USA > New Hampshire > Merrimack County > Canterbury > History of the town of Canterbury, New Hampshire, 1727-1912, v. 1 > Part 34
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This non-communal class was, however, never numerous, except about New Lebanon, for, with the planting of Shaker colonies in
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other localities, the converts were brought almost immediately into membership with some society.
The communal body of Shakers was divided into three classes, called families. At Canterbury, these took the names heretofore given. Just beyond the North Family, there stood for many years a farm house, painted red, which was the dwelling place for applicants seeking admission to the Shakers until they had become familiar with the obligations they were to take and had shown sufficient evidence of their sincerity to be admitted as members of the society. Then, they were taken into the North or novi- tiate family, which was composed of probationary members. These were under the special care, direction and instruction of resident elders, two of each sex, called Novitiate Elders. Here the probationer was fitted and prepared for advancement in Shakerism at the will of the candidate, or he was at liberty to leave the society if, after a full understanding of the requirements of the order, he did not find himself in sympathy. If a candidate was bound by the ties of matrimony to an unbelieving partner, he was refused admission, unless a separation was the mutual desire of both husband and wife or a legal separation had taken place. Under such circumstances, if the convert was a husband, he must before admission convey to his wife a just share of all his possessions. The probationer was required to sign a covenant in which he promised not to prefer any account, claim or demand against the society for the use of any money or property brought into the society nor for any labor or services performed while residing in the same. In this covenant, it was mutually agreed that he should be free to withdraw whenever dissatisfied and, upon giving sufficient notice, to receive all the money and other prop- erty which he brought into the society or their value at the time of his becoming a member. He also agreed to conform faith- fully to the rules of the organization and to refrain from acting or speaking in such a way as to create dissatisfaction, disunion or inharmony in the family.
The Middle Family of the Canterbury society, while in exist- ence, corresponded to the second or junior family as organized by Father Meacham. It was composed of those who had come into the order under the same covenant as the probationer but untrammeled by the embarrassments of the matrimonial class and who were thus one step further advanced towards perfect Shak-
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erism. In this family, as well as in the novitiate, all were amply provided for in health, sickness and old age. Also they could retain lawful ownership of all their property so long as they desired, or they could donate the use of any part or all for the benefit of the family with which they were connected, or they could dedicate a part or the whole and consecrate it forever to the support of the association. While members of either of these two families, they had the privilege of resuming possession of their property at any time.
The Church Family was the third or senior family. It was made up of those who had had sufficient time and opportunity to prove their faith in Shakerism and who were prepared to enter freely, fully and voluntarily into a united and consecrated inter- est. They covenanted to devote themselves and all they pos- sessed to the service of God and the support of the gospel forever, solemnly promising never to bring debt or damage claim or demand against the society for any property or service they might have devoted to the use and purpose of the community. It is to the credit of Shakerism that few if any of the number withdrawing have ever made a legal claim for the recovery of property brought to the society. Nor has any person upon notice of withdrawal been sent away empty handed.1
Today there are only the contract members and the covenant members. Beginners sign a contract for the protection of them- selves and the society. Later, if they are satisfied to remain and embrace the faith, they subscribe to the covenant. There is neither novitiate nor second family at Canterbury. One family, the Church, embraces all who have signed the covenant.
The central executive authority is vested in the ministry and elders, with the approval of the members. Each family in a soci- ety usually has an order of elders and elderesses who have super- vision of its spiritual affairs. Its domestic concerns are looked after by deacons and deaconesses, while trustees have charge of the general business of the society. All their positions of care and responsibility have been filled from the beginning in the same manner, women having everywhere equal privileges with men.
"Great difficulty will be found," says Charles Edson Robinson, " in the attempt to separate the civil from the religious feature in
1 History of the Shakers, Charles Edson Robinson, with prefatory approval by Elder Henry Blinn of the Canterbury Shakers.
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Shakerism, for they go hand in hand and are inseparable. Indeed, were it not for the religious, the communistic feature would prove a failure, as have all other attempts in this direction which have neglected to eliminate selfishness, root and branch, and which have proved to be the great stumbling stone in the pathway of success." 1
He gives the following as the nine cardinal principles of Shakerism:
1st. Purity in mind and body-a virgin life.
2d. Honesty and integrity of purpose in all words and transactions.
3d. Humanity and kindness to both friend and foe.
4th. Diligence in business, thus serving the Lord. Labor for all, according to strength and ability, genius and circum- stances. Industrious, yet not slavish; that all may be busy, peaceable and happy.
5th. Prudence and economy, temperance and frugality, without parsimony.
6th. Absolute freedom from debt, owing no man anything but love and good will.
7th. Education of children in scriptural, secular, and scien- tific knowledge.
8th. A united interest in all things,-more comprehensive than the selfish relations of husband, wife and children,-the mutual love and unity of kindred spirits, the greatest and best demonstration of practical love.
9th. Ample provision for all in health, sickness and old age; a perfect equality-one household, one faith, practicing every virtue, shunning all vice.
Fifty years ago so much emphasis was laid by the curious minded upon the Shaker life of celibacy, their dress and the march- ing and dancing connected with their worship, that it was quite forgotten that from the beginning these people have exemplified in their lives the "pure religion and undefiled" as defined by St. James. Their early followers were mostly drawn from the ranks of the lowly at a time when the barrenness of the Congrega- tional service, especially in New England, was unsatisfying. It was this very emotional testimony of the Shakers, with its joy expressed by the rhythmic movements of the body and by songs of praise, that impressed those to whom the wearisome, doctrinal
1 History of the Shakers, Charles Edson Robinson, with prefatory approval by Elder Henry Blinn of the Canterbury Shakers.
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discourses of the pulpit were meaningless. That in the early days of proselyting the emotional features of the Shaker worship should be carried to excess by some of the followers, and that it should obscure from the public the teachings of the elders that Christianity consisted in living better lives, is not strange. As in other new faiths born about the same time, all of which were pro- tests against prevailing creeds, there was a tendency among ignorant converts to enlarge those characteristics that marked them from their fellowmen, while those who scoffed at the "new lights" laid stress upon the peculiarities of worship of all dis- senters. It was not so much what the new leaders of religious thought taught, as how they taught, and how their teachings affected those under conviction that engaged the attention of the general public.
In the writings of the Shakers, when speaking of the early days of their gathering, it is frankly admitted that zeal often- times outran discretion. Evolution with them, however, has ever been a leading principle of their belief, and a century of prog- ress has eliminated all the features, except celibacy and their communal life, that once stamped them as a peculiar people. Long before they gave up holding public meetings in Canter- bury their services on the Sabbath could not be distinguished from those of any other body of Protestant worshipers. It is, therefore, only because of its historical interest that a description of their forms of worship half a century ago is undertaken.
For many years the religious meetings of the Canterbury Shakers on Sunday were open to the public during the summer months. People came from far and near to attend these services. The broad avenue leading to the church was lined with carriages and frequently there was difficulty in finding a convenient place for the horses of visitors driven from Concord, Laconia, Tilton, and other localities. On a pleasant day the space in their church reserved for the public was crowded, the wooden benches, in the early days without backs, being all occupied, with many specta- tors standing throughout the service. A large number of people were drawn to these meetings out of curiosity. Yet there were few who were not impressed by the deep religious devotion of the Shakers. Occasionally some of the visitors were moved to speak, and these testimonies were always welcomed.
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The church building,1 now no longer used for public religious purposes, stands on the right of the highway leading through the village as you approach from Concord, back several rods from the street. It is a plain, substantial structure, without internal ornamentation. There were two entrances for the public, the men going in one door and keeping on that side of the building and the women using the other, the visitors as well as the Shakers being obliged to separate by sexes. At the tolling of the church bell the latter entered by a rear door, the brethren taking their seats on one side of the room and the sisters on the other. When the hour of service arrived all arose and the benches upon which they had been seated were removed from the center of the room. One of the elders now made a short exhortation. Then, to the inspiration of a lively hymn, all keeping time with their feet and a swaying motion of the body, they began to march, taking three steps forward and tapping three times, then with the same num- ber of steps marching backwards. This was continued through one or two hymns, and it is the only approach to dancing that has entered into the Shaker service for more than sixty years.
Resuming their seats, the elder in charge then made an address of from fifteen to twenty minutes. This differed in no respect from the ordinary sermon of the pulpit except that there was usually emphasis laid upon the necessity of withdrawing from the world in order to lead a life of virgin purity.
The Shakers now arose and formed in lines four abreast, and to the music of a hymn began to march in a circle around the room, the brethren leading and the sisters following. In this march, as in the former exercises, there was a waving movement of the hands by drawing inward, as if gathering in spiritual good and storing it up for the necessities of the week. Occasionally there was a clapping of hands in perfect concert, this being repeated several times in succession. In marching and countermarching, the worshipers frequently changed their positions, reducing their ranks to two abreast and finally to single file, when they formed in four circles with the singers as a common center.
During this marching about the room, or at its close, it fre- quently happened that one or more of the sisters would go into a trance and, while in this condition, give testimony of the spiritual
1 The meeting house frame was raised May 9, 1792. It was completed September 20 following.
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manifestations made to her. The service closed with the singing of hymns and a benediction from the presiding elder. The Shak- ers claim to be the original spiritualists, and this feature of their religion at a period prior to 1850 was quite prominent. It was owing to the tendency of some visitors to treat these spirit mani- festations of the worshipers with levity that public meetings were discontinued for a time during the early fifties.
It was in 1870 that all semblance of dancing steps ceased, and a few years later the marching was discontinued. Then for a period of several years while the public meetings of the Shakers continued to be held, there was nothing in their exercises to dis- tinguish their services from the Congregational form of worship.
However much in the early days of Shakerism the dancing may have been prominent in their devotion and to whatever excess it may have been carried by the zeal of converts, it had become be- fore 1850 a most impressive, even if a novel, part of their service. The sincerity of the worshipers was as marked in this as in the testimony given at their meetings. A devout observer saw in the dancing and marching nothing more than the peculiar expres- sion of a religious people of their faith in the teaching of their leader. To the stranger who came in the spirit of candid inquiry, the fact was not obscured by the novelty of their worship that the Shakers taught and exemplified in their lives the essence of true religion. They were honest in their dealings with their fellowmen and helpful in every good work. This has been their record from the beginning.
Among those who were leaders of the Canterbury Shakers for the last quarter of the nineteenth century and who were well known to the public were Elder Henry Clay Blinn and Eldress Dorothy Ann Durgin. The former was one of the most lovable men of his day and generation. Of large figure, strong features and handsome presence, he would have commanded attention anywhere. His kindly manner, melodious tones and hearty greeting drew people to him in admiration and friendship. No one acquainted with him but felt his spiritual influence, and even a chance conversation impressed his auditor with the purity of Elder Blinn's thoughts and the nobleness of his aspirations. He was a preacher of great power. His speech had the easy flow and modulation so characteristic of Henry Ward Beecher, and his manner of delivery had in it other points of resemblance to the
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Brooklyn divine. While he seemed to use only the conversational tone, his rich musical voice penetrated every part of the room and his audiences were held in rapt attention. Although a self-edu- cated man and his language simple, he seemed the scholar as well as the thinker. Speaking without notes and as the spirit moved, he became at times eloquent. In later years when the Shakers held services in Concord and other towns contiguous to Canter- bury and again when occasionally Elder Henry appeared on the platform in behalf of some public benevolence, few speakers were as impressive. His whole life was a benediction to the circle in which he moved and his influence was felt throughout the town. He died April 1, 1905.
Dorothy Ann Durgin for a period of forty-six years, with the exception of one year spent in the ministry, held the position of first eldress of the Church Family of the Canterbury Shakers, or until her death August 24, 1898. She was a woman of strong individuality, rare talent and deep spiritual nature. A speaker of no common power, her testimony was always heard at the public meetings of the society. She had also a musical gift, and hundreds of sacred songs composed by her were adopted by the Shakers. A book of five hundred pages containing many of her hymns and anthems has been published.
Eldress Dorothy had a most fascinating personality. Intensely earnest, the expression of her face and the accent of her voice when speaking indicated, to use the words of one who frequently heard her, "a lofty, forceful and benignant person." She seemed at times almost imperious in her utterances, but, beneath this stateliness of manner, there was found upon acquaintance a warm and considerate disposition. A beloved leader of the Shakers, she enjoyed also the affectionate regard of a large circle of acquaint- ances outside of that society. Few public men and women at their demise have received such spontaneous tributes to their worth as appeared in the press when Elder Henry C. Blinn and Eldress Dorothy A. Durgin departed this life.
Contemporaries of these two were Elder James Kaime, son of Elder John Kaime, Eldress Joanna J. Kaime and Mary Whitcher. Although not so well known to the public as Elder Blinn and Eldress Durgin, they were nevertheless active in the affairs of the society, Elder Kaime being for a time at the head of its business interests. Their acquaintance extended beyond the
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Shaker circle, and they were well known by the people of Canterbury, by whom they were held in high esteem.
Another member of the Shaker society at Canterbury who was perhaps better known to the world than any of his asso- ciates was David Parker. He was a man of unusual ability. A native of Boston, he joined the community at the age of ten years. The early maturity of his judgment led to his election as a trustee soon after he became of age. From that time until his death, he was not only the executive head of the Canterbury society but his counsel was sought by the Shaker communities in other parts of the country. At no time was the Canterbury body more prosperous than under his manage- ment. Shrewd and sagacious, he was considered one of the best business men of the state. He carried through many large undertakings and he was a tower of strength to the order in time of trouble and persecution. When but thirty-two years old he ably defended the Shakers before the New Hampshire Legislature and at his earnest request a searching investigation was made of the life and practices of this people, which resulted in their exoneration of all charges brought against them. This victory won by his courage and sagacity ended all attempts in this state to embarrass the Shakers by hostile legislation. His death, which occurred January 20, 1867, in the sixtieth year of his age, was not only a loss to the Shakers, but to the town of Canterbury as well.
The dress of this people half a century ago emphasized their separation from the world and attracted attention whenever they appeared in public. The men wore the broad brimmed hat, and clothes of a bluish shade cut in a uniform and unvarying style. The dresses of the women were of a grayish tint, full in the skirt with an unadorned waist. For a head covering they had the well-known Shaker bonnet for summer use and the warm hood for winter. Their Sunday costume in the sum- mer of 1854 is thus described by a visitor at one of their public meetings, "The adults and children were dressed nearly alike. The trousers of the brothers were of blue cloth with a wide stripe. The vest was of deeper blue, exposing a full bosomed shirt, with deep turned down collar, fastened with three buttons. The sisters had on pure white dresses, their necks and shoulders being covered with white kerchiefs. Their heads were crowned
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with lace caps, while over the left arm hung a pocket handker- chief. Their feet were ensconced in high-heeled, pointed-toe, cloth shoes of a brilliant ultramarine blue." 1
For years the Shakers made their own cloth and dressed all alike. Now they find it more convenient and economical to purchase their garments. The dress of the men no longer distinguishes them from other people. The women adhere to the style of garments adopted in the early years of the order, but greatly modified to conform to principles of hygiene and with a view to comeliness. The material of which they are made and their color varies according to the taste of the individ- ual. The Shaker bonnet, however, is still worn in the summer season. Except for the "yea" and "nay" of the speech and the style of dress of the women, there is little to distinguish the inhabitants of Shaker Village in Canterbury from the people of any well-ordered and peaceful community.
The Shakers have been from the beginning an industrious people. When they gathered at Benjamin Whitcher's, they were on the border of a wilderness. They cleared away the forests, they turned their land into tillage, they broadened the acres under cultivation, and they built homes for themselves. The little water power which Nature had provided in this section of the town they developed. In 1800 a reservoir was constructed three miles north of the village, which was later enlarged. From this a canal was cut to carry the water into the pond east of the North Family. Then a small mill for the grinding of grain and sawing of lumber was erected at a point about 150 rods southeast from the meeting house. In 1834 this mill was removed and a larger one built on the same site. The new structure was two stories in height and its dimensions were eighty feet by forty. It was equipped with four run of stone, two bolts and a smut mill. At this date the facilities of the Shakers for grinding wheat and making flour were equal to any in the state. Not only did they make flour for themselves, but their grist mill did service for their neighbors. Machinery for the turning and finishing of iron was placed in the second story of the building and workmen were hired from outside the community.
New industries were added from time to time. When it ceased to be profitable to raise wheat, the society engaged in 1 History of the Shakers, Charles Edson Robinson.
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the manufacture of washing machines and mangles. Later they made brass clocks, skimmers, ladles, copper teakettles, hair sieves and hats. They also tanned and curried leather and made boots and shoes for their own use. Dependent upon themselves for nearly all their supplies, they manufactured wool and cotton cards and wheels, wagons, wooden shovels shod with iron or steel, whips, hoes, scythes and tobacco boxes. They also raised their own garden seeds. The surplus of their productions they sold. Building a village, they aspired to something more than frame buildings. In 1824 they began the manufacture of bricks and this became an industry of no small importance. Until mills and factories were concentrated in the larger centers, the Shaker Village of Canterbury was a busy hive of industry and their productions became famous as standard articles because of the excellence of their work.
"Of the early industries of the Canterbury Shakers the most prominent was weaving," says Elder Henry Blinn in his reminis- cences. "In 1796 this was all done on hand looms. From a personal diary handed down by one of the sisters, Ruth Stevens, the following results are credited to the weavers of the society that year, wide cloth 4,170 yards, binding 2,975 yards, tape 1,140 yards. Carding was performed by hand until 1812. Spin- ning wheels and hand looms were used by the sisters until 1824, when the spinning jenny was introduced and power looms fol- lowed in 1842. Other means adopted for a livelihood were the manufacture of Shaker flannel from sheep raised in Shaker pastures, hand knit wool hose and underwear, also brooms, brushes, scythe snaths, rakes, boxes, chairs, tubs, pails, leather, candlesticks, etc.
"Later butter and cheese were sold, also apple sauce and some medicine. It is recorded that in 1811 there was made by the Canterbury society 2,884 pounds of cheese. Among the medicines were witch hazel extract of more recent date and a good sarsaparilla prepared from a formula by Dr. Thomas Corbett, the only Shaker physician in New Hampshire."
Blooded stock and dairy products were and are a source of revenue. Rugs, mats and fancy work, preserves and other products of the housewife's art furnished the women with a lucrative employment. The Dorothy Shaker cloak, so called from Eldress Dorothy A. Durgin, is known all over the country.
Shaker Turning Mill and Pond.
Shaker Cemetery.
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It is now stamped with their registered trade mark. The Shakers for a long time did a large business in the manufacture of knit underwear using knitting machines of the most approved pattern. At the present time they make sweaters.
Few luxuries were enjoyed in the early days of the Canterbury society either in dress or food, though by economy a sufficiency for comfort was maintained. Tables were laid with wooden and pewter plates as late as 1807. The use of imported tea was countenanced in 1808, "liberty tea"1 having been previ- ously used as a beverage. The latter drink continued to be served for many years afterwards. The temperance move- ment in the society opened in 1802, and subsequently total abstinence took its rank as one of the standard regulations. The use of tobacco and snuff were discontinued soon after.
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