USA > Ohio > Shakers of Ohio; fugitive papers concerning the Shakers of Ohio, with unpublished manuscripts > Part 31
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They asked us several questions concerning our people, and particularly whether they drank whisky; and appeared not a little rejoiced, to learn that there were some among the whites, so far reclaimed, as to lay aside the use of that pernicious liquor. We inquired how they made out for provisions. They answered they had none. So many people came there-eat up all they had raised.
The only meal we saw them eat was a turkey divided among thirty or forty. And the only relief we could afford them, was ten dollars for the purpose of buying corn.
After the evening conversation closed we concluded to return to the village, with George and several others; and mounted our horses. It was now in the dusk of the evening, and the full moon just rising above the horizon, when one of their speakers stood up in an alley, between the camps, and spoke for about fifteen minutes, with great solemnity, which was heightened at every pause, with a loud Seguoy from the surrounding as- sembly .. On this occasion our feelings were like Jacob's when he cried out, "How dreadful is this place! Surely the Lord is in this place!" And the world knew it not. With these im- pressions we returned to the village, and spent the night.
Next morning, as soon as it was day, one of their speakers mounted a log, near the southeast corner of the village, and began the morning service with a loud voice, in thanksgiving . to the Great Spirit. He continued his address for near an hour. The people were all in their tents, some at the distance of fifteen or twenty rods; yet they could all distinctly hear, and gave a
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solemn and loud assent, which sounded from tent to tent, at every pause. While we stood in his view, at the end of the meeting-house, on rising ground, from which we had a prospect of the surrounding wigwams, and the vast open plain or prairie, to the south and east, and which looks over the big fort, toward the north, for the distance of two miles, we felt as if we were among the tribes of Israel, on their march to Canaan. Their simplicity and unaffected zeal for the increase of the work of the Good Spirit-their ardent desires for the salvation of their unbelieving kindred, with that of all mankind-their willingness to undergo hunger, fatigue, hard labor and sufferings, for the sake of those who came to learn the way of righteousness- and the high expectations they had, of multitudes flocking down to hear the prophet the ensuing summer, etc., were considera- tions truly affecting ;- while Ske-law-wa hailed the opening day with loud aspirations of gratitude to the Good Spirit; and en- couraged the obedient followers of Divine light to persevere.
They showed us several letters of friendship from the Gov- ernor of Ohio, Gen. Whiteman and others, from which they ap- peared that the Americans believed their dispositions to be peace- able and brotherly. Their marks of industry were considerable, not only in preparing ground for cultivation, but also in hewing and preparing timber for more commodious buildings. From all we could gather, from their account of the work, and of their faith and practice - what we heard and felt in their evening and morning worship - their peaceable dispositions, and attention to industry, we were induced to believe that God, in very deed, was mightily at work among them. And under this impression, we invited three or four of them to come down and see us, as soon as they found it convenient."
The stay of the deputation was short, for on March 27 they returned. The time actually at Greenville is no where stated, but in all probability it was not more than five days.
To the foregoing account Mr. McNemar adds the following :
"Near the middle of June upwards of twenty appeared at Turtle Creek, encamped in the woods at a small distance from the church, and tarried four days. They had worship every evening at the encampment; and several on the Sabbath attended the
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meeting of the Believers, and behaved with order and de- corum. During their stay they conducted with peace and civility, and received no contrary treatment from any in the place. And to relieve, in some degree, the pressing wants of hungry fama- lies at home, 27 horses were loaded each with provisions, from among the Believers. Yet this act of charity, however small, did not long escape the censorious reflections of some hard- hearted mortals ; but even furnished a pretext for implications the most monstrous and unreasonable. However, in this, as in all other cases of the kind, those who busied themselves about what did not concern them, were much divided in their opinion. Sonie had it, that a number of the Indians had joined the Shakers, and many more were coming on. Others, that an Indian had offered to confess his sins, but that the Shakers could not understand him; and therefore the Indians were convinced too, that the Shakers were deceivers. Others tried to make believe that the Shakers were encouraging them to war - or at least to contend for the land on which they had settled. And some were foolish enough to go all the way to the village, and put on a mask of hypocrisy, to find out whether this was not the case. Of all this trouble, both of mind and body, such might have been saved, had they accustomed 'themselves, at an earlier period, to believe those who tell the truth and nothing but the truth.
About the 12th of August (1807) they were visited again by two of the brethren from Turtle Creek, who found them in possession of the same peaceable and brotherly spirit. They had but little conversation with them, yet obtained abundant satis- faction by attending their meeting, which continued from a little after dark till the sun was an hour high the next morning.
The meeting was opened with a lengthy discourse, delivered by the prophet ; after which they assembled in a close crowd, and continued their worship by singing and shouting, that might have been heard at least to the distance of two miles.
Their various songs, and perfect harmony in singing, shout- ing, etc., rendered the meeting very solemn. But all this appeared far inferior to that solemn fear of God, hatred of sin, and that peace, love and harmony which they manifested among each other. They needed no invitation to pay another visit to Turtle Creek;
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nor were they forbidden. Therefore, pursuant to their own choice, a number of them appeared again at the church, August 29th, and were received with usual kindness and charity. On this occasion, some in the neighborhood expressed their uneasiness lest there was some mischievous plot carrying on. But amidst the threats of the ignorant or misinformed, the Shawnees testified that they were wholly for peace, and abundantly proved it by their meek- ness, gentleness and forbearance. The only expression like re- sentment that I heard from them on the occasion, was from Nancy, the interpreter, while a bold advocate for the New Christian doc- trine, was boasting how the white people could cut them off. She said they were for nothing but peace ; but if white people would go to war, they would be destroyed by a day of judgment, that not one soul would be left on the face of the earth.
Although these poor Shawnees have had no particular in- struction but what they received by the outpouring of the Spirit, yet in point of real light and understanding, as well as behavior, they shame the Christian world. Therefore, of that Spirit which hath wrought so great a change, the believers at Turtle Creek are not ashamed; yet they are far from wishing them to turn to the right hand or to the left, to form an external union with them or any other people. But they are willing that God should carry on His work among them without interruption, as He thinks proper."
CHURCH RECORD AND THE INDIANS.
The Church Record book, on the Shakers' relation to the Indians, is brief and unsatisfactory, as upon almost every other point. A fair illustration is afforded in the fact that the manu- script record book extending from January 1, 1805, to April 30, 1861, contains but 480 pages. None of it is closely written and innumerable lines are skipped.
Such records as the Church Book gives are here reproduced :
1807. Mar. 17. "Elder David D .- B. S. Youngs and Richard McNemar set out for Greenville, to pay a visit to the Shawnee Indians, and witness the Reported revival of religion among them : (for an account of which see pamphlet entitled Ky. Revival) They return home on 27 of same."
May 30. "James Patterson and wife arrive here from Beaulah,
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and in company with them were 21 Indians and 2 squaws, being a party of the aforesaid religious Indians."
"Sab. 31. Part of the Indians attend meeting, and also a great multitude of spectators. Indians set out for their homes June 4." "Aug. 10. Issachar Bates and Richard McNemar set out this morning to visit the religious Shawnee Indians."
"29. About 50 Indians arrive here last evening; we are threatened with being put to the sword's point, for showing charity to the poor Indians. This threat is from one Saml. Trousdale, a militia officer."
"Sep. 3. Indians return to Greenville."
CONCLUSION.
The records show that the Shakers desisted from any real efforts to promulgate their doctrines among the Indians. While they were well received, the evidence conveys the idea that the missionaries saw no opening for instructions after their manner. On the other hand, all things considered, they made encouraging strides among the civilized. Besides Union Village, permanent lodgment was effected at North Union, Watervleit, and White- water, in Ohio; South Union and Pleasant Hill, in Kentucky, and West Union in Indiana. Many additions and much encourage- ment were received at Beaver, Eagle Creek, Straight Creek and Darby Plains, all of which were in Ohio. If the same per- sistency had been continued by the later Shakers as was mani- fested by the original leaders of this sect would not have been on the wane as so clearly demonstrated at this time. Shakerism de- pends on no large church for its moral support and increase. It re- ceives from the world and is its own magnetic center. At this day it is wholly wanting in missionary enterprise. At Union Village
· there are but two men under fifty years of age. The Society has all the appearance of being doomed to extinction when the present members pass away. Still, we do not know. No man knoweth what another hour may bring forth.
Franklin, Ohio, February 23, 1902.
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It may be affirmed that of all the Christian sects of America, not one is less aggressive or lives more within itself than that known as The Shakers, or more properly speaking The Millen- nial Church. It is true that in its early history it possessed a little missionary zeal, but this was not of the offensive kind. In common with all the sects it placed its own doctrines to the front, proclaiming them to be the true representative ideas of Jesus Christ. It cannot be denied that the Shakers indulged in extravagant expressions of religious emotions, and were ex- cessively strict in their discipline; but this was all within them- selves, for they did not encroach upon their neighbors. Towards the strangers and co-religionists they were harmless, kind and considerate.
It is worthy of remark in this age of endowments or special benefactions, the Shakers have never received any donations or gifts save those which have come from within their own com- munion. In proportion to the number and wealth, no sect has been so generous. In all probability no sect has lived so closely to the Christ ideal. as that under consideration.
When it is considered that a sect free from trespass, given to good works, benevolent and devout, refraining from the tur- moils of political strife and the carnage and inhumanity of war, should be subject to the passions of a mob, it behooves one, having optimistic views, to inquire into the source or controlling motive that led to the public violence. It is the history of every Shaker community to experience rough treatment even at the hands of those who should have been respecters of law and order.
ORIGIN OF THE MOB OF 1810.
Religious hate and rancor have been the source of untold misery. Even in the light and discoveries of this age, only a small portion of the enlightened have been brought to the realiz- ing sense that every man must be supreme within himself re-
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specting his tenets. It does not require wide observation to note the fact that even those claiming to be most liberal, and really having broad views, are too often the most illiberal. Numerous instances can be produced to prove that many liberals are even more illiberal than the dogmatist and the bigot. Such may be shown to be the case in the persecution of the Shakers of Union Village, Ohio.
The origin of the various communities of Shakers of Ohio. and Kentucky may be directly traced to the "Great Kentucky Revival" of 1800, 1801. This was the greatest religious upheaval ever known in America; and the conditions were such as to make it impossible to have the same ever repeated. The causes. that led to the commotion and insured its success were mani- fold. The cry for a broader basis, or more toleration, was not among the least. While the exictement lasted there was a display of emotions, an extravagance of expression or manners, that beggars all description. Among the leaders there were really able men; who during the revel were unfortunately overcome by the pressure and gave countenance to transactions that, in their cooler moments, would meet with their condemnation. The outbreak began in Logan and Christian counties, Kentucky, on the waters of the Gasper and Red Rivers. The first camp meeting was held at Cabin Creek, May 22, 1800, and continued four days, and three nights. "The scene was awful beyond description ; the falling, crying out, praying, exhorting, singing, shouting, etc., exhibited such new, and striking evidences of a super- natural power, that few, if any, could escape without being affected. Such as tried to run from it were frequently struck on the way, or impelled, by some alarming signal to return." Among the prime movers were such men as Malcolm Worley, John Dunlavy, Richard McNemar, Robert Marshall, John Thomp- son, David Purviance, Barton W. Stone, etc. Before the year 1805 the Schismatics had regular societies in Ohio at Turtle Creek, Eagle Creek, Springfield, Orangedale, Salem, Beaver Creek, Clear Creek, etc. In Kentucky at Cabin Creek, Flem- ingsburgh, Concord, Caneridge, Indian Creek, Bethel, Paint Creek, Shawny Run, etc., besides an innumerable multitude scat-
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tered throughout Tennessee, North Carolina, Virginia, and the western parts of Pennsylvania. These Schismatics were known then, and are still called by the name of New Lights, but among themselves they take the name of Christians. Their recognized leader was Barton W. Stone.
The news of the Revival spread all over the country and in due time aroused the interest of the Shaker Ministry at New Lebanon, New York, who dispatched John Meacham, Issachar Bates and Benjamin Seth Youngs to the scene of the commo- tion. These missionaries set out on foot on January Ist, 1805, and arrived at Turtle Creek Church (Union Village) on March 22nd, as a propaganda. The first convert from the Turtle Creek Church was Malcolm Worley, on March 27, a wealthy and in- fluential man, but somewhat eccentric. The next was Anna Middleton (colored), March 29, and on the 31st, Cornelius Campbell. Richard McNemar and his wife Jenny joined on April 24. In the year 1805, or soon after, the families or heads of families that joined the Shakers, besides those already mentioned, were Francis Bedle, Samuel Sering, Samuel Hollo- way, Elijah Davis, Jonathan Davis, Stephen Spining, David Spining, John Dennis, Abner Bonnell, Stephen Williams, Ben- jamin Howard, Amos Valentine, John Miller, Joseph Stout, James Bedell, David Hill, Calvin Morrell, Joseph Patterson, John Wallace, John Able, Samuel Rollins, Thomas Hunt, Charles West, Allen Woodruff, Moses Easton, David Corey, Daniel Boyd, Lorenzo Belcher, John Gee, David Johnson, John Sharp, Mat- thew Houston, Andrew Brown, John Naylor, John Carson, Belteshazzar Draggoo, John Houston, Robert Baxter, James Dickson, Joseph Irwin, Nathan Pegg, John Woods, James Smith, Garner McNemar, William Davis, Sr., Abigail Kitchell, Malinda Watts, Jenny Byrne, Rachel Seward, Betsy Anderson, Reuben Morris, Jacob Holloway, Caleb Pegg, John Slater, Jon- athan Gaudy, Joseph Lockwood, Thomas N. Naylor, William Runyon, and some others. To these there must be added about thirty unmarried.
It is safe to assume that the greater percentage of these, as well as those who soon after followed (numbering in all prior to 1812, 370 souls) was converted from the New Lights.
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Add to this the fact that Shaker missionaries were sent among the New Light Churches, and, in the vicinity of some, Shaker communities were being established, it may easily be seen that all the venom of religious hate would be stirred up among the New Lights, however much they may have called for more freedom. The heart of Barton Stone was stirred within him, and he with some of his coadjutors set about to put down Shak- erism.
It is not intended here to have it inferred that Barton Stone desired violent means against the Shakers. His intentions may have been of the more peaceful order. However that may be he certainly paved the way that the thoughtless and violent might: pass over.
The leaders of the Schismatics must be judged in the light in which they taught. Revolting against dogmatism they be- came dogmatists ; proclaiming religious liberty they became per- secutors, and decrying a written creed they became advocates of "a system of theology." The first words against the Shakers did not come from any of the members of the Turtle Creek Church, but from Springfield, and under date of April 5, 1805: "It matters not to me who they are, who are devil's tools, whether men or angels, good men or bad. In the strength of God I mean not to spare. I used lenity once to the devil, be- cause he came in a good man (Worley). But my God respects no man's person. I would they were even cut off who trouble you. I mean in the name and strength of God to lift his rod of Almighty truth against the viper," etc. Thompson fol- lowed the Shakers to a campmeeting held at Turtle Creek, and in a loud voice proclaimed, "They are liars! They are liars ! They are liars! According to the fable, 'A liar is not to be be- lieved, even when he speaks the truth.'" Another Christian followed Issachar Bates, crying out, "Go to hell," and another pursued John Meacham from place to place, spitting in his face, and crying aloud to make a great fire, and burn these false prophets, while others laughed and encouraged him. Stone having invited McNemar to attend a general meeting at Concord in August, 1805, forbade him to speak or even come in the house. At the same time silence was imposed on John Dun-
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lavy, Benjamin Youngs and Malcolm Worley, while John Thomp- son, Robert Marshall, Barton W. Stone, David Purviance, J. Stockwell and A. Brannon, alternately delivered addresses against the Shakers, in which some of them were named out, pronounced liars, defamed by many slanderous reports, which they could have proven false if opportunity had been given. The only reply given was, "I am sorry to see you abusing your own light." In the introduction to his "Letters on Atonement" Stone observes that the arguments used by his opponents are "Bold, inscriptural assertions - hard names - delusion - error - doctrines of devils - Arminianism - Socinianism - Deism, etc. Such arguments have no effect on a candid mind, but they powerfully influence dupes and bigots. The candid look for truth and plain, unequivocal arguments." In the postscript of his reply to Campbell's strictures, he says : "You have heard no doubt before this time, of the lamentable departure of two of our preachers, and a few of their hearers from the true gospel, into wild enthusiasm, or Shakerism. They have made shipwreck of faith, and turned aside to an old woman's fables, who broached them in New England, about twenty-five years ago. These wolves " in sheep's clothing, have smelt us from afar, and have come to tear, rend and devour," etc. It was currently reported among the New Lights "that the Shakers castrated all their males, and consequently exposed their necks to the gallows; or divested of all modesty, stripped and danced naked in their night meet- ings, blew out the candles, and went into a promiscuous de- bauch. And what was still more shocking - the fruits of their unlawful embraces they concealed by the horrid crime of mur- der." It was charged that "these men say that each one of them is a Christ, and we must throw our Bibles away and follow them; they forbid to marry, and attach criminality to that for which we have the express command of God; they encourage men to beat and abuse their wives, and turn them away ; they are a set of worldly-minded, cunning deceivers, whose religion is earthly, sensual, and devilish (see Stone's Letter, July 1806) ; these men have testified they would never die." Even the grave was robbed of its sanctity, and the word went forth that Prudence Farrington had recanted Shakerism on her death
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bed. She arrived at Union Village May 31, 1806, and died April II, 1807, in the 31st year of her age, a loving sister, a blessed virgin, a holy woman. Among her last words she uttered : "Strengthen the brethren."
"Her holy examples of infinite price: Brought up in the gospel, a stranger to vice; Her cross from the first she did faithfully bear, And finish'd her course in her thirty-first year: Her heaven-born spirit, to angels akin, (Not stain'd with the flesh nor polluted with sin) Has now got releas'd from the sorrows of earth, And shares the full joys of her heavenly birth."
There is another factor too important to overlook. Every community has a few restless spirits ever ready to take up with the latest fad or doctrine. Such an upheavel as the Kentucky Revival would throw all sorts of humanity to the surface, many of whom would be left stranded on the shoals of uncertainty. Many of these would be taken with Shakerism, but only to leave and then vilify those who had trusted them. They would circu- late reports having no foundation, but tending to excite the law- less or vicious. Taking all things into consideration, it is not surprising that a mob might be incited.
NARRATIVE OF THE MOB OF 1810.
The first mob that assembled at Union Village was on Mon- day, August 27, 1810. The mob consisted of a body of five hundred armed men, led by officers in military array, pre- ceded and followed by a large concourse of spectators of all de- scriptions of people, estimated at nearly two thousand in num- ber, whose object was to witness a conflict between the military and a few harmless and defenceless Shakers. Among this great concourse were many who were friendly to the Society, and whose only wish was to prevent mischief and preserve peace; but the far greater number was either entire strangers or de- cided enemies; who came to support the military in case of ne- cessity. Many of these were armed in mob array, some with
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guns and swords, some with bayonets fixed on poles or sticks of various lengths, and other with staves, hatchets, knives and clubs .. These formed a motley multitude of every description, from ragged boys to hoary-headed men, exhibiting altogether a hideous- and grotesque appearance. This ruthless assemblage, gathered for the purpose of infringing on the rights of conscience, and in the public press of the day was called "An expedition against the Shakers."
This extraordinary proceeding first began to be agitated prin- cipally through the instrumentality of one John Davis, John and. Robert Wilson and John Bedle, apostates, who had become bold in wickedness and false accusations against their former co- religionists, whereby those who had long waited for false wit- nesses to accuse the Shakers of something criminal seized the opportunity to accomplish their purpose.
Accordingly, about the first of June, Col. James Smith in- serted in the public press a declaration that he had been informed by the aforesaid apostates that the education of children among the Shakers was chiefly a pretense; that they whip their under- lings severely, and also their children; that they count it no sin to have carnal knowledge of their own women; that all sur- plus money and property are given up to Elder David Darrow; that he keeps the whole treasury of the Society in his own hands ; that he, like the pope, exercises unlimited authority over all under his control; and that he, with his council, live sumptuously on the labors of others ; with many other things of a like nature, all of which were made to exasperate the public mind with indig- nation against the Believers.
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