USA > Ohio > Shakers of Ohio; fugitive papers concerning the Shakers of Ohio, with unpublished manuscripts > Part 10
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Believing that the fire was the work of an incendiary, a detective was employed, who, in a few days, caught the wretch in the very act of trying to burn the West Frame Family dwelling. The vil- lain was living among the Shakers. He confessed all and was ·sent to the penitentiary for four years.
During February, 1884, a liberal donation was sent to the sufferers made by the sudden rise of the Ohio River.
Elder Carter died suddenly July 24, 1890. Almost from the beginning of his career among the Shakers he filled many important places of care and responsibility. He was strictly hon- ·est, modest and unassuming.
REIGN OF JOSEPH R. SLINGERLAND, 1890 -.
Dr. Jos. R. Slingerland.
The Ministry from New Lebanon and Union Village, on August 21, 1890, announced the following changes : Elder Joseph R. Slingerland to be First and Oliver C. Hampton Second in the Min- istry. The first mention of Elder Slin- gerland, in the Hampton MS. is for the year 1888, when he is on a visit from New Lebanon to all the Western So- cieties. The second reference is for April 19, 1889, when he arrives at Union Village to make that his home; and on the 12th of the following May was appointed Second in the Ministry.
THE SHAKER COMMUNITY OF WARREN COUNTY. 109'
An effort was made in 1897 to start a colony near Brunswick,. Georgia, where previously, 7,000 acres had been secured. This: proved a failure. In 1898 the Society purchased over 40,000 acres in Camden County, Georgia, and placed on it a small colony, mostly from Union Village.
The membership having not only greatly decreased (60 in 1897), but also in all the other Communities, and the majority becoming old, the buildings began to show the effects of time in so much so as to need repairs. Elder Slingerland supported by the Eastern Ministry, although greatly opposed at home, in 1891, set out repairs and improvements, on a gigantic scale. Modern ideas and improvements now ruled the day. So extensive was the plan that it required several years to consummate it. Not only were the buildings looked after, but the same year ten miles of hedge fence was contracted for, besides miles of wire fence placed. in order. The fields were now thrown into 100 acre lots. In 1893, pear, apple, cherry, peach and plum trees were set out to- the number of 1,900. In 1895, practically all the lands had been. rented, - the Society reserving the gardens and orchards.
A schism broke out in 1893, the nature of which is not mentioned. It was finally amicably settled. The custom of kneeling just before sitting down to dine, was abandoned in. 1894. In 1895 the men were permitted to wear the hair in such style as suited the individual. The wearing of caps by the sisters,. which had been rigidly enforced from the beginning, was aban- doned in the same year.
The Hampton MS. ends with the year 1897. "At the com- mencement of this year (1897), we had become so reduced, that many serious thoughts were rife in the community as to the continuance and perpetuity thereof; if no better success attended our efforts in gathering in persons from the world, to fill the: places of the fast declining members." It now became impos- sible to fill all the necessary offices with suitable persons.
The MS. evidently is left in an unfinished condition. But in a journal kept by Mr. Hampton, the record is brought down to May 8, 1900. In this record we are informed that on January 9, 1898, Oliver C. Hampton was released from his place as Sec-
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SHAKERS OF OHIO.
ond in the Ministry, but continued preaching until his death.
The Ministry at Union Village, at this date (September 28, 1901,) is as follows: First in the Ministry, Joseph R. Slingerland, with second place vacant. First in the Min- istry, on the Sisters side, Elizabeth Downing, and Second, Mary Green Gass.
Elizabeth Downing, a direct descendant of Oliver Cromwell, was born in Louisville, Eliz. Downing. Ky., in 1828, and has been a Shaker since 1840, living with the Community at Pleasant Hill, Ky., until she was removed to Union Village in 1889, to suc- ceed Louisa Farnham, as First in the Ministry, which occurred on May 12th.
Mary Green Gass was born in England in 1848, and from infancy has been a Shaker. She was removed from Whitewater in 1897, to become Second in the Ministry, having been appointed February 2Ist.
To the present generation of Shakers the name of Emily Robinson is sacred on account of her many virtues. She became a Shaker at the age of 8, and on May 12, 1889, was ap- pointed Second in the Ministry and so con- tinued until her death, January 17, 1897.
Mary G. Gass.
Emily Robinson.
Those who read my article on the Shakers of North Union (Quarterly, July, 1900) may be interested in the welfare of Clymena Miner, who has been an Eldress since 1860. She saw the North Union Society in all its power, and numbering 200 souls. She now sees the remnant with but seven in number. · Eldress Clymena Miner was born in Painesville, Ohio, December 1, 1832; was taken to the Shakers of North Union, by her mother, in 1839; removed to Watervliet, October 15, 1889, and on the dissolution of that Society,
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THE SHAKER COMMUNITY OF WARREN COUNTY.
removed to Union Village, October II, 1900, and is now in full charge of the North or Second Family. Eldress Clymena is a bright, vivacious lady, and is as pleasant a person as one would desire to meet. She is well informed and an excellent conversa- tionalist. She is devoting the remainder of her life to the care of the people under her charge.
One of the most interesting characters at Union Village is James H. Fennessy, who was born in Cincinnati in 1854, and be- came a Shaker in April, 1882; Farm-Deacon in 1887, and Trus- tee in 1898. In his honesty and business capacity the Society has unlimited confidence. They believe that he will extricate them from the most serious financial distress into which the So- ciety has ever fallen. It is to be sincerely hoped that their ex- pectations will be fully realized.
CONCLUSION.
As may be inferred the discipline of the Believers has been greatly relaxed. Even assent to the Shaker faith is no longer required. It is however demanded that the applicant for ad- mission shall have a good moral character, and also to have a healthy body and be under 50 years of age. Owing to the paucity of their numbers, public meetings are no longer held and their Meeting House is practically abandoned. Religious services are now conducted in the chapel of the Center House. There appears to be a general feeling among the Shakers of Union Village that the days of their existence as a Community are drawing to a close. The Shakers of the United States, from a membership of 4,000 in 1823, have dwindled to less than 600 in 1901.
In closing I desire to state that I have received the utmost courtesy, in the preparation of this article, from the Shakers of Union Village. During its preparation I received a presentation of. a complete set of Shaker books, from the hands of Elder Joseph R. Slingerland and Eldress Clymena Miner. By my so- licitation, the former sent a selection of books to the Ohio State Archeological and Historical Society. May these kind Shakers, and all others of their faith, continue long in the land.
FRANKLIN, OHIO, Sept. 28, 1901.
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RISE, PROGRESS AND. EXTINCTION OF THE SOCIETY AT CLEVELAND. OHIO.
I. PRELIMINARY OBSERVATIONS.
The communistic societies of the United States continue to elicit more or less attention, and receive profound considera- tion from those engaged in sociological philosophy. Whatever religious or sociological problem these communities seek to solve, their progress or failure is carefully noted even by those who have not come in immediate contact with the advocates, or their special environments. The careful observer ever remains. candid, looking for results, although not necessarily swayed by the opinions put forth and the practices adopted. With an intelligent conception of history he fully realizes that one fail- ure, nor even a dozen abortive attempts, does not prove or dis- prove the solution of a problem. Circumstances embracing leadership have more or less influence in the ultimate success or failure.
When communistic societies that have endured for a pe- riod of a hundred or more years, and still retain their position, practically unchanged, their success, manners, principles and prospects become worthy of special notice. In the investiga- tion the promulgators should have the fullest latitude to an- swer for themselves. The tendency of this age is to accord that right.
If a branch of one of these communities should exist for a period of years, gain wealth, practice their precepts, and then dissolve or become extinct, the position they maintained should not be forgotten, and their records should be preserved.
For a period of two-thirds of a century there existed eight miles east by south of the Public Square, in Cleveland, Ohio, a community known as Shakers, but calling themselves The Mil-
(112)
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NORTH UNION SOCIETY. 113
lenium Church of United Believers. Their location they called North Union, and by that name it was so designated by their co-religionists. Although the name Shaker was originally ap- plied as an epithet, yet it has been taken up by the members of the United Believers, who now deem it an honor to be so char- acterized. It is no longer used as a term of reproach.
,
The North Union community has passed into history. Its former existence is entirely unknown to the vast majority of the inhabitants of Cleveland, and the greater part of those aware of such a community know it only as a tradition. How- ever, the land owned by them is now called Shaker Heights, and as such is likely to be perpetuated. No one in Cleveland, so far as I was able to determine, could tell when the society was dissolved, and in what year the land was sold. They could tell about the time, but not the date. It was after much perse- verance I was enabled to fix the time. These people, who se- cluded themselves from society, should be remembered for many reasons, and especially because they may justly be denominated as pioneers of the Western Reserve. It is also but just, in what pertained to themselves, they should be permitted to ex- plain their position and submit their narration of events. Ad- vantage of this will be taken through the labors of one of the elders, who has left a MS., now in the Western Reserve Histor- ical Society.
It must be admitted that for a community or sect so small as that of the Shakers, the literature has been more extensive. than the results. The believers deserve great credit in the enterprise exhibited in the publishing and spreading of their views. In point of numbers of believers, in this respect, in all probability, they are unexcelled.
It is not the purpose, in this account, to give a history of this sect, nor to discuss their doctrines. These questions are. not hidden from the world. Their' doctrines have been changed. to a greater or less extent, and one important feature added, before the close of the first half century of their existence. However, in its proper place, the dogmas entertained by the
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SHAKERS OF OHIO.
Shakers of North Union, will be given. A brief outline of the sect's history, in that particular, must here suffice.
The Shakers owe their origin to Ann Lee, who was born in Manchester, England, February 29, 1736, emigrated to America in 1774, and died September 8, 1784. The first church build- ing was erected in the autumn of 1785, and the first formal organization of the society was in September, 1787, at Mount Lebanon, New York, which still ranks as the leading one. The Shakers thus become the oldest of all existing communistic societies of the United States, besides being the most thor- oughly organized, and in many respects the most successful. However, it cannot be said, at this time, they are in a flourish- ing condition, unless their possessions be accounted.
While the promulgation of the Shaker doctrines was taking root in certain localities in the states eastward, one of the greatest religious excitements that ever was enacted broke out in Kentucky in the year 1799. It began in Logan and Christian counties, on the waters of Gasper and Red rivers, and in the spring of the following year extended into Marion county. Richard McNemar, who was an eye-witness, published a de- scriptive account of the wild carnival. There is no reason for questioning his narrative. It was even claimed that a babe of six months was spiritually affected. It is outside. our prov- ince to rehearse what has been written concerning this revival. Suffice it to say that engaged in it were Barton W. Stone, who soon after founded the sect called . Christians, but generally termed New Lights. There were other strong men who changed their views, among whom may be mentioned Richard McNemar, John Dunlavy and Matthew Houston, who became leaders of Shakerism in Kentucky and Ohio. When the "Three Witnesses," from Mount Lebanon, were sent into the west, they found the soil partly prepared. Union Village, in Warren county, Ohio, the first in the west, largely owes its location to Malconi Worley. He was early converted and used his in- fluence over his neighbors. His house still stands near the center of the society's estate. Union village may date its origin to the year 1805. The elders of this community have the gen- eral oversight of all the societies in the west.
115
NORTH UNION SOCIETY.
II. ORIGIN AND HISTORY OF NORTH UNION.
The history of the North Union Society is the history of the elders. If the chief leader possessed judgment and was full of enterprise the society flourished. This is particularly true during the first twenty years of its existence. Then came the stationary period, followed by a rapid decline that ended in ex- tinction. The origin, rise, decline and extinction must be ex- tracted from the biographies of the elders.
The origin and location of the North Union Society must be accorded to Ralph Russell, who owned a farm on section 22, Warrensville township, Cuyahoga county, Ohio. During the month of October, 1821, he visited the Society of Shakers at Union Village, Ohio, and united with them with a view of removing his family there in the following spring. Although it is not stated, yet he probably knew of this community before visiting them, and the object of his sojourn was to become better acquainted with their manners and doctrines. He was advised to return home and wait until spring, which counsel, received from the elders of Union Village, was acted upon. He was filled with the same zeal that actuated those by whom he had just been instructed. On his return he immediately began to teach the doctrines he had just espoused, and em- ployed the remainder of the winter in proselyting. When spring opened, the same elders advised him to remain where he was, and prepare to start a community in his own family and on his own farm. This was an undertaking he does not appear to have contemplated. The elders had not acted inconsiderately, for they not only had the means to favor the enterprise, but were willing to render such assistance as was necessary. To this end they sent two of their ablest advocates, in the persons of Richard W. Pelham and James Hodge, who arrived about March 25, 1822. Soon after their arrival a meeting was called, when Elder Pelham "first opened the testimony of the Gospel" at North Union. Under the eloquence of the preacher, sup- plemented by the influence and private labors of Ralph Russell among his kindred and neighbors, there was a visible result manifested. Ralph and his wife received the elders with kind-
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SHAKERS OF OHIO. .
ness and he felt very strong and was positive that a society would be established on his and neighboring farms. As a reason for the faith that was in him he gave an account of a vision he had received since his return home from Union Vil- lage, which consisted in a strong, clear ray of light, that pro- ceeded from Union Village, in a perfectly straight, horizontal line until it reached a spot near his dwelling, about where the center house now stands, and there it arose in a strong, erect column, and became a beautiful tree.
The first meeting for public services was held in the log cabin of Elijah Russell, on the Sunday following the arrival of the elders. Instead of delivering a discourse the time was occupied in stating the principal doctrines, articles of faith, practical life, ending with an invitation to any one to talk over the questions in a friendly manner. Advantage was taken of this opportunity, and for nearly two hours the discussion con- tinued. The arguments continued in a lively manner, both pro and con, for the time specified. At the first lull, a small, keen-looking man, who had remained silent, though deeply in- terested, spoke out and said: "Christians, you may ground your arms, you are beat if you knew it." Elder Pelham's voice in the meantime had become hoarse, recognizing which the little man again spoke: "Neighbors, you ought to consider that a man's lungs are not made of brass. This man has spoke long enough and said sufficient to satisfy any reasonable people ; but, if you are not satisfied, you ought to quit now and take another opportunity." Instead of this sound advice being quietly received it only served to irritate and caused some to become factious. A man now arose who authoritatively said : "Come, neighbors, you have gone far enough, and it will be- come my duty to use my authority and command the peace, unless you desist." Peace having thus been restored the meet- ing was dismissed.
The discomfited people, stung by having been overcome by one whom, from his appearance thought to be a boy, in order to excuse themselves circulated the report that "the lad" had been brought up by the Shakers, who had always kept him in.
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NORTH UNION SOCIETY.
school, and he had done nothing else, in order that he might out argue everybody.
For full six weeks the elders remained, and held several other meetings. Ralph Russell's three brothers, Elijah, Elisha and Rodney, united with him. The two former owned farms adjoining that of Ralph, while the farm of Rodney was some distance, but in the same township. Rodney, being single, lived with his mother on Ralph's premises. To these believers there were added Riley Honey and Chester Risley, the former single and the latter married, each of whom owned land ad- joining that of the Russells. All of these men, with their wives and older children, adopted the forms, costumes, customs and doctrines of the Shakers.' Of the six men all remained faithful with the exception of Ralph.
Immediately the believers commenced to organize, enlarged their accommodations, erected log cabins, cleared lands and in a short time there was an interesting group of houses, and the smoke of their chimneys, in the winter season, assumed the appearance, to a distant observer, of a rich cluster of wigwams. The general oversight of the infant community was vested in the ministry at Union Village. The local leader was Ralph Russell, who proved himself very efficient.
A religion at variance with that to which people are gen- erally accustomed, and especially one advocating radical meas- ures, must, in the necessity of things, meet with opposition. This was true in the case of the United Believers at North Union, but not so violent as that encountered by the society at Union Village. The first organization at North Union occa- sioned much excitement, and their doctrines and method of worship were subjected to ridicule, as well as opposition. In due time this feeling entirely subsided by giving way to respect for the people, who soon became regarded as honest in their peculiar religious views and upright in their transactions with the, community at large.
The United Believers at Union Village were not remiss in their obligations to those at North Union. Soon after the departure of Richard W. Pelham and James Hodge to their home at Union Village, the ministry there delegated Richard
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SHAKERS OF OHIO.
McNemar, Richard W. Pelham, James Hodge, Anna Boyd and Betsey Dunlavy to proceed to the new settlement and organize the believers into a common family, to be known in reference to the parent as "The North Union." It was soon after this organization that public worship, after the manner of that sect, was held in a log cabin near the residence of Ralph Russell, and these meetings were so continued with satisfactory results until near the close of the year. When the elders returned to Union Village they were accompanied by some of the brethren from North Union, who desired to study the doctrines and observances more fully as exemplified in the usages of the older community. Their report gave every assurance that The True Millenium Church had been fully established, of which they had now become an integral part. In the spring of 1823, sec- tion 23 of Warrensville township was purchased by the trus- tees of Union Village and formally consecrated. Other lands were purchased and some received by donations.
After the society had been in successful operation for a period of four years, and was increasing in strength and good works, through the frequent visitations of the elders and eldresses from the parent community, without a permanent or- ganization, early in the spring of 1826, Ashbel Kitchell was appointed presiding elder, and came, accompanied by James McNemar, Lois Spinning and Thankful Stewart. The society now began to assume the appearance of an organized body well officered. The established order of the eldership was now introduced for the first time. The equality of the sexes was brought into exercise in the government of the community, which consisted of two of each sex, each governing its own side of the house. The one-man power, or one-woman power, was thoroughly eliminated, and the practice was introduced of all working together and in harmony, as the head of the body. It was then and is still claimed that this mode of government is founded upon the Gospel of Christ's second . appearing.
In the year 1828 the time appeared ripe for the signing of the Covenant. To this instrument no one was allowed to sub- scribe his or her name save those of lawful age and such as had been "duly prepared by spiritual travel and Gospel experi-
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ence," that no undue advantage should be taken of those who had not counted the cost sufficiently before making an entire consecration. This practical test of Shakerism was signed Sep- tember 8 by the following persons: Elijah Russell, James S. Prescott, Samuel Russell, Chester . Risley, Return Russell, Elisha Russell, John P. Root, Wm. Andrews, Edward Russell, Wm. Johnson, Daniel N. Baird, Ambrose Bragg, Benjamin Hughey, Barney Cosset, Riley Honey, Ebenezer Russell, Mary E. Russell, Prudence Sawyer, Emma H. Russell, Lydia Russell Ist, Lydia Russell 2d, Jerusha Russell Ist. Jerusha Russell 2d, Clarissa Risley, Clarinda Baird, Melinda Russell, Hannah Ad- dison, Caroline Bears, Candace P. Russell, Mercy Sawyer, Esther Russell, Abigail Russel, Phebe Russell, Phebe Andrews, Almèda Cosset, Adaline Russell and Diana Carpenter. Later in the fall of 1828 sixteen more brethern and twenty-seven sis- ters signed the same document, making in all eighty members. The church was fully organized by the election of James S. Prescott, Chester Risley, Prudence Sawyer and Eunice Russell as elders and eldresses; Return Russell, Elisha Russel, John P. Root, Lydia Russell Ist and Huldah Russell as deacons and deaconesses. The duties of the above officers are mainly spir- itual, the temporalities being controlled by a board of trustees, operating under the ministry.
The signing of the Covenant was not only consecrating their own energies to the cause they had espoused, but also the absolute surrender of all their possessions to the church. The act of September 8, 1828, placed under the absolute control of the society a large tract of land, which, together with some acquired afterwards, made the sum total of 1,366 acres, which continued in its possession until the final dissolution, all of which, save 126 acres, is located in the northwest corner of the township of Warrensville, in sections II, 12, 13, 21, 22, 23, 24; 32, 33, 34. Of the remaining part 15 acres is located in section 414 and 102 acres of section 422 of East Cleveland township, and a fraction over 9 acres in section 422 of Newburgh town- ship. A plat of this land is given in the accompanying illus- tration.
SHAKERS OF OHIO.
120
414
15
422 MILL
CLEVELAND
11
13
163
0
14
12
52
142
422
9.13
ROAD TO
CLEVELAND.
TOTAL NUMBER nota ACRES 1363.90
24
21
. 22
154.16
56
162
MIDDLE
FAMILY
23
155
ROAD
34
33
159 EAST FAMILY
32
136
31
60.64
MAP OF SHAKER LANDS NORTH UNION CLEVELAND OHIO DRAWN
J.P. MACLEAN 1100
102
NORTH FAMILY
ROAD
SHAKER POND
0 CEMETRY .
TO
NEWBURGH
-
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NORTH UNION SOCIETY.
The land on which the society first started was owned by Ralph, Elijah and Elisha Russell, Chester Risley and Riley Honey, all of whom owned adjoining farms. Return Russell and the trustees of Union Village purchased farms adjoining these, already cleared. Other farms, at a distance, were ex- changed for lands contiguous to the community, by John P. Root, Oliver Wheeler and Rodney Russell, all of which were under some degree of improvement.
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