USA > Ohio > Shakers of Ohio; fugitive papers concerning the Shakers of Ohio, with unpublished manuscripts > Part 13
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VI. RELIGION.
Public meetings, in the days of their strength, were held every Sunday at the church, opening usually about the first of May and continued until the first of September. The services commenced at half-past 10 o'clock A. M. Their exercises con- sisted in singing, marching and sometimes in dancing, accord- ing to the movement of the Spirit. They believed in the Bible as a revelation from God, but not in plenary inspiration. They believed it was a record of God in past dispensations, but not the word itself, for they claimed that could not be limited nor circumscribed to the boundaries of any book. They believed in books as records of the word of God, of present revelations, from which they read and expounded occasionally on Sunday, in their public meetings, in the attempt to prove from the Bible that they had the word of God given to them in this day, adapted to the age in which we live, of which they kept a record.
On such occasions the elders did most of the reading and speaking, although others, of both sexes, were not prohibited when impressed by the Spirit. They believed that "where the Spirit of the Lord is there is liberty."
Other meetings were held in the family during the week, on Wednesday and Friday evenings, at half-past 7, called Union Meetings, where the brethren and sisters met together in dif- ferent rooms, for the purpose of having an hour's social con- versation on temporal or spiritual subjects, and whatever tended to promote union, peace and harmony.
On Wednesday and Thursday evenings, at 8 o'clock, they had family meetings, where they went forth in their usual man- ner of worship, in singing and marching, two abreast, motion- ing with their hands, and sometimes toward the close of the meeting they had a lively dance, quickened by the Spirit.
Their solemn meetings were not wholly confined to the church and the family chapels. When Shakerism was at its highest pitch they assembled in the church and there formed a procession and marched to the Holy Grove equidistant between the Middle and East Families, and in the woods worshipped God in His first temple. It must not be inferred that all their
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services were simple, for in the early history of that ism there were extravagant performances, but time gradually eliminated them.
VII. SHÅKER THEOLOGY.
Men are more sensitive in regard to their religious views than any other opinions held. Every man should be accorded the right to express himself on this point, if for no other reason than that, owing to the bias of the human mind, it is so easily misjudged or misinterpreted. On this subject I shall follow the exact language of James S. Prescott, their historian. In the Prescott MS. it is stated :
"First-They hold that God is dual, male and female, Father and Mother; that these two attributes exist in the Deity; that these two principles are exhibited throughout the universe of God; wherever we turn our eyes, we behold these two princi- ples, male and female, throughout the animal kingdom; if we turn our eyes to the vegetable kingdom we find the same; if we turn our eyes to the universal kingdom, we find there the same twó great principles, 'positive and negative'; if we look into the Bible we find the same principles recognized from Genesis to St. Paul's epistle to the Romans, where he says, 'For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God-head, so that they are without excuse,' Romans I, 20. According to Moses, among the things which are made was man: 'So God created man in his own image; in the image of God created he him; male and female created he them,' Genesis I, 27. Thus the duality of God is es- tablished by holy writ.
"Second-They hold that 'Christ was the Lord from heaven a quickening Spirit; created male and female in the image of God; that his first appearance was in the male, in the man Jesus ; his second appearance was in the female: Ann Lee, born in Manchester, England, in 1736, on the 29th of February; re- ceived the revelation of Christ in 1770; came over to America in 1774. First church was organized in 1792.
"Third-They recognize two orders of people on the earth. Ist, The rudimental or Adamic order, where all who wish to
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marry and populate the earth are required to keep the law of nature, i. e., have no sexual intercourse except for offspring ; whatsoever is more than this, cometh of evil. They do not con- demn marriage where there are fit subjects to improve the race, if they keep it where it belongs, in the Adamic order. They say it is not a Christian institution, but a 'civil right,' therefore they abstain from it, as Christ and the Apostles did. 2d, The spiritual order is where all who enter it are required to keep the 'higher law,' 'the law of grace and truth'; have no inter- course between the sexes, except social, and that which can be enjoyed and perpetuated in the 'spirit world.' They hold to living lives of virgin celibacy, as being the highest, holiest and happiest life a person can attain to while in the form. They hold to a separation between these two orders, and between church and state.
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"Fourth-They hold to a community of interest in all things, where 'no man has aught of the things he possesses he calls his own, but they have all things common.'
"Fifth-They hold to the doctrine of an oral confession of sins to God, before living witnesses, as a door of hope into the church, and as indispensable to finding the power of salvation. This is the first and initiating step into their order. Not because the Catholics have derived and retained the form of confession from the primitive church; not because it is written in the Bible 'confess your faults (i. e., sins) one to another, and pray one for another, that ye may be healed.' When souls are laboring under deep convictions of sin, they want some confidential friend before whom they can open their whole lives, without fear or reservation, and make a clean breast of it before God. And this friend they can always find in both sexes in the Shaker order. As Joshua said to Achan: 'Make confession unto Him (i. e., God), and tell me now what thou hast done: hide it not from me.' This was typical of a true Gospel confession. Here was a confession made to God before a living witness. Joshua VII, 19.
"Sixth-They hold to dancing as an act of divine worship. The first founders of the institution were led into it by spirit influence, and many times by an irresistible power, which at-
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tended them by night and by day. Hence they were greatly persecuted by their orthodox neighbors, it being so new and strange, and so contrary to the fixed creeds, lifeless forms and ceremonies of the churches,-Christian in name, but pagan in practice.
"They say that dancing was the original mode of worship of God's ancient people, and that it was only fulfilling ancient prophecies that it should be restored in the latter day (See Jere- miah XXXI, Psalms and various other Scriptures). Hence dancing and marching have become their established form of worship.
"Seventh-They believe the resurrection is synonymous with regeneration ; that it is a gradual growth and rising out of the death of the first Adam, into the life and Spirit of Christ,-a resurrection of the soul and not of the body. They believe with St. Paul 'that flesh and blood cannot inherit the kingdom of God'; 'that there is a natural body, and there is a spiritual body'; that when they put off the former, the natural, they put on the latter, the spiritual; that when the natural body once dies and returns to dust, it can never be resurrected, changed or transformed into spirit, without counteracting the immutable laws of nature.
"Eighth-They believe in a probationary state after this life, that God is just; that the millions of earth's inhabitants who have died and gone into the 'spirit world,' who never had a chance to hear and obey the Gospel of salvation in this life, will have an offer of it there; as it is written, 'For Jesus Christ also hath once suffered, being put to death in the flesh, but quickened by the spirit, by which He went and preached to the spirits in prison,' etc. I Peter III, 18, 19; and in IV, 6; 'For this cause was the Gospel preached also to the dead, that' they might be judged according to men in the flesh, and live accord- ing to God in the Spirit,' etc.
"Ninth-They believe that Christ is to judge the world through His people, as it is written, 'Do ye not know that the saints shall judge the world?' I Corinthians VI, 2, 3. Know ye not that we shall judge angels? They believe that this work of judgment has begun on the earth, that the hour of his judg- ment is come, Rev. XIV, 7; 'And Jesus said, For judgment I
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am come into this world,' John IX, 39; 'And judgment was given to the saints of the Most High,' Daniel VII, 22; some men's sins are open beforehand, going before to judgment; and some men they follow after. This work is also progressive and is inseparably connected with the resurrection of the soul.
"Tenth-They believe that every man will have to atone for his own sins, and work out his own salvation; that Christ came to set us an 'example that we should follow his steps,' and thereby save us from our sins, and not in them. They believe in being saved by the blood of Christ, i. e., by living his life: 'the blood is the life thereof'; 'this is eating his flesh and drink- ing his blood,' John VI, 53, 54: thus becoming incorporated into his spirit, and being at-one-ment will ever avail him any- thing, and every one will have to become personally righteous. by doing right. 'He that doeth righteousness is righteous, even as he is righteous,' I John III, 7."
VIII. SPIRIT MANIFESTATIONS.
The Shakers claim that communications from departed spirits occurred among them several years anterior to the Roch- ester rappings. Elder James S. Prescott was requested by the editor of the Cleveland Weekly Herald to write out an account of these early manifestations at North Union. His article was copied into the Shaker and Shakeress for April, 1874, and was made use of by Nordhoff in his "Communistic Societies of the United States," published in London in 1875. As the Prescott MS. contains some important features not given in the Herald article, I will more closely follow it than the one already pub- lished.
During the latter part of July, 1838, some young sisters were walking together on the north bank of Doan Creek, between the Mill Family and the grist-mill, near the hemlock grove, when they heard some beautiful singing, which seemed to be in the air just above their heads. They were taken by sur- prise, listened with admiration and then hastened home to re- port the phenomenon. Some of these girls afterwards became mediums. Prior to this manifestation word had come to the elders by letter that there was a marvelous work going on in
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some of the eastern societies, notably at Mount Lebanon and Watervleit in New York, and when it reached those in the west all should know it; and every individual felt that there was a heart-searching God in Israel. These manifestations were the greatest they ever expected to witness on the earth, being more than an ordinary revival of religion.
The invisibles commenced their work one Sunday among
EAST VIEW OF HEMLOCK GROVE.
the little girls in the childrens' order, while in meeting of their own with their care-takers, the doors were closed, when sud- denly involuntary exercises commenced, such as going with great speed across the room, back and forth, with great ve- locity, nor could they stop, nor be stopped, by any human agency. A messenger was dispatched in haste to the elders, with the message that something uncommon was going on in the girls' department. The elders, then engaged in the regular religious services, brought the same to a close just as soon as
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circumstances would permit, hastened to the scene to witness. the phenomenon. They saw the little girls were under an in- fluence not their own. They were hurrying around the room, back and forth, as swiftly as if driven by the wind. When at- tempts were made to arrest them, it was found impossible, be- cause that which possessed them was irresistible. Suddenly they were prostrated upon the floor, apparently unconscious of
SCENE ON SHAKER DAM TAKEN FROM MILL-DAM.
what was going on around them. With their eyes closed, mus- cles strained, joints stiff, they were taken up and laid on beds, mattresses, etc. Then they began to hold conversations with their guardian spirits, and others, some of whom they once knew in the form, making graceful motions with their hands. and speaking audibly, so that all in the room heard and under- stood, and formed some idea of their whereabouts in spiritual realms they were explaining. Alternately and at intervals they would sing some heavenly and melodious songs, motioning:
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gracefully with their hands, which surpassed anything they ever heard before. Sometimes they would appear to be flying, and their arms and hands would go, apparently as swift as the wings of a humming bird; at other times they would appear to be swimming across a river, beyond which was a plain, i. e., the rudimental sphere; beyond this was a beautiful country, far surpassing anything language could describe. They were taken to the cities of the redeemed and to the mansions of the blessed.
About the same tifne the boys began to see visions, and their gifts were similar to that of the girls. These children were, for the greater part, between ten and twelve years of age, and entirely incapable of feigning these manifestations, nor could they have been guilty of collusion, trickery, fraud or any- thing of that description. All they had to do was to be passive in the power that enveloped them. Adults of both sexes, whose physical organization would possibly admit of mediumship, were soon under the same influence.
The following is the first song given direct from the "spirit world," sung by a young sister while in a vision, which occurred in August, 1838. Her guardian angel called the poem
THE SONG OF A HERALD.
Prepare, O ye faithful To fight the good fight, Sing, O ye redeemed, Who walk in the light, Come low, O ye haughty, Come down and repent. Disperse, O ye naughty, Who will not relent.
For Mother is coming, O hear the glad sound, To comfort her children Wherever they're found, With jewels and robes Of fine linen To clothe the afflicted withal.
In the year 1843, when the Millerites were looking for Christ to come literally, through the literal clouds, he was
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among the Shakers spiritually, in spiritual clouds of his wit- nesses, accompanied by legions of the invisible hosts. He took up his abode at North Union for the space of three months, during which time none were allowed to go off the premises, except the trustees on public business, or needful occasion. During this extraordinary visit he made himself known through mediums of both sexes, and by inspired communications, among which were brief sketches of his own life, written by his own hand, corresponding with what is written concerning him in the New Testament. Likewise a short communication from each one of his beloved disciples, bearing testimony to the truth of what the Holy Savior had written, all of which they had in MS. copied from the original.
The most important event to the Shakers in "spirit mani- festations," took place at Mount Lebanon, New York, in 1843, "which will sooner or later interest all mankind." It was in the giving of the SACRED ROLL AND BOOK, as a word of warn- ing to the inhabitants of the earth, that the judgments of God were nigh, even at the door. Of what has taken place since that time let the world be judge. They are called calamities by the world, and these have not yet ceased, but grow more and more serious every year. What will be the end of these things no one can tell. As true as God spake by Noah to the antediluvians, even so has he spoken to the world in these days through the Shakers by the SACRED ROLL AND BOOK.
The Shakers believe that this ROLL might be called the Bible of the Nineteenth Century, adapted to the day and age in which we live, and, as such, no doubt will be handed down to generations yet unborn,-that in the ages to come God's own book, written by His own Hand, may be left as His hand- prints on the sands of time !
The Shakers claim they have as much evidence to believe that the SACRED ROLL AND BOOK were given through a holy man of God, raised from his childhood in the church at Mount Lebanon, who wrote and spake as he was moved by the Holy Spirit, as they have that any part of the New Testament was so written, and more too; because the former has never been
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perverted by commentators and translators from their original. meaning.
In this new Revelation the doctrine of the trinity is ex- ploded, and two great principles established, viz., a FATHER · and a MOTHER in the DEITY. On these two hang all the law and the prophets, and are the foundation principles of Shaker theology. All others are tributary to them.
The Shakers did not withhold this new Revelation from the world; but performed as they were commanded at the time it was communicated. Five hundred copies were distributed gratuitously to the nations of the earth as follows: One copy each was sent to the president and vice president of the United States, the various heads of the different departments at Wash- ington, to the governors of the various states and territories of the American Union, to all the crowned heads of Europe and the heads of all foreign countries, so far as civilization ex- tended and access could be had through their ministers and consuls at Washington. Of all these sent out, the King of Sweden alone responded.
The spirit manifestations continued for a period of seven years in succession, in different forms and phases, in which nearly all nations were represented by the spirits of their dead, taking possession of living mediums, speaking in their own language, and acting out all the peculiar characteristics of the nations to which they beolnged.
IX. CHRISTMAS FESTIVAL.
Miss Elmina Phillips, at my request, placed at my disposal her unpublished MS. entitled, "Christmas Among the Shakers in the Olden Time."
Probably the English founders of Shakerism in America brought with them the English custom of celebrating Christmas, and introduced it among their American converts. Certainly fifty years ago, when the congregational descendants of the Puritans in New England were going about their usual em- ployments on Christmas as on any other day, their Shaker de- scendants in northern Ohio were keeping it as the one great holiday of the year.
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There was a stir of Christmas preparation in the air two› or three weeks beforehand. Individual members had no money to spend for Christmas gifts, since all the purchasing for the community was done by the trustee deacons and deaconesses ; but it was understood that it was to be a day of good cheer and that there would be gifts for all.
The eldresses and trustee sisters might be found occasionally: in private consultation, likely to result in a trip of the latter to the little town, now grown to be a great city, where such things- as they could not raise or manufacture for themselves were ob -- tained. And sometimes a rap at the eldress's door would bring- the family deaconess to the door with an air of Christmas mys- tery, and through the crack she opened to receive your message might be heard the click of shears, indicating that new goods: were being cut.
The kitchen deaconess was busy superintending the picking; over of the apples, setting the barrels of choicest ones conven- ient for Christmas day, inspecting the pickles and preserves, and honey, etc., consulting with the trustees and the cook and baker, which consultations were likely to result in cakes. and puddings and chicken and other pies, etc., in due season.
You are thinking, perhaps, as is probably true, that the New England housewives must have brought recollections of Thanks- giving to Ohio, where Thanksgiving day had not yet been in -. troduced. But this was only one phase of the preparation -. chiefly the day was kept as holy day. Much of the worship of the Shakers consisted of singing, and they made their own hymns. and tunes; and Christmas would hardly have been Christmas, if a company of the young people had not gone around in the early morning singing a Christmas song to awaken the family .. So the favorite hymnist was quietly reminded, now by one young singer, then another, that a new song for Christmas morning: would be wanted. And the company of singers must be chosen,. and copies of the new song privately written and distributed to each one, with the music for those that could read it; for op- portunities must be caught to practice it on the quiet, since it: would not be Christmas like if there were no mystery about it.
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There were many musical young people among them at that time, and I have known one hymnist to be applied to for a new song for two separate companies of singers, neither company knowing of the other till they met on their rounds in the morn- ing.
And, as the day drew near, the elders did not fail to counsel the people in meeting that if there were any differences among them they should be reconciled, that there might be nothing to mar the Christmas good-will.
On Christmas eve, at half-past seven, at the sound of the bell, all retired to their rooms, and one read aloud and the others listened to the story from John XIII of the washing of the dis- ciples' feet. Then each two washed each other's feet, "and when they had sung a hymn they went out," if they chose, to make any final preparations for the morrow.
This was the time usually chosen by the Christmas singing band for the final, and probably the only full rehearsal of their morning song; and, as if casually, by twos and threes, they took their way to some shop sufficiently remote from the dwelling house that their voices would not be heard there, and in which the brother in charge of the building had agreed to have a good fire, and to let the members of the company in by signal. When they were satisfied that all knew the song, some young brother volunteered to waken all the company in due time in the morning and they separated for the night. At nine o'clock all was dark and silent in the village.
Next morning as early as half-past four the singers met, perhaps in the kitchen, and partook of some light refreshment, set ready the night before just to put them in voice, and then started out to sing, first in the halls of the principal dwelling, then at every house in the little village, in which several people lived.
By the time they had gone all around the family, if there was sleighing, a span of horses and sleigh was likely to stand convenient, and the company merrily started off to sing their song at one of the other families a mile away. If they met a sleighload from the other family coming to sing to them, as they sometimes did, they hailed each other and kept on their
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way, sure of a warm welcome, though not of surprising and waking the friends where they were going.
And after breakfast, as all rose from the table and kneeled for a moment in silent thanksgiving together, the new song was probably sung again in the dining-room, the kitchen sisters coming in to listen to or join in the singing.
At 9 A. M. the singers met to select and rehearse the hymns to be sung at the church meeting at the meeting house.
At 10 A. M. came union meeting, which was a number of social meetings held at the same hour, the brethren usually going to the sisters' rooms.
The brethren and sisters were seated in two rows facing each other at opposite sides of the room; doubtless it sounds more stiff to alien ears than to one brought up from childhood in the customs of the community. There was cheerful chat of this and other Christmas days, and singing of new and old songs, and passing around of pans of cracked nuts and pop- corn, etc.
At II o'clock lunch was carried around to the rooms in big pans by some of the young brethren and sisters-great quarter sections of the most delicious cake, if memories may be trusted, and slices of creamy, home-made cheese and whitest bread and pie.
At I P. M. all the families assembled at the meeting house. The services were the same as at the usual Sunday meetings, except that there were special hymns and special readings from scriptures, old and new.
After meeting baskets of choice apples were carried around and the gifts which had been prepared for each one-usually some article of clothing somewhat nicer than common.
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