or what has any christian to do either with or even so much as to desire to know how mankind busy themselves if they will not keep the law of Christ. The Lord promised that he would sit upon the throne of judgement and be like a refiners fire and as fullers soap to purge and purify the / sons of Levi, that they might offer unto him an offering in righteousness. It is utterly impossible that we can offer or do anything that will please God unless we know his will, as Christ says he that doeth the truth shall know of the doctrine, whether it be of God or whether I speak of myself.

PART SECOND. the way exhibited wherein people may find unmingled peace of mind. My readers will doubtless perceive in the first part of my work, that while I have endeavored to give a short description of the deception existing under the nominal Shaker, that I by no means lose sight of the Christian Character. My intention in this second part, is to delineate the different dispositions of man and the manner in which those dispositions must be humbled in order to find peace and real justification in the presence of the Almighty. I cannot, I will not lose sight of the beautiful simplicity of Christianity, in order to please the vitiated fancies of deb-

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auchees, were so to do I should justly expect to be smitten with a curse. Therefore I beg, I entreat my readers to peruse for the sake of obtaining real satisfactory information, as to what course they must pursue in order to find real unmingled happiness, and spotless minds, if they will do this, the Author will feel amply compensated for all the pains he has taken to circulate this small work among his fellow men whose happiness is equally dear to him as his own. – The liberal man deviseth liberal devices, and by liberal devices shall he stand saith Isaiah, of course it follows that the imaginations of the heart must be rectified by the spirit of God in all things, now / then, if I exalt my own natural imaginations, I am doing the greatest dishonor to God, that any man can be guilty of. From the style in which the scriptures are written, men imagine that they will see a literal judgement, a literal hell and heaven and so on, of every thing continued in the Patriarchal, prophetic and evangelical writings; not considering that God is spirit, and man a spirit; that his soul, and whenever any man has been moved to commit any thing to paper, it has been according to the way in which God chose to exhibit himself which has always been in obscurity, previous to the year 1835. At which time to me the sun of righteousness burst thro’ the clouds with such resplendent luster, as forever to prevent the necessity of a doubt arising. So clear did God then unveil his face, and cast the curtains from before him. Then in his kind pitying compassion did he speak to the clouds begone; they flew, they vanished in an instant; then did he appear noting could dare be covered in his presence, Oh! beauteous Jehovah, Divine and Heavenly Father, permit me to describe the perfections which exist in thee. Thou who hast given me both wisdom and understanding, the true riches of thy kingdom; can I for one moment remain idle, whilst the happiness of so many millions of souls are depending upon a correct description of thy glory. How long has vain and egotistic man sought to exult his own honor; his nothingness and insignificance, regardless of the judgement, which such vaunting vanity deserves. Thou who hast poured into my heart that utter contempt and derision of all human institutions that are not calculated to promote thy honor and glory, and thine alone, enable me in the description I am about to give, so to pourtray the unchanging beauty of thy law, and the different dispositions of man that have been corrupted by his alienation from / thee, as forever to prevent a doubt or objection. What feeling can man possibly suppose that he is actuated by, in imagining that God intended to bring the human race to have their judgements rectified by the understandings of twelve selected individuals; even tho’ these twelve men most strictly adhered to the doctrine of the Messiah. Yet it never was the intention of Jehovah to influence men to acknowledge them as father or dreaded judges, in contradiction to the teaching of his first born Son. For he says, call no man on earth your father, for one is your father even the God of heaven and earth who doubtless took them

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to help communicate his doctrine, and exhibit by them the twelve distinct virtues that existed in unity in the element of the spirit of eternal life. Man being cut off from God by reason of his mind being perverted and influence by the devil, he first suffered him, and his progeny to taste the dreadful effect of his rebellion, before he began to influence the mind of Abraham to beget Isaac, who was the father of Jacob, who was the Father of the twelve tribes of Israel, which twelve tribes exhibited the twelve distinct dispositions of the human heart, as pronounced by Jacob when he gathered his sons together to tell them what shall happen to these in the last days. Narrow and limited indeed must be the conception of any man who imagines, that the Father and Protector of the Universe intended to confine his affections to that particular race of beings, who in so many instances provoked him to anger by their infamous rebellions against him. Yet so it was, that they instead of humbly considering themselves as dependent upon him for all the blessings they enjoyed, they lifted up their hearts in pride, and thought that none could dispenses them of their privileges. But in this respect they remain as a standing monument of Gods’ indignation / against them, to this day, by the utter contempt in which they are held amongst all classes of society. He that humbleth himself shall be exalted, but he that exalteth himself shall be abased, says Christ; consequently every being in existence must humble itself upon exactly the same principle. If I exalt myself it must be against God’s Law; if I humble myself it must be to his law, and what is his law? The way that God chose in the time of his son’s sojourning here upon earth was for men to submit themselves to him and his immediate followers, but salvation and everlasting rest was not obtained in that day as will appear from the words contained in the first epistle gen, of Peter, that they were only begotten into a lively hope through faith unto salvation, ready to be revealed in the last time. Both Christ and all the Apostles were fully sensible that they had no right of themselves to judge any man on earth, for he says, “I judge no man, but the word, which I speak, the same shall judge you at the last day. Although he in a certain instance speaks of his coming to judgement; and promises by way of encouragements that when he shall appear, they shall be found sitting upon twelve thrones judging the twelve tribes of Israel. He never spoke in that way to inflate their natural passions, and excite that lust of Dominion in them which some men love to excise; on the contrary, his doctrine from beginning to end teaches the most perfect humility and self denial. Nothing could possibly have a stronger tendency to destroy the fallacious notions men have been in the habit of entertaining concerning God’s kingdom, thae rightly to consider the impart of the sentiments of the Apostles, upon these subjects, for ever since the preaching of the primitive advocates of the Gospel of peace, men have been so divided in their sentiments, that none of / them have ever been either able or willing, anterior to 1825, to build upon right notions, or obtain that power and peace which

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he came into the world to bestow. For Paul says in his Epistle to the Thesalonians let no man deceive you by any means, for that day shall not come expect there come a falling away first and that man of sin be revealed the son of perdition, and so on throughout the whole chapter. As John measured the holy city New Jerusalem according to the measure of a man, that is of the angel, so measure I the twelve sons of Jacob according to this son of perdition. Now as the names of the Apostles, were found written in the foundation of the city which is described in Allegory, it becomes necessary to explain this allegorical description, according to its real meaning, both as it concerns the Apostles, and the twelve tribes of Israel which they have power to judge. Now as Christ came into the world for judgement, that is to judge, condemn and destroy the bad passions created in man by reason of his obedience to the devil, it follows of course that in him existed the spirit of that law, by which he did these things, which is divided into twelve distinct virtues, viz. Faith, Hope, Honesty, Continence, Innocence, Simplicity, Meekness, Humility, Prudence, Patience, Thankfulness and lastly Charity, which blends the whole. Now then it becomes necessary to set them to the work of judgement, of course each apostle must have a distinct side. Jacob calls his sons and says to them gather yourselves together ye sons of Jacob and hearken unto Israel your Father concerning what shall happen you in the last days, 49th Chap. Genesis. It must appear most plainly evident, according to the manner in which he was addressing them, that he was speaking mysteries by the power of the spirit, and not what either he, his sons, or any of his contemporaries, could then delineate / to the human understanding; nor could any pass a comment upon the true meaning, until the day itself should declare ti. Speaking firstly of Reuben he says, thou art my first born, my might, and the beginning of my strength, the excellency of dignity and the excellency, of power, unstable as water, thou shalt not excel, because thou wentest up to thy father’s bed then defiledst thou it, he went up to my couch. Now from the tenor of his address to poor unfortunate Reuben, people would naturally infer that his sin, was of so heinous a nature, that it would be utterly impossible for him as an individuals ever to obtain salvation, however carefully he might seek after it, and if he took his father’s denunciation in that light, he would as vainly seek it, but as in addressing him, in that style he was merely exhibiting the power of darkness upon the human mind. Of course if a man’s understanding is darkened, he can have no regulating principle to steer by. It follows of coursethat when light should burst into the human mind, faith or belief of its existence, must follow and ignorance and unbelief vanish away. As rain or dew, has not power to withstand the scorching influence of a burning sun, so neither has darkness power to withstand sun, so neither has darkness power to withstand the presence of light. As in the natural creation, prior to its arrangement in its present order, all was wildness, chaos and confusion. So in creating anew the elements of the

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mind, until men become capable of contemplating the order of God’s most holy law, their minds are distracted, confused and utterly divested of any regulating principle to steer by, so that in that case, it is as utterly indifferent, to a man in natures darkness, whether he acts honestly or dishonestly; for if he looks not to the recompense of reward, his mind will be ever wavering. Thus far have I attempted to exhibit what was prefigured as existing in the human heart, under / the head of what was denounced against Reuben, and I think I have said sufficient for the information of liberal minded men, for a word to the wise is sufficient. Simeon and Levi are brethren, instruments of cruelty are in their habitation; O my soul come not thou into their secret; unto their assembly, mine honour be not thou united; for in their anger they slew a man and in their self-will they digged down a wall. Cursed by their anger for it was fierce and their wrath for it was cruel: I will divide them in Jacob and scatter them in Israel. As I have before stated that men in Nature’s darkness are indifferent as to the strictness of their moral deportment, so it will appear plain according to the denunciation of Jacob to Simeon and Levi; he speaks of dividing them in Jacob and scattering them in Israel, even so it is without hope and honesty, mankind have no power to lay any restraint upon their actions, consequently they bring forth the works of darkness, infidelity, rapine and lust. Man in nature’s darkness having no standing rule to steer by, dishonesty runs through the whole of his deportment, regardless of the sacrifice he makes of his reputation, in a civil point of view, and continual danger he is in, of being exposed to the fierce anger of the almighty. A braggadocio and bravado, is among foolish and ignorant men considered as a character worthy of imitation, but in what light must he consider himself, when the resplendent lustre of God’s most holy law breaks in upon him he must sink his head in confusion, shame and disgrace, to think of his impiety, compared with what he is required to be, but being thus convicted of his former folly and disobedience, let him humble himself to God’s way and he will find protection from the power of the adversary. Was it not for the benefit of the civil law, and the vigilance of the magistracy, to punish offenders, and / protect and applaud peaceable minded men of every vocation, peace of every kind must soon quit the earth; by reason of the demoniac fury of evil minded men. But thanks be to the almighty, although all ranks and condition of society need the beneficial aid of his spirit, to wash cleanse their souls from all impurities, he still preserves in the hearts of the protectors of society, a sense of the respect due from one man to another, and ever will it is to be hoped so long as there is a nation existing on the earth. In consequence of the utter destitution of the three first directing virtues which I have described, we come to take a view of the fourth disposition of man portrayed under the head of Judah. “Judah thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies, thy father’s children shall bow down before thee. Judah is a lion’s whelp from the

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prey my son thou act gone up. He stooped down, he couched as a lion, and as an old lion; who shall rouse him up. The scepter shall not depart from Judah, nor a law giver from between his feet until Shiloh come and to him shall the gathering of the people. Binding his foal to the vine, and his ass’s colt to the choice vine he washed his garments in wine, and his clothes in the blood of grapes; his eyes shall be red with wine and his teeth white with milk. What passion so preeminently distinguishes itself above all others in the human heart, and by which a man is so debasingly corrupted, as impurity in its several branches? What is so much extolled and exhibited to human view, as the only source of happiness in nature’s darkness, as the indulgence of unclean passions? Men indeed expatiate largely upon them, in their Anacreontic rhymes and bacchanalian revels, but largely as they are extolled, men must submit to the powerful influence of the ruler & governor of the universe / to wash and cleanse them from the accumulated guilt they bring upon our souls. Man indeed had love imprinted in his breast is his first creation, and by it, it was intended he should be led and governed. But how widely different, does this divine and holy affection operate upon man to the base and diabolical passion of lust. Love produces that sincere desire, that ardent feeling for the promoting of others happiness as to cause the creature to sacrifice its own ease, pleasure and convenience, to make others happy, calm and quiet, and in that way, it obtains for itself, the most extatic pleasure and delight. Lust on the other hand manifests and uneasy restless desire, for the indulgence of its own base and infamous desires, utterly regardless of the welfare of others, if its own ends are accomplished it matters not what pain it gives to fathers, mothers, brothers and sisters, friends or relations. For instance when David actuated by a desire to indulge, and revel in the charms of the naturally beauteous Bathsheba* what regard had he for Uriah her husband did he not set him in the front of the battle to be slain, that he might the more easily rid his conscience of the condemnation the law pronounced against him, how many daughters are torn from their parents wives from their husbands, to gratify the rapacious appetites of lawless villains. Surely the figure which Jacob so strikingly gives of this passion in his representation of it, by the blessing he pronounces upon Judah, is sufficient to shew to any unblessed mind, the evident intention / Jehovah had in influencing Jacob so to dictate. Thy hand shall be in the neck of thine enemies. Now what are the enemies opposed to this rapacious passion? what but the spirit of God and beings who act in obedience to his will by denving it? What excites so much *

By speaking thus of the woman Bathsheba, I by no means wish to be understood, as a man advocating the charms of wanton women, for if they studied as they ought, to preserve that dignified obedience which the laws of God require, men might escape many snares which their voluptuous and wanton gait leads them into. The earthly man is attracted by earthly charms, the heavenly by the beauties of God in Jerusalem situated on Mount Zion the heaven of the soul.

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opposition and enemy in the human mind, as consigning those hase and infamous passion, to the burning destruction which they so justly deserve? yet how few how comparatively few are they who are willing to deny themselves of these base indulgencies in order to enjoy eternal life. But God must, he will, he shall be glorified in that he has ability to give life and everlasting happiness to such, as forsake the world, its lusts, its vain and insignificant pursuits in order to have their garments washed in wine and their clothes in the blood of grapes. Never let that man tell me he loves God, his way, his laws or that he is a minister of Christ, so long as he is pleading for, and seeking to indulge vain, base, amorous and unclean passion, until he binds his foal to the vine and his ass’s colt to the choice vine, and washes his garments in wine, & his clothes in the blood of grapes. How strikingly this figure represents the necessity of cleaving to the gospel, and manifesting the most earnest desire for yielding obedience to its dictates; considering at all times that the all seeing eye of God, thro’ that medium views and watches the movements of the soul. If then the creature is found in that constant state of watchfulness; and sober obedience to the heavenly mandate, it receives a constant influx of his Almighty and heavenly power. If on the other hand it manifests a desire to save, indulge, meditate upon or covet its natural corruptions, his fierce indignation he will surely reveal by plunging it, so completely under the dominion, power and fire of lust as to render its very existence the extreme of misery and wretchedness. His eyes shall be red with wine and / his teeth white with milk. How beautifully does Jacob thus compare the state of this disposition of the soul when it derives that power at the hands of the almighty, by binding it to the law of continence. God thro’ that means sheds the power of his holy Spirit upon the soul so as to destroy that fleshly influence, by which it was formerly held in bondage and captivity, and instead of its bringing forth fruit unto death, as it unceasingly fails to do, in its native state, it is warmed by that generous desire that vehemency of feeling for the benefit of kind, that not a moment can it spare, for that indulgence of any base, vain or natural propensity. The scepter shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come and to him shall the gathering of the people be. The civil and political state of the Jews I shall not here attempt to describe, it being my particular province to unfold to human view, the true end and design of that which was spoken in allegory. The literal accomplishment of these prophecies, belongs to Jewish historians to describe, the spiritual to the faithful followers of Christ. No man that ever existed prior to the introduction of Shiloh into the world, ever found salvation and dominion over his passions, nor did the sceptre or power of lust cease to have its operations until God gave him power to bestow it. No man anterior to him ever strictly preached the necessity of forsaking that generating influence, which exists in all men by nature, and which is thus described, by what Jacob says to Judah, previously quoted. I shall not here attempt to make

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any further comment upon this disposition of man, but proceed to remark upon the consequent inclinations, and touch upon Zebulun, who shall dwell at the haven of the sea; and he shall be for an haven of ships; and his borcler shall be unto Zion. Man in his first creation / was made upright, his disposition, pure, clean innocent and lovely. But when he had imbibed the nature if the serpent, through the instrumentality of Eve, or in other words when he suffered his affections to be defiled, by being captivated by the voluptuous and wanton movements of his wife, his disposition became degraded and sunk under the dominion of earthly passions. Instead of looking to have his mind guided and protected by the wisdom of God from any evil influence, when he was arraigned for the violation of the law which the creator had planted in his soul, shame and confusion seized him for neglecting Gods law and having listened to the voice of his inferior, instead of repelling the vile insinuations of a deceitful adversary, who tempted him through the medium of the woman. He foolishly accepted the fascinating invitation of Eve, and imbibed for himself and entailed upon posterity, an irregular inordinate desire for sensual gratification in the indulgence of which he could not, nor would not meet him, so as to ensure him peace and everlasting felicity, by being in a constant state of justification before him. Having in one instance yielded obedience to the influence of temptation, his disposition became weakened, so that he had not power to withstand temptation when it was presented him, and in process of time, men yielded so completely to the influence of evil, as to cause the father and protector of the universe, to detroy the posterity of Adam, saving Noah and his famsily who were found righteous in their generations. It has ever been the case with all men, who have indulged in illicit desires, and unclean passions, to endeavor to justify their conduct, under the cover of some specious pretext, rather than yield an honest and undaunted obedience to Gods pure and holy law imprinted in their breasts. David says I will wash mine hands in innocency O Lord, and so, will / I compass thine altar. How then can we ever approach the throne of God, and appear innocent in his presence, until we are willing resolutely to deny every pursuit and inclination which naturally defiles the soul, and perpetually exposes it to the wrath and indignation of the almighty. How weak, vain, foolish and presumptuous, must that man be, who after tasting that the Lord is gracious, dares to act in union with the plots and machinations of the Devil by defying the omnipotence of Jehovah.—However much the natural inclinations, passion, or as they are figuratively termed the nations, may strive to regain their empire in the soul, if man yields obedience to the heavenly mandate, they must vanish and flee from before him. For nothing evil can touch the soul, who dwells in God, being ever with the creature to repel the attacks of its adversary. Issachar is a strong ass couching down between two burdens: and he saw that rest was good and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute, I now come to

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treat upon that disposition of man, which stands arraigned before the law of christian simplicity. There cannot be a man who upon a fair investigation, but finds himself naturally disposed to duplicity, in consequence of his not having a well regulated principle to steer by. To what shall we consider this owing? is it not evidently to a want of willingness to comply with the precepts of the Gospel. Blessed are the pure in heart for they shall see God. Now let us further enquire, do we love God and obey his laws or not. If we love and obey God, and keep his testimonies, we must all most assuredly see him alike. If our lives will not compare in every particular with the teachings of Christ, it is most sure that impurity bears the strongest weight with us. As the obtaining peace of, mind, joys serene unmingled and extatic are of the / utmost consequence to mankind universally, it becomes necessary to exhibit in the clearest possible manner, the way these joys are to be obtained. – Among the multiform doctrines and truths, which are advocated by the professing votaries of christianity, there is not one which has heretofore been advanced calculated to afford peace and permanent tranquility to the soul. The zeal of man wants to be arroused to exert itself for the cause of Jehovah, and make that denial and trail of self, which the laws of Christ require, it becomes every mans duty to see what his soul is and from whence it originated to learn and see in what manner he must humble himself, in order to find his acceptance with almighty God. Censidering ourselves as we all ought in our natural state, fallen, sunken, and evilminded creatures, it becomes our duty to strive for the resurrection of our souls, to that state of purity and holiness from which man fell. Man can never obtain Heaven, nor any of its pure enjoyments, short of first making an exertion on his own part, to obtain it. To such as are indifferent to the present and eternal welfare of their souls, the doctrines I here advance will meet with but a very cool reception, but such as are bowed down with a weighty load of earthly propensities; and consequent condemnation, with an anxiety to find ways and means of deliverance will gladly embrace the opportunity of rationally investigating so desireable a doctrine. Woe to thee, O Land, when thy king is a child and thy princes eat in the morning! Blessed art thou O Lord, when thy king is the son of nobles, and thy princes eat much in due season for strength, and not for drunkenness Ecles. 10th chap 1617 verse. It has often been the case that people in their earnestness to obtain rest of mind, have been carried away with childish notions relative to the kingdom of the Messiah; they / have been blessed with certain spiritual consolations but too unhappily for themselves, have taken it for granted that they were renewed by the divine power into the heavenly kingdom, ere they became acquainted with the manner in which the devil was to be arraigned, judged and condemned. Consequently their affections have been carried away captive by the devil at his will, and ultimately brought them to a more deplorable state than what they were in, prior to their making any attempt to submit to the doctrines of the cross. But such as have never suf-

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fered their minds to be carried away with such idle dreams, and vain delusions, but waited till proper understandings have been given them, have been enabled to repel the wily machinations of that honorable gentlemen called the devil, and detect his machiavelie plots and deceitful workings. These pages can be of no consequence to any but such as feel themselves hungry and thirsty destitute and naked; to such they are addressed and none others. The attempts that the wicked have made in all ages of the world, to destroy the power of individual judgement have been so many and of such various shades, that it becomes absolutely necessary that every effort should be made to restore man to his pristine power, and enable him, to break the shackles of unjust dominion. For mine own part I consider myself as an independent judge of mine own actions, as to whether they agree with the dictates of Christ or not. I advocate his law which is the pivot on which all my actions work, for if a man has Christ within that is, the anointing power of God unto salvation from all sin, it abolishes forever the necessity of using any external ordinances, in order to obtain salvation. Of what avail can the partaking of a little bread and wine and the muttering over a parcel of unmeaning jargon, / be to any man so long as soul is defiled with the pollutions of a lustful nature; and if his soul is purged therefrom, by the influential power of God’s holy spirit, most surely all external ceremonies will appear idle. Mankind universally, have more to unlearn, than they to learn, in regard to their christian warfare, they being placed in a labyrinth of errors which the wily Priest of the present day, study more to keep entwined around their minds there to extricate them from. Strait is the gate, narrow is the way that leads to life, and few there be that find it, as few now and fewer still than those who found it in his primitive sojourning upon earth. Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backwards. I have waited for thy salvation O Lord. It will be necessary to expatiate upon this feeling as largely as my powers will admit. We find according to the numerous instances, we have recorded history, and according to daily occurrences, that whenever man has exercised the right of judging his fellow men, however necessary it may be in the government of this natural world, for one man to govern another or any body of men, if he has so far forgotten him self, as to exercise government in an imperious and tyrannical manner, it has been productive of the most disastrous and fatal consequences to the quietness and tranquility of nations; insomuch that whenever any ruler, has issued a code of unnatural, unjust and inhumane decress, it has been followed by revolutions, factions, mutinies, and seditions and if he does not amalgamate the principles of justice, humanity and equity with his other feelings, his kingdom and government will inevitably fall and sink into decay, imperious rigor may / last for a season, but whenever it ceases, it is followed by inaction, and a death-like still-

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ness, or the oppressed sink into every excess of debauchery and licentiousness. How vain, how foolish, must that man be, who suffers himself to be carried away with a sense that he is lord and master of this earth and the beings upon it, and that they must be subject to his whimsies and capriciousness, when the Lord and ruler of heaven and earth, has imprinted upon the mind of every rational and intellectual being, that he is equal to the greatest ruler in existence and that no one man is superior to another, only as he render himself so, by the practice of every just, generous, and social virtue. “So that his rider shall fall backward.” This part of Jacob’s blessing to Dan evidently exhibits the misery and woe that will inevitably befall all who act upon that tyrannical principle, which is exercised by the Gentile nations of the earth who have not the Divine law for their guide. I would be very far from wishing to disseminate the seeds of rebellion amongst men or wish them to revolt against their rulers, for nothing can carry with it stronger evidence of obedience of man to his maker, than quiet resignation to tyrants’ laws however unjust they may be, provided they do not interfere with the divine law. For instance a tyrant may order me to exercise a rigorous power over any one of my fellow men, this indisputably interferes with the divine law, consequently I cannot comply with the tyrant’s laws, but he may command me to paint my face, wear clothing of divers colors, walk or run to the extent of my physical ability, in doing this he is only displaying his power upon me, but wherever he commands me to injure any of my fellow men, or to exercise that judgement upon them for crimes which all men are alike liable to commit, when not under the dominion of Christ, he exercises that / power which belongs alone to God. No man who exercises his reason aright and consults the law of Christ, and takes that for his guide, can exercise judgment in a condemning point of view, upon a being in existence, but if he takes the civil, military or ecclesiastical law, as it is given out, by those who are so earnestly anxious for the maintenance of those institutions, for his guide he may exercise it, but what are the consequences? I refer my readers to Paul’s Epistle to the Romans, 2d Chap. and there I think that no man in existence can feel himself justified in condemning other men for the very moment he does it he violates charity. Moses received a law from God, and was commanded to see it rigidly observed by the children of Israel, and those that would not hear him, nor obey his laws were cut off from among his people, but mark, this was done in order to exhibit, and typify God’s judgment against sin not; that he ever authorized or sanctioned tyranny in any point of view whatever. We are all by nature in one chaotic and unmingled mass, and it is only as the spirit of God influences our minds, that we become separate from the world. The world loveth its own, they have laws peculiar to themselves, they maintain their kingdoms by force, they maintain their order and commands by force, they gain their pleasures by force, in short whatever is gained among them is done by force which force exer-

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cised consequently creates bodily fear. Speaking of mankind in nature’s darkness, obtaining their pleasures by force, I mean not, the commonality of the human race, but those in higher orders, and at the head of tyrannical governments, whose wealth and influence, frequently ennable them to gratify their desires, regardless of the anguish they occasion either individuals, or families. Not so the Christian, he is influenced to forsake the world, its lusts and transitory enjoyments, for solid / rational, and everlasting pleasures, which are procured at the easy, and moderate price of self-denial and the cross. How perfectly incompatible is the government of Christ’s peaceable kingdom, with the kingdoms of this transitory world. Can a christian exercise that lordly dominion, that tyrannic sway, over the minds and actions of men, that the arbitrary despots of this world do. Surely every one who is ingrafted into Christ’s kingdom-must answer nay. Does not the doctrine of the Messiah inculcate peace, love and good will to man? Does it not teach forbearance in every case, even to the most malignant characters in existence. Surely it does. How then can any man suppose according to these premises, that he possesses power in any case to exercise that which he came into the world to destroy. Not all the dungeons, fetters, racks, inquisitions or tortures of whatever description that the ingenuity of man has invented, ever had power to destroy evil out of the human mind. What then can do it? Why surely nothing but the exercise of that faith which worketh by love. Perfect love casteth out all fear, it excites a confidence in God, and in those who are exercised thereby? Can the exercise of passion and anger over another man compel him to be meek and mild? Can the exercise of passion even over a beast, reduce him to that tameness which his owner wishes to see in him? surely nay. It may produce a servile involuntary obedience, to the will of his master, but it never can produce that cheerful acquiescence to the will of his owner or master, that the kind conciliating, paternal tenderness, manifested by the Divine Father does. In short love is of so excellent a nature that to do any thing without the exercise of it, seems the greatest madness and folly a man can possibly pursue. – Gad, a troop shall overcome him, but he shall overcome at the last. Blessed are the poor in spirit for / theirs is the kingdom of heaven. By the strain of feeling intended to be represented under this head may be understood, that when conviction reaches the soul, and takes into consideration its deplorable loss, in the presence of God it possesses that overwhelming power on the mind as to cause it to mourn its deplorable condition in his sight; but when it is encouraged to trust it in the power of the living God, and he sheds the power of his influential spirit upon it. It raises the soul to that degree of confidence in its maker, as to cause it to exult and triumph over the diabolical machinations of its adversary, and the designs of evil mined men, yet it never caused man to exult in a Pharisaical manner, over any of his fellow creatures, knowing that all the righteousness that it becomes possessed of, is not his own manufacture, but the gift of God to him. “But grace are ye saved through faith, and

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that not of yourselves for it is the gift of God.” Yet there is a duty required of the soul and that is obedience, for faith without works is dead. Now suppose for instance, his majesty the King of Great Britain was to send a message by any plenipotentiary stating that be would give fifty pounds, to every man, that would come and kneel before him; now would, or could any man ever expect to receive that fifty pounds, unless he complied with those conditions. I think not. So is it even with all men who are invited to partake of the benefits of God’s bounty; he has sent messengers to point out the way, and if men will not walk in that way, it is not God’s fault but man’s. The idea of being saved without a perfect obedience on our parts, is one of the inconsistent doctrines that ever was advanced by any man in existence. Out of Asher his bread shall be fat, and he shall yield royal dainties. By this train of feeling, may be seen that inclination which man possesses, causing him to provide himself / with all the luxuries that the earth can produce according to his ability to procure; in the possession of which, his soul feels inflated with that degree of pride and presumptuous arrogance, so that he feels himself independent even of the divine power which permits him to enjoy them. Riches only are useful as they are applied rightly. This feeling is so contrary to that divine law of prudence and temperance that the more a man indulges in his own earthly gratifications and pursuits, the more he exposes himself to the power of condemnation, whenever the Almighty breaks in upon him, or he inclines his heart to the Lord. For how can any man approach the throne of God with confidence while his conscience tells him that his whole life has been devoted to pursuits diametrically, opposed to his will. He necessarily feels his distance as great as the antipodes, and indeed it is; and it is only by the immediate obedience to God’s will, and man’s laying down his weapons of rebellion, and aversion to do good, that he will ever experience that power which Isaiah so earnestly prayed for, and which we find expressed by him in that beautiful but earnest language contained in the 1st Verse of the 64th Chapter. Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, &c. Who for a moment sencing that he was created superior to the brutes, can endure the idea of being compelled to wallow in such things, as are beneath the dignity of the brutes that perish. The more a man neglects and forsakes the law of God, the more he becomes sunk under the dominion of every base and sensual passion. Such as we find in the case of Sodom and Gomorrah, and the cities round about for they not willing to retain God in their knowledge, he gave them over to a reprobate mind, that they might do those things which are not convenient. Now what / can feel so debasing to the dignity of a rational being as to be compelled to commit uncleanness if not in practice, yet in heart, for it is the soul that first becomes defiled, and if that is unclean the body must be also. Not even the Pharisee nor any who are devoted to the performance of external acts of righteousness, are exempt form this denun-

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ciation. As we find in Isaiah 64th Chap. 6th Verse, “But we are all as an unclean thing and all our righteousness are as filthy rags, and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” But Oh! the happy condition of the righteous; which is expressed in the 5th verse – “Thou meetest him that rejoiceth, and worketh righteousness, that remember thee in thy ways; behold, thou art wroth; for we have sinned. In those is continuance; that is in the remembrance of God’s ways, and obedience to his laws, and in them we shall be saved. Napthali is a hind let loose; he giveth goodly words. By this train of feeling may be understood that impatience which is exercised by man in his worldly pursuits and causes him that uneasy, fretful anxiety for the attainment of objects which he wishes to enjoy. Sometimes we find it manifested by soft, persuasive entreaty which Jacob calls goodly words; at other times, it bursts out into the most violent fits of passion, malevolence and rage. It is the policy of the world to obtain their ends by craft and cunning if they possibly can; but if not they are unwilling to submit, to a denial and refusal of their demands, and so have recourse to force. In either case it proves to be the very reverse of that patient resignation, and quiet contentment, which christians must exercise, in order to manifest their resignation to the Divine will. Now we find that God however much he wishes men to come into his kingdom does not exercise this feeling towards man / which we in our natural state are apt to do one towards another. He has left man to himself, to exercise his reason by comparing one thing with another; he has so created and constituted man that the things he lusts after, if indulged in to intemperance and excess, shall prove in the long run, productive of the greatest uneasiness, vexation and torment, and still further to manifest his own Glory, has ordained since the Revelation of the everlasting law and covenant that he who attempts to indulge in those things, which are contrary to it, shall meet with redoubled agony and torment. So that a man when he is waked up to a sense of his condition as he stands in the presence of the living God if he attempts to save those enjoyments, which are opposed to the Divine will, God by His invisible agency, will so direct his engines to work against the man, that he will cause that which he deems his Heaven, to become the greatest torments imaginable. As he says concerning the Day of Judgment, “And they were judged every man according to their works;” 29th Rev. 13th ver. “And whosoever was not found written in the Book of Life was cast into the Lake of fire;” ibid Book, 15th verse. It is not God’s fault, it is not my fault, it is not the fault of any minister or servant of God, if the wicked will not turn to righteousness and live. Witness the word of the Lord to Ezekiel 3d chap. 18th verse. “When I say to the wicked thou shalt surely die,” &c. And Paul also, “Ah! woe is me if I preach not the gospel.” Likewise, Matthew, 5th chapter 19th verse, “Whosoever therefore shall break one of these least commandments, and shall teach men so,” &c. – “Come out of her my people, that ye be not partakers of her sins;” 18th chap. Rev. 4th ver. and

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innumerable other passages, which might be quoted from the sacred writings, plainly implying the necessity of forsaking the spirit and practice of the / world. I judge no man said Christ, if a man believe not my sayings there is one that judgeth him: shewing the necessity of leaving every man to the action of his own will. It is my duty most undoubtedly to explain, point out, remove obstacles, assist the human mind in its researches, warn men, of the danger of pursuing and adhering to their own imaginations, which are not founded upon Christ; but it forms no part of my duty, to compel any to swerve from his foolish course, knowing this that all men are free agents, and will be rewarded or punished according to their works. My object in this dissertation is not so much to tell men, that God will reward the just and condemn the wicked as to illustrate those parts of scripture, which have yet appeared to be involved in obscurity. To exhibit to my fellow men the benefit I have derived by entertaining liberal notions concerning God, and his kingdom, at the same time pointing out the loss every one will sustain, by harboring false, unjust, ungenerous and uncharitable notions relative to the Father. God considers all mankind in one light; as alienated from him by listening to the allurements of a deceitful adversary, and He is using His Almighty influence, upon mankind to persuade them to return to him, promising them at the same time, that all who do so shall receive an everlasting reward, and be so clothed with the power of his spirit, as forever to prevent the Devil again deceiving him. To bring about this most desirable end, was not the work of one of our natural days, nor years, nor yet of three or four thousand. Although he perfectly understood what he intended doing, yet he never presented any thing to us, until we were ready to receive it; for it would be useless and vain to present a rich man with a bottle of wine, while his vaults contained plenty for the use of thousands. Men are told by the Christian doctrine / that he who exalts himself shall be abased. Now how do men exalt themselves. Do they not evidently do so, when they judge of things and act upon them according to their own natural sagacity? do they not exalt themselves when they undertake to punish men for not conforming to them in their opinions, as in the case of Nebuchadnezzar and Darius, when they thought to punish Shadrach, Meshech, Abednego and Daniel? There was no self-evident conviction in these men’s minds, that the opinions that those men advanced was correct, therefore they could not feel justified in the presence of Jehovah by humbling to them. Man is not required to humble himself to, or acknowledge a thing he cannot comprehend; but he is required to enquire, and diligently investigate into the nature of those things which are presented to his mind. “He that humbleth himself shall be exalter.” The things of God to a man in nature’s darkness and possessed to great worldly wealth are beneath his notice. He is built up in his proud imaginations, he thinks that his own wisdom by which he became possessed of this wealth, and by which he so studiously endeavors to preserve it, is calculated to steer him clear of every trial that he may

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meet, not considering that the love of liberty, which exists in most men’s minds, and which nature teaches as being correct, will sooner or later dispossess either him or his successors of that which he has obtained by unjust and oppressive taxation; for how many men have obtained their wealth and riches by the undue exercise of Power. For instance, the Clergy; can any course be more wicked than the way they amass property. I am well aware that the craft now exercised in the Christian world, so called, arise from the authority of the Mosaic Law. But not according to the Christian, for we are commanded by that law; and that is the supreme law, / to do unto all men that which we would they should do unto us. Now let us for a moment ask ourselves whether we would like to have our property extorted from us, in order to have what they are pleased to call the gospel preached; I think not; if we would not like it, how can we suppose that other men would like it for all men have the same feelings, although all men do not as yet entertain the same ideas. When the son of God came into the world he placed himself upon a level with the very meanest being in existence, he came not to exalt himself, nor entertain those notions which existed among the proud and haughty for he taught a quite contrary doctrine. This mission was to teach the perfect equality, which existed among men as they stood in the presence of his heavenly, father. To institute those things among men whieh are pleasing to the divine will, and to exhibit to our view the utter contempt which God had of all high minded men, that is those who were building their hopes, upon earthly enjoyments. Joseph is a fruitful bough, even a fruitful bough by a wall, whose branches run over the wall. The arches have sorely grieved him, and shot at, and hated him: but his bow, abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; from thence is the shepherd, the stone of Israel – Even by the God of thy father, who shall help thee; and by the Almighty, who shall help thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb &c. By the description here given of this feeling; it appears that there was originally planted in man, a sense of thankfulness; but by reason of the base perversion of man’s senses and feelings, he became ungrateful to his divine original; but he occasionally enjoys feelings of thanksgiving in his soul, / which every man must do, when he betakes himself to silent meditation upon heavenly objects. But when he turns to sin again, and wallows in the filthy pollutions of a corrupt nature, he endeavors to banish those convictions from his mind, which were not intended for his injury; but to waken him to a sense of what he ought, and must become, in order to find acceptance with God. Consider the pain, the anguish, the gloom, the distress, the desolation resting upon that soul, who is cut off from etheral enjoyments. His mind forever tossed, with vain imaginations, building up hopes for happiness upon deceitful objects, fleeting pleasures, tormenting his, fellow creatures and himself also, convictions arise, judgments come, his happiness and

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peace are undone; but let him build upon the gospel of peace; obey Christ’s laws, and let what will come, his peace; and happiness stands secure. Now for instance, if my, peace is founded upon the exercise of command, the enjoyment of riches, the flattery and adulation that men might show me; it would be founded upon a false basis: for the tongue that can flatter, can also use reproaches. If I could not endure to live, amidst the most demoniac beings that ever existed, without, being disturbed, by feelings of un-reconciliation and remorse, I should have to say that I had not as yet forsaken all for Christ’s sake and the gospel’s, for all these things that I have exhibited belong to the world. If my happiness is founded upon any thing that could be given me through the instrumentality, agency or invention of man, any further than that which is sent by the divine law-giver, it would be falsely founded. “Benjamin shall raven as a wolf, in the morning he shall devour the prey, but at night he shall devide the spoil.” – This feeling represented by Benjamin most evidently exhibits that selfish covetousness in man, which is the very reverse of charity. / “For the iniquity of his covetousness was I worth.” Isaiah 57th Chapter and 17th Verse. This most plainly shews that all men’s ways and pursuits under the dominion and influence of the accursed nature of sin to be wrong. Selfish in all his pursuits, he has no regard to the honor and glory of God in any of them. In the dawn of life every thing wears an alluring appearance, captivated with the charms he sees in natural objects, he hurries on in the pursuit, not considering that the end of his chase in death, and when he becomes possessed of all, that this natural life can afford him, he had to sit down under the gloomy reflections, that all is vanity and vexation of spirit, then it is that he exclaims with Solomon, after trying all things, and proving all things, that the chief duty of man is to fear God and work righteousness. In the foregoing representation the candid reader will find, I have given the real intention, that God had in view, by influencing Jacob to pronounce such blessings, upon his children, it was not done that any one among them, was any better, or worse by nature than any other man or men in being, but God having a work to perform in us, he takes some of his materials to cut out a pattern by, to show what he will do with all of us, if we would but obey his laws. Take those twelve dispositions which I have delineated, twelve in the male, and twelve in the female, which makes four and twenty, most plainly shews, the four and twenty elders, that John in his Rev. so frequently treats about, especially in his vision of the throne of God. And when those beasts which are the lust of the flesh, of the eyes, pride of life and ambition give glory and honour, and thanks so him, that sat on the throne, who liveth for ever. The four and twenty elders, fall down / before him, that sat on the throne, and worship him that liveth forever and ever, and cast their crowns before the throne that is their former power, saying, Thou art worthy, O Lord, to receive glory, and honor and power, for thou hast created

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all things, and for they pleasure they are and were created.* The arguments that I have heard some advance, that these Elders were some beings more particularly holy would convey to the human mind an idea that he loved but a small portion indeed, of his work. Pray, let me ask, are not all men created with physical functions alike? all men may understand alike, altho’ all may not have the same ability to communicate what they do understand; all men may be able to perform a certain task alike, although all might not be able to give a rational demonstration, of the manner of going about such performance. The holiest dependant being that ever existed, must necessarily have some consistent way pointed out wherein it can receive the blessing intended for it to enjoy; men unhappily for themselves, have ever considered that they were to receive this blessing from some great natural human being. Does God work this way in the natural creation of the world? do I receive the light of the sun, the benefit of the rain or winds only as other men communicate them to me. But as his work is spiritual it was necessary that he should typify how these things existed in his nature, the same as any naturalist would shew the properties of water or fire or any other natural substance. And another thing, the invisible things of God are clearly seen / from the things which he has created; even his eternal power and Godhead, his nature is plainly seen by his Spirit. By contemplating that in God exists the attributes of power, wisdom, goodness, light, holiness, love and righteousness, we necessarily perceive that man must be clothed with the virtues, which I have previously delineated. In the information that Daniel received, of the times and seasons when God would bring about that which he had determined to perform, he states, that from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days; the prophecy of the 70 weeks and this added together, brings it down to the year 1780 at which time there was a mighty outpouring of the spirit, in divers places, and many were influenced to take up their cross, and seek for the kingdom of God, tho’ none of them could come forward and state that they had found complete redemption, form sin. Amongst this number of people according to the Shaker account there appeared a woman11 so remarkably attentive, and so strictly devoted to the dictates of the gospel, and who seemed to be so animated by her obedience, that they unanimously looked up to her as the Divine oracle of wisdom. Her immediate followers attributed to her the power of working miracles, and curing divers diseases, whether she possessed that power or not, is not for me to say; those only who saw these things, have any right to attest to *

I caution my readers to be aware of the arguments, that the Shakers will urge against this proposition; for mark – the powers existing in man can be turned to serve the living God, as well as to be devoted to the service of man’s own evil propensities; all that Christ is authorised to perform, is to destroy evil propensities, and build up and promote good ones in the soul.

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them; they went so far as to say that in consequence of her obedience, that she was the first born daughter into the new creation, and that all who come into that, must acknowledge her as such, and surrender all the property they might become possessed of, to the direction and guidance of her immediate followers, and so on forever. / So great was the power they boasted of in many instances, that numbers have been duped by them, and laid down their possessions such as they were, and persons also, to be directed by these vaunting professors. But Oh, the fatal consequence that have attended these rash conclusions; in some instances it has caused suicide, in other madness and distraction. Presumptuous, indeed, must that being be, who makes a hypocritical profession, and causes the ruin of other souls. I have no doubt but that all who have ever been influenced to forsake any existing system of religion, so called, have at certain seasons enjoyed consolation and comfort, provided they were honest in their intentions. But, Query, are any of the professions and systems now known to exist on the earth, calculated to produce that solid comfort which the followers of Christ stand in need of ? The universal maxim made use of by hypocrites, and professors of each class, is, “Be ye followers of us even as we are of Christ. Now let us take a view of the course Christ pursued while here on earth. In the first place did he ever allow himself to exercise authority over any even when it was offered him, so to do? When he was solicited to divide the inheritance between the bretheren, he exclaimed, who made me a judge, or divider among you! intimating thereby that if they possessed common accommodation among themselves, they would have no need of the power of the law, to compel them to do that which is just; in another instance when they would have made him a king, he departed out of their way. Love was his universal maxim, he would rather suffer than do wrong in any instance. If he was among the Jews he submitted to their customs not from the conviction that there was any thing beneficial in their traditions to the soul, for he always taught them to the contrary. He possessed that / mild, placid temper of mind, which he obtained by obedience to his father’s laws, that excited the praise of just men and the animosity, of his enemies and opponents. He came not to destroy the law and the prophets, but to fulfil in spirit what was stated in the letter; he most expressly stated, that instead of his coming to exercise authority according to the then existing notions of mankind, that as soon as he had fulfilled the mission committed to him to perform, that he would become subject to the father, and seek no other reward, than the common blessing for all who did as he did. How then can men be so vain in their imaginations, as for a moments to conjecture that he ever intended to exult one man over another, or bring us to the dominion of others men’s judgment. The Apostle John in his writings states that ye need not that any man shall teach you, for ye have an unction form the holy one which teacheth you all things. If then I possess that unction I am enabled by the power of that, to try every system on earth, that is the oracle to

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consult upon all occasions, to try me whether I am doing right or wrong. While men are contending for external ordinances, rites and ceremonies I am afraid they are utterly neglecting the purifying their souls from the base and infamous inclinations of a corrupt nature; for until the heart is clean, nothing that we can possibly perform will find acceptance in the sight of God: In vain we pray, in vain we sing, in vain we dance, in vain we do any thing in expectation of finding God’s favor so long as we love the flesh or mind earthly things, for no man can serve two masters. Ye cannot serve God and Mammon. It will be most particularly necessary for me to remark, that the Shakers will endeavor for possible to convict me of plagiarism; I most freely acknowledge that the order of Christ’s law, or the / real delineation of the twelve gates of the Holy City, New Jerusalem, I received from God at their hands, but I have found by applying that law for the exaltation of their institution or their order in the regular gradation of preeminence one over another, as they maintain to be canonical, to be productive of the extreme of mental anguish, but by taking this same law, and bowing down the dispositions of my soul to the spirit through that medium, I find that victory over my passions, which procures me all the peace and tranquility of mind I can reasonably ask to enjoy. Since I have returned to this country I have written two letters to Elder Lyon at Enfield and paid them one visit; in my first letter I stated to him that I had returned to this country for the express purpose of exposing their villanies, harsh as the language may appear to them, or any of their friends, I shall ever consider that they have treated me in any thing, rather than as christians ought to one another, until some weightier evidence can be adduced than what they have as yet had to offer in justification of their conduct. There is not a doubt existing in my mind, that had I chose to have pursued a soft, easy, tender and effeminate course of life, such as was offered me on one occasion, by the elderess of the family I resided in (prior to the rupture which took place between us,) that she would have offered me every encouragement so to do, but thanks be to God I have escaped the snares of the women that flattereth with her words. One remark before I close this work, and then adieu my friends for the present. You will find in the 2d Epistle of Paul to Timothy in the 3d Chap. and 7th Verse, something which will give a very fair illustration of the Shakers; lest my readers may not wish to take the trouble of taking their Bibles from its usual depository the shelf, I will transcribe that verse. “Ever learning and never able / to come to the knowledge of the truth.” This seems to be the case with the Shakers, for they are continually depending upon the teachings of their leaders, so that the measure of their knowledge in regard to their spiritual warfare never can become full. – Elder Lyon of Enfield in a conversation I had with him not long since declared to me that he knew that he was placed in the situation he held under the Shakers government by the gift of God, of course it follows that

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all who hold office of trust among them must be placed in such situations in like manner. Now the belief that the Shakers governors wish their subjects to entertain relative to them, is that they have power to inspect and regulate the movements of the human soul so that if I do any thing of my own accord and it does not exactly meet the approbation of these elders to whom I may become subject, they may think proper to accuse me with pride and self sufficiency, so that upon their principle of management it would be utterly impossible for me ever to obtain the power of individual judgment which is one of the greatest blessings Christ has promised to bestow. Why should not a follower of the Spirit have as strong a right to be the manager of his own pursuits, as one who delights solely in the things of nature. If the creature’s understanding is properly rectified there can be no need whatever, for the inspection or direction of any secondary being in exist once. Thus far my friends, and candid judicious readers have I attempted to exhibit to your view, in the first part of this small treatise the horrible effects of Shakerism, as is maintained, and exhibited as the only source of happiness by that deluded, tho’ small portion of the human race. Far very far would I wish for one moment to attempt to sink real and vital christianity into disrepute; on the contrary I am, and ever wish to be one of its strongest / and warmest advocates. In this second part, I have presented the key whereby any man or women in existence, may unlock the gates of heaven and draw from thence, such nourishment, as they may require. The key must not be filed or ground, not rubb’d nor polished, agreeable to man’s natural conceptions; but taken and thrust into the key hole, and it will open in an instant. Ye Hypocrites, who dote ’pon religion, What God serve ye, who I say ’sides Mammon, ’Tis he who pays you with his dirty fees, To some he gives most sumptuous salaries. But talk to you of the God I adore, And then you say I’m damn’d forevermore, Damn’d indeed I will be to your dead stuff, To trust in such would make me cry enough. Your creeds, your prayers and prating nonsense, Gives me no treasure ’tis void of sense, When once ’tis tried in Zion’s holy fire, Nought will it prove but dirt, dross, trash and mire Righteousness, truth and equity I’ll maintain, I’ll preach to all, but not for Mammon’s gain. The Lord said hear that fear my name, Sweet joys I’ll give, your bretheren shame For when I called, they hid their face, When I praise thee, I’ll them disgrace, They you cast out, spoke of my name,

Green, The True Believer’s Vademecum, or, Shakerism Exposed For which I’ll cause the devouring flame, To them pass o’er, who did not lower Their haughty heads, but praised their beds, Of filthy deeds. But he that heeds My powerful word, on him I’ll shower / My heavenly food without restraint, And heal him from each base complaint That ails his soul, which has been foul, With filthy sin, that made him scowl, In angry looks, ’gainst the fair sun, I made for good, and not for fun.

the end

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MCBRIDE, AN ACCOUNT OF THE DOCTRINES, GOVERNMENT, MANNERS AND CUSTOMS OF THE SHAKERS

John McBride, An Account of the Doctrines, Government, Manners and Customs of the Shakers, with Remarks on Confession to Catholic Priests and Shaker Elders (Cincinnati, OH, 1834).

John McBride’s Account is one of the more concise Shaker apostate works. It is not so much a narrative as it is a point-by-point refutation of the primary doctrines of Shakerism, as well as an address to his former colleagues. McBride was born in York, Pennsylvania, in 1778. He was raised a Presbyterian, and like so many of his generation was caught up in the Kentucky Revival. McBride was ‘much pleased with it, and thought the Lord’s way the best way, and attended as many meetings as I could’ (p. 47, below). When the Shakers arrived in Kentucky in March 1805, McBride, like many other revivalists, believed that they offered a path to assured salvation. Although he claimed to have had reservations about confessing his sins to the Elders, and worshipping God in the dance, he set these aside and joined the Shakers at South Union, Kentucky in 1809. He shortly thereafter became a member of the Pleasant Hill, Kentucky, community, where he signed the covenant in 1814 and 1830 – an act he wrote about with bitter regret in his Account. McBride’s work offers few details about life among the Shakers. He does not identify the community where he lived, does not talk about his work, and names only one of his co-religionists – and that by only first name. In this sense his writing, as an apostate, is very unusual. The work suffers a little for want of this detail, but its brevity makes it a manageable read. McBride’s initial reticence to confess his sins gnawed away at him, but he shut his mind to doubt for ten long years. However, he found he ‘was gradually losing my confidence in the elders, until about five years longer. I had then lost all confidence in confessing sins to the elders’ (p. 49). Despite this, he remained with the Shaker for another five years. Acknowledging this circumstance, he speaks to the reader: ‘you may think it

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strange that any man of common sense should continue even twenty years under such exceedingly unreasonable and unscriptural doctrines’ (p. 59). Much of McBride’s Account is a scripturally based refutation of the Shakers’ doctrine of confessing their sins. He argues that scripture shows Christians must acknowledge their sins before God, but not through a human intermediary, as was required in a Shaker’s confession of sins to their Elder or Eldress. It is possible that McBride’s confessed sins were held over his head while a Shaker – perhaps the reason he remained in the faith long after his doubts overwhelmed it. He states ‘if I had such a Christ to deal with again, I would tell him none of my sins, then he would never know how to condemn me; or retain my sins, then he would never be able to get into my conscience, and of course, I would steer clear’ (p. 55). Confession did not help McBride, who laboured under heavy guilt for something he does not disclose in his Account. He wrote down his thoughts about Shaker doctrine while with the Shakers, but he was instructed by the Elders to burn them (which he did not do). His conscience often compelled him to get out of bed in the middle of the night to pray. This was a forbidden act among the Shakers, as one did not pray directly to God, but only through their Elders. His bed-fellow (either literally one who shared his bed or simply his roommate) betrayed him to the Elders. Finally, he confided his problems – which seemed to involve lust – to the elders, asking them what to do ‘when the devil demanded service’. An Elder John replied: ‘some have found benefit by running’. In the end, McBride was publicly shamed for what he called ‘carnal defilement’. He offers no specifics, but it is clear that the Elders made an example of him, prompting him to leave Pleasant Hill. Bereft of help and filled with deep doubt, McBride concluded that Shakerism was ‘the deepest laid scheme that Satan has ever devised from the beginning until the present day’ (p. 45). In a somewhat self-damning statement he declared ‘none can be completely stamped with his [the devil’s] likeness but such as lie under the delusion after they understand it; who strive, like their master, to support and strengthen it’ (p. 46). By that count McBride lay under the devil’s likeness for twenty years. His brief publication was aimed at his former brethren and sisters still among the Shakers. Using the collective plural, as if he was still among them, he implored them: ‘the devil protects us just as much as the elders, and in the very same manner’ (p. 60). Incredibly, McBride returned to Pleasant Hill, and the community welcomed him back. He died there on 24 June 1844 of tuberculosis. On 9 April 1844, just two months before he died, he signed the Shaker covenant a third time. His reasons for returning to Pleasant Hill are unknown, but clearly he had overcome his objections to the Shakers and their covenant. McBride’s Account had little, if any, impact on the Shakers. It is unmentioned by later apostates, and only two copies of his Account survive today.1 Notes 1.

The copy of McBride’s Account in the Edward Deming Andrews Memorial Shaker Collection at Winterthur is thirty-three-pages long, whereas the copy at the Cincinnati Historical Society is only twenty-seven. The text published herein is from the Winterthur copy.

John McBride, An Account of the Doctrines, Government, Manners, and Customs of the Shakers. With Remarks on Confessions to Catholic Priests and Shaker Elders. Cincinnati, OH, 1834.

TO THE READER. 1. I felt myself in duty bound for many years to make this exposition of the doctrines and government which hath bound my conscience and is now binding the consciences of others. 2. Now it may be asked, how the conscience can be bound in this free government! However, though it be upon a small scale, the reader will understand it. 3. For in this society civil and ecclesiastical affairs are blended together in a despotic government. This will be fully explained in the sequel. 4. I wish to warn and caution the reader against a censorious spirit, which may rise in his mind while reading the exposition of the doctrines of the Shakers in the following pages. 5. Let it be against the error and poison with which the people are wounded and not against them; and so befriend them, in removing the evil, that they may be healed. 6. And let the blame rest upon the serpent. ‘Cursed shalt thou be: upon thy belly shalt thou go.’ 7. Now, in this matter of Shakerism, it really appears like the deepest laid scheme that Satan has ever devised from the beginning until the present day. 8. It is by gathering those who are striking right at the root of all evil into one body, in promising them a more successful method than has ever yet been

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known; and by this means, preserve the root, in stirring up false efforts for its destruction. 9. Yea, he calls it the one and only method devised by the God of heaven for their encouragement. 10. And so encouraged, like sheep who leave their shepherd, the foremost taking a forbidden path, they all follow – / one being encouraged by the other. For union sake they leap after each other, their union all contring in the foremost. 11. And so he goes on commenting upon mysterious predictions, proving that Christ has come the second time in mother Anne Lee1 to build up his everlasting kingdom. 12. And that they are now building up the new heaven and new earth, and that they are the first in the new creation. And if faithful will eternally stand foremost. 13. Jesus Christ and mother Ann, being the father and mother of all of the blessed, and that those who are now in the church do find access unto them, through all the succeeding elders, from mother Ann to the present day, and so on with all that shall be saved. That they must have their access through the present and their succeeding elders until the whole work is completed. 14. And how many are transformed into the image of the old wolf by this time, I cannot tell. 15. But it is my faith, that none can be completely stamped with his likeness but such as lie under the delusion after they understand it; who strive, like their master, to support and strengthen it. /

AN ACCOUNT of the DOCTRINES, GOVERNMENT, MANNERS AND CUSTOMS of THE SHAKERS. 1. It has been my desire for many years to give a brief statement of the church to which I did belong. 2. Now it is my desire that all should well understand me; and I hope they will, in a plain common-sense way of speaking. Ignorant men, women and children will understand, and of course the wise will be at no loss.

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3. We know that the real intention of language is for us to convey our meaning unto each other, and that such words as are most common and best known, is the clearest medium through which to convey our ideas. 4. And as the medium of sight is colorless, therefore, through it all the varieties of colors of objects are perceivable. 5. And therefore, if language is only intended for a medium, let the reader not look at it but through it. 6. However, I must proceed. I was raised a Presbyterian, and was zealous for the doctrine, until the Kentucky revivals2 came on, which seemed to pay no respect to names or forms. I was much pleased with it, and thought the Lord’s way the best way, and attended as many meetings as I could. 7. And found by experience, that it was best for me to stir up no controversy about names and forms, and if I should hear them, to neglect or discountenance them. 8. So, when the revivals passed over and was no more to be found, I felt restless – I did hunger and thirst for righteousness, for a pure heart. / 9. At this time I heard of the Shakers, who made the highest professions of any people. That Christ had come the second time to set up his everlasting kingdom on earth, to build up a new heaven and a new earth. 10. And that we may now gain full victory over the whole of the carnal propensity, and of course over every other evil propensity, that being the strongest and the root of all other evils. 11. I went to see them, and saw a number of pious people amongst them. I could read in their countenances that they had set out to live a life of purity – a virgin life. 12. That was the kind of life I also desired to live. They then preached to me, and told me the terms upon which I might become a member. 13. I did not like the terms; but they told me that this great victory which I desired to gain, could only be gained by doing such thing as I did not like. Confessing my sins to the elders was the first step I did not like. The second also I did not like, which was to unite in dancing when I felt sober. 14. But for the sake of accomplishing my main object, my conclusion was to conform and become a Shaker. 15. And so they dealt very tenderly with me, and with all young converts until we become pretty well inured to the first two steps. So much so, that sometimes

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when we would ask their counsel, ‘be free, act your own faith; do as you feel best,’ would be the reply. 16. But still publicly teaching us, that the cross of Christ comes right against our natural inclinations, and that our taking up every cross is the only way by which we can obtain that which we set out for, and that their requisitions in both temporal and spiritual things, is the cross of Christ. 17. However, in process of time, their requisitions came harder upon us, just according as they thought we might be able to bear them. And in good humor laugh at us, telling us that now we must be able to bear a little strong meat, and that they had first fed us with milk, for then we were not able to bear it. 18. And so an implicit obedience to all their requisitions is the strong meat we are to receive, in order to find full union and acceptance with the elders. 19. And now of course the reader would wish to know what these requisitions were which turned the people away, / that he may know whether to blame the priests or people: and will conclude that if the requisitions were bad it was wrong to make them; and if they were good, they were bad who broke them. 20. Why as to the intention of the requisitions, I do not know there was much good or evil in them; for I expect that the elders for the most part thought that they were doing God service. 21. However, I cannot speak well of such requisitions as did finally come to bind my conscience. 22. Well, now, it seems requisite in this place, to give a minute description of what the requisitions were, and the nature of them. 23. But that would be too tedious; I shall only speak of such as did finally come to bind my conscience, which were confessing sins to the elders, dancing when I felt sober, and giving all the fruits of my labor into the hands of the ruler, to be disposed of according to their faith, regardless of what my faith might be in the matter. 24. Whilst there was something of a revival among us, I did not look much at these things, and for about ten years I was afraid to look at them, for our elders were continually teaching us that it was highly dangerous for us to do our own wills, without any reserve or limitation of the word; telling us that Jesus Christ did not do his own will, and that if we would follow him, we must take up a full cross, in implicitly doing every thing that we were told.

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25. And that disobedience to their requisitions would forever deprive us of that which we set out for; namely, conquest over the carnal propensity. This I could not bear – for that conquest appeared to me worth more than my life. 26. So I continued, but was gradually losing my confidence in the elders, until about five years longer. I had then lost all confidence in confessing sins to the elders. I saw they were but men like the rest of us, and sometimes thought ‘cursed is he that trusteth in man.’ 27. About this time the people were gradually losing their confidence in the elders, and began to speak their minds unto each other concerning their faith. 28. The elders hearing of it, called us all up at a certain time, to tell them our faith. I told them I had no more faith in confessing sins unto the elders. This turned all the elders / and many of the people against me, which threw me into great tribulation. 29. I then put my trust in the Lord – in Christ Jesus, the one mediator; and found that my trust was not in vain. 30. But the cause not being removed, my tribulation was continued, which I believe was for my good. The elders continually preaching about the awful consequences of disobedience, and the great necessity of our confessing our sins unto them. 31. Not being suffered to make any public defence, or even to speak my mind among the people, I took the liberty of writing occasionally, according as the weight of evidence seemed to be upon my side. So in this manner I continued about five years longer. 32. And even then I was afraid to leave them. For the elders taught the people, (and it was generally believed) that all who left them fell into carnal defilement, or finally would fall. 33. Then my trouble was exceedingly great; for that faith was so grounded in myself, that it seemed almost impossible to get clear of it. 34. And I believed, that in going with that faith, it would be impossible to stand, for according to a man’s faith so it will be with him; and when I would think about going, it seemed as if the devil was ready with open arms to receive me, in that matter. 35. Then my tribulation was so great that I prayed night and day, that I might have faith to stand.

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36. So before I was separated from them, I obtained faith that I would be able to maintain my integrity, though it seemed small, even as a grain of mustard seed. I was very careful to cultivate and keep it, and in leaving them it was strong enough to remove all the mountains the devil had raised against me. 37. And since I left them, I have found this to be an increasing faith, and have never lost it one moment, and believe it will continue with me until death, and through eternity, and that I am gaining that which I set out for as fast as any of them. 38. I am now speaking to you, my brethren and sisters, I mean such as are so indeed – true overcomers, I own no others, and if any of you through the prejudice of education / disown me, I can forgive you. But it is my consolation that you will cheerfully own me in the great final decisive day. 39. Now you all know that for a considerable time before I left you my faith was very different from the faith of the elders, but not in that which first we used to call the essential matter, which I still retain. 40. You know that the elders used to preach hard against my faith, many times, for about five years before I left you; and that I was constrained to hold my peace under the penalty of suffering immediate banishment, and that the only way of my defence, was in secret with my bible, proving from it that my faith was correct. 41. And you also know, that at a certain time, three of the elders called me up to give an account of my writings, and required that I should give them all up into the hands of my elder that night, or leave the society. That evening I put them all into the fire and went and told my elder what I had done. He seemed satisfied. 42. However, I did it in such a manner, that they were not consumed. So I have got my writings still, which, according to scripture, defends me upon every subject wherein I was accused, and I wish you to see them, for I think you have held me under condemnation long enough. 43. They are upon a variety of subjects. I will first endeavor to show the impropriety of confessing all our sins to the elders. 44. Now, upon taking a second thought, I conclude to publish a very small part at present. 45. I have searched the scriptures throughout, and have found that the scripture meaning of the word confess is greatly perverted by the elders; for the scriptural meaning is to acknowledge.

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46. But the elders apply it as though it meant revelation; for one man to reveal, or make known, to another all his sins. 47. So that we Shakers and Catholics always when we would hear of a man confessing we would think about him telling his sins. 48. So that with us the word was entirely perverted, to mean revelation instead of acknowledgement. 49. For confessing sin and the great necessity of confessing sins, is clearly held out in many parts of scripture. 50. I suppose that it will be granted that all true confession of sin must be made unto God, even if they should be also / made known unto man. Now you see, by this grant, that revelation will not properly apply in any place until confession is required, for we can make nothing known unto God. 51. And now for a clear understanding of these scriptures, we will lay aside that word confess; for it has been so twisted and perverted, that it seems difficult to restore it to its original meaning. 52. Therefore, I will put acknowledge in its place, and carefully examine every text in the scripture where confess is mentioned. 53. And we will see that it will properly apply in every case, even if you should shove in revelation with it. 54. Which, as I before observed, can never find a place, until God becomes ignorant of what we are doing. 55. Now, even if I should lay aside those first principles, which of themselves are sufficient to show a sandy foundation, yet we would see the impropriety of applying revelation in many cases. 56. Lev. vi. 21. And Aaron shall lay both his hands upon the live goat, and acknowledge over him all the iniquities of the children of Israel, all their sins, putting them upon the head of the goat. Now we cannot expect that Aaron could reveal or make known all their sins to any, neither was it required; but rather that they should be sent entirely away, to be remembered no more. 57. Lev. xxvi. 40. If they shall acknowledge their iniquities, and the iniquities of their fathers, &c. It was not that they should reveal them unto God, for he knew them: neither was it possible to reveal them all unto men, but to acknowledge and humble themselves was the terms of the remission.

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58. Kings, viii. 33. When thy people Israel be smitten down, before the enemy, because they have sinned against thee, and acknowledge thy name, that thou art the true God, whom they had denied, and pray, and make supplication unto thee, then hear thou in heaven and forgive. 59. Chron. V. 24, 26. They were required to acknowledge the name of the Lord their God, and turn. 60. Ezra, x. 11. Now, therefore, make acknowledgment unto the Lord God of your fathers. We know they could reveal nothing unto him, either directly or indirectly. 61. Nehemiah, i. 6. I pray before thee now day and night, for the children of Israel thy servants, and acknowledge / their sins, which we have sinned against thee, both I and my fathers have sinned. Could he have told every sin of the fathers? 62. Nehemiah, ix. 23. And the seed of Israel separated themselves from all strangers, and stood and acknowledged their sins, and the iniquities of their fathers; and they stood up in their places, and read the book of the Lord their God, one-fourth part of the day, and another fourth part they acknowledged and worshipped the Lord their God. The time was too short to even count their own sins and the sins of their fathers, if they had known them. 63. Prov. xxviii. 8, 13. He that covereth his sins shall not prosper; but whoso acknowledgeth and forsaketh them shall obtain mercy. Revelation cannot be made unto God; and merely unto man is not enough, and the reason he does not prosper, is, because God does know them, and not because men don’t know them; and so his acknowledging them unto God, and man, so far as he has injured man and forsaken them, is all that is required with satisfactory restitution. 64. Daniel, ix. 4. And I prayed unto the Lord my God, and made my acknowledgment, and said, O Lord, we have sinned. 65. Matt. iii. 6. They were baptized by John in Jordan, acknowledging their sins. 66. John, i. 20. And he acknowledged, and denied not, but acknowledged I am not the Christ. Revelation would read very awkward here. 67. Acts, xix. 18. And many that believed came and acknowledged, and showed their deeds. There was no man set apart to see and hear, or we would have heard something about him. And if they went all about telling their sins, and showing their deeds unto each other, what does that prove? for who had required this at their hand?

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68. Acts, xxiii. 8. The Sadducees say that there is no resurrection, neither angels nor spirits, but the Pharisees acknowledge both. 69. Rom. x. 10. For with the heart man believeth unto righteousness, and with the mouth acknowledgment is made unto salvation. 70. Rom. xiv. 11. As live saith the Lord, every knee shall bow unto me, and every tongue shall acknowledge unto me. / 71. Rom. xv. 6. I will acknowledge unto thee among the gentiles, and sing unto thy name. 72. Phil. ii. 11. Every tongue shall acknowledge that Jesus Christ is Son, to the glory of the father. 73. James, v. 16. Acknowledge your faults one to another. This is truly honorable to make just restitution and to mend every breach I may have made upon my neighbor, whether he knoweth it or not. 74. John, i. 9. If we acknowledge our sins he is faithful and just to forgive. 75. One place I had forgotten, Joshua to Achan saith, my son make acknowledgement unto the Lord God of Israel, and tell me what thou hast done. So Achan was constrained to tell that one capital crime, that the curse might be removed. 76. I have now gone through, and can find no place where God requires us to reveal all our sins unto a man, or that we should tell them all unto God, through men as mediators. 77. Why it is God only that shows men their sins; ‘Show my people their sins, saith the Lord of the prophets.’

PART II 1. Our elders do infer, that like as Jesus sent out the apostles to preach, so are they sent in this day, by the church; and infer, that as the apostles had power given unto them to remit and retain sins, that they also have the same power. 2. And do also infer; that they must first know what the people’s sins are before they can remit them. 3. And likewise, proving from other parts of scripture, that every secret thing must come unto the judgment and be revealed openly.

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4. And also proving, in a mysterious manner, that they are the saints that are to judge the world. 5. Now even admitting that you are sent by Christ in his church, and have power given unto you, are you faithful to do as he directed the ancient true ministers! Do you remit and retain sins in the same manner that he directed them? / 6. His directions were to go and teach all nations, baptizing them in the name of the Father, Son and Holy Ghost – teaching them to observe all things whatsoever he had commanded them. 7. John, xxiv. 4, 7. We find that it was the requisition of Christ that repentance and the remission of sins should be preached in all nations. We find that repentance was always the terms upon which remission was granted. 8. And we have never heard in a single instance of Jesus Christ, or the apostles, requiring the revelation of the people’s sins, as the terms of securing remission. 9. God shall bring every work into the judgment. 10. And in Matthew, 5th chapter, 15, saith Jesus; who is the light of the world, and the judge of all the earth, ‘Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.’ 11. ‘For there is nothing hid but that it shall be manifested, neither was there any thing kept secret, but that it shall come abroad;’ insinuating that himself is the light of the world, and judge of all, from whom nothing can be hid. 12. Now we all believe that Christ is the light of the world, and that it is his light that makes spiritual wickedness manifest, and will make the secrets of all hearts manifest. 13. Now let us consider unto whom are the secrets to be made manifest. We cannot make them manifest unto Christ, for it is Christ that makes them manifest unto us; and if the sinner should tell them all unto a man, neither scripture nor reason requires it; and what good is done? 14. Now we will see how the secrets of men’s hearts were made manifest in the apostles’ day. 15. Cor. xiv. 24, 25. But, if all prophesy, and there come in one who believeth not, or one unlearned, he is convinced of all, he is judged of all. 16. And thus are the secrets of his heart made manifest, and so falling down on his face, he will report, that God is in you of a truth.

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17. Now unto whom can we suppose the secrets of his heart was then made manifest, while he was listening to the preaching, before he fell down. 18. We cannot possibly suppose that it was by telling all / his sins unto some one, for he was attentively to the preaching. 19. Nay but it was the prophets that revealed the secrets of his heart unto himself; as saith the Lord to the prophets, ‘show my people their sins.’ 20. And because they had showed him his sins, he knew that God was in them of a truth, and that this must be the true Christ, which had revealed the secrets of his heart, and not like that anti-Christ, who is so ignorant that the people must tell him their sins. 21. Why, if I had such a Christ to deal with again, I would tell him none of my sins, then he would never know how to condemn me; or retain my sins, then he would never be able to get into my conscience, and of course, I would steer clear. 22. But there is a Christ that can get into the conscience, and did in the days of old, and even then anti-Christ was at work; for when the true Christ was in their heart or conscience convincing them of sin, some of them would be inquiring for Christ. 23. Here, now, are the words of Jesus Christ, ‘If any man shall say unto you, Lo! here is Christ,’ or there, believe him not. We have often been told, that Christ might be found in the secret chamber, in priests and elders. 24. For there shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch, that if it were possible, they would deceive the very elect. 25. Behold, I have told you before, wherefore, if they shall say unto you, behold he is in the desert, go not forth; behold he is in secret chamber, believe it not. Some of us have believed it, and have went into the secret chamber to reveal our sins unto Christ, in the elders. 26. For as the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the son of man be. 27. Now, while the natural sun is rising in the east, and shining even unto the west, O how inconsistent it would appear, to hear some one inquiring for the sun, saying, where is the sun, where is the light. 28. And again, in Rom. x. 6, 7, 8, 9. The apostles speaking of Christ, who is the spiritual light of the world, saith, ‘say not in thine heart, who shall ascend into heaven, to bring / Christ down from above; or, who shall descend into the deep, to bring Christ up from the dead.’

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29. ‘But what saith it? The word is nigh thee, even in thy heart, and in thy mouth; the word of faith which we preach, that if thou shalt acknowledge with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 30. We see in the seventh verse, that the apostle calls Christ the word. Now, it will seem clear, to put Christ instead of word, for it is not very common to call Christ the word. 31. For Christ is nigh thee, even in thy heart, and in thy mouth, the Christ of faith which we preach, the object of faith to which he was directing their attention. 32. Now you priests and elders look again at those scriptures which you quote to justify yourselves in demanding the knowledge of all secret sins. 33. God shall bring every work into the judgment, whether it be good or evil. 34. For every secret thing must come into the judgment, and that which was spoken in the ear in the closet shall be proclaimed on the housetop. 35. Now you see that these scriptures prove such extensive revelation, that they prove nothing for you; for you only require that men’s secret sins should be revealed unto yourselves, secretly, in a chamber; so that they still remain secret, and have yet to come abroad, and to be proclaimed upon the housetop. 36. And yet are endeavoring to prove in a mysterious manner, that you are the saints that are to judge the world; look at this your essential proof ‘know ye not that the saints shall judge the world.’ 37. Now if this means that a part of the saints shall judge the world, both saints and sinner – with equal propriety we say, they will judge only a part; and if you will have it, that finally they are all to judge the world, where then is the judge that is to set the sheep on his right hand, and the goats on the left. 38. Again, you say, you are the light of the world, or the medium for it to pass through, and that the people must come and put all their sins in that medium, telling you in a particular manner, every one of them, that you may know how to remit them. / 39. But does the light stop short of coming through the medium? or is it as a candle under a vessel, or under a bed? 40. Light makes manifest, and if you have the true spiritual light it will shine from you into the sinner’s heart, to show him his sins, for that light, Christ, or word, is quick and powerful, and is a discerner of the thoughts and intents of the heart.

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41. This is the way men’s deeds are to come to the light; the light shines into their hearts, dispels the darkness, then they see their sins in their true color. 42. And, if after this they are still determined to cover their sins from themselves, by shutting their eyes and hardening their hearts like Pharaoh, they may do so until sudden destruction comes. 43. Now it would seem very extraordinary, if I were sitting in natural darkness, with my works all laying in confusion, and one should walk up to me in the dark, saying I have light, come, put all your works into it, and I will put them in order. 44. And just so it is with these blind guides – leading the blind in spirit, both stumble into the ditch. 45. Now, it is well known that these guides come unto such as are in darkness, full of confusion, inquiring for God, or Christ, and most commonly preach to them about the lust of the flesh, reasoning with them about the deceitfulness of that nature, proving that it is the first lie that deceived mankind. 46. And such as are striving the most for victory over that nature will see great propriety in their reasoning. Then they will assert, with great confidence, that they can show them the way of obtaining complete victory, telling them that they are the light of the world, and that Christ is in them for salvation, and can be found nowhere else, proving it as well as they can from scripture inferences. 47. And telling the man that in order to obtain full victory over all evil, he must tell him all his sins, and that that is bringing all his deeds to the light, putting them into the light, and that then all will be forgiven. 48. If the man had been trusting in the Lord before, though in a hard conflict with the devil, yet this great surrender will probably cause the devil to let him rest, and even give him great joy and consolation, transforming himself into / an angel of light, to confirm his confidence in man, that he may implicitly follow his guide. 49. Then the devil knows he is safe, ready for his service any time he may call, and in this way some may rest for many years, and think they are traveling to heaven very fast, because they are not troubled as they formerly were. 50. Then when the devil calls for any one to serve him in the special manner which they most fear, then in disobeying him they are in great tribulation. The elders will then tell them, that strict obedience in all things, is their protection. 51. And we were made to believe it – for in case of disobedience, the devil, or carnal mind, would frighten us by demanding our service to our special overthrow; for man was the God he wished us to serve.

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52. And whether the requisition seemed right or wrong, it made no difference, so that consciences seemed completely bound. We Shakers best understand this. 53. Now, this leads me to tell part of my own experience when I was waked up, as the saying is, you all know that I was extremely obedient, but it seemed like all this would not do, for the devil threatened that he must have my service, anyhow. 54. Then I was in great tribulation. I would sometimes rise in the night to pray, but knowing that it was not approved by the elders, unless it was somehow through them. So at first, in a kind of confused manner, I endeavored to pray somehow through the elders, or rather through the first elders, who were in the spiritual world, thinking that perhaps they might know my desires. 55. Once or twice in this manner, was enough. God having compassion on me in my ignorance, I was still preserved. 56. But still, having some confidence in the elders, I asked the head elder what I should do, when the devil demanded service. It was elder John–the brethren all know him well: ‘some have found benefit by running,’ was all the reply I received. 57. I had not faith enough in the elder to try this foolish experiment, but afflicted my body and prayed the whole night, and not in vain, and ever after found this my best method of defence. 58. I used to frequently rise in the night to pray; for the devil troubled me very much, in consequence of my disobedience / to the elders. My bed-fellow informed my elder. He called me up and gave me severe reproof, endeavoring to prove that I was an idolater, and that I was like the Israelites who used to go to the high places to offer their sacrifices, and not unto the door of the tabernacle. 59. For the elders say they are the true tabernacle, and that God can be found nowhere else for salvation. 60. So afterwards this doctrine was preached more, with strong insinuations against me; even sneering at the idea of thinking to find God behind old logs, in sink holes, or in the dark. 61. This, one may guess, was to turn me back, or to turn the people all against me, that I might go off. For I was in their way, and a drawback and hindrance upon others. 62. I had written a great deal more, in which I have given a minute description of the doctrines and manner of government, but I thought this would be enough to publish at present.

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63. For it might be lost labor to spend much time in pulling an injurious edifice to pieces, if I see a strong flood-beating upon it and the sand crumbling down from under its walls.

PART III. 1. Here now I will endeavor to explain a mystery – why it is that the Shaker doctrine is so little known by the world and not understood by themselves. Such as are without, do not look into them, for this reason, there is one grand objection, so large they will look at no other. So that I have heard a great many people say, ‘I like the Shakers well enough only for one thing,’ which appears so large to them that they have not looked at other things. For where is the man who professes to be a true republican, that would love to go under a perfect despotic government. Let the first grand objection be removed, then they would see this which binds the conscience. 2. Now, I will endeavor to show why it is, that the Shakers themselves don’t look at the doctrine, or government, so as to judge of it, whether it be right or wrong. / 3. Now this is the reason why we Shakers are afraid to spend our real judgment on spiritual doctrines, and for this and other reasons, I was afraid to candidly compare their testimony with the scripture doctrines; and this is another reason, our elders did discourage the reading the scriptures. 4. Saying that their testimony shows a dispensation beyond the scriptures, and that it is now a proper rule for us: and rather teach that implicit obedience to all their requisitions is enough. 5. It is common to call their requisitions gifts of God, and that wilful disobedience is a kind of blasphemy. 6. Now the world may see why it is that the Shakers are so ignorant about the foundation of their doctrines and government. It is this, the elders showed us one side of the question and we were afraid to look at the other. 7. I have told you, in my own experience, why I was afraid to look on the other side. Yet you may think it strange that any man of common sense should continue even twenty years under such exceedingly unreasonable and unscriptural doctrines. 8. I have given one general reason, where I mentioned my own experience; and now, I will give another reason, which may appear a little mysterious. 9. It was taken for granted amongst us, that peace and joy, with a hope of a happy immortality, must be from God: and that it could only be continued by an

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implicit obedience to the elders; and whatever their requisitions might be, we found that in obedience there was peace; and in disobedience, trouble. So as silly birds, drove and led on, we suspected no snare. 10. Now the reader may guess, that our making so great a surrender to the devil, as to thrust in men-mediators instead of Jesus Christ, would put us in his road; and that to keep us in it, would transform himself into an angel of light before us, and assist us to encompass ourselves about with the sparks of a fire of our own kindling. 11. Now, this brings to my mind a very great and extraordinary surrender we did make at a certain time. It was a celebration of the birth-day of mother Ann Lee.3 12. It was an exceeding large fire; very early in the morning before day, every house was enlightened with two special large, candles, representing Jesus Christ and mother Ann Lee. / 13. The whole day was the greatest scene of joy and rejoicing that I ever beheld, though I had been much through the Kentucky revivals. 14. I was in it too, and felt very happy; but when I look back upon it, it appears chaff y, not solid, too much like the utmost extent of natural mirth. 15. Now the reader may see the strong chain with which the Shakers are bound. It is Satan as an angel of light before to lead, and as a soul-destroying angel behind, to meet deserters, loading them with all the heavy anathemas the church can lay upon them, to weaken and discourage them, that he may have power to deceive them by depriving them of their chastity. 16. However, through the great mercy of God, I made my safe retreat, for which I never did regret. 17. Now, I would not have said so much about the great protection I have found, (which is very great in my estimation) was it not that I want us Shakers to know, in a special manner, that our protection is not from the elders—because we were so made to believe it; because, in obeying them we found peace, and in disobeying them we found trouble. 18. This mystery is explained above, where I speak of the devil leading and driving us at the same time, and there you may see that the devil protects us just as much as the elders, and in the very same manner. 19. Yea, the very same. For he does it through the elders. For in moving on in obedience, they give us great encouragement, and in drawing back, throw great discouragements in our way, pouring the heavy anathemas of the church upon us.

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20. And though the elders may be ignorant of it, yet you may see that they are right in the service of the devil, in this matter. /

PART IV. Showing the fraudulent nature of the Covenant, or Social Compact. 1. We covenanted to put all our property into one common stock, in consequence of the good things that are promised unto us in the covenant, and never more to make any demand of property in case of leaving the society. 2. And I will now go on to show, wherein they have deceived us, in not complying or fulfilling that which they promised, which caused us to make this great sacrifice. 3. In the sixth verse they deceived us by a false assertion. It is there observed, ‘we are confirmed by experience, that there can be no church in complete order, according to the law of Christ, without a joint interest and union, in which all the members have an equal right and privilege, according to their calling and needs, in things temporal and spiritual.’ 4. Now, if they have searched the law of Christ, by experience, let them inform us, from what part of his law, they have selected this covenant, by which they profess to form equity. 5. I have carefully examined the law of Christ, which is contained in the sermon on the mount, and I find nothing like this covenant there. No requisition that the people should covenant with each other to serve God. 6. The law of Christ, in this and many parts of his precepts gives us strong invitations, but offers no obligations. It holds forth a glorious reward, to all that keep them: but offers nothing to compel obedience, more than the common penalty, the natural results of disobedience. 7. And in the last part of the same verse, they make another false assertion in saying, that there is no completion of the church of Christ, without a joint interest, having equal rights. 8. That our rights are more equal, without that gospel order or covenant, than they can be made with it: for what is to hinder: for all that do his commandments have an equal right to the tree of life, in proportion to their obedience. And as for temporal things, every man has the privilege of sitting under his own vine and fig tree, and none to make him afraid. /

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9. So that every man may eat according to his work, receiving just according as his work may be. There, now you see is complete liberty, in both temporal and spiritual things 10. But I will now easily show them wherein that gospel order and covenant destroy both. 11. When we consider that some work more and some less, and that no accurate account is taken of their earnings, but all thrown into one common stock, from which all receive their supplies. 12. Now, the reader sees the impossibility of the rulers making just distribution of giving every man according to his works. 13. And even if the rulers be perfectly just, it is impossible, unless they are also perfectly wise. Then add to this the probability of their dishonesty or partially being some hindrance, then look for the foundation of equity. Where is it? Iniquity abounds. We then receive according to the discretion of the rulers; and how discreet they are, or may continue to be, who knows? 14. They say, they give every man according to his needs. How do they know every man’s needs? Not until they are told, and when told, they will frequently say they know better. 15. And so, while they were professedly offering us greater liberty, in signing the covenant, it was in reality, signing away every spark of liberty. 16. Though that was not our expectation: serving God was our object. They had what they called the gifts of God for us, not suspecting that they would deceive us with counterfeit gifts, by teaching us the traditions of men, instead of the precepts of Jesus Christ. 17. Yea I was discouraged when I saw them choose out the wise men from amongst ourselves, to help them make gifts for us. 18. For we thought that they, as ministers of Christ, would have looked right to God, or Christ, to know his will concerning us. Yea, right to Christ, who they say is in them to pardon our sins; who can give them a knowledge of his will concerning us as easy as to forgive our sins. 19. They have turned out just like that heathen despot Nebuchadnezzar, who sought for the counsel of wise men; who was astonished both him and his counsellors at the wisdom of Daniel, who sought only unto the Lord. Oh elders, who have deceived both yourselves and us, take the hint! /

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20. By this you have so far destroyed our confidence in you, that obeying your requisitions does not seem like serving God; but in some cases, with myself, I know they were to the reverse, the particulars of which I have already mentioned. 21. And further, as to liberty of conscience: if I see a brother who is neglected, I can give him no relief, unless I should successfully intercede for him. 22. Now, we find, that in the apostle’s day, was a general distribution of victualling, and that it was wholly at the disposal of a few, who served the tables, who neglected the widows; and though there were many charitable people among them, they could give no relief, to the poor or windows: for they had given up all, which fell into the hands of a few unmerciful rulers; so they had to make their appeal to another people the Grecians, who informed the apostles. 23. You see their power of doing good was gone like ours, who foolishly followed the example of good men, rather than the commands or precepts of Jesus Christ. I say it is a foolish, imprudent choice; for mankind are naturally fond of indulgence, and therefore would rather follow the christian’s blunders, than his straight steps. 24. Now, if I see a suffering stranger, I can only say, go, be ye warmed, or, be ye filled, or, inform the rulers, who will probably guess he is a dissipated character, and so turn me away empty. 25. In the 8th verse and last part of this covenant it is said that we are to sign the covenant according to our faith. Now O tell me, how it is possible to sign it according to our faith, while we testify that love is the only bond of our union? Read the true character of the church, 8th verse. 26. Now, if love is the only bond of our union, where is the room for the obligation of a written covenant? This covenant is useless; yea, worse, for it seems to falsify your assertion concerning love. 27. For where many written covenants are, (we have had two or three covenants,) it is a sign that there is but little love there, and much jealousy, and a great lack of confidence in each other. 28. And you again add, that it is that which was required and is accepted of God. Why, God has made no such requisition; and who has required this at our hand? / 29. Nevertheless, we thought we were safe in giving up all, and in signing the covenant; expecting that you would not deceive us. For you called your requisitions the gifts of God for us; so we thought you got them from God, somehow,

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like as Moses got them for Israel; and so we put ourselves entirely in your power, who have betrayed our trust, broken the covenant, and left us in suspense; for we thought it was God, and not man we were to serve. 30. For what free man of common sense, would obligate himself to implicitly obey another all the days of his life.

PART V. 1. And not only the covenant is deceptions, but the whole system of Shakerism, which it bound us to maintain. 2. It promised great protection to such as were desirous to attain victory over the carnal propensity; and truly it seemed a reality for a considerable time, while they were leading us off from the one and only protector of souls. 3. By the perversion of the meaning of one word, you required us to tell you all our sins. 4. Another false name you gave to your requisitions, calling them the gifts of God. 5. And another perversion of the meaning of the words of Jesus Christ, is where he said, ‘I come not to do my own will.’ This you apply to us, in an unlimited sense, without any reserve, to increase the force of your requisitions. For then, in any case, you might tell us, if we wanted to be the followers of Christ, we must not do our own will, but attend to the gifts you have for us. And so, by this means, you might bind us according to your pleasure, by calling your requisitions the gifts of God, and our requisitions of you, our own will. So that this was a very handy word; for you could stop our mouths with it at any time, by saying, ‘you want to do your own will.’ 6. That Jesus has come the second time, in mother Ann Lee, to set up his everlasting kingdom, and to build up the / new heaven and new earth; and that Ann Lee is equal with Jesus, in the work of man’s redemption; and that she is the bride, the lamb’s wife; and that these two are the two anointed ones, who are to stand before the God of all the earth, and are the father and mother of the new creation, and that those elders are sent by mother Ann Lee – or rather the Christ in her, to judge all the world. And that the whole world is to reveal all their sins unto them, and their successors. 7. And another doctrine is commonly taught amongst us, that union or love to the elders, and to each other, is our strongest protection against the great transgression; and though this is held forth as the strongest, yet we all know it is very weak, in consequence of the nature of our social compact, which destroys equity.

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8. We all know it keeps up a continual secret murmuring amongst us, which we strive to hide from the world. 9. Some are strong, some weak, some lazy, who are as forward, and sometimes more forward, to receive the fruit of our labor than others. The above is a short summary of seven essential erroneous doctrines, by which we were deceived, which comprehend many others, which I have not thought proper to particularize at this time.

PART VI Manners and Customs. 1. The first requisition upon all who join them, is to reveal all their sins. The next is to unite in the dance. Some, immediately after they confess their sins, will feel great releasement; such ones can cheerfully unite in dancing. 2. Others, who feel not much change, think they cannot feel cheerful enough to dance. The elders give them strong invitation – telling them to unite; to take up the cross of Christ and labor out of their bad feelings. 3. It is common to call dancing labor, and it is not uncommon for many to unite in the dance with bad feelings; and by laboring hard, to shake them off. And thus laboring / with great violence, endeavoring to hate the flesh, as the elders often tell them while they are laboring; and sometimes if the meeting appears very dull, they will strongly insinuate, that some one is defiled; 4. And sometimes insinuate who it is. Then with a stamp and words like a storm, exclaim, purge out such a spirit! Then all unite in stamping and shrieking, in a short or long space, according to their zeal. 5. And sometimes conclude with shouting and clapping hands, as a token of great victory: the most part very happy: and so it is common for the people to commence dancing that they may become happy – and not because they are happy. It is considered advisable for the purpose of shaking off bad feelings. 6. It is called the worship of God, and amongst the young believers, they used to labor with greater zeal, and less ardor than the old believers. 7. The few orders the young believers attend, are these: It is to attend to their regular laboring and eating, unite in dancing, kneel before and after eating, before and after sleeping. This is done in token of thanksgiving, as is expressed in their testimony.

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‘We in thanksgiving bow the knee, To that kind power that set us free.’ 8. Amongst the old believers there are certain steps, and various manners of dancing and marching in circles, and in a variety of figures too tedious to mention; so that it requires considerable attention to learn them all, while there are pressing requisitions that they must learn them, or fall behind the increasing work of God. 9. They live in large families, with a kind of separate interest. Each family have their portion of land laid off for them to cultivate. All their provender, stock and grain is kept separate. 10. All their mechanical work is put into the common stock to defray their public expenses, in which they all unite, and to purchase that which they cannot manufacture, for the several families. 10. Their houses are divided into two parts, with two doors for entrance, one for the males, the other for females, with a hall between, and rooms on either side facing each other. / 11. In the dining room there are two long tables, with room for the servers to walk between. All eat at the same time. The men occupy the one table and the women the other. 12. There are two doors into the dining-room; so that they may conveniently keep their own side of the house; and likewise up stairs there are two doors, through which they enter into the worshipping room. There, likewise, they keep their own side of the house in time of worship. 13. Unless when marching; then it is the order for the men to go before in circular marches. The other kind of marches seem beyond my power of description. However, there is still a kind of separation observed between the males and females. 14. Young and old believers are required to kneel before and after eating, before and after sleeping – all in silence, about one minute. 15. They are required to speak with a low mild voice in their ordinary intercourse unless necessity requires the reverse; to make little noise in walking the floors and shutting the doors. 16. Now I suppose it will be granted by all that those orders were beautiful; but why is it that Jesus Christ never taught the people such orders as these. It is obvious, for the Jews had enough of such outward beauty.

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17. So that Jesus had to remind them of the necessity of making clean the inside of the cup and platter; shewing them that in making the inside clean the outside would be clean also. 18. Shewing by this, that our good works are not clean; not good in reality unless the heart is clean, and they are performed through pure motives. 19. So that in his sermon on the mount, and in all his preaching a pure heart was the matter, knowing that a corrupt stream could not come from a pure fountain. /

PART VII Exemplifying the Apostolic Church, in a Social Compact. 1. On the day of penticost the people being filled with the holy ghost, felt exceeding liberal; and, therefore, threw in all the property for the support of that great feast, which soon fell into the hands of unjust rulers, who neglected the widows and fatherless.* 2. So that the only remedy the Apostles could offer for their present distress, was for them to choose out men that were full of the holy ghost to serve their tables; 3. And Stephen being first chosen for that purpose was soon stoned to death, and done nothing in that matter; for at that time there was a great persecution in the church and they were all scattered, so that there was an end to the feast and no farther improvement was made in it. 4. And if good men had been set to rule, the goodness of men soon fades away, in general, especially when invested with much power. 5. However, we all know that a feast is never intended for a very long continuance, for the very principal upon which it is made shews the necessity of its coming to an end. 6. For a great generous feast is for all to eat and drink abundantly, as though the store was inexhaustable. Work not mentioned. 7. But the Shakers have formed a kind of systematical feasting and working together, which they intend shall continue forever. 8. O what a mistake, for all the Apostles done in that matter was advising the people to republican principles, saying choose ye out men.—But you have entirely mistaken them, and ran right into a despotic government, and established such a system as is highly probable they never thought of. / *

Now, if you think that our case was not so hard as theirs, say no more about following the Apostolic Church in that matter.

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PART VIII Of the nature of the Covenant. 1. We were greatly deceived when we signed the first covenant; for in it you promised us all equal rights, and have withheld them from us. 2. For the elders would select secret councilors to dispose of the property we had put into the treasury, according to their own discretion, asking the majority no questions. 3. And however improper their economy might appear to some, they have no appeal. Here the reader may see that our rights are about as equal as that between a master and his slave. 4. Now in this we see that the Covenant is perfectly broken. A perfect fraud appears if I should say no more. 5. But not only were we deceived into slavery, but also constrained to endure a far more imperfect kind of judgment than is found in our common courts who do sometimes clear the guilty and condemn the innocent. 6. If one can make the Elders believe that a malicious slander is true, they will judge according to that single testimony. 7. Now it may be asked why we kept signing covenants to bind ourselves, after we had seen something of the deceptious nature of the system? 8. I answer we were involved in difficulties we knew not how to escape. I will now speak of my own case, which may also be applied to others. 9. Though I seen something of the delusion before I signed the last covenant, yet I could see no way of making a safe retreat, and a destructive retreat, I greatly feared, which was the cause of my signing the last covenant.* 10. The signature of the covenant seemed to be a thing of necessity that eventually must be done; for the elders insinuate hard things against such as hold back; calling this an important step in the gospel – preaching in this manner: he that *

And no wonder for the elders had deeply impressed it upon our minds that none could possibly leave them without falling into secret or carnal defilement. Yea, my elder told me if he thought he could retain self-government in that respect, he would go to-morrow himself; and so it turned out that my faith was just like his; for I would not go until I believed that I would be able to retain my integrity. There you see the chain by which all honest Shakers are bound – which is truly exceeding hard to break with safety.

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holds back from one gift will find the next ones harder, and will finally fall off as a withered branch.* 11. And sometimes I would think that even if they had not broken the covenant, that our signature was not binding ourselves, seeing that our elders did bind us under a severe penalty in case of withholding our signature – for we are in their power, and our holding back exposed us to suffer according to their pleasure, by hard requisitions or heavy anathemas. 12. Well why did you give them a clear receipt when you left them? Because it was customary, and that they demanded it, and that I was still in their power, not knowing but they might take from me that which they had given, if I should offend them. I desired to go in peace, and had no expectation of entering a law suit. 13. However, it was with reluctance that I did give a clear receipt. But being so long duped by them, I felt myself still in their power until I was clean gone; so that my giving a clear receipt was a compulsory thing, like all the rest of my services. / 14. Now you see there is a perfect and very important fraud through out – and yet I will show you more of the same. 15. Now it is well known that in the covenant we have the promise of equal rights in both temporal and spiritual things; and seeing that you profess you are the saints that are to judge the world, of course we believed that it was a true and perfect kind of judgment that you promised unto us in the covenant. 16. And now the matter is to see if you have given unto us that which you promised. We will now look at the kind of judgment you have given. 17. If the Elders are informed that one has transgressed, they judge just according as the character of the accuser and the accused may stand in their estimation. 18. If they were able to know the true character of both in discerning the thoughts of their hearts, this rule would do well. But the reverse of this will soon appear, in their contradictory judgments. 19. If they can give full credit to the evidence of the accuser, of course the accused is condemned. He may appeal to higher Elders who judge according to the same *

Nevertheless, about the time of signing covenants, the elders would talk much about our signatures being a voluntary act, that we might freely do or not. I would think that as I was under the necessity of taking one of two evils, that I would freely choose the least. This is the kind of volition which may be applied in the most desperate cases, as if a man might freely choose to either be shot or gibbeted; so without any hesitation he would meet voluntarily choose the one and reject the other.

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rule. And yet some have made very successful appeals, who boldly withstood their Elders against their false judgment, and have found the full approbation of the old Elders who applauded them for their rebellion. 20. And not much wonder if they should differ in their judgment, when it is according to a single evidence, or their own feelings – presuming that they know the secret sins of some by their spiritual discernment. 21. Now I will speak of my own case as it respects judgment. After the Elders had destroyed my confidence in them, of course I was not very careful to keep all the orders. In breaking one of them upon a specially urgent case, my Elder publicly condemned me, without asking me any questions concerning the circumstance or motive from which I acted; so then I had to remain without a hearing or any possibility of an appeal. / 22. And in another instance a head Elder falsely accused me, and by his own single testimony condemned me – asserting that I was fallen into carnal defilement, and only proving the truth of this assertion by another assertion, which is this, that no one can brake order as I have done, without also being guilty of secret defilement. 23. And again when I was leaveing the Society, immediately after I went out of the door, my room mate put a verse of a hymn into my hand, strongly insinuating that I was fallen into carnal defilement, which was false and without any kind of external evidence. I believed the Elders had put him up to this, for we lived in friendship. 24. Now let it never be said that John M’Bride has put out a pamphlet against the Shakers, for that would be false. For I have written as much in your favor as I could, if truth favors you – and if not, I act the part of a friend in showing you your wrong. And I now also appeal to your own testimonies to the truth of what I have written.* 25. And now I close with this agreeable reflection, that the Elders who falsely accused me, will soon be constrained to acknowledge my innocence. 26. Read attentively the last chapter of Isaiah, and if the self application of it affords you as much consolation as it hath afforded me, you will be well entertained. But in the most special manner observe the fifth verse.

*

Who criticizes on the truth, And strives to have it blamed, Shall perish in his hopeless wrath, Compelled to be ashamed.

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1. Reader bear with me in adding a few lines after I thought I was done. This is merely for the perusal of honest Shakers who are determined to retain a virgin life. 2. It was predicted of Jesus Christ that righteousness / should be the girdle of his loins, and faithfulness the girdle of his reins. And truly it was fulfilled, for he became perfectly righteous, and a faithful High Priest. 3. And by this shield, girdle, or strength, obtained and retained perfect self government in all respects; so that he could say unto his disciples, be of good cheer, I have overcome the world, overcome as I overcome and sit down with me on my throne. 4. Do you think the way of Jesus Christ was imperfect, because he did not tell the people in a vulgar manner that they had a carnal propensity which should be governed? 5. Why he knew that all mankind would know this, and that in an increase of righteousness and faithfulness, they would increase in this knowledge, and also increase in the power of self government in this matter. 6. So that righteousness and faithfulness was what he taught the people, knowing that the would be their shield and protection against all manner of evil.

HODGDON, JUST PUBLISHED, HODGDON’S LIFE AND MANNER OF LIVING AMONG THE SHAKERS

Charles Hodgdon, Just Published, Hodgdon’s Life and Manner of Living Among the Shaker: Founded on Truth (Concord, NH: published by the author, 1838).

Charles Hodgdon’s Life and Manner of Living among the Shakers is an apostate account – but just barely. It certainly cannot be thought of as an anti-Shaker work, and in fact, it reads as a largely pro-Shaker piece. Nonetheless, it is technically the work of a Shaker apostate. And it is a delightful read. He gives a wide-eyed account of life at the thriving Canterbury, New Hampshire, Shaker village as he enjoyed it from December 1821 until mid-1824. Hodgdon had the good fortune to experience the community at its peak, with a number of firstgeneration converts and their families still among the fold. His work speaks for itself, and does not need any recapitulation. The concise account he gives of the daily routine among the Shakers is captivating in its folksy simplicity. He has not a cross word to say about them, and manages to make life at Canterbury sound very appealing. Hodgdon was cognizant of this, and wrote ‘the reader would say in his mind, if they are such excellent people, why did he not tarry with them longer?’ (p. 80, below). The answer was simple, he ‘could not believe in all their creeds and ceremonies’ – and he fell in love. In that regard, Hodgdon’s narrative is unique in this collection. He liked living with the Shakers, but he could not ‘bear the cross in all things’. He wished to have social interaction with females, and to ‘take up a cross against all such feelings as those, and others of a similar nature, seemed rather too tough a cud for me to chew’ (p. 81). A certain sister caught his eye; he described her manners and deportment as ‘winning and fascinating’. The ever-observant Elders noted Hodgdon’s attraction and took him to task, urging him not to court the woman any further, as she had already attempted to leave the Shakers once and her faith was wavering. Having thus accidentally tipped their hand, Hodgdon redoubled his efforts ‘with courage ten-fold stronger’, hoping she would reciprocate both his affec-

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tions and desire to leave the Shakers. He wrote her a letter and slipped it to her secretly. Frustratingly, she left him hanging for months. Despairing, he finally was able speak with her, and they resolved to depart the community separately and meet in the world. His nameless love (he provides no clue in the text) left the community and was conveyed to Hopkinton, New Hampshire, by the Shakers. Hodgdon’s one criticism of the Shakers was that they only gave her three dollars when she left. He wrote: ‘I have some fault to find with the Shakers in this respect. I think they do not give enough to those who go there when they are old enough to earn good wages’ (p. 83). This was certainly a common complaint among Shaker apostates. However, the Shaker covenant certainly made matters clear regarding monetary claims by seceding members, so she was out of luck. Hodgdon resolved to leave shortly thereafter. He had decidedly mixed feelings about leaving, as he was a favourite of the Elders, and it seemed that they were training him up for business. It took him time to screw up his courage, and when he revealed his plans to the Elders they were devastated. By his own account they laboured with him for two days and nights to convince him to stay – but to no avail, he was fixed on his future in the world with his lover. He moved to Concord, New Hampshire, and ‘then paid due respect to the girl whom I loved, and who always proved true to the end’ (p. 85). They were married within the year, and had two children. Tragically, she died of an intestinal disorder in 1828, leaving Hodgdon alone, a twenty-one-year-old single father. During their brief, happy marriage, the Shakers had visited the couple in Concord, ‘and always appeared pleasant’. Undoubtedly the sincerity of the Shakers’ friendship towards him and his wife motivated Hodgdon to take up his pen in defence of Shakerism almost fifteen years after he had left the sect. An express purpose of Hodgdon’s work was to refute the highly effective and well-known works of Enfield, New Hampshire, apostate Mary Marshall Dyer. Her major work, A Portraiture of Shakerism, was published in 1822. In this respect, Hodgdon’s work is paradoxical: it is an anti-Shaker-apostate writing by a Shaker apostate. Hodgdon declared: ‘I am willing to meet [Mary Dyer] in debate at any hour, upon the character of the Shakers.’ His work closes with an original poem, dedicated to the ‘fiend’ ‘Mary Dyer: As a Slanderer’. The Shakers’ reaction to Hodgdon’s work is unknown to this writer. In general, the Shakers did not care for non-Shakers writing about them or their beliefs –positive or negative. However, one suspects that they were pleased to have someone who had been such a promising youth among them publish such an honest and almost wholly flattering account.

Charles Hodgdon, Just Published, Hodgdon’s Life and Manner of Living Among the Shakers. Founded on Truth (Concord, NH: Published by the author, 1838).

NARRATIVE. I was born in Portsmouth, N. H. in the year 1807. My parents were not so wealthy as some, but were hard laborers and good livers and were respected by all who knew them. I had six brothers and two sisters, I being the youngest son out of seven. My sisters were younger than myself. When I became of the age of four years I was sent to school till I arrived at the age of ten. In the year 1817, I was sent to a trade 16 miles from Portsmouth, in a place called Wadly’s Falls, in Lee. Here I staid two years, working at the Saddler’s trade, with old Timothy Mosley. I returned to Portsmouth shortly after this, his son having taken up the trade of Tanning1 and Currying,2 he sent for me and I went back and staid two years and a half longer, till I had almost completed my trade in the month of August, in the year 1821, when I returned back to Portsmouth. He was shortly after killed, by a load of hay, the wheel of the cart passing over his body. During my stay with Mr Mosley, he hired some hands to work on his farm and other places, and it was customary for me to be with them. About the year 1820, a book called. “The Portraiture of / Shakerism,”3 published by the authority of Mary Dyer4 (her husband5 was then living in Endfield, N. H.)6 bearing upon its unhallowed leaves, abuses against that people of the most outrageous import. People all around seemed to look upon it with dismay. It seemed as though there would be an insurrection, and this would prove fatal to their overthrow. Among those laboring hands I first heard the name of Shaker. They had read her history and believed it. They seemed as though their blood boiled in their veins; that nothing too bad could be done to injure this society of Shakers. Such oaths and curses pronounced upon them, it seemed to me that the very gates of Hell had been opened, and that they had catched their agonizing sounds.

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This seemed real in my view – that there was a people called Shakers, too mean, too unworthy to have a place of our cultivated or uncultivated soil to place their foot upon. Hearing their abuses of children – causing mothers to mourn, and placing fire coals upon their children’s heads till blood gushed from the precious lips of the innocent. Some, they said, had been left in the bear-trodden woods all night, though silent and submissive with their offspring, for some small offence, till their bodies were completely lacerated by the nauseous bills of mosquitoes. Others tied to apple trees till their bodies became so weak / from the want of food that their knees trembled, and faintness caused their drooping spirits to fall to rise no more. All this, and such like stories filled my ear and my soul with raging surprise and hatred. In the year 1821, I resolved to finish the remainder of my trade at Currying and get it more perfect. I was requested by some to go among the Shakers, they being very ingenious people. I asked the consent of my parents and they objected from hearing of such conduct among them probably the same as that which I had heard. However, having a little strength of my own, and knowing that this was a free country, I resolved to try it. In the same year Dec. 15th, I started, determined to see them, life or death. I started from Portsmouth with an elderly Shaker named Thomas Kidder.7 We had a very pleasant ride through the day and our intercourse was very familiar. When I arrived at the village,8 which was on a large and beautiful summit, with houses, barns, work-shops, &c. I asked who lived in such a house, and such house. He said those all belonged to the Shakers – nearly 200 buildings in all. Their houses are all painted yellow and generally from two to three stories high. I thought that they were rather a poor, degraded set of people, till I viewed their buildings and their beautiful situations. Now for the introduction. Perhaps the reader may well judge my feelings / when among two or three hundred people of different nations, manners and clothing from those which I had been in the habit of seeing. – I was asked by Kidder if I would go with him to the Elder’s shop.9 This was a new name to me, and I greatly feared they were going to cut up some shine with me, or commence some works of deviltry on me. However, I ventured.

CONVERSATION. Enter Thomas Kidder. – This young man is from Portsmouth. Elder. – Ah! by what name? Thomas.–His name is Charles. Eld. – Charles. Well, we have quite a number among us by that name, and good children they are, too.

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Elder – Well Charles, take a chair and set down; you must make yourself at home among us; supper will be ready soon, and to-morrow we will look around and view the place.– What may I call your surname? Hodgdon. What was your object in coming here; to get a trade? I replied that I had almost learned one in the art of tanning. Well, Charles, you probably feel willing to take up your cross and follow Christ with us in the regeneration, confess your sins and deny yourself / of all ungodliness and worldly lusts, and to abstain from evils that may tend to strife? I replied that I had a desire to become a member of that society, if we could agree. – They told me I might stay a few days and see how I liked their manner of living and their mode of worship, &c. &c. After viewings this strange society for about a week or more, and could find nothing against them, I made to the Elders a humble confession of all my sins, (which all who join them must do) and wherein I had transgressed. There were only two Elders in the room at the time I made my confession. They said their prayers should be offered to Almighty God for my deliverance from sin. After this I was connected with the society called Shakers. Here I traveled with them for the two years and a half, and I can say for one that I never saw any unbecoming conduct among them; but all lived up to their profession. No jarring feuds seemed to mingled among them, nor envy, malice, vice, or any such thing was ever allowed to be connected with this society. In the year 1823, they seemed to have peculiar gifts. They wanted me to go to Endfield, to pay a visit there among the Shakers. – This chance I was glad to receive. On the morning of June 15th, myself and three others started our journey, two sisters and one of / the brethren. We were well supplied with two good horses and a beautiful wagon, provisions, and plenty of money. While on our way every thing around seemed beautiful; the air fresh and fragrant, and the fields adorned with fruit and flowers of various kinds. I did not expect to find a village so much like that of my own that I had left. But seemingly the same village which I left had now hove in sight. Here the doors and windows seemed to be crowded with people viewing us as we passed, as though we were some Royalists from some renowned city. When we stopped our horses at the church, which is at the first Family, we were received with the greatest attention, and due respect was paid to us all. We stopped and spent 14 days with them, being introduced to more than two hundred male and females. All seemed to be enjoying the same blessings of Heaven, that we were enjoying when we left home. We attended meeting one Sabbath, and I found that their dresses were like those of our own; their manner of wor-

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ship precisely the same. All seemed in unity, mingling in brotherly love and kindness one towards another. When we gave the parting hand to leave, tears flowed from many an eye, and it seemed as though their tears were seals of their affection, as they never expected to see us again till we should meet in Heaven. I thought after seeing and knowing so much / of them as I had already seen and known, would convince me or any other one that they were sincere in their profession, and practiced accordingly. No money, no gems, no – not all the riches of Peru, could have bought me back to the world again – at that time. Their manner and form of living, their charity to the poor, their dancing, their evening devotion, their burying of the dead, their clothing, food, treatment to the children, may be the points of which the most of the readers of this little volume would like to learn. 1st, Their manner of rising in the morning. – They have clocks to give the alarm at most any hour in the night; the alarm is given at 4 o’ cl’k in the morning in Summer. They generally sleep two in a bed and from two to three beds in a room. The house where the Elders and Eldresses sleep, is similar to double houses in general, although there is conveyance from one room to another. This house is where they hold evening meetings. There are from fifty to sixty sleep in this house, male and female. After rising, they strip their beds, shake the feather bed, and open the windows so that the room may be aired. Then they all kneel down in silent prayer, for the space of two or three minutes. Then they go immediately to the wash-bowl, and if there are any small chores to be done / in the morning, they busy round and do them, till the trumpet sounds for breakfast. The first trumpet sounds ten minutes before the time, so that they may all be in readiness. The Elders advance first, then follow the rest. They then kneel before and after eating. They kneel eight times a day, at meals, bedtime, &c. Their tables are furnished with the best that can be found in the market. Their wearing apparel is made and coloured among themselves; it is warm, durable, and comfortable. They are not allowed to go ragged. No one who ever lived among them can find fault that they had not enough to eat, drink or wear. They have no ardent spirit among them, nor make any use of it. They have good cider, generally called the best manufactured in the world. This they use prudently. 2d, Their mode of worship. Many of the world have seen them in their worship, and know they are sincere in it. Every Sabbath, all attend together at the church; after all is silent, and the spectators are seated, they rise to worship by reading or singing hymns or anthems. After this they proceed to worship God in the dance. Their manner and form of dancing is different from other people. Their meetings continue for about two hours, commencing at eleven, generally. All must be in by half past ten. They hold evening meetings every night in / private families;10 some

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evenings for singing songs or anthems, and one evening generally set aside in the week for union meetings, so called. Then the brothers and sisters meet together and converse upon matters of importance or give histories of different nations, singing, &c. or in any familiar intercourse to pass the evening away. When one dies among them, their funeral ceremonies are very solemn and impressive. When one is sick they have the greatest care taken of them. This I know by experience. I have been a nurse among them and know that no pains are spared to relieve the sick and distressed. – Their form of procession from the house to the grave is similar to that of that of the world, (as they call us). Their coffins are made of white pine, well finished, but not painted. The coffin is put down into the grave by white linen bandages. – They use no ceremonies at the grave; these they perform at the house before they start, by singing a funeral hymn. All days appointed by the chief magistrate to be reserved for worship, they receive and honor. They reserve one day in the year to give their alms to the poor. This day is Christmas-day. They generally work mending boots and shoes, and patching up their clothes that are some worn, about a fortnight before this time. Nothing is calculated to be thrown in but what is whole and durable. Every individual must have something / to give to the poor on that day. At eleven o’clock A.M. they go into the room of worship, each with his budget under his arm, some a pair of boots, some a pair of shoes, some stockings, and others with coats, pantaloons, and different kinds of vestments of wearing apparel. In the center of the room is a large basket, holding from five to seven bushels. They advance each with his treasure, and it is there deposited. After the basket is removed, they begin their manner of worship by singing and dancing. Their gifts are removed to the office,11 so that when the poor call, they go there. I have seen the most ragged beggar changed from his old suit of clothes, to those as good as worn among the society in less than an hour, with his body crowded with a good hot breakfast, and then pass on his journey; all free paying one cent. The manner of educating their youth is the same as among the world. Their books are the Testament, the Bible, geography, grammar, arithmetic, &c. In school, if any scholar does any thing wrong, he is not whipped as in other schools. They are made to humble themselves, on their knees and ask forgiveness. I never saw a child struck or whipped at any time when I lived there. This is strictly forbidden by the Elders; they say it whips in twenty devils where it takes out one. They are not allowed so much pleasure in / play as some children among us, but all seemed to be contented. They have all the time they want, to make new modles of machinery and see them in operation, and their stock found. They cannot be allowed so much play and recreation as some, for these reasons. If one boy has a pair of skates or a fife, another must, and by so doing they would be in an uproar at all times. They eat at the same table that the rest do, and fare just the same. They all fare alike in this behalf, as they have no respect to persons.

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The rich, the poor, the black, the white, all receive the same alike. They consider themselves in duty bound to support one another; this makes a joint company, and is called joint in trust among them. If any person has any money they must give it up to the overseers, or they are not considered a member in this society. Their clothing is of a drab colour among the men, and their Sabbath clothes are very fine and nice, and changed immediately after meeting. – The men have from three to four suits. The women generally wear what is called oil-nut colour, but they have different kinds of wearing apparel. The men wear wide rimmed hats, made of furs principally. They women wear caps, which are kept very white and clean, without any ruffles. They wear a fine linen handkerchief about their neck, of a beautiful check of blue and white. / Their communication one toward another is somewhat different from the world; for yes, it is yea; for no, it is nay. No profane language or any indecent talk or communications are allowed among them; though too many there are among them who vary from these grand rules. Their labor is not very hard in general; every man has some occupation: some blacksmithing, some making tubs and pails, and others at work tilling the soil. They are most bitterly opposed to laziness or idleness. Very few there are among them who are corrected for this evil. Take the class together, there is not on earth a more industrious set of people. It has been reported that they were obliged to do so much every day, or be punished. This is utterly false, as no man is under any obligation to do any more than he has a mind to do. Here, reader, are the manners and forms of said society. I have given but a brief sketch of their manner of living and their mode of worship. After pointing out this society as I have, the reader would say in his mind, if they are such excellent people, why did he not tarry with them longer? I have often spoken of the faith and principles of many societies; that their intentions were good, and their examples worthy to he patterned after; but I could not believe in all their creeds and ceremonies. Now the Shakers have their creeds and ceremonies. They / find scripture to prove themselves right, as well as other societies, but we cant all live to be subject to creeds, neither with every class can we join. The reason of my leaving the Shakers, was because I could not bear the cross in all things. Their creed is, that a man in order to be a disciple of Jesus, must deny himself daily, take up his cross and follow Christ in the regeneration. That they must lay aside all affection one toward another, especially where any one has the least idea of any thing that may tend to win the feelings of the world. They say that if any one has the love of the world in him, they cannot be a true disciple of Jesus Christ – and that all there is in the world, and that all that constitutes the world, is that which the Saviour overcame; which is the lust of the flesh, the lust of the eyes; and the pride of life; and that whosoever is a friend to those is an enemy to God. Meaning that no connection shall soil their creed in any shape, or from whatever such as having any thing to do with females, or holding any correspondence relating

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to sexes; cohabiting together; and that with male and female they shall worship every member alike, as though they stood at all times in the presence of Almighty God. – No letters can go out or come into this society without being examined by the Elders. This is I suppose to avoid communication with any person, having any attachment to the person, who may be living without said society. / To take up a cross against all such feelings as those, and others of a similar nature, seemed rather too tough a cud for me to chew, although I had stood it for two years, and tried to live up to their faith and practice accordingly. I found that I was young, and full of passions like the rest of mankind, and very easily overcome. I became acquainted with one of the members, a female, a few months before I left, and had some particular regard for her, more than for any one else in the society. Her manners and deportment were winning and fascinating. However, I dared not say a word for fear of being exposed to the Elders. I supposed she might have full faith in the Shaker belief, and therefore dared not put the question. Thus it passed on for some months, when the Elders rather mistrusted that I had some peculiar regard for her, and I was finally called in and they questioned me about it. I answered them that I did not think of asking her any questions about any such thing. They warned and entreated me not to go to the world, and be careful not to hold any intercourse with her, for that she was given to the world more than the faith which they practiced would admit of. At last I found that she had once tried to go away and leave them, but by their entreaties she was brought back again into this society, finding no one to support her in this trying hour but the people whom she was about to leave. / I immediately retired to my room, and with courage ten-fold stronger than if they had never spoken to me about her. I mused and considered for a short space of time, what I had better write to her. At last I commenced my letter in this form: “My much respected Friend: – It is with tremulous feelings that I address these lines to you, for I expect your faith is strong at present with the Shakers. But mine is somewhat wrecked. I have been before the Elders, and they questioned me strongly in order to find out if I had not some particular regard for you, more than any one else in the society. I told them I did not know as I had; but at the same time I misrepresented, for I had, and how these old Elders knew, I could not tell. But, my friend, as they hold this or any other jealousy against me, I am determined not to stay; I am done; no more Shaker. This world owes me a living and with a good trade I can get it; which I believe I have got very near to perfection. – Therefore if you wish to go with me, I will support you as long as you live, in health, sickness, or in trouble, I will try to sooth every care; and in return I should ask the same favors from you. I esteem your virtues and you principles, as a friend whose company I should always be happy in. I have told you the history of the whole proceedings,

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and what I have been through in my / mind. Whether you go with me or not, I am determined to go, life or death. You will please hand me a letter in the same way you received this, as there is no chance for communication in any other way. Your friend and well wisher, C. C. HODGDON.” After I had given her this letter, which I did very slyly and unperceived, I expected nothing but that it would meet with her disapprobation, and I feared every moment that it would be sent to the Elders, and that I should be reported and reproved. Day after day passed away, and I had had no letter of intelligence from her, although I frequently saw her, but not a word passed between us in relation to my letter. As she passed me she seemed to give a look of disdain, as tho’ I had offended her by writing. I passed away weeks and months, my mind being wrecked with trouble on my own part, as well as on hers. In the month of May, 1824, having some chance for communication, I asked her how she liked my letter. She said she hardly knew what to make of it. She thought I could not be sincere in my proposals. I told her I was, and there was no more said at this time. Here I supposed was the lash I expected. I thought I had cooked a dish too bad for my own eating – that I had not got the bird I was after catching, although I did not feel willing to go unless I could have her company. When I left, a few days after this, / someone who overheard our conversation, revealed it to the Elders. She was immediately brought into the Elder’s room and questioned. They warned her not to hold any intercourse with me whatever; that if I had given her a letter, I had broken their order, and that if she had received it without letting them know it, it was in open violation to their faith and their orders. (This of course was true.) Shortly after this, I received a letter from her, stating that she had lost all confidence in them, and that she should not stay. When I found that she had met with my proposals to my satisfaction, I seemed as one made forever, and that I should find full and complete enjoyment with her through life. After this we frequently wrote letters one to the other, and expressed our ideas and intentions, as we could not have much time to talk with each other, so many were watching us as we traveled in their society. Nor did I ever have any verbal conversation with her more than two or three minutes at a time till by letter communication we agreed to meet at some particular place where we could talk the matter over. This we effected by going to bed with our mates, and after our partners were asleep, we left them, and as we made no disturbance no one mistrusted that we were absent. – When we met we made the pledge that we bound ourselves each to protect and support one another during life and to leave as soon as possible / as we had no connection then in the society, we laid as a dead weight upon them and their religion. This agreement was made Saturday evening, and on Monday she took courage to tell them that she had

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done with them, and that she could not stay any longer. They were horrorstruck and much surprised; they supposed her as one of the first they had among them, none who carried her cross more resolute and in obedience to their religion than she did. But her determination for dissolving her interest with the people, led them to believe that her determination was fixed, and she was dismissed. The Shakers gave her all the clothes she wanted, and paid her some money. I believe it was three dollars. It should have been more. I have some fault to find with the Shakers in this respect. I think they do not give enough to those who go there when they are old enough to earn good wages, and staying with them from twelve to twenty years, and at all times industrious and free from sickness. With such people, when they go away, they ought to be more liberal. I know of some who have earned them thousands of dollars, and when they went away they had hardly enough to pay their board a month. I received a similar share of this treasure myself when I came away. I was under age when I went there, and the same when I came away. It is true I got a good insight of my trade, and went to school in the winter, and / they assisted my friends some; but I think they ought to have paid me more than they did. Those who have lived with them till they are one and twenty; and wish to abide in the faith, have to sign their covenant,12 in order to become a member of this society. Their covenant is such that after any one becomes at the age of one and twenty, he covenants himself not to hold any part of his earnings for the past nor for the future, but that all he has earned, and all that he may earn shall go for the interest of the society, and that he has no right or title to any of the property belonging to the Shakers, only what they see fit to give him in case he is dissatisfied and goes away; and no one is considered a legal member of this society till he shall sign and seal this covenant in presence of several witnesses. Therefore it is left to the option of the Shakers how much they shall give, and how little. I have only to say in regard to this, that they do not extend charity enough to some who go away. I have sometime supposed that it was very much similar with them as it is in Christian churches at this day; for when they have a member initiated into their society, it is all honey and love so long as he remains as a member. But let that member be disposed to renounce their doctrine, however faithful he might have been in the discharge of his duty, and he call for a letter of recommendation to any society of a different denomination, / and he will come off without one, and all the satisfaction he can get; – “Why, you have done very well among us, but we cant give you a letter of recommendation; you must get in where you can.” This, in my view, don’t look like religion. They do not obey the caution the Saviour gave to his disciples; for they thought no one was right but themselves, and that no man could cast out devils unless he had a commission from the Saviour; and then he must be one of the twelve. But as they passed along they saw a man casting out devils in Christ’s name, and they forbid him. They immediately

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returned to the Saviour and said, as we passed by, master, we saw a man casting out devils in thy name, and we forbade him. Then how mild and gentle the rebuke of the Saviour to them; forbid him not; he that is not against us is on our side. And I ask all, why should we, or any one, withhold another from his own views of religion, who all are aiming to one fountain of eternal bliss. But is so, and I regret to think it can’t be helped. I will now go on and relate the circumstances as they were. After my friend was excommunicated from the society, they used her well in every respect, especially in carrying her home, which was in Hopkinton, N. H. about 18 miles from Canterbury. There were two of the sisters and one of the brethren who accompanied / her home to her friends. After she had gone, I began to think what I had got to go through with. I knew that the Elders had great regard for me, and I knew they respected me, or they would not have consented that I should go to Enfield on a visit. At any rate they seemed to be very much attached to me in getting me to write pieces of poetry for them, or copying some of their hymns and anthems, and I frequently went journeys with them for pleasure. It seemed to be their delight that I should gain all the knowledge of the business affairs of the world that I could. I thought the tug of war was to come, and that I must go through with it. My heart trembled at the thought, my resolution failed, and I almost wished I had never attempted to go away from them. However, my pledge was made, and if I forfeited that, my all was gone. At last, with trembling limbs and my heart in my mouth, I ventured. I went into the Elder’s room, and sat down. It was some time before I could speak. At last the Elders wanted to know the cause of my solemnity. I told them that I could not stay any longer with them. This seemed to take a rank hold on the Elders. They wished to know the cause, and wherein I was dissatisfied with them. I told them that I had nothing against the people: that they had used me well in every respect, and that now the time had come when I must throw off connection with the / society. I gave them my reasons why I must go, but they held me the stronger. By prayer they wrestled for my salvation saying that I must not go from them; that the weak and beggarly elements of this world was of but short duration; that its joys were only momentary and quickly vanished away. But I must content myself to stay; take up the cross and press forward to that world where are joys unspeakable and full of love. That the pleasure of this world vanished away, and if I joined in them I must go down the road to ruin; saying, the children of this world marry and are given in marriage, but in Heaven they neither marry nor are given in marriage; – and those who had desires of living to the world and to the lusts thereof, could not inherit eternal life in this world nor in the world to come. This they preached with so much zeal and affection, that if I had not pledged myself to go away they would have overcome me in my project. They kept me two days and nights preaching and warning me not to go away. It seemed some times as though I was

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in the midst of firey darts, and that they had been permitted to draw back the curtains of futurity, and that all the mysteries there concealed were now opened to my view. Thus I labored night and day. They seemed determined if possible to gain me back into their society. They would call me up at twelve or one o’clock at night, to know if I had not repented. / And when they found that all their hopes availed them but little, I was then given over to the overseers. They settled with me, and we passed receipts. I immediately went to Concord, N. H. I there let myself for a year. I then paid due respect to the girl whom I loved, and who always proved true to the end. I was married to her in about a year after I came away, and we lived happily together, and all things seemed to prosper well. In the 1828, she was taken sick with mortification on the bowels and died, leaving behind two children, when her dearest interest seemed to be for their present and future welfare, as well as my own. She had no hardness against the Shakers, nor do I remember of her ever saying ought against them. They frequently called to see us, and always appeared pleasant. I have since visited them to see my sisters, as I had two living with them when I came away. They gave me every privilege I wished, and have been round with others who went there with me to see those strange people. How much this privilege is granted to others who have gone away, I cannot tell. I have written this little book in order to give to the world an open and brief history of this society for several reasons. The first is, I think that they are a people who have been most basely slandered and ridiculed / by individuals who have left them, or who have been sent away for some misdemeanor; and then lay their own blame to the Shakers. Secondly, that many mothers and fathers, who are poor, and have more children than they can any way get along with, would be glad to find some good place for their children, but when the question is asked, why don’t you send them to the Shakers? O dear me, say they, why I had rather see my child burnt alive than send one of them there; such awful devils as they are. Why they would whip a child almost to death for the smallest offence; I have heard Mary Dyer say so. Why, they take them by the heels and hold them out of the window till their face is as black as soot. Why, Mrs. Dyer says they put coals of fire on the dear little creatures heads, to make them know how hot hell is. O dear, I can’t let my children go there; no, I had rather work night and day for them. Now mothers and fathers, this is all false, and basely false. No demon from the lowest part of perdition could so basely slander such a class of people, without revolting from such a thought. I have no interests in giving this little work to the world, as applauding and upholding the Shakers in every transaction. They are as liable to be wrong sometimes, as any other society. But in regard to such punish-

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ments as those above mentioned, they have no connection with the truth. / I know that children have good homes when they go there, and all live and fare alike. Third, that so many have desired me to give them some history of them, which would take too much time for me to relate. I therefore send this little volume for the perusal of any one who may wish to know something about them. I have written what I know will bear its weight; – that is the truth. I no have connection with the Shakers, other than to treat them as they have me; of which the reader may judge for himself. I could not believe in all their religious creeds, or practice with them in every thing and therefore I thought that I was doing them no good, nor myself either, and had better be off. Neither am I going to blacken their characters, or try to destroy their credit in order to whiten or save my own. I am bad enough, do the best I can. I have stated the truth, just as it is, and as though I was in the presence of an Almighty God; knowing I shall have to give an account for all that I have herein written. Whether it is in favor of the Shakers or against them, it matters not a pin to me. I have revealed and opened this little narrative, that all may learn the facts as they are. – Some may growl and bark, and perhaps bite; but scratch, degrade and ridicule the truth as much as they please, I can tell how I can prove to them that I am correct; go and stay with them as long as I did, and then judge for yourself. / I am willing to compare this little volume with that mammoth book of Mary Dyer’s; and if truth, justice and sobriety, can bear any weight yours, Mary! Yours, Mary, must come down; when weighted in the balance it will be found wanting. She has stated in her book, that the old head ones, as she calls them, had as much privilege with one another as the people of the world; that the youngsters were kept down – taught nothing, but kept in ignorance – and that they knew nothing of their proceedings in relation to such matters. The reader may judge what I mean. I wonder how she ever found it out? She was with them only two and a half years; the same length of time I was. I never could discover any thing of this nature among them. My room was next adjoining theirs, and I have watched every movement. I have looked with a microscopic eye. I had heard of such things before I went there, and if I had discovered any thing of the kind, I should have raised the very devil with them. But this, in my view, notwithstanding Mrs. Dyer’s assertions, is a false and malicious fabrication. If such things ever were carried on among them, no wonder she wanted to be one of the elder sisters. – I have no enmity against Mrs. Dyer, or her book, more than I have against any one for misrepresenting, and deceiving the public; or blacking others characters, thinking to make their own / shine the brighter. I am willing to meet her in debate at any hour, upon the character of the Shakers. I believe that she cannot rest satisfied when she retires to repose her head upon her pillow, so long as the devil and she keeps company in abusing an innocent class of people; for he always finds employment for idle hands. If she can be happy in thus distributing slander in the world, then Crowninshield,

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or Gibbs, could be happy in their cells, and look upon the evil they had done with a smile. For if our laws are to be enforced upon the public, why not put those Shakers to death immediately? She has written enough in her book to get judgment against them. They deserve the hangman’s halter, if her stories are true. Civil authorities would have taken hold of this matter long ago, if they thought them true. But, O dear! they can’t prove any thing against them. O! what a pity! Such gentle reader, are my views of the Shakers, and of Mary Dyer and her book, I give them fearlessly and boldly to the world. Peruse her book, and then go and view the society. Then examine this little volume, and see which is right; and if this should enlighten your mind with correct views of the Shakers, and you find them to be so, then, my dear reader, say that I have told the truth once, and you will much oblige your friend and well wisher, the author. C. C. HODGDON. /

TO MARY DYER as a slanderer. Avaunt! thou fiend! Nor hither bend Thy dark, mischievous way; Dark as the infernal gulf thy mind, Where damned spirits are confined And never for mercy pray. To the most dear pain’d virtue’s tear, All evil glads thine eyes; Thy sweetest music is the groan Of some poor wretch by thee undone, Who sinks beneath thy lies! Thou canst not sleep till others weep O’er virtues name destroyed! This, to thy soul is mad’ning bliss – The food of all thy happiness; – Than life more priz’d – enjoyed! Avaunt! thou fiend! nor hither bend Thy dark, mischievous way! Destruction tips thy slanderous tongue, And poisons from thy heart are wrung; O, Mary! Have your way!

C. C. H.

[ANON.], A RETURN OF DEPARTED SPIRITS OF THE HIGHEST CHARACTERS OF DISTINCTION

[Anon.], A Return of Departed Spirits of the Highest Characters of Distinction: As Well as the Indiscriminate of All Nations, into the Bodies of the ‘Shakers’, or ‘United Society of Believers in the Second Advent of the Messiah’1 by an Associate of Said Society (Philadelphia, PA: J. R. Colon, 1843).

A Return of Departed Spirits provides an insight into the most extreme and bizarre aspects of the period of Shaker history known to scholars as the ‘Era of Manifestations’, or ‘Mother Ann’s Work’. Spiritual ‘gifts’ of physical movement, song and revelation were a part of Shakerism since the time of Mother Ann Lee. While these gifts were present to a greater or lesser degree throughout the early nineteenth century, events at the South Family of the Watervliet, New York, Shaker community in August of 1837 initiated a more than fifteen-year wave of unceasing and ever-changing spiritual manifestations.2 A particular phenomenon of these times was that the spirits of famous people from throughout human history appeared in Shaker meetings through the mediation of a Shaker ‘instrument’ – what we would know today as a spirit-medium. Spirits representing ethnicities from all over the globe also made their presences known. The purpose of these visitations was usually for the spirits to announce their conversion to Shakerism in the spirit world. Despite their apparent belief in the reality of these manifestations, the Shakers were self conscious enough to close their meetings to the public at New Lebanon, New York, from 1 May 1842. The circus-like atmosphere that had been created was becoming a spectacle in a negative sense. A very disappointed Charles Dickens arrived at New Lebanon that year to find he could not witness Shaker dancing as he had hoped. A Return of Departed Spirits was published anonymously. However, the author may be deduced by the copyright statement, which shows that an L. G. Thomas entered copyright in 1843. The author of A Return states that he lived at the Watervliet, New York, Shaker community. As it happens, a Louis Thomas was admitted to the South Family at Watervliet on 17 November 1842 – and promptly left in 1843. Almost certainly this is the author of A Return. Shaker bib– 89 –

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liographer Mary Richmond uncovered a letter written in 1918 by New Lebanon, New York, Eldress Catherine Allen saying the ‘spirit of the writer was fair and statements approximately correct’.3 Scholars who wish to use A Return as a source text for studying the Era of Manifestations are lucky to have such a statement of approbation, as the incidents described in it are utterly fantastic. In fact, we know that the Harvard Bishopric Ministry themselves read the work at Shirley, Massachusetts, on 1 November 1843: ‘Ministry read a Pamphlet printed by the world concerning Inspiration among Believers … in the Chamber Meeting.’4 As the text relates, the spirit of George Washington journeyed to Watervliet where the Shaker Elders ratified his appointment in heaven as one who would conduct the nations of the earth to Zion. A highly dispirited Pope Pius (which one is not clear) arrived and begged the Elders to release him from the ‘continual fire of anguish within’. The Islamic prophet Mohammed, called here a ‘celebrated imposter’, also came, and through great labour was brought to the truth of Shakerism. General Washington directed no less a personage than Alexander the Great to Watervliet, but the Shakers found he ‘maintained a proud and haughty disposition’ (p. 99, below). Spirits of all different races also visited. The Jews confessed their error in not recognizing Christ as the Messiah. The Arabs indulged ‘their felonious disposition to a great extent, seizing every article which came within their reach, and endeavour[ing] to secrete it’ (p. 105). The Laplanders and Greenlanders skated about the floor of the meeting room – one must bear in mind that this means Shakers were sliding about the polished floor, probably in stocking feet. The text is delightful, and says as much about American racial and religious attitudes in the 1840s as it does about the Shakers’ Era of Manifestations. The Extract from an Unpublished Manuscript on Shaker History, also reprinted in this set, is a good complementary text as it covers the same types of phenomena. A Return was republished by Thomas in 1869 under a different title: A Revelation of the Extraordinary Visitation of Departed Spirits of Distinguished Men and Women of All Nations, and their Manifestations through the Living Bodies of the ‘Shakers’.5 Notes 1. 2.

3. 4. 5.

This is a slight garbling of the Shakers’ official name, The United Society of Believers in Christ’s Second Appearing. For a good overview of the beginning of the Era of Manifestations at Watervliet, see Wergland, One Shaker Life, pp. 111–14; for a Shaker-authored account of the entire period, see H. C. Blinn, The Manifestation of Spiritualism among the Shakers, 1837–1847 (East Canterbury, NH, 1899). Richmond, Shaker Literature, vol. 2, p. 101. ‘Church Journal, 1843–1860’, Shirley, Massachusetts. FM-6.2, Fruitlands Museum. [L. G. Thomas], A Revelation of the Extraordinary Visitation of Departed Spirits of Distinguished Men and Women of All Nations, and their Manifestations through the Living Bodies of the ‘Shakers’. By a Guest of the ‘Community’ near Watervliet, N.Y (Philadelphia, PA: L. G. Thomas [ J. Moore & Sons, Printers], 1869).

[Anon.], A Return of Departed Spirits of the Highest Characters of Distinction: As Well as the Indiscriminate of All Nations, into the Bodies of the ‘Shakers’, or ‘United Society of Believers in the Second Advent of the Messiah’ by an Associate of Said Society (Philadelphia, PA: J. R. Colon, 1843).

“Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous sight.”– Peter i, Chap. ii “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. “But God hath revealed them unto us by his spirit; for the spirit searcheth all things, yea the deep things of God. “For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the spirit of God. “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.” – Cor. I, Chap. ii /

– 91 –

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to the various religious sects, and more especially to the JEWS AND ROMAN CATHOLICS, throughout the world, this volume is respectfully dedicated by THE AUTHOR. / INTRODUCTION. The publication of the present work, at this peculiar time, will naturally awaken the curiosity of the public mind to a marvellous extent; and as there is existing, among the human family, so great a diversity of opinion, in regard to the second appearing of the Messiah, numerous will be the inquiries in relation to the truth of what is herein set forth. The author would therefore briefly state that, in the compilation of this work, he has studiously avoided the introduction of any matter except that which came under his immediate notice, or which he has derived from authenticated sources. / No opinion which he may entertain in regard to the reality of the mysterious work, will be expressed; his object being to display it before his readers in the same light in which he himself beheld it, reserving to those who may favour these pages with a perusal, the privilege of passing upon it such a verdict as they may entertain. With this brief introduction, the work is respectfully submitted. /

PART I. VISITATION of DISTINGUISHED CHARACTERS. The existence of a body of people associated together under the appellation of “Shakers,” is generally known to the public. That a great deal of prejudice, caused by a misunderstanding of the true character of that strange people exists,

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the author is fully aware, having been connected with the “United Society of Believers in the Millenial Church” for some length of time, during which period he has had a fair opportunity of arriving at a correct knowledge concerning the doctrines and principles of the people composing it. Being desirous, therefore, of giving publicity to the subject matter contained in this work, by presenting a plain, unvarnished statement of those strange and marvellous scenes to which he has / been an eye-witness, he, trusts that what shall be here related, will be regarded as the simple truth, divested of all artificial colouring. Deeming it needless to enter into a minute history of the rise and progress of the Shakers, we shall merely advert to the most important transactions that have taken place among that people, in order to bring the mind of the reader to an understanding of the subject. Sixty years have elapsed since the establishment of the “Millenial Church” in the United States. During that time its increase has been gradual, and several thousands of souls have been gathered to Zion, as it is called. At the present time, branches of the society are located in the states of New York, Connecticut, New Hampshire, Ohio and Kentucky: the settlements a New Lebanon and Watervliet, in the State of New York, contain the greatest number of members. That portion of the society located at Watervliet, near the City of Albany, where the author of this work has resided, numbers about three hundred souls. The gifts of God have been manifested in this people in a very marvellous manner. For a period of many years they have been especially / favoured with spiritual gifts and operations; among which may be mentioned, as most prominent, the gifts of prophecy, speaking with unknown tongues, discerning of spirits, and holding communication with the spiritual world. Very frequently they are seized with a rapid whirling and violent twitching of the body, which they are unable to repress. We have seen numbers in this manner caught up by some invisible power and whirled around the meeting room at an almost incredible rate, some proclaiming the word of the Lord to his people, while others would be discoursing in unknown language, and holding converse with angels and other heavenly spirits. It is believed that these operations have been displayed for a number of years; but, more recently, there has been another manifestation of God’s divine power toward his “peculiar people,” which, in magnificence of conception, far exceeds all others, and which, when universally known, will add much in confirmation of the general opinion that the Millenial day is nigh at hand. It was at New Lebanon that this new dispensation wan received, in a communication from the spiritual world, announcing that the latter day / was near at hand, and would soon be ushered in by the developing of the strange work promised by the Lord:–“Behold ye, and wonder marvellously; for I will work a work in your day, which ye will not believe though it be told you.” “Sing and rejoice, O daughter of Zion, for lo, I come; and I will dwell in the midst of thee,

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saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee; and thou shalt know that the Lord of Hosts hath sent me unto thee.” “Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord.” “And this Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” Accordingly, the work began to develope itself in a manner that nearly astounded many who witnessed its approach; but as they, the people of God, had ever preserved their faith firm and unshaken, in regard to every previous display of His wondrous power, they were unwilling to entertain the shadow of a doubt in relation to this last manifestation. They consequently laboured in spirit for an increase of faith and spiritual strength, to enable them to go forth in / very gift of God, however mysterious and darkening to the natural understanding, keeping in view the divine truth, that “the natural man receiveth not the things of the spirit.” Disembodied spirits began to take possession of the bodies of the brethren and sisters; and thus, by using them as instruments, made themselves known by speaking through the individuals whom they had got into; after which they were welcomed to Zion to hear the true Gospel of Christ. It must be borne in mind that, while the brethren and sisters are under this influence, they seem unconscious of the fact that they are other than the spirit for whom they are acting; and even when the spirits of others have left them, and the return of their own spirit, to its natural abiding place, brings them to a state of recollection, they retain no knowledge of what has transpired, and utter exclamations of surprise when apprised of the fact by those who were eye and ear-witnesses of the scene. We shall now proceed to a description of some of the distinguished individuals who have, at different periods, severally appeared at New Lebanon and Watervliet, in the State of New York. George Washington, to whom we shall have / occasion to make allusion hereafter, was among the first that made themselves known in this manner. His spirit had been often discerned, by those who were gifted with spiritual sight, before be made his name and purposes known through one of the brethren, whose body was thus as signally honoured by the spirit of that illustrious man. George gave some particulars concerning the discharge of his earthly duties while sojourning upon this terrestrial globe, and concluding with congratulating himself upon the opportunity availed of entering into communion with those who were walking in the “pure Gospel light.” He informed them (the elders) that he was commissioned of heaven with the important and responsible duty of ministering to the wants of thousands and tens of thousands of departed spirits, who were wandering about in search of happiness. That he was to conduct the nations of the earth to Zion, where all, whether in or out

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of the body, must eventually come to find salvation. In accordance with this divine commission, the elders ratified the appointment of George Washington, who has proved himself a faithful minister indeed, having already sent many / thousands to the True Church, where they have rapidly progressed in the way of God. In the course of the work we shall notice the different nations in the order in which they arrived; but, for the present, individuals of distinguished popularity, many of whom have been dead for thousands of years, will occupy our attention. It may be proper here to state that we shall avoid any unnecessary detail of the conversation of spiritual individuals; and shall only describe such conversation as shall be deemed of an interesting character. This course is adopted in order to guard against wearying the patience of the reader. Many of the statesmen of the American Revolution, among whom John Adams and Thomas Jefferson were most prominent, have, through the influence of Washington, appeared; and by their acts have proved themselves good believers in the Millenial Church, and faithful followers of Christ. General Harrison1 whose withdrawal from earth while in possession of the presidency of a mighty republic, and whose departure was accompanied by universal lamentation, has come to Zion, and, after stating his name and / circumstances, has been joyfully welcomed to an association with the people of God; which privilege he gladly accepted, and is now among the heavenly spirits who are singing eternal praises to the Almighty Father. William Penn makes an occasional visit to the Shakers on earth, and he himself is a valuable instrument in the hands of God; being very efficient in conducting the tribes of Indians to the peaceful vale in Zion. William has at different times spoken of his bodily sufferings, caused by the persecution he received in his native country, England, while maintaining his religious principles. He described his progress through life, from early boyhood to the period of his death. He spoke of the struggles he had, and of the difficulties he had to encounter, in endeavouring to establish those principles of Quakerism for which he so long and strenuously contended; of the opposition he met with from his father, which was of such a nature that he was several times forbade entering his house; and, likewise, of the hostility entertained toward him by the leaders of the established church, which was also of such an unchristian and uncharitable spirit, that he was imprisoned for daring to avow his dearly cherished / principles. He dwelt at some length upon the grant of land tendered him by King Charles; and of the establishment of the colony which received the name of Pennsylvania. He expressed the strongest sympathy for the poor Indians; and when told of the wrongs inflicted upon them from time to time, he manifested the deepest concern. William has, by his magnanimous conduct in favour of the different tribes of Indians that have appeared2 among “Believers,” so completely won their respect and admiration, that he is called “Father Penn;” and when some new tribe of

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the red men may arrive, and be inclined to he noisy, they are always obedient to every request or command of “Father Penn.” William Penn, who, while on earth, supported so strenuously the principles of the Quakers, has become a faithful adherent to the doctrines and principles of the Shakers; being persuaded that the latter sect of people, by abstaining from fleshly works of every nature, live more in the spirit of Christ than any other sect of religionists upon earth. He says that he lived up to the best light received in that day; but that had the testimony of the true Gospel of the Church of Christ been opened, at that time, he should certainly have espoused it. / Napoleon Bonaparte, whose extraordinary career of warlike achievements have rendered his name at least immortal, has long since been called to the home of the faithful. As the history of this wonderful man is universally known to the whole world, it was needless to repeat the account of his many warlike deeds as given by himself, when he arrived. Suffice it to say, he has humbled himself sufficiently to become one of Christ’s followers, to those who could hear him discourse, would wonder at the mighty change which has been wrought in that once all-powerful man. Yea the spirit of that Napoleon, before whose invisible power nations trembled, is now upon equality with the meanest soldiers of his vast armies. But kings and princes all must come down from their thrones and mingle with the dust of the earth. Stephen Girard, well known as a distinguished millionaire of Philadelphia, and the founder of the magnificent edifice, bearing the name of the Girard College, which is being erected at Philadelphia, came in spirit, and received a hearty welcome. He gave a very interesting account of himself. He stated that after he departed this life, he, found himself on the banks of the Delaware / River at some distance below Philadelphia, where he had been wandering to and fro for some time, until he heard the sound of a trumpet, which attracted him to this place, (Zion.) He related some incidents illustrative of his rapid increase in worldly wealth, and gave an account of his wife, wherein he spoke of the circumstance related in his biography, concerning the affair between her and the American officer. Girard made anxious inquiries about the disposition of the property which he had bequeathed to the city of Philadelphia, and particularly in relation to the progress of the College; and, when apprised of the fact that it was not yet completed, he manifested his surprise in terms of disapprobation. The Elders advised him not to trouble himself about worldly matters now, as he had been called hither for quite a different purpose, and he must, consequently, be prepared to receive such advice and instruction as would render him worthy of an association with the inhabitants of Christ’s kingdom. Accepting, with a willing mind, the offer of salvation, Stephen Girard has become a believer in the Millenial Church,

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Mahomet, the celebrated imposter, made / himself known at New Lebanon, and created quite a sensation. It was an arduous task to bring his mind to a conformity with the principles of “Believers,” notwithstanding he acknowledged having endured all the torments of hell, as the punishment inflicted upon him for his wicked deeds committed while upon earth. After witnessing the order and plan of worship of the Shakers,–which privilege was allowed him by the elders, on several occasions,–his high sensed notions fell, and he could not refrain from an expression of his admiration of the beautiful and systematic arrangement of the order of worship adopted by the people of God. He admitted that the order of marching was much superior to that of his best disciplined soldiers; and he eagerly accepted the profferred privilege to “go forth in the dances of them that make merry.” Mahomet confessed and repented of the sin of having deceived his countrymen, and those who followed him, and who believed his false doctrines and representations. A large number of Arabs accompanied their leader, Mahomet, and, like him, were highly pleased with every thing which met their view at New Lebanon. / Not having had the opportunity of being present where Mahomet made his spiritual advent, we have presented the preceding brief account of him, as narrated by one of the elders presiding over the Society at New Lebanon. Pope Pius came one day, and received a hearty welcome from the elders of the Church, who were much pleased at the opportunity thus afforded of having a conversation with the head of the Church of Rome. The Pope was, apparently, in a depressed state of mind. He depicted the horrors of hell, in which, he said, he had been ever since he left the earth. He stated that he had not been burning in a fire, as understood in a literal sense; but he described it as a more terrible scourge – a continual fire of anguish within, which was gradually consuming him, and which it was impossible to extinguish or assuage. He was sensible that this torture had been inflicted as a punishment for various criminal acts committed upon earth, while in the exercise of his Papal authority. His holiness, the Pope, maintained considerable high sense on the occasion of his first appearance, and, notwithstanding the affliction he was subjected to, manifested all the dignity attendant upon the power and authority of his / earthly potentateship. Soon after his arrival, he was joined by two members of his Ecclesiastical Council, who showed the same reverence for him which they did while existing in the body, and seemed surprised when informed that all the vast power which the Pope had been possessed of, formerly, had departed from him, and that he was now not only in a destitute situation, but in a deplorable state of suffering, from which nought but an honest confession of, and atonement for all sin, could relieve him. It was not until a great deal of argument and persuasion, on the part of the elders, had been employed, that the Pope manifested a willingness to humble

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himself to this humiliating condition; and he pleaded his high rank in extenuation of various scenes of debauchery and sensuality, in which he hesitated not to confess having been a conspicuous actor. He urged it as a strange thing that he who had possessed the Keys of St. Peter, should have to make confession to those who were his advisers at this time. He was, however, wrought upon to such an extent that he finally became convinced of the absolute necessity of acting upon the advice of his counsellors, and expressed his / willingness to unite with the True Church of Christ. The Pope, together with his friends, were then dispatched to a mansion at a short distance, where, they were told, all matters connected with their future welfare would be arranged. Several other departed Popes came likewise. Among them were Leo X., and Clement VII. All of them acknowledgded the committal of much crime in their public and private relations; but having repented of it, they have been gathered among the faithful. Bishop James Doyle, of the County of Carlow, Ireland, was introduced in the room, during a meeting of worship, by some nuns from a convent in Ireland. The nuns made a criminal charge, of a serious nature, against the Bishop. The Bishop repelled the charge, at first, but, being overwhelmed with the powerful testimony of the nuns, he was forced to acknowledge that he had been guilty of the most licentious conduct towards some of the female occupants of a nunnery in Ireland, where he had occasion to visit in his clerical capacity. He was charged with excessive debauchery, of every description; drunkenness being a common / habit with him. Yet, as the nuns said, there were few persons without the walls of the convent that were acquainted with his irregular habits. The Bishop, however, seemed sorry for his offences, and, after confessing his sins, gave promise of great improvement. Since that time he has been a frequent visitor at the meetings–sometimes bringing spiritual presents from the heavenly hosts. Rapid has been Bishop Doyle’s progress in the way of God since he came to the “Believers;” and so highly is he estimated in the spiritual world, that he has had conferred upon him the high situation of Messenger from Heaven to “Wisdom’s Valley,”3 (Watervliet). Numerous other Catholic priests have been summoned to Zion, and, when they came, they were not unfrequently accompanied by nuns, superiors, and abbesses, with whom they were associated. Children of the priests have likewise accompanied their parents. Saint Patrick, the patron saint of Ireland, came to Watervliet, in the month of March last, but as we were not present on the occasion, we are unable to give his account of himself. We believe, however, that he was in quite a comfortable state when he came out of the deep sleep into which he had been cast after departing this

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/ life, and that he seemed much interested while listening to the remarks of the elders in relation to the subject of eternal salvation. Saint Patrick is now a good Shaker. Sampson, celebrated in the Book of Judges, as a man possessed of extraordinary strength, came, with a number of the Philistines, whom he had slain aforetime. Some of the Lords of the Philistines discoursed about their god Dagon, which they worshipped with great veneration. Those of the brethren who were gifted with spiritual sight, described the Philistines as being ten feet high, or thereabouts. Alexander the Great, his father, Philip, with their generals and officers of state, came to Watervleit. Alexander boasted of his many brilliant achievements in the world, and, for a time, maintained a proud and haughty disposition. He made some allusion to the events of his life, and stated that he was convinced that it was through excessive drinking that his death had been accelerated. He stated that he had seen George Washington, and that individual had directed them to “Wisdom’s Valley.” On being made acquainted with the noble character of Washington, and of the services which he had rendered to his country while on earth, Alexander / seemed much interested, and expressed his desire and determination to cultivate an acquaintance with that illustrious man. Mary, Queen of Scots, made her presence known in a bold and haughty manner. She maintained this proud demeanor for some time, ridiculing, in the most scornful style possible; the plainness and simplicity of every thing which met her view, affirming that she was deserving of more honour and favour than was bestowed upon her. It was with difficulty that she could be brought to entertain a knowledge of her true situation. Being questioned as to what kind of a state she had been in, since leaving the world, she seemed unconscious of the fact that she had died, although she said she had endured much tribulation and affliction of spirit. Queen Anne accompanied Mary; and they seemed to enjoy each other’s company marvellously well. Anne was acquainted with Mary’s history, while Mary was entirely ignorant of hers; and it was amusing to hear these two queens conversing about matters and affairs of state, as though they were still in the body. They were, however, soon weaned from their attachment to / subjects of worldly excitement, and directed their attention to a consideration of the necessity of adopting measures to secure the salvation of their souls. Queen Elizabeth has been a “believer” for some time. We have little knowledge of the circumstances attending the arrival of this queen among the Shakers, save the knowledge of her having arrived and received faith in the doctrines of the Millennial Church. King Charles II., and George I., came about the same time with other English sovereigns, among whom were Edwy and Elgiva.

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King Edwy and Queen Elgiva reigned in England at an early period. They related an interesting and melancholy story of their devoted attachment to each other; and spoke of the persecution which they received from the monks, which they had incurred from having married contrary to their advice and desire. These two lovers manifested great devotion to each other upon this occasion, and conversed about the mutual happiness they were in the enjoyment of, before being separated by the cruel persecution of their enemies. By their story, which was a melancholy one, indeed, it seems that Elgiva was put to death in / the most cruel manner imaginable; and that the grief, occasioned by the loss of his beloved consort, caused the death of Edwy soon after. General Brock, the British officer who fell in the battle at Queenston Heights, during the last war between the United States and Great Britain, made himself known at the meetings, and in his deportment presented quite a dignified appearance. The general made some statements in regard to his conduct at the battle, which we are told corresponds with what is related of him in the historical account of the affair. He acted under the impression that he was still habited in that regimental dress which covered him when he fell upon the field of glory, pierced with musket balls. On the occasion of his first visit he seemed desirous of attracting the particular notice of those who were in the body, and seemed much chagrined when he observed that other spirits present, at the time, received the same degree of attention as that which was bestowed upon him. General Lafayette has united himself with the church, and occasionally makes a visit to his associates in the body. Washington and / Lafayette are inseparable friends in the world of spirits. Marshal Ney, General Bertrand, and other of Napoleon’s officers, presented themselves and convened gaily and enthusiastically about the engagements in which they were conspicuous actors. Nero, the Roman emperor, whose cruelties have stamped him as a tyrant of the worst description, entered into the body of one of the brethren, and discoursed at length in relation to his past conduct. It was evident that he had become duly convinced of the atrocity and enormity of his crimes, and was repentant. From his appearance, we judged that he was afflicted with intense mental suffering, indicating that the fires of hell were raging in his bosom. Osceola, the celebrated chief of the Seminole tribe of Indians, manifested a very friendly disposition toward the “shiny white folks,” as he termed those who were in the body, and who conversed with him. This warrior was accompanied by several other Indians of his tribe, all of whom paid much attention to the remarks of their advisers.

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Alexander Pope, the poet, we have understood, has come and associated with the society. / Queen Charlotte, of Africa, made her appearance in quite a dignified and haughty style. She affirmed that she reigned in Africa, many centuries ago, and that the state of the country, while under her imperial sway, was highly prosperous. We have understood that Saint John of Patmos, King David, and some of the Apostles, have likewise returned from the world of spirits, and have made themselves known through the instrumentality of the brethren of the Millennial Church.

RETURN OF THE PASSENGERS OF THE PRESIDENT. Early in March, 1843, the passengers of the lost steamship President, whose fate has been, hitherto, unknown, arrived at Watervliet, announced their names, and related the circumstances connected with the loss of the vessel and crew. Captain Roberts, Mr. Tyrone Power, the Rev. George Cookman, and the Messrs. Lansdowne, with others of that ill-fated ship, succeeded in “getting in,” and communicated the dreadful tidings in relation to the destruction of / the vessel, and the loss of all who were on board. We can readily imagine the surprise that the announcement of any information calculated to throw light upon the subject of the loss of the President, will awaken, and shall therefore proceed to give the description of the affair, as related by Mr. Power, one of the passengers: “My name is Tyrone Power. My profession, while on earth, was that of a comedian. I am a native of Ireland, and was, at the time of this disaster, on my return to my native country from the United States, having been eminently successful with my business. I had with me a large sum of money, the fruits of my labour, and was fondly anticipating the joy I should experience in rejoining my family. But my fond expectations were not to be realised, and I was doomed to a watery grave. After being out a few days, a tremendous hurricane arose, and the agitation of the sea threatened annihilation and destruction hourly. It was, I believe, just after we had passed out of sight of the George’s Bank, that we were driven, with tremendous force, against an iceberg, and the vessel immediately went to pieces. / “It was in the night, and awful was the scene that ensued. Brief it was, yet, nevertheless, terrible beyond any thing I had ever conceived of; so that I feel a sensation of horror while dwelling upon the scene of that awful night. I believe I was one of the last that went down; having seized part of the vessel, to which I clung as long as possible, not with the expectation of being preserved from death–no! the last ray of hope had departed the very instant the vessel struck, and we were scalded by the hot steam–but I desired to prolong my life a few moments, to afford me time sufficient to enable me to commend my soul to that God toward whom I

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then became sensible I had been too much a stranger. After performing this duty, I felt an inward pleasure which assured me that His mercy had not been invoked in vain; and I mentally expressed my regret at not having employed my time and talents more profitable to myself and acceptable to him. While the air was rent with the cries and lamentations of my fellow-passengers, I distinguished the voice of my dear friend Cookman, (a clergyman, who is here to speak for himself,) engaged in an earnest and eloquent appeal to God; invoking his mercy upon all. In a few moments I sank beneath the waters, which closed / over me; and that is about all the information I can impart in relation to the dreadful occurrence.” Mr. Power made inquiries concerning his wife and family, and was told by the elders that they could give him no intelligence respecting them, for they had never heard of him before. They endeavoured to console him, by saying that his family were doubtless provided for, and exhorted him to turn his attention to the object for which he was brought hither. He, together with Mr. Cookman, who, by his own account, was a clergyman of the Methodist Episcopal Church, paid particular attention to the remarks of the elders, and were apparently pleased with the prospect of soon finding the place of eternal rest and happiness. Mr. Cookman rejoiced that he had found the True Church of Christ. He had laboured under the impression that the church to which he had been attached was the right one, but now that it was made manifest to him that he had, while upon earth, mistaken the road, he would endeavour to rectify the error, by doing all the good in his power to other wandering souls whom he should meet while traversing the world of spirits. / He was informed that John Wesley had long since become a “Believer,” which intelligence he received with exceeding great joy; expressing a desire to see and converse with that great and good man. He was rejoiced to hear that there was every prospect of his soon being in the enjoyment of that privilege. These spirits were then directed to spiritual elders, by whom they would be assisted in their onward progress for the attainment of the kingdom of God.

PASSENGERS OF THE WILLIAM BROWN. Shortly after the arrival of the passengers of the President, some of those of the William Brown, packet ship, of Philadelphia, made their appearance. They were principally natives of Ireland. They described their sufferings in detail, but as the circumstances must be well known to our readers, we shall refrain from a repetition of the sufferings of the passengers. /

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PART II. INDISCRIMINATE CHARACTERS of DIFFERENT NATIONS. INDIAN TRIBES. We believe that the North American Indians, of various tribes, was the first nation that came in a body to New Lebanon and Watervliet. The Indians were first conducted by George Washington; but since the arrival of William Penn, and his connection with the church, Washington has conferred upon him the duty of ministering to their wants and necessities. Among the various tribes, were the Mohicans, the Mohawks, Delawares, Pawnees, Shawnese, Seminoles, Cherokees, Chickasaws, Choctaws, Cohocsinks, and many others, whose names we cannot call to mind at the present time. The Indians and squaws were said to be about the premises in great numbers. They seldom came into meeting, except when they were called. / The manner of calling them into the meetings, during worship, was by singing in imitation of the sounding of a trumpet; when the spirits of the “natives” would spring into, and take possession of, the bodies of the brethren and sisters. They all seemed to recognise each other. The Chief, Chiefess, the Prophet, and the Warrior, most generally came together. The joy at meeting together seemed to be very animating; and so great was the noise which they made by dancing around, singing, and sounding their war-whoop, that it was almost deafening. They were very fond of dancing, and occupied nearly the whole time, while in the meeting-room, in the indulgence of that recreative amusement. They would frequently gratify the company by singing some of their native songs and ditties. There was an old squaw there, known by the name of So-le-an-ti, who was quite a favourite with her native friends. She would make frequent visits, and act as an instructor to the tribes, initiating them in the art of dancing according to the manner of “Believers.” The Indians showed, by their conversation, a great fondness for George Washington, or “Shiny George,” as they called him, and “Father William Penn.” / An old Indian (we say old, because he said he was an aged man when he died) alleged that he came from beyond the Rocky Mountains, and stated that where he lived there existed a race of very large animals; and, from the description which he gave, we were led to the conclusion that he had reference to that species called the Mastodon, or Mammoth, the bones of which animal have been found in different parts of the United States. This Indian could not give us information in regard to the amount of time which had elapsed since his departure from this

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terrestrial world into the world of spirits. He seemed to think, however, that a considerable length of time must have elapsed, from the fact of his having but little recollection of the events of his life.

ESQUIMAUX.4 The Esquimaux Indians presented a singular and ludicrous appearance by moving about the floor, while in a kind of sitting posture, and performing the actions requisite for the driving of dogs in sledges, which is a common occupation with the Esquimaux. They would move about the floor, give a whistle, and accompany it with a motion of the hand, as though they were flourishing a whip. / Their manner of conversing was by a kind of gurgling sound made in the throat, and as unlike any known language as it possibly could be.

MEXICANS. A tribe of the Mexican Indians, who lived before the invasion of the Spaniards, came also.

PERUVIANS. Indians, from Peru, and a tribe called the Aricanians, natives of Chili, have likewise attended the meetings. They came on several occasions, and spoke of the battles which they had fought with the white men who came over the water.

PATAGONIANS. The Patagonians came about the same time with the other tribes of the Indians of South America.

LAPLANDERS, &c. The Laplanders and Greenlanders exercised themselves with, apparently, skating about the floor. The scene was extremely ludicrous and amusing. There were about thirty, of both sexes,—the greater number being females,—moving about the room with the same degree of / rapidity, and in the same manner, as though they were actually skating on the ice of their own dreary countries.

SIBERIANS. The Siberians came in large numbers. They appeared to have a melancholy sort of air about them; walking about with their arms folded across their breasts, and conversing together in a doleful manner.

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ARABS. The Arabs visited us very frequently, and the scenes enacted by them were particularly amusing. Sometimes they would indulge their felonious disposition to a great extent, seizing every article which came within their reach, and endeavour to secrete it. Some of the Arabs would imagine that they had their caravans with them; and it was a difficult task to convince them that they had left the body, and were in a spiritual state. They spoke in terms of adoration of the great Mahomet, and some of them gave a description of his tomb at Medina. There were various tribes of the Arabs in the habit of visiting; some of them being more civilised / than others. Some had seen and worshipped the living Mahomet, while there were others who had never heard of him; the latter, as a matter of course, having lived prior to the birth of the celebrated impostor.

ABYSSINIANS.5 The Abyssinians introduced themselves in a boisterous manner, jumping about and exercising their lungs to such an extent that they seemed almost frantic. Dancing they enjoyed very much. They exhibited a great depravity of manners, and, for a time, would not listen to counsel nor advice of any kind.

HOTTENTOTS.6 The Hottentots exhibited all the ignorance and disgusting habits characteristic of them, and were slow to receive instruction.

WALES. Only three individuals came from Wales. They were members of one family. They seemed pleased when they recognised one another, for they had been separated a long time. The family consisted of the father, mother, and one daughter. /

SCOTLAND. A family from Scotland came; but from what part of the country we did not ascertain. They said there were a great many of their nation preparing to come, among them several of the kings, chiefs, and nobles of Scotland. It was said that King Macbeth was there, endeavouring to “get in,” but he did not succeed.

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IRELAND. But the nation which has eclipsed all others, as far as regards numbers, and the frequency of visits, is the Irish nation. They have repeatedly appeared at the meetings, and not unfrequently remained in the bodies they inhabited pro tempore for a period of two or three days. We have already given some account of the visitation of Irish priests and bishops. There were several Irish families that made themselves known, and recounted their histories. Several who had been drowned and killed in different ways, told interesting stories about themselves. Some of them spoke their native Gælic, and others discoursed in the real Irish brogue. /

FRANCE. Besides Lafayette, Napoleon, and others which we have mentioned, there arrived numerous ladies and gentlemen of France. A French gentleman, of the name of Monsieur Guishong, came in, strutted about with an air of importance, and flourished his snuff box, of the contents of which his lady, who was present, partook; and they seemed a happy couple, indeed. One of the queens of England, being present on the occasion, was bewailing her wretched condition. She excited the sympathetic feelings of the French lady so powerfully, that, “sans ceremonie,” she walked up to her husband, inserted her hand into his pocket, drew forth his purse, and tendered a portion of the contents to the poor, disconsolate queen. The proffered present was, however, refused by that illustrious personage, who averred that money could avail nothing toward relieving her mind of the burden which weighed upon it.

SPAIN. It is our conviction that there has been but a very few of this nation called among the Shakers as yet. We recollect, however, one female / spirit, who came, stating that she had received information from her spiritual associates that some of the popes were in hell.

GRECIANS. A party of Grecians, among them being the Emperor, arrived, and, by their manners, gave assurance that in civilisation and refinement they could not be excelled. They lived during the most flourishing period of that nation’s existence, when the arts and sciences were at the highest state of improvement. It seemed to them that they had been in a lethargic and unconscious state since the period of their leaving the world; until awakened by the sound of a “mighty trumpet,” which attracted them to Watervliet. They seemed desirous of eliciting all the information they could obtain in relation to their future conduct.

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PERSIANS. The Persians were similar to the Grecians in refinement of manners, and, like them, eagerly embraced the Gospel, as they said it seemed as though something was lacking necessary to the completion of their happiness. /

TURKS. Some of these people seemed very ferocious and disagreeable in their actions. The females, when they appeared, invariably covered their faces with veils.

MOORS. There came six Moorish spirits, who had been drowned from a boat in which they were sailing. But for the recollection of having drowned, they believed they were still alive, until positively assured of the contrary.

CHINESE. The Emperor and Empress of China, with several princes, mandarins, and officers of state, were conducted to Zion, and there displayed their characteristics. They conversed but little.

AFRICANS. Numerous classes and grades of the African race have, at various times, visited at Watervliet. They exhibited all the qualities appertaining to the natural character of the negro; dancing and singing with wild delight, and imitating every / movement which they observed among the whites. There were several who had been slaves in the Southern States of North America. They described their sufferings in such a manner that tears were actually drawn from their hearers. From the tenor of their stories it would seem that the most cruel manner of torture which could be devised, had been inflicted upon some of these slaves, as a punishment for the most trivial offences.

LOO-CHOO ISLANDERS7 The Loo-Choo Islanders made a favourable impression by their quiet and solemn demeanour. They appeared desirous of advancing in the true faith; and apparently enjoyed much pleasure by worshipping God in the dance. One of them sang a very pretty song which was justly admired by all who heard it.

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JEWS The ancient Jews, who crucified our Lord and Saviour, Jesus Christ, came in great numbers; many of them succeeding in getting into the bodies of the brethren. They stated that since leaving the body, about / eighteen centuries ago, they had been wandering about the earth, during which time they had received the conviction that he whom they had reviled and crucified, was, in verity, the Son of God. They asserted that the cause of their unbelief was the fact of Jesus being of obscure birth; while, in the person of the Messiah, they expected a descendant from the line of kings. They gave a very interesting account of the manner of the Crucifixion, and of the disappearance of the body on the “third day.” This corresponded with the Scriptural account of the Crucifixion and the Ascension. The Jews conducted themselves with great propriety upon this occasion, and all of them, together with the High Priest, evinced considerable interest in relation to the progress of Christianity in this day. Joseph of Arimathea, who received from the governor the body of Jesus, and laid it in the sepulchre, was said to be present on this occasion. He did not succeed, however, in “getting in,” and making himself known, as some of the others did. These sons and daughters of the tribe of Judah expressed much concern respecting their descendants / in the world; upon which they were informed that the poor Jews were scattered far and wide throughout the earth; and that a large majority of them remained in the same state of unbelief in regard to the fulfilled prophecy respecting the first advent of the Messiah, notwithstanding many had been converted to Christianity. They manifested a strong desire that those who were now living in the world should be convinced of their error, and receive the true faith into their souls, whereupon they were encouraged by the expressed hope and opinion of the elders, that the Almighty Father would infuse his holy spirit into their souls, so that, in due time, they would be called into the path which leads to everlasting glory. /

NOTE: HAVING REFERENCE TO MILLERISM.8 On one occasion, during divine service at Watervliet, the word of the Lord came unto one of the females, urging upon the inhabitants of Zion to refrain from questioning the correctness of, or exercising judgment in relation to the work which had been given to the world in the name of Miller,9 such being the work of God, introduced for the purpose of carrying out his all wise and mysterious plans. This, our readers will readily observe, has reference to the remarkable revival and religious excitement which has followed Mr. Miller’s interpretation and understanding of the Scriptures in relation to the termination of the world, and the establishment of Christ’s kingdom upon earth. /

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CONCLUSION. Having thus endeavoured to give a brief account of this marvellous work of the latter day, we shall proceed to sum up the whole matter. We have adverted to the return of a large number of spirits, which have existed at different periods since the creation of the world; yet it is evident, to every reader, that there are still numbers to return, ere the work can be said to approximate toward its completion. As it is our impression that the work is still in course of progression among the Shakers, or “Society of Believers,” the probability is, that a vast multitude of spirits have arrived since the author left the Society. Respecting this, however, he is in / no possession of no intelligence to communicate to his readers. As this is the first intimation of this subject which has been made to the world, various opinions, in regard to the matter, will doubtless be entertained. Those who are acquainted with the character of the Shakers, knowing them to be, in every respect, an exemplary and truly religious people, will, we think, be inclined to entertain a doubting spirit in regard to the truth of our statement. For we feel sensible, that they can scarcely persuade themselves to believe that such a people, who profess to act in accordance with the divine precepts of the “meek and lowly Saviour,” and hold him up as a bright example for all to follow, could be guilty of an assumption of power such as the Almighty, alone, can confer upon mortal man. If confirmation of the facts herein recited may be required, it is only necessary for us to refer the inquirer to the members of the “United Society,” either at Watervliet or New Lebanon; none of whom will feel a disposition to deny the / truth of our statement, disinclined as they may be to the inhabitants of a lost world receiving a knowledge of that which they are incapable of understanding. The object which has caused the matter to be held in privacy, and confined to the society alone, is, that it was deemed inexpedient to apprise “the world” of these things, for the alleged reason that the people, not understanding spiritual matters, would hesitate to believe, and it would be, therefore, “throwing pearls to swine;” for “the natural man receiveth not the things of the spirit, for they are darkness to him.” We have avoided entering into a minute detail of the actions and conversations of the indiscriminate spirits of the several nations, as such a course would, doubtless, prove uninteresting to the reader. We believe that we proceeded far enough with our description to show, that, if the work is not a reality, it is a most faithful representation of character, and such as would do honour to eminent stage performers. / We desire to state, in conclusion, that, should an interest be manifested in relation to this publication sufficient to warrant the issue of a second edition, any additional facts which may come within the scope of our knowledge, shall be added to the work, and such errors as may be detected in this, will be corrected in the next edition; our object being to give as full and accurate a description of the subject as possible. THE END

STONE, LO HERE AND LO THERE!

Horatio Stone, Lo Here and Lo There!, or, The Grave of the Heart (New York: Printed for the author, 1846).

Horatio Stone’s publication was intended as a broadside against the Shaker community at New Lebanon, New York. His brother Henry M. Stone joined the community around 1842. Eventually, Henry convinced their sister Julia A. Stone to try Shaker life, and she also joined. Horatio Stone was outraged that his siblings would choose to become Shakers. Henry described Horatio as ‘a physician in New York, who is naturally of an excitable, headstrong disposition, with a high sense of popularity … He appears to think it is a great disgrace, that any of his connexions should be Shakers’.1 Horatio vented this anger in his dramatically titled work Lo Here and Lo There!, or, The Grave of the Heart. Horatio’s anti-Shaker work was only the second such publication to feature an illustration. Both Stone and David R. Lamson offered the public an image of the Shakers’ fountain stone, a place of ritual worship dedicated at New Lebanon in 1842. Twice a year the families at New Lebanon walked up a hillside to have a daylong ‘Feast of the Passover’ around the sacred fountain of living waters – a small, dry, fenced enclosure around the stone. The marble slab was engraved with the word of God, as received by a Shaker instrument. Whereas Lamson presented the image with Shakers dancing around it, Stone uses it as an effective illustration for his title: The Grave of the Heart. Stone’s work begins with a ridiculous preface by Dan Mendon. Mendon’s background and qualifications are not offered, but his premise is that the Shakers were technophobic Luddites. In fact, nothing could be further from the truth. After this weak beginning, the body of Stone’s work addresses the propriety of the Shaker covenant. He particularly objects to the fact that the Shakers did not remunerate seceding members for their consecrated assets and years of labour – a common complaint of apostates. Stone claims that the Shakers ‘depend upon money for their progress and perpetuity, more than the protection and government of Divine Power and Wisdom’ (p. 134, below). He compares the Shakers to spoiled children who ‘expect as a matter of course that all their wishes and inclinations shall be complied with, because – because – they have been!’ Stone

– 111 –

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thought it was high time that the legislature curb the Shaker leaderships’ despotic power over their membership. In support of his arguments Stone quotes extensively from the Shakers’ Brief Exposition of the Established Principles and Regulations of the United Society Called Shakers.2 His quotes are lengthy and he refutes the Shakers primarily in brief digressions or notes. The presentation on the whole is not effective. The Shakers’ words probably constitute as much of the text of Lo Here as Stone’s attacks do. The work becomes more interesting when he discusses the Era of Manifestations, a period of intense spiritual revival within the Shaker communities that began in 1837 (see headnote to A Return of Departed Spirits on pp. 89–90, above). At New Lebanon, Brother Philemon Stewart was a prominent instrument of the spirits. Stone was aware of him, derisively calling him a ‘prophet’. He described how the Angel of the Lord revealed to Stewart the location of what became the Shakers’ mountain feast ground, instructing him ‘he must write certain declarations, proclamations, and denunciations on a marble slab’ (p. 134). This is the fountain stone illustrated in the text. Stone also offers an account of how individual Shakers were pressured to write spiritual testimonies by their Elders. His work is a complement to Lamson’s Two Years’ Experience, but does not offer a fraction of the information about the Era of Manifestations that Lamson does. Stone journeyed to New Lebanon with his brother Franklin and a group of ‘8 to 10 infuriated men’. Their object was to persuade Julia to leave the Shakers. They came to the North Family and ‘used very threatening language’.3 She refused, and they grabbed her to try to carry her off. The Shakers intervened and rescued Julia from the posse. The following week, Horatio returned with a writ of habeas corpus for his sister, but she still refused to go. The case was heard in court on 10 April 1846.4 Julia was allowed to remain with the Shakers. Ultimately, Horatio’s brother Henry, and sister Julia, felt the need to publicly respond to Lo Here. They issued a four-page account entitled To the Public. In it they explained that they were both adults, and they decided on their own to become Shakers. They also recounted their brother’s outrageous behaviour, saying he had ‘threatened to tear down our buildings; to break up and annihilate our society’. Nonetheless, they closed their work asking ‘Father forgive them, for they know not what they do’.5 As far as is known the matter rested there. Henry M. Stone died at New Lebanon on 26 June 1852, aged only forty, a faithful Shaker. The fate of his sister Julia is unknown to this writer. Notes 1. 2.

3. 4. 5.

H. M. Stone and J. A. Stone, To the Public ([New Lebanon, NY?, [c. 1847]), p. 4. [C. Green and S. Y. Wells], A Brief Exposition of the Established Principles and Regulations of the United Society Called Shakers (Albany, NY: Printed by Hoffman and White, 1834). It is unclear exactly which edition of the Brief Exposition Stone used, but this is a likely candidate. R. Bishop, ‘A Daily Journal of Passing Events; begun May the 19th, 1839’, Item 2, Shaker Manuscript Collection, NN. Youngs, ‘A Concise View’, p. 422. ASC 861b, De-Wint M. Stone and Stone, To the Public, p. 4.

Horatio Stone, Lo Here and Lo There!, or, The Grave of the Heart (New York: Printed for the author, 1846).

LO HERE AND LO THERE! or, THE GRAVE OF THE HEART. “Gone truth from language, and life from belief; The oath itself rots, blighted to a lie, On love’s most solemn secrets, on the grief Or joy that knits the heart’s familiar tie, Intrudes the fanatic, a glaring spy. Suspected friendship from the soul is rent, The hungry treason snares the innocent – With meek demeanor and concealed fangs Fast on his prey, the foul blasphemer hangs. Shame from the reason and the heart effac’d, The thought is abject, and the love debas’d: Deceit, oh! truth, thy holy features steals – Watches emotion in its candid course – Betrays what social virtue aye conceals, And desecrates man’s nature at its source.” New York: Printed for the Author. 1846. /

Entered according to an Act of Congress, in the year 1846, by DAN MENDON, in the Clerk’s Office of the District Court of the United States for the Southern District of New York. /

ADVERTISEMENT. The writer has been informed that the Communities, of which something is said in the following chapters, do not like to have anything said or written against them or their doctrines; that they think there ought not to be anything – 113 –

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said; and that they prevent anything of the kind, if possible, by dark hints &c., and that they sometimes threaten to prosecute publishers. It would indeed be a great misfortune, if these people were permitted to act as they please, and no one dare to tell the world about it. It would be an impunity and an immunity, than which none more boundless could be desired by the most savage tribes. And it is quite certain, if these tribes were now to be guilty of the same practices in which these people are continually indulging, they would be exterminated from the face of the earth. What an absurdity! that a people, because they profess to be religious, should be permitted to do what the barbarian dare not conceive in his heart, and no resistance be made, nor any protest entered in the court of humanity against them. O no! it is a little too late in the calendar of the ages for such impunity and such immunity to be granted. There must soon be a dawn that shall break the dark ignorance from under the broad canopied hats of those who would thus deceive themselves, and impose upon / the world. This is the nineteenth century, near the middle of it. The world knows a little about freedom now. The press and the organs of speech know their rights, and the tongue of humanity cannot be paralyzed by the threatened rack, and much less by the condemnatory bulls of superstitious ignorance. Aye, this dawn shall break upon them, and soon grow into broad day-light, when these people will be astounded to find that in the world outside of their convents (where ignorance is inculcated as a virtue), there have been great discoveries within the last half century – vast improvements in the sciences and the arts, through which the hitherto impenetrable wildernesses of the world – the waste realms of barbarism – have been unlocked, explored and cultivated; through which all rivers have been threaded to their sources, bearing the strong hearts and labor-loving arms of the men of all nations to their neglected shores. They will be astounded to find that the power of steam (invented not by a man who thought ignorance to be a virtue) is carrying the knowledge and the thought of all the world; to all the world that there is none to stop it; every dark corner must be penetrated, unlocked, illuminated, that mankind feel a right to know what is going on amongst the race everywhere, that they also feel the high privilege, as well as duty, to bear along in their explorations the story of their own knowledge and achievements. They will also be astounded, perhaps, when they are told that those grand facilities of communication have broken down all barriers between nations, brought them all within saluting distance, and so exalted the glorious and divine instinct of utterance, that other Fultons have arisen and given them fiery tongues, with which / men from their homes on the eastern main can hold converse with their neighbors on the shores of the Pacific. They will also be astounded to find that thought and speech, and time and space, have grown to be near neighbors and intimate friends; and that the words “des-

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potism” and “conservatism” have become obsolete, and except where they are deemed so despicable in their littleness to be unworthy of concern – forgotten. They will be astounded, perhaps, to find that men have the idea that all the great agents in the laboratory of nature were purposed by Heaven for man’s development, use and advancement, and that it would be charging the Creator with the folly of an excess of creation, to deny their uses, and let them lie undeveloped in the bosom of the earth; that this Idea is so fixed in the mind of the world, that it can never be eradicated. And besides, that most men, without irreverent questioning, take the Creator’s own word with reference to their destiny as inhabitants of the earth, and would consider it a universal suicide to carry out what those people set forth as a leading article of their creed. That is a wonderful fact – almost as wonderful as their existence to this day – namely, that they think the light of the generation will not shine through them and their miserable shade of a shadow of an institution. Let them look out for the press and railroads, and electro-magnetic wires. Let them take warning at the declining destiny of Mahometanism and all the other pseudo-religious isms, before the steady light of the pure and simple gospel of Christ, which is so perfect, that no rival light can displace it; which stands, / and ever will stand the perfect constitution and guide of man toward immortality, so long as earth exists; nay, the constitution and guide of all beings of all worlds, for it is perfect, and the perfect needeth no re-formation or change. DAN MENDON, Baltimore, Md. / To those who have and those who shall have control and guardianship of the state; a few words about the sentiment of nationality, and the rights, duties, and qualifications of citizenship. Without the sentiment of nationality, an individual has no nation – is of no nation. He may live within a nation’s boundary lines, but he is virtually expatriated, – without a country; and so far as the question of privilege or protection goes, his claims are less than those of a foreigner, especially if the foreigner loves his father-land; for he is entitled to hospitality as a traveler, and sympathy and protection as the true son of another national family. But the sentiment of Patriotism is not alone sufficient to constitute and secure a citizenship. There are important conditions to be complied with. The man must obey his country’s laws, and acknowledge it as a duty to act whenever called upon, in their administration, and in defence of the nation against her foes. Then, and then only, may he be considered a citizen, and entitled to all the rights of citizenship. The man who is not disposed to perform these duties, cannot love his country – cannot feel that he has one. And if he has no love of country, he cannot perform the duties of a citizen. He is a foreign substance – a dead weight upon the body politic, and so to speak, a town charge.

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There can be no greater absurdity – no more shameful presumption, than for a man to boast of the / freedom of ‘Our’ country, and claim the protection of its beneficent laws, while, at the same time, he declines fighting for her protection and defence, and withdraws himself from all participation in her political affairs. If all were to feel and act thus what would become of our laws, or our national existence? There are a considerable number of these full grown children in the national nursery, who, from long indulgence, like all ‘spoilt children,’ expect as a matter of course that all their wishes and inclinations shall be complied with, because – because – they have been! – and – because they are children, and don’t fight with ‘carnal weapons,’ but only peaceably grow rich; and, like the spoilt child, overturn the tables of family life; and with meek sanctity, go on their way to grow rich, rich, rich. /

LO HERE AND LO THERE! or THE GRAVE OF THE HEART. CHAPTER I Pseudo-Philanthropy – Modern Prophets – Pretended Saviours – Deluded and Deluding Fanatics. “And many false prophets shall arise, and shall deceive many.” – matt. xxiv.

When will fanatics, false prophets and Saviours cease to disturb the harmony of the world with their perfidious schemes! Scarcely have the midnight cries of the ignorant Miller,1 with the wailings of his deluded followers, died away, or the ashes of the forsaken camp of Mormonism grown cold, and a new prophet has arisen in the person of Sidney Rigdon,2 who, like the Mormon leader,3 has his wonderful revelations, his “quorum of twelve,” and his land promise for the gathering of the people of the Lord. Lo here! says one; the deluded multitude haste to see, to embrace the prophet and the great truth he proclaims. They soon find an impostor in their embrace. Lo there! says another; the excited and credulous crowd pursue, and find another of the children of the father of lies, another dispensation of the fiend / of the pit! To these pseudo-prophets, these would-be shepherds, “The hungry sheep look up and are not fed, But, swol’n with wind, and the rank mist they draw, Rot inwardly, and foul contagion spread.”

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It is found that the pretended revelations are but the machinery of mercenary craft, and at last the poor infatuated victims, in shame and despair, return to society and the friends they have made wretched by their folly, despoiled of their fortune, their peace of mind, and all power of usefulness to themselves and the world. With such ruined wrecks of fanatical imposture the halls of our asylums are filled; and while the friends of these victims are wearing out a life of grief, worse a thousand fold than that of bereavement by death, the impostor, unchecked and unpunished, goes exultingly on his work of ruin. The laws are appealed to in vain for protection. Our Legislators, pleading the fatal manacles of the Constitution, in reference to freedom of religious opinion, cast the prayers of the aggrieved under the table; and the only hope that remains to them for aid, is in the slow power of the press; and when that fails, in the workings of popular indignation in a last resort to the right of self-protection and defence. These things should not be. The citizen has a right to the protection of the State, and should not the State rejoice in the protection of its citizens? Should it not regard with great jealousy those men, or associations, or communities, who may propose to relieve it of its duty of protection? Perhaps this is not quite clear. Let us return: we were speaking of fanatics, false prophets and Saviours, some of whose / systems have fallen, and others just sprung into existence. The associations formed by these fanatics, are virtually “states within the state,” with constitutions and despotic laws of their own. Upon their proselyte, these laws are rigidly enforced – he is virtually deprived of his citizenship. In this category may be found the Shaker community, which, under the external shows of simplicity and benevolence, bears a spirit of worldly craft and moral perfidy inconceivable and unsuspended, save by those who have seen or experienced its operations. We will endeavor to open the charmed circle drawn around this community, and bring to light some of its mysteries of iniquity, and show that there is much in their system and practices, alike injurious to social happiness and civil order, much cause of alarm and solicitude on the part of the state. /

CHAPTER II A Wheel within a Wheel. – A Despotism within a Democracy. – A Citizen who is no Citizen at all. – A Glimpse within the Magic Circle. We gave a cursory glance at fanatical systems and proposed to lay open some of their mysteries of iniquity, and to show that the attention of the authorities should be given to the subject, on account of the great wrongs committed by them against families and the public. It was also intimated that the State was deprived of its citizens, as well as of its power of protecting them, by their becoming members of these associations, which is especially the case in refer-

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ence to the Shaker community as the law now stands regarding them, which will be presently shown, as well as that their Doctrines are in direct opposition to the laws of Heaven and humanity, and that their government, in its whole spiritual and temporal combination, is wholly incompatible with the principles and spirit of religious and civil liberty, – at least, as we understand them in the new world of North America. Let facts speak for themselves. The supreme power of Society resides in a Ministry, composed of four persons, two males, and two females; one of whom is absolute, the others counselling subordinates. The first in the ministry, as he is termed, holds his office for life, and designates his successor, a mode of appointment introduced by Ann Lee,4 the founder of the Society, and continued ever since (a mode, by the way, not at all democratic). / The other principal officers are, in each “Family” or branch of the Society, an “Elder,” who has sole charge of all its spiritual, and supervision of all its temporal affairs; two “Deacons” – one superior, and one subordinate – who have, under the supervision of the Elder, charge of all temporal matters; with corresponding female officers of inferior authority.5 These, and all the other officers of the Society, hold their places during the pleasure of the “Ministry.” The cardinal doctrine of the Society is, that all the “orders” and. “gifts,” as their standing and special regulations are termed, emanating from the “Ministry,” are direct “revelations” from Heaven to the “Ministry.” Implicit obedience to these “orders” and “gifts is, therefore, a part of their religions faith; and its obligation is enforced by an express agreement in their written “covenant;”6 one of the articles of which runs thus: “We farther covenant and agree as aforesaid, to receive and acknowledge our faithful Elders in the gospel who have been, or shall hereafter be chosen and appointed to the office by the ministry in the manner aforesaid; and we do solemnly proclaim in the presence of God and each other, that we will, as faithful brethren and sisters in Christ, conform ourselves to the orders, rules and regulations which have been, or may be hereafter granted and established by regular authority in our said family.” Confessions are required, at very short intervals, of the members of the Society to the Elders, and through them to the “Ministry;” and they are rendered more effective by the pretence of supernatural information on the part of the confessors as to the conduct of the / members, which their organization gives them ample means of maintaining. The slightest dissent of a member from any order, or act, or proposition of the Elders, throws him at once “out of union,” and subjects him to religious discipline. The frequent confessionals, and the efficient system of espionage kept up through the Elder resident in each family, who makes all the members of the family act as

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spies upon each other, informs the “Ministry” with incredible celerity, accuracy and certainty, and enables it effectually to prevent interchange of sentiment or concert of action between the dissatisfied, and to crush the first rising of discontent. Refractory members are subjected to a code of “purging gifts,” which soon results in their secession – such as requiring them to eat alone, and, forbidding them to speak to any other member, or any other member to them, &c. Members who leave, are cut off by the “Covenant” from any, claim, to property contributed, and services rendered, and from demands of every description against the Society, as the following article from the covenant will show. “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 or require any account of any interest, property, labor or service, which has been, or may be devoted by us, or any of us, to the purpose aforesaid, nor bring any charge of debt or damage, nor hold any demand whatever against the said family, or society, nor against any member thereof, on account of any property or / service given, rendered, devoted, or consecrated to the aforesaid sacred and charitable purposes.” We have given a few facts in relation to the government and some incidental points of doctrine, and now although the Shakers have officially, and with great confidence, given it as their “Belief,” that, “no institution, nor any system of government could be established which would be more compatible with man’s free agency, or more consistent with truth, justice, reason, and all our national rights, civil and religious, than the system adopted by this society,” we beg the privilege of dissenting entirely from this proposition, and of proposing an amendment, which will make it more true, and certainly more believable to those who have seen and felt the operation of their system; and that is, to strike out the word compatible, and insert incompatible; and also to strike out consistent, and insert inconsistent. Thus amended, the proposition will be tenable, as it is comprehensive, concise, and eloquent. What! are common sense and humanity to be insulted by such cool and impudent falsehoods, by such barbarisms of the dark ages – are the people of liberty-proud America to be told in the middle of the nineteenth century, that it is “compatible and consistent with truth, justice, and reason, and all our national rights, civil and religious,” to destroy all natural affection, to break up the relations of parent and children, husband and wife, to draw the citizen away from his natural relation with the state, and after “reducing his soul,” and stultifying his intellect, chain him down in eternal servitude under a pretended Heavendirected theocracy – a most rigid and relentless despotism? And when their deluded victim, thus “reduced,” becomes / in will, and in “obedience,” “as a corpse” “ut cadaver,” are we to be told that it is compatible and consistent with those great virtues and rights, above named, for him to covenant away his moral

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sense of right and wrong, and agree to obey all “orders,” and “gifts” from the ministry and elders that may be in office at the time of the covenant, and any that may be appointed in future, and all this without knowing beforehand the nature of those “orders,” “gifts,” &c., whether for good or for evil? Are we to be told, that it is “compatible,” “consistent,” &c., for this expatriated man to withdraw himself, without any lawful or moral reason, from his wife and children, and repudiating all his natural obligations, all the Heaven-blessed duties of a personal superintendence of their affairs, and guardianship of their rights, and their general welfare, covenant away his time, his services, and his fortune, to strangers! – and that irretrievably? – with no hope of redemption in case he should awake from his moral Death? Are we to be told all this? – Aye! ’tis too true – dream-like, wonderful, inconceivable as it is, we have it all, in the very heart of Christendom and civilisation, in the freest nation on earth, and in the middle of the nineteenth century! /

CHAPTER III Practical Operation of a Despotic Theocracy within a Democratic State – Versatile Manifestation of Monomania – Sacred Poetry – Scruples of Conscience against Patriotism. “To deathless fields the ardent hero flies, To guard the hearths that sanctify the fight; And women, from the walls, with anxious hearts, Beating beneath the infants nestled there, Watch the devoted band, till from their eyes In the far space, the steel-clad pageant dies; Then, falling by the altars, pour the prayer, Fit for the gods to hear – that worth may earn The fame which crowns great souls, that Conquer and return! And fame was yours, and conquest! yet alone, Fame – and not life, returned; your deeds are known In words that kindle glory from the stone. ‘Tell Sparta, we whose record meets the eye, Obey’d the Spartan laws – and here we lie!’ Sleep soft! your blood bedews the olive’s bloom, Peace sows its harvests in the Patriot’s tomb.”

In the preceding chapter of this series, we briefly considered some of the Doctrines and practices of the community called Shakers, and indicated their evil influence upon society, their incompatibility with the spirit of our institutions, as well as of humanity and religion. Let us proceed: We are speaking about something that has a foothold on the solid earth in the midst of society, and of the years we call the

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nineteenth century; and therefore, it cannot be a very uncivilized thing, not to say a blasphemously absurd thing; so one would think, who knew nothing about the matter, save by rumor, that occasionally breathes in his ear words that sound partly like tales of tradition and partly like dream-stories, giving him an indistinct idea of a small community of quiet, inoffensive / people, who live a life of celibacy somewhere, make very fine brooms, dance in their own peculiar way, and leave the rest of the world to dance theirs, without disturbing them in the least. But since we have found that it is no dream-story, no fable or tradition, but a living fact, we will endeavor to present to view some of the seeds from which it grew, as well as some of its ripened fruit. About the beginning of the American Revolution, there were men (as it is supposed there have been in all ages) who became crazy, and who in exalted states of dementia, imagining they were kings, placed themselves on fancied thrones, and imitated, as far as they knew how, all the pomp and majesty of imperial power. There were, also, about this time, other crazy people, whose derangement manifested itself in a different way, who acted under the melancholy delusion that they were Prophets and Saviours. The former species of insanity was comparatively harmless, for people were beginning to think there were kings enough already, real sceptre-holding kings, and were not easily to be induced to bend in loyalty to fancied ones. But as the people were then beginning to feel more of the spirit of religion, more reverence for the Higher Powers, there was much greater danger of their being induced to follow those who might feign to be Prophets and Saviours. But, wonder of all wonders! climax of all fanatical credulities! that people should believe the insane Ann Lee to be really what she feigned, the second “Deity incarnate,” the Saviour in his “second coming!” especially when it is considered, that, instead of her leading a blameless life, to say nothing of one of holiness consistent with the / pretensions, her whole course was marked by dissoluteness, by the basest forms of deception, and, according to the testimony of one of her followers, habitual violence of language and temper, and that she ultimately came to her end through injuries received in a personal encounter with William Lee.7 This, then, is the crazy pretender who was the founder of the society called the Shakers. She was driven out of England, her native country, on account of her immoral and disorderly conduct. She appeared in this country about the beginning of the Revolution, and after a career of several years in the combined profession of discoverer of treasures, “fortune-teller,” prophet, &c., in 1779 she made the announcement that she was “the second appearing of Christ;” and she, with some chosen apostles, commenced preaching Shakerism to the people of America, who were then struggling for the rights of humanity, for the attainment of the blessings of civil and religious liberty, for the establishment of a national existence, in which those blessings could be enjoyed. She, I say, commenced the preaching of doctrines, which were not only opposed to the spirit of

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humanity, but to the heroism necessary to secure its rights. And now, when they are finally secured, the followers, of this false teacher claim the protection of that free government, which would never have existed, if all had declined fighting for it from conscientious scruples against heroism, and which would immediately cease to exist if we were to decline to defend it on account of conscientious scruples. But to defer, for a time, the consideration of their modest claims and rhetorical expressions about an / “equality of political and religious rights” as the foundation and corner stone of the whole edifice of our Republic, let us proceed with the Doctrines. Doctrines? What are they? What has grown out of the blasphemous assumption of besotted revellers? What is the substance of the Creed inscribed in the Temple of their heathenish orgies? It is this, the Bible – “past dispensation,” as they call it, is no more the rule. They have a new one in Mother Ann, for the guide and salvation of the world. With this assumption they proceed, and their articles of faith virtually run thus: “All who follow the dispensation of Mother Ann will be saved – are saved; all the world who do not, are lost: there is no hope for them; every proselyte we obtain is saved; no other way can lead to heaven. “The world of humanity has continued long enough; it must stop, we take the destiny of man out of the hands of Providence. The book of the generations of man and of human life must be closed. One generation more, and then it is a sealed book!” “And although ours is a new dispensation, we are guided by the old ones, when it is necessary to prove our position. And as Christ said, ‘He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me,’ we believe it is right to break up all these relations, that there should be no longer such a thing as father or mother, daughter or son, sister or brother; and the injury and unhappiness produced by this violent severance of natural ties is of no consequence, it is unavoidable and righteous; the thing must be – the world must stop. We will make it / over ourselves in our own spiritual way. And when we have succeeded in obtaining a good proselyte, while his natural friends are bewailing his loss, we will rejoice, and in sacred dance sing thus: “Come life, Shaker life, Come life eternal, Shake, shake out of me. All that is carnal. I’ll take a nimble step, I’ll be like David; I’ll show Michal twice How he behaved.”

And then in full meeting, we will sing:

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“WHAT I LOVE. “I love the blessed gospel Reveal’d by Mother Ann; Which shows such tender mercy To poor benighted man. I love her testimony, It does my soul awake, To see the floods of evil Which daily round me break. I love my precious Elders Who minister the word; To cleanse the sanctuary, And make more room for God. I love the blessed order In which the Church does stand, Establish’d by Christ Jesus And our blessed Mother Ann. Tho’ Hell’s infernal legions Should all agree in one, Against our sacred order, They will be overthrown.”

These songs are quoted from the Shaker books; it is thus they rejoice when whole communities are sunk in deep affliction by their barbarities. /

CHAPTER IV. Modest Pretensions. – Shaker Literature, Scribes, Lawyers, Apologies, Technical Argumentation, Partial Providence. We were considering Shaker doctrines, giving a sort of running commentary upon their practical operation, &c. Sorcery is not a very easy thing to review; its formulas are quite too involved; there is too great a complication of elements, and incompatible terms. In fact, there is too much “hocuspocus” in it, to admit of scientific investigation. So it is with Shakerism, which is to religion what sorcery is to philosophy, a fungous growth. One cannot tell where it will break through the bark, or to what uncouth shape it will grow; and woe unto him who becomes deceived by it – who partakes of it as the true “fruit of the vine.” The Shakers have a Formula for their most unnatural and injurious practices, made up of fragmentary texts of Scripture, without their context; and when its fallacy is shown, when they would have to abandon their position by observing the whole tenor and spirit of the Scripture they have quoted, then they fall back upon their reserved rights, their “new dispensation,” their revelations or “gifts,” as they call them. This, of course, is a knock-down argument; there can be nothing said to that; the eyes of reason are filled with dust, the tongue of argument is paralyzed,

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and there is no limit to our perplexity and disgust at this immense assumption of theirs to the divine gifts of / prophecy and revelation; while they are at the same moment acting the part of fiends, acting the part of those whom St. Paul characterized as stealers of men, with a fatal allurement, fixing them in their power, and, “instead of life, transmit only death;” death of the soul, death to all the holy impulses, to all the heaven-born affections, without which the soul is of no value, and which are the essential elements of the sentiment of religion, in the absence of which the declaration of love to God is a mockery: This is the love of the vulture to the parent of those children whom she devours. Can Heaven regard such love with complacency? Can such a people be the especial object of His providence? But listen to the confident way in which they themselves speak of His partial care of them: “We believe it will be generally granted, that the history of the world does not furnish a single instance of any religions institution, which has stood fifty years without a visible declension of the principles of the institution, in the general purity and integrity of its members. This has been generally acknowledged by the devotees of such institutions, and facts have verified it. But we would appeal to the candid judgment of those who have known this institution from the beginning, and have had a fair opportunity of observing the progress of its improvement, whether they have, in reality, found any declension, either in the external order and regulations of the Society, or in the integrity of its members, in the general practice of the moral and Christian duties; and whether they have not, on the contrary, discovered a visible and manifest increase in all these respects. And hence they / may judge for themselves, whether the moral character of the Society and its progressive improvement can be ascribed to any other cause than the blessing, protection and government of Divine Power8 and Wisdom;9 and why its perpetuity should be called in question.” These are their modest pretensions, but let us see how they sustain them; let us see whether the almighty dollar has not had some share in facilitating their progress, and giving hopes for perpetuity. After a long argument in support of their right to retain all the property brought to them by proselytes to their faith, after these proselytes withdraw from them, one of their writers, who speaks by the authority of the Society, makes the following, confession: “And thus, after examining the subject on every side, it evidently appears that the unity, purity, and perpetuity of the church can never be gained and supported, except upon the very principles upon which this institution is founded.” Now mark; the writer comes to this conclusion after considering specially that portion of their institution regulating affairs of property; and he considers it actually necessary to the well-being and perpetuity of the Society, that no member shall be allowed to take away any property from the Society, no matter how much he may have brought to it, or how much deceit he may have witnessed, or

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how many grievances suffered, which caused him to leave! And he declares: “It would not be right, but wrong, for the withdrawing member to break his vow, or make any demand for such consecrated service or property.” No matter, of course, whether the poor “withdrawing member” found, instead of having consecrated, his / property, he had thrown it away into a treasury of iniquity. But, as the paper alluded to on this branch of the subject, is a fine specimen of Shaker quibbling, subterfuge, and heartlessness, we will quote the chapter. Speaking of that part of the Society who have not yet reached the state of perfection, he observes: “Few objections are ever brought against the order of such a family, relative to their domestic economy; but the case of the withdrawing members sometimes excites the tender sympathies of the World, For such to receive hardly what they brought in; no interest, no wages! How will this comport with the injunction of Scripture, not to defraud the hireling of his wages? or how will it bear the scrutiny of the laws of the land? “Answer. We have ever, from the beginning, discarded the idea of hiring each other, or paying wages to any member of the Society; therefore, no objection can arise on the ground of defrauding a hireling; and as for paying interest, it is pointedly prohibited in the moral law. “‘Thou shalt not lend upon usury* to thy brother, usury of money, usury of victuals, usury of anything that is lent upon usury.’ ‘Lord, who shall abide in thy tabernacle? Who shall dwell in thy Holy Hill?’ Mark the answer. ‘He that putteth not out his money to usury? “As for the laws of land, they will be considered hereafter, in reference to a higher order, which is the next subject of inquiry.” / “The fourth and last step that is marked out for our journey through time, is into Church order,10 where the spirits of men are tried as by fire. “‘And the fire shall try every man’s work of what sort it is.’ (1 Thess. iii., 13.) ‘Their characters will be thoroughly tested, and their destiny for a future state decided.”† “Every order short of this, is merely preparatory, and admits of some reserve; but whoever advances into church relation, ought to calculate to make no reserve, and ‘to go no more out.’ He must enter his order as Noah entered the ark, to ride the foaming billows of time, and terminate his voyage on the peaceful shores of eternity.‡ * † ‡

Observe what all this is to be decided by – a, surrender of all property; even to leaving heirs, no matter if young or old, destitute. We understand usury to be something different from Interest, or pay for one’s services. We believe Noah landed some distance this side of eternity.

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“When a competent number have passed through a sufficient trial of their faith in the junior order,11 and are unitedly prepared to establish and support church relations, they have only to ratify and confirm their inward agreement by executing what is, by way of eminence, called the ‘Church Covenant,’ The outlines of whose stipulation are thus stated: “The parties solemnly announce their faith, and the object of their associating together in that order. They agree to live together as brethren and sisters of one family, possessing one consecrated interest, and equally enjoying the benefits of the same; to conform to the order of the church heretofore known and approved. The several orders of ministry, elders, deacons, and trustees, and the duties of each, are severally designated, as also the duties and obligations, rights / and privileges of the members respectively. They further, in the most explicit terms, relinquiah all claim to personal or private property, and wages for their services, and debar not only themselves, but their heirs and assigns for ever, from all private claims to said consecrated interest, on account of any property or service which they may have contributed and bestowed, and jointly securing to all and to each, the unmolested enjoyment of all those benefits and privileges, spiritual and temporal, during life, provided they perseveringly conform to the principles and rules of the institution.* “The visible fruits of the senior order are the best commentary on its principles. The world have little to say but in admiration. Nor would the most penetrating eye discover in all the arrangement, cause for complaint, or criminal charge, without the help of Judas, to misrepresent or falsify.† “No trouble, or calamity, worth naming, has ever arisen on, this consecrated ground, but through the agency and instrumentality of those who violate their sacred engagements, renounce the faith, and demand reparation for the damages which they pretend to have sustained.‡ “But this is a subject of peculiar importance. We shall give it a distinct consideration.

* † ‡

It is supposed they charge all who leave to get out of bad company, as violating engagements. Here it is again. All who leave are Judases of course. All along, there is no proviso in favor of a member who may suffer from any iniquity on the part of the Society. He may discover vice and irreligion so shocking as to compel him to revolt.

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“the claims of apostates considered. “The case now under consideration having been / briefly treated in the preceding part of this work, we shall continue the inquiry, under a general appeal to every rule of right, and see whether, on any fair principle, the community can be made liable for property so devoted, or labor performed under such conditions.* “Let us then, in the first place, inquire: Is it just and right to retain such donations, in the eye of the law? “The answer is clear, that if the law grants the liberty of bestowing a gift, it never can revoke the gift made under the sanction of the law; since all the blessings of a free government depend on the protection of life, liberty, and the enjoyment of property; the right of using property righteously acquired, must of course be accounted one of its blessings.† We boast of our constitution, and it expressly prohibits the enacting of any law which would impair any bonâ fide contract or agreement whatever.” When we undertake to prove that it is right, according to law,‡for any person (free from all incumbrances or lawful demands) to bestow his own property or services to any amount and to whomsoever he sees fit, it seems like an undertaking to prove that two and two make four. The right to give alms and to make donations / either in property or labor is guaranteed by the laws and usages of all nations. Landed property may, under some governments, be entailed; but even estates-tail are considered by us as inconsistent with the genius of a free republic; because the possessor of such estate is restrained in his disposal of it. Even in England, legal finesse is resorted to, to break the shackles which had been anciently imposed upon the right of giving away property as the proprietor of it pleases. “No one, we think, can seriously doubt of the legal right, which every man in this country possesses, of giving away and receiving property according to the very order and manner practised by the Church. “Another inquiry is raised on the ground of equity. Admitting it is consistent with the rules and maxims of law, will it comport with the pure principles of justice and equity? “Answer. In the first place, let us examine wherein there is, or may be a difference between law and equity. It may be supposed that the law, that is, our written or statute laws, are defective by reason of that universality of expression * † ‡

If they fail in retaining the body and soul of a man in their chains, and his services in their fields, they think it necessary, to answer the demands of piety, to hold on to his property. They think it righteously acquired, when they craze a man, and induce him to give all he has to them, and leave all his heirs to starve, or depend upon chance for support. One will have little difficulty in tracing, in what follows, the work of a third rate lawyer, and a half educated pupil of Jesuitism combined. Perhaps it was done by a Shaker Trustee.12

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which nothing but a closer-going principle of equity call correct by reaching the minutest circumstance of every case. The written law cannot be made so explicit as to include in the strictest terms of expression, or fair implication, all that is necessary, in order to bring to justice the artful and designing, by tracing them through all their dark and crooked windings, and those subtle schemes which they invent to entrap and defraud the less artful and more honest.* “A court is therefore instituted for the relief of such sufferers, and this is called a court of equity. In this court the judge may decide according to evidence and the common or written law. Where there is no statute that will bear him through, he may select and apply the principles of common law to the case in hand; and where he can find none to suit, he takes such as are most analogous, and, according to his own scrutinizing judgment, raises up a new or correcting law, by which he decides the case. This important subject requires a serious attention, in order to discover its just merits.† “The Church would be supposed to be so deeply interested that a righteous decision could not, from that quarter, be expected; and, of course, the withdrawing member, all his near relations, every other member who has left the Society, and every one who intends to leave it, are, by reason of their self interest in the adjudication, incapable of being impartial. We have no alternative now left, but to look to those who are the least liable to be influenced by interest, and who, at the same time, are the most capable of understanding such matters.‡ This will lead us directly to the court of equity, by reason of its superior advantages in obtaining the evidence of the facts, as well as its extensive powers in gathering the opinions and judgments, / the laws and usages of the wisest and best men who have lived for many ages past. “And what would, or what could such a tribunal do in the present case? In this court, as well as all others, the decision must be given according to law and evidence. “Here the covenant is the evidence of the fact, that the withdrawing member did voluntarily give his property and services for the uses therein specified; and also that he therein promised never to make any charge or demand for the same. “Here the fact is clear and indisputable; and the court find that common law secures to all sane persons, who are not under duress or constraint, the power of * † ‡

Especially Shaker paths of crookedness. / Sage remark. Is it not enough to make one shudder to think of the condition of a man who is in the power of a wealthy association of Christians who can talk thus? What hope is there for him? What court of equity, or what man could ever come in possession of facts so as to appreciate the poor mans grievances, save one, who, like himself, had experienced the same, who had passed through the machinery of Shakerism. But, alas, there is no hope of his being able to obtain a judgment from such a court. The Shakers call all these apostates, and great sinners. /

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making such donations of property or of services, as they have a just claim to. The court of equity, therefore, as well as that of rigid justice, must and will decree that the donation was lawfully and rightfully made;* and that the covenant by which the gift was secured is lawful and good, and that any act or decree that would disannul or make it void, would be wrong and altogether immoral in its tendency, as it would, in effect, destroy all covenants or agreements, deeds and obligations, in short, that the whole foundation of social compact or intercourse between man and man would be swept away, and that breach of promise would no more be wrong. “Thus we see by the authority that is deemed the most wise and most pure on earth, it is established, that it would not be right but wrong, for the withdrawing member to break his vow, or make any demand for such consecrated service or property. / Whence it follows, of course, that whatever he can rightfully receive must be given to him, according to the provisions of the covenant, as a charity. “Most clearly, then, any one losing his right of membership, by renouncing his faith and his former obligations of obedience, has no better claims to privileges, property, or support, than those who never were members. But those, and those only, who acknowledge and obey the faith and doctrines of the gospel, and conform to the rules and orders thereof, are held in relation as members. “But in the next place, admitting that no law of man can reach the case, may it not be expected that for conscience toward God, remuneration will be made? We answer; All that conscience has to do in the matter is, to require the judgment to be honestly exercised to decide the case according to the best light, rule, or law which it may be in possession of. And as we have already seen what the decision would be of a conscientious judge, when guided by the best rules or laws among men; so there can be no propriety in appealing to conscience, unless she be allowed to have access to some acknowledged rule of judgment. Now to understand this last appeal fairly, the question is – What rule of judgment is to be considered as most binding on the moral sense or conscience of a Christian? It will be answered – The revealed will of God as recorded in the scriptures of the Old and New Testaments. Then, ‘to the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ – Isa. viii. 20. / “We will first mention the positive requirements under the law. One tenth of all their increase was to be consecrated; in addition to this, every first born male of man and beast. These, with other positive requirements under the law, plainly show that God holds a claim to property and to persons too, for His special service. – And were those large donations ever credited to the donor, with any view to a recovery? But beyond positive requirements, here was an abundance of free-will offerings, which were encouraged and highly approbated. All vows and promises to *

Craze a man first and then make him sign the covenant.

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dedicate to the service of God, either property or person, were approved and confirmed. And however they might, under the influence of the selfish principle, afterwards change their minds, they were never permitted to fail in the fulfilment of their sacred voluntary engagements. ‘If a man vow a vow unto the Lord, he shall not profane his word, he shall do according to all that proceedeth out of his mouth.’ (Num xxx. 2.) No provision here for any change of mind.* “Now, what think ye, did Christ come to destroy the law or to fulfill it? Did he teach his disciples to be more selfish, more penurious, or more tenacious of their property than had been customary? Just the reverse.† “The law by levying on a part, for the purpose of supporting union, only served as a schoolmaster to bring us to Christ, whose doctrine required an entire / devotion of all that man had, and his own consecrated life into the bargain. Let him that readeth understand. ‘Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.’ (Luke xiv. 33) “Hence the example of the poor widow was so highly commended in putting into the treasury all she had, even her whole living, although it was but about a farthing. For the gospel requires a full surrender to God, from those who profess it, and any one under the profession of obedience to the gospel, in full church relation, attempting to hold back a part of his property or services for self, may remember Annanias and Sapphira.‡13 And how could any one stand on any better ground who had solemnly and freely given up all, should he ever afterwards attempt to take back a part or the whole of what he had freely devoted? For anything farther on this point, we refer to the ever memorable facts recorded in the Acts of the Apostles, where it is said, ‘The multitude of them that believed were of one heart, and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things common.’ (Acts iv., 32.)§ “Is there any evidence that aught of this property was ever reclaimed, or that there ever was an order of court, either in Heaven or on earth, to repeal those gifts, and subject the church to debt or damage for the same? / “The result, of this inquiry then, is obvious; that conscience has no other concern in the matter, except to acquiesce in the principles of right established by all the aforesaid authorities, and decide accordingly. “Some, for mere evasion, have brought up the golden rule, of doing to others as we would they should do to us, and as they would fondly apply it, we think *

† ‡ §

Suppose a man were to fall into the hands of a highwayman, and in order to escape death, had vowed to the robber that he would not inform against him on condition of his sparing his life. Would there be “no provision here for any change of mind?” Then why are you so tenacious? Potent reasoning this! a curious thing to study. One would think it was a piece of irony, a satire written by an enemy, to show the absurdity and villany of Shakerism. All his reasoning presupposes that all other professors are not Christians.

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a greater absurdity could not be invented. We are willing this rule should be applied to us in any rational point of view; it is that by which we square our conduct in all our transactions with mankind; but should we follow the ignis fatuus light of a self-interested apostate, and his advocate, where would it lead us? “But what do we to others, that we would not that they should do to us? We covet no man’s silver or gold, or property of any description; of course we wish them not to covet ours. – We demand nothing from any man to which we have not a lawful right, and why should we not repel an unlawful demand upon us? and as we punctually keep and fulfil our contracts, so we wish others to do. And though we vow to our own hurt, we change not. (See Psalm xv. 4.) And could we wish others to act differently? But should we at any time recant a fair bargain, and attempt by law to force our opponent into a compliance with our covetous wishes, we would that the court should brand such a suit with infamy. Then let such be the result of all illegal claims against the Church, and all differences of opinion on this interesting subject will be fairly and impartially settled* “Here, we think, the argument might close; but one final objection, on account of serious minds, we shall consider, namely, that this final dedication is carrying the matter too far – farther than the general sense of mankind will approbate; consequently it renders the institution unpopular: whereas, by some little alterations in the church covenant, permitting the withdrawing member to take back his property, and allowing him something for his labor, the institution might be more extensive and useful. Answer. Had we been set to contrive the plan, no doubt we should have adopted such views; but all we have had to do in the matter has been, to receive it as it has been originally constructed by higher authority.† “But to obviate what Dr. Cleaveland of Kentucky terms its ‘odious unpopularity,’ we would remark that every degree of the work of God that has ever been introduced among mankind, had been odiously unpopular in its commencement. By consulting Dr. Lardner’s quotations from the book of Celsus, it will appear how popular Christ himself was in the early days of his ministry.† † It has been unpopular to steal, also. That a good thing has been unpopular, is no proof that every unpopular thing is good. “But so it is that every step in the travel of the Church towards her consummate glory, has been under an increasing cross. The circumcised Jew was odiously unpopular to the whole Gentile world, and Christians, as long as they maintained the circumcision of Christ, supported no better character in the esteem / of a licentious world; from which the conclusion is evident, as it respects the *

†

Exceedingly interesting. This paragraph denounces in strong terms, the sin / of covetousness. This of course is to sustain the right of the Shakers to covetousness, on the ground that they are the only people of God! Ann Lee is of course the “higher authority.”

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finishing work of God in this latter day; that it must be by a full cross that the church can possibly arrive at her consummate glory. “No one is compelled to bear such a cross; but when the time is fully come for Zion to arise, and put on her beautiful garments, and a people are prepared to take up such a cross, is it consistent that God should suspend his purposes, and procrastinate his work, because it is likely to be unpopular, and but a few ready to approbate it? “The unpopular, few who choose to advance to the height of Zion, cannot interrupt any that choose to tarry on the plain of mere partnership and selfinterest; but as an apology for our holding fast what we have received, let us for a moment take a view of a society constituted on the popular plan. “Here all are equally prepared and invited to flock together; the multitude must include whole families, old and young, rich and poor, weak and strong, with their several interests, talents and faculties. All go to work that are able and willing, and all derive their support from the joint stock; each has his property appraised, and his money and property, of course, going on interest. “Who now is to register those several sums, and calculate the annual interest, and keep book for a fair reckoning of loss or gain? Who is sufficiently versed in arithmetic to calculate the days’ works performed by this popular assembly, and make the proper deductions for boarding, washing, clothing, doctoring, and other necessary expenses? all which must be done, if / each is to retain his personal interest, and a legal and just settlement to be made.* “And without such regular accounts, what sworn jury could legally guess what the annual labor of an individual was worth, or how much ought to be deducted for necessary and contingent expenses. But we leave it to those who have attempted the experiment, or may wish to establish a community on such a plan, to make the calculation. If, indeed, any one should attempt to apply the principle, and make the calculation, he would soon find that a united body of people could never stand on that ground; because the selfish principle it would involve, and the difficulties and confusion it would occasion, would inevitably dissolve the institution. But if any choose it, let them try the experiment. We have but one object in view, and that is to fulfil, in the most unequivocal manner, ‘all that the prophets have spoken’ concerning the Church of God in the latter day. “And thus, after examining the subject on every side, it evidently appears that the unity, purity and perpetuity of the Church can never be gained and supported, except upon those very principles upon which this institution is founded. “And here we shall close this subject, with a few passing remarks on this pure principle of self-denial, and impartial regard to the welfare of others, – a princi*

We think more difficult and complicated accounts have been kept, and correctly too; but of course, it is less trouble to keep them in the summary manner of the Shaker bookkeepers, namely, keep no book at all,14 but deposit a convert’s money in the safe, never to be disgorged, and pay for his labor in promises of eternal life.

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ple which induces its subject to give, hoping for no remuneration in this world, and freely to exchange the / selfish and contracted pleasures of time, for the more sublime and exalted enjoyments for which man was created. “That such a principle does exist, and that wherever seen, it ought to claim universal approbation, a few actions, under peculiar circumstances, seem to prove. A spirit of benevolence in doing good to the poor, in a man’s hazarding his own life to save the life of his fellow creature, in his suffering toil and danger for his country’s sake, without pecuniary reward; how are these things admired! How are such characters eulogised! What an immortal renown accompanies their names! “Of this truth we have a signal instance in George Washington. And what, pray, did he do, which constrains all to honor him? Why, he perseveringly endured privations and hardships; was faithful, zealous and enterprising in the cause in which he was engaged; refusing pecuniary reward for his arduous services; and lastly (and this crowned all), he did not do what so many successful chiefs have done; he did not usurp the sovereign power when it was within his grasp; but resigned his commission and retired in peace. What is it, then, that calls forth unbounded and universal esteem, but a measure of self-denial, so conspicuous through the different parts of his public life as well as his private walks?* “Here we see that God has a witness in every man’s breast, which is compelled to honor and approve of the principle of self-denial. How little soever they may exercise it, they are ready to testify its heavenly origin. / “How must mankind feel when they come to see and know that the Church, as to its principles, is founded wholly on the doctrine of self-denial, and that it is built up entirely by the practice thereof ! If one man should be induced, through friendship, to give up his own life to save the life of his friend, and do it deliberately, his fame would be sounded far and near, especially if that friend should be some person of note. But how must the world be confounded when all come to know that every simple cross-bearing Believer [and there are hundreds of such] is constantly in the actual work of laying down his earthly and sensual life, for the sake of Christ, his everlasting friend. And can it be disputed that such are entitled, above all others, to the sure and certain hope of gaining a far more excellent life, according to the promise of Christ, his immutable friend the Lord? ‘Whosoever will save his life, shall lose it; but whosoever shall lose his life for my sake and the gospel’s the same shall save it.’ And again: ‘He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it to life eternal.’” [Mark viii. 35, and John xii. 25.] All this laborious argumentation was intended to show the justice and propriety of their regulations regarding property; that is, to prove it to be an act of *

This is all exceedingly eloquent. The Shakers pretend that General Washington is now a good Shaker,15 and Secretary to Mother Ann, in her spiritual court.

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Christian holiness to obtain and keep all a man’s property, because, if the man took it away when he became an apostate, or in other words, when he became convinced that there was a better Christianity than Shakerism, it would be very immoral in him, and be the cause of his losing his soul. I leave the reader to judge whether those laborious arguments / prove the Shakers to be so very simple minded, fair, and good, as they would like to have the world believe them to be; whether they do not prove them to be more anxious to save property, than to save souls. But observe the reasoner’s sage conclusion: “And thus, after examining the subject on every side, it evidently appears that the unity, purity and perpetuity of the Church can never be gained and supported, except upon those very principles upon which this institution is founded.” Does not this look very mach like an acknowledgment, that they depend upon money for their progress and perpetuity, more than the protection and government of Divine Power and Wisdom? We will pursue this thread to its meshes in another web. /

CHAPTER V New Dispensation – Revelation – Latter-day Prophet–Holy Mount – Vaunting Assumption. “There are, and have been, who have call’d Themselves ‘God’s chosen people,’ and who claim Pre-eminence in goodness above all others: But those that think They’re better than all others, prove themselves Worse than all others, by the thought itself.” “Wherefore, if they shall say unto you, Behold, he is in the desert; go not forth: Behold, he is in the secret chambers: Believe it not.”

The Shakers pretend that they are living under a new dispensation; that Anna Lee was the second appearing of the Saviour, that she brought a new gospel, that she is now sitting in judgment upon the spirits of the dead of all nations; that they have real, live Prophets amongst them now, &c., &c. Let us see what kind of work one of these Prophets16 has been engaged upon to manifest his inspiration. Some years ago, he was walking up a considerable mountain, or succession of hills, when, it is said, the Angel of the Lord appeared to him, and that this angel communicated to him the fact that that mountain was the most Holy one on earth, especially a little spot on the top of one of its ridges. That this angel told this Prophet it was the command of the Lord, that he, the Prophet, must write certain declarations, proclamations, and denunciations on a marble slab,17 and erect it on the little spot designated on the top of the mountain. So the prophet

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arose and went down from the mountain, wrote and caused to be inscribed upon a marble slab, / what it declared the Lord commanded; and then he ascended the mountain again with the marble slab, and erected it in the little spot before named with a heptagonal railing, enclosing some eight or ten yards of ground,18 one of whose faces is formed by the upright marble slab.

On one side of the slab is written, or rather inscribed, the following declaration: “Written and placed here, On the Holy Mount, By the command Of our Lord and Saviour, July, 1842. Engraved at New Lebanon. Erected here, July 25th.”

On the other side of the slab, is written, or inscribed, what follows: “The Word of the Lord.” “Here is my living fountain, saith the Holy One of Israel; and here is where I shall set up my kingdom, for ever to reign; and from this / place shall go forth my word and holy laws to all nations of the earth. And I say, whoever shall presume to put their hands upon this stone, or step their feet within the spot where I have caused these posts to be set up, when their hands are unclean, and their hearts impure, shall, in some day or other, feel the rod of my severity, and fall under an awful curse, which I

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If one were to treat this as a serious matter, he would say that it savored somewhat of a “back dispensation,” as they term the Old Testament. It sounds more like the thunders of Sinai, than the mild and merciful breathings of Calvary. But is it not a serious matter to have our daughters torn from us and placed under the spiritual guidance of such monsters as these men, made up of so much idiocy, duplicity, and irreverence, as to show such a product of prophetic inspiration? If its absurdity were not so positive, if the whole idea were not so pitiably weak and silly, it would be a serious matter in another view: it would be the rankest blasphemy. But as it is a feeble falsehood, so ill framed as to be incapable of sustaining itself as a truth, the character of the Almighty will not be likely to suffer much by the attempted forgery. And were it not for the iniquitous craft of him who perpetrated, and of those who sanctioned the design, we might feel that it ought to be forgiven, as the sins of ignorance are winked at. But what is the craft ? That will be shown presently. Look at the inscription! What does it amount to in substance, and even literally, but this, allowing it to be the word of God? Why, that He has enclosed / a little spot of ground, and dared people to touch it. Literally, “stumped,” and that in phrase far from refined, as pugnacious boys do their fellows to strike a stick from off their shoulder. Thus, in a way, offering a reward for irreverence, for the one who accepts the challenge will, of course, claim, the crown of heroic daring. But to say nothing of the evil influence of the scheme, what good could it do any rational man to have such a revelation? What good could he derive from visiting such a monument? If he were a great sinner, would it reform him to read that inscription? would he be desirous of cultivating the friendship of such a God? The idea is too miserably absurd to have a moment’s credence as having originated with Heaven. Could folly alone conceive it? No; it was silly craft, and it overreached itself. It aimed at filling the mind with superstitious terror, so that its victim could be the more easily caught and enslaved, body and soul! Its eff ect has been, what might have been suspected, to excite indignation and disgust, or rather disgust and pity. Some of their deluded soul-enthralled members may feel a kind of awe when they go to that place, and think it all right, but not all of them by any means. “Yet first the foulness of the slough discern, From which to freedom nature seeks return, Gone truth from language, and from life belief; The oath itself rots, blighted to a lie.”

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Seceders have given accounts of scandalous ceremonies19 performed at that place, as well as in their houses of religious ceremonies. In answer to the question, Is a Shaker community a fit place for the residence of delicate females, one of the seceders / says: “In their meetings, the exercise of their ‘gifts,’ better say frolics, there are habits and acts which had better characterize the haunts of obscenity and lewdness than the House of God. For instance, to see males and females rolling on the floor like logs, with their clothes as chance may happen, and at the same time hallooing, and making all the frightful grimaces imaginable; and then again on their feet, shaking, whirling, and mumbling over in what they call unknown tongues that which they themselves cannot understand, and as intelligible to others as so much clatter from a flock of crows; and then again chasing the devil out of the room, by running after and hissing at him, and as I have seen, kick him out of doors, and then close them. These are facts which no Shaker dare deny me at the face, neither are they of uncommon occurrence, but common.” “Again, in the reception of Indian spirits,20 to here the warwhoop given; to see the brethren and sisters chasing the hens and cows, overturning tables, telling how they killed the white men, the game they took in such a chase, and then closing with a dance, forms a compound of frantics – * * * * Yet these are performed by men and women, how absurd and foolish, and denominated the worship of God.” One would think there was nothing in all this to satisfy the pure and pious heart, nothing sufficiently attractive to hold an intellectual man in the enchanted circle for ever. There is something else needed, his feet must be kept in iron shoes, as are those of Chinese females, so that he cannot run away when he might chance to become a man. And this brings us to the thread again which runs into a mesh of Mammon’s weaving. /

CHAPTER VI. Mammon’s Web. – Spirit of the Age. – Lever to raise the World. – Laws for the Pseudo-Citizen. “Wealth is power;” so thought the pettifogging Trustee, or whoever he was, that wrote that remarkable argument, in favor of “keeping all you get, and getting all you can.” When he acknowledged, that the “purity, and perpetuity” of the Church, depended so much on carrying out the spirit of that quaint old saying. There is another quaint old saying; that, “money is the root of all evil.” Some years ago (in 1830), the old law of Trusts was abolished by the statutes of the State. This deprived the Trustees of Shaker Societies, the legal right to hold property in trust, for members of said societies. This made the Leaders of this Society tremble, for they well knew they had many members, who would be likely some day to become disgusted with their mummeries, and who would leave them, if there were not stronger bonds than those contained in their religious forms and dogmas. In

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fact, the Shaker rulers feared, they would lose their population and their wealth; and consequently, their “purity and perpetuity,” if they could not be empowered by law, to keep for ever all the property, they could induce their poor deluded proselytes to covenant away to them; and although they pretend to have nothing to do with government or laws, they very modestly petitioned the Legislature, to grant them the privilege, / of being exempt, from the operation of that general law abolishing Trusts; and strange and inconsiderate as it may appear, the Legislature granted their petition. The following is the act passed in their favor.

LAWS OF NEW YORK. An Act in relation to certain Trusts. – Passed April 15th, 1839. The People of the State of New York, represented in Senate and Assembly, do enact as follows: 1. All deeds of trust in relation to real and personal estate, executed or delivered prior to the first day of January, 1830, to any persons in trust, for any United Society of people, commonly called Shakers, shall be valid and effectual, to vest in their trustees the legal estates and interests, purported to be conveyed by such deeds, to and for the uses and purposes declared therein, or declared by any declaration of trust, executed by such trustees, in the same manner, and to the same effect as before the first day of January, 1830; and such legal estates and trusts may be continued so long as may be required for the purposes of the trust, by conveyances from the trustees named in such deeds, to other trustees appointed by such Society, and by conveyances from them to others appointed in like manner. 2. Trusts of real and personal estate, for the benefit of any United Society, of the people called Shakers, may hereafter be created, for the use of the members of any such Society, according to the religions constitution of such Society; and the legal estates of any property so held in trust, shall be vested in the trustees, and in those to whom such property may be transmitted in trust, by the appointment of any such Society, so long as may be required, for the objects and purposes of such trusts. But no Society shall become beneficially interested in any real or personal property, or acquire any equitable right or interest in any such property, either directly or indirectly, the / annual value or income of which, after deducting necessary expense, shall exceed 5,000 Dollars, on pain of forfeiture of the privileges conferred by this act; nor shall any trustee be a trustee of more than one such Society at the same time.

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3. The word “Society,” for the purposes of the preceding section, shall be constituted and understood to mean and include, all persons of the religious belief of the people called Shakers, resident within the same county. 4. The Legislature may at any time alter, modify or repeal this act. This law has some peculiar features, and it would appear by the fourth and last clause, that its framers entertained some doubts about its propriety, to say nothing of its “purity and perpetuity;” they would seem to have thought it best to give persons who might become oppressed by its operation, a hope of its being repealed! Some say this hope shall become a reality. There were some comments made upon the bill, before its passage, in which the evil tendency of the law, and of the spirit and doctrines of those for whom it was passed, was so well considered, that we will introduce these comments here, as Petitioners for a reconsideration and repeal of the law. /

CONSIDERATIONS in regard to the APPLICATION OF THE SHAKERS, for CERTAIN SPECIAL PRIVILEGES. The Trustees and Deacons of the Society of Shakers have petitioned the Legislature to exempt them from the operation of the general laws of this State, relative to trusts. This application involves principles of such high importance that it deserves an attentive examination. An act, such as is applied for, would violate the equal rights of the rest of the community, without the pretence of a public object by which alone a defence of such a violation is ever attempted. The Shaker Society is either a business association or a religious association; and there is no reason why, in either case, it should be exempt from the laws of the state, to which every other association of a similar character is subject. If those laws are unwise or unjust, they should be repealed; if they are imperfect or partial in their operation, they should be modified; but whatever they be, they should apply alike to all clases of citizens. The inequality of the act sought, is not merely theoretical, or unessential – it is of the very highest practical consequence. Regarded as a business association, the society which should enjoy the benefit of this inequality, would be a perfect anomaly.

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No similar association can exist under our general laws; and no such has ever been created by special charter. It would possess all the essential characteristics of a corporation, without one of the limitations as to the nature, extent, or duration of its powers, and without one of the guards against abuses, which have been imposed with jealous rigor upon all incorporations. But it is unnecessary to extend this view of the subject, since it is solely as a religious association that the Shaker Society claims such extraordinary privileges. Regarding / it in that character, these privileges are not less unprecedented or objectionable. They are such as have never been conferred upon any other religious society. The wide disparity between them, and those possessed by other religious societies, will be sufficiently illustrated by a comparison of a few provisions of the general law of religious corporation, with the effect of the act applied for. That law restricts the property to be held by religious societies, to what shall be necessary to strictly religious uses, and limits its amount to a specific sum. This act would enable this society to hold in perpetuity, the aggregate of the individual property of all its members, and to an unlimited amount. The general law defines the powers and duties of the trustees, who control the corporate property of such societies, makes them elective, limits their term of office, prescribes the qualifications of electors and the mode of elections; and, in fine, makes minute and careful provision, that the affairs of those societies shall be administered according to the will of their members fairly and frequently expressed, thus conforming to the character of the political institutions of our country. This act would enable this society, with more extensive powers, to be conducted without regard to one of these provisions; and that, when its entire organization and practice are contrary to all of these provisions. The act applied for, would be inconsistent with the general laws which regulate the descent of property. It involves the odious principle of entailment, which it was one of the first acts of our national independence to abolish as incompatible with institutions of freedom. So sensible have we been of the inconsistency of mortmain establishments with our political system, of their tendency to produce dangerous accumulations and mischievous inequalities of property, and of their paralysing influence upon the general interests of society, that it has been the policy of our legislation, as far as possible, to extirpate the principle itself. Permanent trusts and entails are but different forms of this principle; and the abolition of both was prompted by the same motives, and enacted in nearly the same language. The Shakers claim that an exception shall be made to this policy in their favor. They ask to be allowed to constitute a perpetuity, not only of what may be necessary to the maintenance of their peculiar worship, but the aggregate property of all their members. This property is avowedly held for their benefit, and is, in fact, applied to their use, in the same manner as private property is ordinarily applied to the use of its owners. All that distinguishes it from the mass of / private property, is, that it is held in common, and its application made by a common authority. The

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act applied for, then, is analogous, not to a power of holding property for religious purposes, granted to religious corporations, or a power of holding it for a specific object of public utility, sometimes conferred by special charter, but to an entailment of private property. Such, indeed, is its precise practical effect. Ought such a power to be granted to any class of men? If conceded to this class, how can it be withheld from any other class who may desire to hold their property, or any part of it, for any religious purpose, or for any proper purpose, collectively? Or why should it be withheld from individuals? To grant what the Shakers ask by a general law, conferring the same privileges on all classes and individuals, would be to re-establish the exploded system of entailment. The act applied for, would have an ex post facto operation in a case extensively affecting private rights. Under existing laws, all persons who were members of this society, when the trust terminated, have a legal estate in the common property; and of this legal right, the act applied for would divest them. Such an act would be repugnant to the provision of the constitution of the United States, which declares that “no State shall pass any ex post facto law.” It would violate private rights, and trample upon the clearest dictates of natural justice. When a similar bill was before the senate last winter, Mr. Verplanck proposed an amendment which provided, that the act should not apply to property acquired by the society since the time when the law abolishing trusts went into effect. This amendment does not remove the objection to the act. Take a parallel case. Suppose an application were made to the legislature to restore to individuals the property they would have possessed under entails which have been broken up. Will it be pretended that such an act would be within the constitution competency of the legislature? And if such an act were opposed on the ground of its retro-active operation, and its violation of private rights, would it be a sufficient answer to say, that it but restored what had once existed and been abolished by law? If any principles can be said to be absolutely vital to our free institutions, they are the maintenance of an equality of rights, a hostility to entailments and mortmains, and an abstinence from ex post facto legislation. All of these cardinal principles, the act applied for would violate. It remains briefly to notice the arguments by which the Shakers / enforce their application. They speak of “an equality of political and religious rights,” as “the foundation and corner-stone of the whole edifice” of our republic, and say: – “As we solicit no special aid or favor from government on our behalf, so we deprecate any special or peculiar operation of its laws, to the destruction of our communities, and the prevention of our enjoyment of our own mode of religious faith and worship.” The principle of an equality of religious rights, to which they appeal, is certainly sound, but it cannot easily be reconciled with the substance of their petition. They do not seek relief from any special legislation against them, but ask for special legislation excepting them from the operation of general lams of

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the State. True, they complain of a “special and peculiar operation” of the general laws upon them; but that is only because they seek to engraft upon their society, features which are repugnant to the general laws, and which are denied to all individuals and associations of every character. Any other individual or association which should seek to assume the same powers, or should attempt anything else prohibited by statute, would, doubtless, find a “special and peculiar operation” of the general laws against them also. – Nor does it alter the case that before these general laws were passed, they enjoyed the privileges which they now seek to revive. Every trust which was terminated, and which it was the very purpose of those laws to terminate, could allege the same. And every entail which has been abolished, and, indeed, every vicious institution which it has been found necessary to prohibit, could claim a revival on the same principle. But they affirm – and this argument runs through their petition and is the one on which they rest their application – that the special legislation which they ask is necessary to the preservation of their “rights of conscience” and the “enjoyment of their own mode of religious faith and worship.” But why, it may be asked, do they not avail themselves of the general law incorporating religious societies; or if that which is sufficient for every other religious society be insufficient for them, ask directly for a special incorporation? They allege that their faith will allow them to do neither, because they “cannot receive the forms or principles of their institutions from civil government, and can have no connection with it, further than to obey its laws and enjoy the common protection it extends to all.” Their faith makes nice distinctions. It will not allow them to incorporate / themselves under existing laws, or to ask a special act of incorporation, but it will allow them to ask a special act, exempting them from the operation of the general law, in such manner, as practically to accomplish all, and more than would be conferred by a special act of incorporation. It is easy to point out far more substantial reasons than that assigned for the course they prefer to take. In the first place, they seek to invest their society with powers and privileges which are conferred on no business or religious corporation, by any law, general or special; and which it is not likely that the legislature, after a direct consideration, would grant. In the second place, corporations, with even much less extensive pokers, are surrounded by guards against abuses and provisions regulating the appointment, defining the powers and duties of their officers, and enforcing their responsibility to the members – all of which are inconsistent with the arbitrary organization and usages of this society, which it is sought to confirm and perpetuate by law. But whatever motive prompts the form of their application, the plea by which the application itself is sustained, is wholly insufficient. The idea that a denial of it would infringe their rights of conscience, or interfere with the enjoyment of their own mode of religious faith and worship, is absurd. If an individual

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should make it a matter of faith to entail his private property on such of his descendants as should adhere to his doctrines, would the legislature be bound to pass a special act for the purpose? or would a refusal to do so, violate his rights of conscience? or if a sect should spring up, who should wish to hold their private property jointly, must it therefore be converted into a mortmain? or if not, are they denied “the enjoyment of their mode of faith and worship?” According to this mode of reasoning, whatever a man may make or pretend to make, a matter of religious belief, must be confirmed and established by law, however repugnant to the general law, violative of the equal rights of other citizens, or inconsistent with the fundamental principles of our political system! Nor is there any hardship in the operation of the existing general laws upon the individual members of this society. If those laws make it optional with them to continue or not themselves and their property in the association, there surely is no hardship in such a state of things. Equity certainly does not require a special interference of the legislative authority to compel any of them to continue, against their will, their connection with the society, or to exact from those / who do not choose to do so, a forfeiture of their share of the property. And in regard to the future operation of existing laws, the whole practical effect of the legislation sought, is to deprive, to more or less extent, the members of the society, individually or collectively, of their control of its affairs, and of the power of withdrawing with their share of the property from the association. The danger of individual injury is far less from the existing general law than from the change proposed. The general law relating to this subject, cannot, on the whole, be supposed to operate injuriously to individual rights. In everything in which it differs from the act proposed, it is calculated to protect those rights. On the other hand, the act proposed, confers powers which, possessed by any society, are extremely liable to abuse, and capable of working great individual injustice. If the government of the society which possesses these powers be of the most arbitrary kind, its trustees under the absolute control of an irresponsible ministry who hold their offices for life and appoint their successors; if its infernal police extends to the supervision and control of the minutest personal concerns; if the fundamental law is an unqualified submission of its members to their irresponsible rulers; and if the penalty with which those rulers are armed, is a forfeiture of all he possesses by any member who shall be ejected from, or shall leave the association; can it be that a society so constructed, and possessing such powers, shall not frequently work great individual wrong and oppression? May not individuals, from a change of opinion, or from any other reasonable cause, wish to leave the society, and be denied equitable compensation for their services – perhaps of many years – or for the property they contributed? May not individuals who have become obnoxious to influential persons be compelled so to leave?

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It is not sufficient to say, that these individuals joined the society voluntarily; even in that case, the legislature ought not to interfere to deprive them of the opportunity they might have, under the general laws, of escaping from the consequences of error, rashness or delusion of judgment. And, moreover, it may be frequently the case, that the members of the society, carried there during their minority, and educated in entire ignorance of the world, have had no real freedom of choice. A slight knowledge of human history and of human nature, is sufficient to show that the grossest abuses, and the most outrageous individual wrong and oppression, always have resulted, and always must, result, from such institutions as this bill, against the spirit of the / general law, creates and perpetuates. And experience, in the very case in question, concurs with all other experience. Instances in which individuals who have wished, or have been forced to leave, have been denied compensation for long and valuable service, and for property contributed to the society, are of frequent occurrence; and it is this hard alternative which keeps many in a servitude, which, in its abjectness and its minute rigor, has a parallel in no institution which has ever existed among mankind. The trustees alleged to the committee of the senate last winter, that they do make compensation to those who leave them, for their service and property, and exhibited a covenant which contained a provision for that purpose. Anther covenant was produced and proved by the remonstrants, which expressly, cut off those who leave, from a claim of this kind, and from claims of every description against the society. The trustees sought to cover the artifice, by which they have attempted to deceive the committee, by saying, that “this was the covenant of another family.” The truth was, that the one which they exhibited to the committee, was only an initiatory covenant which is signed, in some cases, by the members before they are “received into full union;” while all the covenants subsisting between the actual members are of the other character. This conduct of the trustees must be regarded as an admission that a compensation to members who leave is equitable. If they are disposed to make it, the legislature certainly ought not to grant a special act, depriving such members of the only legal means they have of enforcing their acknowledged right. There is no just cause for legislative interference in this matter. Whatever property is requisite to maintain the worship of this society, they can hold by the law of religious incorporations, which is more than adequate to every such necessity. Their private property they can hold as other individuals do, and if they wish to associate it, they can do so, under the same laws, with the same conditions, under which other individuals can associate. What more can they properly ask? What more can be properly granted to them? The act applied for, does not stop here; it makes a most important discrimination in favor of this sect over all others. It offers encouragement by law for the perpetuation and extension of this society, by conferring upon it special privi-

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leges of an extraordinary character, and by, in effect, compelling its members to continue in the association, / under a penalty of a forfeiture of their property. It offers this encouragement – which could be properly offered to no sect, however meritorious – to a society whose principles would uproot our whole social system, whose practice, “destroying,” as their creed inculcates, “natural affection,” and breaking up the relations of parent and child, husband and wife, is in perpetual conflict with the social duties which the civil law recognizes and enforces: and whose organization is an unmixed and unmitigated despotism. The nature of this association is not alleged as a reason for refusing to its members the privileges which equal laws confer on all, but it is a sufficient reason for denying to them more. Under the broad shield of an equality of rights, error may claim protection, but it cannot claim special privileges. The character of this act, as a public measure, has been already sufficiently discussed. It has been shown to be, in every aspect, inconsistent with the fundamental principles of our political institutions Albany, 1839. /

CHAPTER VII. Recapitulations, Parallels, Conclusions, Convert Makers. “For ye compass sea and land to make one proselyte, and when he is made, ye make him two-fold more the child of hell than yourselves.”

It was proposed, at the commencement of this series, to point out some of the wrongs and evil tendencies of modern associations, and especially that of Shakerism; to show that there was a great deal in these doctrines and practices injurious alike to social happiness and civil order; that, in carrying out these doctrines (with the laws as they now exist in their favor), the citizen and the state are mutually deprived of the power of performing these duties to each other; and hence, that it was the duty of the state to take cognizance of the matter, and to provide some means of protection to the citizen; in fact, to reassert its right to protect and govern its citizens. How far the attempt has succeeded it will be for the reader to determine. He will at least discover in the quotations from the Shaker work, some traces of the true disciple of Mammon, some of the slime, shed by reptiles of the creeping kind, who peregrinate under the cover of darkness to seize their sleeping and unwary prey. And it is thought the conclusion cannot be avoided; that, with such a system of robbery as theirs, which they so strenuously advocate, and such a religious code, their wealth, and consequent power of evil, cannot fail to become terrible, whatever it may be now. Only a cursory glance has been given at / their doctrines, rites, and pretensions, but one

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cannot dwell upon them, it makes us sick at heart, and we close our eyes in horror at the contemplation of what must be the operation of such a principle. Look at it! They assume a principle which all Christendom, and the whole world, considers false, and they act upon it as if it were a true one. Its legitimate operation is to annihilate human life, and in the process of annihilation to destroy all happiness, all harmony, and all the soul of the moral world, to make of their proselytes soulless machines, and the friends of theses miserable. And at the end of one century, supposing their principles to be carried out, the earth, become tenantless, save by the brute creation, would roll on its cheerless way through the waste realms of a thwarted and conquered Creator. It is easily to be foreseen that in attempting to carry out a theory so false, so utterly opposed to the harmony of the world, to the fundamental laws of the universe, and the constitution of man, success could not be attained; that in the ceaseless struggle of its advocates, without the possibility of extensive propagation, there could not fail to attend the struggle a ceaseless succession of contests, to thwart them in their unnatural and injurious interference with families and society; that the effect of their interference would be disharmonizing to families (even though their efforts were thwarted), and the fear of their interference would keep others in a constant state of alarm. And so it has been, so it will be, until the evil goes beyond all forbearance, and destroys itself by its own excess and enormity, as has that of Mormonism, and as that of Jesuitism soon will; such is the amiable / forbearance of the world toward those who wear the livery of religion! Allusion has been made to the Jesuits; there is a family likeness in more than one respect between them and the Shakers. In their Directorium, or book of rules to be observed in obtaining members, the Jesuits put down the following direction; “To attract any one to the society, one must not act abruptly. It is necessary to wait for some good opportunity; for example, when this person experience some chagrin, or fails in business. An excellent advantage is also afforded by the vices themselves. In the beginnings, great care must be taken not to propose as examples those who, the first step being made, have been led to enter the order; this, at least, must not be spoken of till the last. If the question is of any persons of consideration, or nobles, the complete exercises must not be given to them. In all cases, it is best that the instructor should go to the houses of these persons, because the thing is thus more easily kept secret.” As for the greater number, the first thing to be done is, to reduce to the solitude of the cell him who is destined for the exercise. There, removed from the sight of men, and especially of his friends, he ought only to be visited by the instructors, and by a taciturn valet, who will only open his mouth upon the objects of his service. In this absolute isolation, put into his hands the spiritual exercises, and then abandon him to himself. Every day the Instructor shall appear for a moment, to interrogate him, to excite him, to push him on his way from which there is no return.

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Finally, when this soul is thus misled and broken, when it has already cast itself in the mould of Loyola, / when it feels the irresistible embrace, when it is sufficiently destroyed; and, to use the language of the Directorium, “suffocates in the agony,” admire the triumph of this sacred diplomacy! The role of the Instructor suddenly changes. At first he pressed, he excited, he inflamed; now all is done, he must show an able indifference, no, nothing deeper – I should say, nothing more infernal has been invented, than this patience, this moderation, this coldness, at the moment of seizing this soul, which already belongs to itself no longer. “It is good,” says the Directorium, “to let him breathe a little,” “when he has recovered his breath to a certain point,” it is the favorable moment; for it is not necessary that he should always be tortured.” That is to say, when this agonizing soul has wholly abandoned itself, you coolly leave it to the “choice.”* It is necessary, in this instant of respite, it / should preserve just enough of life to think itself yet free to alienate itself for ever. Let it return, if it wishes, into the world; let it enter another order, if that pleases it better; the doors are open, now that it is enchained by the thousand folds the instructor has wound around it. The marvel is, to pretend that this shrunken heart gathers up a remnant of liberty, in order not to precipitate itself into eternal servitude. Put together all that your memory recalls to you of Machiavelic combinations, and say if you find anything which surpasses the tactics of this order, particularly in its struggles with the soul. If the Shaker Leader cannot see himself reflected in this mirror, perhaps it is because it is not large enough. If it is too dim, let him call on some worthy mem*

The Shaker, speaking of the second class of the Order, says: “Members of this class may retain the lawful ownership of all their own property, as long as they think it proper, and choose so to do! but at any time, after having gained sufficient experience, to be able to act deliberately and understandingly they may, if they choose, dedicate and devote a part or the whole, and consecrate for ever to the support of the institution. But this is a matter of free choice; no one is urged to do so, but they are rather advised, in such cases, to consider the matter well, so as not to do it until they have a full understanding of its consequences; lest should do it prematurely, and afterwards repent of it.’ Do you see the parallel?–it is very fine, after having cautiously prepared the victim, perhaps through a process of years’ duration, sometimes blandly insinuating the doctrines, then pressing their adoption as the only means of salvation, then the practice of them to the fullest extent, as a matter of sacred and indispensable duty, even to the surrender of all their property (not to mention the abandonment and hatred of all their natural friends), and at last inflaming them with a fanatical enthusiasm to to “dare all and do all.” – The rôle suddenly changes. Admirable fairness! “But this is a matter of free choice,” “they are rather advised to consider the matter well – lest” – lest what? Why, “lest they should do it prematurely, and afterwards repent it.” This is beautiful! such a fair chance is given for the poor man to back out with disgrace! and be denounced as a feeble apostate, incapable of bearing the cross, be sent off with a curse upon his head, and be followed to his grave with dubious whisperings, if not by open and audible detraction.

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ber who has been reduced under the laws of his “Directorium,” and perhaps this member can brush away the mist so that the likeness may be seen clearly. But listen again to what the Shaker, who speaks so much about “civil and religious liberty,” has to say for himself. He is speaking about novitiates. “Parents are required to be kind and dutiful to each other, to shun every appearance of evil, provide for their families, bring up their children in a godly manner, use, improve, and dispose of their property wisely, and manage their affairs according to their own discretion. They may thus continue as long as comports with their faith, their circumstances and their spiritual improvement. But they are required to bear in mind the necessity and importance of their spiritual increase, without which they are ever exposed to fall back into / the course and spirit of the world;* and they can hold their connexion with the society no longer than they continue to conform to its religious faith and principles. “Such persons are admitted to all the privileges in the society, spiritual and temporal, necessary to give them a full understanding of all they need to know No control is exercised by the society over their persons, property, nor children; but being members of a religious society, they are to be subject to the spiritual direction of their leaders, and may receive counsel in temporal matters whenever they feel it necessary to apply for it.” He may dispose of his property as he pleases, “but” he must let them dispose of it as they please, in order to insure his spiritual increase, and to prevent him falling back into the spirit of the world. Again: They may receive counsel in temporal matters whenever they feel it necessary to apply for it. But they must be subject to the spiritual direction of the Leaders, which spiritual direction speaks forth a positive command that they must receive counsel in temporal matters also; it impresses it upon them that it is necessary to their spiritual increase and salvation, to give their property to them entirely, as soon as possible. In speaking of the highest, or church order, in reference to the disposition of members’ property; &c., they say: “It may readily be seen, that such an order could not be supported, if its members, on withdrawing, should take whatever they have given, and have the avails of their labors restored to them.” / A very strange admission! What does it amount to but this: that the members would be likely to leave the Society if they were permitted to take away their own? and that they depend entirely on begging, or borrowing on a credit of eternity’s duration, for the support of the order. But see how they proceed with their potent argumentation: “It has been disposed of according to their own desire; and the institution may therefore be no better able to refund it, than if such a donation had never been made. (!) If, therefore, it should be returned to them, it would be literally tak*

The meaning of this, though implied, is quite clear. There is danger of the member’s becoming a backslider, until he gives up all his property to the leaders of the society. When he gives up his property, he is tied for life.

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ing it from those who remain faithful to their covenant, and giving it to covenant breakers. (!!) Who cannot see that this would be both unreasonable and unjust.” The reader may look at this, and make his own exclamations, only one word in regard to the sentence italicised. Suppose the withdrawing member should have given them fifty thousand dollars and they had had the use of it ten years, might they not be as able to refund it, as if had never been given? No comment is necessary upon the two preceding paragraphs. It is quite obvious that if they speak thus to the public in defence of their proceedings, they will act toward those in their power rather more despotically. Glorious liberty of conscience, truly, where a man is told that he may act as he pleases, and in the same breath is robbed of his freedom of will, and reminded that he must be “subject to the spiritual direction of his leaders.” Because, forsooth, he is a “member of a religious society.” And what can one make of this? They are required (the noviciates) to manage their affairs, dispose of their property, &c., according to their own discretion, / when, at the same time, the “but” comes in. But they are required to bear in mind the necessity of their spiritual increase, – and are told they can hold their connection no longer than they conform, &c. We and make this, and only this, of it all; That the member must do voluntarily, what the leaders command him to do. And why should they want donations, if they do not increase their pecuniary ability? do they throw the donations away? do they not increase in wealth? It is very wonderful that they should have thought those arguments would place them in a better light to the world. The craft is quite too clumsily concealed, there is a good deal too much flat sophistication and special pleading to produce any other effect than to excite detestation and pity toward the low mind that could so utter itself. They seem incapable of discriminating their audience, or else their success in mystifying their half-crazed and deluded followers makes them vain enough to deem the same quackery of reasoning sufficient to blind and satisfy the mind of all the world. Indeed the force of habit is great! They are great talkers by necessity. To supply their community with population they have to recruit from the world, and in order to obtain recruits they must convince them that their principles are the only true ones, and it requires a great deal of talking a great deal of their peculiar kind of argumentation, to make their absurd pretensions appear veritable truths; hence there is such an inveterate habit formed of talking in a certain way, that they could not if they would, change their style. /

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CHAPTER VIII. Ambition. – Emulation. – Humility. – Humanity. – Sufferance of Persecution. – Meek Art. – Conclusion. Alas! how long an age it seems Since all the earth I wandered over, And vainly, Titan, task’d thy beams The loved – the lost one – to discover! Though all may seek, yet none can call Her tender presence back to me! The sun, with eyes detecting all, Is blind one vanish’d form to see. Hast thou, O Zeus, hast thou away From these sad arms my daughter torn? Has Pluto, from the realms of day, Enamored, to dark rivers borne? Does pleasant spring return once more? Does earth her happy youth regain? Sweet sun, green hills are shining o’er; Soft brooklets burst their icy chain; Upon the blue translucent river, Laughs down an all unclouded day, The winged west winds gently quiver, The buds are bursting from the spray, While birds are blithe on every tree; The Oread from the mountain-shore Sighs, “Lo, thy flowers come back to thee – , Thy child, sad mother, comes no more!”

In conclusion (for the present), we have a few words to say of Shaker ambition, emulation, humanity, and sufferance of persecution. Self-denial and humility are strongly set forth in their doctrines; indeed, they are inculcated as the essential ground-work of their religion. Yet some of, their intellectual members it is said, have been so ambitions of rank and influence, as to “stand out” for, promotion, threaten to leave if they should not be put in authority; nay, even withdrawn from the community several miles, and waited for Plenipotentiaries from the camp to come and treat with them, and pay them with an office to return; and that these men have returned, / with stipulations in such treaties, conforming entirely to their ambitious views, or rather, it should be said, to their religious views of humility and self-denial. In fact, that they have returned with the desired ennoblement. In order to attain these honorable preferments, the virtue of emulation is called into lively activity. Each intellectual member vies with all others in acts of self-denial, in the manifestation of “spiritual gifts,” and in proselyting zeal. The

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more proselytes he can obtain, especially if they are from respectable families, the more consideration he expects to receive as a member, and the greater his hope of reward in deaconships, elderships, &c.; and if he can bring to the Society heads of families which he has broken up by his shrewd intellectuality, and with them, considerable sums of money, and a good farm or two, his hopes are almost boundless. Some of these emulous ones, not long since, made a proselyte, a very aged person, and almost obtained possession of him and his fortune of a hundred thousand dollars, but not quite. It would have left the poor man’s family entirely destitute, and Providence saw fit to thwart them. Their humanity is evinced by unqualified hospitality to strangers, and all who choose to visit them, and by acts of charity to the poor; and although they can well afford it, considering the way in which the facilities are obtained, still it is good in them, and is worthy of praise. But does it not appear to be the cruellest irony of benevolence and good will, to manifest excessive hospitality to those they have rendered unhappy for life, by robbing them of all they hold of / most value; the sympathy, society and love, of long-cherished loved ones? Does it not sound like fiendish mockery to hear them say, “This is the very kind of persons we want,” in reply to agonized expressions of grief at the loss of friends, and more than friends, who possessed all good and noble qualities of mind, heart and character! And all this on the assumption that they are the only people of God! and consequently have a right to commit any barbarism! They complain of persecution, and at the same time depend upon their own bug-bear “cry of persecution” as much as anything else, to aid in the propagation of their faith, to act as a diversion and placebo to public scrutiny and censure. That is a strange word, that word – persecution! one hardly pauses when its snakey syllabication falls on the ear, to inquire if there may not be some vice that is worse than persecution, or whether the complaining party does not really merit persecution and perhaps extermination. But let us see what it is that they charge men with, as persecution. It is mainly this; that men complain of their stealing away their families, and strive with all the energy of duty and affection combined, to reclaim and bring them away. This struggle they denounce as an act of persecution against their order, when they themselves have, been the aggressors. And then fearing the man’s grievances and struggles might cause some excitement against them, they forth with publish to the world that this man is very wicked, that his misfortunes are acts of villany, and that he is not to be believed. We have been told, that it is next to impossible for / a female to get away from the Society, although she may have become convinced of the falsity of their pretensions, and of the absence of all true religion in their codes and forms of worship; for even if she can summon moral courage enough to announce her determination to leave, the members will surround her, and so overwhelm

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her with wild and passionate asseverations of love, with alternate threatenings of Divine judgment in case she leaves; that the power of will is confused and destroyed, and she falls back into the abyss of thraldom, like the poor bird into the gorge of the fascinating snake. The same fiendish influences are exerted in the beginning, to overpower and fascinate their victims, except that, like the followers of Loyola, they prepare the way, by patiently waiting for a good opportunity; for instance, if the individual whom they wish to proselyte be a man, they wait till some reverse of fortune happens to him, or a tedious illness has enfeebled his intellect, or some doubt has arisen of the truth of his religious principles. Then they make him a visit, and very quietly and blandly, “move on the face of the waters” of his intellect, quietly and adroitly let down the lead and sound its depths, and watch very demurely (as if they were observing nothing at all), to see also which way the current is setting. The Shaker says but little – he lets his man talk most; by little and little, the exploration proceeds, until at length it is all known, the man is as transparent as ether. The Shaker sees right through him, and he knows full well that the internal disease discovered, is one of, self-distrust originating from misfortune or bodily suffering, and not from errors of his religious principles. / But he knows this to be a favorable moment to commence the process of alienating him from his natural sphere – and now very tenderly sympathizes with him, there is no attempt made to reassure him, no attempt to restore his self-reliance, no, far from it, that would unfit him for a victim, he only sympathizes with him, in order to enfeeble his mind still more, so that he will long to place his reliance on some other self than his own. The Shaker sees that all is right – that his tender sympathizing has caused his man to be free in his expressions and to lean towards him with confidence. He then ventures, not enthusiastically, but with great modesty, to speak of the advantages of the Shaker system of religion and life, in contrast with what he calls the wickedness of the world. But this time he curbs in his zeal, and says but little; and at this point takes leave of his promising subject, by merely inviting him to “come and see,” to come and make a visit and see for himself !” Time passes on – every time a Shaker passes that way, he is the bearer of friendly messages from the sacred camp, and perhaps a broom or a cheese as substantial tokens, not “to pervert the ways of judgment,” but as proofs of kindness and benevolence, the invitation is repeated, to visit them. The Society, it is said, have heard about him, and they all love him very much, and are exceedingly anxious to see him, – at last, if he does not take himself to make the solicited visit, a team is sent (by accident), to bring him, that is, it casually passes that way – and he goes! Fatal visitation! he may possibly return, but he returns with a disease of the nerves that will never leave him, at least until he gets fairly into the vaults of the “whited sepulcre;” then he may find / “extortion and excess” enough to cure him, but it is too late, for they take care that he shall, for a long time, only see

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“all that it is necessary for him to know,” and when he shall have seen all, it maybe exceedingly difficult for him to leave, and what can be said of him, if he does in apparent contentment remain ? only this – that he is one of those, who “compass sea and land to make one proselyte:” If it be a female whom they desire to proselyte, the trouble is not so great – she has more nerves, more tremulous sensibility; she acts more by faith and feeling than by mental conviction, especially in reference to religion. The Shakers know all this too well! and as a general thing, all they have to do in the way of subtle stratagem, of which they are so religiously fond, is to get her into the enchanted circle of their religious ceremonies, the game is up then, so far as finesse is concerned; the rest is mechanical; they have only to set their machines at work – their animal whirligigs, and the work is accomplished. These wonderful performances, these supernatural mysteries, associated as they are with an idea of religion, agitate her delicate nervous organization, the mind becomes confused and frightened out of its citadel, and the brain serves only as the passive recipient of wild sensation. Volition is entirely destroyed (at least for the time), and hence the element of faith, always large in woman, unguarded by reason and the will, surrenders unconditionally to its shouting and triumphant foe. She is lost. Anything may be presented for her faith to feed upon, any religion will now be received: but the most superstitious one is preferred. They show a wonderful adroitness in keeping the / Law on their side, that is, what one would call the “common law” of school-boys. For instance, when complaints are made of their stealing, or beguiling people away to their society, the reply is, that they did not induce them to come, that they “rather advised them to consider the matter well,” “that it was a great sacrifice,” &c., and so tutor their victim that she will say that she adopted their principles voluntarily. But mind: this advice to consider the matter well was given after the initiatory poison had reduced her soul beyond all power of volition, and placed her will in passive subordination to theirs. Then, they say, “she may do as she pleases,” knowing well that she is a no longer capable of choosing. She, too, has caught a disease of the nerves, which renders her plastic as clay to the hands of the modeller, and of which she may not recover until she has reached the lowermost vaults of the “whited sepulchre.” Let no one flatter himself that his wife, or daughter, or sister, is secure against all this kind of enthralment, on account of their force of mind, or maturity of judgment. Remember, it is not through the mind that the assault is made. She may possess superior mental endowments, the highest moral culture, the purest Christian principle, and the strongest affection for friends and home: but if her nervous system is delicately constituted, or should it happen to be rendered, by disease or mental anxiety, morbidly sensitive, then, if she happen to fall into the black caverns of the Shaker mysteries, and be surrounded by their wild savage

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revelries, she is lost. All her principles, affections, and duties are repudiated, and you may strive to reclaim her in vain. / Such a transformation, we know, can hardly be conceived of, or credited by those who have not observed it; and its painfulness can never be imagined or appreciated save by those who have had such a wife, daughter or sister thus perverted, torn from them and transformed. Heaven console those who may have to bear that worst of all afflictions! There are few who would not prefer to meet death rather than to suffer a repetition of these sad experiences, and the life of painful solicitude that must follow. The Shakers pretend to perfect chastity; there are several affidavits from dissenters that do not positively confirm the pretension. There are a great many people in those communities, living together without lawful bonds or restraints, and they are human people. Stern men of the world of business, who are engaged entirely with the materialities of life, can extend but little sympathy to those who attach value to its intangible immaterialities; it is difficult for them to recognize such a thing as “loss or gain” in the operations of the moral part of life. They cannot conceive how a man could deem himself richer having acquired the sympathy and affection of a fellow being, or the poorer, for having lost it; for an expansion of the soul is not one of the purse, nor its depression, a loss of its material contents – the solid gold. They are very apt to say to those who have met with this kind of moral misfortune, “You ought not to grieve for those who are so foolish as to become crazed by such fanatical nonsense. If they have not better sense than to be thus misled, they are good for nothing in life; let them go, the poor deluded creatures.” They might as well say that it is foolish for one to be sick. What / they call foolishness in the fanatic thus deluded, is a sickness of the soul; and we mourn because it tends to the soul’s death. We mourn because people of intellect can have their souls so infected by the foul breath of false prophets, as to disclaim the bonds of humanity, of kindred, of country, and religion, and cling to –

CHAPTER IX. Finesse. – Denunciation – Threatened Judgment – The Power of a Curse. – Proselyting. When the Shakers succeed in making a proselyte, and an effort is made on the part of his friends to bring him away, or when the wife of one who has left her and joined them, complains of her unhappy lot, in order to chill public sympathy for the sufferer, and cause a revulsion of censure from the Society to the complaining party, they proceed thus: They cause a circular to be issued by the proselyte, professing to give a statement of facts, in which the friend or relation of the proselyte is charged with having been the cause of all the wrong and all the

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disturbance, and, as might be anticipated, these circulars generally illustrate that part of their doctrine relating to the annulment of all natural affection. Examine the spirit of this manœuvre, and see if it does not appear to be something like this. The rulers of the community in private conference would be likely to speak it out to each other thus: “We must not attack this man as a Society, for that would lay us open to attack, to public attention and censure. No; we must set the proselyte to the task, he must attack the complaining friend, denounce him, and if he have not too much good sense and delicacy to reply, why – then of course the public will be hugely disgusted by a family quarrel, by a revolting display of crimination and recrimination, and we, as a Community, will escape unhurt. Yea, / even be considered as remarkable for our Christian forbearance.” They make use of dark hints of judgment, to frighten people who oppose them, into silence. One of them recently told a person who objected to their proselyting interference with his family, that no person who opposed them, had ever been known to prosper, that same terrible judgment always overtook them. In this way they are frequently successful in putting down opposition, in cases where the opponent is very young, very old, or inclined to be superstitions. In fact, there are very few persons who can stand unscathed before a curse, either directly inflicted, or threatened, or whether it be pronounced by a bad man, or a good. Does not this look like an arrogance of spiritual power, hardly to be confirmed by a good Deity? Is not the thought of such cool assumption enough to make a strong man shudder? especially when it is considered that they may, as it is alleged they sometimes do, carry out the Curse practically by defamatory circulars and rumors. An example of their curses was given to the writer by a gentleman of acknowledged veracity, who was an eye-witness when it was pronounced by Ann Lee. He said that the victim was a large, powerful man, who had done something that gave offence to the mother, as she was called; that, with a terrible expression of countenance and violence of gesticulation, she approached, and with a loud voice pronounced the eternal curse, while in the same breath she brought her hands with sudden force down upon his shoulders, so that the man fell to the ground in a state of insensibility. The man could afterward give no excuse / for having been thus prostrated, except that the manner of the woman excited a sort of terror, and the blow was unexpected. It is enough to make a shuddering chill pass over one at the bare relation of the scene; no wonder he should have quailed with horror at the blasphemous furor of that gross, besotted libel upon her sex.21 That gentleman avers that he has assisted her to rise from the ground, when she was so intoxicated that she could not help herself, and that the strong fumes of alcohol in the ejected contents of the stomach rendered the cause of her helplessness indubitable. We have before spoken of the Shaker mode of making proselytes in individual cases; let us inquire a little more about the matter. Members of their community

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are constantly leaving. Men and women who are possessed of ordinary abilities, unless educated in the Shaker faith from their infancy, generally wake up to a sense of their bondage by the time they are thirty, tear off their fetters and leave, and it becomes necessary for the leaders to recruit the regiment of slaves to till their broad fields. They have regular recruiting sergeants and sergeantesses, whom they send out to lie in wait for the unwary, and after intoxicating them with the poison of superstition, induce them to enlist. Within the last few years these recruiting officers have made extraordinary exertions. At many of the camp-meeting grounds of the Millerites22 may frequently be seen two or three of them lurking about waiting for half-crazed subjects, whom they find fitly prepared for them to mould into any shape. They have made many proselytes out of these materials, especially / since they have been staying about without their leader. But, after all, they can place little dependence upon adult converts obtained under any circumstances, and they are obliged to obtain children to keep up their numbers; these they can educate in ignorance and superstition, and so terrify them with bugbear stories of the wicked world that they can hold them in servitude and mental captivity for a long time. They have obtained many children from the Poor-Houses in their neighborhoods. And it has already become a grave question with many good citizens who are cognizant of the fact, whether the authorities should permit those whom misfortune has compelled to claim their guardianship, to be robbed of their inheritance of Freedom – whether it is not an act of the greatest injustice to the young and helpless heir of Liberty, to enclose him in the narrow limits of those communities, where, body and soul, he must ever remain enslaved. The Shakers pretend that they educate these children, that they give them a common school education; but what does this amount to? Would not many of them, if left to themselves, have become learned men and useful citizens? And of what use is the education the Shaker gives him? He is not permitted to read anything but Shaker books, and he can never read a newspaper unless he does it by stealth; and he is not permitted to think, except upon the vagaries of Shakerism. But we can only indicate this evil, and leave it for the inquiry and reflection of those who regard the rights of man in this age and country as too sacred to be trifled with. / The Shakers are not alone in their proselyting schemes – they have certain allies in the world – in all the large towns; through their insidious sophistry, enforced with little presents, or perhaps some advantage given in the way of business with them, they make some half-converts – Shakers in the garb of the world, who aid them in every possible way, who always speak well of them, and sanction all their proceedings. In a similar manner, they retain the services of men in the Legal profession (we beg pardon of those whom this assertion may startle; and if they will lift up

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the indignant right arm in recognition of the hit, we will state the facts). We speak not in disrespect of the Profession, who are of course not answerable for the conduct of individual members. But what use, the reader will inquire, have they for legal counsel? – A very natural inquiry, for truly, a pure and perfect people, who do right in all things, and who do not interfere with the rights of others, ought not to need such counsel. Nevertheless, they do employ the lawyers quite frequently for they do interfere with the rights of others in such a way as inevitably to instigate legal proceedings. We speak not of civil rights; it has already been shown how they are implicated in that respect; but of their interference with the moral rights, with the social bonds and relations of society; and people will not permit them to disturb these with impunity; they will make an effort at least to reclaim the children and young ladies whom they have inveigled into their communities. And they are often forced / to resort to the law for aid; but generally in vain: and here it is that the Shaker’s legal adviser manifests his gratitude by teaching him the arts (which he knew pretty well before) of evasion; and unfeelingly turns into ridicule the afflictions of the aggrieved. /

CHAPTER X. Liberty of Conscience – Intolerance – Obliquity of Superstitious Faith – Subterfuge – Burying talent under a Napkin. Freedom of opinion, and liberty of conscience, may be defined satisfactorily to the comprehension of some peculiarly free minds in America, as latitude and longitude, unlimited by meridians or poles. There is a clause in the constitution, relating to religion, that reads thus: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” This is doubtless a wise provision. Yet the time will come, when there will be another clause added, to guard against the wide liberty therein granted. This supposition is founded on the consideration of the enormous and growing deceptions of the pretended prophets of this age; on the excesses of fanaticism in producing insanity, in marring the happiness of social life, in disturbing civil order. If there were any definition of religion, if religion could be separated from its base imitations, then there would be some limit to these excesses, but as it is, the most immoral rites may be instituted under its name, and men will claim the protection of the state in their exercise. We would be far from desiring to weaken the guards to the rights of conscience, but we would protest against the ravings of madmen, and the demoralizing vagaries of fanatics, being received and respected as legitimate products of conscience. We / would not tolerate that religion which requires human sacrifices as the holiest of its rites, or give a limit-

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less latitude to the operations of that religion which requires a total sacrifice of all the heaven-born duties of life, which makes it a virtue to abrogate and forswear all filial, fraternal, and nuptial bonds and affections, which demands the transformation of these affections into hatred, which prompts to vilification in place of the accustomed endearments, which glories in the dismemberment of families, and which so stultifies the intellect and perverts the moral sense of its victim, that when he chances to get back into the world, he returns as helpless as a child, a useless citizen and a skeptical Christian, if indeed he have faith in any religion at all. Whatever their faith may be, however sincere the mass of their devotees may be, is of no consequence in the consideration of the doctrine as an instrument of evil. An insane man may sincerely believe his beat friend to be his enemy, and think he is doing God’s service when he takes his life. If the fanatic devastates society with his moral assassinations, although he may be sincere, should he not be deprived of his power of harm, as much as the maniac? The obliquity of superstitious faith, always great, is unusually so in these people. Tell them that the character of their founder was very dissolute, they have faith in her purity still, although the most indubitable testimony of the fact is adduced. Tell them that there are living witnesses all around them, – but their faith, if you take their word for it, grows stronger and stronger, and they will reply to it all, “O that is the charge that was made about the character of the / Saviour!” as if, because the charge was false in the one case, it could not be in the other true. If some of them would examine themselves with candid scrutiny, they would doubtless find that much of their adhesion to the sect is the product of opposition, they cling to it because they are opposed, – that they have been mistaking party spirit, for honest opinion, and obstinacy of will, for the rights and power of conscience. Many, too, may find on reflection, that, although they may have found something good and true in the sect, they have left a great deal more truth and goodness in the world than they found in the sect. Many of them may, on thinking deeply, discover that in their quiet security, they are not answering the ends of their being, that they are not growing up and expanding into the full dimensions of manhood, such as the Creator designed; that many of their noblest faculties, dormant and dead to themselves and the world, are cheated of their development; that the “talent” lent them by the “Master” is buried in a “napkin.” /

CHAPTER XI. Shaker Revelations and Deceptions. From the combined testimony of several dissenters from the Shaker faith, it appears that there is a good deal of deception practised by the leaders, even the most holy of them. Some years since, one of the leaders from the Society at Lebanon, went to a Society in New Hampshire with a commission (as he

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declared) from heaven to judge them. He pretended that the holy angels and prophets attended him, and that he was endowed with power from God, to see into the soul of every individual in the society. He had them all called together, and with great solemnity of demeanor proceeded to scrutinize each individual, and finally pronounced a favorable judgment upon them all. At this visitation he took a female along with him who represented “Mother Ann,” and a young man who represented the Saviour. After this commissioner had blest the Society and departed, one of the Elders began to reflect upon the matter, the result of which was that the commissioner had deceived them. That he made the visit to deceive and impose upon them the idea that he possessed a divine power to see into their souls, and that his motive in this was to frighten the community, many of whom, he had the shrewdness to know, ought to have intellect enough to doubt the truth of their doctrines, – to frighten them into obedience, – to frighten them from their longings for freedom. / This Elder, who began to reflect at that time, says he did not have not have to go through a long, process of reasoning for his conclusion. The self-constituted commissioner did not pronounce judgment upon the community, until after he had inquired of the Elders of it how the community stood, and on being informed they stood fair and strong in the faith – proceeded to search their hearts, and find them fair and strong, and to bless them. Now, says the Elder to himself, if the divine commission really possessed the spiritual sight, why did he not prove its possession by detecting the unfaithful sinners in the flock? Why did he seek for information from one of their number? Why did he bless, as the most pious and steadfast in the faith, some who were then preparing to leave the Society? There are about to be made some singular revelations of this kind, by those who are well prepared to give them in detail. But one more sketch we will give, of the peculiar manner in which they produce some of their “inspired writings.” A Leader will say to one of the members whom he supposes to possess some facility of composition, “go and bring us a ‘gift’ from the prophet Isaiah: go, and take your pen and write as the prophet will dictate to you;” – meanwhile the Leader makes some mysterious passes over the member, and imparts to him, as he says, the “power.” The member goes to his room, sits down to the table, takes his pen, and waits for the prophet Isaiah to dictate to him: he waits and listens, but he listens in vain; the prophet cometh not. He returns to his Leader, and says: No voice came to me; / I have written nothing. The Leader reproaches him for want of faith, and sends him back again to wait and listen. This member, to rid himself of the importunity, goes and writes whatever he can think of, and returns with it to the Leader, who pronounces it to be a genuine “gift” from the prophet Isaiah; but seeing something in it not exactly in accordance with Shakerism, suggests that it should be changed a little, so and so: it is done; and then the Leader takes the

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manuscript to the next meeting, and announces that a worthy brother has had a revelation, reads it to them – a sacred revelation from the prophet Isaiah! Some years ago they gained a proselyte; a poor mechanic. He brought a chest with him, containing his clothes and some other trifling personal effects. His chest had a lock, and he kept it locked; it was never open in his absence. After five or six years, some of the leaders fancied he must have some money saved there, which he did not intend to give away to them. It puzzled them very much. At length somebody had a “revelation” that every chest and trunk must be opened in the Society. The poor man held out a long time; doubtless his chest contained some little souvenir that he did not like to have lost, nor to be desecrated by the gaze of vulgar curiosity. But alas, they broke his treasure casket open, and at the bottom found eight dollars! We are told, that in some of the communities, such a thing as lock and key is not permitted to one of the members. The leaders must have access to every trunk and drawer, and even the correspondence of the members must be subject to their censorship. Not only the letters / they send to their friends, but those, received from them, are opened and read by the leaders; the former before they are mailed; the latter, before the member to whom they are addressed is permitted to read them. We know not what impression the knowledge of this fact would make upon the barbarian; but to the civilized man, the idea that the sacred seal which ever guards the written leaf through all nations, a sure talisman against the eye-theft of millions, through whose midst it doth thread its otherwise unprotected journies, should be unscrupulously and habitually violated, has something in it truly appalling. We can find no words to express our horror; we know not how to classify the crime, and can only exclaim – it is appalling! What may not a people do, who are guilty of this? The Shakers have a book of Revelations,23 made, as they say, by Heaven, through the instrumentality of one of their members, whom they call their Prophet.24 This book is entitled the “Holy Roll and Book,” and is used by them in place of the Bible. We have examined this book, and find that it is a revelation of events that had transpired a long time prior to the writing of it. Hence, it lacks the only positive proof a genuine revelation, namely, the coming to pass of events foretold. Now, any man may make such revelations. The Shaker Prophet declares that it is a revelation, over and over, in the book, and seems to have had much anxiety to have the declaration believed. But after all, his declaration, is the only proof of its genuineness, there is no internal evidence of it. / The most important, and indeed, the principal idea or fact which the author of the revelation endeavors to establish, is, that “Mother Ann” was really the second appearing of the Saviour – that she was the Queen of Zion, the “Lamb’s Bride.”

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CHAPTER XII Natural Philosophy of Self-Interest – Reasons for the Silence of Aggrieved Persons – Conclusion. It is a matter of great surprise to some people, that the Shakers are so little molested by these who consider their doctrines false, their practices barbarous and despicable; and who have been injured by them. But this mystery can be cleared up by a paragraph of the plainest “natural philosophy;” the natural philosophy of self-interest and expediency. In a newly settled district in the southwest, there lived a thrifty dealer in horses and oxen; he had emigrated from the frontiers of the far west. He was a “strange character;” there was something mysterious in his look and manner that excited suspicion. After a time, it was ascertained that he had probably once been in the habit of selling horses that cost him little more than the trouble throwing the lasso over their necks; for which liberty, as the story went, he had received a mysterious scar on his own. He was a strange man! and everybody knew that he was rather unscrupulous still. Nevertheless, no one took the responsibility of making any exposure of him; in fact, almost every one was committed to be friendly with him, for he was a “clever fellow” and gave them good bargains; and there is something peculiarly tender, as well as strong, in business alliances, especially when confirmed by long habit and large profit. So the strange man lived on in security, till he came to his / end in a bowie knife fight with another strange character. Perhaps his business friends were a little afraid of him on account of his wealth, as well as of the fearful mystery of his character, and the insidious way in which he might possibly avenge any unfavorable revelation about him. The Shakers are a business people, their trading operations are extensive. Observe them, and it will be found that they thread the whole country to make bargains, they patronize hotel-keepers in every direction, railroad and steamboat companies also, and commission merchants take considerable interest in them. All these interested persons may entertain well grounded dislike of these people as men, and may condemn their principles and practices, in silent opinion and judgment, but at the same time say a word in praise of them. “O! they’re quiet, honest, industrious people,” they will say, if you ask their opinion. A hotel-keeper, who was favored with their patronage, on whose table several numbers of the “Beacon” were seen, said the Shakers were a very good people, and very generous; “Yes,” added his Porter, “one of ’em gave me a shilling for fetching him up from the boat, and we don’t charge anything to bring them that stop here.” Editors are timid, they don’t like to risk a libel prosecution by a rich corporation; so they, as a general thing, decline publishing anything that may be said, unfavorable to their doctrines or practices. The multitude, if they know

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aught about them, regard them as a, wonder, to be visited, as they would visit the White Mountains, or Niagara, or a camp of stray Aborigines, and talk about them afterwards as wonders, / and show the little baskets they brought away as mementos of the people, and the comparative cost of their wares. Aggrieved persons are not all authors, and if they were, they would find it difficult to get a publisher. They are not all rich, and cannot publish for themselves. Many are afraid of that practical cursing that might follow them to their graves. Many have a false delicacy about exposing their grievances, and leave it for others less timid to do, as if it were not a public wrong, an injury to the public, as well as to the families immediately affected, in which light it is considered by the writer. One word more, and we are done. To all who cherish the social relations as sacred blessings, who regard the ties of household affection as subordinate links in the great chain of divine love; we would extend the hand of sympathy, – hoping that it will not be vain to warn them against the insidious wiles of those who so heartlessly sever those golden links. Beware of these pitiful, snake-like invaders of the domestic sanctuary. Let them not come near your dwelling. One poisonous breath of theirs may begin the corrosion of the golden chain: and although all may appear well to-morrow, and next year, and next, yet the fatal poison works its silent way, till at length, in some unexpected moment, the chain snaps and all is over. No alchymy can restore its integrity; but if it chance to be re-united, its lustre is gone for ever. Let them not come near your dwelling. Keep them at bay until the near time when the prophetic words of the Poet shall become history – when it shall / be seen that he spoke in the irrevocable voice of destiny when he said: – – “For years may the mummies there, Mock the warm life whose lying shape they were, Till nature once more from her sleep awake, Beneath your hands – avenging power sublime, Your heavy, iron hands, Necessity and Time. Then, as some tigress from her grated bar, Bursts sudden, mindful of her wastes afar, Deep in Numidian glooms – Humanity, Fierce in the wrath of wretchedness and crime, Forth from their prison’s blazing ashes breaks, And the lost nature it has pined for, seeks. Open, ye walls, and let the prisoners free! – Safe to forsaken fields, back let the wild one flee! /

FROM THE KNICKERBOCKER, FOR NOVEMBER, 1846. “Lo Here And Lo There!” or the Grave of the Heart. pp.92. New York; printed for the Author: Burgess, Stringer & Company.

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Under this strange but appropriate title there has recently been ushered into the world a work which contains not only a guide to the detection of all religious fanaticism, but also many very bold charges and many startling revelations. In a word, the book is a very curious and remarkable one. We shall endeavor to convey some idea of its scope and design. It is a fact of no little import to the people of this country, that in various parts of the land there are little societies where superstitions are inculcated by system and by rule, which probably exceed in vulgarity and in darkness almost anything that is revealed to us in the scrolls of heathenism; and yet these societies are controlled and inspired by such infinite financial cunning and management; their agriculture is so perfect; the articles of their domestic manufacture are so neat, useful and varied; their garden-seeds are put up in such nice little papers, and they are so sure to grow; their brethren and sisters look so sleek, and they glide so silently around such clean apartments, and there is an air of such uncommon physical attractiveness about their dwellings; there is in all their intercourse so much of the “yea, yea,” and the “nay, nay;” in a word these societies seem to be such perfect models of social and domestic order and fraternity, that the world, we doubt not, will be inclined to receive with some incredulity many of the statements in the pamphlet before us. And we confess that but for the novelty of the subject and the ability of the author in treating it, we should have laid the book aside with as much incredulity as anybody. But under the specious veil which worldly cunning has drawn over this society there seems to lurk the genius of evil. If one in ten of the charges brought or the statements made in this book can be relied on, the world has been most wretchedly hoodwinked by a band of bold, shrewd, designing men. The writer would make us believe (and his apparent candor and intelligence certainly entitle him to an attentive hearing), that the institution of the society of Shakers is an ingenious decoction of superstition and civil and religious tyranny; that it is supported by gaining proselytes who have been crazed by other pseudo-religious sects, and by children taken from poor-houses and destitute families. Their tenets forbidding them to marry, they must fill up their ranks, thinned by death and desertion, in these two ways; that the unavoidable tendency of their religious system and their domestic discipline is to crush every natural and generous emotion; to blot out all intelligence and annihilate the love of it; to suppress all rational or independent thinking: to inspire contempt for the laws and institutions of civil society, and for that institution which we have been taught to believe came from Heaven, the blessed institution of marriage, which has from primitive ages proved the only bond that could unite society, give consequence or sacredness to human sympathies, or offer an attraction strong enough for the charities of home. Such in substance would seem to be the essence of this society, and after scanning with some care the proofs which our author adduces, we are constrained to admit that there is much appropriateness in the latter part of the

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title of the book the “Grave of the Heart.” This Magazine has always made war upon all new systems which have proposed “improvements” upon the religion of the “Son of Man.” We believe that it came perfect from its divine Founder, and that neither human wit nor human passion can better it. All such attempts have only afforded the world lamentable commentaries upon man’s frailty, and have always ended in human misery. The Shaker Society owes its foundation to an English woman, who emigrated to this country, towards the close of the last century. Ambitious of distinction, she hit upon a pretty bold style of action, that has ended in a drama which may be called both a farce and a tragedy, since it has been characterized by all the vulgarity of the one and the misery of the other. She personated no less a being than the Holy Spirit! Of course she found followers, as every person has found and will find for false opinions till the last trumps sounds. The creed and the discipline of this society are given in this book; the reader must consult it for himself. Our own opinion is, that any organization of men and women founded in this world on such a creed, and inspired by the spirit it must beget, will be the “Grave of the Heart.” If a concoction could be made of “Millerism,” “Mormonism,” “Come-Outers” and “Get-Outers,” and the whole be held in solution long enough to make an analysis, the precipitate would be Shakerism. It blots out the blessed name of home, feeds upon fanaticism, and tortures the Word of God to its own liking. Like Mormonism, too, it has its new prophet, and its revelations never cease.

[ANON.], ‘THE SHAKER CONCERT’

[Anon.], ‘The Shaker Concert’, Norfolk Democrat (Dedham, MA), 5 February 1847, p. 3.

During the 1840s, troupes of Shaker apostates travelled throughout the eastern and Midwestern United States performing the songs and dances of their former communities. The publicity surrounding the astounding spiritual activities occurring at Shaker villages during this period created a public demand for such performances. Increasing the aura of mystery surrounding Shaker worship was the fact that Shaker communities had closed their meetings to the public. This account describes the Hammons Family, who had withdrawn from the community at Alfred, Maine. An advertisement for this troupe, headlined ‘GREAT MORAL CURIOSITY! SHAKER CONCERT!!’ names: VOCALISTS: Mrs. Elizabeth Hammons, Miss Sarah L. Hammons, the Teetotutum, Elder Joseph Hammons, assisted by Mr. S. Emery, the celebrated Shaker Dancer. They will appear in SHAKER COSTUME.1

In the same newspaper the following notice appeared a week after the concert: ‘Humbug – the Shaker Concert of the Hammons family. It is small business to go about the country exposing the peculiarities of any sect or society. Beware of them.’2 Despite, and probably because of, the controversy that attended these performances, their popularity grew. Dr William Tripure, who had been a member of the Canterbury, New Hampshire, Shaker community toured with a different group, lecturing on the ‘manners, habits, and opinions of the remarkable sect of which they were once members’.3 One performance in Baltimore, Maryland, featured a Miss Dyer (probably not her real name) who ‘performs an astonishing feat, whirling many hundred times with a rapidity almost inconceivable’.4 Public perceptions of the Shakers had changed radically since the eighteenth century. Where once they had been viewed as a threat to the republic, they were now a bizarre novelty marketed to the public as entertainment. The broadsides advertising these concerts often featured new engraved illustrations of Shakers in community dress to arouse curiosity.5

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Notes 1. 2. 3. 4. 5.

‘GREAT MORAL CURIOSITY! SHAKER CONCERT!!’, Maine Cultivator and Hallowell Gazette (Hallowell, ME) 27 March 1847, p. 3. ‘Humbug’, Maine Cultivator and Hallowell Gazette (Hallowell, ME), 3 April 1847, p. 2. ‘SHAKER VOCALISTS’, Salem Register (Salem, MA), 14 May 1846, p. 2. ‘Museum’, Sun (Baltimore, MD), 7 December 1846, p. 2. Scholar Robert P. Emlen’s forthcoming work Picturing the Shakers: The Visual Evidence of Shaker Life in the Illustrated Press of Nineteenth-Century America, will be partially devoted to examining the graphic arts associated with Shaker apostate performances.

[Anon.], ‘The Shaker Concert’ (Dedham, MA), Norfolk Democrat, 5 February 1847, p. 3.

THE SHAKER CONCERT. Of all the grotesque religious theories ever yet devised by the ingenuity of man, it is doubtful whether any exceed that adopted and practiced by the Shaking Quakers. Yet they defend and ground their system of worship upon the same Bible as other Christians do, with such exceptions as best suit themselves. Their peculiar rites and forms of worship, their singing, clapping, running, marching, shouting, shaking and dancing, are all taught them from inspiration; not exactly by the Apostles, but by “inspired Shakers,” who have learnt them, as they tell us, during a personal visit to the heavenly realms, or received them in a vision, by inspiration from above. In whatever way they managed to get them, they appeared to me ludicrous in the extreme, as I saw them exhibited a few evenings since at Temperance Hall, by a company of seceding Shakers, from Alfred, Me., before a “large and respectable” audience. There was not the least ground for suspecting that they exaggerated in any of their performances, as they corresponded with all written accounts, and with the verbal statements of those who have witnessed them in their villages. One could hardly realize that he was witnessing the religious ceremonies of civilized and rational creatures, so extravagant and so similar did they appear to the blind and superstitious orgies of untutored savages. But this is only one of the forms assumed by those of our fellow beings, who are under the influence of what some worldly people are pleased to term religious fanaticism. Many other forms and creeds equally ludicrous and absurd, but much more deleterious in their effects upon society than those adopted by the Shakers, have from time to time been exhibited to the world. But I am not going to enumerate them. These Shakers are represented to be in the main industrious, honest, a neat and a thriving people, notwithstanding the acknowledged ignorance of their community generally.

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Each community, or Shaking tribe, it appears, has a “reading room” established among them; but only one newspaper is admitted there; that one is under the control of some “inspired” Shaker, and not to be taken from the room. Individuals are not allowed to take or read any other paper. In this they act wisely. For if their leaders really believe their creed and mode of worship the only one that possesses a saying power, and that their followers would be eternally damned should they become more enlightened, they well know that the introduction of newspapers and periodicals among them would soon result in the entire overthrow of their doctrines, by dispelling their delusions. In their ignorance must consist their only hope of existence as a distinct body. The performers alluded to were two males and two females, dressed in the regular costume of the Shakers. Some of their dancing was said to be good, by those who are better judges than myself. But of this I am positive, that if King “David danced before the Lord with all his might,” (from which text the Shakers derive their authority for endeavoring to excel in this worldly accomplishment,) he must have gone it amazingly spry if he beat the man this evening who gave the delighted audience an “inspired” specimen of St. Paul’s dance, while pleading, as we were told, his own cause in the olden time before King Agrippa. Bow Street.

PILLOW, TRIAL OF THE SHAKERS

Pillow, Trial of the Shakers: For an Attempt to Restrain the Wife and Three Children of William H. Pillow: An Exposure of their Deceptions, and her Final Release, by a Writ of Habeas Corpus (Lowell, MA: extracted from The True Wesleyan, October 1847). The most extraordinary case of affliction of this kind, occurred with William H. Pillow, who professed some faith, brot three children & his wife here, and legally bound his children. He renounced the faith, demanded his children, & finally succeeded in getting them away from us. A heavy, protracted and vexatious lawsuit ensued, and only test the validity of the indentures, (which proved to be perfectly legal,) but on account of his wife, in which he sued us for detaining her. This litigation continued from August 25, 1847, to January 14 1852. A company went out to Hudson, at twelve different times to attend court; once to New York, once to Thompsonville & Hartford, Conn.1 Brother Isaac Newton Youngs

The saga of the Pillow family is one of the more melancholy in the canon of Shaker apostate literature. William H. Pillow and his wife Ann (née Parton) were married in England. In 1827 they immigrated to the United States.2 The Pillows had three sons: William Jr, Edward and John. Ann Pillow was a follower of the adventist preacher William Miller. Miller had prophesied the end of the world would take place between 21 March 1843 and 21 March 1844. When this failed to occur, adventist preacher Samuel Snow set an exact date: 22 October 1844. On the morning of 23 October 1844, thousands of ‘Millerites’ experienced what has become known as ‘the Great Disappointment’. Ann Pillow was seemingly more devastated than the rest. For a respite, and still in a fragile state of mind, she visited the Shaker community at Canterbury, New Hampshire, during the summer of 1846. Six weeks later, she had become a Shaker. Ann convinced her husband and sons to make an extended visit to the New Lebanon, New York, Shaker community during the autumn of 1846. The Pillows briefly lived in a nearby cottage, but they moved to the Novitiate, or Gathering Order at the North Family. There they were well-treated and swayed by Elders Richard Bushnell and Jonathan Wood, and Eldress Sarah Smith Jr,

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towards joining the Shakers as a family. William Pillow was nearly won over, and on 15 December 1846, in ‘an unguarded moment’ he indentured his three sons, William (aged thirteen), Edward (aged ten) and John (aged eight), to Shaker Trustee Edward Fowler. He soon regretted what he had done and left the community, attempting to bring his wife and sons with him, but lacked the power to affect this. A writ of habeas corpus was served on the North Family Elders on 9 September 1847, demanding that Ann and the boys be turned over. However, Ann averred that she had joined the Shakers of her own free will, and the boys were legally and irrevocably indentured. In one of the most dramatic scenes to be found in any Shaker apostate narrative, William Pillow returned to New Lebanon along with Methodist clergyman Luther Lee, and two women. Finding his wife and children at the Trustees’ Office, Pillow demanded that they be allowed to leave with him: He then took his wife’s bonnet and laid it in the lap of his wife, saying, my dear, when we were married you promised to obey me, and I now call upon you by my rights as your husband to fulfil that promise by returning home with me. She made no reply. He then put her bonnet upon her head and tied it on. She made no resistance, but inclined her head forward to receive the bonnet, and backward to have it tied (p. 179).

Shakers Richard Bushnell and Daniel Boler blocked the exits to the building when Pillow and Lee tried to leave with Ann and the boys. The Shakers physically wrenched them away. Lee advised Pillow not to resist with force, but instead to take his grievance to the courts. The balance of Trial of the Shakers consists of affidavits from former Shakers who testified at the trial of October 1847. At issue in the trial was whether or not the Shakers had restrained Ann against her will. One of the more memorable lines was uttered by former Shaker Emily McCarty, who when leaving Mount Lebanon to marry the man she loved, was confronted by a deaconess who grabbed her and implored ‘how can you bear to go to hell with your eyes wide open’ (p. 182, below). While the matter was in contention, Ann was removed from the North Family – plucked right from the dinner table – by a writ of habeas corpus. It was thought best to keep her secure, lest the Shakers move her to another community. The trial resulted in Ann remaining with the Shakers. On 18 December 1847, William returned to New Lebanon with a small group of men, among whom was Jacob R. Hollenbeck, High Sherriff of Columbia County, New York. The Pillow boys were found at work in the attic of the North Family’s Brick Shop building. They removed the boys from the custody of Shakers Edward Fowler, Richard Bushnell and Elisha Blakeman. The group then travelled by carriage to Hudson, a port town on the Hudson River, and from there to New York City. Eventually, a judge decided that the eldest son William Pillow Jr should be returned to New Lebanon, and he was on 22 January 1848 – but he escaped again on 13 December of that same year. Edward and John never returned to the Shakers.3

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In 1849, William petitioned the New York State Legislature for a divorce. Notably, the only previously granted legislative divorce had been granted to Shaker apostate Eunice Chapman in 1818 (see Chapman’s Account reprinted in Volume 2, pp. 87–154). New York State adopted a new constitution in 1846 that changed the legislature’s power with regard to divorce. Pillow did not immediately succeed in getting one, but the legislature agreed to consider allowing divorces in cases ‘where a husband or wife, after marriage, joins a religious sect, the teachings of which are to the effect that marriage is in itself sinful, and disavow the duties of the relation’.4 The course of life for the Pillow family during the 1850s is unknown to this writer. Scholar Glendyne R. Wergland has located Ann Pillow and her eldest son William Jr listed as residents of Livingston, New Jersey, in the year 1860. It appears by then Ann had lost her zeal for Shaker life. William Jr is listed as a shoemaker in the census. Shortly thereafter he and his family moved to western New York, and he became famous for fruit farming, winning medals at the Paris, Pan-American, and St Louis Expositions. William Jr died in 1906, his father William H. Pillow had passed away in 1870.5 The Shakers replied to Pillow’s attacks in the press with their own pamphlet, entitled simply Shakers.6 New Lebanon Shaker Isaac Newton Youngs called the Pillow case ‘a very protracted and vexatious lawsuit … It cost us a great deal of time, and a vast expense, in attending Court &c. and was not finally settled, till January 1852. The trial resulted in our favor, but we lost the children.’7 Pillow’s Trial of the Shakers was reprinted in 1849 collection of anti-Shaker writings, the Report of the Examination of the Shakers of Canterbury and Enfield.8 Notes 1. 2. 3. 4.

5. 6. 7. 8.

I. N. Youngs, ‘A Concise View’, ASC 861b, pp. 495–6. J. J. Currier, ‘Ould Newbury’: Historical and Biographical Sketches (Boston, MA: Damrell & Upham, 1896), pp. 689–91. See In Supreme Court. Edward Fowler vs. Jacob R. Hollenbeck and William H. Pillow (Albany, NY, 1850). Report of the Committee on the Judiciary on the Petitions of John Black and William H. Pillow, for a Divorce of the Marriage Contract, and on Bills Referred to Them on the Same Subject, (Albany, NY, 1849), p. 3. V. W. Opdahl, ‘William Pillow: His Life Among the Shakers’, Yorker, 15 (November– December 1956), pp. 23–7. Shakers (New Lebanon, NY, [c. 1848]). Youngs, ‘A Concise View’, pp. 423–4. ASC 861b, De-Wint M. pp. 86–98. Report of the Examination of the Shakers of Canterbury and Enfield, before the NewHampshire Legislature, at the November Session, 1848, Including the Testimony at Length; Several Extracts from Shaker Publications; The Bill which Passed the House of Representatives; The Proceedings in the Pillow case, Together with the Letter of James W. Spinney. From Notes Taken at the Examination (Concord, NH: Printed by Ervin B. Tripp, 1849), pp. 86–98.

Pillow, Trial of the Shakers: For an Attempt to Restrain the Wife and Three Children of William H. Pillow: An Exposure of their Deceptions, and her Final Release, by a Writ of Habeas Corpus (Lowell, MA: extracted from The True Wesleyan, October 1847).

THE SHAKER TRIAL. The trial of which our readers have been already informed, pending between our friend P.1 and the Shakers, was resumed on Thursday of last week, in the Court House at Hudson,2 before Judge Hogeboom. Killean Miller and Theodore Miller, Esqs., were engaged as counsel by P. and Henry Hogeboom and C. L. Monell, Esqs., were engaged as counsel for the Shakers. As the trial was of a novel and even extraordinary character, and is calculated to reflect much light upon the institution of Shakerism, and the conduct of Shakers, we deem it a duty we owe to the public to make a full report of the proceedings. It is probable that many of our readers may not be interested in the documents, but for the sake of many others who will be glad to read the whole proceeding, and for the purpose of presenting a connected chain, we give the writ and pleadings in the case. It should be remarked that two writs of habeas corpus were sued out, one to bring up the body of Ann, the wife of P., and the other to bring up his three children.3 What follows relates to the wife; the case of the children being yet pending to be tried on the 9th of November next. One word of explaination is necessary in relation to the manner in which our friend P. became entangled with the Shakers. The facts are these. His wife embraced the Second Advent doctrine, otherwise called Millerism.4 She fell fully into the excitement concerning the coming of Christ upon the tenth day of the seventh month.5 She appeared to have no doubt that Christ would come at the time specified, and of course she was greatly disappointed when the day passed by without bringing her expected Lord. In the summer of 1846, her mind still laboring under the morbid excitement, she desired to spend a few weeks with some friends in the country, and proposed to her husband to go and take the three children with her. He consented and furnished her with means, and agreed – 173 –

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to come and bring her home at the expiration of six weeks. During this absence, she fell in with the Shakers, who told her that she was nearly right about the second advent, that she had mistaken the time a few years, that the second coming of Christ bad already taken place in the person of Ann Lee,6 called Mother Ann. This saved a part of her mistake and disappointment, – she fell in with it, and the result was, at the expiration of six / weeks she was a confirmed Shaker and a member of one of their societies, which was in the neighborhood of the place where she was to visit, in the State of New Hampshire. (Canterbury.)7 Her husband brought her immediately away, but she was still inclined to the Shaker views. She made such representations of the harmony, perfection of arrangements, and bliss of the Shaker Society, insisting that his opposition was for the want of acquaintance with them, and that if he would only visit them and stop with them for a time, he would see and know that they were right. The result was, when the leisure season in his business approached, he made arrangements to be absent for a time, and took his wife and children and went to New Lebanon.8 They put him and his family into a little cottage by themselves for a time, and then removed them to the North family.9 They so concealed the objectionable features of their organization, and so deceived him by fair representations, that in an unguarded moment he indentured10 his children. Soon, however, after he entered the family, he saw his mistake, and left them, but they had obtained such a control over the mind of his wife, that she refused to return with him, and the writs above named were resorted to, to obtain possession of his wife and children.

THE WRIT OF HABEAS CORPUS. The people of the State of New York to Richard Bushnell,11 Sarah Smith Jr.,12 and Jonathan Wood,13 greeting. We command you that you have the body of Ann Pillow, by you imprisoned and detained, as it is said, together with the time and cause of such imprisonment and detention, by whatsoever name she shall be called or charged, before the honorable John T. Hogeboom, Judge of Columbia county Courts, of the degree of Counsellor of the Supreme Court, at his office in the city of Hudson, immediately after the receipt of this writ, to do and receive what shall then and there be answered concerning her, and have you then and there this writ. Witness, Amasa J. Parker, one of the Justices of the Supreme Court, this 9th day of September, in the year of our Lord, 1847. James Storm, Clerk. K. Miller, Attorney. Allowed this 9th day of Sept., 1847. John T. Hogeboom, Co. Judge.

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Return to the Writ. In obedience to the writ of habeas corpus hereto annexed, we do hereby certify and return to the Honorable John T. Hogeboom, county Judge of Columbia County, that neither at the time of the allowance of said writ, nor at any time since was the said Ann Pillow in our custody, or in the custody of either of us, nor under our power or control, nor under the power or control of either of us, nor restrained by us or either us, of her liberty. Wherefore we cannot nor can either of us, have her body before the said county Judge, as by the said writ we are commanded. To the above return was appended the following statement from Mrs. Pillow. Whereas, it has been represented to the civil authorities of the State, that I am restrained of my liberty by the leading authority among the Society called Shakers. Now, therefore, that the truth may be known, I hereby certify and declare to all whom it may concern, that I was received into the Society upon the request of my husband, Wm. H. Pillow, about the 20th of Nov. last, and after a few weeks from the above date, we both moved into the north family of the New Lebanon Society aforesaid, where Richard Bushnell and Sarah Smith, Jun’r are acknowledged as leading members, that from that time to the present, I have never been restrained of my liberty or controlled contrary to my free choice either by the said Richard Bushnell or Sarah Smith Jun’r. or by any member or members of said Society, but have been at my perfect liberty and freedom to leave the Society any day or time if I chose. Ann Pillow. The return was signed and sworn to by the respondents. The object of such a return was to get rid of the proof that they had her in their custody on the 25th of August, / when by force they took her from the possession of her husband, the relator. They did not return that they had her into their custody at any time previously to the allowance of the writ, and how they had disposed of that custody, which the law positively required them to do, if at any time they had possession of her even previously to the allowance of the writ. As the affair of the 25th of August clearly brought them within the requisition of the statute, which required them to return if they had been in possession of the party prior to the allowance of the writ, and as the statement of Ann Pillow herself after the service of the writ, produced by them, proved her still there, the return appeared false upon its face. It was therefore replied to as follows.

Reply to the Return. The reply of William H. Pillow, the husband of Ann Pillow, in whose behalf the proceedings in this cause are prosecuted, in reply to the answers put in by the said Richard Bushnell, Sarah Smith Jun’r. and Jonathan Wood, says that said

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answers do not state or set forth that said Ann Pillow was not at any time before the date of the said writ of habeas corpus in their or either of their custody, or under their power or restraint, and this repliant alleges that the said Ann Pillow before the date of said writ, to wit, on the 25 of August, 1847, and before and since that day, was a member of the North Family of the United Society of Shakers, under the power, control and orders of the said Bushnell and Smith, as leading elder and elders of said North Family at New Lebanon in the county of Columbia, and that the said Ann as a member of the said family, was, and still is in the custody of and under the power and restraint of the said Richard Bushnell and Sarah Smith Jun’r, as such elder and elders. This repliant further says that the said answer of the said Richard Bushnell and Sarah Smith Jun’r. is untrue in matter of fact, and charges that the said Richard Bushnell and Sarah Smith Jun’r before and at the time of the date of said writ, had the custody and care of the said Ann Pillow, and that she the said Ann was in the custody of and under the power of, and restrained by the said Richard Bushnell and Sarah Smith Jun’r., and still continues under the influence, power and control of the said Richard and / Sarah, as such elder and elders of the said North Family. And further replies and says, that the said Richard and Sarah, as elder and elders of the said North Family, on the 25th of August, 1847, at New Lebanon, in the county aforesaid, with force and arms took the said Ann Pillow out of the care, protection and custody of this repliant as the husband and protector of the said Ann, and that they, the said Richard and Sarah, still have the care, custody, power and control of her, the said Ann Pillow. Wm. H. Pillow. The counsel for the Shakers objected to the reply being entered upon the record of the trial, claiming that their return was conclusive and final, and that it could not be disputed or disproved by the relator. After argument by counsel on both sides, for which we have not room, the Judge overruled the objection, and, allowed the plaintiff to proceed to prove the return false as alleged in his reply. At this point the counsel for the Shakers petitioned the court to allow them to amend their return, and his Honor granted the petition. They then presented the following:

THE FURTHER RETURN. For a further return and answer to the writ of habeas corpus heretofore annexed, we do certify and return, that neither at the time of the allowance of the said writ, nor at any time before such allowance or since, was the said Ann Pillow in our custody, or in the custody of either of us, or in the custody of Jonathan Wood, nor in our possession or under the power or control, nor in the possession or under the power and control of either of us, or of Jonathan Wood, nor restrained

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by either of us, or by the said Jonathan Wood, of her liberty. – That prior to he allowance of said writ, the said Ann Pillow was a resident of the Shaker village of New Lebanon, and an inhabitant of the North Family of Shakers, where she resided voluntarily, and of her own free will, and was at all times at full liberty to remain or go, as she pleased and where she pleased; that since the allowance of said writ, the said Ann Pillow has without our, or either of our advice, counsel or interference, and so / far as we, or either of us know or believe, voluntarily and of her own free will, departed from said family and village to parts unknown to us or either of us, and how or at what time particularly, is unknown to us or either of us, and that neither we nor either of us, have any knowledge or information of where she now is, or what has become of her. This further reply was also signed and sworn to by the shaker respondents. This further return did not relieve the perdicament in which they had involved themselves by attempting to evade the law and the intentions of the writ. Now they denied on oath having ever had the party under their control, while it could be proved that they did actually take her by force out of the possession of her husband, the statement from her brought by them showing that she was still there, after the service of the writ. To complete their perdicament, the relator replied to their further return as follows:

reply to the further return. The relator in further reply to the return put in by the said respondents, and in reply to further return by them put in, says that the said Ann Pillow at the time of the allowance of said writ and before and since, was in the custody and in the possession or under the control of, and restrained by the said Richard Bushnell, Sarah Smith, jr., and Jonathan Wood, or some of them, of her liberty. That the said Ann Pillow prior to the allowance of said writ, was a member of the North Family of the Society of Shakers, under the power and control of said Bushnell and Smith, as Elder and Eldress, and continued such member after the service of said writ, and as the relator is informed and believes, still continues to be a member of said family, and that as a member of said family, the said Ann, is by the rules and regulations of said Society, entirely subject to the orders, directions and commands of the said Elder and Eldress, and is restrained and prevented from doing any act, or departing from the bounds of said family without their / orders, directions or consent, and that the residence of said Ann in the North Family of said Society, as a member thereof, does not depend upon her volition or will, but depends entirely upon the will of the officers of said Society on pain of excommunication from said Society. And that the said further return is evasive and untrue in not stating that the said Ann is a member of said North Family. That the said further return is insufficient in stating that the said Ann has since

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the allowance of the said writ without their advice, consent or interference, and as far as they know, voluntarily departed to parts unknown, inasmuch as they do not, in said further return, state or answer that such departure was without their knowledge, consent or procurement, and do not state at what particular time the said Ann departed from their said Society, and do not state whether the said Ann has ceased to be a member of said Society – and that the further return is insufficient on the ground that the return and further return, with the evidence accompanying the original return, show that the said Ann Pillow before and at the time of the issuing of the habeas corpus, and up to the 13th Sept., inst., was a member of the North Family of said Society, under the said Richard Bushnell and Sarah Smith, jr., as leading members thereof, and charges and alleges that as the said Ann was a member of said family after the service of said writ, and after the appearance of the respondents before this Court, the said Richard Bushnell and Sarah Smith, jr., as Elder and Eldress of said North Family, are, and ought by law, to be compelled to produce the body of said Ann Pillow before this Court. Wherefore the relator prays, that the Court will adjudge the said return and further return, insufficient and evasive, and compel them to produce the body of said Ann Pillow upon the habeas corpus. Wm. H. Pillow. The same objections were raised by counsel to the placing of this reply to the further return upon the record, that had been to the first reply, and it was disposed of in the same way, his Honor deciding that the relator on the presentation of this reply might proceed to prove the allegations therein contained. The issue was now fully joined. The question before the Court was the truth or falsity of the return as a / whole, taking both returns as forming one entire return. This question arose on the motion of counsel for an attachment to imprison the responding Shakers to compel them to produce the body of Ann Pillow. Testimony was as follows:

the testimony. Luther Lee. I reside in New York, am a clergyman, a Wesleyan Methodist, and edit a religious newspaper.14 I went to New Lebanon on the 25th of August, in company with W. H. Pillow, Mrs. Pilcher and Miss Patten. We went from Canaan15 depot in a carriage with a driver. We went to bring away Mrs. Pillow and his three children. We stopped in front of the office of the Church Family,16 and were met at the door by a man whom they called Jonathan Wood. Mr. Pillow inquired of him where his wife and children were, and was told that his wife was at the North Family, and his children in another place, not far distant. Mr. Pillow inclined to go to the North Family, but was told that he had better stop there as they had company at the North Family, and they would send for his wife and children. We were

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invited in, very kindly received, and dinner was soon provided for us. After dinner Mrs. Pillow and the children came in. Richard Bushnell and Daniel Boler17 came in about the same time. I saw Mrs. Pillow when she came in, shook hands with her; she and her husband kissed each other. There was another man came in about the same time, whom they called Caretaker, I believe his name is Blakeman.18 Mr. Pillow told Bushnell and Boler, that he had come to take his wife and children home. They said he had no right to take the children away, because they were indentured to Edward Fowler.19 Whether he took his wife away, they said depended upon her own will. He replied that it depended upon his will, not hers. A warm discussion followed between Mr. Pillow and myself on one side, and Mr. Bushnell and Bowler20 on the other side. The question debated was whether he had a right to take his wife away against her consent. They contended that because he had brought her there, he had no right to take her away against her consent. He replied that he had done wrong in bringing his wife and children / there, that he had repented of it, and had come to right the wrong he had done by taking them away. They said it would be ungenerous for him to take the children away when Edward Fowler was away from home, to whom they were indentured.–Mr. Pillow said he was not going to run away, nor put his property out of his hands, and if he did any wrong to Edward Fowler, he knew where to find him to obtain redress. Bushnell objected to the discussion of the principles of Shakerism before the children, but challenged me to discuss with some few of their friends in private. I declined, but challenged him in turn for a public discussion, saying that if he would collect their people, I would agree to bring as many people of my faith, and hold a discussion. He declined. The discussion was warm but not unkind. I told Mr. Pillow it was of no use to argue the case longer, and that it was time to be going. He then took his wife’s bonnet and laid it in the lap of his wife, saying, my dear, when we were married you promised to obey me, and I now call upon you by my rights as your husband to fulfil that promise by returning home with me. She made no reply. He then put her bonnet upon her head and tied it on. She made no resistance, but inclined her head forward to receive the bonnet, and backward to have it tied. He then put the oldest boy into my charge and one in charge of Mrs. Pilcher, and the other in the charge of Miss Patten, requesting us to take them along with as. He took Mrs. Pillow by the arm and she rose up and he led her out of the room and we followed. I did not see her resist. Mr. Bushnell and Mr. Boler went out just ahead, and when Mr. Pillow came to the head of the stairs, which led down to the front door, they were blocked up by Mr. Boler, who stood upon the stairs near the top to stop the passage. Mr. Pillow then turned to go out at the back door, when Bushnell attempted to shut it, but could not on account of some fastening. As Mr. Pillow was likely to go out with his wife at the back door, two females seized hold of her, one hold of each arm,

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and dragged her and him with her into another room. They then went out of my sight for a moment. The boy I was holding was pulled away from me, I not holding as tight as I could, partly letting go to get into the room where Mr. / and Mrs. Pillow were, which I did in a moment. Mr. Pillow still had hold of her arm, and one of the females had hold of the other arm and the other female was standing by, and there was some loud talking and some apparent confusion. Mr. Pillow asked me what he had better do. I told him we had better desist, as it was useless to contend against them by force, that he had better go to Hudson and send an officer with a precept for them. They forbid his taking her away and said he would get himself into trouble if he did. I told them we would prosecute them, that they were liable to a prosecution every day they harboured her there against, his wishes. They said they knew what the law was as well as I did. – I demanded their names, and they gave them to me as Richard Bushnell, Daniel Boler, Antoinett Doolittle21 and Samantha Fairbanks.22 Mr. Bushnell called upon me to witness that Mrs. Pillow was not restrained of her liberty. She said that she was not. At the time she said this, Mr. Pillow had hold of one arm and one of the females hold of the other. We then left and went out to the carriage, which was standing in front of the house ready to start when we came out. The horses had been under the shed back of the house, and I had been back and ordered the driver to bring his team round and be ready. I had told him what we were going for. I had told Mr. Pillow that he had a right to take his wife any where he could find her, and that the law would bear him out in it, provided he did not use injurious force. I advised him to take her. I did not advise him to take the children, but told him I could not tell whether he had a right to take them or not, as I had not seen the indentures. I had understood that they were bound, but had also understood that it was doubtful whether the indentures were good, and refused to take any legal responsibility until I could see the indentures for myself. Francis Pilcher was next sworn. Her testimony was the same as the above, only it was not quite as full and particular, but it related to the same facts, and contained nothing contrary it, but confirmed it as far as it went, and need not be repeated as the reader has it all in the above. David W. Barker. I reside in Troy. I know Mr. and Mrs. Pillow. I resided in the North Family of Shakers about seventeen months. I left there in February last. – Richard Bushnell, Frederick Evans,23 Sarah Smith, jr., and Antoinett Doolittle, are Elders. Sarah Smith, jr., is above Antoinett Doolittle, and Bushnell is the leading Elder. Mrs. Pillow was a member of the North Family of Shakers when I left there. The first thing to be done on going there is to confess their sins. The men confess to the Elders and the females confess to the Elderess. The Government of the Society is partly written and partly unwritten. The books contain allusions to the government, and requires obedience to it on the part of all the members, but the rules of government that are unwritten, are called

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the gift of God, and are perpetually changing. Here a number of Books were presented which the witness declared to be their books. There is another book, said he, called Sacred Roll,24 which is very difficult to obtain. It contains prophesies, revelations and visions, and there are testimonies in support of it, which are sometimes bound with it. The daily revelations from God which they profess to have, are not written and published. They may come from any member, but the ministry determines which are from God and which not. – When such prophesies and revelations are confirmed by the ministry, the members must receive them from the Elders, and carry them out in all respects, or loose their union with the society. These are some of the orders by which every member is required to be governed. It is contrary to order for any one to open his mind on any subject out of order, as it is called; that is, whatever is on the mind must first be communicated to the Elders. If any person has a grief of mind, or any thing of the kind, it is contrary to order, to mention it to any one but the Elders. Obedience to the Elders is absolutely required. All letters written by the members have to be shown to the Elders before they are sent, and all letters received by the members have to be shown to the Elders after they are received. Members are bound to go just where the Elders tell them to go, and are not at liberty to go any where else. It is made the duty of each one to act as a spy upon all the rest, to report to the Elders if any one does or says any thing contrary to order. This rule I had from Richard Bushnell. The Elders are appointed by the ministry. Members are / removed from one family to another without being consulted; they are told that it is the gift of God, and they have to obey. The ministry consists of four persons, two males and two females, and they appoint their successors. When one dies or is about to die, the three remaining ones appoint his successor, the members have no more voice in the selection of their officers, than the trees on the farm: The members are taught that they must renounce all natural relations. It is insisted that in order to become spiritual beings, they must renounce all natural relations, wife, husband, brother, sister, father and mother. This is kept constantly before the minds of all that are there, that to leave them is to go to almost certain destruction. They cite cases of those who have left, and say that they who leave generally come to some bad end. I knew Mr. and Mrs. Pillow when they were among the shakers. They lived for a time in a house by themselves. I do not think they slept together. Any connexion between husband and wife, is by the shakers, considered as bad as whoredom or adultery. Emily McCarty. – I am acquainted with Wm. H. Pillow. I have known Richard Bushnell, Sarah Smith, jr., and Jonathan Wood about twenty years. I am twenty four years of age. I went into the family of Shakers when I was between two and three years old, and left them in October last. – When I was twenty one, I signed the shaker covenant. – The covenant cuts those who sign it off from claiming wages for the time they may have lived there. I have known persons

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taken away by the shakers, to prevent their friends from obtaining possession of them. I was once taken away. One of the Deaconess took me to another house. We did not go in the road but through the lots and over fences. I did not know why we went. We staid there about an hour and a half. She kept looking out towards the office25 while we were there. She then took me home again the same way through the fields, and left me with the one who usually had the care of me. Her name was Marilla Fairbanks,26 and she took me through the fields and away from the road to another family. I did not know where we were going until we got nearly there. I asked her what she was taking me up there for. She then asked me if I wanted my brother to / tear me away from them. I told her I did not. She said then I must go with her, and if I would stay with her and be good, I should have that silk hankerchief she had on. She then asked me if I would stay with her if she would give me the hankerchief, and if I went away I would certainly go to hell. She said I must give up all the natural affection I had for my brothers, or they would naturally draw me to them. We got to the house about 1 o’clock, and I staid there until 8 that evening. It was in March, and a very dark and rainy night. About 8 o’clock, the Elder of the family and Marilla took me in a wagon, and I supposed I was going home. They stopped at the church office to get a blanket to cover us on account of the rain. I asked why they did not stop, and was told we must go a little further, but they did not tell me where or how far. When we got nearly to Hancock,27 in Mass., where they have another society, she told me we were going to stop there and stay some time. She said my brother had been at the church office during the day and asked to see me, and they told him that I was not at home, and that she then came and took me away as stated above. I staid at Hancock a week, and was kept in the house during the time. When I got home I was told that another brother was there again next day after I left, and wished to see me, and they told him they did not know where I was, or when I would be home. On the day we went home, two sisters came over in the morning, and I was then told that my brothers had both gone home, and that I could then go out into the yard. I was bound to the shakers by my father, and I left them voluntarily. I left them to get married. When I was coming away, one of the sisters, a Deaconess, took hold of me and said, “how can you bear to go to hell with your eyes wide open.” Aurilla Amanda Traver. – I was among the shakers five years and ten months. It is about three years since I left them. I lived in what is called the Canaan family.28 My husband was there with me. I knew Richard Bushnell, Sarah Smith, jun’r., and Jonathan Wood. I was never allowed to do any thing without their special directions. – Richard Bushnell, Frederick Evans, Antoinett Doolittle & Sarah Smith, jun’r., once came down to the Canaan family, / to hold a meeting. Sarah Smith brought Josephine Burnett into the room, and told her to kneel down, with her face to the wall, that she was not fit to worship God with them. – She obeyed, and was on her knees with her face to the wall some time. I can-

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not say how long. It is contrary to order to look at such a member, but I saw her there some time. Sarah Smith once took hold of me – I never saw the woman look as she did then. She took hold of my shoulders and gave me a most violent shaking. She shook me on account of some conversation I had with my husband. I had told my husband that Ruth Landon29 said I might take my children where I pleased, for she did not feel disposed to support my lust. She asked me if I was not ashamed, and said I was as intimate with my husband, as man and wife, only we did not sleep together. I told her it was not so, and then she shook me. I did not sleep with my husband when I was with the shakers. Catherine Elizabeth Traver. – I shall be thirteen years old the 24th of October. I was in the church family of shakers. When I was brought down to Hudson, A. S. Potter30 talked with me. She told me if I wanted to go back with them I must say so, and if I wished to go to the world, I must say so, but I must say I wished to go back with them. This was before we started from Lebanon. – No one was by when she said it. Eliza Ann Taylor31 told me, if I was not a good girl, and did not come back again, I would certainly go to hell. Here the plaintiff rested. It should be remarked that the testimony, as here given, is greatly condensed, though it embraces every essential point. Many questions were asked, and many answers given of no importance, but all that relates to the case both in the direct and cross examination, is here brought together in a connected form. It should also be remarked that the counsel for the shakers, objected to nearly all the testimony as inadmissible under the rules of evidence. This was more or less argued at different stages of the proceedings. His honor decided that it was competent to prove the government of the society, and the general restraint which is exercised over Mrs. Pillow, who is proved to be a member, and under this rule the evidence was admitted. / At this point the plaintiff having closed his evidence, the counsel for the shakers, moved the court for a nonsuit, on the ground that there was not proof enough to require them to go into a defence. The Judge said it was not strictly a nonsuit, but partook of the nature of one, and must be governed by the same rules, so far as they can be applied to this peculiar case. He said he would entertain the motion, and if on hearing the argument, he came to the conclusion that no evidence had been adduced, which would require it to go to the jury, were it a jury trial, then he would grant the motion for a nonsuit, but if he should come to the conclusion that there was some evidence, such as would require a case to be given to a jury, he should deny the motion, and reserve the question of the degree of evidence, whether there was enough to justify the attachment prayed for, for a final hearing and decision, on the general merits. The course would be, if the motion was denied, the defendants would go on and make their defence. This motion changed the affirmative, and gave to shaker counsel, the right of opening and closing. Mr Monel opened on the shaker side, arguing that no proof had

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been adduced. Theodore Miller, junior counsel for the plaintiff, replied. Henry Hogeboom on the shaker side then closed. We cannot give their arguments for want of room, but will state the substance. 1. It was contended that the affair of the 25th of August, was not a restraint within the meaning of the law; that it was Mr. Pillow that was restrained, if any body, by being prevented from taking his wife away by force. She was not restrained, on that occasion, for it was clear that she did not desire to go. 2. It was insisted that there was no proof, admitting that restraint existed on the 25th, that it had been continued and now exists. The respondents return on oath, that she had left the place, and that they did not know where she was, and this must be conclusive in the absence of proof to the contrary. 3. All that had been proved about the government of the society, and the general restraint exercised over the members, was only a moral restraint, an influencing of the will; which does not bring them within the reach of a habeas / corpus. There must be physical restraint to make the parties liable to this writ. The arguments were as good as able counsel could weave on that side of the question. Mr. Miller replied with clearness and much force, and deep feeling. He is comparatively a young man, and his plea did honor to his head, and even more to his heart. His Honor denied the motion, and in so doing he stated that there was some proof that restraint had been exercised. That physical restraint was clearly proved to have existed on the 25th. On the subject of moral and physical restraint, his Honor remarked, that he would not say that purely moral influence came within the meaning of the law, but when the restraint was of a nature and degree which confined the party sought to be relieved, within physical and geographical limits, and under the control of a particular person or persons, it partook so much of the nature of physical restraint, as to bring the party within the reach of a habeas corpus. Whether there was proof enough to justify the granting of the attachment to imprison the respondents, to compel them to produce the body of Ann Pillow, he could determine only in a final decision upon the merits of the case after hearing the defence. He could not say what rebutting evidence might be adduced. It was enough now to say that there was some evidence, and he must therefore deny the motion. On the rendering of this decision, the counsel for the shakers moved the court for an adjournment, to give them an opportunity to consult, as they were in doubt whether to bring rebutting testimony, or rest it where it was. It was about 5 P.M., and the Court adjourned until 7 in the evening. The above proceedings occupied two days, and we are now brought to Friday evening. We must now go back and open a new scene which commenced on Thursday night. An opinion gathered from different sources, became very strong at the adjournment of the Court on Thursday evening, that Mrs. Pillow

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was then at the North Family of shakers, where they had sworn she was not. A consultation was held, and it was determined to make an attempt to obtain possession of her. The necessary papers were prepared, and his Honor on application, granted a warrant under the statute, the design / of which is to arrest and hold persons when there is danger of their being carried out of the State before they can be relieved by the regular process of habeas corpus. – This warrant was given to the high Sheriff of the county. With friend P. to identify the woman, who felt quite sure he should know his own wife if he should find her, the Sheriff started early on Friday morning for shakerdom. All day the trial progressed as described above, no one on the shaker side mistrusting what had been started so still was the whole matter conducted. Just before the time for the evening session of the Court to commence, the Sheriff returned with the woman in his custody, having taken her at the dinner table, in the very house where the writ described her as being detained, and where the shaker respondents had sworn she was not, and where they must have known she was, during the whole progress of the trial. The woman was not brought to the court house, but taken to another place. The hour came and the Judge took his seat to resume the trial as though nothing had occured. By the absence of some or the Shakers, and the great and mighty whispering between the rest and the counsel, it was clear that they were aware that a new drama was to be opened, but what, they did not probably clearly understand. Finally the counsel stated that they should introduce no rebutting testimony. The Court then called upon the parties to sum up. The defendent’s counsel said they should not sum up, but leave the matter just where it was. The Court told the plaintiff ’s counsel they could sum up. It was their right now to open and close. Killean Miller, the senior counsel, rose and addressed the Court after the following manner: This is a peculiar case, and the whole proceeding has been very unusual, and to me before unheard of. A writ of habeas corpus has been issued, and an evasive and insufficient answer made to it, and made on oath, as your Honor will observe. They did not return the real facts in the case, as honest men should and would have done. They did not tell us the woman was there, or had been there, but simply returned that they had her not in their custody and under their control, neither at the time of the allowance of the writ, nor at any time since. This was a clear attempt to evade the law, and they have / been compelled to amend the return. They next returned that at no time have they had her in their custody and under their control, that she had been there as a boarder, but not under restraint, and that since the allowance of the writ, she had left of her own free will, and gone to parts unknown, and that they cannot produce her. On this the issue has been joined, and this is the issue we have been trying these two days. These Shakers have been insisting under oath, that they cannot produce her, that they do not know where she is. Now sir, what will your Honor think, and what will the community think of these shakers, and or their institution,

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when the facts are known? What will be thought of these Elders, these guides in the Millenial Church?32 What will be thought of them and their institutions after they have been denying under oath that they do not know where that woman is, when I say that she has been taken this day in the very place where we affirmed she was, in the house of this very Elder Bushnell, who swears that he does not know where she is. Yes, your Honor, she has been found this day in their possession, and has been restored to the arms of her husband; so far, therefore, as the writ of habeas corpus is concerned, and so far as the motion pending before the Court for an attachment is concerned, the end is fully attained, the suit on our part is dismissed. Here Mr. Monel rose in behalf of the shakers, and claimed of his Honor that the women be produced in Court that she might speak for herself, and say if she had been restrained. He said it was due the defendants, as they were charged with having made a false return under oath. She can decide this point, said he, if she be brought there. They have been insisting that we should bring her here, and now, if they have her in their possession, let them produce her, and show how they obtained possession of her, and let us see who has a right to such possession. This course, he insisted, was due to the Court; it was necessary to sustain the honor of the bench, in view of the circumstance. The Court was knowing to the arrest of the woman, had even had her before him, and had concealed that fact from the defendants, and had called on them to go on with their defence as though the women was presumed to be in their possession, when in fact she was in the possession of the Court, / which fact was unknown to the defendants. To say the least, it demanded an explanation. To these remarks his Honor replied in substance as follows: There is no necessity of producing the woman in this court; she has been arrested on a warrant issued by me, under another provision of the statute, which is in no way connected with this trial. The only design of the warrant, was to secure the possession of the women, and hold her until this trial should finally issue, to prevent her being removed out of the State, before she could be reached by the final decision of the case. Under these circumstances, had the respondents set up any claim to the woman in their return, it would have been necessary to bring her into court, that such claim might be settled, but as they returned under oath that they did not have her in their custody, and did not know where she was, and set up no claim to her, they cannot claim her now. This leaves the relator’s claim to her undisputed, and the object of his efforts being attained in another way, the respondents have no cause of complaint, or ground to demand that she be brought into this court, inasmuch as they have denied all possession and all claim to her in their return. As to her being produced here as a means necessary to sustain the honor of the court, the counsel need give himself no concern about that. After all that has been proved, and the repeated complaints that have been made by the counsel,

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that stigma was cast upon the society of Shakers, the court felt bound for its own honor, and for the honor of the parties, and the complaining party especially, to withhold the fact of the woman’s arrest, to give them a chance to defend themselves by rebutting the testimony complained of, and summing up the case, that it might be placed in its proper light at the close. The court having taken this course, and given to the defendants the offer of introducing rebutting testimony, and of summing up, and they having declined it, they ought not to complain. Then the court arose and every man went to his own home. It is time the community understood the nature and tendencies of Shakerism. We regard the whole institution as at war with the law of God, the order of nature, and / public policy and the best institutions of our country. We have no room for comments, “but the end is not yet.” The Bible among the Shakers. The Shakers, not long since, called on the Bible Agent at Concord, N. H. (Dr. Chadbourn,) for four dozen Bibles. Surprised and delighted, the agent inquired, “How is this? I thought the Shakers in Canterbury did not allow the Bible among their members.” “Nay,” said the Shakers, “we do now. The Millerites that joined us last fall want Sunday Schools, and Bibles to use in them. How many can thee give us?” ‘’You are able to pay,” said the agent, “and we cannot give them all: but if you pay for three dozen, I will throw in one dozen more.’’ “It is well,” said the Shaker. It seems that about 50 Millerites, having run through their property, went last fall to the Shakers. Who can tell but ever the Millerites may be the occasion of good to somebody? – Congregational Journal Oct, 21.

[ANON.], EXTRACT FROM AN UNPUBLISHED MANUSCRIPT ON SHAKER HISTORY

[Anon.], Extract from an Unpublished Manuscript on Shaker History (by an EyeWitness); Giving an Accurate Description of their Songs, Dances, Marches, Visits to the Spirit Land, &c. (Boston, MA: E. K. Allen, 1850).

This utterly remarkable first-person account of the excesses attendant to the Shakers’ ‘Era of Manifestations’ was written by an anonymous female member of the South Family of the Harvard, Massachusetts, Shaker community. The Era of Manifestations is a term scholars have applied to a period of intense spiritual revival among the Shakers. It began in the South Family of the Watervliet, New York, community in August 1837. Thenceforth copious gifts passed from the spirits through Shaker mediums – termed ‘instruments’ or in this text, ‘visionists’. These gifts included the celebrated gift drawings, gift songs, inspired testimonies and writings, new dances and the establishment of a ‘feast ground’, typically on the highest piece of land in a Shaker village. On this spot a ‘fountain stone’ of marble engraved with the word of God, as revealed through the Shakers, was erected within a low fence comprising a spiritual fountain. The extreme spiritual activities among the Shakers from 1837 through roughly the mid-1850s attracted a lot of attention from non-Shakers. At least four apostate or anti-Shaker narratives exposed bizarre details of this period: Lamson’s Two Years’ Experience, Thomas’s Return of Departed Spirits, Stone’s Lo Here, and perhaps the most unusual of the bunch, the Extract. The female author of this work came to the Novitiate, or Gathering Order, at the South Family with her son. She arrived at the peak of the manifestations, and her account records proceedings which may be viewed as either marvelous or farcical. A wonderful description of the funeral of Shaker Abijah Worster is given. Worster was a follower of Shadrach Ireland, the religious eccentric who had gathered a small community of adherents in the 1770s at the Square House in Harvard before Mother Ann arrived. Worster’s funeral was in 1839, and the service had many unusual aspects unique to the Era of Manifestations. – 189 –

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A description of Shakers in meeting shooing away the Devil in unison on a moment’s notice is marvelous: Sometimes one of the gifted will see the Devil come in the meeting, and like a faithful sentinel gives the alarm, when every true believer opens the battery at once, by drawing the right knee nearly to the chin, placing the arm in the position of a sportsman, then straightening themselves out with a jerk, and a stamp of the foot, accompanied by a quick bursting yelp, in imitation of a gun. (p. 198, below)

Other wonders include Pope Leo fashioned into a flaming hoop, being driven down a thirty-five-mile high mountain by a stick-wielding devil! His crime? He would not let Catholics become Shakers in the spirit world. One of the funniest passages is when Mother Ann arrives to meet Jesus Christ at Harvard in her gold and purple-upholstered spiritual car. She explains: ‘I have a beautiful little chariot, in that I can go as quick as thought; in fifteen minutes I can go to the four quarters of the globe, including a visit to New Lebanon, Waterveleit, Mount Pleasant, Hancock, Poland, Old Enfield, New Enfield, Canterbury, Alfred, Harvard and Shirley’ (p. 212). She then sings a decidedly unhumble song: I am coming in my beautiful car, All lin’d with gold and purple, Attended by my loyal tram, I am the Princess Royal. Ma cara an de banda migo, Ma cara an de bango, Ma cara, &c.

For all of its whimsy the Extract takes a dark turn when the subject of children among the Shakers is introduced. The author implores ‘to the mother who has the only alternative of Alms-House or Shakers – let me pray her in the name of all that is good, send your child to the Alms-House, with the conditions, that they shall not indenture them to the Shakers’ (p. 207). She recounts the fate of a poor Irish boy wrenched from his mother and raised in her sight by a callous teenage male Shaker who physically abused the boy. The author was lucky enough to have her own boy near at hand in the South Family, and comforted him during an exceptionally intense meeting: ‘my son clung to my arm and neck in terror, while the sepulchral groans that rolled through the house, and the deep, long-drawn sigh that fluttered from the hearts of the terrified young people, who were indentured to the Society, rendered the scene truly awful’ (p. 211). The Extract is a guileless account with an authentic air about it. It ends abruptly. One wonders what became of the authoress and her son.

[Anon.], Extract from an Unpublished Manuscript on Shaker History, (by an Eye Witness.) Giving an Accurate Description of their Songs, Dances, Marches, Visions, Visits to the Spirit land, &c. (Boston, MA: published by E. K. Allen, 1850).

INTRODUCTION. As many people in New England have heard much of the retirement, purity, and cleanliness of a people called Shakers, and on visiting them, and hearing their own account of their method of training the young, and the inducements they generally hold out to the parents, – especially lone mothers living in large cities. Many have been induced to Indenture their children to them, with the expectation of having them return to their home at the expiration of their minority, with good moral characters religious inclinations, and active business habits. They are told by these people, that when their children are of the age designated in the indenture, they will be at perfect liberty to return to the world if they please, or stay with them. As Shaker faith forbids persuasion or compulsion. There are very many sad evidences of the falsity of this assertion. The little children are taught to believe that the world is sadly changed since they left it. – The school house the church, and every place of which the child is heard to speak, is all filled with toads or snakes. – The sun is hotter than it used to be, there is no good cooling water for thirsty little children to drink, the people have become very wicked, and God is punishing them by / letting them kill one another: And thus gradually the child is weaned from the world, and taught to believe that no little child can be so happy as the little Shaker, that the spirits of the dead come back, and dance and sing with them. They receive messages from the spirit land forbidding them to speak or think of the world. The child grows up under these influences, and the results are felt by the poor disappointed mother, when all hope of ever receiving her son or daughter at her home have fled forever. The object of the writer at this time, is, simply to lay before the world a few facts, of which she had been an eye witness. /

– 191 –

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CHAPTER I. A SYNOPSIS OF THE SOCIETY CALLED SHAKERS, WITH A SHORT ACCOUNT OF MOTHER ANN LEE,1 THEIR FOUNDER. To give the rise and progress of this Sect would be too great a task for me to undertake at this time. I would, however, cite the reader to books containing the fundamental principles of this society: – such as Dunlavy’s Manifesto,2 the Millenial Church Book,3 Christ’s Second Appearing,4 &c., written by some learned men, members of the society at new Lebanon.5 But things published to the world, are not the hidden treasures or pearls of Shakerism. This Society is constituted of Ministry, Elders, Trustees, Deacons and private members. –The head of this sect is stationed at New Lebanon, in New York: or in other words the first gift of God rests there. The established Order at New Lebanon holds the same relation to the Shaker as Rome to the Catholic. The gifts and orders, as the Constitution and by laws are termed, are all drawn up and sanctioned by the Order of God at that place. – An Order is constituted of four persons – two of each sex, – the Ministry is composed of this number, as Elder A. and Elderess B. Brother C. and Sister D. The second never bear any other title than brother or sister. The same titles are conferred upon the order of Elders in each Family. The Trustees at the Church, or first order so called, lives in the Office; those worthy persons are such as the ministry have proved / trusty unwavering Shakers. Their duty is to transact business with the world, and take charge of company, lest they would pass their limits, and allure the wavering and unstable minded from their most holy faith, and ruin their immortal souls. There are also Deacon and Deaconess at each Family. Their particular vocation is to distribute the clothing, see to the work, weigh and measure the family allowance for the kitchen, and take charge of whatever the Trustees place in their hands. Each Society have three families – first, second and third. – The third or young believers order, is the door by which all persons enter, by confessing their sins to the Elders of this family; the Elders at the third and second families, confess their sins and are obedient to the Elders of the first family at the Church. Private members are obedient to the Deacons, the Deacons to the Trustees, the Trustees to the Elders, the Elders to the Ministry, the Ministry to the first order of God’s anointed at New Lebanon. They hold God is in his creatures, and there must be worshipped; consequently, those who hold any office, are gods to those under them, and they too worship God in those still before them, and so on, to the Ministry at New Lebanon – who confess their sins to the Godhead.

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This people profess to believe Christ made his Second appearance in the person of one Ann Lee, an English woman, daughter of James Lee,6 a blacksmith, of Manchester, England. This woman was formerly employed in a hat manufactory, Manchester, – was married to a Mr. Stanly7 very young, – had four or five children, all of which died in infancy. She became a zealous follower of James and Jane Wadleigh,8 heads of a sect of New Lights,9 in that place. According to accounts given us in the Millinial Church Book, of this very extraordinary personage, she began very early in life to feel the weight of immortal souls – the awful / sinfulness of sin – and the depth of man’s fall. Although she could neither read or write, yet she managed to find out something of the Scriptures by others, this will account for her predilection for the Apocrypha. I have been told by an Eldress, that Mother always said that the Apocrypha was the cream of the Bible. We read she labored day and night incessantly, to discover the root of all evil, and becoming convinced beyond a doubt where it laid, she opened a flaming testimony against it, which called down upon her head showers of persecution, too cruel for long endurance. Tradition tells us her father, husband, brother and adopted son,10 with James and Jane Wadleigh, acknowledged her their head, and conferred on her the name of Mother, which name she has ever since retained, as mother in the new creation. By continual fasting and prayer – deep agony of soul – incessant cries – groans – tears and entreaties, – by day and by night, she wasted away, till becoming helpless, her followers were under the necessity of taking her in their arms as an infant, it is said she was fed with pap from a spoon, the larger portion of the time she was travailing to the New Birth. – She travailed nine years in the manner abovementioned, when her labors for herself ceased – she was born in the regeneration – completely redeemed from all the propensities of a fallen nature, in July, 1760. At this period is dated the commencement of the Millenium, or Christ’s Second Appearing. They think this the time spoken of by Jeremiah the Prophet. “Again I will build thee, and thou shalt be built, O virgin of Israel: Thou shalt again be adorned with Tabrets, and shalt go forth in the dances, for them that make merry.” – Jer. 31 “Then shall the virgin rejoice in the dance, both young men and old together.” – Jer. 31. “Your sons and daughters shall prophecy, your old men shall dream dreams, and your young men shall see visions, &c.” – Joel 2. / We are told in Shaker history, that every place in England where their Mother undertook to worship God by dancing on the Sabbath, and preaching against the institution of marriage, persecution was carried to an alarming extent. Many very thrilling accounts are given of the inhuman treatment of the English people towards her. Their history adds – “She was dragged before the magistrate for no other offence than worshipping the only true God, in the way laid down by himself, and condemned to

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a cold dark prison, with a small allowance of bread and water; yet she lived to the great astonishment and confusion of her enemies. After being confined in this dark prison, in delieate health, and with insufficient food, – the doors were thrown open, surrounded by thousands of spectators in breathless anxiety, awaiting the egress of an emaciated and subdued woman, supported by some one of her few followers; but what was their astonishment, when Mother Ann came forth in unsurpassing beauty, – with an air of dignified buoyancy, a halo of glory around her head, singing a song of Paradise, given her by an angel that attended her in the prison, bringing her food from the Eternal Mother. (Here let it be understood the Shaker have four in the Godhead, – the Eternal Father – the Eternal Mother, and Son and Holy Ghost; – being Power, Wisdom, Jesus Christ, and Mother Ann.) This so incensed the people, that she was taken with her followers to a valley a short distance from Manchester, the mob surrounded them on the eminence, and commenced a most furious attack upon them with stones, cudgels, &c., – these weapons flew with tremendous velocity till within a few inches of their object, and then fell harmless to the ground. Mother Ann saw a circle of the power of God around about them like like a high wall. Many instances of this kind occurred. – Being obedient to the command if persecuted in one city flee ye to another. / They left their native shore for the colonies, in the hope of enjoying their favorite worship in peace. They embarked on board the “Columbian Eagle.”11 Capt. Smith, and after a protracted passage landed in Hudson’s Bay. The vessel being unseaworthy, they were in danger of being lost several times: – At one time the Captain cried in despair – “Lord have mercy on us, or we are lost.” Mother Ann went to him, and said “kind sir, be calm, you are safe, you will not have another rough sea till you land in America,” which proved true, for while she held out her hand the winds held their breath, and the mighty, raging sea hushed their commotion. The Captain wished Mother Ann to solve this mysterious affair, but Mother was a prudent woman, and never cast her pearls before swine. A book called “Mother Ann’s Sayings,”12 kept by the Ministry, and read by them to the families, as they feel a gift, – gives an account of this peculiar notice of God, in sending two angels to their assistance. Mother Ann saw them at the yard arm, and heard them sing in the mellow strains of heaven. She learned these songs though she never sung them till since her death: She is said to return and sing them to the Visionests13 at Harvard, Mass. The families have learned them of the Visionest and sing them when they feel a gift. Mother Ann left her husband,14 her faith prohibiting any other than a life of celibacy. She having gained complete dominion over all affections belonging to the first Adam, found no inconvenience in relinquishing her former life. It is said her husband embraced her faith at first–and acknowledged her divinity; but not having faith sufficient to support him, he fell from the faith, and not being able

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to give up his wife, he followed her to America, ever reminding her of her marriage covenant, till he sickened and died near Albany.15 She now found herself in the Colonies without the means / of sustenance, – with the revolutionary troubles at an alarming height. Mother, and those with her believing War belonged to the reign of darkness: at once appointed meetings day and night, and opened their testimony against the principle of defending a nation’s rights with arms; thus she exposed herself to the greatest possible suffering, – her husband dead, – her father having abandoned the faith in England, she was left, comparatively alone, her only believing brother William Lee,16 remained with her till her death, which took place in the fourth year of her labor in the Colonies. Before her death, she bestowed upon her brother William – James Whitaker,17 her adopted son – and John Hocknell,18 the gift of healing the sick – speaking in unknown tongues, – and discerning the thoughts of those who flocked to hear them. Mother Ann’s Spiritual Mantle fell upon her brother William, and he was accordingly anointed Father, which office he held till his death.

CHAPTER II. TERMS OF ENTERING THE GOSPEL, BEARING THE STATE OF THE DEAD. Every person entering the Gospel as Shakerism is termed, confess their sins to the appointed head. This is bringing their dark deeds to light. – It is the valley of Achor, where the door of hope is set for poor lost man. According to their faith no soul can ever get to Heaven any other way. The people of the world may despise the way and means God has provided for them while here; but gladly indeed / will they hear from their prison’s in the world of spirits. They believe those souls who have slighted their faith in this world, will be shut up in prison, or wander about in darkness – groping their way through the world of spirits, asking some place of rest and finding none, till they are willing to humble themselves before Christ, acknowledge Mother Ann and confess their sins to her. I once heard an account given by the Ministry, of some departed Shaker being seen preaching to the wretched souls in prison, in the world of spirits, and truly the account given of the awful situation of the prisoners, was well calculated to throw a person of nervous temperament into convulsions. Many Jews have embraced the Gospel on Shaker terms, some acknowledge Christ but reject Mother Ann, others reject both Christ and Mother Ann. The situation of the disbelieving as given by the inspired instruments19 are truly appalling. They believe the spirits of the departed return to this world to get help from their believing relatives. – Many persons suffering from acute pain in their shoulders, or diseased lungs, caused by colds, really suppose it to be the weight of their dead relations, – this they call bearing the state of the dead.

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An old Shaker, called Father Abijah Worster,20 (who had been anointed Father in Mother Ann’s day) a native of Harvard, Mass.,21 and well known to the inhabitants of that town; – told me that one time, some of his relatives returned and clung to him. I will relate his story, yet if I had his words, I should lack the deep tone of thrilling horror, which invariably accompanied the recital of such scenes by these Visionary people: – He says – “As I was tossing – tumbling – rolling – jumping – throwing myself against the wall – the chimney – the floor – the chairs, in fact every thing that did not keep out of the way. I felt that my blood was boiling, and every bone in my body was being sawn asunder my flesh pinched with hot irons, / and every hair on my head were stinging reptiles. I had laid me down to die, when Mother Ann came along, saying, – “why Abijah, there is some of the worst looking spirits on your shoulders I ever saw in my life.” I crawled along and laid me down at her feet, and prayed her in mercy to help me; she raised me up and made a few resolute passes from my head to my feet, with her hands, and I was relieved at once, – and I have never doubted since. That he added, “was the power of God in Mother.” This good old man died in 183922 – upwards of ninety years of age; he related to me as a remarkable fact, a few weeks before his death,–that he had gained a complete dominion over all the passions of the first Adam: – The young and beautiful, old and withered, were the same to him. This man was one of the very few who were perfectly redeemed in this world. I attended the funeral by invitation of an Eldress. The Shakers considered this a time to gain some great administration or gift from the spirit land. It would be impossible for me to give a description of the various scenes enacted, or the stories told at this funeral by the Ministry and Elders, of Father Abijah. The most extravagant were listened to by the people, with as much solemnity as a more possible one could be. Men and women, whose experience in life, taught them that none other than a God could possibly do these things, actually sat or stood bowing their heads and weeping at the recital. An inspired Shaker girl stood at the door, to take down the names of those old friends from the spirit world, who were expected to attend the body to the grave, in honor of Father Abijah. This girl said there were all the first Shakers present. Father Abijah was very much gratified in seeing his old friends. The old man adjusted the head in the coffin, and asked Mother Ann if she thought he had changed much, she answered no, Abijah, it looks well. [These questions are always asked and answered by the Visionest.] / We are told that Father Abijah marched out at the head of the coffin, singing a beautiful freedom song. The Pall Bearers were the Eternal Father, the Eternal Mother, Christ and Mother Ann. The brethren marched out of the house from one door, the sisters from another, preceeded by the Elders, falling back a distance from the body to give room to the heavenly guests. The spirits lingered around the grave till their brethren of earth had left the yard, – then Power

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and Wisdom, Christ and Mother struck up a lively dance, when all the spirits joined hands and danced right merrily around the grave. – At the close of the dance the Godhead crossed hands forming a seat for Father Abijah, – and giving a glad shout spread their wings and ascended, followed by the heavenly host to Mother’s mansion, where a banquet was in waiting to welcome the last of the first Fathers in Harvard to his final home. The Visionest said she could hear the sound of music, and see the henvenly host as they ascended higher and higher, resembling a flock of eagles as they passed the sun’s disc. These people believe if any one neglects to do all the work they possibly can while living or slight their work, they will have to return to this world and perform their labor faithfully. I will relate a few cases, told by persons in authority; an Ex-Deaconess Sally R...... told me one day, that while cleaning the office she saw Mary H...... (a sister who formerly lived in the office,23 and who had died some three weeks before) cleaning paint with her mouth muffled, said Mary would have to clean there as many times as she had slighted it while living. On being asked why her mouth was muffled, she replied, “why Mary was a smart girl, but a dreadful great talker, this will account for the muffled mouth.” It is a gift (as one of their by-laws is termed) for every one to go into meeting every evening in the week, and at / church on the Sabbath, unless sick; they are taught to believe, if they stay from meeting on a slight sickness, or feign an excuse, they will have to return after death and do their duty in the place where they sinned. I heard an Elder tell the family of a Spirit having been seen by some one standing on the meeting house steps in December, shivering with cold, and weeping bitterly. She was asked why she did not go in and warm herself. The poor Spirit answered, I cannot, I have no right do any such thing. I must stand here in the cold in winter, and broil in the hot sun in the summer, as many days as I staid from the meeting house on a slight sickness, while I was in the body.

CHAPTER III GIFTS AND EXERCISES. Let the parent who have been tempted to place their children with the society called Shakers, read the following hasty expose. There are many exercises in their gifts of humiliation which forbid description, – they must be seen to be appreciated. I will confine my exposure to their private meetings. – Gifts – Visions – Humiliating Exercises – Unknown Tongues, &c. There are many among them who profess to see God, the Eternal Mother, Christ and Mother Ann. They are taken to the spiritual world and introduced to good spirits, where they often sit at the table with the Godhead, when they visit

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them. Some one in the meeting will be called upon by / God, Christ, or Mother Ann, through the Visionest, to step out on the floor and Shake; the victim must step forward, drop his or her hands to their side, and commence shaking the whole body, and stamping with the feet, while the Visionist calls out at the top of his voice, Shake! Shake!! Shake!!! There is a great spirit on you, – shake him off, shake him off. Christ says shake him off – while another cries out come down, come down, – Christ says you must all come down Low! Low!! Low!!! While every person in the room are bowing and bending like so many willows in a high wind. Sometimes one of the gifted will see the Devil come in the meeting, and like a faithful sentinel gives the alarm, when every true believer opens the battery at once, by drawing the right knee nearly to the chin, placing the arm in the position of a sportsman, then straightening themselves out with a jerk, and a stamp of the foot, accompanied by a quick bursting yelp, in imitation of a gun, all being the work of moment. There says the visionest, see him dart, he has gone down towards the chimney; – Storm him – shoot him, kill him! when a universal rush is made for spiritual weapons, given by the Visionest from the great “Spiritual Arsenal.” The fight then commences, and is carried on with zeal and holy courage, succcss always attending the believing party. Sometimes Christ or Mother Ann enters the meeting room, ladened with such precious presents as the little band need. The Visionest announce this, the Elders are called upon to prove the vision if they feel a gift (no spiritual power have any right to take part in any meeting without the Elders permission) the inspired one is told to tell Christ, “the Elders own the gift:” Accordingly Christ gives such things as he has brought to the Visionest to take round, the family either standing, kneeling, or sitting, as Christ directs. The presents often are – golden potatoes, oranges, nice cake, plumb puddings, syllabubs, jellies, &c. &c. with various / kinds of fruit unknown to any one this side of the spiritual vineyard. Mother Ann has a splendid vineyard, the walls are of pure gold, with shining Angels walking upon their glorious height, those who profess to have visited it, tell us they could not name the variety of fruits, there are ten thousand different kinds of grape: Mother Ann superintends her own wine press, she often brings wine as a present. – The Visionests pretend to take a waiter filled with wine glasses, every body must have faith and take one, as it is handed to them, those who have little or no faith, are told by the Visionest whether they have taken theirs; then they all raise their hands to their lips, as in the act of drinking. If the inspired waiter drink before he serve the family, they not unfrequently commence reeling and staggering like a drunken person, and indeed they profess to be drunk with the wine of the spiritual kingdom. By the time the staggering waiter has finished her task, one half in the room, or all who have faith sufficient, have realized the bewildering influence of the heavenly juice, and commence reeling and stamping, vomiting, shaking, &c., till becoming exhausted, they

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gradually sink away till all is silent, then standing in a circle they throw their pocket handkerchiefs over their shoulders – raising their hands to their heads, with six solemn bows, bending down to the floor, saying we kindly thank Mother for these beautiful gifts. – I kindly thank Mother for this notice. They pretend to say God sends his love by Christ, and some precious ointment for healing the sick. The invalid kneeling on the floor, are told that Christ is bathing his or her head, the effect will be according to the faith exercised. Then all form a circle and return thanks as above. We are frequently told that some good spirit has entered the room, with a large flock of beautiful birds and doves, / to time the tune on the head and shoulders of the faithful when every one in the room that “own the gift,” join the bird chorus, – with, peep, peep, – sweet, sweet, – peep, sweet, – boblink, boblink, &c. &c. Those birds often bring instruments of music, and place them on the heads of all in the room. They have a little song they sing in acknowledgement of these presents, one verse reads thus – “A golden trumpet’ cross our heads, An instrument of music, Attended by a little bird, To show us how to use it.”

Often some one in the meeting will feel a “laughing gift.” They will commence with – he he he, ha ha, he he, ho ho, – another catching the spirit, will titter, te he he, – in a few moments the whole room resounds with the loud boisterous laughter of the whole meeting. Once under full “laughing gift” influence, they will hold on their sides, and reel in their chairs till they become exhausted. – This gift ends in some song such as – Ho ho ho – he he he, O what a pretty little path I see, Pretty path, pretty play Pretty little angels, Ha ha ha.

The first and last lines are sung with a loud laugh. A gift sometimes called a “mortification gift” enters the room. One might suppose it came direct from the barnyard, – as the inspired commence with slaping their hands against their sides, and crowing in imitation of the barnyard fowl: – Some will cackle, others imitate the turkey, – duck – hen – goose, or guinea pig. I have seen young men and women exersised by what they call the “Jerks,” two weeks at a time. I should suppose this exercise to be very painful, as the head is kept / in continual motion, by quick convulsive jerks of the shoulders and neck.

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I saw a young woman whose face was frightfully swollen, and her eyes dilated and bloodshod, that had been exercised by the “Jerks” three weeks in succession. Directly after these “Jerks” she commenced talking in unknown tongues, and continued at short intervals three or four days, when she stopped suddenly and remained mute nearly two weeks, no possible persuasion could induce her to say yea or nay. This exercise is what is called the “Dumb Devils.” At one time while in a union meeting the Visionest said “Vicalun” was present. I was told that “Vicalun” was the angel of Repentance, and he had come to visit me, if I would “own the gift,” I informed the Visionest, that I felt honored by the notice. They then sang a very solemn song in “Unknown Tongues” and English, called Vicalun’s prayer: reading thus – Hark! hark!! my holy, holy, Vicalun seelun voo, I have come to mourn And weep with you, In low humiliation, Pray to the vilun sool Whose hand can stay the billows, And save si ree lu nvool.

I cannot do justice to these songs by writing them. The spiritual gifts are never set to music – they have some excellent tunes, however, and very difficult to execute correctly. The song just quoted has a variety of changes, accompanied by the following motions. At the first line the head is inclined forward, with the fore finger pointing to the right ear, as in the act of listening. At the third line, the hands are brought forward with an earnest beckoning motion. At the fourth line the hands are carried to the eyes, as in the act of weeping, the body is gradually bending till it sinks on the / knees, and the face touches the floor, at the close of the fifth line. At the commencement of the six line both hands are brought up at the side of the head as in prayer. – At the seventh the right hand is thrown convulsively upward. At the word billows, both hands are extended wide. At the last line, and at the last word, they are clasped over the heart. The last four lines are repeated twice. Appropriate motions accompany all songs sung by them. After singing this prayer the young prophet rose from his chair, and approached me saying, “Will you hear what the spirit has to say to you.” I answered yes, he then returned to his seat and commenced bowing his head, as is the custom in the opening of a “gift,” and said, “O look there, and see that great spirit! He has got a large rope in his hand, and it is tied around your waist, and O look! there is another on the other side, he has got a rope around your waist, there see them pull you.” I asked him who these spirits were, “why,” said

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he, “Christ says the one on your left hand is John Wesley, and the one on your right hand is John Murray, first you incline to the one and then to the other. But, Oh! look, there is an awful spirit! he has got a great iron chain around both these men, O Mother do tell us who that dreadful creature is.” After a moments pause he exclaimed, “Why it is the Devil! So you see let you go to either of these men you will go to the Devil, for he has them both.” I asked why I did not go, if Murray, Wesley, and the Devil had united their forcer to draw me with cable ropes, and iron chains. The young man sat a moment and then said, “O I see it all now, there is a beautiful spirit, all light and glory right behind you. Dear good spirit do tell me who you are so very glorious? Why, now I know! it is our blessed Mother, and she has got a splendid gold chain around your waist, holding you down; so you had better let Methodism and Universalism alone, and cheat the Devil, by being a good child of Mother’s kingdom.” /

CHAPTER IV. PRIVILEGES OF THE GREAT MEN OF PAST AGES. All who have died before hearing the Gospel, have the privilege of hearing it in the spirit land. When any great character enter and confess their sins, Mother Ann always sends word by the Visionest, to encourage the children of her earthly department. Alexander, Napoleon, Washington, Franklin: – together with the Patriarchs, Prophets, and Martyrs of the past, are said to have embraced the faith with great eagerness, and regret that it is not the gift for them to return to the world, and proclaim the faith in the body. Father Abraham and Sir Isaac Watts compose many songs, mostly in an unknown tongue: the visionists learn them of these good spirits. These are what are called laboring (dancing) songs, – here follows one from Father Abraham, which they dance with great zest. “Father is a Leader, Let us all be free that We may have a portion Of Mother’s love and blessing – Vi al lo vi al le Vi al le a lando, Vi al lo vi al le Vi al le a lando.”

This is called the round dance, – they run a measured step – the English, then stopping suddenly, face about, and shuffle the unknown tongue, repeating as long as the singers feel a gift. / A Visionest was asked by an Elder, if he saw anything of Sir William Pitt, he answered no, but he would ask after him. In a few moments he announced

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Sir Isaac, and was put in communication by the Elders, (here let it be understood the visionists are interpreters between the two worlds) when the following conversation ensued: – Visionest – Sir Isaac, our Elder wants to know– Sir Isaac, – Don’t call me Sir Isaac, but brother, plain brother Isaac. Visionest, – Well then brother Isaac you hav’nt got so much pride as you used to have, have you. Sir Isaac, – No, Mother Ann made me shake it all out of me, at the time I shook that old Devil Anti-Christ out. Visionest, – The Elders want to know how you felt the first time you shook. Sir Isaac, – (Laughing) Well, I had been wandering round all day after my arrival in the Spirit land, and could not find a soul I knew: I was so disappointed about heaven that I sat down on some old rubbish and began to cry, when a man came along, and we got into conversation, he asked me why I wept, and I told him, he said he felt so too when he first came, then he told me about Mother, – I wanted to see her, but it was no use, she would not see me till I believed, I could not believe without seeing her, so I groped along for three years; but at last I found I could not wander any longer, for I must be shut up in prison, then I received the Gospel, and Mother made me shake the most of the time for three months, to get rid of old Anti Christ: – he stuck to me like wax, the blood-sucker! (this recital created a great laughter) At this point brother Isaac began to shake. The Visionest called upon the meeting to shake, when every one, old men and women, the middle aged and small children, commenced shaking and stamping in a violent / manner, after which, the visionest sung with brother Isaac, the following characteristic song while all the family dance. Come life – Shaker life Come life Eternal, Shake, shake, out of me All that is carnal. I’ll take nimble steps, I’ll be a David, I’ll show Michael twice How he behaved. [I. Chron. xv. 29.

Tecumseh has entered the Gospel, and is doing a great work among the Indians. He is stationed at that section of the spirit world, allotted to the different Indian tribes: – He has converted a chief of every tribe, and given them power to offer the gospel to their own people as soon as they die. These peculiar people are said to return and dance with the “inspired one’s,” – singing songs in their own language, here follows Tecumseh’s.

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“A way wig a wig a war, Way wig a war war, Way wic e wic a war Way wick e war war. A way walla wampum, Willa walla wano, Tecumseh am e noon, Villa volia vin de vo.”

After the dance the dialogue was resumed. Visionest – Brother Isaac, the Elders want to know where Sir William Pitt is. Sir Isaac – Willy Pitts’ bump of precaution, is bigger than Queen Victoria’s throne. He is taking a survey of the Gospel, and when he is perfectly satisfied it is the only “door of hope,” he will enter. Pitt was a proud man and he finds it hard work to humble himself. Sir Isaac here introduced the prophet Isaiah. The Visionest was told by the Elder to converse with the Prophet. / Visionest – The Elders want to know how long since you became acquainted with brother Isaac. Prophet–Ever since Mother introduced us. We are cronies here, – he tells me about his time, and I tell him about my time. We have many a laugh about the blunders of our day. He says when he read my writings, he little thought I referred to Mother. Visionest – The Elders want you to tell them something about the believers of your time. Prophet – I must n’t tell you now, for your good Mother has given brother Isaac and myself liberty to visit Harvard and Shirley all winter; but we have no gift to open any thing to you. Mother will send her spirits here this winter, that lived fifteen thousand years ago. They will make you tremble. Some few days after this dialogue took place, the family being assembled, the Visionest became inspired, and the Elders called upon to “prove the gift.” The Visionest commenced shaking his head, and bowing for two or three minutes, then called aloud; O, there is somebody at the gate, they are crying terribly, it is a young woman she is not like the women of our time. She is cold and wants to come in – there don’t you hear her, she is singing. “O do hear my cries and open your gate, The blood in my veins is congeling, The weather is so bitter must I stand and wait, O let me come in if you have any feeling.

This appeal was not in vain, the Elders bade the “inspired” run to the gate, which he hastened to do, and returned in a few minutes, with a young woman of the

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third century: He described her as being of a yellow complexion, with red hair, her eyes pink and very near together, her nostrils in the side of her nose, are very large, with long white hairs protruding. – She has no lips, her mouth resembles the / selvege of yellow flannel; her neck is tattooed with figures of black; she has high cheek bones, long face, low forehead, flat nose, peaked chin and chubby neck. She says she was the Belle of the third century. Visionest – What people do you belong to? what is your name? where did you live? what did you worship? how long have you been dead? when did you enter the Gospel? Visitor – You ask so many questions at once, that I see you are a yankee, for when a yankee comes into the Gospel it takes six or eight to answer his questions at first, and when we are all exhausted and give up in dispair he has just begun. My name is Potymus, I belong to a race called Omnipotymus, nicknamed Sectrilegurs. We lived fifteen thousand years ago: one thousand years is a century with us. We lived on this very Continent called “America,” we had no houses; but we lived in the beautiful groves of Woonhoons, which yielded a delicious fruit, the like has never been known since we were destroyed; our water gushed from the highest rocks, and came skiping at our very feet. I have sat hours together under the shade of a Woonhoon, and watched the little angels play. Our race all lived together in one family. We never disobeyed our parents, for we did not know them, – we never quarrelled with our brothers and sisters, for we never had any, – we never got lost, for we had no particular home, – we were never jealous, for we had no particular husband or wife! We never sined, for we never had a law, – we were never tired, for we never worked, – we had no clothing, for our climate required none, – we had no fears, for we knew no deceit. The birds sang to us, the Woonhoon gave us bread, the mountains gave us water, the earth provided our beds, the blue canopy of heaven our covering. One time some people come among us and told us about religion, and we would not believe them, for the angels had told us about Christ and Mother Ann. – They had not come to this earth then, either of them; but / the angels knew them when they were with the Eternal Father and Eternal Mother; so we could not believe the people who came to us with another religion. Those people burned our beautiful groves of Woonhoons, drove our angels away, and dried up our waters, and boiled our whole race in oil, after subjecting us to the most horrible torture; our flesh was cut from the most fleshy parts of our bodies and broiled, and we were compelled to eat it ourselves. Then our eyes were plucked out before they boiled us. I must go home now, and if you don’t ask me any more questions, I will come again in three months and tell you more. You are the first yankee I ever saw that let a person answer his six first questions without asking twelve while I was answering them. Alexander the Great, while on a visit to the family of Shakers, at Harvard, recognized a relative bearing his name. He felt himself honored, when told that

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Mother Ann had selected her an instrument of inspiration. Alexander asked her name, when told it was Ann Alexander, we are informed his joy knew no bounds. He exclaimed through the Visionest, (which in this instance was Ann Alexander herself ) beautiful! beautiful!! This is right, this as it should be. Ann! Mother’s name! Alexander! my own, what a glorious union of names! I could name an hundred instances of kings, queens and princes, who have, and who have not entered the Gospel; I have spoken of the happiness of some great men who have received it. I will now speak of the miseries of those who reject it. The Visionest informed us that while conversing with some angels, he observed a figure driving a hoop with a flaming torch, down a high mountain at a rapid rate; he described the mountain to be twenty-five to thirty miles high, with stumps and rocks from one to two miles in height. The angel told him to see the hoop bound, he did so, and / heard a groan follow every bound, with the exclamaotion O holy Virgin! O holy St. Peter! O all the Saints in the Callendar have mercy on me! This the angels informed the Visionest, is the Devil, the hoop is Pope Leo; the soles of his feet are cemented to the top of his head, by a cement made of the souls he has damned since he came here: for added the angels, he is an obstinate dog, and will not let the poor Catholics enter the Gospel. I could mention many others, with a description of their present condition: Such as John and Charles Wesley, John Murray, Bishop Heber, &c. There are others of our own day, whose relatives are still living, and whose memory is still fresh in our minds. I will not describe these, nor give a description of the horrible dungeons that are being prepared for some of our great men of Church and State, that are still living, or of the little demons that are in training for their reception when they enter the world of spirits. I will say however, for the benefit of the Rev. John Pierpont, of Boston, and the Hon. Isaac Hill,24 of Concord, N. H. – they are safe, the former secured his salvation by an address he delivered before the Ancient and Honorable Company, some years ago in Boston; showing himself ready for the Gospel. The latter by publishing a very flattering account of the Shakers in the N. H. Patriot, at Concord, thereby inducing some people to join the Shakers, others to send their children. It is well understood by the Shakers, who will, and who will not enter the Gospel in the next world. /

CHAPTER V. WHAT CHILDREN ARE TAUGHT TO BELIEVE, AND THEIR TREATMENT. CHILDREN are taught to believe that all persons who leave Shaker ground and return to the world, can never receive the Gospel in the world of spirits. They are told, also, that if any person or little child allow themselves to think of their father or mother, sister or brother, – the “turn away spirit” will come

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to them, and weave a web around their hearts that will stifle the spirit of Mother. Every thought of friends left behind in the “world” (unless the thought is to get their friends on Shaker ground) will be laying a stone in the masonry of the “turn away” vault, in which they will have to lay down when they die. The description of the vault and the little demons that will torment the “turn away,” varies, generally corresponding to the disposition or faith of the person having the care of the child. The little child has no one to love it, or to bestow upon it those little endearments so pleasing to the glad confiding heart of innocent childhood. If the parent enter his or her name, and the name of their child or children to the “Covenant,” they indenture themselves and children, and all their property to the society, and henceforth have no right to themselves, children or property. Their children are placed just where the Elders “feel it a gift” to place them. The parent can have no voice in the matter, the property is placed in the “Society Fund.” / Its former owner will have their clothes, food, house room, and an equal share of hard work and humiliation; their especial work is to forget the past and receive all the “gifts” as they are given them, – keep strictly all the “gifts and orders.” – Not mention any doubt of the “visions or exercised” to any one but the Elder to whom they confess. They must not mention their property, but remember it is not theirs from the moment they give it into Mother’s treasury. They have no right to visit their children, even if they are in the same house, as it sometimes happens, at the young believers order or family. A young Irish girl named Margaret Gannett, united with the Shakers, bringing with, her a young child a few weeks old. This poor unfortunate girl had her child taken from her, and was not allowed to look at it, even though she was obliged to pass the door of the chamber where her babe lay. Th is was not all, she was obliged to hear the cries of her child, and must not ask the cause. At one time the little boy was removed to the “brothers work shop,” when about fifteen months old; where a prophet about sixteen years of age had the care of another little boy of five years. In that place, these little fellows far removed from all care excepting this young Shaker Prophet, was subjected to great cruelties. The young Irish mother could not subdue her maternal affection; and would often steal a glance at her boy, as he grew older. She has told me that her heart was breaking to take him in her arms. One day she saw the little fellow at the garret window of the brother’s shop, she hastened to the garret window of the sisters dwelling house, directly opposite, and raising one corner of the window curtain she sat gazing at her dear boy. – She saw he had clambered up to the window of himself, and was clinging to the sill with his little hands, and crowing with delight at the exploit: – At that moment the young Visionest approached the poor child with uplifted hand, and actually knocked him to the floor. The / mother sprung to her feet, but alas, what could she do, she had indentured herself and child. If she went to the “world” to enter her complaint, as hundreds had done before. She

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knew there was no redress for her, – she could not bring a witness from Shaker ground, for this very reason, if any person is compelled to go to court in any case, they are prohibited by the law of God to say any thing prejudicial to the annointed order of God on earth. This poor heart-broken girl could not complain about the treatment of her child without criminating herself, as she witnessed this horrid act in violation of the most “holy order.” Margaret had no Shaker friend who dared to hear her complaints, or if they heard, could redress her wrongs. She came to me, saying, will you be my friend, you have not signed the “Covenant,” you can befriend me. She told me all she had seen. I promised her she should not be betrayed. Circumstances prevented my going directly to the brethren’s shop till towards night: on my way I met the Prophet with the cradle, the child had been taken by the Elders, to the wash house prieviously, (the sister’s shop is called the wash house) as the lower part of the house is used for washing, the garret is a sleeping apartment for the female children, and the person having the care of them.) I returned to the Elderess’ shop, and asked to see the child. The Elderess fearing an exposure to the world, thought it best to make a virtue of necessity: Answered yea, come in sister, I was expecting you. I am afraid Abial has whipt the child too much, what do you think could make him; we shall have to look into this thing with great severity, – will you take the boy to night, I want to have him well cared for. I took the little emaciated creature in my arms and that night I watched with him, having first procured the company of a doubting Shaker named Louisa Weeks. This poor boy was litterally black and blue from head to feet. He had frequent spasms during the night. This Visionest, came to / me a day or two after this, and said he had a secret to tell me about the boy, if I would not expose him, I promised. He then went on to say, Elder Joseph punished him every day, for something: that the old green bruises were left by a flogging given by the Elder more than a week before. He confessed knocking him from the window in the morning, and further confessed he whiped him afterwards, after some company left, because when asked who is Abial’s boy, he did not answer – I, as bidden, before they came in, – and in the afternoon the Elder had given that last Flogging which so nearly finished the poor little fellow, because he did not kiss him when company was in the shop, an act never allowed to either child or adult. Enough of this, – I could rehearse other cases that came under my own observation; but my limits will not allow it. But to the mother who has the only alternative of Alms-House or Shakers – let me pray her in the name of all that is good, send your child to the Alms-House, with the conditions, that they shall not indenture them to the Shakers, as many little girls and boys are yearly taken from the different Alms-Houses of the country by this people. Then you may hope at some future period to reclaim your child; but once indenture it to

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the Shakers, you have no hope. After being educated to believe all they see and hear among that people, to be of God, – that all the world is waiting to draw the child from the faith with enticing stories, that if they should go they are eternally lost – taught to look upon their relatives as living in, and rellishing the abominations of the Devil’s kingdom, of which Mother’s good angels have told so much. What hope has the mother of regaining her child, always remembering, that the mother in her short visits, cannot say but little to the child, and all she can possibly say is anticipated, and the child duly cautioned. And lastly let the parent ask the question, – “Do you teach the children here, to remember and love their parents.” If the Shaker answers / you truly, he will say, “nay, it is our faith to forget our natural ties that we may the more readily gain spiritual ones.” I read a manuscript copy of an order for the education of children, which reads after this wise: – “Something must be done about our schools, our holy Mother says we are raising children for the world, if we educate them about geography, history, &c. We may depend upon it when they are old enough, they will claim a right to that privilege, and leave us to learn more about these things. Our children ought not to have the Class Books of the world, thurst upon them. The world make their own books, we have a right to make ours. If our children are allowed to read about rail roads, steam boats, canals, and other internal or infernal public improvements in our schools, it is more than probable that when they arrive at that period, when childhood is blending into manhood – the time when a contest always ensues, between the natural and the spiritual inclination of the young Shaker, – their curiosity being excited by information gained through the agency of these very schoo1 books, knowing as we do know that the natural is so much stronger than the spiritual, they will, in nine cases out of ten turn away to the world, to learn more of these things, and lose their souls, should we permit these things to exist. Nay, nay, my brothren and sisters, we will not go to such expenses to people hell. We will raise children to be the supporters of our most holy faith: and in order to accomplish this, we must have school books agreeable to our faith, and throw aside these mischievious publications now in use. “It is enough for our children to learn to read our own publications – commit the multiplication table to memory, and have a practical geography of our own farms. If we do this, we do it for God and Mother. If we do more, we do it for the Devil.” I will close this chapter on children by giving one of their / “gifts and orders” reading thus – “Parents belonging to the household of faith can see their children once a year in the Elder’s room, no kissing or caressing permitted.”

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CHAPTER VI. A VISIT FROM THE ELDERS OF SHIRLEY. The Harvard South Family were at one time called together in the meeting room to receive a visit from the Elders of Shirley village. Immediately after the ceremony of recognition, the song of invitation was sung to the good spirits, the brethren and sisters occupying opposite parts of the room, with both hands raised, and keeping time by a beckoning motion, the following words were sung in a very solemn and appropriate manner. O come good spirits, Do come in, and help us, Do come in – do come in, Do come in – and help us, We do want to feel you.

The good spirits are supposed to except this earnest entreaty and enter the room, then the whole family old and young commence clapping their hands in perfect time and sing – O come be awake Mothers sons and daughters, O come do partake Of the living waters. We must walk in valleys low, We must love each other; / Here the gifts of heaven flow, Here is Christ and Mother.

As this song is ended, the Elders danced out in the centre of the room in a promiscuous dance followed by the family, hilter skilter, pell mell, – some jumping up and down in the room, – some rearing and plunging like restive horses while others are reeling and jerking like dancing jacks. The gifts and visions of this meeting were something like the articles in the store of a country dealer of all sorts “too numerous to mention.” There is one however, worthy of note, – One Visionest said Christ was in the room, and wished to present Shirley “Elder Brother” with a gold watch, and golden pump, to pump the power of God with, when he needed it. This worthy seemed perfectly delighted with the pump, and asked the Visionest to put it into operation, he did so, and the Elder commenced pumping, as lustily as he could have done in a sinking ship, – till he felt himself full of power; he then took courage and requested the Visionest to ask Christ about the spectacles he promised the year before. The Visionest said Christ was puzzled at first, but recollecting it, bit his

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lip, and said, – O yea, I had forgot all about the glasses. He sent the glasses and treated him for waiting so long. This wicked man pretended to drink wine with Christ, after which he asked the Visionest to adjust the glasses, that he might see “something funny.” The quaint speeches made by this simpleton created great merriment. The day after this exhibition of abominations, the Elder of the south Family, told me that Shirley Elder Brother was a “sharp man to deal with, if any body got the advantage of him in a bargain, they were good fellows: – why if any body owed him three cents, he would dun them till he got it, did you mind how he dunned Christ for them glasses yesterday? Well, that is just like him, it makes no difference Christ or any body else, if they owe him he will have it.” /

CHAPTER VII. STEAMER LEXINGTON. On the Sabbath preceeding the loss of the Steamer Lexington, the three families remained at the meeting house after the “world’s people” had left the house. I remained with the south Family. As soon as the “world” were out of sight, the Elder Brother told the families this was a good time for “Breaking Bands.” – He wanted a good Shake, when a tremendous shaking and stamping commenced which continued some five minutes; this exceeded any thing I had previously seen, as there were between one and two hundred persons on the floor, some of whom were decrepit old men and women. The singers struck up a lively song, when old and young danced out in the floor in a promiscuous dance. While the excitement was at its height, a young woman with closed eyes informed the Elderess sister of the Church that there were spirits in the meeting house, and told her in a low tone who they were. Elderess sister walked on her toes to the centre of the room, and taking her stand between the brethren and sisters, said with the greatest possible solemnity, – “Brethren and sisters, I have a few words to speak to you. – There is a very large company of poor distressed souls here to day desiring our prayers, – they are the Lexington company, there are some among them who know some of our people – and finding their mistake about the work of God, when they got into the world of spirits, they inquired for Mother Ann, and succeeded in finding her. Mother has sent them here attended by some of her angels.” / At this point the inspired instrument announced Christ and Mother Ann, walking up between the brethren and sisters. The Elder Brother bade every soul kneel down with Christ and Mother, while they spoke through the Visionest these words: – Labor O my dear children, for these poor distressed souls – Labor for them as we labored for you,–Labor with groans. The Elder Brother appeared deeply affected; and said brethren and sisters, I feel it a gift to labor for these poor distressed souls, we ought to feel it a privilege. I desire we may humble ourselves to the dust. They simultaniously laid their faces on the floor, and began to

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mutter incoherently at first, – then groaned, sobbed and cried, while the Visionest was creeping round the house on her knees, and talking to the spirits. There was no false pretence in this crying after the first five minutes. I wept bitterly myself, though I could not tell why I wept. I was told that spirits were pointing me out to each other. An indiscribable sensation crept through my flesh, I half believed the vision true. I unconsciously slipped from my seat to my knees, and dared not move or open my eyes, fearing I should touch or see a veritable Ghost. In vain I called my better judgment to arouse myself to the duty I owed my son, who sat trembling at my side. I had no power to act or think my son clung to my arm and neck in terror, while the sepulchral groans that rolled through the house, and the deep, long-drawn sigh that fluttered from the hearts of the terrified young people, who were indentured to the Society, rendered the scene truly awful. A Visionest approached me, kneeling and laying her hands on my arm, said some of these spirits know you, and want you to labor for them. I was paralized, – my head swam – I could not speak for some moments, as soon however, as I could collect my scattered senses, I asked who they were. Visionest – You have been thinking of them since you knelt. / I answered I have thought of a number since I knelt who were reported lost. Visionest – See if you can name the spirits standing there, pointing her finger. I asked if it was Captain Woolsy. Visionest – Yea, and there are others here that know you. I named H. Finn, the comedian, J. Leach and others. My nerves were so wrought upon that afternoon, that I was haunted by ghosts and gobblins many days after. Information was obtained from a visiter that Professor Fullen was lost in the Lexington; consequently when all were assembled in the meeting room, the Elders asked the Visionest to inquire after Professor Fullen. – She closed her eyes and said Professor Fullen is here, he wants to speak for himself, the Elders gave him liberty, and the inspired commenced – Fullen – “Well, the day after I left the world, I was tumbling about in the dark regions, I found what every other poor soul have found, that my preconceived notions of heaven were false. If I had known any thing about the true Gospel while in the world, I would have embraced it. I once had Dunlavy’s Manifesto, and read a few pages; it lies on the shelves of University Library at Cambridge; but when I read of the Spiritual Marriage of Christ and Mother Ann, I very naturally associated with it the idea of the natural man and wife, and becoming disgusted I threw the work down. After stumbling about an hour in this dismal place, Dunlavy’s work popped in my mind, and I inquired of an old man where I could find Mother. He proved to be Father, James Whitaker. He took me by the hand and led me to Mother. I confessed my sins to Father James. I had become acquainted with Capt. Woolsy on board the Steamer, so I sallied out in search

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of him, with Father James, and found the whole company together. They all / entered the Gospel with us, and that is the reason of Mother sending us here, she is so crowded there. We were informed at this meeting that Mother Hannah Kendall25 is stationed at Russia, to take the particular charge of souls there, as fast as they die, and Mother Ann was in Hungary, hearing openings from the souls that perished from the cold during the winter. A few moments after this another Visionest announced Mother Ann in the meeting. She was asked how she came there, as Christ had said she was in Hungary. Christ said true she answered, I was there five minutes ago: – I have a beautiful little chariot, in that I can go as quick as thought; in fifteen minutes I can go to the four quarters of the globe, including a visit to New Lebanon, Waterveleit, Mount Pleasant, Hancock, Poland, Old Enfield, New Enfield, Canterbury, Alfred, Harvard and Shirley: – I am coming in my beautiful car, All lin’d with gold and purple, Attended by my loyal tram, I am the Princess Royal. Ma cara an de banda migo, Ma cara an de bango, Ma cara, &c.

And every other place where there is one believing soul. I can see the hearts of every one and know all their thoughts. I know who keep good order and who do not – who think lightly of the precious gifts of God, and who love them, and I tell you now – Love the precious gifts of God – yea love our holy gifts, or I can tell you that you will see the day you will hunger and thirst after them and find them not – yea, you will see the day you will groan, – cry and plead, – you will humble yourself in dust and ashes, and go weeping and mourning days, weeks, months and years, to gain the gifts you have slighted here, and gain them not. And the thought that you have lost them by your own wickedness, / will be your own constant companion, to harrow up your souls to more stinging anguish. O! then you will wish you had loved the gifts and owned the visions of God. – O! I cannot tell you what will be your sufferings, – you poor doubting half made Shakers, when you seek to regain the Holy Gifts, alas! too late – nor can you ever gain the love and union of the good spirits that brought the precious gifts which you slighted.

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CHAPTER VIII. MORTIFICATION OR PENANCE. There are different modes of punishment, generally agreeing with the faith of the offender: – For instance, the sin of a person who has not received all the absurdities of Shakerism as Gospel, will be winked at, – while one, around whom they know the meshes of their delusion are too tightly woven, to allow happiness out of the faith, they visit the same sin with great severity. I will mention one case as an example. One Denis Pratt, called first Deacon of the south Family of Shakers at Harvard: – A man universally known as a trading Shaker throughout the Eastern and Southern States, had just returned from an extensive and profitable trading tour, where he promised to return in a short time, to settle old accounts or make new contracts: But the expectations of the wicked were doomed to disappointments; and this same Denis Pratt was doomed to “Mortification” – poor man he had been an Anti-Christian preacher, prior to his connection / with this people. He there formed a habit of praying to his God, claiming Christ as the Mediator, and the only Mediator between God and himself. He loved to pray, and poor Denis found it no small thing to relinquish the practice so dear to his soul – and worship God in his erring creatures. He had faith in Mother Ann’s Gospel, and thought his Elders very good folks. – The short sighted man thought if he could pray, and the Elders not find it out, it would be all right. There chanced to be a very large rock in the south pasture, this would effectually screne him from all possible discovery, – thither our Deacon often repaired undiscovered, till a few days after his return from the above-mentioned business tour, (where he is said to have attended some revivalist meeting) he repaired to this favorite retreat, – and being exceedingly loud and vehement in his prayer, discovered himself to some brethren of another Family. Poor Deacon Denis! what was to be done – what could be done. He was caught in the very act – he rose from his knees in shame and confusion; feeling all the horror one might suppose one would feel, after being so heaven daring, as to skulk away to the south pasture, to pray to God, thinking to gain something by stealth, or secretly to persuade God to give him an indulgence unknown to his Elders. Knowing detection is a sure precussor of punishment, he resolved in the frenzy of the moment, to run away. Accordingly fear giving speed to his feet he soon found himself in presence of one of the Select men of the town of Harvard. He then wrote a very penitent letter, begging the privilege of returning to consecrated ground, and he would submit to any Mortification the Elders saw proper to inflict. He was allowed to return to the Office – the Ministry was sent for in haste, and arrived in haste. The Ministry and Elders were closeted in solemn conclave above stairs, while the poor miscreant sat like a condemned criminal below, not allowed to look at the faithful that were obliged to pass the house in which he sat. / Ah! poor Deacon

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Denis Pratt, the first man in the south Office, is first man now no longer – How are the mighty fallen. In due time the results of the holy deliberation above stairs was made known; it being decided that Deacon Denis should go into solitary confinement, till such times as the Ministry should feel a gift to release him. There chanced to be an old crazy building, some fifty yards from the dwelling house, called the “Adams House.” This was selected as the prison house for Denis. And thither he suffered himself to be led and shut up. The windows on the front being curtained with boards – his food to be cooked in the kitchen, and taken to him by the Elders – he not allowed to speak on any occasion, till the Elders gives him permission – he is to have no lamp, he is to sit in darkness through the evening – but not allowed to retire to his bed till the usual family hour. – He is expected to do a regular day’s work before dark, and also to labor to realize how grieviously he has offended our holy Mother’s spirit. And we (the Ministry) pass him a “gift” to see one Denis Pratt: And we do hereby release all good spirits from administering to him. After being confined in this house five or six weeks, he was allowed one evening after dark, to walk on his knees to the dwelling house, where the south Family held their union meetings. This poor bewitched fanatic actually entered the room on his knees, and kissed the floor several times, and then commenced creeping around the room, asking the smallest child to forgive his crime. He then returned to the door and remained kneeling till nine o’clock, when the meeting closed; and the criminal returned to his prison house, where he would often be heard shaking and storming that hateful old deceiver Anti-Christ. I will now mention the manner often taken to prove a young girls Shakerism or faith. (And I suppose the same / method is taken with the boy’s) A young girl named Mary Jane Burns, had been eating at the table with the second Deaconess and myself. I mentioned to M. P. (the Deaconess) that the young girl ate potatoes and salt, with cold water. – She was pale and sickly. There were other things on the table, that I knew a young girl at constant labor required. If it is the “gift,” I would like to ask her, I said, if this is choice or necessity. The Deaconess called Mary Jane to the table again, and said Mary Jane, here is a piece of mince pie, take and eat it. M. J. – I cannot. Deaconess – Why don’t you like it. M. J. – I like it but I must not eat it. Deaconess – Why not eat it. M. J. – Hesitating, I don’t know. The Deaconess took the girl affectionately by the hand and said, now tell me Mary, why you do not eat such food as you like when it is set before you. M. J. – I must not tell you, it is not the “gift” to tell. Deaconess – Did the Elderess forbid you. M. J. – No Martha S. has the care of me.

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Deaconess – (Again very tenderly) tell us Mary, why Martha forbade your eating, and we will not tell any one will we, referring to me. – I answered no, I want to see behind all this myself. The poor girl answered, Martha forbade my eating because I cried. – What did you cry for? I must not tell you. Why don’t you go to the Elderess? Because the Elders has given Martha the “gifts” for the girls in her care. Does Martha treat the little boy well? I must not say any thing. Well then if you don’t say he treats the child well, then your silence says she treats him bad. Our Deaconess then threw aside the manner of tenderness and assumed an air of authority – exclaimed, Now Mary Jane, tell me about that child, or I will go to the Elderess / and tell her what you have told us about your food. The poor girl finding herself in trouble, proceeded to answer the questions asked by the Deaconess, exposing cruelties practiced, not only to the child in question, but towards herself and other children under Martha’s care. The next day on entering the Elderess’ room, I was shocked to find the Deaconess there, with Mary Jane kneeling in the centre of the floor, with her head bowed, her eyes closed, and her hands clasped. The Elderess said will you enter and be seated. I did so. It appears, continued the Elderess, that some evil spirit has tempted Mary Jane to come to you and Mahala, with a web of lies about her governess. I want her to expose herself, and you must hear from her own mouth what a liar she is. Turning to the poor trembling girl, she exclaimed, – How dare you tell your abominable lies to any one. Mary answered, Mahala asked me. Shut up your mouth, you dirty thing. Did you think Mahala, or any true believer, would let you talk over your develish stuff, and not stop you, or come to us at once. – There go kneel down at their feet and ask them if they can be charitable enough to forgive you, for coming to them with your mischievious lying stuff. The girl muttered, I could not help it. Stop! you Mary Magdalen, and get down there. Mary bowed down as demanded, and walking on her knees to Mahala and weeping said, will you be so kind as to forgive me. I expected to see Mahala raise her from the floor and confess her own sin. – But no, her dignified Deaconship considering immediate forgiveness unpardonable lenity, – waited some minutes, then coolly drawled out – yea Mary Jane, I can forgive, on the condition that you promise never to tell another such a pack of lies. Mary Jane promised, and kindly thanked her for forgivness, and asked her to pray to Mother Ann to forgive her. (This last is the custom in all cases of violation of a gift or order.) I then proceeded to expose Mahala’s manner of extorting these things from / the girl, and was told by the Elderess Betsey, that Mahala was in the “gift.” (Any method taken to detect a rebellious disposition is justified by the “order or God.”) This will prove profitable to Mary Jane, as it will caution her to bridle her tongue. This girl was not allowed to give any other answers than yea or nay, after this exposure, to any question asked her.

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CHAPTER IX. DECEPTIVE METHOD OF GAINING PROSELITES. Their method of securing as members of their Society, the young who visit them from curiosity, is very ingenious. Their great art is to appear artless, and the young and unsophisticated, who are being taken from room to room in their workshops, examining all their little curiosities the young girls are preparing for sale, and receiving the happiest of all possible answers to every question asked; are led to believe them a very happy family of glad young creatures, who have none of the cares and temptations of this wicked world to contend with; not surmising that at the moment they are visiting the few who are permitted to sit in their workshops during the visits of the “world’s folks,” there are others on whom this crafty people cannot depend for the same deceptions, who are hustled to an apartment by themselves, with hearts almost breaking, to see some one to whew they would dare say, “take me away.” And when taken to the vine-yard, peach nursery, garden and strawberry beds, and taste of their delicious abundance, they are told it is / common property – all have a right to enjoy these luxuries: Then they almost envy the happiness of those who are made so very happy by this generous, noble hearted people. They would find it difficult to believe that the mild smooth face, humble frank manner, soft silvery voice, and enticing stories were all false “beacon lights,” – yet they are so. Those young creatures in the work shop, are never permitted to visit those beautiful grounds that so enchant the visitor: They never taste any fruit till it has returned from the market, not finding sale. They are not permitted to look to the right or left even, when walking from their work shops to the dwelling in which they live. It is strictly against “order” for two young girls to speak together in the yard; no two young girls are allowed to sleep in the same bed. – No person either old or young are permitted to sing out of meeting, as you will learn by reading a chapter on the “orders and by-laws” of the Society. I once witnessed an attempt to flattery by an Elderess, which the girl on whom it was bestowed, termed the “soft soap system.” A young girl named Phebe McD., from Lowell, had been partially persuaded to join this people. She had doffed the Babylonish garments, and donned the habiliments of holy Mother; yet not being fully persuaded of the truth of Shakerism she refused signing the Covenant – asking time for investigation; while ill this state of indecision, her brother came to visit her, and if possible, to take her home. The brother asked to see the sister immediately, no excuse would be taken, he could not, nor would not be detained. The sister must be presented at once, or he should search for her among the young ladies of the Society. O! horrible, a dashing young buck with mustaches, in among the white caps, square handkfs. and tight aprons, of those young misses, who never dare dream of a young man

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without confessing it as a crime, as it would not be allowed possible to dream of a young man unless she went to sleep thinking of one, and that no pure-minded Shaker girl should do. / May, nay! Phebe should be called, the Elderess entered the room where Phebe sat at some light work. Smiling, said Phebe, I have been thinking of riding out this afternoon. I want you to see the vineyard at the Church. I believe you have not had any grapes yet. You will go with me, won’t you. Phebe answered she would be most happy. The Elderess left the room, but returning as soon as she reached the lower entry, saying, well well, Phebe, we shall lose our ride to day, for your brother has come up, and Deaconess M. says he is in such a fidget to see you, as though we would not let you see him. And I suppose some one told him so. Well Phebe you can tell him better, – and now be calm and dignified. Remember your souls salvation depends much on your coolness towards him. Let him know, said the anointed of the Shaker God, that you have found that he knows nothing about. Yea, my dear little Phebe wants to break these fleshly ties of old Adam. I know she will be a good obedient child of our dear Mother. Now Phebe, this morning you will win laurels in Mother’s kingdom. There, smoothing the clothes down her back, and adjusting the Shaker’s cap on her head, she continued, Mother’s cap sets well on the heads of all her faithful children. It looks well on my dear Phebe, there my dear, go now, and I am sure if the Visionests were here, they could tell you what good spirit Mother has sent to accompany you to the office, and Phebe be careful don’t grieve Mother’s good angel. And wait, my dear, I want to say to you, I hope he will not stay after four o’clock, for if he goes at four we can have our ride to the vineyard, and to-morrow you must go with me to Harvard town and Shirley village. The brother left next morning; but Phebe never heard of the vineyard, or the tour to Harvard and Shirley after the dangerous young man had left, with a promise of returning in one year from the West. Any person having a desire to leave the Society must not / mention it to any one till they confess it to the Elders. They are then “labored with,” and through fear of loosing their souls, or not finding the world a fitting place for one so tenderly reared, they are often persuaded to stay awhile longer. At one time two young men left Boston, and joined the Shakers, having no property to lose, and after working rather hard one or two years, they began to think of returning to Boston again. Accordingly they went out to the buryingground to talk the matter over. The Elder observed this and followed at a little distance in the fogg. The two worthies sat down on a grate, and laid their plan to be carried into execution on Monday. The Elder heard all; – hastening back to the house, repaired at once to a sister who could rhyme a little. He told her the conversation he had heard and requested a few lines thrown together, to be sung at the standing meeting that evening, when said the holy man, they will think

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the angels must have told us about the dollar a day in the hotel. That evening the “turnaways” entered the meeting with hands folded, and eyes down as solemn as the most arrant Shaker in the procession, what was their surprise when, instead of hearing the very solemn song of – “Arise and shine O Zion,” the Elders and Deacons broke in full voice – As I walked out among the graves, The morning wet and muggy, I heard the plaint of Shaker slaves, That put me in a study. How hard I work – how it does look, Just for my clothes and victuals, I’d rather be a hotel cook. Among the pots and kettles. There I should only work by sperts, And daily earn my dollar, And if I should have ragged shirts, I would have a handsome collar.

These young men did not stay to hear the rest of their well laid Plan recertified; but left Shaker ground that very night for parts unknown. /

CHAPTER X. “ORDERS AND GIFTS.” As copied from a list of “Orders and Gifts” hanging over the chimney piece of a chamber. Every person must rise from their beds at the sound of the “first trumpet,” kneel in silence on the place where you first placed your foot when getting out of bed. No speaking in the room unless you wish to ask a question of a sister having the care of the room, in that case whisper. Throw a cloth over your shoulders, and comb your hair before dressing. Clean your comb and spring your cloth out of the window, then put them in the proper place. Dress your right foot first. Dress your right arm first. Be ready to march out of the chamber in procession at the sound of the “second trumpet.” Step your right foot first. No two young girls occupy the same bed. An old believer and a young girl must sleep together if possible. At the sound of the, “second trumpet,” march in order, giving your right side to your superior. Walk on your toes. Fold your left hand across your stomach. Let your right hand fall at your side. March to your workshops in order. No asking unnecessary questions. Do all your duty without grumbling. If you see any one out of “order” you must report it to your Elder before evening meeting. If you think of your relatives or the world, you must confess it at once, before the

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spirit fastens to you. The breakfast “trumpet” will sound ten minutes before the little bell rings, you must leave the first moment walk to the long hall. Sit with your eyes cast on the floor. Clasp your hands pinching down the forefinger of each hand with the thumb, this is called retiring. Observe perfect silence. At the sound of the little bell the Elderess will rise, the Deaconess next, and so on in your own order. You will not raise your eyes till you return to your work. Walk on your toes. Walk in procession. Kneel in silence before eating. Never speak while eating, if you want more than is on your “square” you must wait till the kitchen woman / passes. You must not up look and down on the table to see what is on the other “squares.” You must not cast your eyes at the brothers table. Leave the table in the same order in which you go to it. Go directly to your work shop. Resume the labor for the day, determined to observe every “gift or order.” Carry no work to the dwelling house. You have no right to return to your chamber after leaving it in the morning, till you prepare for evening meeting. No sister must go across the road from the house except the Elders or “care folks.” Never look at the worlds folks. Never enter the kitchen at any time between meals. If you are too late seek the Elders and confess the reason, and get permission to go to the kitchen, and be thankful for even a crust. Read no publications but our own. Never tell what the Elders say to you. Bear whatever punishment is put upon you without ill humor. Keep the fear of God before your eyes. Never ask a crying child what troubles it, it is the “gift” to mind your own business. Never ask any questions about the sale of your own manufacture. No sister allowed to speak to a brother on any plea. Those persons who held the relations of husband and wife in the order of the world, must bear in mind that this relation is not recognized here. Parents must not interfere if their children are corrected before them by person having the care of them. If you are accused by your superiors wrongfully never contradict them before others; but wait an opportunity to tell them they are mistaken or misinformed. Never say that you have suffered for that of which you never were guilty; it is better to suffer wrongfully than to escape when you really need punishment. Never go out of the shop alone. Never go out of sight of the house without consent of the Elders, and then two or more together. Never go without an old believer for protection. Never speak friendly of a “turnaway.” Never tie your cap strings, fold your neckerchief large enough to conceal your waist. Have your neck concealed by your neckcloth, buttoning up to the chin. Your cap must conceal a side view of your face. Never look at the world in the meeting house. Never go into meeting with any thing unconfessed on your mind. It is against the “gift” to copy the “gifts and orders.” The above copy of “gifts and orders” do not comprise one third of the original list.

DYER, SHAKERISM EXPOSED

Mary M. Dyer, Shakerism Exposed: An Abridgment of Shakerism Exposed: With an Explanation on a Book Called Dyer’s Narrative (Hanover, NH: Dartmouth Press, [c. 1852]). Mary Dyer was a noted character & a formidable enemy. She was a Co-worker with Eunice Chapman, fabricated many false reports against Believers, & labored hard, by presenting petitions to the Legislature of N.H. to injure & put down our society. Her operations mostly concerned the Believers at North Enfield, N.H. This woman wrote much & strove industriously by various means in her power to vent her malice. And much was published by Believers to counteract her doings; and yet but a small part of the trouble she caused, was ever recorded.1 Brother Isaac Newton Youngs

There could be no text more appropriate to conclude this set of anti-Shaker and Shaker apostate writings than Mary Dyer’s Shakerism Exposed. Dyer’s fifty-twoyear-long campaign against the Shakers was masterfully described by historian Elizabeth A. De Wolfe in Shaking the Faith: Mary Marshall Dyer’s Anti-Shaker Campaign, 1815–1867. For a more in-depth study of Dyer’s story and her place in the wider world of Shaker apostasy – for which she was a nexus – I recommend De Wolfe’s book. Dyer’s story is a familiar one. She and her husband Joseph joined the Shaker community at Enfield, New Hampshire, in 1813. They had five children: Caleb, Bestey, Orville, Jerrub and Joseph. Mary was not afforded the access to her children she thought she would have among the Shakers. She left the community in 1815 and fought for the rest of her life to regain her children. Her struggle resulted in the largest body of printed works surrounding any one case of Shaker apostasy (see the bibliography in Volume 1 for full details). Her Brief Statement of the Sufferings of Mary Dyer (1818) was answered the same year by former husband Joseph Dyer’s Compendious Narrative. In 1822, she issued her magnum opus, A Portraiture of Shakerism, a vast collection of damning statements about the Shakers that spanned the entire history of the sect. In 1847 she published Rise and Progress of the Serpent from the Garden of Eden, to the Present – 221 –

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Day, another collection of testimonies against the character of the Shakers – this coming thirty-two years after she left the sect. De Wolfe has dated Shakerism Exposed as circa 1852 based on Dyer’s use of her married name, which she had retaken that year. For much of her publishing career, Dyer emphasized her maiden name Marshall over her married name which she detested. However, she realized that the public associated the name Dyer with Shaker apostasy, and in the interest of her anti-Shaker campaign resumed using it. Shakerism Exposed is a veritable grab bag of shocking statements about Shakerism sourced from as far back as the time of Mother Ann Lee. Contained within are first-hand accounts of Mother Ann puking out of windows, drunkenly coming on to roomfuls of men, little children being hung by their thumbs, or whipped to death, and also reams of testimony to the good character of Mary Dyer. Dyer even republished a substantial portion of Hancock, Massachusetts, apostate Reuben Rathbone’s Reasons Offered for Leaving the Shakers, which dated from 1800. The work is very homemade, and scattershot; it received little attention at the time of its publication. However, in substance it serves as a great summary of the literary world of Shaker apostates and anti-Shaker writers. Dyer’s simple plea ‘give me my children – I ask no more’ echoes down the ages. What mother wouldn’t sympathize? In the end, she never regained her children. Betsey and Joseph died among the Shakers rather early in their lives. Orville lived out a long life at the community. Jerrub fell in love and left Enfield, eventually settling in Wisconsin and starting a family. Mary’s oldest son Caleb became a prominent and respected businessman as trustee of the Enfield community. As a Shaker trustee he was also the legal signatory to indentures. Thomas Weir indentured his two young daughters to the community when he went to fight in the Civil War. On his return he came to Enfield to reclaim his daughters. Caleb Dyer refused to release them, and on 18 July 1863 Weir came to Enfield and shot Dyer with a colt revolver. He lingered for three days, passing away on 21 July. Caleb Dyer’s end served as a tragic and ironic postscript to his mother’s fight for his release all those years ago. Notes 1.

I. N. Youngs, ‘A Concise View’ ASC 861b, pp. 491–2.

Mary M. Dyer, Shakerism Exposed: An Abridgment of Shakerism Exposed: With an Explanation on a Book Called Dyer’s Narrative (Hanover, NH: Dartmouth Press, [c. 1852]).

There is not a statement of truth against me in the whole work of the Narrative.1 Lord help – that the truth may prevail against falsehood. I am not put on the rack nor confined in the flame of fire, but I should be, if my bitter enemies dare do it.

{…} SHAKERISM EXPOSED. Once more is the name of the abused Mary M. Dyer brought forth vindicating the cause of humanity. This Dyer’s Narrative2 is a scurrilous abuse on me. This vengeance is poured forth, to destroy a testimony which I gave before the Legislature, June, 1817, which I shall here notice. That year I was in the Coos country3 with my connections. My distress was great for my dear children,4 to have them freed from that place of ruin.5 A Petition was made for better protection for wives and children, of such men as should join the Shakers. This had many signers. My brother, Silas Marshall, went with me to Concord, N. H., to have the Petition presented. Samuel Green, Esq., (since Judge,) was my counsel. I was requested to give my statement in person before the House of Representatives. Accordingly, I gave my statement for six years past – was very particular. It was a solemn scene to me. I was in much anxiety for my children, and I felt that I was abused – I wept the most of the time, (if there are any living who were present, they know I am telling the truth.) My husband Joseph Dyer,6 John Lyon,7 Moses Jewet,8 these three Shakers were present, and a crowded house and galleries. After I finished speaking my husband got up, and began to tell about our going to the Shakers. He stopped and said, ‘‘It is of no use for me to tell about our going to the Shakers; Mary has told the truth about it.” Here Mr. Dyer owned

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enough to blast the Shaker system forever – and that, which the Shakers have so assiduously strove to cover with malicious falsehood. Mr. Dyer then attempted to make some remarks, to show cause why he went to the Shakers. The Speaker stopped him, and told him to take his seat. Mr. Dyer looked to Lyon, who beckoned for him to go on. Dyer began again to speak; the Speaker told him that he was saying that which was nothing to the case, and again ordered him to sit down; he kept his standing, and the Speaker dismissed the House. In the afternoon the Speaker requested the mind of the House, to know if this woman had not been treated with awful and horrible conduct – if they thought she had, to manifest it by raising their hands; all attended, and there was no objection. Then he wanted the mind of the House; if they thought there ought to be a law of protection against such evils, if so, he wanted them to manifest it by raising their hands – which was done. The Shakers then left the gallery, and were whooped by the boys. The next day some of the members came to see me, and said the Court would make a law, and give me a Bill of Divorce, and part of the property. I told them I should be glad of a Bill, if I could have my children – but otherwise if I got a Bill, the Shakers / would send my husband away, with the children, and I should never see them more. They said they would do the best thing they could for me. I returned to my friends, expecting my children, but soon found myself mistaken. (I keep a Journal9 of my life, which keeps those things fresh.) In March, 1818, I went to Enfield. I applied to the authority of the Town to favor me in getting my children. After some exertion in town, they drew a petition for protection – the same as the one presented the year previous. The representative of Enfield, Esq. Fog, presented it – my previous testimony was now written, to prevent the necessity of going in person before the Court. I wanted a few copies printed,10 which was done. The Shakers got a copy, and by that, they found means to contradict all parts of it with absolute falsehoods – striving for my ruin – and I had to struggle under all this abuse, because I was under my Shaker husband’s power – when the Legislature came to act on this petition they proposed to make the same law that they did the year before, and for the same previous cause. I refused it. Esq. Gilbert of Hanover was a member; he called to see me, and said, if there were more testimonies similar to those presented, there would be a law made, that no child should be put to the Shakers. I went forward and secured abundance of testimony, and returned to Enfield in October following. Dyer’s narrative was published in the winter of 1819. I was then living with Mrs. Flood of Lebanon, N. H. See her testimony, Shaker Exp.11 P. 234. I found this narrative distressingly unjust – it had such an effect on me that I could neither eat nor sleep for trouble. I found no rest until I wrote the following letter: –

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Lebanon, March 25, 1819. “Mr. Dyer – After the publication of my brief statement,12 (Testimony to the Legislature,) I received information from you and other Shakers, that if I would quietly give up all title to any part of our property and children, and cease publishing any thing further to expose the Shakers, all would be well; but if I did not, the disclosure of such facts as were in your possession would inflict such a wound on my character as could never be healed. I could not tell what accusations were in your possession, (threats I knew were frequent,) but I knew that my life had never been sullied by any immoral conduct. As I could not comply with your proposals, I felt willing that not only the character of the Shakers, but my own, should come before the public. The pretended facts you mention, are now before me, arrayed in scarlet, sitting on a beast full of names – spite and falsehood, presenting a golden cup which is (self-righteousness,) full of filthy abomination, by which many of your subjects have been made drunk, and thereby have sworn falsely. Mr. Dyer, what shall I say? How shall I answer you? Will the public believe your book? As to yourself, you know it is false: I can produce the most ample testimony of my general character, as also that a Shaker considers it no crime to perjure himself, provided it be a command of God, speaking by your elders. Will the public ask more? You are my husband – I turn every way to screen you from any part in those foul imputations. I look at our former life, at your present profession of kindness, and at your religious creed. In this last only, can I find for you the least / shadow of excuse. You believe that the Scriptures are a back dispensation, that you are under a new dispensation, in which the will of God is revealed in the elders, in every thing that pertains to the duty of man; consequently whatever is done by their direction, is no sin. You know this to be the faith of the Shakers. But can this annihilate the solemnity of an oath? an oath, in which the heart-searching God is called upon? I pause with astonishment. I turn over your book, and not a single affidavit appears against my character, except from such as believe in obeying the elders – some are written in disguise, as though they were separate people. Why is it that there are no others? Surely not because my character was unknown, for we had lived together a number of years before you first joined the Shakers. I had some character among my neighbors – what was that? we constantly had hired help or boarders – where are their testimonies? were those pretensions true, the matter could not be hid. The very nature of the allegations brought against me, renders it impossible for me severally to disprove them, though they are false. Sir, dare you say, under the thought of a just God to judge you, that those statements are true? You say I am a headstrong, unmanageable woman? I turn the pages over and over, for something more than your bare assertion, but find none. Mary Covell informed me, before Esq. Loomis, that you made a false statement against me, and urged her to attest to it, offering her money so to certify.

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Judge Loomis at the same time said, that your prodigality ought to be published. John Dean, Esq., Sheriff of the County of Essex, in consequence of reading your narrative, offered to give me a deposition, showing that since you was a Shaker, you was a liar and a knave. Many of our former acquaintance have sent to me, stating that they would give me affidavits, shewing your bad conduct in the time of our living together. I refused it, and am ashamed that I ever had a husband, and the parent of my children, that should be as unwise as you are. If there was no sin in rendering railing for railing, the respect I bare to your friends, and the love I bare for my children, and the relation I stand in to you, would debar me from seeking to injure you. It is not you, that now abuses me – it is obedience to the Shaker principles, which require you, not only to deny all conjugal affections, but also to lie! When I consider the treacherous power you are governed by, it causes the greater anxiety about my children. Mr. Dyer, you have stated that I wish to be rid of my children; how could you? you have repeatedly said, that my children were my idols; and since I have left the Shakers, you have told me, that my attachment to them was so great that the separation was my misery here, and would be my hell hereafter. You have told of carrying the children about in the night, and I in bed. Once when our oldest child was an infant, I was suddenly and violently seized with sickness, and you dare not leave me to go for assistance. At that time for a few hours, you took care of me and the child. You cannot name another time and have truth for your witness. You also speak of my whipping our son Orville,13 endeavoring to show my cruelty. You never knew of my whipping a child but once; then you / brought the rod, and commanded me to whip the child, and said I should spoil my children by indulging them. I sorrow in my heart that I ever saw you. You represent me as having desired a separation – this to prejudice people against me. You know there never was any such thing. Contrary to your own mind, you have the same now, to say that I reject you, that you ever had. What can I do? I scorn to complain – give me my children – I ask no more. Mr. Dyer, was it in your power to persecute me to death, it would not diminish my future joy – it would only add sin to your sorrow. What have I done? whom have I offended? show me a person that knows me guilty of any of those accusations; I defy it. You and the Shakers can write as you please, and while I am your wife, I have no remedy or defence; my grief prevents my writing – I pause! and never until now, have I been willing to disgrace our family by a divorce! but now I find my husband’s falsehood to injure, more than a separation could do. When I look back on my days of freedom, I can but lament that I forsook a life of ease, and pleasure, and became bound to your instability; thus reducing myself to a homely condition. I have exerted myself every way to hide your faults; but the Lord knows your conduct towards me. What shall I say? I sought to honor you; it was my delight. The respectability of a husband exalts his wife; the honor

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of parents commends their children. In this is centered every blessing that pertains to this world’s happiness. I had the vanity to believe you esteemed me, and would treat me well. Oh mistaken woman that I was, to put confidence in that man! I speak in the bitterness of my soul. Through affection I was blinded, having confidence in your promises until I was led to the brink of ruin! My thoughts frighten me, when I consider that by you I am robbed oF my support, my home, my health, my dear children, and my character traduced! can this be a reward of love? I look again at Dyer’s narrative – scandalous infamy, horrid demon! Under this power are my children. I walk the room with astonishment; my eyes are a fountain of tears. Mary M. Dyer. “Let others trust what names they please, Their saints and angels boast; I’ve no such advocates as these, Nor pray to the Shaker host. Jesus alone shall bear my cries Up to his Father’s throne; He, dearest Lord, perfumes my sighs, And sweetens every groan.”

In consequence of the Shakers’ scurrillous abuse, my acquaintances forwarded to me the following testimonies: This may certify that I, the subscriber, have been acquainted with Mrs. Mary M. Dyer from her infancy, and that I have not known or heard of any immoral or irregular conduct or behavior of her. Joseph Peverly, Town Clerk. Northumberland, N. H., Sept. 4, 1817. I, Jeremiah Eames, of Northumberland, have been a neighbor and personally acquainted with Mrs. Mary M. Dyer ever since she was born, and / in all the time never heard or knew of her any immoral conduct or bad economy. Jeremiah Eames, Justice of the Peace through the State of New Hampshire. I, Susannah, wife of the above Jeremiah Eames, do testify the same. Sept. 6, 1817. Susannah Eames. I, James Lucas, Justice of the Peace, of Northumberland, N. H., and Nancy, wife to the above James, do testify that we have been personally acquainted with Mrs. Mary M. Dyer from her childhood, until she was moved to the Shakers, and never heard an instance against her character. James Lucas, Nancy Lucas.

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I, Jeremiah Eames, jr., do testify, that I lived in Northumberland, a near neighbor to Miss Mary Marshall, (now Mary M. Dyer) about twenty years, afterwards in Stewartstown about seven years, until her husband moved her to the Shakers; and ever considered her a person of good character, of strict truth, a faithful wife, economical and industrious in her family, until she was moved to the Shakers. Jeremiah Eames, Jr., Justice Peace, Stewartstown. I, Elisha Dyer, Town Clerk of Stewartstown, was acquainted with Mrs. Mary M. Dyer twenty years last previous to her husband moving her to the Shakers, and can witness to the foregoing certificates. Elisha Dyer. I, Betsy Tillotson, of Northumberland, do testify, that I have been personally acquainted with Mrs. Mary M. Dyer, the twenty-four last years previous to her husband’s moving her to the Shakers, and can witness to the foregoing testimonies. Betsy Tillotson. The above named Betsy Tillotson is sister to Elisha Dyer, who are all the blood relations of Joseph Dyer, in the Coos country. Joseph Peverly, Town Clerk of Northumberland, is the father of Joseph Dyer’s first wife. She was brought up a neighbor, and schoolmate with the author. I, Eliphalet Day, have been acquainted with Mary M. Dyer, ever since she was born, and also with her father’s family. They were all respectable, and I never heard or knew the least thing against Mrs. Dyer’s character, and can witness to the foregoing testimonies. Eliphalet Day. I, Thirza Day, wife to the above Eliphalet Day, do testify that I nursed Mary Marshall, now Mary M. Dyer, when an infant, and have ever been acquainted with her, while she lived in the Coos country, and never knew or heard the least thing against her – she and all her father’s family are respectable. After she was married to Joseph Dyer, she lived near me; her husband was a drinking, unsteady man. After she talked of going to the Shakers, I saw her, and told her she had better keep away from them; if her husband would go, let him go. Thirza Day The fact is, if a husband will go to the Shakers, the wife and children must go, or fight. If the wife does fight, the children must go. Lord help that there shall be protection. Several gentlemen, hearing that I was soon to appear before the General Court, from their charitable hearts, unknown to me, sent the following: –

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Vermont, Essex May, 1818. We, the undersigned, have, for a number of years, been well acquainted with Mrs. Mary M. Dyer, wife of Joseph Dyer, and believe her reputation for truth and veracity is irreproachable, and her character, in every respect, fair and unspotted. We therefore with pleasure, recommend her to / that support, countenance and encouragement which a virtuous and unfortunate women merits, from a just, humane and enlightened community. O. Ingham, Chief Judge, M. Rich, Side Judge, J. Berry, State Attorney, I. Cushman, Judge of Probate, Z. Perkins, Justice Peace,

S. Gates, Side Judge, W. Gates, Clerk C. Court, I. Dean, High Sheriff, S. Cushman, Esq., R. Cutler, Justice Peace.

Twenty certificates omitted. The length of the foregoing certificates, perhaps, has already become wearisome to the render; but bear with me a little. The anxiety of the author for her sex, lest they should be hurled into the furnace of affliction, through which I have been passing, and my dear children (two of whom have died in it,) shows a necessity of having my life and character established beyond a doubt, that truth may have its proper weight. Further, I present one more: – I, Nathan Trizzle, of Hanover, N. H., testify and say, that I have been acquainted with Joseph Dyer and his wife, as neighbors, and christians. I was acquainted with Mrs. Dyer, from her youth; and that I never knew or heard of the least blemish in her character. For several years I lived a near neighbor to her family in Stewartstown, was a religious professor with them, saw them baptized August 1819, and in all never knew or heard of the least complaint on either side, but love and union to God and each other, until June 1811, when the Shaker doctrine came into the place; soon after that Mr. Dyer’s family was secluded among the Shakers. Yet I often have since seen Mr. Dyer, when in the country on business, he always gave a good report of his wife, said she was “a pious, faithful woman, and much favored of God.” She ever had more candor than he had; lack of which, I think, has caused her great grief, since the difficulty arose between them, on the account of the Shakers. I have talked with Mr. Dyer about certain accusations in Dyer’s narrative. He gave me to understand that he did not consider either of those persons [Ministers] guilty of a crime, but “Mary had accused the church of God, and it must be defended,”* and I certainly know that Mr. Dyer appeared to have great fellowship with each of those men when they left the country last. As for Mrs. Dyer’s ever journeying with a minister, or to preach, is certainly a mistake, unless with her own husband, who used at times *

The Shakers always take lies to defend their church or people. Joseph Dyer is fool enough to do it. Lord pity the fool and teach him better.

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to preach, and she did sometimes journey with him to their friends. I am some acquainted with the Shakers, and do believe that Mr. Dyer crosses his own mind in defending the Shaker cause. Nathan Trissell. Grafton, ss. Hanover, N. H., March 18, 1819. Attested before me, Silas Tenney, Justice of Peace. I here observe that I was moved to the Shakers by my husband, Joseph Dyer, Feb. 1813, with a promise that I should have the care of my children, separate from the Shakers, but I was disappointed. I was placed in a family of Shakers, and my family scattered. But they still promised that soon there would be a house prepared for us. I lived in this hope until Nov. 1814, then there were new orders; my furniture was unpacked and scattered in various families, and I was not allowed to speak to my husband, nor any of my children. My disappointment was great. I had no confidence in the Shakers nor in their religion. I found it all deception and falsehood. My trouble was such that my health wasted fast. I saw that I must leave or die; accordingly, the first of January following, I stole / my youngest child and left the place. I rode eight miles with the dear boy under my cloak. If the cloak moved so as to let in the light, he would say, “Mary, you must keep this close or the Shakers will see me and get me.” They did get him, and he died there! [See Shakers Exposed, 210.] The thought makes me tremble while I write. The Shakers have boasted that they have disgraced me with stains that can never be erased. If living with a pure people, as they profess to be, twenty-three months, should stain one’s self forever, is a singular case. They have ranged the world to find something against my character, and have found none, only such as believe that their salvation depends on obedience to the Shaker leaders. It was fifteen years after I left the Shakers before I got a Bill of Divorce.14 I was under the necessity of living in some family until I had power to have a home of my own. I acknowledge that it is a disgrace to a woman to have a Shaker husband, and to be drawn in among them by falsehood, and to have her family broken up by cruel abuse, is humiliating. This is all that the truth can accuse me of. I therefore present some certificates of my character after I left the Shakers. I begin with the first family that I lived in after I left that sect. “I, John Williams, of Hanover, Grafton Co. N. H., do certify that I am well acquainted with Joseph Dyer, of Enfield, N. H., and also with Mary M. Dyer, Joseph’s wife. In 1815, when she left the Shakers in Enfield she came to my house in Hanover. She was sick and in trouble about her children which were at the Shakers. My being a connexion of her husband caused a former acquaintance. I had ever felt friendly to Joseph and his wife, and now felt a pity for her, and welcomed her to a home. For weeks and months she made it her home at my house, and as she was in trouble about her family, I strove with all possible persuasion to reconcile the family to dwell together, but could not effect it; no objection only his being a Shaker,

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and from my first acquaintance with her until now, I have had opportunity to know her character, and have never known or heard any thing against her. In all her trials she has ever manifested a spirit of patience and moral purity. I consider her a woman of truth. John Williams.” John Williams belonged to the Friends’ Society. May 19, 1845. We, the undersigned, do state that we are well acquainted with Mary M. Dyer, from the time she left the Shakers in Enfield, N. H., in 1815, until now. We have known her in the most severe trials about her family. We were acquainted with her at Concord, when she was petitioning the Legislature for redress, and since then we have been acquainted with her at Hanover until now, and in all have never heard or known anything against her moral or Christian character. The Shakers strove to produce something against her, to prevent a law of redress but nothing was produced against her, only from their own society, which we have no confidence in. She ever appears to be guided by truth and candor. Calvin Eaton, Hanover, May 19, 1845. Sophronia Eaton, his wife. Mr. Eaton is a member of the Friend Society. / Marlborough, 5th mo., 2d day, 1825. Wm. Eliphas Davis, the bearer of this, is a particular friend of Mary M. Dyer. She has been much afflicted by the people called Shakers, and has had an experience among them, and now feels it her duty to circulate the knowledge of them. We consider her a Christian woman, and she being a stranger in these parts, I recommend her to an acquaintance with you, and whatever favor is shown to her will oblige me, your friend, Stephen Pope. He is a Quaker. This may certify that we, the undersigned, are well acquainted with Mrs. Mary M. Dyer. Our first acquaintance was in the winter of 1815, after she left the Shakers in this vicinity. She came to our house for shelter and sustenance, also for counsel, and from circumstances then attending her, we thought she was inhumanly treated by her husband, Joseph Dyer, and the Shakers, as he was there among them. She had a family of five children, which, from good evidence, they took entirely from her, and refused her any support unless she would conform to the Shaker system, which she said she could not do and live. She said her husband was secluding his property among the Shakers, and said she ought to have some support from the property. I then counseled her to enter a complaint against her husband and have a guardian put over him, for surely he did not act like a rational man. This she ought to have done, but she seemed to be in so much

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trouble that she had no heart to do it. She has been confined at the Shakers, and has had deep afflictions. By the Shakers request, I was at their village in Enfield, N. H., and with five more men, (not Shakers,) were escorted by Mr. Dyer, into a small building, and in a chamber, under the roof, there was Mrs. Dyer confined, sick in bed, and then and there, Mr. Dyer said, “that he had kept Mary confined, but now was agoing to give her her liberty.” Mrs. Dyer replied “as soon as these men are gone, you will say I shan’t go, and I have got to die here.” One of the men present, Esq. Williams of Enfield, said to her, “No, Mrs. Dyer, you won’t die here, you have many friends.” She appeared pleased. We have been acquainted with her and with her character, from the time she left the Shakers until now, and in all the time, never knew or heard the least thing against her moral character, but that she has in all cases behaved herself with candor, and as a christian should do, and that we consider her a woman of superior abilities. David Whitmore. Lebanon, N. H., May 14, 1845. Harmony Whitmore his wife. We, the undersigned, are daughters of Joshua Stevens of Enfield, N. H., and we do testify that we are well acquainted with Mary M. Dyer, and we are well acquainted with her father’s family, and they were of the first respectability; and from the time Mrs. Dyer left the Shakers till she got a home of her own, she has often been to our father’s, (he is since dead.) She has been there in sickness, and in the deepest affliction about her family, and the Shakers’ abuse towards her. We believe the Shakers have injured her all they could, and have done it wrongfully and cruelly. We heard she was confined at the Shakers. Father went to see if it was so. When he returned he said Mrs. Dyer was confined and not allowed to go out, and that she was sick and in trouble. He had a petition drawn up and sent to the Legislature for her relief. Mrs. Dyer has taught school in our district, and was a Christian professor with us. We have found her a woman of a candid mind, and a Christian character. We think that nothing but the power of an Almighty God could have carried her through her tribulation without distraction. Hannah Stevens, Enfield, Grafton Co., N. H., June 17, 1845. Sarah Stevens. To whom it may concern, we, the undersigners, inhabitants of Enfield, N. H., do certify that we have heard of Mrs. Mary M. Dyer, from the time she came to the Shakers in this town, and when at the Shakers they spoke very highly of her, and after she left the Shakers and applied to this town / as her residence. She had such conflicts about her children and a home that we, and the people generally, felt great interest for her. The Legislature was petitioned in her behalf; and in Nov. 1829, she obtained a bill of divorce against her husband, Joseph Dyer. After she got divorced, she roomed in our house, where we lived, and by her industry and economy, she has

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obtained for herself a home and property sufficient for her support, and since she has got a place of her own, she lives a near neighbor to us, and we think we are well acquainted with her, and with her character, and we have known nothing against her, and believe her to be a woman of truth, and of good moral rectitude in behavior. Nathaniel Purmort, Sen. Enfield, July 1, 1845. Phebe, Purmort his wife. I, Abigail Purmort, widow, do confirm that I am sister to the above named, Nathaniel and Phebe Purmort, and that I live, and have lived for many years, a door neighbor to them, and am well acquainted with Mrs. Mary M. Dyer, and can state that the above statement of Nathaniel and Phebe is true, and further state, that I believe her to be a devoted Christian. Enfield, July 1, 1845. Abigail Purmort. There are other testimonies in ‘Shakerism Exposed.’ After I left the Shakers, I became a member of a Christian church at Orford, N. H., under the ministration of Rev. James D. Farnsworth. But was absent much of the time. After I got my bill of Divorce, I took the following letter: Orford. Dec. 27, 1830. To all who may feel interested, this may certify, that Mrs. Mary M. Dyer is a member of the First Congregational Church in this town, in good and regular standing. We believe her to be exemplary as a Christian, and she has the confidence and christian affection, and friendship of the Church. We cheerfully recommend her to the communion of the Church of Christ, and the society and sympathies of Christians, wherever God in his Providence may place her. James D. Farnsworth, Pastor. After I got for myself a home in Enfield, I united with the Congregational Church in Enfield, under the administration of Rev. Benj. Burge, Pastor. After Mr. Burge’s death, I communed with the Methodists, as you can see: ‘To whom it may concern, this may certify that I, John W. Johnson, am acquainted with Mrs. Mary M. Dyer, and believe her to be a woman of christian and moral character. She is a member, in regular standing, of the Congregational Church in Enfield, and is therefore affectionately recommended to the occasional communion and fellowship of all who love our Lord Jesus Christ. John. W. Johnson, Enfield, Sept. 30, 1849. Pastor of the Methodist E. Church” Mary M. Dyer in New Lebanon, N. Y. We, the subscribers, living in the vicinity near the Shakers, in New Lebanon, N. Y., having seen the books, publications, manuscripts, certificates and affidavits, procured by Mrs. Mary M. Dyer, in relation to the Shakers, and also the publica-

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tions of the Shakers. The handbill signed by James Farnham,15 (a conspicuous Shaker, and one of their public ministers,) we think contains illiberal and unjust aspersions, against the character, of not only Mrs. Dyer, but against many of the oldest and most respectable people of this and the neighboring towns, whose characters are entirely above reproach. This circumstance, in addition to others, hath destroyed our confidence in the veracity of the Shakers. From the numerous certificates in the possession of Mrs. Dyer, and from our own observation, we freely say, that we believe her to be a pious and respectable woman, and much injured during her residence in this place, / (which was nine months), she has associated with the most respectable people, and her deportment has been correct. Ira Hall, Minister, Abram Seward, Deacon, Sarah Seward, his wife, Salmon Skinner, Eunice P. Skinner, his wife, Isaac Salls, Ester Salls, his wife, Jesse Hand, Lucy Hand, his wife, Asa Cowls, Molly Cowls, his wife, Geo. Avery, Phebe Avery, Moses Cowls, Pamela Cowls, his wife, William Spier, Lydia Spier, his wife, Billy Hibbard, Minister, Sibbel Hibbard, his wife. Many names omitted. New Lebanon, N. Y., Feb. 20, 1826. Mrs. Dyer again in New Lebanon. New Lebanon, N. Y., Jan. 24, 1848. This certifies that the bearer, of this is Mrs. Mary M. Dyer. My first acquaintance with her was in the year 1825, when she was in this place, securing testimony about Ann Lee, and the doings of the Shakers in her day. Those testimonies in her book, from people in this place, are from persons of my acquaintance, and were of the first respectability; and I feel glad to see that they are produced in a publication, that the world may see the fallacy of the Shaker religion. Capt. Joseph Law was a man with whom I was well acquainted, and have heard him relate the things which took place, when he was one of the keepers of Ann Lee, when she was taken before civil authority; which relation corresponded with the statements in Mrs. Dyer’s book. Samuel Jones, Esq. and William Spires, Esq. were very respectable men, and their statements may, be relied upon by all who may see them. The statements of others contained in Mrs. Dyer’s publication, are doubtless correct, and deserve credit and serious consideration from all friends of truth, and well-wishers of mankind. Silas Churchill. P. S. I have resided in this place, as a minister of the Gospel, ever since the year 1795. Silas Churchill. Mary M. Dyer in Concord. This may certify that I, John P. Gass, and Susan Gass, my wife, have been personally acquainted with Mrs. Mary M. Dyer for years. She boarded in our family in 1823, and at the time when the Legislature passed a law of redress, favoring her cause against the Shakers, and ever since then have been acquainted with her and

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her character, and in all that time have never heard or known any thing against her Christian or moral character. John P. Gass. Concord, May 28, 1847. Susan Gass. I, John Gass, do say that I am the son of John P. and Susan Gass, and that I am keeping a public house in Concord, and have been since 1824, and can witness to the statement of my parents; and do further state, together with my wife, Mary Ann Gass, that we are well acquainted with Mrs. Mary Marshall or Dyer, and she is now boarding with us, having a book published, “The rise and progress of the Serpent from the Garden of Eden,” and that we consider her a woman of superior abilities and of upright deportment. John Gass. Concord, May 28, 1847. Mary Ann Gass. The author of the Narrative appears flagrant with scurrilous abuse, endeavoring to shew that I was a lover of the men, and to convict me, has introduced three ministers, which is merely their assertion. At this time I was under the power of a Shaker husband, and had no defence or protection against his abuse. The first he represents is Elder Benjamin Putnam of Billerica, Mass. He is the pastor of a Baptist church in that place; has a very respectable family. In August, 1819,16 be baptized me and Mr. Dyer. I never saw him until that day, was introduced to him by the water / side. There he made the following remarks to the people present: ‘These people are strangers to me, and as you are their neighbors, I wish to know your minds, whether you think they are suitable candidates for baptism, if so, please to raise your hands,” all attended, then he asked for objections – there were none. He then said, “It is a clear vote.” Thus we were baptized. We went four miles to the meeting. I saw him no more while he was in the place. The next year he came to form a band of Christians, it was in Canaan, about seven miles, my husband wished me to go, we went See Shakerism exposed. That will tell you, pp. 166–67. Their assertions are all Shaker stuff, Shaker lies. Elder Putnam was a very solemn, devoted man – began to preach when fourteen years old. My husband followed him wherever he went to preach, and told me he thought he was a very good man – but now he is a Shaker, and the Shaker principle is to reproach all ministers but Shaker leaders. The next, they bring up Elder Crooker – he came into the place a stranger. He was in the place about six months–he preached, and baptized over thirty persons; Susannah Curtis was one of the number. She professed to experience saving grace under his preaching, and was baptized by him, while she was living with me. It is not very probable that she would have been baptized by a suspicious sinner. It is all Shaker lies. (See Shakerism Exposed, pp. 168–9, the voice of the Church.) The Shakers make their subjects do and

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say that which best suits their case. The following sketch is from Esq. Simond’s testimony, i.e. when the Shakers have a case in law, their subjects would be called up and told what to give in as evidence, the subject would say, “we shall be sworn to tell the truth,” they would then speak in violence and say, “you must obey; your oath is nothing, they are the Devil’s Justices, obey us.” Thus the witnesses would go forward to build up, as they thought, the cause of God, and clear the church from blame. The Mother and the Elders said, “No lie was sin if it built up that way, and no salvation could be found but by obedience to that lead – and declared they could open heaven or hell, and mercy and judgment was in their power. See his full testimony, Shakerism Exposed, p. 36. Thus it may be well understood how they get their testimonies. The third preacher is John Lyon, a Shaker, he is the most detestable creature, to my mind, of any mortal being, he lied to me the first time I ever saw him, he has lied to me, and he has lied about me, and he lied before the Legislature – and he was the means of breaking up my family, and he was the means of my husband lying to me, to get those two first children to the Shakers, he and other Shakers have made my husband lie about me, and have made others lie about me, and he was the means of my two little children being stolen and carried away, where they were I knew not for three months – and my trouble was so great that I did not know my acquaintances – he seems like a demon, bound to the bottomless pit. Do I love the most graceless wretch on earth? banish such a thought. He has been such a curse to my family that the thought of him stirs up more anger in me than any thing else that could be produced. When I think of my two children who perished17 at the Shakers, I view him as the foundation cause, he was the means of getting them to the / Shakers, and of holding them there. The Lord will deal with him. Only think, I was the Shakers not quite twenty-three months, and most of the time sick, and for six months before I left I was in the greatest trouble about my family, and about myself. I wept continually. I knew I could not live as I was, and though I was forbidden to shed tears, and it was called a crying devil in me, still I could not avoid weeping. Oh! the agony I have experienced by the Shakers! it seems as though I should lose my reason now, when I think of it. Lord keep my reason and protect me from all evil, is my constant prayer. Mary M. Dyer. The following is a letter from Sarah Curtis, dated March 29, 1819. Dear Madam – Since I saw you I have been led to take a view of my past conduct, in giving my affidavit to your husband, Joseph Dyer. Not knowing what was the design of the Shakers, and finding it in a pamphlet (entitled Dyer’s Narrative) now before the public; and finding the book containing such slander and abuse on your character, painted and colored to that degree, I am wounded for you.

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Had I known their intentions, I should have been more cautious. Not that I would be understood, that I intended designed deviations from truth, but as I reflect on the restrictions I was laid under, as well as all those who are under the influence of the Shaker elders. You know we were taught and must receive their instruction as immediate and divine revelations from God; and to consider every opposite thought as originating from Satan, and you know we were forbidden to speak our minds to any but the elders; thereby causing us to confide in such constructions as their selfish designs induced them to make on any of their subjects. I had from the beginning strong belief in the elders, although I have had many afflicting trials by them, yet my belief was fixed that my salvation depended on the ministry of the elders, and believed their words were from God until I read Dyer’s Narrative. One of the elders wrote my affidavit, read it to me, and told me what it meant as they said; but it does not read to me as I thought it did. I see I was deceived. I never knew of any evil or bad conduct of you in my life. I know I have great reason to respect you; do not think hard of me. I feel as though I was an accountable creature, and through deception I have wronged you. I am sorry – I signed the affidavit in obedience to them; and I regret that I suffered my name to be annexed to such a libel. When I realize the long acquaintance I have had with you and your husband, I know I have every reason to respect you, and particularly for your kindness to my father’s family. It is with pleasure that I recollect the time when you and I made a public profession of religion together. The happy hours we have spent together in christian fellowship, have left a lively impression on my mind. I now speak of a case named in Dyer’s Narrative, with respect to a disturbance in the Methodist class meeting. I will state the circumstance. At the commencement of a class meeting, which was holden after the ordinary service of the day, you found yourself shut in; [this circumstance Mr. Dyer brought against his wife,] you remarked that as your husband had some time before been excluded, you wished to go out, that you could not think there would be walls in the kingdom of heaven to separate Christians. You were desired to stay but you would not; the door was then opened, when you and I went out together. [Sarah was of the Methodist society.] Never anything more of dissension. [Thus you see I ever endeavored to favor my husband – Author.] Dear madam, after you made a profession of religion, until you removed from Stewartstown, I considered you a mother in Israel, as a friend, a neighbor, your house was a covert for the distressed to flee. My distress, and brothers and sisters, you have often relieved. My sister Susannah, in particular – when twelve years old she was without a shelter and sick, you received her to your home; when she was motherless you nursed and cherished her for several months without / reward; how shall I express to you my feelings, at seeing her affidavit in Dyer’s Narrative. She has wronged you, she has slandered you, not only you, but the pious Elder Crooker, who himself baptized her – can this be Susannah Curtis!

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Poor girl, she must have been driven to it by the Shaker Elders, or she could not have done so. You well know the absolute authority which they hold over their subjects. I know you will forgive her. Elder Putnam’s character was certainly good; he seemed eminently to possess the life and power of religion. I am surprised that Mr. Dyer should speak in such bitter terms against you. He certainly cannot speak his own mind, it must be that of the elders. But my dear sister, take courage, if you have been slandered by his book, my eyes have been opened by it. It has caused me to leave the Shakers entirely and forever. The worst conduct I knew you guilty of while at the Shakers, was, that one morning, when you went into the shop, (in which were most of your children,) to wash and dress your youngest child, and my youngest brother, for meeting, you stayed a few minutes; the sisters made a great ado about this, and called you flesh; [If we show that we have any parental affection, we are sunk in the flesh,] when you lodged with me, and passed a considerable part of the night in weeping, but made no complaint, I asked the elderesses what was the matter, they told me ‘it is nothing but the flesh.’ They were ever filling my mind with insinuations against you, so that I actually believed, that when you turned, or looked, or wept it was all flesh. (See Shakerism Exposed, p. 187.) Forgive me dear sister, forgive, for signing the affidavit before named, and please to give this a place in your intended publication, yours, with the tenderest affections, Sarah Curtis. N. B. I could not understand why you were so much promoted among the Shakers, and at the same time we were taught to be jealous of you; but the riddle is explained. The leaders were afraid of your leaving them, and drawing others after you. S. C. The Shakers have stated in Dyer’s Narrative, that Mary Dyer wrote the above letter, I therefore show to the reader the witnesses to the letter, as follows: I, Lemuel Dow, of Hanover, in the County of Grafton, State of New Hampshire, of lawful age, testify and say, I have been informed that the Shakers are reporting that a letter in the Portraiture of Shakerism,18 published by Mary M. Dyer, which was sent to her from Sarah Curtis, was forged, endeavoring to throw scandal on Mrs. Dyer, as I was personally acquainted with the circumstances. I feel it a duty to make the following statement. Sarah Curtis, who had lived with the Shakers, after she left them, came to my house, and made it her home for more than two years, and we consider her an innocent but deluded girl. She said she was shamefully used by the Shakers, when she went to see them, and visit her brothers and sisters, still she believed on them, as being a good people, until she read the Shakers’ book, the title of which is “Dyer’s Narrative,” which was calculated to injure Mrs. Dyer. Sarah’s reading this seemed to convince her

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of their fallacy. She appeared much dissatisfied about the statement, to which her name was affixed. She, hearing that Mrs. Dyer was living with Mrs. Flood of Lebanon, she took my horse and sleigh, and conveyed Mrs. Dyer to my house. She appeared desirous to make some compensation to Mrs. Dyer, for the injuries imposed on her by the Shakers, in the statement with her name attached; and another with her sister Susanna’s name attached. Mrs. Dyer questioned her with regard to the propriety of some things in her affidavit, in Mr. Dyer’s book, Sarah said she did not understand it so at that time, but she was sensible now of the injury done Mrs. Dyer, and concluded to write her a letter, that Mrs. Dyer might publish it in her book that she was about publishing, to do away the stigma of her affidavit, as published in Mr. Dyer’s book – Sarah made / the attempt but could not answer her own mind, (she was a poor writer,) she then informed me of what had transpired, and requested me to write for her, accordingly, as she stated circumstances I wrote, and after I had completed the letter, I read it to her. She examined it and signed it, and further saith not. Lemuel Dow. I, Tryphena Dow, wife of Lemuel Dow, testify and say, that I can testify to the truth of the foregoing, with the following addition, that Sarah said that she had given Mrs. Dyer a good letter, and appeared to be relieved in her mind. This was the first time she had seen Mrs. Dyer after she had left the Shakers, as she said. Tryphena Dow. April 27, 1824. State of New Hampshire, Grafton ss. Lemuel Dow made solemn oath that the foregoing affidavit by him subscribed is just and true before me. Timothy Owen, Justice of Peace. I have the originals. – Author. The Shakers, in their Narrative, page 69, state that her (Sarah’s) affidavit was not given until about three years and a half after she left the Shakers, and that she then lived at Braintree, in the State of Vermont. I notice all that is necessary to convict the Shakers of falsehood, is simple truth. Sarah was surely at Enfield when she gave her affidavit as you can see. Grafton ss, Enfield, Sept. 12, 1818. Personally appearing, the above named Sarah Curtis made solemn oath that the foregoing declaration by her subscribed, contains the truth, and nothing but the truth. Before me, E. Evans, Jus. Peace. There are nine more Shaker testimonies in the Narrative, attested Edward Evans, and no doubt he assisted in writing them. He apostatized himself by officiating

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for the Shakers, as you can see, in Shakerism Exposed, p. 228, 229. Although Sarah Curtis went from the Shakers, she still continued in a belief that her salvation depended on obedience to the Elders. After she read Dyer’s Narrative she did give up her Shaker faith, was married, had a number of children, had a good home – after which by her visiting her connexions at the Shakers, she was again persuaded to believe they were a good people. She gave a second testimony, and again joined them, and induced her husband to join them. Their family was placed among the Shakers – her husband got convinced of their errors, and left them – and after many afflictions, he died. She also left the Shakers, and was so destitute that the town of Alexandria made provision for her support – thus the family was broken up, destroyed by her second belief on the the Shakers. Her husband had a good farm and every thing comfortable; but to draw his second testimony of falsehood out of her, they persuaded her to believe that there was no other salvation only by obedience to the Shaker leaders; this doing, caused this second statement, and great suffering in her family. The Narrative, in consequence of Sarah Curtis’ letter to me, accuses me of forgery, and says, “The foregoing letter now contradicted, is but one among the many forgeries, and false statements in Mary Dyer’s publication.” I think the reader will see by the following that the forgeries belong to the Shakers. After Mr. Hill received this letter, he would publish no more for the Shakers. I ask the reader, who has committed forgery, Mary M. Dyer or the Shakers? The following was stated by Sarah Tibbets; i.e. The Shakers brought to me a long statement for me to sign against my testimony – but I. would not sign it – / I told them, that my statement in the Portraiture of Shakerism was true, and I am ready and willing to state to any one that my statement in the Portraiture is true.” Another Shaker imposition I will now show to the reader. I, Alice Beck, of Canterbury, certify, that a few months since, two Shakers (Francis Winkley19 and John Whicher,20) came to my house, and very plausible; they handed forth a book, (the Portraiture of Shakerism,) and began to read a statement published, which I had given. As they read, they questioned me. I told them it was true – this again and again. They disputed me. I told them it was certainly true. They shut their book, appeared in anger, and tried to beat me down, that it was a lie. I felt to confirm it in such a way, that they ceased their imposition on me for that time. (see Shakerism exposed, page 105, also 107, a statement of Clement Beck’s wife, shewing Winkley and Whicher’s abuse on her husband – also Esq. Peaslee’s statement, 107 – H. B. statement, 109. I here give the reader more abuse. I, Joseph Stanley, of Enfield, N. H., do testify and say, that the Shakers have tried to make me deny my statement, published in the Portraiture of Shakerism, published by Mary M. Dyer. I would not; it is a Fact. (see Shakerism exposed, 71.) Col. Pattee’s statement. I, Daniel Pattee, of Canaan, N. H., do state, that I have heard that the Shakers have

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denied my statement, published in the Portraiture of Shakerism, published by Mary M. Dyer. I now state that the statement is a fact, and such conduct was common in Ann Lee’s21 day, and was not called by them indecent or improper. (See Shakerism exposed, P. 30) Daniel Pattee. The following by Capt. Asa Pattee, of Canaan, N. H. He testifies that sometime in the month of March, 1824, the Shakers sent for me and my wife, to come and see them. They came and carried us over, very kind, saying, to see my wife’s brother among them. When we got there, they contended for two days. Their chief discourse was, to make me counteract the statement given by me, in the Portraiture of Shakerism, published by Mary M. Dyer. I utterly refused, for it is truth, and as I before stated, only some sentences are put more modest, than I before stated. The Shakers handed forth a paper with writing on it, which they wished me to sign, (showing this variation) I told them the statement published, was not so bad as they had conducted, and if they would let me a statement in full I would sign it. They then were willing to withdraw their paper. It would be a real satisfaction to me, to have the privilege of relating to the General Court, by word of mouth, these facts. I feel as though the Shakers were trying to injure Mrs. Dyer, by stating falsehood, as I have seen their statements in the N. H. Patriot. Apr. 26, 1824. Asa Patten. (See Capt. Pattee’s full statement in Shakerism exposed, p. 27.) Another, Shaker abuse. I, Josiah Watson, would inform the public, that the Shakers came to my house, to make me give them some statement, to contradict my statement published in the Portraiture of Shakerism. First they questioned me to know if it was worded just as I worded it. I told them, not exactly, but was the same in essence – this I still say, only the worst was omitted because of immodesty. They equivocated about the Bible not being read,* their leaders said, the Bible was of no use, more than an old almanac, for it was a back dispensation, and wished there was not a Bible in the world. They have / stated as though Dolly M’Horn was all the one that kneeled to Ann Lee, when at a distance. But I have seen and heard Elder Joseph Meacham22 say in meeting, that he felt to kneel down before Mother and Elder Williams,23 and he knelt down, and all the rest, which was nearly three years after their deaths. Again I told them with all their professions, they did live in Whoredoms – a Shaker woman was brought to my house† and delivered of a child. This was after she had been a Shaker for a number of years, and continued a Shaker. The women nursing the men, was a gift of Edmund24 and James Lougee, which I saw.

* †

The Bible was not allowed to be read in the Shaker Society, until a law was made June, 1817, which obliged them to have schools, and to have the Bible in their schools. / Mr. Watson was then a Shaker.

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This is but an extract – See Shakerism exposed, p. 81–2. At the close of Mr. Watson’s statement, he says, “I never said, or stated to Mary M Dyer, any thing contained in my deposition; for I wrote it myself, and this I also write. I have now a pamphlet of 60 pages, which I wrote for my own satisfaction. Let the truth reign. JOSIAH WATSON.” Josiah Watson is a member of the Baptist church – Attested before me, Josiah Mooney, Jus Peace. Miriam Dickey’s Statement – an Extract. I, Miriam Dickey, testify and state, that a short time since, John Lyon, a Shaker Elder, and another Shaker man, from Enfield, N. H., came to my house, in Wilmot, and there tried by every exertion, to make me deny my statement, published in a book entitled “A Portraiture of Shakerism,” published by Mary M. Dyer. I told them it was the truth, and I could not in conscience deny it. They staid and contended with me, from dusk until two o’clock at night; and against threats and cavils I still contended that it was the truth. And now, I still say, that it is truth; and more wicked and base things I could state. [See her whole statements in Shakerism Exposed, p. 76–79] Mrs. Dickey’s husband was now a Shaker. Another statement – an Extract. I, Martha Stanley, have seen a statement in the N. H. Patriot, over my signature, the most of it I deny ever stating, or hearing read. The first part I utterly deny; also the last; much of the rest of it is false, and the face of the whole is changed. I was at the Shaker Village, when they questioned me, read some in the Portraiture of Shakerism; – some sayings were a little different from my understanding as to words merely, but the meaning amounted to the same. (In Mrs. Stanley’s first statement were some things stated, which for modesty’s sake were a little modified.) While at the Shakers four of their elders, and their Shaker father, Job Bishop,25 all contended against me because of the variation above stated, saying, “Marry Dyer made me a liar.” They said much and showed temper because I told them the truth. At length they grew more pleasant, and said, ‘sign, (showing those variations,) and we will be satisfied. They wrote and read something frivolous, that was of no consequence. This I signed. Those men that witnessed it, never read it, and I could not read writing. After I saw their statement in the Patriot, I was dissatisfied, and desirous to have something written showing their fraud. I further state, that the statement given by Sarah Meacham, (once Sarah Basford.) published in the Portraiture of Shakerism, was made in my presence. I went with Mrs. Dyer to show her the way; which statement Sarah has commonly reported. her Martha + Stanley. mark. Mrs. Stanley is recommended by her neighbors to be pious and a woman of truth. /

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Another from Mr. Kimball Whereas I have lately heard a statement read in the N. H. Patriot, with my signature annexed to it, which is calculated to contradict some statements made in my affidavit and letter, published in the Portraiture of Shakerism, by Mary M. Dyer. I now feel it my duty to state the particulars to the public. A short time since, two Shakers came to my house, and read to me the aforesaid affidavit and letter, and questioned me on the subject. I then observed before them and others, that I recollected every sentence, except the dragging Mrs. Beak down stairs, which are correct, and I think that was fresh in my mind, at the time of writing said affidavit, for she was often treated with great severity. I have of late had a severe sickness, which has wholly deprived me of my sight, and greatly impaired my memory and every faculty and power of mind, and I am now in the 85th year of my age, and if my name is annexed to such a statement as has been published in the N. H. Patriot, I did not understand what it contained. I was asked by the above named Shakers, whether I parted with my property or my children without my consent. I answered them, that it was the orders, and while we were Shakers we must consent to the orders or gifts; and from what I saw and experienced while among them, I think their pretensions to religion, nothing but deception, calculated to impose upon the unwary. I think a law for the relief of the wives and children of those men who are duped by the Shakers, would be expedient. Ebenezer Kimball. Attest – Jonathan Franklin, Jus. Peace, D. C. Churchill. Lyme, May 7, 1824. The above Esq. Franklin took Mr. Kimball’s first statement See Portraiture of Shakerism, p. 188. Thus you see the Shaker imposition on the unlearned and the blind; but this cannot save them; the truth is against them; and Jesus is truth, the Bible says. The following is a copy of a letter addressed to the editor of the N. H. Patriot: – To Isaac Hills Esq.,26 – Dear sir – In seeing those statements in the N. H. Patriot, of April 19 and 26. 1824, treating on the subject of the Portraiture of Shakerism, published by Mary M. Dyer, I consider those statements produced by treachery and falsehood, imposing on the public, and individual persons. I, being a Justice of the Peace, make the following remarks: The statements of Sarah Tibbets, Joshua Fletcher, Betsey Lougee, Josiah Watson, and Noah Wiggin, I administered to them their oaths, and also to others that have not appeared in the Patriot. And each of the depositions was done without partiality or deception. After the depositions were written, I read each of them to the persons, when they signed the same, and I gave them their oath. Since those statements were published, denying some part of those statements in the Portraiture, I have

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examined and compared with some of the original affidavits and copies, which I now have in my possession, and find the portraiture correct, except Josiah Watson, the most vulgar of which is omitted being published in the Portraiture. The said Watson wrote his affidavit with his own hand, (as he said.) and brought it to me at Canterbury, and made oath to the same. I therefore request the printers who have printed for the Shakers, to publish this; for I feel myself injured in my own feelings and in the eye of the public. Whenever I transact any business as a magistrate, I consider myself under oath. Respectfully yours, Obadiah Mooney, Jus. Peace. Stewartstown, May 10, 1824. After Mr. Hill received this letter, he would publish no more for the Shakers.27 Will the reader be convinced that the Shakers state falsehood when they strive to abuse me by defamation? M. M. DYER. / The following is a letter of Mrs. Crain, showing what wives and mothers have to endure, when their husbands believe their salvation depends upon obedience to the Shaker rulers. Mary M. Dyer – Dear Friend – I now embrace an opportunity of writing to you, as like circumstances have been our lot. As you were acquainted with my circumstances while with the Shakers, you must needs know what my troubles were and now are. Mary, I have waded through seas of trouble since I saw you. Through the Shakers’ influence my family has been broken up, and my dear children torn from my arms. I lived there afterwards five months, and only saw them once, that the Shakers knew of, except at meeting. My poor little Mary Ann, was taken from me – she went like a lamb to the slaughter. She went to the meeting the next Sabbath, so did I, – the poor child sat crying and sobbing as though she would break her heart. Oh! the distress I was in; I could not eat, sleep, nor work, Elderess Molly Mills told me, under this wail of trouble and distress, if Mary Ann would not stay where the place was provided for her, we must bind her to the world; such a healing balm I had for my wounded heart, when they would not let me have the care of her. I found my health wasting fast, I knew not what to do. To go any further from my children I thought I could not, but I found I could not stay in such a condition. I was almost distracted. Their influence over me was so piercing it captivated my reason, and brought me into a delirium. A great part of the time after they took my children, I was incapable of any work. One thing I mention, hearing so much said about it, that is, John Lyon, in the presence of Robert Crain, Louisa Childs and myself, said, ‘that what he said was the same as tho’ God Almighty spoke, or Jesus Christ His Son.’ John Lyon is a Shaker elder. Mary, I long to see you and converse with you. I was not allowed to speak to my husband, nor look towards him, if I did I broke orders. We were

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carefully watched. I am not writing to one who is a stranger to such customs. After I moved to the North house, where you used to live, I found things very different from what I ever had seen, or was taught. The testimony to me bad been, all peace and union, without one single jar. All faces wore a solemn cheerfulness when I saw them formerly, but when I became one of the family, I found contention, sisters with brothers contending, brothers with brothers, sisters with sisters, they said I might contend, but not as the world contended. Oh! the deceitfulness of this people! I believe if one half of our leading men knew, as much about the Shakers as I do, they would not be suffered to go on in their unfeeling, unnatural, deceitful way; of all people, they have the most covered deceit. I believe the Lord will search them out. You know their gathering gifts, and their sifting gifts. (It is all flattery and deceit when they draw people in among them – afterwards, cruelty and abuse – this is their sifting gift.) Oh Lord, let their deceit be laid open to the world of understanding. Must parents and children, husbands and wives, brothers and sisters, be torn asunder. I am overcome with grief while I write. Please to excuse my writing – my mind is pressed with grief, which causeth it to be scattered. Mary, I am anxious to obtain my children in some way, but know not how to accomplish it. I subscribe myself your affectionate friend, Mary Crain. See her husband’s testimony, (Robert Crain), Shakerism Exposed, p. 188. Mr. Crain, after he left the Shakers, went after his children, and / attempted to lead Mary Ann away. The Shakers clinched him, they tore his coat in twain, stript it off of him, tore his vest, and kicked and beat him badly, and took the child from him. There was a number of Shakers prepared to fight if he attempted to take the child. Mrs. Crain mourned herself to death. Mrs. Cummins, who was at Concord, N. H., in 1848, striving for a law to liberate her children from the Shakers, is also dead. Mrs. Trull, when a young wife, she with three small children, was, by her husband, carried to the Shakers. She is dead. Her case was cruel, so is the case of all Shaker husbands’ wives. Mrs. Trull’s case of suffering was stated by a female, who lived at the Shakers when Mrs. Trull died. Her little children were taken from her care. She soon had word that her youngest child was dead – it was buried – soon after she was told that another child was sick. She went to it; it was so sick it could not speak, and that child died! Soon after as she was preparing apples for the cook, she fell from her chair dead! and it was thought – said – that she died with broken heart! awful, awful! What knowledge or feeling have the Shakers, to have charge of children? God has greated28 an affection in all the female species to love and protect their offspring. Shall the Shakers be allowed to annul the work of God, and tantalize mothers and their children, let common sense teach and rebuke their cruelty, better for a woman never to be a wife, or a mother, unless there is a law to protect her with her children and home. One of Mrs. Trull’s

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brothers of New Boston, N. H. was first select man of that town, when he signed the petition to have that Bill become a Law, for “Better protection for wives and children.” I hope this torrent of suffering will be stopped. The Shakers, in their remonstrance, say, “The crimes virtually alleged against us by Mary Dyer and others, are truly great, such as blasphemy, perjury, fornication and adultery, cruelty and abuse.” [And they might have said murder and told the truth of their guilt.] Again, “If those evils do flow from our principles, why not detect and punish us?” I answer, if any of your subjects are any way exposed to justice, they are sent off to some Shaker place at a distance, and they are not to be found, then you will say, ‘Oh, they have left us, we don’t harbor suspicious folks here.’ Where is Ephraim Dennett,29 who whipped George A. Emery30 to death? The truth is what the Shakers are warring against; but the truth must and will remain as long as Jesus has power on the earth; and the truth will judge them, and they will have to answer for all their hard speeches and lies. Plain facts, stated by some of our best men, are by Shakers called public slander, and an open attack upon their lawful rights, and privileges. If our law gives the Shakers a right, after they have deceived and made a fool of a man, to destroy his family, and plunder his property, then we ought to have a better law, and one that will prevent this injustice. I here enter a testimony. It is short, but shews the exact system of Shakerism, as has been proved by many wives. The following was taken from the mouth of Steven Sutton: “I, Steven Sutton, of Canterbury, N. H., do state, that when a young man, I was married to a wife of my choice, had a number of children, and having a competency, I lived in the greatest harmony with my wife. At this time the Shakers came to Canterbury and Loudon, and preached with much zeal and energy. This was about the year 1782.* I believed their doctrines, and joined / them. My wife could not believe with them, and was in sorrow. Afterwards, in obedience to the orders from the Shaker leaders, I secluded myself and family among them. My wife was unwilling to go with them, and was in continual sorrow about it; but the Shakers preach that we must hate father, mother, children, wife, or never find salvation. I soon found I was obliged to deny reason and obey them in every requirement. Their testimony was delivered with such solemnity and zeal that I believed and obeyed, as far as possible, and many more in this place joined them, which caused sorrow and suffering beyond conception. Myself and many others were professors of religion before we joined the Shakers. The Shakers at first owned that my experience was of God, but that it was but a glimmering of light compared to what they possessed; and if we would obey them, we should soon find power over all sin, and enter into a heavenly or angelic state. Soon after this, our religion was condemned as carnal. We were forbid reading the Bible, *

We refer back to the days of Ann Lee, the Shaker’s Savior. The Church of Christ was never more pure than in the days of Jesus and His Apostles.

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because the scriptures were a back dispensation, and would weaken our faith in the Shakers, or in their gospel. We were first ordered to confess our sins to the leaders, and join in their dance, which was carried to great excess. After working hard days, we were ordered into the dance, or labor as it was called, for hours, and urged to labor more earnestly, to overcome sin, or we should go to hell; and that the leaders were then suffering under the burden of our sins, to a great degree. We were then exposed to hardships, until I was exercised with severe pain, so that I could not lie upon a bed to sleep, for months together; and in the meantime worked hard. My work was similar for years. All the subjects were taught that the more work they did, the more treasure they would have laid up in heaven,* and the orders must be obeyed. After my family was separated, I was not allowed to speak to my wife or children. Children were treated cruelly, and, by orders, I saw one hung down in a well. I once went into a shoemaker’s shop, for a strip of leather. The shoemaker had the care of one of my sons. My boy was stripped naked, and hung by his wrists. When I opened the door, I was so struck at the sight, that I said not a word. I felt as though I should faint; still I knew if attempted to oppose, the leaders would be upon me with savage cruelty, and I should be condemned to hell, for having natural affections. I left the child hanging. [Mary M. Dyer would have gone through fire to relieve her child, in such a condition.] The leaders profess to have power to save souls, or to damn them to hell; and often said that none could be saved unless they overcome natural affections. I was so deluded that I believed this declaration. I felt miserable, but still tried to obey all their orders. I think their cruelty injured the faculties of my children; and Thomas Ward’s, Joseph Lougee’s, and Sleeper’s children also. My wife was an amiable woman, and I loved her. But now I must hate her as much more as I had been fond of her, or I could not be saved. The leaders said, “She is my god.” I strove to gain power over my love and affections, and obeyed all the orders. After I neglected my wife, and took the children from her care, she appeared in constant trouble, and weeping. Being of a delicate constitution, her trouble threw her into a decline. After her health began to fail, I was ordered, in case she spoke to me, to mock and condemn her old natural affections, and leave her. This I did, and left her weeping. For two years before her / death, I did not speak to her; and I saw her but twice the last year of her life, though I lived in the same family, and verily believed I had overcome all natural affections. But the night she died, the leading man came to the room where I slept and said, “Stephen, Peggy is dead.” – This shocked me. I had to use exertions to hide the sensation of my feelings, and conceal my natural affections. When she was buried, I was ordered to cover the earth over her coffin, to show that I had no natural affections. This I did, when, at the same time, I felt as though I should pitch *

The Shaker church, that is their heaven.

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into the grave with her. Thus was I infatuated for many years, believing it the only way to save my soul. After my wife was dead, I found myself a miserable creature. The infatuation (mesmerism) which was so fixed on me, seemed to be taken off. I believed that my conduct to my wife had been the means of shortening her life. I left the Shakers, a distressed creature, destitute of every comfort. I saw their deception, and by repentance and prayer, I feel as though God had forgiven my sins; but the wounds I received by the Shakers are still fresh. This by me, Steven Sutton. September 10, 1818. This certifies that Steven Sutton is a man of truth and honesty, and has been a great sufferer by the Shakers. John Lyford, Esq. An extract from Andrew Ward’s statement: I, Andrew Ward, of lawful age, depose and say, that when a lad, my father joined the Shakers; my mother did not believe in all their principles – a Shaker woman was put in mistress to govern my father’s family. My mother would have her orders from this mistress, and if she did not obey* my father would treat her cruelly. They obliged her to stand to the wheel and spin when so ill she ought to have been in bed. What this woman said we must obey as the word of God. My father said he intended to overcome natural affections, which caused the following conduct. I had a younger brother, who, for a trifling offence, my father called to this mistress to hand him a string; she handed him some linen thrumbs, with these he tied the child’s hands together around the wrists; by it hung him upon a tree from the ground and left him; he screamed a considerable time. I went to him – his hands were turned black. I pulled the limb down so that his feet could touch the ground, the limb split from the tree, and my brother ceased screaming; my father came to know the cause; began to reprimand my brother for breaking the limb; my brother told him it was Andrew, for which my father tied me up in the same manner. I hung until the pain exceeded all that I had ever experienced. I screeched, according to my pain, my father took pitch, and stuck it upon leather and put it on my mouth, so I could make no noise; a man by the name of Brown took me down, [Mr. Brown was not a Shaker, he was a neighbor,] I was tied up in different ways and punished to that degree I thought I could not live, once I was tied and hang up in this manner so long I lost the natural feeling in my hands for three years. [You can see the full statement in Shakerism Exposed, page 108.] Mr. Ward closes by sayings: Since I left the Shakers, fortune has so favored me that I have property sufficient to live upon the interest of my money, though my health is poor. / * *

Make protection for wives and children. Mr. Ward overcame his natural affections for his wife, and found his spiritual affections in this mistress – reader, do you understand such Devilism or Shakerism? this is their purity.

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Andrew Ward testified before Obadiah Mooney, Justice of the Peace. Andrew Ward was in a consumption when he gave his testimony. The author has seen the place where those children were abused. A few extracts taken from testimonies given before the Legislature, Nov. Session, 1848, Concord, N. H. () Gardner Willard called – I am 18 years of age. I lived with the Shakers at Canterbury eleven years; I came away from the Society about two months since. While there I was taught to disown, and hate all natural affection, and never was allowed to be with my relations, unless some of the leaders were with me. I was instructed to look no further than the Elders for God; and further instructed, to consider Christ as come the second time in Ann Lee. I knew George A. Emery; his caretaker was Ephraim Dennett. I once saw this Dennett seize this boy and beat his head upon the floor, as many as fifteen times. I have known children who were obliged to kneel, and remain there hours together, for some trivial offence. I was once commanded not to go from the place where I was, out to a grindstone, only three rods distant; for disobeying I was commanded to kneel and remain in that position all night; I did remain in that position all night. I knew a maloon boy to be beaten nearly half an hour, so that his screams could be heard all over the Society. We were always commanded not to make mention of our troubles to one another, but go to the ‘lead,’ the very source from whence our sufferings come. We were commanded never to say a word against a Shaker, on any occasion whatever. If we communicated any thing against them, we are reprobates, and would lose our souls. There is an exercise for half an hour before evening meeting; we are required to sit up straight in our chairs, without touching the chair backs, perfectly still. If we laugh, fall asleep, or whisper, or do any thing out of order, we must stand up and make three bows to the Elders, and confess. Persons frequently fall asleep from fatigue, after laboring during the day. The following is from Theresa H. Willard. General Pierce recommended Mrs. Willard; said her testimony might be relied on. I am 27 years of age; have lived with the Shakers at Canterbury 17 years; I was taught to obey my elders in every particular; if I did not, the consequence would be the loss of my soul. All the God I was to know any thing about, was my Elders; have been told to look to James Johnson, (an Elder,) as God, and not to be looking any where else for God. [Ought a Shaker to be allowed, where the Shakers are an interested party?] I saw children whipped there frequently – beaten severely as I thought. Knew a little girl seven or eight years old, who did not read so well as her caretaker thought she might. She was whipped severely, then put down in a damp cellar, and kept there till twelve o’clock at night. Next morning she had a fever; and was sick two weeks. Children were compelled to eat whatever was set before them. I saw a girl, 8 years old, who could not eat fat meat; her caretaker

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would stand over, and whip her to make her eat it – force it into her mouth, until the tears would come into her eyes – have seen this done, sometimes four or five times in a week. I saw a caretaker hold a little girl’s head back, until she turned black in the face, came near strangling. Another girl was hung up near the top plastering, with a cord under her arms. The girl was nine or ten years old. I have frequently seen little children compelled to stand on their knees, till they were so weak they would fall over; then were flogged for it, and made to stand up again. I was at the Shakers, at Canterbury, when the little boy, Geo. A. Emery was killed. [Why don’t all their children die? That All-seeing Eye knows that there have been scores who have died at the Shakers by cruel abuse. Any person can see that the foundation of Shakerism is, to state, or testify favoring the Shakers, or they must lose their souls, or go to hell. What dependence can be put on their testimony? Reader, consider.] / Much similar testimony may be found in a pamphlet styled, “Shaker examination, before the New Hampshire Legislature.”31 I here take another statement from the same pamphlet. It was directed to one of the Shaker advocates, and the one who produced the minority Report. The desired bill passed the House, 176 in favor, and 39 against it. It was defeated in the Senate, being introduced the last hour of the Session. Mr. Norris – Dear Sir – I noticed in a late number of the Evening Transcript a paragraph, taken from the N. H. Patriot, stating that a Committee had been appointed to investigate certain charges preferred against the Shakers in that State, respecting the alleged cruelty exercised in their training of children and that a minority Report of that Committee had been made exculpating the Shakers from all blame in this particular. The reader can determine whether they are free from all blame or not, after perusing the following facts, which came under my observation, during a residence of some years, with the Society of Shakers at Canterbury, N. H., and which can be substantiated by more than twenty witnesses. I was but 8 years of age, when taken there to live, and remained there for several years, during which time I was trained, with about 20 other boys, the most of whom were children of poor parents, from various parts of the country, and many are the scenes of cruelty which I have seen practised upon these defenceless children for petty offences; scenes which would have made any human being, but a hardened, well disciplined Shaker, shudder to behold; I have seen a boy five years old beaten in school, with a large ruler, until he sank upon the floor, nearly dead, because he could not repeat a sentence from his spelling book correctly, and was carried home two hours after, not being able to walk himself; I have seen the same boy beaten in the same unmerciful manner many times for similar causes, both in school and out. On one occasion the man who had charge of the boys stationed some five or six of them, for a trifling offence, upon the floor in a straight line, and beat them with a horsewhip to his heart’s content. But one

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of the boys (the author) not manifesting any signs of grief on the occasion, the wretch took him aside aid beat him with the butt end of the whipstock, so that the large wales were discernible on his legs for some time after; another man who was teaching a boy five or six years old to read and spell, thinking that he did not progress so fast as he ought, tied him down naked to a bench and whipped him so unmercifully with a withe that he carried the marks of it for weeks after. Some of these cases, and many others equally atrocious, which I could mention had I space, were known to the elders of the Society and no measures were ever taken, to my knowledge, to suppress such wanton cruelty. I now come to a case which, for inhumanity, throws all my preceding statement completely into the shade, and which I can never contemplate without feeling sick at heart. About the year 1841, a boy by the name of Geo. A. Emery, four years of age, was taken to this Society by his mother to live. A more interesting child I never beheld, and a brighter intellect I never saw in one so young. After remaining in the Society about one year, he was placed under the tuition of one Dennett, – a man whom Shakerism had converted completely into a brute. Without exaggeration, I can say that I have seen Dennett knock this boy to the floor hundreds of times, by striking him on the head with his fist, for not spelling a word, or reading a sentence correctly. And for the same cause, I have known the brute to lock him up in a damp cellar, for half a day at a time, beating him at intervals with a leather strap; and so often were the floggings repeated, that he would sometimes carry those marks for months. But I now pass from these scenes to his mysterious and untimely death. During the forenoon of that day, I was in the shop with Dennett, who was teaching the boy to spell, and because he could not spell a certain word, he knocked him down several times, in the manner above narrated, and finally took him down cellar, and beat him with the aforesaid strap for more than an hour, with but little cessation. In the afternoon of the same day, I was standing in an orchard, about a quarter of a mile from home, when I accidentally saw Dennett, but a few rods off, with a book and strap in his hand, and leading the boy across the orchard in the direction of the pasture adjoining. I watched them out of sight, and having occasion to remain in the orchard, I saw Dennett in about an hour after, returning hastily towards home, carrying the boy in his arms. When I returned home that evening, I learned that the boy was dead, but no one could tell the cause. The next day a report was circulated through the Society, that he fell and struck his head upon a stone in the pasture, and this was assigned as the cause of his death! [Shaker lies!] / I saw the body after it was placed in the coffin, and without any exaggeration, I can say, that both sides of his face and head were one complete bruise, from the blows received the day before. No legal investigation of the case was ever made, and the innocent victim of Shaker cruelty was now hurried beneath the ground with all possible dispatch. These few instances of Shaker barbarity, which I consider but a fair sample of

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their manner of training children, I leave to the reflection of the reader, without comment; hoping that the motives which impelled me to give them publicity, will not be construed into malicious or selfish purposes, my only object is to undeceive the public, in regard to the piety and honesty which are generally supposed to exist among this pernicious sect. Boston, Feb. 24, 1849. JAMES W. SPINNEY. The following statement was taken from a publication written by Reuben Rathbun,32 who was an Elder among the Shakers, in Anna Lee’s day, and intimately acquainted with all the leaders at that time. He says, “As to my early life, I had serious reflections from my early childhood, until I was 18 years of age; then I was brought to a change of sensation. I had such a sense of God’s love through Jesus Christ for salvation, and happiness of his creatures, that I was not afraid of him, but loved him, and was determined to serve and obey him all my days. I believed what was contained in the Scriptures was a sufficient rule to walk by, and by which I should be judged at the last day. At length in the spring of 1780, I heard of a strange people at Niskeuna,33 N. Y., (foreigners) who possessed remarkable gifts and power. Our neighbors went to see them, and my mind became dram away, and I believed it must be of God. I forgot to watch and pray, and did not search the Scriptures, to see if their doctrines agreed with the sacred word. In July following, I with many others, went to Niskeuna to see and hear for myself – I then and there believed the Shakers were the pure people of God. The doctrines which they preached were, that the Judgment day had begun, the great and last day; that the Lord Jesus had made his second appearance in the person of Ann Lee, which is called Mother; that she was redeemed from all sin, and stood without fault before the throne of God; that the fulness dwelt in her bodily, as really as it did in the Lord Jesus Christ, and as much greater, as his second appearing was to be greater than his first; that he came to die, but that she should never die. This I understood and believed. They also taught, and I believed that the Mother, and some others with her stood complete in the resurrection, were conversant with the angels, and invisible beings in a spiritual world, and were not subject to natural disorders or infirmities, which were incident to the rest of mankind. I believed God had given them power to judge the world, and that they were daily judging the quick and the dead. All this I believed without the least doubt. I was first to confess my sins. This I did as in the presence of Eternal Justice. I was also taught to take up my cross against all sin, which seemed to be comprehended in being obedient to our leaders, ridding ourselves of natural affections and become eunuchs; and that many through zeal abused themselves in this way to that degree that they were consigned to the grave; and of such it was said, they gave up their lives for Christ’s sake, and died on the cross! and further, it was abundantly taught, that what was taught in the scriptures, was

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of no use to us, in this new way, it was all a back dispensation; that the present gift of the church must be received as the infallible word of God. I was faithful to the orders. At length I received orders to receive the confession of sin. I obeyed these orders, and traveled with the ministry. In 1781, the Shakers with the Mother, began to travel and preach. James Whitaker34 was the chief speaker. Ann Lee was considered first in lead, William her brother next to her, and James Whitaker next to William. In August, 1783, they returned to Niskeuna. Soon a quarrel ensued between Lee and Whitaker, which should be next to Mother in lead. The Mother often interfered, as she wished to have Whitaker next to her. The contention continued until the summer of 1784, when there was constant clamor and confusion; at length the Mother fell to beating Lee her brother with a billet of wood, Whitaker would not allow any one to interfere, saying “who shall steady the ark of God? if any one touches Mother, they will be struck dead.” There was awful threatening on both sides. Lee tried to defend himself, and struck her once with his fist. He was a strong man, and hurt her badly, but she would not let him alone, but beat him, until he was in a gore of blood. [These are the Shakers’ Saviors.] The dispute ended then by the death of Elder William Lee, which was July 21, 1784. This / was at Watervliet or Niskeuna, N. Y. There was many people present at the time, and I stood most of the time, not more than five or six feet from them, and saw the whole affair. I was then an eye-witness to that which was shocking to humanity, but my faith was now so strong in the Mother, believing she had the sole government of all souls, both quick and dead, and was actuated wholly by the power of the invisible God, to see her smite a man dead. I should not have dared to think Mother was wrong. At this time they were enraged with strong liquor, and the power and influence of Satan. There never was a soldier, or a sailor, that exceeded them for profanity or vulgarity. The Mother renewed her quarrel with Whitaker, they fought until she could not stand alone. She died the 8th of September following, seven weeks after the death of her brother. They had previously stated, and I believed, that Ann Lee, William Lee, and James Whitaker, were free from sin, and as holy as the angels; and when I found to the contrary, and my faith shaken, my trouble and distress of mind was beyond description; but still I did not leave them, I was bewildered by their influence (mesmerism). James Whitaker next took the lead, then I travelled with him. We went to Enfield, Conn., there he was taken sick, and died, July, 1787. The next in lead was Joseph Meacham. He signified that the departure of Whitaker was necessary for a further increase of the gospel. This increase was to deny their natural relation, and find their spiritual relations. This work began in New Lebanon, N. Y., where Father Joseph found his companion, who was called Lucy Wright,35 daughter of Deacon Wright. When eighteen years old, she was married to Eleazer Goodrich,36 a man of wealth. Six months after their marriage they joined the Shakers. She was young and very handsome. Meacham

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had a wife and nine children. These he could hate, as natural and carnal, and take young Goodrich’s wife for his spiritual companion.* Again, Father Joseph and his companion were called Father and Mother, or the Ministry. The elders found their relation, some of the brothers and sisters found their relation. This same order was sent to Shaker societies in other places. In Hancock society, myself, and one more male and two females were appointed to find our relationship. We were called Elders. The Elders were to receive the word and counsel of God from those parents, and communicate the same to the rest of the family. I believed this order was the infallible word of God, and obeyed as such. Joseph Meacham died 1796. He was considered the first Bishop, and the son of David, who was to destroy Gog and Magog. After Joseph Meacham’s death, Henry Clough was the leader, with Mother Lucy a short time; he was a young man, but died March, 1798. These deaths were unexpected and severe disappointments to me, and the more I saw and experienced, the more I was convinced that we were on a wrong foundation, and should be found false witnesses before God; and viewing things to be so, I was unwilling to stay there and die, and I believed it was my duty to come away, and renounce that which was wrong; but the cross looked great, and it was months of deep tribulation before I could get power of mind to leave that people. At length I gathered as much resolution as I could, and accomplished my purpose the 24th of July, 1799, by bidding them farewell and leaving the place. My health was miserable when I came away, and continued so for a time, still I have never been sorry that I left that people. I am fully persuaded that I have been led by the spirit of error, and under the power of deception. I now feel to turn to the living way pointed out by Christ and his Apostles, as laid down in the scriptures. And it is my sincere desire that the Shakers would forsake the error of that way, and turn to the Lord who will have mercy, and to our God, who will abundantly pardon. This in love, Reuben Rathbun. The Shaker society is a mongrel set of Papists or Catholics, of aristocrats and slaves; instead of children being taught that which is beneficial to body or soul, they are blindly taught that obedience to the leaders is the will of God. Thus cruelly made to do, as machines, that which is most profitable to that society. Children thus trained ignorant, are made a prey by the designing, who impose upon their ignorance. It is therefore desirable to have the Shakers replenish their society, with their own children, or become extinct. They would then have / parental affections, not cruel hate. They would then be fathers and mothers, sons and daughters, instead of task-masters, task-mistresses, servants and slaves. *

Reader, do you understand it, the Shakers have published, that Mary Dyer was the first proposer of such a conjunction. She opposed it in strong terms, and they know it.

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The following is to show Ann Lee’s character; as a drunkard. I, William Lee, of lawful age, do testify that I was resident in this town, when the Shakers came first into this place, which was about the year 1781. At this time, there was continual confusion among the inhabitants, by the Shakers’ conduct. The authority thought it expedient to interpose; accordingly, turned out and went, myself and others, with an officer; went in pursuit of Ann Lee, the leader of the sect. When we came to the house where she was, which was Geo. Darrow’s,37 it was with difficulty that we entered the room, being strongly guarded by the Shakers. When we entered the room it was much besmeared with filth, which appeared to be in consequence of liquor which Ann had drunk, as she appeared drunken. As we were carrying her to Esq. Elizur Grant’s,38 for her examination, her conduct was unbecoming any human being, immodest as a beast. After we carried her there, I with many others, took her into a chamber of Esq. Grant’s, when she drank spirituous liquor, until her conduct was horrid, licentious and lecherous. She hugged and kissed the men, and to prove what sort of a character the Shakers’ Savior was, we gave up to her obscenity, until we proved her to have no shame, and was ready to subject herself a common prostitute. After this was known, she was condemned without jury. “A worthless wretch!” The judges ordered us to carry her off, and if she came again, she should suffer for her conduct. I with others carried her out of town. Further deponent saith not. William Lee. Sworn to before me, March 22, 1820. Joseph Lord, Justice Peace. I, Joseph Law, of lawful age, do testify, that I was present at George Darrow’s, and assisted in conveying Ann Lee to Esq. Grant’s, for her examination, was present with her, and others, in Esq. Grant’s chamber, where her conduct was licentious in the extreme. I also assisted in conveying her away, and can testify that the foregoing statement of William Lee is just and true. Joseph Law. Attest – Asbury Hibbard. March 30, 1826. The above named Maj. William Lee, and Capt. Joseph Law, have not only served their country in public office, but were honored by being chosen and serving through our Revolutionary war, Life Guard of our brave Washington, and were now prominent in deeds of right. Their services are on the files of the War Department at Washington City. I, Gideon Martin, do state, that I was present at a Court in New Lebanon, at Esq. Grant’s, where Ann Lee was to be tried for drunkenness. She drank brandy so much that day that she was drunk to puking. She hugged the men, talked and behaved the most obscene possible. They placed her so that she puked out of

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the chamber window, in the presence of many people; and when in her drunken state the Judges were called to see her; they then condemned her, without any further trial, and ordered her to be carried off, and if she was ever known to come there again, she should be punished according to law; she was carried off, and never came there again in my knowledge. I further state that, I think, she was as bad a character as ever stepped on American shore. Many left the Shakers at this time. This by me, Gideon Martin. Esq. Martin further states: – “According to the desolation of families, would it not be a mercy to the public to have an act passed which should disarm the husband and parent of his authority, when he joins the Shakers, the same as a convict in the State Prison? In this way, the Shakers could not impose upon the rights of men, women and children.” This is an extract. See Shaker exposed, p. 32. / Hancock. Mass., June, 1825. I hereby certify, that I have for many years known Gideon Martin, Esq., the above signer; that for many years he exercised the office of Justice of Peace, and his reputation for truth and veracity has ever been good. Luther Washburn, Justice of Peace. In the summer of 1825, General Lafayette was escorted from Albany, N. Y., to New Lebanon. When the escort got to a road, that led to the Shakers, in that town the escort stopped, and told Lafayette that the Shakers wished him to come through their village. He asked who the Shakers were, and was told, “They were the followers of Ann Lee.” I shan’t go, said Lafayette. I knew their conduct in the time of the Revolution. She was about our camps, and was a vile woman, and they were troublesome Tories. Tile following statement from Mr. Cowls. This may shew that I, Asa Cowls; of New Lebanon, N. Y., do state, that in the time of the Revolution I was a soldier, and I have seen Ann Lee at the camps, among the soldiers, and at mid day. She once dared the drum-major to beastly conduct, for which she was drummed out of our camps, and the drum-major for accepting her challenge, was displaced from his office, I further state that, after the Shakers were settled at Watervliet, Ann was a fortune teller, and many of my acquaintances went to see her for that purpose; and since she preached Shakerism her conduct and drunkenness has been shameful. This by me, Asa Cowls. Mr. Cowls was present at Esq. Grant’s when Ann was tried for drunkenness. He is recommended as a pious class leader of the Methodist connection.

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REMARKS ON SHAKERS’ SPIRITUAL MARRIAGES. Shaker Bible treating on man’s fall, page 13, v. 14–23. “Man’s nature is called serpent. The serpent beguiled Eve.” “Thus Adam and Eve were seduced, became subjected to the inferior disposition, regardless of the law of God in the soul” of Adam – v. 21, and partook of that tree, which the fruit thereof was good only in its right use – evil only in its wrong. On p.33, is stated, “that Adam and Eve, while in a childhood state, partook of that fruit which was prepared for them at mature age.” A poem in the Shaker Bible reads thus: – “Man’s temptation and his crime, Was, to be as gods before his time; While in his weak und infant state, It was not for him to create, But, tempted by a poisonous brute, He took of the forbidden fruit, (his nature,) Thus forfeited all right to the tree of life.”

If I read the Scriptures right, Adam and Eve never knew a childhood state, but were created man and woman in the beginning; and the tree of knowledge was placed in the garden before Eve was made. See Genesis, chap. 2. However, this will answer for a line of excuse, to lead from the state of natural man, wherein the Shakers say, is no possible way to obey the command / of God acceptably unto a state of the Shakers, wherein as they say, can fulfil all the commands of God, or the original law, which was given to man, in the garden. S. Bible of the Restoration. Though fallen man was banished, yet nevertheless, the law and the commandments which God gave man, was in itself eternal, mid although corrupt and changed, yet it could not be destroyed. P. 38, v. 35. It was a just holy God, that commanded man to multiply and replenish the earth, and required as the fruit holy seed, which could not apply to fallen man. They then say that a line is drawn, which pointed to the substance of a new creation, or spiritual seed, of which Christ Jesus was the beginning. Next is to shew, that Christ’s church was not complete (as the Shakers say) by the man Jesus, without a female Savior. Again, Sh. Bible, 435, v. 7. Man anointed with the Holy Ghost was the first foundation pillar of the church, v. 9. “The man is not without the woman in the Lord, (i.e. Shaker church,) nor the woman without the man.”* Again, “In the natural creation, the man was first, and then *

It may be understood, that many in the Shaker Society, though they live to an old are, are ever considered in a childhood state, and are hewers of wood and drawers of water, or slaves to serve those who are connected in their man and woman state of these they say, “There is a relative knowledge of their nature, as much of the world know, of their foundation pillars. (Reader, do you understand it!)

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the woman.” v. 11. “Christ Jesus was the second man, of the new creation, and the new creation required a second woman.”* Shaker Bible, 438, v. ‘25, says, “It was necessary that Christ should make his second appearance in a female – and in one who was lost in the fulness of man’s fall, and that spirit which dwelt in the man Jesus, was revealed in a woman – and that woman in whom was manifested that spirit and word of power, anointed und chosen of God, to finish the work of man’s redemption was Ann Lee.” v. 28. She became the temple of the Holy Ghost, and second heir with Jesus her Lord. [I think Jesus would be ashamed of her, when she was drunk, or when she was fighting.] v. 21, 22, they say, “There is power in the church to forgive sins, and whosesoever sins you remit are remitted in heaven, and whosesoever sins you retain, are retained unto them. Salvation and redemption is in the church, and no where else. By Ann Lee’s “travail for a lost world, she became the first born of many sisters, and the true mother of all, living in the new creation.” v. 29. “Herein is the most condescending goodness and mercy of God displayed, in redeeming that most amiable part of creation (woman) from the curse, and all the sorrow of the fall.” [Note – Instead of the woman’s being redeemed from the curse of the fall, by Ann Lee’s testimony, the sorrows of many wives and mothers, are are increased fourfold, by a total separation between parents and children. / What greater curse can there be, in any thing that Pertains to this life? Vain imagination, to pretend obstruction to the salvation of any man or woman, in protecting their own family! Who feels more for the welfare of children than their own parents? If it is such a sin for a mother to have care of her children, or for a child to take care of its parents, as the Shakers pretend, (which pretence is, if they do, there is no salvation for them,) why did Christ raise the only son of a widow, who was following him weeping to the grave? He comforted her, said to her, “Weep not,” and then raised him from the dead. Luke, chap.7. Again, if it is a sin for brothers and sisters to have affection and care for each other, why did he raise Lazarus from the dead, to relieve the grief of his affectionate sisters? Again, when Jesus was on the cross, it appears, he could not die, or his work was not finished, until he set an example, by finding a home and protection for his loving mother, who stood by him weeping. Here was the most striking evidence of tender pity to the affectionate, sorrowing family. Is not this a great contrast to Shakerism? The blessed Savior brought peace and pardon, love and good will to man. The spirit of Jesus and that of Ann lee cannot be one.] *

According to the Shakers’ common profession, such a connexion would be a nuisance unto them; but they are not known by what they say. Probably, that Hastings woman had got her full growth when she had a pair of twins by Israel Sanborn,39 a Shaker Deacon at Canterbury, N H. she is now an Eldress in the Shaker family – to pardon their sins. Lord, teach the Christian world, so that they may understand the abominations of the Shakers.

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I now state, that the man Jesus possessed and now possesses that power which is sufficient to purify and renew all that believe on Him unto repentance. Such shall come forward as a bride to Him, leaning by faith on their beloved. Glory, to Heaven’s King. My soul rejoices while I consider the blessedness, and that it is neither male nor female–but all are one in that blessed fountain, which is Glory and Heaven of itself; where God is all, and in all, He in us, and we in Him. Glory to God in the highest; when our souls are immersed in Him, there will need no other objects to augment the glory. No – nor any Shaker fire to kindle the flame. – Reader, I want you to understand Shakerism. Again, Ann Lee’s followers can cruelise, with barbarity, falsehood, and deceit. How long will you cause the groans of the afflicted to ascend to God, who saith, Deut. 38, 35, “To me belongeth vengeance and recompence: their foot shall slide in due time; for the day of their calamity is at hand” Again, speaking of Ann Lee, as being the bride of Jesus; they say, This is the crown of glory his mother, wisdom, did impart, in the days of his espoused, and gladness of his heart. Sh. B. p. 407, v. 12. They call Ann the wife of the Lamb; v.3 says, “Christ Jesus in his first appearing, spake much of his coming in his own glory, and the glory of his Father, and all holy angels.” They also say, “The woman is the glory of the man.” Here the Shakers have placed the female as the glory of the Son, also of the Father, and of all the holy angels. According to this, God, Christ, and all he holy have left the kingdom of heaven. The Scripture says, (See. Gal. c. 3, v. 28.) “It is neither male nor female, but all one in Christ Jesus.” And further, Mat. 22:30, Jesus says, “Ye do err, not knowing the scriptures, nor the power of God, for in the resurrection, they neither marry, nor are given in marriage.” You Shakers may take this to yourselves to follow Ann Lee’s precepts, you may meet her / in a world of spirits, but you will not find Jesus there – no, you are a miserable, deceived set of beings; and your leaders, your lies, cannot cover you from that “All-seeing Eye.” It appears from their Bible, that the Shakers believe that they are the true spiritual seed, which is made worthy to obey the commands given to Adam and Eve in the garden, which they say, “was to multiply,” &c. See Shaker B. p. 29, v. 53, 54. If the Shakers have arrived to that state, they had better be honest, and have their lawful children, and not steal children from their mothers! Oh robbery! I speak that I do know by experience. Author. The Shakers in their publication, say that Mary Dyer accuses them of double marriage. I remark, that you, for a covering, as you in many other things, call your connexion such a marriage, as you say God instituted in Paradise – which you say the Protestants forbid. This must be the marriage you spoke of, when you said, “none were married, agreeable to the will of God, only the Shaker.” You leaders

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well know how to change your condition. The god you possess is changeable and selfish. While the author was living at the Shakers, John Beck40 was Elder, and Mercy Elkins41 was Eldress, of the first family at Enfield, N. H. She was sent to the Canterbury Shakers, 40 miles distant, to improve her health. She was between 30 and 40 years of age. Hannah Goodale42 was placed in her stead. After a period of time, Hannah was displaced, and Abigail Bowden43 was given to John. Here it appears Mr. Beck had three crowns of glory in a short time. At Alfred in Maine, John Barnes44 and Sarah Kendal45 were selected as Father and Mother to the Shakers in that place, where they ruled for a number of years. There was in that family an Elder, by the name of Elisha Pote,46 who had a wife and children previous to his joining the Shakers. Pote was sprightly. In the year 1817 or 1818, Father John was considered infirm, the power of the Shakers’ Christ in him grew weak, and not equal to Mother Sarah, and Pote. Accordingly, Father John was placed in an abased state among the common members, and Elder Pote took the lead with Mother Sarah. You call these the marriages of the Lord. Scripture says, “what God hath joined together, let no man put asunder.” Your god can join, and separate at leisure. It is possible for one man, (a ruler) to have seven wives, by a gift from a Shaker god, and all those wives alive at the same time. They appear to shift their crowns of glory from one to the other. As light expels darkness, and truth exposes error, it is desirable that the eye of understanding would view within those walls, and have a real understanding of Shakerism.

SILENT CORRECTIONS

Green, The True Believer’s Vademecum p. 5, l. 6,

of ] off

p. 6, l. 17,

tictured] tinctured

p. 7, l. 10,

ener] enter

McBride, An Account of the Doctrines, Governments, Manners, and Customs of the Shakers p. 68, l. 5,

coucilors] councilors

Anon, Trial of the Shakers p. 186, l. 14,

brough] brought

Anon, Extract from an Unpublished Manuscript on Shaker history p. 201, l. 22,

aboring] labouring

Dyer, Shakerism Exposed p. 240, l. 25,

Portraiure] Portraiture

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EDITORIAL NOTES

Green, The True Believer’s Vadecum 1. 2. 3. 4.

Nova Zembla: an island in the Nunavut Territory of Canada. Drummond Ville: Drummondville, a city in the Canadian province of Québec. Enfield: the Shaker community at Enfield, New Hampshire. John Lyon: (1780–1862) was Elder at the North Family, Enfield, New Hampshire, Shaker community. 5. Ann Lee: Mother Ann Lee (1736–84) founder of the Shakers. 6. capacity of Spiritual guide: Mary Ann Haagen has identified this woman as Eldress Molly Mills (1769–1821). 7. the woman: Mary Ann Haagen has tentatively identified this woman as being either: Lucy Lyon, Nancy Allard, or Lydia Merril. 8. Joseph Dyer: (1772–1858) the husband of Mary Marshall Dyer and a member of the Enfield, New Hampshire, Shaker community. 9. yeas and nays: Green is referencing the Shaker custom of using ‘yea’ and ‘nay’, rather than yes and no, in everyday speech. 10. Ezekiel Morrill: (1747–1835) was an Elder at the Enfield, New Hampshire, Shaker community. 11. a woman: Mother Ann Lee.

McBride, An Account of the Doctrines, Government, Manners, and Customs of the Shakers. 1. 2.

3.

Ann Lee: Mother Ann Lee. Kentucky revivals: the Kentucky Revival, which began in 1798 in Logan County, Kentucky, and spread through central Kentucky climaxing in the Cane Ridge camp meetings in 1801. The Revival spawned the New Light and Schismatic movements that rejected Calvinist theology in favor of freewill salvation. birth-day of mother Ann Lee: the birthday of Mother Ann Lee was celebrated on 29 February, or on 1 March in non-leap-years.

Hodgdon, Just Published, Hodgdon’s Life and Manner of Living Among Shakers. 1.

Tanning: the process of treating animal skins to make them durable leather.

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Notes to pages 75–109

2. 3. 4.

Currying: to prepare tanned hides for use by soaking or dyeing them. ‘The Portraiture of Shakerism’: Mary Marshall Dyer’s magnum opus, published in 1822. Mary Dyer: (1780–1867) was an apostate from the Enfield, New Hampshire, Shaker community. She waged a lifelong campaign to wrest her children from the Shakers. See the works Elizabeth De Wolfe for Dyer’s full story. 5. her husband: Joseph Dyer (1772–1858) the husband of Mary Marshall Dyer and a member of the Enfield, New Hampshire, Shaker community. 6. Endfield, N. H.: the Shaker community at Enfield, New Hampshire. 7. Thomas Kidder: (1779–1840) was a deacon at the Canterbury, New Hampshire, Shaker community. 8. the village: Canterbury, New Hampshire. 9. Elder’s shop: the Ministry Shop, a building in each Shaker community where the spiritual leaders had their workshops, and sometimes their living quarters. 10. private families: Shaker communities were divided into different communal families organized under separate Elders and Eldresses. Each Shaker village usually had multiple such families. 11. the office: the Trustees’ Office, where the Shaker trustees conducted business, financial, and real estate transactions with non-Shakers. 12. covenant: the first written covenants were instituted by Shaker communities during the 1790s. The covenant was a legal instrument designed to protect the Shaker Society from claims by withdrawing members.

[Anon.], A Return of Departed Spirits of the Highest Characters of Distinction 1.

2. 3.

4. 5. 6. 7. 8. 9.

General Harrison: William Henry Harrison (1773–1841) was governor of the Indiana Territory during the War of 1812. He was elected the ninth President of the United States in 1841, only to die on his thirty-second day in office. Ironically, he actually dealt with the Shakers as Governor of the Indiana Territory. different tribes of Indians that have appeared: they appeared in spirit form through Shaker ‘instruments’, or mediums. ‘Wisdom’s Valley’: as the text notes, this refers to the Shaker community at Watervliet, New York. During the Era of Manifestations every Shaker community was given an alternate spiritual name. ESQUIMAUX: Eskimos, or Inuit. ABYSSINIANS: Ethiopians. HOTTENTOTS: an archaic racial term for the Khoikhoi people of south-western Africa. LOO-CHOO ISLANDERS: the Ryuku Islands, lying south-west of Japan. MILLERISM: the colloquial name for the movement inspired by the preacher William Miller. Miller: William Miller (1782–1849) the preacher who excited expectations of the imminent return of Jesus Christ to earth, setting a date range between 21 March 1843 and 21 March 1844.

Notes to pages 116–60

265

Stone, Lo Here and Lo There! 1. 2. 3. 4. 5. 6.

7. 8. 9. 10. 11. 12. 13.

14. 15. 16.

17. 18. 19. 20.

21.

22. 23. 24.

Miller: See note 9 to [Anon.], A Return of Departed Spirits. Sidney Rigdon: (1793–1876) was an early leader in the Church of Jesus Christ of Latterday Saints (Mormons). the Mormon leader: Stone is probably referring to Brigham Young (1801–77), as Joseph Smith was assassinated in 1844. Ann Lee: Mother Ann Lee. inferior authority: Stone’s charge here is false, Eldresses and Elders held equal power in their respective domains of authority. covenant: the first written covenants were instituted by Shaker communities during the 1790s. The covenant was a legal instrument designed to protect the Shaker Society from claims by withdrawing members. William Lee: William Lee (1740–84), Mother Ann Lee’s natural brother. Divine Power: the Shaker name for the male aspect of the Godhead. Wisdom: the Shaker name for the female aspect of the Godhead. Church order: the most advanced and committed Shakers who had consecrated their property and assets by signing the covenant. junior order: also known as the Gathering, or Novitiate Orders, a Shaker family where someone could live and try the life before signing the covenant. Shaker Trustee: the official within a Shaker family charged with the management of business, financial, and real estate transactions. Annanias and Sapphira: early members of the Christian Church at Jerusalem who did not consecrate their all to the Church and lied to the apostles about it. They were both struck down, presumably by God, for their deception, see Acts 5. keep no book at all: an utter falsehood, Shaker communities kept extensive financial records. a good Shaker: see A Return of Departed Spirits in this set for the appearance of George Washington’s spirit to the Shakers. one of these Prophets: a reference to Philemon Stewart (1804–75) the chief instrument of the spirits at the New Lebanon, New York, Shaker community. He authored a number of inspired works including A Holy, Sacred and Divine Roll and Book in 1843. marble slab: the fountain stone. yards of ground: the fountain of living waters, which was not an actual fountain with real water in it, but a spiritual fountain. scandalous ceremonies: see Lamson’s Two Years’ Experience for the account of the ‘Mountain Meetings’ that Stone is referring to. Indian spirits: see the text A Return of Departed Spirits (reprinted in this volume, pp. 89–109), and Lamson, Two Years’ Experience Among the Shakers, for more information on Shaker encounters with Native American spirits. besotted libel upon her sex: Mother Ann Lee was charged with drunkenness by most antiShaker and apostate writers. See Daniel Rathbun’s Letter, reprinted in this set, for the most detailed accusations of intemperance. Millerites: the followers of William Miller (see note 1 above). a book of Revelations: Stewart’s Holy, Sacred and Divine Roll and Book, 1843. their Prophet: Philemon Stewart.

266

Notes to pages 173–82

Pillow, Trial of the Shakers 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.

22. 23.

24.

25. 26. 27.

our friend P.: William H. Pillow. Hudson: New York, a port town on the Hudson River. his three children: William Jr, Edward, and John. Millerism: the colloquial name for the beliefs of followers of William Miller; see note 9 to [Anon.], A Return of Departed Spirits. tenth day of the seventh month: Adventist Samuel Snow’s interpretation of Daniel 8:14, which allowed him to fix the day of Christ’s return to 22 October 1844. Ann Lee: Mother Ann Lee. Canterbury: the Shaker village at Canterbury, New Hampshire. New Lebanon: the center of Shaker authority, New Lebanon, New York. North family: the Gathering, or Novitiate Order of the New Lebanon, New York, Shaker community. indentured: the children were legally bound to Shaker Trustee Edward Fowler until they reached the age of majority. Richard Bushnell: Elder of the North Family. Sarah Smith Jr.: Eldress of the North Family. Jonathan Wood: Elder of the North Family. religious newspaper: The True Wesleyan. Canaan: New York, about eight miles south of the Shaker village at New Lebanon. Church Family: the primary covenanted family of Shakers at New Lebanon, New York. Daniel Boler: (1804–92) served as First Elder in the New Lebanon, New York, Shaker Church Family from 1844, until 1852 when he was appointed to the Ministry. Blakeman: Elisha D’Alembert Blakeman (b. 1819), he apostatized from the New Lebanon, New York, Shaker community in 1872. Edward Fowler: (1800–78) was a Trustee at the New Lebanon, New York, Shaker community. Bowler: Daniel Boler. Antoinett Doolittle: Mary Antoinette Doolittle (1810–86) joined the New Lebanon, New York, Shaker community in 1824. In 1838 she was appointed Second Eldress at the North Family, which served as the Novitiate, or Gathering Order. In 1850 she became First Eldress, a position she held until her death. Samantha Fairbanks: (1804–52) was a member of the New Lebanon, New York, Shaker community. She also drew gift drawings called ‘Sacred Sheets’ in the early 1840s. Frederick Evans: (1808–93) the outspoken Englishman who eventually became the Elder of the North Family at the New Lebanon, New York, Shaker community. He was an unabashed promoter of every progressive cause of the late nineteenth century and published more than a hundred pamphlets and an autobiography. Sacred Roll: Philemon Stewart’s A Holy, Sacred and Divine Roll and Book (1843). See Horatio Stone’s Lo Here (reproduced on pp. 111–64) for more about Stewart and the Sacred Roll. the office: the Shaker Trustees’ Office. Marilla Fairbanks: (1806–81) was an Eldress at the New Lebanon, New York, Shaker community. Hancock: Massachusetts, the site of another Shaker community, right on the border with New Lebanon, New York.

Notes to pages 182–96

267

28. Canaan family: the Upper and Lower Canaan Families were branch orders of the North Family at New Lebanon, New York. They also served as Gathering, or Novitiate Orders. 29. Ruth Landon: (1775–1850) was Second Eldress of the Ministry, New Lebanon, New York, Shaker community from 1804, and First Eldress from 1821 until her death. 30. A. S. Potter: Adah Zillah Potter (1809–94) was a member of the New Lebanon, New York, Shaker community. 31. Eliza Ann Taylor: (1811–97) was an Eldress in the New Lebanon, New York, Ministry from 1856–91. 32. Millenial Church: the Shakers called their organization the Millennial Church, since they believed the Christian Millennium had begun.

[Anon.], Extract from an Unpublished Manuscript on Shaker History. 1. 2. 3. 4. 5. 6. 7.

8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.

MOTHER ANN LEE: founder of the Shakers. Dunlavy’s Manifesto: a work of theology by John Dunlavy, The Manifesto, was published at Pleasant Hill, Kentucky, in 1818. Millenial Church Book: Wells, Summary View of the Millennial Church (1823). Christ’s Second Appearing: Youngs, Testimony, 1808, and further editions in 1810, 1823, and 1856. new Lebanon: New Lebanon, New York, the center of spiritual authority among Shaker communities. James Lee: actually John Lee. Mr. Stanly: Ann Lee’s husband Abraham Stanley (or Standley, or Standerin). accompanied her to North America, found work as a blacksmith in New York City, but then fell quite ill. After Ann Lee nursed him back to health, he did not continue in the faith and left her (Bishop and Wells, Testimonies, pp. 10–11). James and Jane Wadleigh: James and Jane Wardley founded the religious movement that became the Shakers in Manchester, England. New Lights: Christians of various protestant denominations who rejected the Calvinist doctrine of predestination and embraced free-will salvation. adopted son: this reference is clarified further on in the text, the author is referring to James Whittaker. ‘Columbian Eagle’: actually they sailed in a ship called the Mariah. ‘Mother Ann’s Sayings’: Bishop and Wells, Testimonies. Visionests: mediums for spiritual communication, also called instruments. left her husband: Shaker accounts actually state that Abraham Standerin left Ann Lee in New York City. he sickened and died near Albany: his fate is actually unknown. William Lee: William Lee, Mother Ann Lee’s natural brother. James Whitaker: Whittaker (1751–87) came from England with Mother Ann Lee and succeeded her as leader of the Shakers when she died on 8 September 1784. John Hocknell: John Hocknell (1723–99), who came to American with Mother Ann Lee in 1774. He was Elder of the Church Family at Watervliet, New York, until his death. inspired instruments: mediums for spiritual communication, also called visionists. Father Abijah Worster: (1745–1841) had been a member of Shadrach Ireland’s sect at Harvard, Massachusetts, before the Shakers came.

268

Notes to pages 196–236

21. Harvard, Mass.: Mother Ann and the Elders spent considerable time in Harvard between 1781 and 1783. A Shaker community was established there from the remnants of a sect led by Shadrach Ireland. 22. good old man died in 1839: one Shaker record says he died in 1841. 23. office: the Trustees’ Office, where Shakers conducted business, financial, and real estate transactions with non-Shakers. 24. Hon. Isaac Hill: Isaac Hill was a publisher based in Concord. He published the 1818 first edition of Joseph Dyer’s Conpendious Narrative. Hill also wrote many flattering articles about the Shakers in his agricultural periodical, The Farmer’s Monthly Visitor. 25. Mother Hannah Kendall: (1760–1816) originally from Woburn, Massachusetts, she was sent from the New Lebanon, New York, Shaker community to organize the communities at Harvard and Shirley, Massachusetts.

Dyer, Shakerism Exposed 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

12. 13. 14. 15.

16. 17.

Narrative: Joseph Dyer’s Compendious Narrative (1818). Dyer’s Narrative: See note 1 above. Coos country: the county that forms the northern panhandle of New Hampshire. my dear children: Caleb, Betsey, Orville, Jerrub and Joseph. that place of ruin: the Shaker community at Enfield, New Hampshire. Joseph Dyer: (1772–1858) the husband of Mary Marshall Dyer and a member of the Enfield, New Hampshire, Shaker community. John Lyon: (1780–1862) was Elder at the North Family, Enfield, New Hampshire, Shaker community. Moses Jewet: (1766–1844) was a member of the Enfield, New Hampshire, Shaker community. a Journal: Mary Dyer’s journal is not known to have survived. few copies printed: Mary Dyer’s Brief Statement (1818). Shaker Exp: all Dyer’s references to ‘Shakerism Exposed’ actually refer to the book, The Rise and Progress of the Serpent from the Garden of Eden, to the Present Day: with a Disclosure of Shakerism, Exhibiting a General View of Their Real Character and Conduct from the Appearance of Ann Lee. Also, the Life and Sufferings of the Author, Who was Mary M. Dyer, but is now Mary Marshall (Concord, NH: Printed for the Author, 1847). ‘Shakerism Exposed’ was stamped into the binding of the spine of Rise and Progress, and became a colloquial name for the book. brief statement: Mary Dyer’s Brief Statement (1818). Orville: Dyer (1804–82), Mary and Joseph’s son, was a member of the Enfield, New Hampshire, Shaker community. Bill of Divorce: Mary Dyer finally obtained a divorce from her husband Joseph in 1829, see De Wolfe, Shaking the Faith, pp. 130–4 handbill signed by James Farnham: James Farnham (1783–1858) was a member of the New Lebanon, York, Shaker community. He published a work against Dyer: To the Public. Having Lately Seen a Scandalous Handbill in Circulation, Published by Mary Dyer, Containing, Among Other Malicious Falsehoods, a Slanderous Charge Against Me (1825). 1819: this should be 1809. two children who perished: Bestey Dyer died at the Enfield, New Hampshire, Shaker community in 1824 of tuberculosis. Mary Dyer learned of it by reading the newspaper; Joseph Jr. died of an unrecorded cause at Enfield in 1840; see De Wolfe, Shaking the Faith, pp. 111, 179.

Notes to pages 238–55

269

18. Portraiture of Shakerism: Mary Marshall Dyer’s magnum opus, published in 1822. 19. Francis Winkley: (1759–1847) was a Trustee at the Canterbury, New Hampshire, Shaker community. 20. John Whicher: John Whitcher (1779–1855) was Elder of the North Family at the Canterbury, New Hampshire, Shaker community. 21. Ann Lee’s: Mother Ann Lee. 22. Joseph Meacham: Joseph Meacham (1742–96) succeeded James Whittaker as leader of the Shaker Church. He instituted communal living among the Shakers and also appointed Lucy Wright as his female counterpart in the Ministry, establishing a precedent for co-equal male and female leadership. 23. Elder Williams: William Lee (1740–84), Mother Ann Lee’s natural brother. 24. Edmund: Edmund Lougee, the First Elder at the North Family of the Enfield, New Hampshire, Shaker community. He had come from Canterbury, New Hampshire. 25. Job Bishop: (1760–1831) was a member of the New Lebanon, New York, Shaker community before he was sent to be the first male minister, or ‘Father’ of the community at Canterbury, New Hampshire. 26. Isaac Hills Esq.: Isaac Hill was a publisher based in Concord. He published the 1818 first edition of Joseph Dyer’s Conpendious Narrative. 27. publish no more for the Shakers: in fact, Hill wrote many flattering articles about the Shakers in his agricultural periodical, The Farmer’s Monthly Visitor. 28. greated: read ‘created’. 29. Ephraim Dennett: see Report of the Examination of the Shakers of Canterbury and Enfield, 1849, for information on this case. Dennett is listed as living at the North Family of the Canterbury, New Hampshire, Shaker community in 1829, aged 44. 30. George A. Emery: see Report of the Examination of the Shakers of Canterbury and Enfield, 1849, for information on this case. 31. ‘Shaker examination, before the New Hampshire Legislature’: see Hampshire Legislature, at the November Session, 1848 … (Concord, NH: Printed by Ervin B. Tripp, 1849). 32. Reuben Rathbun: (1760–1807) son of arch apostate Valentine Rathbun, he was First Elder at the Hancock, Massachusetts, Shaker community until he apostatized in 1799. His apostate narrative Reasons Offered for Leaving the Shakers (1800) is reprinted in this set. 33. Niskeuna: the first Shaker settlement in America where Mother Ann Lee lived beginning in 1776. It eventually became the Shaker village of Watervliet, New York, which did not close until 1938. 34. James Whitaker: Whittaker (1751–87) came from England with Mother Ann Lee and succeeded her as leader of the Shakers when she died on 8 September 1784. 35. Lucy Wright: Lucy Wright (1760–1821) was the lead Eldress in the New Lebanon, New York, ministry from 1796 until her death. 36. Eleazer Goodrich: (1751–1812) was a member of the New Lebanon, New York, Shaker community. He was the husband of the female Ministry Eldress at New Lebanon, Mother Lucy Wright (aka: Lucy Goodrich). 37. Geo. Darrow’s: (1747–1822) brother of Shaker convert David Darrow, his land was deeded to the James Whittaker on behalf of the Church in 1786. He did not join the Shakers and eventually immigrated to Ohio. 38. Esq. Elizur Grant’s: Judge Eleazar Grant (1748–1806) had settled in the King’s District of New York by the 1770s. He was very active in local politics, serving as Justice of the Peace (1786–98), and Supervisor (1798–9), of the Canaan District of Columbia County, New York, (which included New Lebanon); he was also a Master Mason and

270

39. 40. 41. 42. 43. 44. 45. 46.

Notes to pages 255–60 Postmaster (Franklin Ellis, History of Columbia County, New York, pp. 320–4). He tried Mother Ann for breach of the peace (Bishop and Wells, Testimonies, pp. 190–4). Israel Sanborn: (1778–1842) was a member of the Canterbury, New Hampshire, Shaker community. John Beck: (1773–1844) was Elder at the Church Family of the Enfield, New Hampshire, Shaker community. He died at the Canterbury, New Hampshire, Shaker community. Mercy Elkins: (1776–1835) was a member of the Canterbury, New Hampshire, Shaker community. Hannah Goodale: (1775–1861) was a member of the Enfield, New Hampshire, Shaker community. Abigail Bowden: (1781–1875) was First Eldress of the Church Family of the Enfield, New Hampshire, Shaker community, beginning in 1817. John Barnes: (1755–1832) Father, was sent from the New Lebanon, New York, Shaker community to organize the communities at Alfred and Sabbathday Lake, Maine. Sarah Kendal: (1730–1833) Mother, was sent from the New Lebanon, New York, Shaker community to organize the communities at Alfred and Sabbathday Lake, Maine. Elisha Pote: (1764–1845) was a member of the Alfred, Maine, Shaker community.

INDEX

Abbey, Mr (printer), 2.82, 89 abortion, 1.187 Abraham, 2.128, 181 Abraham, Father, 3.201 Abstinents, 2.293 Abyssinians, 3.105 An Account of the Conduct of the Shakers, in the Case of Eunice Chapman and her Children Written by Herself (Chapman), 1.xxvi, 2.81–3, 87–154, 168 An Account of the Doctrines, Government, Manners and Customs of the Shakers (McBride), 1.xxx, 3.43–71 Adam, 1.10, 36, 67, 81, 84, 85, 251, 252, 253, 2.21, 22, 68–70, 192, 207–8, 210, 243, 244, 293, 294–5, 296, 312, 323, 362, 3.196, 257, 259 Adamites, 2.293 Adams, John, 3.95 address, Shaker manner of, 1.6–7, 2.252 An Address to the People at Union Village, and a Solemn Warning to the Whole Human Family Against Shakerism and Delusion (Doty), 1.xxvii, 2.167–202 adultery Ann Lee’s, 2.306–7 charges of, 1.46, 53, 97, 121, 128, 129, 152, 2.148, 306, 3.181 James Chapman’s, 2.90 punishment for, 1.xix in scripture, 1.85 Whitbey denies Shaker, 2.316, 330 affidavits, 1.xxiv, xxvi, xxxiii, 213, 214, 215, 219–26, 232–5, 238–9, 2.81–2, 83, 103–6, 113–17, 118, 128–33, 134,

136, 139–49, 168, 3.154, 170, 225, 239, 256, 2412 African spirits, 3.107 Agnew, Miriam, 2.259 Albany, New York, 2.89, 93 alcohol abuse see drunkenness use of, 3.78 Alexander the Great, 1.xxxi, 3.90, 99, 201, 204–5 Alfred, Maine, 1.xxxii, 3.165, 167, 260 Allard, Nancy, 3.12 Allen, Catherine, 3.90 Allen, Samuel I., 2.114, 136 Allen, William, 1.94 allies, Shaker, 3.156–7 almanacs, 1.194 alms, giving of, 3.79, 127 Alroi, David, 2.8, 33–4 American Civil War, 3.222 American Commercial Daily Advertiser, 1.201–6 American Communal Societies Quarterly, 1.xi American Republic see United States American Revolution, 1.119, 180, 196, 229, 244, 263, 2.26, 3.95, 121, 256, 257 Andrews, Mary, 1.82 angels, 1.8 Anne, Queen, 3.99 apostates contact between geographically disparate, 2.82 difficulty of exposing grievances, 3.162 recording of deaths of, 1.152–3 apostates, personal experiences of Shakers Absolem Blackburn, 2.229–58

– 271 –

272

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anonymous, 3.189–219 Benjamin Green, 3.1–20 Caleb Rathbun, 1.139–41 Charles Hodgdon, 3.73–87 Daniel Rathbun, 1.105–12 John McBride, 3.47–50, 58 John Whitbey, 2.315–64 John Woods, 2.365–420 Reuben Rathbone, 1.155–78, 3.252–4 Valentine Rathbun, 1.16–18 William Pillow, 3.169–87 An Appeal to Scripture and Common Sense, or, A Death Blow to Shakerism (Youmans), 1.xxviii, 2.303–14 Arabs, 3.105 Arians, 2.237, 278, 280 Arminians, 2.2 arms, bearing, 1.9, 13, 198, 2.230, 245 art, 1.xiv Atheists, 1.41 atonement, 1.111, 2.3, 51, 52, 53, 56, 57, 63, 321, 333, 371–2, 3.97 ‘An Attempt to Develope Shakerism’ (Smith), 1.xxiii–xxiv, 179–85, 223 authority, usurpation of, 1.xiv Avenaris, Abraham, 2.8 Avery, George, 3.234 Avery, Phebe, 3.234 bacchanals, 1.135, 180 Backus, Delieucena, 2.136 Backus, Isaac, Church History of New-England, 1.xx Bacon, John F., 2.136 Bailey, Henry, 2.147–8, 149 Bailey, John, 1.xxv, 243–4 Fanaticism Exposed, 1.xxv, 243–65, 2.1, 259 Baker, Morrell, 1.45, 147, 149 Baker, William, 1.73 Banta, Betsy, 2.383 baptism, 1.7, 116, 2.253, 324, 3.15, 235 Baptists, 2.79, 145, 369 converts among, 1.45, 55, 105 Barker, David W., 3.180–1 Barker, Thomas E., 2.94, 103, 104, 114, 136 Barnes, John, 3.260 Barnet, Maria, 2.136

Bates, Issachar, 1.181, 189, 195, 203, 220, 231, 236, 2.179, 237, 239, 245, 367, 373, 409, 410 Bates, Issachar Jr, 2.96, 101, 178, 184–5, 241, 252, 255 Bates, Lavina, 2.96, 97 Bates, Theodore, 2.121 Baxter, Robert, 2.366, 404 Bay, Joseph, 1.219, 222–3 Bay, Peggy, 1.220 Beak, Mrs, 3.243 Beasley, Thomas, 1.225–6 Beauties of Priestcraft (Whitbey), 1.xxix, 2.315–64 Beck, Alice, 3.240 Beck, Clement, 3.240 Beck, John, 3.260 Bedell, Francis, 2.139, 395 Bedell, James, 2.139, 149 Beedle, Mary, 2.396 Beers, Davis, 2.90 Beerts, Samuel, 2.7, 9 Belknap, Jeremy, 1.119 Bennet, Joseph Jr, 1.78 Bennet, Joseph Sr, 1.101 Berkshire Constitutionalists, 1.1 Berry, J., 3.229 Bertrand, General, 3.100 Betts, Comstock, 1.140 Bible common people denied access to, 1.79, 133, 234 compared with Young’s Testimony, 1.xxv misuse of, 1.243 neglect of, 1.106, 238, 3.187 Shaker attitude to, 2.377, 3.59, 160, 193, 241, 246–7 Shakers contrary to, 1.91, 204, 2.148 Shakers use only to gain followers, 1.191 truth seen through reading, 1.108–9 see also scripture Biddle, John, 1.238 Birch, Joshua, 1.78 Bishop, Ebenezer, 2.205 Bishop, Job, 1.88, 139, 3.242 Bishop, R., Testimonies of the Life, Character, Revelations and Doctrines, of our Ever

Index Blessed Mother Ann Lee, 1.121–2, 2.116 Bishop, Talmadge, 1.2, 6, 75 biting, 1.114 Black Boys, 1.179, 213, 214, 226 Blackburn, Absolem H., 2.229–31 Brief Account of the Rise, Progress, Doctrines, and Practices of the People Usually Denominated Shakers, 1.xvii, xxvii, 2.229–58 Blackleach, George, 2.259 Blakeman, Elisha, 3.170, 179 Blanchard, Joseph, 2.104 blasphemy, 1.19, 50, 52, 101, 102, 250, 255 Boler, Daniel, 3.170, 179, 180 Bolton, Aquila Massie, 1.xxix Bolton, England, 1.203 Boman, Mr, 1.224 Bonaparte, Napoleon, 2.20, 3.96, 106, 201 Bones, William, 1.220, 221 Boniface III, Pope, 2.282 Bonnel, Catherine, 2.105–6, 122–3 Bonnel, Elias, 2.105, 106, 122–3 Boston Gazette, and the Country Journal, 1.119, 121, 123–9 Bouquet, General Henry, 1.226–7 Bowden, Abigail, 3.260 Boyd, Daniel, 2.241 Boyd, Thomas, 2.147–8 Boyd, William, 2.147–8 Braddock, General Edward, 1.185, 226 Bradford, John, 1.225–6 Brank, Robert, 2.369, 382 bread, 2.125 breathing, in face of others, 1.117 Bridge, Rebecca, 2.181 A Brief Account of a Religious Scheme (Rathbun), 1.xix, 1–27, 30, 33, 40, 55, 151, 187–8, 202 Brief Account of the Rise, Progress, Doctrines, and Practices of the People Usually Denominated Shakers (Blackburn), 1.xvii, xxvii, 2.229–58 A Brief Exposition of the Established Principles and Regulations of the United Society Called Shakers (Green/Wells), 1.xxxi, 3.112

273

A Brief Exposition of the Fanaticism, False Doctrines, and Absurdities, of the People Called Shakers (Anon.), 2.203–27, 259 Britain Gordon Riots, 1.3, 22 hostilities with United States, 1.201, 227–9 Shakers accused of aiding in reconquest of America, 1.xxiv, 188, 195, 214 Shakers aid in Revolutionary War, 1.3, 22–7, 41, 43–4 broadsides, 1.xxxii, 3.165 Brock, General, 3.100 Brown, Elias, 1.75 Brown, Mr, 3.248 Brown, Samuel, 2.259–60 A Countercheck to Shakerism, 1.xxvi, xxviii, 2.259–301, 303 Brown, Tabitha, 1.1 Brown, Thomas, 1.xxvi, xxvii, xxix, 119, 2.119–22, 203 Account of the People Called Shakers: Their Faith, Doctrines, and Practices, 1.xiii, xxv, 2.95, 108, 109, 119, 211 Bryant, Rufus, 2.353 buildings, Shaker style of, 3.66, 76, 163 Bulkeley, Sir Richard, 1.81 Burge, Rev. Benjamin, 3.233 Burgoyne, General John, 2.26 Burnett, Josephine, 3.182–3 Burns, Mary Jane, 3.214–15 Burr, Aaron, 1.202, 206, 239 Bushnell, Richard, 2.205, 3.169, 170, 174, 175, 176, 177, 178, 179, 180, 181, 182, 186 business, Shaker interest in, 3.161 Busro, Indiana see West Union Bute, John Stuart, 3rd Earl of, 1.22–7 Calamy, Sir Edmund, 1.80–2, 83 ‘Calvin’ (pseud.), 1.131, 137 Calvin, John, 2.245 Calvinists, 1.41, 2.369 Cameron, Mr, 2.257 Camisards, 1.xix, 46, 54, 56, 57, 80–1, 83, 203, 2.10, 11, 234, 261–2 Campbell, Cornelius, 2.397 Campbell, William, 2.117

274

Writings of Shaker Apostates and Anti-Shakers, 1782–1850: Volume 3

Canaan Family, 3.182 Cane Ridge, Kentucky, 1.xxiii, 179, 180, 187 Canterbury, New Hampshire, 1.xxx, xxxii, 3.165, 249–50, 260 Ann Pillow at, 3.169, 174 Hodgdon’s account of, 3.73–87 Cantine, Moses, 2.103, 107 carnal defilement, 3.44, 49, 68, 70 Carr, Burton W., 2.367 Carson, John, 2.147 Carter, Patty, 2.101 celibacy, 1.xvii, xxvii, 10, 36, 53, 59, 78, 83, 102, 106, 135–6, 152, 157–8, 182, 190, 192, 251–2, 253–4, 2.3, 126, 149, 167, 181, 230, 235, 253, 3.60, 80, 121, 154, 181, 183, 194, 252 Clark on, 2.19–24 Woods on, 2.375 censorship, 3.81 Chadbourn, Dr, 3.187 Chancy, Isaac, 1.75, 78 Chapman, Asa, 2.90 Chapman, Benjamin, 2.114, 136 Chapman, Eunice, 1.xiv, xxv, xxvi, xxvii, xxxii, 2.81–3, 182, 188, 189, 212, 257, 367, 3.221 An Account of the Conduct of the Shakers in the Case of Eunice Chapman and her Children, 1.xxvi, 2.81–3, 87–154, 168, 186, 3.171 act for relief of, 2.135–6 battle to regain her children, 1.xxvi, 2.81–154 letter to Lucy Wright, 2.82, 85, 124 letter to Western Star, 2.137–8 satire about case of, 2.155–65 Chapman, Fanny, 2.91 Chapman, George, 2.81, 97, 104, 114, 135, 137 Chapman, James, 1.xvi, xxviii, 2.81, 82, 89, 90–105, 107–8, 110–11, 113–15, 117, 121, 131, 132, 135, 137, 138, 155 Chapman, John, 2.93 Chapman, Julia, 2.81, 95, 98, 101, 135, 137–8 Chapman, Lydia, 2.114, 136 Chapman, Nathaniel, 2.90, 94, 104

Chapman, Susan, 2.81, 95, 96, 98, 101, 104, 135, 137, 138 Chapman, Temperance, 2.91, 114 Chapman, William, 2.94, 103, 104, 114, 136 charity, 2.126, 3.151 Charles II, King, 3.99 Charles V, Emperor, 2.8 Charles XII, King of Sweden, 2.20 Charlotte, Queen, 3.101 chastity see celibacy Cherokees, 3.103 Chicksaws, 3.103 children abandonment of, 2.3 abuse of, 1.xxi, xxiv, 92, 114, 137, 138, 139–40, 180, 182, 185, 187, 194, 2.95, 109, 130, 147, 168, 173, 186, 386, 403, 3.85–6, 190, 191, 206–7, 222, 247, 249–51 abuse of parents by, 1.92, 102 beliefs taught to, 3.205–6 campaigns to reclaim, 1.xxvi–xxvii, xxxii, 209, 213, 215, 219–21, 223, 2.81–154, 3.169–87, 221–60 cursing by, 1.65, 75 driving out devils from, 1.114 education and disciplining of, 1.xxviii, 133, 137, 140–1, 174, 2.126, 385–6, 398, 399, 400, 401, 403–5 as enemies of parents, 1.75, 151 hard labour, 1.194 indenture of, 1.xxxii, 3.170, 174, 179, 180, 190, 191, 206, 207–8, 222 kept from parents, 1.140 killing of, 1.187, 236 not allowed much play, 3.79 organization of, 2.240 punishment of, 1.191, 235, 3.79, 85–6, 191, 207, 214–15, 219, 222, 249–51 recruited from poor, 3.156, 163, 190, 191, 207 sending to Shakers, 3.85–6, 197 Shaker attempts to hold on to, 3.183 taken from parents, 1.183, 192, 193, 196, 198, 219, 222, 236, 2.81–154, 173–4, 3.206, 230 taught to forget parents, 3.208

Index taught to reject teaching of parents, 1.163 too young to choose Shakers, 1.133 treatment of, 3.79, 205–8 turned against parents, 2.147, 148 welfare of, 1.xxxi Childs, Louisa, 3.244 Chinese spirits, 3.107 Choctaws, 3.103 Christ, Jesus Ann Lee compared to, 1.xxviii, 2.303, 307, 3.258 divinity of, 2.260, 276–81 intercession of, 2.62–5 miracles of, 2.266–7, 307 resurrection of, 2.193, 269, 270, 287–93, 309, 372 salvation through, 1.96, 103, 104, 111– 12, 194, 2.3, 12, 15, 38–45, 53–62, 210, 218, 260, 264–71, 300–1, 321 second appearance of, 1.xvii, 30, 82, 83, 89–90, 105, 156–7, 167, 261–5, 2.2, 7–15, 219, 220, 323, 3.258 Shaker attitude to lifestyle advocated by, 2.367, 413 Shaker defamation of human nature of, 2.65–8, 297 in Shaker doctrine, 1.xxxi, 115, 190, 194–5, 2.185, 243–4, 276, 340–1 sufferings of, 2.49–53, 56–7 vilification of, 2.3, 65–8 visions of, 1.78 Christian sects, Shaker defamation of, 2.78–80, 145, 245, 380 Christians, early, 1.xvii Church of England, 2.222 Churchill, Silas, 3.234 Circoncelliones, 2.294 circus, 1.xxxii, 3.89 citizenship, 3.115, 116, 117 Clark, Aaron, 2.136 Clark, Christopher, 1.xxv, 2.1–4 A Shock to Shakerism, 1.xxv, xxviii, 2.1–80, 259 Cleaveland, Dr, 3.131 Clement VII, Pope, 3.98 clergymen attacks on, 1.119, 3.35

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converts among, 1.xix Rathbun’s warnings to, 1.18–21 spirit manifestations of, 3.98 Clerk, Mary, 1.88 clothing donations to poor, 3.79 Shaker, 2.10, 98, 250–1, 373, 389, 3.77, 80, 165, 168, 216, 219 Clough, Henry, 1.139, 162, 163, 3.254 Cogswell, Joshua, 1.78 Cogswell, Rufus, 1.78, 147, 149 Cohocsinks, 3.103 communalism, 1.75, 100, 135, 152, 168 communion, 1.7, 116, 2.253, 323–4 Comstock, Eliphalet, 1.140 Concise Statement of the Principles of the Only True Church, According to the Gospel of the Present Appearance of Christ (Anon.), 1.xxi, 113–14, 119 Concord, New Hampshire, 1.xxx, 3.74, 85, 187, 205, 223, 231, 234, 235, 245, 249 confession of sins, 1.xvii, xxix, 7, 8, 30, 33, 77–8, 100, 105, 114, 116, 190, 2.125, 197, 237, 248, 325–6, 3.9, 12, 77, 180, 192, 195, 218, 247, 252, 253 Clark on, 2.15–19 McBride on, 3.43, 44, 47, 49, 50–8, 64, 65 Stone on, 3.118 Woods on, 2.374, 377, 385, 389, 391 Youmans on, 2.310–11 Connecticut, 1.xviii Conover, Thomas, 2.175, 176, 179, 186–7 conscience, liberty of, 2.220–2, 3.63, 142, 149, 157 Constantine the Great, Emperor, 2.281 conversation, restriction of, 1.133 Cook, Pitman, 1.88 Cook, Thomas B., 2.92 Cookman, Rev. George, 3.101, 102 Cooley, Ebenezer, 1.78 Cooper, Andrew, 2.108 Cornwallis, Frederick, Archbishop of Canterbury, 1.22, 26 corporal punishment, 1.78, 114, 139–40, 182, 191, 3.207, 222, 246, 249, 250–1 A Countercheck to Shakerism (Brown), 1.xxvi, xxviii, 2.259–301, 303

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Covell, Mary, 3.225 covenant, Shaker, 1.xxxi, 167, 2.234, 388, 3.181, 207 Hodgdon on, 3.83 McBride on, 3.43, 44, 61–4, 68–70 Stone on, 3.111, 118, 119–20, 126, 128, 129, 131, 138, 144, 149 covenant breaking, 1.102, 128–9, 226, 236, 2.22, 134, 3.68, 69, 149 covetousness, 1.37, 53, 76, 101 Cowls, Asa, 3.234, 257 Cowls, Molly, 3.234 Cowls, Moses, 3.234 Cowls, Pamela, 3.234 Cowper, William, 2.284–6 Crain, Mary, 3.244–5 Crain, Mary Ann, 3.244, 245 Crain, Robert, 3.244, 245 Crane, Elizabeth, 2.167 Crane, Moses, 1.101 creed, 1.xviii, 204, 205, 243, 253, 255, 2.127, 191, 194, 197, 198, 225, 311–12, 320, 371, 3.73, 80, 86, 115, 122, 145, 164, 167, 168.3.225 Crooker, Elder, 3.235, 237 crops, 2.397 Cumberland Gazette, 1.120 Cumings, Henry, 1.xxxiii Cummins, Mrs, 3.245 Curtis, Sarah, 3.236–40 Curtis, Susannah, 3.235 Cushman, I., 3.229 Cushman, S., 3.229 Cutler, R., 3.229 daily routines, 3.73, 78–80, 218 dance, 1.xiv, xxix, xxxii, 9, 39, 54, 98, 2.126, 217, 238, 311, 316, 3.121, 122, 193 bacchanalian, 1.135 and bodily mortification, 1.56, 116, 2.379, 3.65 by troupes of apostates, 3.165, 168 dancing songs, 3.201 Era of Manifestations, 3.189 labour of, 1.106–7, 174, 2.249, 250, 389 naked, 1.xx, xxi, 56, 65, 135, 2.366, 378 and resurrection, 1.117 sliding on polished floors, 3.90, 104

steps and manner of, 3.66, 201, 202 union, 2.127 violence during, 1.182, 191, 2.253, 3.65 worship through, 1.xvii, 2.9, 247, 378–9, 3.43, 47, 65 Daniel, 1.78, 2.281, 3.13–14, 37 Danville, Kentucky, 1.xxiii ‘Dark Day’ (19 May 1780), 1.xviii Darrow, David, 1.xxiv, xxvi, xxviii, 180, 181, 182, 183, 184, 190, 191, 194, 195, 196, 197, 198, 215, 219, 220, 221–2, 224, 225, 226, 234–5, 236, 2.134, 139–40, 141, 142, 144, 145, 196, 197, 199, 240, 252, 263, 383–4, 386, 387–8, 397, 401, 403, 404, 407–8, 409 Darrow, George, 1.76, 3.255 Dartmouth College, 1.29 David, Jonathan, 1.140 David, King, 3.9, 25, 27, 101, 168 Davis, Ebenezer, 1.101 Davis, Elijah, 2.140 Davis, Elizabeth (née Sering), 2.141–4, 148, 149 Davis, Hulda/Huldy, 2.141, 149 Davis, Jennett, 1.161 Davis, John, 1.182, 191, 234–5, 238 Davis, John (husband of Elizabeth), 2.141–6 Davis, Jonathan, 2.139–41, 145, 148, 149, 182 Davis, Polly, 2.145 Davis, Susanna, 2.139, 140, 141, 144 Davis, William, 2.139, 145 Davis, William Eliphas, 3.231 Davis family, 1.xxvi, 2.83 Day, Eliphalet, 3.228 Day, Thirza, 3.228 Dayton, Mr, 2.107 De Wolfe, Elizabeth A., 1.xiii, xiv, xxvii, xxxii, 46, 2.81, 83, 229, 3.221, 222 Deacons, 1.xxviii, xxx, 121, 135, 137, 139, 167, 2.79, 107, 114, 125, 127, 229, 236, 240, 241, 242, 248, 250, 313, 327, 330, 331, 356, 383, 387, 388, 389, 397, 407, 410, 3142.320, 3.1, 8, 118, 126, 139, 151, 170, 182, 192, 197, 213–15, 217, 218, 219, 234, 253, 258 see also Elders; Trustees dead

Index bearing the state of the, 3.195 conversion of the, 1.xviii, 117 judgement of, 1.8 mourning for the, 2.394 prayers for the, 1.xviii raising of the, 2.75, 367 salvation of the, 1.116 spirits of the, 1.xxx–xxxi, 14, 117 spirits of the famous, 1.235, 2.134, 3.89–109 Dean, I., 3.229 Dean, John, 3.226 Dean, Matthias, 2.173, 178 decline of Shakers, 1.147, 149 defensive writings, Shakers’, 1.xxi, xxii, xxiv– xxv, xxvii, xxix, 3.171 see also Hodgdon; McNemar Deists, 1.41 Delawares, 3.103 Deming, Elizabeth, 1.152, 176 Deming, Nathaniel, 1.152, 165 Democratic Press, 1.207, 211–12 Dennett, Ephraim, 3.246, 249, 251 denunciations, 3.154–5 depopulation, 1.xxvii, 184, 187, 190, 195, 2.3, 26–7 devils, driving out, 1.114, 117 A Dialogue, between George the Third of Great Britain, and his Ministers (Rathbun), 1.22–7, 41, 187–8, 202, 2.230 Dickens, Charles, 3.89 Dickey, Miriam, 3.242 diet, 2.250, 388 limited, 1.56, 152 divine spirit, manifestation of, 1.xvii divorce, 2.110–13, 135, 149–51, 3.171, 224, 226, 230, 232, 233 doctrine A Brief Exposition (Anon.), 2.203–27 Bailey on, 1.243–65 Blackburn on, 2.242–7, 252 Brown on, 2.259–301 Clark on, 2.1–80 Daniel Rathbun on, 1.59–60, 65–72 Dyer on, 3.257–60 Hodgdon on, 3.80–1 McBride on, 3.43–71 Smith on, 1.187, 190–2

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‘Spectator’ on articles of, 1.113–17 Stone on, 3.118, 122, 123–6, 145–6, 150 Taylor on, 1.30, 33, 35–6 Valentine Rathbun on, 1.7–8 West on, 1.45–54 Whitbey on, 2.321–4, 362–3 Woods on, 2.371–8, 381, 416–18 Youmans on, 2.303–14 see also scripture; theology Dodge, Peter, 2.119, 181 Dodge, William, 1.xxi Doolittle, Mary Antoinette, 3.180, 182 door family, 2.242 Doty, Daniel, 1.xxvii, 2.167–9 An Address to the People at Union Village, and a Solemn Warning to the Whole Human Family Against Shakerism and Delusion, 1.xxvii, 2.167–202 Douglas, Jonathan, 2.241 Douglass, Saloma, 2.229, 234, 241, 242, 252, 255 Dow, Lemuel, 3.238–9 Dow, Tryphena, 3.239 Doyle, Bishop James, 3.98 drawings, gift, 3.189 dreams, filthy, 1.97, 100 drought, 2.397 drunkenness, 1.xx, xxi, xxiv, 56, 63–5, 72, 75, 92, 97, 98, 114, 135, 182, 187, 194, 197, 2.230, 367, 409 Ann Lee’s, 1.xx, 56, 63, 64–5, 114, 135, 2.203, 211, 3.155, 222, 255–6 James Chapman’s, 2.90, 104, 113, 114 of James Whittaker, 1.56 dual Godhead, 1.244 ‘Dumb Devils’, 3.200 Dunlavy, Anthony, 2.413 Dunlavy, Francis, 1.212, 239 Dunlavy, John, 1.xxix, 204, 231, 244, 2.1, 167, 237, 238, 315, 316–17, 334, 336, 352, 353, 371 The Manifesto, 1.244, 2.1, 242, 352, 3.192, 211 Dyer, Betsey, 2.128, 3.221, 222, 223, 236 Dyer, Caleb, 2.128, 3.221, 222, 223, 226 Dyer, Elisha, 3.228 Dyer, Jerrub, 2.128, 3.221, 222, 223

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Dyer, Joseph, 1.xxvi, 2.82, 117, 118, 119, 128–33, 3.12, 75, 221–60 Compendious Narrative, 1.xxvii, 2.83, 3.221, 223, 224, 225, 226, 227, 236, 237, 238, 240 Mary Dyer’s letter to, 3.225–7 Dyer, Joseph Jr, 2.128, 3.221, 222, 223, 230, 236 Dyer, Mary Marshall, 1.xxx, xxxii, xxxii–xxxiii, 2.81, 82, 83, 115, 117–19, 137, 138, 168, 182, 188, 189, 257, 367, 3.221–2 battle to regain her children, 1.xiv, xxvi– xxvii, 2.81, 82, 115, 3.221–60 A Brief Statement of the Sufferings of Mary Dyer, 1.xiii, xxvi–xxvii, 2.83, 3.221, 224, 225 deposition in Chapman, 2.128–33 Hodgdon on, 3.74, 85, 86–7 letters to Eunice Chapman, 2.82, 118–19 A Portraiture of Shakerism, 1.xiii, xxvii, 3.74, 75, 86, 87, 221, 238, 240, 241, 242, 243–4 The Rise and Progress of the Serpent from the Garden of Eden to the Present Day, 1.xiii, xxxii, 2.204, 3.221–2, 224, 230, 233, 235, 236, 238, 240, 241, 242, 245, 248 Shakerism Exposed, 1.xxxii–xxxiii, 2.83, 3.221–60 Dyer, Orville, 2.128, 130, 3.221, 222, 223, 226 Eagle Creek, Ohio, 1.184, 196, 204, 2.238 Eames, Jeremiah, 3.227, 228 Eames, Susannah, 3.227 Eaton, Calvin, 3.231 Eaton, Sophronia, 3.231 education children denied, 1.133, 137, 140–1, 174, 2.126 Hodgdon on, 3.79 inadequacy of, 3.208 lower ranks denied, 1.182, 191 Shaker schoolteachers, 1.xxviii, 2.146, 366, 384–6, 398, 399–405 Stone on, 3.156 Whitbey on, 2.331 Edwy, King, 3.99–100

Elders deception practised by, 3.158–60 divine inspiration of, 2.316, 335, 337 and espionage, 3.118–19, 181 examination of correspondence by, 3.81 form of address, 2.252 Green on, 3.1, 2, 8, 9–14, 37, 39–40 Hodgdon on, 3.81, 82, 84 houses of, 3.78 infallibility of, 1.181, 183, 184, 190, 191, 194, 195, 213, 215, 220, 221, 224, 226, 234, 253 McBride on, 3.43, 44, 48, 49, 50–1, 53, 56, 58, 60–1, 68, 69–70 Ministry Shop, 3.76 obedience to, 2.326–7, 330, 3.60, 64, 180, 181, 192, 225, 249 Pillow serves writ on, 3.170 pressure individuals to write spiritual testimonies, 3.112 privileges of, 2.387, 388, 389–90 punishment by, 3.207, 213–15 Stone on, 3.118, 158–60 system of, 1.161, 2.240–1, 320–1, 324–31, 3.192, 254 visit from Shirley village, 3.209–10 Whitbey on, 2.316, 324–31, 334–48, 350–61 Woods on, 2.387–90, 414 writ of habeas corpus served on, 3.170, 174–8, 185–7 see also Deacons; Trustees Elgiva, Queen, 3.99–100 Elizabeth I, Queen, 3.99 Elkins, Hervey, Fifteen Years in the Senior Order of the Shakers, 1.xiii, xxxiii, 2.230 Elkins, Mercy, 3.260 Ellis, Benjamin, 1.78 Emery, George A., 3.246, 249, 250, 251 Emery, S., 3.165 Emes, Thomas, 1.82 emulation, 3.150–1 end of the world, 1.67, 2.12, 20, 55, 62, 224, 244, 247, 278, 284, 3.169 Enfield, New Hampshire, 1.xxvi, xxvii, xxx, xxxiii, 2.82, 168, 230 Green at, 3.1, 2, 7–20, 39 Mary Dyer and, 3.74, 75, 221–60

Index envy, 1.98 Episcopalians, 1.41, 124, 125 ‘Era of Manifestations’, 1.xiv, xxx, xxxi, 2.169, 3.89, 90, 112, 189–219 escape, attempts at, 1.134, 137, 140, 141, 2.145, 366–7, 3.151–2, 170 Eskimoes, 3.104 ethnic spirits, 1.xiv, 3.103–8 Eustathians, 2.294 Evans, Edward, 3.239–40 Evans, Frederick, 3.180, 182 Eve, 1.10, 48, 84, 85, 157, 190, 251, 252, 253, 2.2, 22, 35, 68–70, 192, 212, 243, 244, 294–5, 296, 312, 345–6, 381, 3.27, 257, 259 exercise, extreme, 1.xx, xxi, xxix, 152, 3.58 ‘Expedition Against the Shakers’ (Anon.), 1.207, 211–12 Extract from an Unpublished Manuscript on Shaker History (Anon.), 1.xiv, xxxi, 3.90, 189–219 Fairbanks, Marilla, 3.182 Fairbanks, Samantha, 3.180 Fairchild, Timothy, 2.133 fall of man, 1.248, 2.2–3, 21, 35, 68–71, 192–3, 208, 243, 294, 296, 299, 323, 3.27, 28, 257, 258 families breaking up, 1.97–8, 150, 183, 187, 192, 236, 2.134, 140, 180, 366, 375, 382–3, 384, 3.158, 216–17 Shaker, 2.325, 3.66, 78, 118, 192 spying on each other, 1.136 Fanaticism Exposed (Bailey), 1.xxv, 243–65, 2.1, 259 Farnham, James, 3.234 Farnsworth, Rev. James D., 3.233 Farrington, Prudence, 1.234 Farrington, Ruth, 1.234, 2.134, 387–8 fasting, 3.193 feast grounds, 3.189 Feast of the Passover, 3.111 feasts, 2.250, 3.67 Fell, Margaret, 2.213 fights, 1.92, 177, 182, 191

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financial compensation, 1.120, 121, 138, 167–8, 169, 2.331, 415, 3.2, 19, 74, 83, 111 financial records, 3.132 Finn, H., 3.211 Fish, Rev. Joseph, 1.1 Fitch, Samuel, 1.64, 68, 79, 88, 91 flesh, redemption from, 1.160, 165–6 Flood, Mrs, 3.224 Fog, Mr, 3.224 food see diet ‘For the Western Star’ (Anon.), 1.xxi, 131–6 Fort Loudon, 1.228 Fort Pitt, 1.226, 227, 228 fountain stones, 3.111, 112, 134, 135–7, 189 Fowler, Edward, 3.170, 179 Franklin, Benjamin, 3.201 Franklin, Jonathan, 3.243 Free Masons, Shakers compared to, 2.122 Freeman, Thomas, ’A Retrospective View of Shakerism’, 1.xxiv Freeman, Thomas (lawyer), 1.239, 240 French and Indian War, 1.xxiii, 179, 180, 226–7 French Prophets, 1.xix, 46, 54, 56, 57, 80–1, 83, 203, 2.10, 11, 234, 261–2 French spirits, 3.106 Fullen, Professor, 3.211 funeral ceremonies, 3.79, 189, 196–7 furniture, 2.130 Gannett, Margaret, 3.206–7 gardens, 2.249, 387, 395 Garrard, Colonel, 1.226 Gass, James, 2.382, 383, 387, 407 Gass, John, 3.235 Gass, John P., 3.234–5 Gass, Mary Ann, 3.235 Gass, Susan, 3.234–5 Gates, S., 3.229 Gates, W., 3.229 Gathering Order, 1.xxix, xxxi, 2.315, 316, 334, 3.1, 169, 174, 182, 189 Gavin, Antonio, The Master-Key to Popery, 1.56, 78, 2.2, 15, 34 Geddis, Catherine, 2.109 general conflagration, 2.71–3 George I, King, 3.99

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George III, King, 1.xix, 3, 22–7, 227–8 Germaine, George, 1st Viscount Sackville, 1.22 Gilbert, Mr, 3.224 Gill, Robert, 1.205 Girard, Stephen, 3.96 Gnostics, 2.264 Goan, Rabbi Saadiah, 2.78 Goodale, Hannah, 3.260 Goodrich, Daniel, 1.2–3, 151–2 Goodrich, Eleazer, 1.93, 139, 3.253–4 Goodrich, Ezekiel, 1.93, 94, 140 Goodrich, Hannah, 1.88, 139 Goodrich, Lucy see Wright, Lucy Goodrich, Nathan, 1.94 Goodrich, Tinsey, 2.394, 413, 414 Goodrich, widow, 1.64, 73 Gordon, Lord George, 1.3 Gordon Riots, 1.3, 22 gospel order, 1.159–61 government and institutions, 1.38–9, 134, 135, 158–9, 167, 2.125, 126–7, 139, 240–2, 248, 320–1, 324–31, 334, 387–8, 3.2, 8, 10, 39–40, 45, 118, 180–1, 192 see also Deacons; Elders; Trustees Grant, Lieutenant Charles, 1.179 Grant, Eleazer, 1.64, 135, 3.256, 257 ‘the Great Disappointment’, 3.169 Greek spirits, 3.106 Green, Benjamin, 3.1–2 The True Believers Vademecum, or, Shakerism Exposed, 1.xxx, 3.1–41 Green, Calvin, 2.205 A Brief Exposition of the Established Principles and Regulations of the United Society Called Shakers, 1.xxxi, 3.112 Green, Samuel, 3.223 Greenlanders, 3.90, 104 Grenville, George, 1.229 Haagen, Mary Ann, 1.xxxiii habeas corpus, 2.135, 136, 3.112, 170, 173, 174–8, 184 Hall, Ira, 3.234 Hammon, Joseph, 1.101 Hammons, Elizabeth, 3.165 Hammons, Joseph, 3.165

Hammons, Sarah L., 3.165 Hammons family, 1.xxxii, 3.165 Hampton, Jonathan, 2.149 Hancock, Massachusetts, 1.xxi, xxxi, 137, 140, 149, 151–2, 160, 161, 162, 171, 175, 2.230, 3.182, 254 Hand, Jesse, 3.234 Hand, Lucy, 3.234 Hanna, John H., 1.242, 2.5 hard labour, 1.139, 140, 152, 165–6, 2.388, 389, 390, 3.80, 132 Harlow, Calvin, 1.152, 160, 161–2, 2.266 Harmony Society, 2.316 Harrison, Sarah, 1.161, 162 Harrison, William Henry, 1.205, 239 Harrison, General William Henry, 3.95 Harvard, Massachusetts, 1.xxxi, 3, 29, 38–9, 3.209 Haskett, William, Shakerism Unmasked, 1.xiii hatred, 1.97, 101 Hawley, Elijah, 2.90, 113–14, 136 Hawley, Elijah Jr, 2.90, 102, 105 Hawley, Jesse, 2.90 Hawley, Sarah O., 2.104, 105, 136 healing, gift of, 1.82, 2.262, 266, 297, 366, 393 health care of sick, 3.79 destruction through excessive exercise, 1.xx, xxi, 165–6, 173 of Shakers, 1.134, 155, 2.393–5 heaven, doctrine of, 2.75–8 Heber, Bishop, 3.205 Henry VIII, King, 2.20, 3.8 Henry, Dr, 2.64, 72 heresy, 1.97, 98, 100 Hibbard, Asbury, 3.256 Hibbard, Billy, 3.234 Hibbard, Sibbel, 3.234 Hieracites, 2.293 hierarchy, Shaker, 1.191 appointment to, 1.161 Blackburn on, 2.230, 240–2, 248 compared to Catholic, 1.57, 77, 78 despotism of, 1.xxviii, 3.8, 10, 45, 59, 112, 119–20 disputes in, 1.158, 159, 177

Index favouritism, 1.xxviii, 135 infallibility of leaders, 1.181, 183, 184, 190, 191, 194, 195, 213, 215, 220, 221, 224, 226, 234, 253 living conditions of, 2.125, 387–90 luxuries for those at top, 1.182, 197, 198 monopolize wealth, 1.150, 198 Stone on, 3.118, 119 union meetings, 2.127 Whitbey on, 2.320–1, 324–31 Woods on, 2.387–8 see also Deacons; Elders; Trustees Hill, Isaac, 3.205, 243, 244 Hill, Mr, 3.240 Hill, Rowland, The Village Dialogues, 1.xxiii Hill, Samuel, 2.147 Hinduism, 2.193, 199 history of Shakers, 1.6, 203, 2.234–42, 3.192–5 Hix, Jacob, 1.45 Hobbes, Thomas, 2.42 Hoburt, Thadius, 1.101 Hocknell, John, 1.39, 3.195 Hodgdon, Charles C., 3.73–4 Just Published, Hodgdon’s Life and Manner of Living Among the Shakers, 1.xxx, 3.73–87 Hodgson, Joseph, 1.xxv, 2.93, 106, 107, 108, 119, 181 Hoehnle, Peter, 1.xiii, xiv, xxxi Hogeboom, Henry, 3.173, 184 Hogeboom, John T., 3.173, 174, 175, 184, 185–7 Hollaway, Samuel, 2.140 Hollenbeck, Jacob R., 3.170 Hollister, Alonzo Giles, Thomas Brown and his Pretended History of Shakers, 1.xxv Holy Ghost, 2.224, 262, 281 in Shaker doctrine, 1.115, 203, 205, 244, 245, 2.11, 79, 125, 297, 322, 323, 324, 341, 3.257, 258 homosexuality, 1.152, 176 Hopkins, James, 2.242 Hopkins, Mary, 2.242, 255 Horn, Dolly M., 3.241 hospitality, 3.151 Hotchkiss, Lemuel, 2.103, 104, 136 Hottentots, 1.xxxi, 2.18, 3.105

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housekeeping, 2.230 Houston, Charity ‘Peggy’, 2.380 Houston, John, 2.386 Houston, Matthew, 2.172, 237, 238, 365, 367, 380, 382, 395–6, 397 human race, survival of, 1.xxxiii humiliation, public, 1.xxix, 56, 107, 139, 182, 191, 3.197 humility, 3.150 Hunt, Thomas, 2.145 Huntington, Rev Joseph, Letters of Friendship, 1.xviii husbands abandoning of wives by, 1.185 contact with wives, 3.183 ruled over by wives, 1.92 Hutchins, Dorothy, 1.29, 30 Hutchinsonians, 2.297 hymns, 2.151–4, 298, 378, 392, 3.122–3 idolatry, 1.79, 97, 185, 196, 2.263 illegitimate births, 1.121, 129 illustrations, 1.xxxi–xxxii, 3.111 immorality, Shakers open to charges of, 1.xviii, xx, 65, 72, 97, 180, 2.230 immortality, 1.8, 54, 2.76, 218, 245, 3.59 Indiana, 1.xxvii, 182, 201, 204 Indians Colonel James Smith captive of, 1.179 danger from, 2.398 on frontiers, 1.188 preaching to, 1.117 Shakers’ friendly relations with, 1.201–2, 214, 216, 217, 232–4, 235, 238, 241, 2.134 spirit manifestations by, 3.100, 103–4, 137, 202 wars with, 1.226–8 Indoctum Parliamentum (Anon.), 2.155–65 industry, 2.241, 248, 395, 3.66, 80, 121 infallibility doctrine, 1.25, 26, 63, 77, 81, 95, 158, 161, 181, 183, 184, 190, 191, 194, 195, 213, 215, 220, 221, 224, 226, 234, 235, 236, 239, 253, 2.315, 3.254 infanticide, 1.187, 236 Ingham, O., 3.229 Ingraham, Giles, 2.136 inheritance, 2.398–9

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inquisition, 1.83 institutions see government and institutions instruction, manner of, 1.9–11 Ireland, Shadrach, 1.xxxi, 3.189 Irish spirits, 3.106 Irvin, Abraham, 1.225–6 Irvin, John C., 1.192, 219, 220, 221, 222, 224, 235, 2.82–3, 133–4 Irvin, William R., 1.183, 193, 215, 219, 220–2, 223, 224, 235 Irving, Mr, 2.110 Irwin, James, 2.147 Isaac, 1.84, 2.128 Islam, 2.7, 193, 199, 280–1, 282 Jacob, 3.25–6 Jefferson, Thomas, 3.95 ‘jerks’, 3.199–200, 209 Jesuits, Shakers compared to, 3.146–7, 152 Jewet, Moses, 3.223 Jews confess error of not recognizing Christ, 3.90, 108 embrace Gospel on Shaker terms, 3.195 messiahs, 2.8–9 spirit manifestations, 3.108 Joan, Pope, 2.34 John of Patmos, St, 3.101 Johns, John, 2.241 Johnson, James, 3.249 Johnson, Rev. John W., 3.233 Johnson, Joseph, 2.241 Johnson, Phoebe, 2.168 Johnson, Rachel, 2.240, 252 Johnson, Sir William, 1.229 Jones, Samuel, 1.141, 3.234 Judas, 2.35 judgement, earthly, 1.59, 190, 2.244, 247 Just Published, Hodgdon’s Life and Manner of Living Among the Shakers (Hodgdon), 1.xxx, 3.73–87 Kendal, Hannah, 1.88, 3.212 Kendal, Nathan, 1.64, 78 Kendal, Sarah, 3.260 Kentucky, 1.xxii, xxiii, xxvii, 179, 181, 182, 183, 185, 189, 2.133, 365, 377 Kentucky Gazette, 1.201

Kentucky Revival, 1.xxiii, xxiv, xxvii, 204, 243, 2.167, 230, 236–7, 365, 369, 370–1, 3.43, 47, 60 The Kentucky Revival (Smith), 1.194, 224, 235–6, 2.3, 66 Kidder, Thomas, 3.76 Kimball, Ebenezer, 3.243 King, Solomon, 2.240, 386, 403 Kirker, Thomas, 2.151 Kitchell, Ashbell, 2.175, 178, 186 Kitchell, John, 2.175 Kitchell, Malinda, 2.181 Knapp, Mary, 1.76 kneeling, 3.65, 66, 78, 219 Knickerbocker, 3.162 Knox, Benjamin, 2.241 Kyle, Samuel, 1.231 Lacy, John, 1.80 Lafayette, General, 3.100, 106, 257 Lamson, David R., 2.229, 3.111 Two Years’ Experience Among the Shakers, 1.xiii, xiv, xxxi, 2.230, 3.112, 189 Landon, Ruth, 3.183 language differences in, 3.80 plain, 2.252 Lansdowne, Messrs, 3.101 Laplanders, 3.90, 104 Lardner, Dr, 3.131 Law, Captain Joseph, 3.234, 255 law suits, 1.121, 138, 197 Pillow, 3.169–87 lawyers, pro-Shaker, 3.156–7 laying on of hands, 2.262, 266 Leach, J., 3.211 Lebanon, Ohio, 1.213, 243 Lebanon Springs, New York, 2.123 Ledgerwood, Mr, 1.205 Lee, Ann adultery of, 2.306–7 attacks on character of, 1.xxiii background of, 2.11, 262, 305, 3.193 banished from England, 1.249, 250, 2.31, 246, 3.121, 193–4 birthday celebrations, 2.411, 3.60

Index as bride of Christ, 2.2, 31–3, 35, 211, 212, 214, 218, 275, 381, 3.160, 211, 259 character of, 1.72–3, 3.158, 256–7 chariot of, 3.190, 212 children of, 2.235, 262, 265, 3.193 compared with Jesus Christ, 1.xxviii, 2.303, 307, 3.258 Daniel Rathbun speaks with, 1.106–7 death of, 1.66, 81, 113, 159, 2.267–8 dispensation available through, 1.114, 115 divinity of, 1.99, 2.2, 6, 7, 9–15, 34, 125, 174, 200, 203–4, 216, 218, 244, 3.37–8, 121, 194 drunkenness of, 1.xx, 56, 63, 64–5, 114, 135, 2.203, 211, 3.155, 222, 255–6 as Elect Lady, 1.xviii as equal of Christ, 2.214, 216, 246, 259, 298, 304, 306, 416, 3.46, 60, 64, 194 as fallen woman, 2.3, 12, 35, 230, 235, 264, 265 fear of displeasure of, 1.88 foundation of Shakers by, 1.xvii, xviii, 248, 249, 2.236, 3.118, 193 idolatry of, 1.185, 196, 203, 2.2, 9–15, 175, 184, 196, 199, 200, 263 illiteracy of, 1.xvii, 2.236, 3.193 as Jezebel, 1.86–7, 2.260, 275 as leader, 1.31, 34, 38–9, 45, 48, 77, 176, 2.262–3, 3.193, 253 leaves husband in New York, 1.10, 48, 2.235, 3.194 life of, 2.235–6 as living embodiment of the logos, 1.xviii, 2.2 as mad woman, 1.201, 203 marriage of, 2.9–10, 12, 31–3, 35, 235, 262, 275, 306–7, 3.193, 194–5 mentioned in Bible, 1.8, 115, 167, 2.260, 3.9, 37 miracles of, 2.266, 307, 3.37 as political tool, 1.41, 43–4 power invested by God in, 1.116, 244, 255 preferred above Christ, 1.65, 66, 68, 71, 96, 102, 250, 2.203, 213, 381

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quarrel with Elder William, 1.92, 158, 177, 3.121, 253 as representative of Holy Ghost, 1.203, 205, 244, 250, 2.11, 79, 125, 3.164, 258 salvation through, 1.96, 106, 190, 195, 249, 2.3, 9, 125, 211, 212, 213, 215, 219, 225, 244–5, 301, 324, 416, 3.22, 222 second appearance of Christ in, 1.156–7, 190, 2.35, 74, 219, 324, 3.46, 64, 121, 134, 160, 174, 193, 249, 252, 258 with Shakers in dance after her death, 1.117 speaks in tongues, 1.8, 250, 2.236 spirit of, 3.197, 198–9, 212 sufferings of, 2.3, 33–5, 3.195 talks to dead, 1.8 travels to America, 1.xviii, 248, 2.235, 262, 3.194 Valentine Rathbun visits, 1.2 visions of, 1.93 Lee, Daniel, 2.11 Lee, George, 2.11 Lee, James, 2.11, 3.193 Lee, John, 2.2, 10, 11, 76, 79, 305, 307 Lee, Joseph, 2.11 Lee, Luther, 1.xxxii, 3.170, 178–80 Lee, Mary, 2.11 Lee, Nancy, 2.11 Lee, William, 1.38, 64, 75, 76, 77, 81, 91, 92, 113, 158, 159, 176–7, 2.11, 3.121, 193, 195, 241, 253 Lee, Major William, 3.255 Lemla, Ascher, 2.8 Leo X, Pope, 3.98, 190 A Letter, from Daniel Rathbun, to James Whittacor, Chief Elder of the Church, Called Shakers, 1.xx, 55–112, 119–20, 121, 174, 2.2, 4 Lexington (steamer), 3.210–12 Liberty Hall, 1.237 Ligeur, George, 2.241 livestock, 2.397 living accommodation, 2.248 Lo Here and Lo There!, or, The Grave of the Heart (Stone), 1.xxxi–xxxii, 3.111–64, 189

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Lockwood, Phebe, 2.396 Loomis, Judge, 3.225, 226 Lord, Joseph, 3.256 Lougee, Betsey, 3.243 Lougee, Edmund, 3.241 Lougee, James, 3.241 Lougee, Joseph, 3.247 love, in Shaker communities, 3.73–4, 80–5 ‘A Lover of Truth’ (pseud.), 1.131, 137 Loyola, Ignatius, 3.147, 152 Lucas, James, 3.227 Lucas, Nancy, 3.227 Lucianists, 2.294 Ludlow, William, 1.xxvii, 2.168, 169 An Address on the Appendix to the Other Side of the Question, 2.188–202 Lusk, Major Thomas, 1.137, 141 Lusk family, 1.138 lust, struggles with, 1.54, 157, 158, 2.40, 206, 378, 379, 3.1–2, 5, 6, 17, 25, 29, 44, 57, 80 Luther, Martin, 2.112, 245 Lyford, John, 3.248 Lyon, John, 3.1, 7, 16, 39–40, 223, 224, 236, 242, 244 Lyon, Lucy, 3.12 McBride, John, 1.xxix–xxx, 3.43–4 An Account of the Doctrines, Government, Manners and Customs of the Shakers, 1.xxx, 3.43–71 McCarty, Emily, 3.170, 181–2 McCarver, Betsy, 2.315, 334, 336 McCorison, Marcus, 1.29, 30 McGihan, James, 2.241 McNemar, Richard, 1.xvii, xxiv–xxv, xxix, 179, 180, 188, 197, 204, 213–15, 221, 232, 234, 238, 241, 2.67, 68, 140, 145, 147–9, 167–8, 237, 238, 366, 371, 404–5 Doty’s conflict with, 2.167–87 Investigator; or A Defence of the Order, Government and Economy of the United Society Called Shakers, 1.xxix The Kentucky Revival, 1.194, 224, 235–6, 2.3, 66 letter to Smith in Western Star, 1.218–19

letter to Thomas Conover, 2.176–7 Ludlow’s address to, 2.188–202 The Other Side of the Question, 1.xxvi, xxvii, 2.83, 168, 174, 178, 180, 183, 184, 186 A Series of Lectures on Orthodoxy and Heterodoxy, 1.xxix Shakerism Detected and Examined and Refuted, in Five Propositions, 1.xxiv– xxv, 2.134 Magus, Simon, 2.35 malnutrition, 1.xxi Manchester, England, 1.203 Mansfield, William Murray, 1st Earl of, 1.22–7 manual labour, 1.133 manufacturing, 1.134 Marcionists, 2.294 Mariah, 1.xviii Markham, Joseph, 1.101 marriage between ex-Shakers, 3.74 breaking up, 1.88, 102, 106, 128, 135, 150, 183, 236, 240, 2.3, 134, 139, 141–2, 167, 180, 375, 382–3, 384, 3.158, 183 Brown on, 2.260, 293–7 Clark on, 2.19–27 forbidding of, 1.xx, 51, 72, 83, 86, 87, 88–9, 156, 157, 184, 236, 254, 2.2, 24–7, 148, 181, 183, 219, 223, 234, 247, 293–4, 306, 312–14, 3.84, 163, 193, 259 in scripture, 1.84–6 spiritual husbands/wives, 1.xviii, 2.96, 126–7, 168, 214, 219, 3.254, 257–60 Youmans on, 2.312–14 Marshall, John, 1.204 Marshall, Mary see Dyer, Mary Marshall Marshall, Robert, 2.237, 371 Marshall, Silas, 3.223 Martin, Andrew, 2.241 Martin, Gideon, 3.256–7 Mary, Queen of Scots, 3.99 Mary, the Virgin, 1.79 Mason, Mr, 1.83 Massachusetts, 1.xviii Massachusetts General Court, 1.2

Index Massachusetts Spy, 1.55, 113–17 M’Clean, John, 1.201 Meacham, Archibald, 2.241, 410 Meacham, David, 1.120, 139 Meacham, John, 1.xxii, 181, 188, 195, 203, 2.178, 179, 237, 239, 373, 382 Meacham, Joseph, 1.66, 78, 79, 101, 119, 131, 139, 159, 160, 161, 162, 2.263, 3.241, 253–4 Meacham, Sarah (née Basford), 3.242 meals, 2.125, 250, 373, 3.78, 219 meat, abstaining from, 1.51, 87 mediators, secondary, 1.79, 2.62–5, 199, 210, 311, 3.60, 213 medicine, 2.230, 249 mediums (instruments), 1.xxx, 3.189, 194, 195, 196, 197, 201–5, 209–12 meeting houses, 2.239–40, 241, 248, 387 meetings, 1.39, 2.249–50, 327–9, 412, 3.77, 78–9, 122–3, 197–201 closed to public, 3.165 description of shooing away Devil, 3.190, 198 Mendon, Dan, 3.111, 113, 115 menstruation, 1.166 Merril, Lydia, 3.12 messiahs, false, 2.7–9, 15, 33–4, 75 Methodists, 2.79, 145, 259, 303, 332, 3.102, 201, 233 converts, 1.xxvii–xxviii, 181, 191, 2.259, 261, 303, 315 Mexicans, 3.104 Middletown, Ohio, 2.168, 169, 172, 173 Miles, William, 1.88 military action, suggestion of, 1.215 millenarianism, 1.xvii, 30, 82, 87, 244, 248, 261–5, 2.14, 15, 246, 247, 260, 262, 281–6, 323, 3.9, 93, 171, 173–4, 193 Millennial Praises (comp. Wells), 2.3, 151 Miller, Elizabeth, 1.45 Miller, Henry/Millerism, 2.230, 234, 237, 242, 254–6, 3.116, 156, 164, 169, 173, 187 Miller, Killean, 3.173, 174, 185 Miller, Theodore, 3.173, 184 Millican, Samuel, 2.173 Mills, Molly, 3.11, 244 ministers, Shaker, 1.161

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Ministry Shop, 3.76 miracles, 1.59, 116, 135, 205, 2.266–7, 297, 307, 366, 393–4, 3.37 false, 2.73–5, 195, 196 missionaries, 1.xxi–xxii, xxiii, 149, 181, 189, 195, 203, 243, 249, 2.167, 179, 237, 239, 325, 365, 373 ‘Mobbing the Shakers at Union Village, Ohio’ (Anon.), 1.207–9 Mohammed, the Prophet, 1.xxxi, 2.33, 199, 270, 280, 3.90, 97, 105 Mohawks, 3.103 Mohicans, 3.103 monasticism, 2.20 Monell, C.L., 3.173, 183–4, 186 Money, John, 1.237 money-making scheme, Shakerism as, 1.188, 195, 237, 2.10, 79–80 Mooney, Josiah, 3.242 Mooney, Obadiah, 3.244, 249 Moore, Dr, 2.20, 74 Moorish spirits, 3.107 morality, 2.252 Mordochi, Rabbi, 2.9 Morey, William, 1.64 Mormons, 3.116, 146, 164 morning, hour of rising, 3.78 Morrell, Calvin, 2.167–8, 169, 171, 172, 175, 177, 178, 179, 182, 185, 309, 366, 403, 404, 405–6 Ludlow’s address to, 2.188–202 Morrell, Ebenezer, 2.366, 398, 399–401, 402, 403, 404 Morrell, Rhoda, 2.178, 179 Morrill, Ezekiel, 3.13 mortification, 1.56, 83, 116, 152, 165, 174, 2.379, 389, 3.58, 213–15 Moses, 1.66, 67, 248–9, 263, 2.2, 296, 321, 339, 340 ‘Mother’s Work’, 1.xiv, xxx, xxxi Mount Lebanon, 3.170 Mountain Meetings, 3.137 Mudge, David, 1.101 murder, 1.93–4, 97, 98, 113, 128, 236, 237 Murray, John, 3.201, 205 ‘Mystery of the People Called Shakers’ (Scales), 1.xx, 119–29

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A Narrative of the Strange Principles, Conduct and Character of the People Known by the Name of Shakers (Taylor), 1.xix, xx, 29–40, 113, 121, 143, 145 narratives, purpose of, 1.xxi nationality, 3.115 Naylor, Patience, 2.241 negroes preaching to, 1.117 Shakers compared to, 2.2 Nero, Emperor, 2.20, 3.100 New England, 1.xvii, 3 New England Chronicle, 1.xviii–xix New Hampshire, Legislature, 2.117, 118, 119, 121, 3.221, 223–4, 250 New Hampshire Gazette, 1.120 New Harmony, Indiana, 1.xxix, 2.316, 317, 347, 353, 364 New Harmony Gazette, 2.316, 348 New Lebanon, New York, 1.xxi, xxii, xxxi, 2, 6, 42, 137, 139, 149, 160–1, 203, 2.73, 74, 123–4, 203, 237, 3.89, 90, 93, 97, 103, 109, 111, 112, 192, 253 account of Shaker community at, 1.131–6 fountain stone, 3.111, 112, 134, 135–7 Pillow family at, 3.169–70, 174–87 New Lights, 1.119, 204, 2.145, 167, 185, 365, 3.193 New London, Connecticut, 1.159 New York City, 1.xviii New York State, Legislature, 2.110–13, 119, 135–6, 155, 180, 221, 3.138–45, 171, 174 Newell, David D., 1.113, 119 Newman, Thomas, 2.242, 255 newspaper wars, 1.131, 137, 188, 213–15 Ney, Marshal, 3.100 night-time meeting, 1.14 Niskeyuna, New York, 1.xviii, 2, 6, 18, 39, 55, 56, 64, 77, 105, 156, 2.87, 93, 3.252 Noah, 1.48–9, 2.21, 295, 312, 3.125 Noble, Thaddius, 1.81 Norfolk Democrat, 3.165–8 Norris, Mr, 3.250 North, Frederick, 2nd Earl of Guilford, 1.22 Northampton, Massachusetts, 1.xviii–xix Novitiate, 1.xxix, 2.229, 3.1, 169, 174, 189

nudity, 1.xx, xxi, 65, 72, 97, 139, 140, 2.366, 378 Ohio, 1.xxii, xxiv, xxvii, 181, 182, 196, 201, 217, 2.377 Legislature, 2.149–51 Ohio Centinel, 1.232, 239 Ohio River Valley, 1.xvii, 180 old believers, 1.207, 2.247, 248, 3.65, 66 opposite sex contact with, 1.136 touching, 1.117 see also celibacy; marriage; sexual intercourse orders, division into, 2.325, 334 original sin, 1.10, 83–4, 85–6, 157, 190, 248, 251, 252, 2.68–71, 192, 208, 243, 294, 321, 340, 3.27, 257 Osceola, Chief, 3.100 Ostrander, Mr, 2.110 Owen, Robert, 2.316, 343, 346–8 New View of Society, 1.xxix, 2.316, 343 Owen, Timothy, 3.239 pacifism, 1.9–10, 13, 119, 198, 2.221, 245 paganism, 1.124 Paine, Asahel, 2.101, 102 Paint Lick, Kentucky, 2.365, 373 parents abuse by children, 1.xxi allowed to see children once a year, 3.208 children taken from, 1.183, 192, 193, 196, 198, 219, 222, 236, 2.81–154, 173–4, 3.206, 230 children taught to forget, 3.208 children taught to reject teaching of, 1.163 community, 1.161 and punishment of children, 3.219 rejection of teachings of, 1.163 Parker, Amasa J., 3.174 Parker, Aquila, 1.222, 223 Partington, John, 1.38, 65, 66, 68, 69, 75, 78, 81, 97, 107 passions, victory over, 3.2, 8, 10, 16–17, 25–8, 31 Patagonians, 3.104 Patrick, St, 3.98–9

Index patriotism, 3.115, 120 Pattee, Captain Asa, 3.241 Pattee, Daniel, 3.240–1 Patten, Mrs, 3.178 Patterson, Joseph, 2.140 Patterson, Colonel Robert, 1.231 Patterson, William, 1.231 Paul, St, 1.79 Pawnees, 3.103 Paxton, Colonel Thomas, 1.231 Payne, Dr, 2.105 peace of mind, 3.11, 20–41 Pease, Peter, 2.139, 140, 143, 240, 386, 387 Pegg, Caleb, 2.173–4, 186 Pegg, Valentine, 2.173 Pelham, Richard, 2.259 Penfield, Peter, 2.90, 94, 105, 107, 136 Penn, John, Governor of Pennsylvania, 1.179 Penn, William, 2.222, 3.95–6, 103 ‘The People Called Shakers’ (‘Spectator’), 1.113–17 perfection, doctrine of, 1.59 Perkins, Z., 3.229 persecution, 1.35, 81, 102, 205, 237, 239, 240, 260, 263, 264, 2.24, 25, 26, 88, 263, 280, 316, 335, 348, 378, 408, 3.67, 95, 100, 150, 151, 193 Persian spirits, 3.107 personal witness, 1.xvii Peruvians, 3.104 Peter, St, 1.79 Peterson, Garret, 2.398, 399, 400, 402 Peverly, Joseph, 3.227, 228 Phocas, Emperor, 2.282 physical abuse, 1.xxi, 56, 73, 74, 114, 139, 140, 182, 191, 3.207, 222, 246, 249, 250–1 Pierce, General, 3.249 Pierpont, Rev. John, 3.205 Pilcher, Frances, 3.178, 180 Pilgrims, 2.199 Pillow, Ann (née Parton), 3.169, 170, 171, 173–87 Pillow, Edward, 3.169, 170, 173, 174, 178–9 Pillow, John, 3.169, 170, 173, 174, 178–9 Pillow, William H., 1.xxxii, 3.169–71

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Trial of the Shakers: For an Attempt to Restrain the Wife and Three Children of William H. Pillow, 3.169–87 Pillow, William Jr, 3.169, 170, 171, 173, 174, 178–9 Piper, James, 1.231 Pitt, Sir William, 3.201, 203 Pittsfield, Massachusetts, 1.1, 2.123 Pius, Pope, 1.xxxi, 3.90, 97–8 Platonism, 2.11 play, 3.79 Pleasant Hill, Kentucky, 1.xxviii, xxix, xxx McBride at, 3.43, 44 Whitbey’s account of, 2.315–64 Woods’ experience of, 2.365, 366, 367, 382, 386, 406–9, 410, 411–13 Polan, Henry, 1.227 Polublepos see Scales, William polytheism, 1.255 poor, relief of, 1.101, 106, 159, 3.79, 151 Pope, Alexander, 3.101 Pope, Stephen, 3.231 Pote, Elisha, 3.260 Potter, Adah Zillah, 3.183 Potter, Amos, 2.106 Potter, Major, 1.211 Potymus, 3.204 power of Shakers, 1.11–14, 36–7 Power, Tyrone, 3.101–2 Pratt, Denis, 3.213–14 prayer, Shaker attitude to, 2.245, 253, 311–12, 373, 378, 380, 3.44, 58, 193, 213 Presbyterians, 1.124, 2.78, 79, 145, 167, 185, 213, 365, 369, 370, 3.43, 47 President (steamship), 3.101–2 pride, 1.102 print materials Shakers response to attacks, 1.xxi, xxii, xxiv, xxvi–xxvii, xxix to discredit Shakers, 1.xvii, xviii probationers, 2.247, 248, 253 property, 1.xxxi, 75, 100, 101–2, 106, 108, 135, 150, 152, 159, 167–9, 240, 2.79–80, 126, 140–1, 149, 180, 331, 375, 382, 384, 413, 417, 3.38, 83, 119, 120, 124–5, 126, 132, 138, 206

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of abandoned women, 2.150, 386–7, 3.224, 230 inheritance, 2.398–9 and the law, 3.127, 128–30, 133–4, 138–45 see also wealth prophesy, 1.18, 65, 66, 80–1, 83, 94, 135, 205 false, 1.87, 90, 127, 128, 2.260, 262, 271–6, 297, 3.55, 116, 121, 122, 134, 157 proselytism, 1.34, 36, 37, 39, 116, 181, 184–5, 189, 191, 195–6, 198, 203, 214, 234, 2.219, 235, 236, 366, 373, 377, 378, 395, 396, 3.145, 151, 153, 154–7, 216–18 psalters, burning of, 1.133 public entertainment, 1.xxxii purgatory, 1.77 Purmont, Abigail, 3.233 Purmont, Nathaniel, 3.232–3 Purmont, Phebe, 3.232–3 Purviance, David, 1.204, 215, 222, 224, 2.237 Putnam, Benjamin, 3.235, 238 Quakers, 1.41, 119, 124, 171, 2.203, 204, 213, 373, 3.95, 231 Rand, Eleazar, 1.139 Rankin, James, 2.316, 341, 343–4, 345 Rapp, George, 2.316 Rathbone, Reuben, 1.xxi, 3, 151–3 Reasons Offered for Leaving the Shakers, 1.xxi, xxii, xxxiii, 147, 151–78, 3.222, 252–4 Rathbun, Amos, 1.75, 78, 93, 94 Rathbun, Caleb, 1.xx–xxi, 3, 137–8 ’Caleb Rathbun Aged Nearly Seventeen Years’, 1.xx–xxi, 137–41 Rathbun, Daniel, 1.xx, xxv, 3, 55–7, 137, 152 A Letter, from Daniel Rathbun, to James Whittacor, Chief Elder of the Church, Called Shakers, 1.xx, 41, 55–112, 119–20, 121, 174, 2.2, 4 Rathbun, Daniel Jr, 1.xxv Rathbun, Joshua, 1.1

Rathbun, Sarah (née Higbee), 1.76 Rathbun, Sarah (Sally), 1.109 Rathbun, Sylvia Lusk, 1.137, 139 Rathbun, Valentine, 1.xix, xx, xxi, xxii, 1–3, 41, 45, 46, 55, 137, 143, 151, 152, 173 Account of the Matter, Form, and Manner of a New and Strange Religion, 1.xix A Brief Account of a Religious Scheme, 1.xix, 1–27, 30, 33, 40, 55, 151, 187–8, 202, 2.230 Letter (1797), 1.147–50 preface to Daniel Rathbun’s letter to James Whittaker, 1.59–62 Rathbun, Valentine Jr, 1.3, 137, 139 Rathbun family, 1.xxv, 1, 147 ‘Rational Brethren of the West’, 1.xxvii, 2.168, 190, 193, 196, 197 Raymond, Nathan, 2.114, 136 Reasons Offered for Leaving the Shakers (Rathbone), 1.xxi, xxii, xxxiii, 147, 151–78, 3.222 Rebeckah, 1.84 reconciliation of the true Church, 1.30 Redbanks, Ohio, 2.398 Rehoboth, Massachusetts, 1.45 Remarkable Occurrences, Lately Discovered Among the People Called Shakers, or Shakerism Developed (Smith), 1.187–99, 215, 222, 234, 235–6 Reporter (Lexington), 1.216 resurrection Brown’s proof of bodily, 2.260, 287–93 Christ’s, 2.193, 269, 270, 287–93, 372 of dead bodies, 2.27–31 denial of bodily, 1.190, 205, 244, 255–7, 258–60, 2.245, 268, 270, 309, 323, 376 spiritual, 1.114, 244, 2.247, 304, 324 A Return of Departed Spirits of the Highest Characters of Distinction (Anon.), 1.xiv, 3.89–109, 189 revealed religion, 1.xxviii–xxix revealed scripture, 1.xiv revelations, false, 3.159–60 reveling, 1.97, 98 Revolutionary War, 1.xxiii, 3, 151, 179, 2.230, 3.256, 257 Rich, M., 3.229

Index Richmond, Mary, 3.90 Rigdon, Sidney, 3.116 Riley, Mr, 2.124 ritual communal activity, 1.xiv Roberts, Captain, 3.101 Robinson, Major, 1.211 Rollins, Samuel, 2.145, 366, 401–2, 404, 405 Roman Catholics, 1.41, 240 anti-Catholic writings, 1.56, 78 celibacy, 2.20 not allowed to become Shakers in spirit world, 3.190 Shaker defamation of, 2.78, 245 Shakers compared with, 1.xxix, 54, 57, 60, 77–9, 82–3, 124, 125, 180, 184, 185, 195, 236, 237, 2.2, 10, 15–19, 134, 189, 193, 194, 197, 199–200, 3.192, 254 Roman Empire, 2.281 Romane, Jacob, 1.219–20, 221 Root, General Erastus, 2.155 Ruddle, Stephen, 1.214, 232–3, 237–8, 239, 2.36 Rude, Jacob, 2.146 rules, 3.218–19 ‘Rum the Spirit of God’, 1.114, 117 running, 1.xxix, 3.58 Runyon, George, 2.316, 341, 342, 343, 350–1, 354, 357–8 Ryuku Islands spirits, 3.107 sacraments, 2.245, 253, 323–4, 3.15 saints, 1.83, 3.205 Salls, Ester, 3.234 Salls, Isaac, 3.234 salvation free-will, 1.30, 2.167, 212, 365 here and now, 1.xvii, 7–8, 89, 2.247 and redemption from the flesh, 1.160 in scripture, 1.86–7 through Ann Lee, 1.96, 106, 190, 195, 249, 2.3, 9, 125, 211, 212, 213, 215, 219, 225, 244–5, 301, 324, 416, 3.22, 222 through Christ, 1.96, 103, 104, 111–12, 194, 2.3, 12, 15, 38–45, 53–62, 210, 218, 260, 264–71, 300–1

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through Shakers, 1.91, 106, 110, 116, 157, 195, 2.46–9, 125, 321, 375, 3.58 Samson, 3.99 Sanborn, Israel, 3.258 Sanborn, Joseph, 1.128 Sanford, Desire, 1.88 Sargeant, Dr Isaac, 2.110, 155 Saturnians, 2.294 Scales, William, 1.66, 67, 68, 119–22 The Confusion of Babel Discovered, 1.119 ‘Mystery of the People Called Shakers’, 1.xx, 119–29 Priestcraft Exposed, 1.119 pro-Shaker manuscript, 1.120 Schismatics, 1.204 school orders, 2.247 Scottish spirits, 3.105 Scriptural Cautions Against Embracing a Religious Scheme Taught by a Number of Europeans (West), 1.xix, 45–54 scripture and behaviour of Shakers, 1.95–104 defamation of, 2.35–8 and second coming, 1.170–1 in Shaker articles, 1.116 Shakers foretold in, 1.190 Shakers stray from/pervert, 1.99, 100, 2.321, 376–7, 3.59, 64, 123, 252–3 used in support of doctrines, 1.7–8, 74, 95, 105, 157, 158, 191, 243–4, 252–3, 2.2, 374, 3.9, 123, 167, 225, 247 used to refute doctrines, 1.14–16, 45–54, 56, 83–91, 109–12, 247–65, 2.1, 5–80, 264–301, 305–14, 3.43–71 see also doctrine; theology sedition, 1.xxiv, 3, 22–7, 41, 43–4, 97, 195, 198, 199, 202, 205, 214, 215, 217, 232, 236, 237, 239, 2.26, 134, 180, 230, 235 self-denial, 3.31, 132, 133, 150 Seminoles, 3.100, 103 Sering, Samuel, 2.140, 141, 143, 175, 183, 185 Sering, Samuel Jr, 2.143 Sering, Sarah, 2.141 service books, burning of, 1.133 seven seals, 2.246 Seward, Abram, 3.234

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Seward, Sarah, 3.234 sexual immorality, 1.xxi, xxiv, 180, 187, 191 sexual intercourse, renunciation of, 1.xvii, 10, 46, 53, 102, 106, 135–6, 157–8, 182, 183, 190, 236, 251–2, 253–4, 2.22–3, 141, 223, 234, 321, 375, 3.80, 181, 183, 194, 252 ‘The Shaker Concert’ (Anon.), 3.165–8 Shakerism Detected (Smith), 1.xxiv, 213–42, 2.82, 133 Shakerism Exposed (Dyer), 1.xxxii–xxxiii, 2.83, 3.221–60 Shakerism Unmasked (Woods), 1.xxviii, 2.365–420 Shakers (pamphlet), 3.171 Shakespeare, William, 2.257 shaming, public, 3.44, 70 Sharp, Nathan, 2.139, 145, 175, 176, 178, 186, 187 Shawnee Indians, 1.xxiv, 202, 214, 216, 232–4, 235, 237–9, 3.103 Shepherd, James, 1.38–9 shipwrecks, 3.101–2, 210–12 Shirley, Massachusetts, 1.xxxi, 143, 3.209–10 A Shock to Shakerism, or, A Serious Refutation of the Idolatrous Divinity of Anne Lee of Manchester, Eng. (Clark), 1.xxv, xxviii, 2.1–80, 259 shops, 2.241, 248 Siberians, 3.104 sick, care of the, 3.79 signs, belief in, 1.13–14, 18, 56, 93 Silliman, Benjamin, 1.xxv Simeon, Rabbi, 2.263 Simond, Mr, 3.236 sin, acknowledgment versus revelation of, 3.50–8 sixth seal, 1.244, 261, 262, 2.246 Skinner, Eunice P., 3.234 Skinner, Mr, 2.105, 108 Skinner, Salmon, 3.234 slavery, 1.xxv, 185, 192, 196, 198, 215, 225, 235, 2.2, 10, 134, 330, 3.68, 156, 254 sleep, going without, 1.152 sleeping conditions, 3.78 Slosson, David, 1.138, 139–40 Slosson, Elijah, 1.73

Slosson, Jonathan, 1.88 Smith, Captain, 3.194 Smith, Colonel James, 1.xiv, xxiii–xxv, xxvi, 179–80, 201, 204, 207, 209, 213–16, 244, 2.2, 10, 21, 36, 82–3, 133–4, 188, 252, 315, 366 An Account of the Remarkable Occurrences in the Life and Travels of Col.James Smith, 1.179–80, 215 ‘An Attempt to Develope Shakerism’, 1.xxiii–xxiv, 179–85, 201, 223 Remarkable Occurrences, Lately Discovered Among the People Called Shakers, or Shakerism Developed, 1.xxiv, 187–99, 215, 222, 234, 235–6 Shakerism Detected, 1.xxiv, 213–42, 2.82, 133 Smith, James Jr, 1.xxiii, xxv, xxviii, 180, 182, 187, 189, 192, 193, 194, 215, 216, 220, 221–2, 223, 225–6, 2.133, 366, 385, 398, 406 Smith, Joseph E.A., 1.1–2 Smith, Lucy, 2.141, 412 Smith, Polly, 1.xxiv, 183, 187, 192, 193, 194, 215, 219–22, 223–4, 2.133 Smith, Sarah Jr, 3.169, 174, 175, 176, 177, 178, 180, 181, 182–3 Smith, William, 1.219, 220, 224 Snow, Samuel, 3.169 society, Shakers as threat to, 1.45–6, 2.3, 20–1, 3.120, 145, 157–8, 163 Socinians, 1.204, 2.281 Socinus, Faustus, 2.281 solitary confinement, 3.214 song, 1.xiv, xxxii, 9, 39, 135, 2.126, 217, 238, 249, 311, 316, 329, 378, 380, 392, 3.79, 122–3 gift, 3.189, 200, 201, 202–3 of invitation to spirits, 3.209 labour in, 1.159, 174, 2.250 sorcery, 1.xxi Soule, Sandra, 1.xxix South Union, Kentucky, 1.xxix, 2.408, 3.43 Southern Kentucky Association of Separate Baptists, 1.243 Southwick, Jonathan, 1.140 Southwick, Mary, 2.266, 307 Spanish spirits, 3.106

Index spanking, 1.xx, 56, 72 ‘Spectator’, ‘The People Called Shakers’, 1.113–17 Spencer, Mary, 2.136 Spencer, Mr, 2.94, 104, 105 Spier, John, 1.76 Spier, Lydia, 3.234 Spier, Richard, 1.xxvi Spier, William, 3.234 Spinney, James W., 3.250–2 Spinning, David, 2.169, 179 spirit manifestations, 1.xiv, xxx–xxxi, 3.89–109, 112, 189, 195–205, 210–12 spiritual husbands/wives, 1.xviii, 2.96, 126–7, 168, 214, 219, 3.254, 257–60 spiritual resurrection, 1.114, 244, 2.247, 304, 324 Stamp Act, 1.227, 229 Stanley, Abraham, 1.10, 48, 2.2, 9–10, 12, 32, 235, 262, 275, 305, 306, 307, 3.193, 194–5 Stanley, Joseph, 3.240 Stanley, Martha, 3.242 Stephens, Gersham, 2.114 Stephens, Joseph L., 1.233 Stevens, Hannah, 3.232 Stevens, Sarah, 3.232 Stewart, Philemon, 1.xxxi, 3.112, 134–5 Holy, Sacred and Divine Roll and Book, 3.160, 181 Stone, Barton W., 1.180, 204, 2.237, 244, 371 Stone, Franklin, 3.112 Stone, Henry M., 1.xxxi, 3.111, 112 Stone, Horatio, 1.xxxi, 3.111–12 Lo Here and Lo There!, or, The Grave of the Heart, 1.xxxi–xxxii, 3.111–64, 189 Stone, Julia A., 1.xxxi, 3.111, 112 Stone-Campbell movement, 2.231 Stonington, Connecticut, 1.1 suicidal tendencies, 1.xxi, 46, 121, 128, 134, 175 Supporter, 1.179, 180–6, 207–9 Sutton, Peggy, 3.246, 247–8 Sutton, Steven, 3.246–8

291

Taylor, Amos, 1.45, 46, 143 The Bookseller’s Legacy, 1.29 Letter (1796), 1.143–5 A Narrative of the Strange Principles, Conduct and Character of the People Known by the Name of Shakers, 1.xix, xx, 29–40, 113, 121, 143, 145 rescinds attack on Shakers, 1.143, 145 Taylor, Eliza Ann, 3.183 Taylor, Hannah, 1.30 technophobes, Shakers as, 3.111 Tecumseh, 1.232, 239, 3.202 Ten Commandments, 1.85 Tenney, Silas, 3.230 Tenskwatawa, 1.232–3, 239 Terry, Josiah, 2.114–17, 129, 131, 136 testimonies, 1.xvii Era of Manifestations, 1.xiv, 3.189 false, 1.53, 3.159–60 Testimonies of the Life, Character, Revelations and Doctrines, of our Ever Blessed Mother Ann Lee (Bishop/Wells), 1.121–2, 3.194 The Testimony of Christ’s Second Appearing (Youngs), 1.xxii–xxiii, xxv, 46, 201, 204, 243, 247, 2.1, 2, 3, 6, 7, 116, 126, 195, 203, 213, 242, 259, 260, 261, 263, 264, 274, 276, 281, 297, 298, 303, 305, 315, 322, 335, 341, 3.192 ‘The Testimony of Eternal Truth’, 2.151–4 Theological Magazine, 1.xxiii theology, Shaker articles of faith, 1.xx attacks on, 1.xxv, 7–8, 14–16, 45–54, 66–72, 243–65, 2.1–80, 203–27, 259–301, 303–14, 3.43–71, 80–1, 123–6, 145–6, 150, 257–60 message of, 1.xvii rejection of, 1.xiv study of, 1.xiv see also doctrine; scripture Thomas, Elisha, 2.383 Thomas, Hilly, 2.231 Thomas, Louis, A Return of Departed Spirits, 1.xxxi, 3.89–109, 189 Thompson, John, 1.204, 2.177, 371 Thompson, William, 1.231

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Three Curious Pieces. Being A Ready Way to Unpopularity: or, Truth a General Enemy (P.A.), 1.41–4 Tibbets, Sarah, 3.240, 243 Tiffin, Edward, 2.151 Tillotson, Betsy, 3.228 time, strict observation of, 2.249, 250, 3.78 To the Public (H. Stone/J. Stone), 3.112 To the Respectable Legislature of the State of New York, 2.221 tongues, gift of, 1.8, 54, 66, 80, 106, 116, 135, 205, 250, 2.262, 297, 3.197, 200, 201 touching, of opposite sex, 1.117, 2.391 trade, Shaker involvement in, 3.161 Train, Hannah, 2.96 Traver, Aurilla Amanda, 3.182–3 Traver, Catherine Elizabeth, 3.183 Treat, Richard S., 2.105 Trial of the Shakers: For an Attempt to Restrain the Wife and Three Children of William H. Pillow (Pillow), 3.169–87 Trinity, rejection of, 1.244, 255, 2.125 Tripure, William, 1.xxxii, 3.165 Trizzle/Trissell, Nathan, 3.229–30 Trotter, Samuel, 2.407 troupes, Shaker apostate, 1.xxxii, 3.165–8 The True Believers Vademecum, or, Shakerism Exposed (Green), 1.xxx, 3.1–41 True Wesleyan, 1.xxxii Trull, Mrs, 3.245–6 Trustees, 2.236, 240–1, 248, 331, 388, 415, 3.126, 127, 137, 138, 139, 140, 143, 144, 170, 192, 222 see also Deacons; Elders Turkish spirits, 3.107 Turner, Mary, 2.74 Turner, Samuel, 2.338, 345, 351, 352, 353, 357, 361, 413 Turtle Creek, Ohio see Union Village Ulshoeffer, Michael, 2.155 union meetings, 2.126, 127 Union (ship), 1.45, 149 Union Village, Ohio, 1.xxiii, xxiv, xxvi, xxviii, xxix, 180, 181, 183, 184, 187, 189, 196, 204, 215, 220, 2.83, 133, 168, 172, 183, 229, 233, 237, 238 Blackburn on, 2.239–41

Era of Manifestations, 2.169 mob action at, 1.188, 202, 207–12, 213, 239–40, 2.168 Woods’ experience of, 2.365, 366, 367, 383–406, 407, 408, 409, 410, 413–14 United Society of Believers in Christ’s Second Appearing see Shakers United States civil and religious liberties, 1.180, 184, 185, 195, 196, 198, 202, 205, 215, 229–31, 236, 239, 2.134, 179–80, 3.116, 117, 119–20, 121, 141, 157 constitution, 3.141 and expulsion of Shakers, 1.240, 241 hostilities with Britain, 1.201, 227–9 legislature and Shakers, 1.240 Shakerism as subversive to, 1.xxiv, 195, 198, 199, 202, 217, 233, 236, 237, 239–41, 2.26, 134, 180, 230, 235 stability of, 1.xxxiii Universalists, 1.41, 2.213, 339, 3.201 Valentine, Amos, 1.207, 212, 2.139, 181, 384, 385, 386 Van Vleet, Abram, 1.xxvi, 2.82, 168, 182, 188, 189, 257 Vedder, Derrick, 1.xxv, 2.107–8 vegetarianism, 1.51, 87 Verplanck, Mr, 3.141 vice, converts abandon, 1.30, 34–5, 37 Victoria, Queen, 3.203 The Village Dialogues (Hill), 1.xxiii violence against Shakers, 1.2–3, 188, 202, 207–12, 213, 225, 239–40, 2.168 in Shaker communities, 1.187, 191, 192 Virginia Gazette, 1.xviii visions, 1.65, 66, 78, 83, 93, 106, 135, 3.189, 197–8 see also mediums Voltaire, 2.42 Voris, Francis, 2.415 Wabash River Valley, 1.xxiv, 185, 196, 201, 238, 2.141, 144, 241, 398, 409 Waits, Lewis, 2.145 Walker, Jonathan, 1.121, 139 Wallace, John, 2.139, 140, 145, 395 War of 1812, 1.xxv, 138, 201, 214

Index Ward, Andrew, 3.248–9 Ward, Thomas, 3.247 Wardley, James and Jane, 2.10, 234, 246, 262, 266, 281, 3.193 Washburn, Luther, 3.257 Washington, George, 1.xxxi, 235, 2.134, 3.90, 94–5, 99, 100, 103, 133, 201, 256 Waterlivet, New York, 1.xxxi, 2.81, 238, 405, 3.89, 90, 93, 98, 99, 103, 108, 109, 189 Waterman, Fanny, 2.96 Watson, Josiah, 3.241–2, 243, 244 Watts, Dr, 2.38 Watts, Sir Isaac, 3.201, 202, 203 Watts, James, 2.181 Watts, Malinda, 2.384–5, 396 Watts, Rev., 1.117 wealth of abandoned women, 2.150, 407 converts donate their, 1.xxi, 195, 236, 2.140–1, 168, 189, 375, 417, 3.80, 119, 120, 132, 149, 151 and covenant, 3.83 earnings taken from labourers, 1.191, 2.331, 3.125, 126, 132, 181 inheritance, 2.398–9 leaders monopolize, 1.150, 198 Shaker dependence on money, 3.111, 112, 124, 134, 137–8, 149 see also property Webster, Bavil, 1.45, 47 Weekly Recorder, 2.148–9 Weeks, Louisa, 3.207 Weir, Thomas, 3.222 Wells, Calvin, 2.93, 100, 103 Wells, Hannah, 2.96, 97, 98, 99, 101, 102 Wells, Seth Youngs, 1.xxv, 2.93, 95, 96, 106, 107, 108, 119, 122, 181 A Brief Exposition of the Established Principles and Regulations of the United Society Called Shakers, 1.xxxi, 3.112 A Summary View of the Millennial Church, 2.246, 3.192, 193 Testimonies of the Life, Character, Revelations and Doctrines, of our Ever Blessed Mother Ann Lee, 1.121–2, 2.116 Welsh spirits, 3.105 Wergland, Glendyne R., 3.171 Wesley, Charles, 3.205

293

Wesley, John, 3.102, 201, 205 West, Benjamin, Scriptural Cautions Against Embracing a Religious Scheme Taught by a Number of Europeans, 1.xix, 45–54 West Union, Indiana, 1.204, 2.229, 230, 233–4, 238 Blackburn on, 2.241–2 Woods’ experience of, 2.365, 367, 409–10 Western Citizen, 1.222, 223, 236 Western Reserve Historical Society, 2.204 Western Star, 1.xxi, xxvi, 3, 30, 131–6, 137, 139–41, 143–5, 147–50, 213, 218–19, 237, 241, 2.82 Eunice Chapman’s letter to, 2.137–8 westward expansion, 1.xxii Wheatly, Phillis, 2.213 Wheaton, Noah, 2.73, 124–5 whipping, 1.114, 139, 140, 182, 191, 3.207, 222, 246, 249, 250–1 whirling, 1.xxxii, 127 Whitbey, John, 1.xxviii–xxix, 2.315–17, 367 Beauties of Priestcraft, 1.xxix, 2.315–64 Whitbey, Richardson, 1.xxviii, 2.317, 333, 359–60 Whitby, Daniel, 2.2, 25, 47, 49, 50, 53, 63, 72, 78 Whitcher, John, 3.240 White Water River country, 1.xxvii, 2.238, 259, 303 Whitefield, Rev., 1.117 Whitley, Dr, 2.11 Whitmore, David, 3.231–2 Whitmore, Harmony, 3.231–2 Whittaker, James, 1.3, 38, 41, 158, 3.193, 195, 211–12, 253 accusations of drunkenness, 1.56 Daniel Rathbun’s letter to, 1.59–112, 119–20 death of, 1.57, 120, 159 disputes with the Lees, 1.177 as leader of Shakers, 1.55–6, 61, 100, 159, 176 letter to his parents in England, 1.119 as saviour, 1.91, 96 Scales falls out with, 1.120 ‘Who Are the Shakers?’ (Anon.), 1.201–6

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whoredom, 1.121, 129, 177, 2.230, 3.181, 241 Wicel, George, 2.253 Wiggin, Noah, 3.243 Wilds, Elijah, 1.63, 94 Wilkinson, Jemima, 1.19, 2.213, 230, 274 Willard, Gardner, 3.249 Willard, Theresa H., 3.249–50 William III, King, 2.220 William IV, King, 3.32 William Brown (packet ship), 3.102 Williams, Aaron, 1.78 Williams, Enos, 1.234, 235, 238 Williams, John, 3.230–1, 232 Williard, Jeremiah, 1.101 Wilson, John, 1.182, 191, 234–5, 238 Wilson, Robert, 1.182, 191, 234–5, 238 Winkley, Francis, 3.240 Winnebago Indians, 2.255 witchcraft, 1.xxi, 2, 46, 48, 49, 97 wives abandoned by husbands, 1.185 attempts to free, 3.169, 170, 173–87 contact with husbands, 3.183 rule over husbands, 1.92 women act supporting abandoned, 2.149–51 conduct in presence of men, 2.390–1 contact with and lust, 3.1–2, 16–17, 25, 27, 183 detaining against their will, 3.170, 174–8, 179, 184, 185–7 difficulty of escape for, 3.151–4, 182, 216–17 maltreatment of, 1.xxiv, 2.124–5, 130, 141, 142–3, 144, 407, 413 praise for, 2.251–2 separated from men in Shaker communities, 2.125, 248, 391, 3.66, 80–1 skills of Shaker, 2.230, 249 social interaction with, 3.73 see also parents; wives Woo, Ilyon, 1.xiv, xxvi, 2.81, 82, 155 Wood, Jonathan, 3.169, 175, 176, 177, 178, 181, 182 Woodruff, Aaron, 2.172 Woods, David, 2.155 Woods, James Jr, 2.366, 382, 406, 407

Woods, James Sr, 2.369 Woods, Jane (née Brank), 2.366, 369, 377, 382–3, 384, 386–7, 407 Woods, John, 1.xxviii, 183, 193, 194, 215, 220–1, 2.146, 365–8 Shakerism Unmasked, 1.xxviii, 2.365– 420 Woods, Robert, 2.366, 382, 384, 407 Woolsy, Captain, 3.211 Worley, Malcolm, 1.xxviii, 183, 193, 221, 223, 2.237, 239, 366, 385, 386, 398, 399, 400, 401–5 worship, manner of, 1.42, 2.238, 247, 253, 311, 3.77–8, 78–9, 165 physical nature of, 1.152 public curiosity about Shaker, 3.165 Rathbun on, 1.9 in ‘Spectator’ articles, 1.116 Taylor on, 1.33, 34, 37–8 West on, 1.54 Woods on, 2.378–9 Worster, Abijah, 1.xxxi, 3.189, 196–7 Wright, Deacon, 3.253 Wright, Lucy (aka Lucy Goodrich), 1.xxvi, 131, 133, 139, 2.123–4, 237, 3.253–4 Eunice Chapman’s letter to, 2.82, 85, 124 Yates, James, 1.113 Youmans, Peter, 2.303–4 An Appeal to Scripture and Common Sense, or, A Death Blow to Shakerism, 1.xxviii, 2.303–14 young believers, 1.207, 2.247, 330, 331, 334, 335, 350, 351, 361, 3.65, 192, 206 Young, Brigham, 3.116 Youngs, Benjamin Seth, 1.xxi–xxiii, 181, 189, 195, 203, 234, 238, 2.121, 178, 179, 237, 239, 263, 317, 373, 408 The Testimony of Christ’s Second Appearing, 1.xxii–xxiii, xxv, 46, 201, 204, 243, 247, 2.1, 2, 3, 6, 7, 116, 126, 195, 203, 213, 242, 259, 260, 261, 263, 264, 274, 276, 281, 297, 298, 303, 305, 315, 322, 335, 341, 3.192 Youngs, Isaac Newton, 1.xxxiii, 119, 121, 152, 3.169, 171, 221 youth family, 2.240, 248 Zevi, Sabathi, 2.7, 9, 34, 35