USA > Ohio > Shakers of Ohio; fugitive papers concerning the Shakers of Ohio, with unpublished manuscripts > Part 6
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Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36
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THE SHAKER COMMUNITY OF WARREN COUNTY.
La Rue, which was afterwards turned over to the Trustees of the Society.
It would be difficult to picture the trials endured by the early Shakers, and the constancy of their leader. Many heavy sacrifices had to be made, and much physical as well as mental and moral trials were endured. But little of their land was cleared and the living poor, and some years must elapse before the comforts of life could be secured. The church cheerfully faced all these trials, economized what they had and patiently endured privations in victuals and clothing,-too often exposed to severe and inclement weather. Everything of a mechanical nature was scarce, and in many instances must be created on the ground. Even these must be postponed until mills could be built in order that machinery could be constructed for the manufacture of many things of im- mediate necessity. All this took time, patience and hard labor, as well as suffering. Through this formative period their zeal in their faith did not abate nor their love towards one another grow cold, Under the guidance of David Darrow, within a few years, they were in advance of the neighboring vicinity, and from the superiority of their productions they received the highest prices in the markets. . Any article manufactured by the Shakers was to be relied on. The prestige thus gained carried a ready sale to them for anything from a basket to a fine carriage. Their up- rightness in this temporal line, in time, forced a due regard for their religious convictions. All this cannot be ascribed to their own unaided zeal, for there was more or less of an influx from the mother church. It is related that "on August 15, 1807, Elder Constant Mosely returned from Wheeling whither he had gone to meet the following persons from the East, viz: Nathan Ken- dal, Archibald Meacham, Anna Cole, Lucy Bacon, and Rachel Johnson." Joseph Allen, a good mechanic, arrived on December 4, from Tyringham, Mass. "On May 26, 1809, Constant Mosely returned from New Lebanon, and with him Hortense Goodrich, Comstock Betts, Mercy Picket and Hopewell Curtis."
The genius and inspiration of David Darrow and his coadju- tors may in part be realized, when it is considered that the colony passed through rapid changes in many ways. From log huts to 5
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SHAKERS OF OHIO.
frame buildings, and thence to substantial brick buildings for dwellings, with all other necessary improvements. A minute of the gigantic undertaking shows a saw mill in 1807, and a new one in 1808; a new church in 1809, with its successor in 1818; the West frame dwelling in 1813; the East house in 1816; the large brick dwelling, a few rods north of the church, in 1820. In short, all the families, East, West, North, South and Center were established under Elder Darrow. In 1819 the population had in- creased to about 600 souls, among whom were blacksmiths, ma- sons, stone-cutters, carpenters, tanners, fullers, clothiers, cabinet- makers, tailors, weavers, carders, spinners, etc., etc., all of whom were employed in their favorite vocation. All the clothing,
boots, shoes, etc., used by the community were made by its own members. Besides all this, their land produced nearly all their living, animal, vegetable and fruits. Tea and coffee were not then used, and the beverages consisted of spice brush, sassafras root, sage, etc., all grown on their lands. The sugar was pro- duced from the maple tree, and some years 5,000 pounds were manufactured. The fields produced large crops of corn, flax, wheat, rye, etc. Such was the organization that the society may be said to have lived within itself.
Upon first view it might be inferred that a people so peace- able, and who lived so much within themselves, would be left to work out their own destiny. But it was not so. Religious rancor and hatred are the most intolerable. Although persecution was bitter enough, but not carried to the same extent as experienced by the eastern communities. Mobs assembled at Union Village in 1810, 1812, 1813, and 1817; but as these will form a special pa- per, this reference must here suffice. The saintly Eldress Ruth Farrington and Eldress Martha Sanford received blows fom a cowhide in the hands of one John Davis.
Discouragements arose from various sources, among which were the accidental burning of buildings containing crops, the work of incendiaries, and the perfidy of members. The most notable in- stance of the last was the case of John Wallace, one of the trus- tees, who in 1818 left home avowedly going to Columbus, under pretext of a business engagement, but turned his course to Cincin- nati, borrowed $3,000 of the United States bank, signed the note
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THE SHAKER COMMUNITY OF WARREN COUNTY.
"Wallace and Sharp," leaving the society to pay the debt,-a large burden for that period. Wallace annoyed the community as late as 1832, for in that year, with a company of his fellow apostates, he took possession of the grist mill, but was dislodged, and then tried to have the brethren indicted by the grand jury.
One of the misfortunes that the Shakers have been heir to,- during the period of their whole history, is that of lawsuits, al- though they have ever tried to avoid the same. As early as 1811,. one Robert Wilson, an apostate, commenced suit against Elder Darrow for $250, which was decided in favor of the latter by the Supreme Court. In 1816 a case in Chancery was brought by one Jonathan Davis, which was decided in favor of the Shakers .- Lawsuits also grew out of the mob of 1817.
The Shakers have always been opposed to' war, but notwith -- standing have been forced to suffer. About the 8th of September, 1813, Elder Samuel Rollins, Elder David Spinning, Robert Bax- ter, William Davis, Jr., Adam Gallaher and Samuel McClelland (the last two from Busrow), were drafted into the army, - the country then being at war with England. They were required to join the detachment under Major Frye at Lebanon, but on the IIth were furlowed. On the 18th they were marched under guard to Dayton. On the 22nd they returned home, but on October I they were taken to Lebanon under pretense of having deserted, and on the 3rd were marched to Xenia; thence to Franklinton, and then to Sandusky. No amount of authority or coercion could! force them to shoulder arms, so on November 24 they were dis- charged, and returned home where they were received with great: rejoicing. -
While the worldly interests of the community were looked after with consummate care, yet the special feature announced and looked after was the moral and spiritual. The church was the sole object of the organization. It was not until 1812 that at -. tention towards gathering the Society into "Church Order," ac -- cording to the pattern of the mother church at New Lebanon, was carefully considered, and acted upon. We find that in this year, the ministry, consisting of David Darrow, Solomon King, Ruth Farrington and Hortense Goodrich, occupied the upper part of the church building, and on the 15th of January the first covenant
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SHAKERS OF OHIO.
of the church was signed by all the members who were considered eligible to such a privilege. In brief, this covenant required every signer to surrender totally, together with all possessions, and an absolute consecration to the church, in obedience to the ministry and deacons of the Society, and to practice strict celibacy. Then arose the Children's Order, the Youths' Order, and the Gathering Order, as well as the church proper. Among the rules early adopted was, that, just before Christmas, in every year, all hard feelings and all disunion must be put away and reconciliation com- pletely established. Then, thus united, Christmas was celebrated by singing, dancing, feasting and giving of presents.
The missionary spirit was fully exercised, but appears to have practically died out on the demise of Elder Darrow. All move- ments are most energetic in their infancy, but appear to crystal- lize on gaining a firm foothold. As early as 1807 a report reached the Believers that a religious revival had broken out among the Shawnee Indians, located at Greenville. Immediately (March 17), Elder David Darrow, Benjamin S. Youngs and Richard McNemar set out to visit the tribe, and endeavor to persuade them to receive the testimony. During the following month of August the tribe was visited by Issachar Bates and Richard McNemar. During the two visits the Shakers gave the Indians $10 in money, and loaded 20 horses with the necessaries of life which they delivered. But no Indians were gathered. Missionary work was prosecuted during 1807, wherever an opening was offered. In 1808 the mis- sions extended to Straight Creek, Ohio, into Kentucky and In- diana, where Societies were formed-the last named having a great trial, especially from the soldiers and Indians. North Union near Cleveland, was established in 1822, in Watervliet, near Dayton, in 1810, and Whitewater, near Harrison, in 1824. The Societies at Straight Creek, and Eagle Creek, were short- lived. In 1824, a mission was sent to Zoar, in order to interest that colony, who then practiced celibacy.
The Shakers were subjected to experiences of revivals. Dur- ing the month of February, 1815, an extraordinary revival per- vaded the church. It received the name of "War-time." The worship was attended with many displays of muscular exercise, such as stamping, shaking, vociferating and shouting, besides the
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THE SHAKER COMMUNITY OF WARREN COUNTY.
usual exercises of dancing, marching, singing, etc. It continued for many months, and was ascribed to the manifestation of war between Michael and his angels, and the Dragon and his angels, spoken of in Revelations. On May 9, 1824, a very large con- course marched along the principal street singing and praising God and manifesting great joy and thanksgiving. On the 12th of the following September there was another joyful march and demonstration.
The first school for the education of the youth was opened November 10, 1808, with John Woods for instructor of the boys, and Malinda Watts for the girls. The teaching of the sexes sep- arately was thought to be more in keeping their mode of life and discipline, but after many years this plan was abandoned. But very few books were in their possession, and in 1816 those in use were the New Testament, Webster's spelling book, and the branches taught were the elementary principles of grammar, arith- metic, spelling, reading and writing.
On June 15, 1808, John McLean, of Lebanon, Ohio, com- menced, for the Shakers, a book, entitled "Christ's Second Ap- pearing." The object of this book was to inform the public, as well as novitiates, of the faith, doctrines and discipline of the church. In 1823 this book was republished at Union Village.
The Hampton MS. makes no mention of the fact that in 1819, there was published a 16 mo. of 175 pages, a book entitled "The Other Side of the Question. A Vindication of the Mother and the Elders. By order of the United Society at Union Village, Ohio." It is possible that forgotten tracts were also published. Under date "Miami Country, State of Ohio, August 31, 1810," Benjamin Seth Youngs published his "Transactions of the Ohio Mob, called in the public papers 'an expedition against the Shak- ers.'" This also escaped Elder Hampton's attention. He must have been aware of the fact that Richard McNemar, in 1807, at Union Village, then called Turtle Creek, wrote his history of "The Kentucky Revival," a work of unusual interest, even to those who do not espouse the Shaker faith.
On October 28, 1821, the Society sustained a great loss in the death of Ruth Farrington. As first in the ministry on the sisters' lot, she had so won the hearts of the people that they called her by
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the endearing name of Mother. She died of dropsy, which caused her great suffering, but was borne with patience and Christian rectitude.
Rachel Johnson, who was standing second in the ministry, was elevated to the place made vacant by the demise of Eldress Ruth, and on October 30 Eunice Serring was promoted to the sec- ond place.
David Darrow had won the confidence and esteem of his peo- ple, who called him, even to this day, "Father David." His faith- ful years of labor told upon his frame. After failing in health for some time, he departed this life June 27, 1825, aged 75 years and 6 days. His loss was irreparable. His funeral was largely attended on the 28th, and was a very solemn and weighty occasion. Richard McNemar composed a poem of fifty-six lines in com- memoration.
INTERREGNUM 1825-1829.
Experience has taught governments that an interregnum is a period of uncertainty if not of danger. It proved both to the So- ciety of United Believers. The death of Father David left a membership of about 500 souls. His arm had been strong and his heart warm with love. He had kept the believers in subjec- tion. His presence no longer felt, the smouldering embers burst forth into a flame. There was both a revolt and a dangerous schism which marked the period.
Among the first Shakers were men of education, but these were few in number. The intellectual status of the church was not of a high discriminating order. Consequently there was a pronounced antagonism to every kind of literary, scientific or other intellectual attainment. The first members generally brought in their families. The children on reaching maturity, although able to read and write, now demanded greater attain- ments than had been allowed. The number of books and period- icals permitted by the Trustees was extremely limited. But few books, outside their own publications, could be found among them, and only one or two periodicals, for the entire community. A demand not only for greater facilities, but also for a paper pub- lished among them for the use and entertainment of the Society at
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THE SHAKER COMMUNITY OF WARREN COUNTY.
large. The newspaper was allowed and issued in manuscript. The revolt of the younger members, also culminated in the with- drawal from the Society of many an ambitious person. Many of the children of the pioneers sought homes among strangers. This has been followed more or less ever since, and defections came to be looked upon as a probable occurrence.
The history of the Christian church has demonstrated that schism is the most disastrous of all the dangers that lurk within her folds. The first schism at Union Village broke out in 1828, which was projected by Abijah Alley. Having become unrecon- ciled to the condition of things as administered, he openly opposed the existing authority. He was borne with, and attempts made to reconcile him, but all efforts failing, he was suspended. He persisted in his efforts and persuaded quite a large number to take sides with him. With some of his followers he withdrew and attempted to found a similar institution with broader views. Not having the means nor the capacity for such an undertaking his enterprise collapsed.
The Shakers have been prone to prophecies and revelations. In 1827 there came among them from Canada Daniel Merton and Jason Shepherd. The former, in that year, after fasting for three days, made the following prediction: "At the present time the church is in great peace and prosperity, and it seems as if nothing could arise to disturb her tranquility. But a change will come over her, and many will prove unfaithful and drop out from her ranks. Sorrow and adversity will visit her and desolation and defection will be such that even the most faithful and devoted among you will begin to forbode the entire annihilation of the church. But this destruction will not take place, but after she has reached the lowest level of her adversity, she will arise and move to a higher culmination of glory than at any previous period, and to the highest reachable in that day."
In 1827 the Society at West Union, Indiana, was broken up, owing to the malarious district in which it was located. The members were distributed - as each one elected - among the societies at Union Village, Watervliet, Whitewater, in Ohio, and South Union and Pleasant Hill in Kentucky.
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Owing to the prevalent idea that changes in residence should be effected, the order went forth in 1828 that the South Family should break up and be dispersed among the other families of the church, and their building to be occupied by the West Frame Fam- ily, which in turn was to be occupied by a family selected from among the younger Believers. The East Family, or Gathering Order, to be removed to the North Lot building, and from there many to be removed to the West Frame. The East Family to be occupied mostly by children, but furnished with a regular elders' order and care-takers.
The monotony of Shaker life was relieved on July 16, 1825, by a visit from Henry Clay, which was repeated on the 18th by another visit, accompanied by a number of persons from Lebanon. On the 22nd a visit was made by Gov. Geo. Clinton, of New York; Gov. Morrow, of Ohio; General Harrison and others, who had been attending the celebration of the opening of the Miami Canal at Middletown. On May 2, 1826, the Duke of Saxony paid a visit with his retinue.
REIGN OF SOLOMON KING, 1829-1835.
On the 3rd of November, 1829, the ministry and elders held a meeting to fill the vacancies caused by the death of Elder David Darrow and the removal of Eldress Eunice Serring to White- water. It was decided to appoint Joseph Worley to live in second care, with Elder Solomon King, and Nancy McNemar to fill the second place in the ministry with Eldress Rachel Johnson. The announcement was made to the full church a few days later, and was fully endorsed by said church.
In 1830 the order of the ministry, elders, trustees, and family deacons was as follows:
Ministry-Solomon King, Joshua Worley, Rachel Johnson, Nancy McNemar.
Elders-CENTER HOUSE : Daniel Serring, Andrew C. Hous- ton, Eliza Sharp, Molly Kitchel. Elders-BRICK HOUSE : William Sharp, James McNemar, Anna Boyd, Caty Rubert.
Elders-NORTH HOUSE: Abner Bedelle, Joseph C. Worley, Charlotte Morrell, Betsy Dunlavy.
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THE SHAKER COMMUNITY OF WARREN COUNTY.
Elders-SOUTH HOUSE: Stephen Spinning, Daniel Davis, Elizabeth Sharp, Nancy Milligan.
Elders-WEST BRICK HOUSE : Eli Houston, John Gee, Jr., Caty Boyd, Charity Slater.
Elders-SQUARE HOUSE: Nathaniel Taylor, Clark Valen- tine, Malinda Watts, Martha Houston.
Elders-EAST HOUSE: James Smith, Jacob Holloway, Anna Bromfield, Peggy Knox.
·Trustees, or Office Deacons: Nathan Sharp, Henry Valen- tine, Ithamar Johnson, Polly Thomas, Betsy Dickson.
Family Deacons : Thomas Hunt, William Davis, Amos Val- entine, Daniel Miller, William Runyon, Samuel Holloway, Jesse· Legier, Betsy Wait, Betsy Patterson, Rachel Duncan, Susannah Miller, Jenny Slater, Janna Woodruff, Esther Davis.
The above arrangement has reference only to the church proper. At that time there were three other families, viz: the North Lot, the West Lot, and the Grist Mill. The last named, although belonging to the church proper, was not supplied with a regular order of elders, but were under the spiritual care of the Center House elders. Also a family formerly lived on the south. side of the Lebanon road, about a quarter of a mile from the cross road. It was a school or children's order, and broken up in 1828. The population at this time (1830) consisted of 238 males (two of which were colored), and 264 females (six being colored). The beginning of the year 1831 showed the Society composed of II families, named as follows : Center, Brick, North, South, East. House, West Brick, West Frame, West Lot, North Lot, Square House, and Grist Mill. The first four of these was considered the church proper ; but the two Mill families-Square House and Grist Mill-were under the care of the church, and worshipped with them. The three next may be termed, intermediate fami- lies, although they were under the temporal care and control of the Trustees. The North Lot and West Lot were novitiates, or as called in that day, Gathering Orders. Additions, from time to time, were being made, but it was observed that they were not of the same substantial material as the older stock. The year 1831 saw a greater decimation of numbers than heretofore experienced, the causes being assigned as follows: First, the gradual wearing"
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off of former inspiring testimony of the Word; second, the re- ception of unsteady characters.
Most of the houses of the Society were now built, and many of the conveniences known in that day, for a pleasant and easy life, were enjoyed by the community, even to many of its luxuries. Yet all this worldly inducement was insufficient to attract adher- ents to the fold.
The church had always been a temperance institution. In 1820 Richard McNemar composed a poem on the question. In 1832, in order to save medicinal expense, the younger members of
MEETING HOUSE (LOOKING NORTH). 1
the Society proposed to use their peppermint and other oil mills for the purpose of distilling apple brandy. The older and more experienced of the members looked with serious apprehension upon the matter. It was abandoned. Cider was a common bev- erage, but afterwards was rejected.
On June 30, 1835, Nathan Sharp, the principal trustee, with- drew from the Society, taking with him a valuable horse and equipage ; also an unknown amount of money, papers, etc. This defection was a heavy shock to many of the novitiates and younger portion of the community, producing more or less of a want of confidence in the stability of the institution. On the 14th of Sep- tember, the ministry and elders being convened in council, for
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THE SHAKER COMMUNITY OF WARREN COUNTY.
the purpose of inquiring into the affairs of the office, relative to Nathan Sharp, who had absconded, united in declaring that he was divested of all his power, and that all his transactions, after his departure, relating to transactions concerning the Society or its property are unauthorized and void, and that William Runyon has been placed in the office of trustee of the temporalities of the church.
The Hampton MS. practically leaves the reader in the dark relative to the method of conducting the affairs of faith and the constitution of the church, until the year 1829, when the full text is submitted. A history of the Shakers is of no special value without a sample of their logic and the transcript of their constitu- tion. A circular letter with a new edition of their constitution, from the ministry of New Lebanon, was read on the 27th of De- cember, 1829, and submitted to the consideration of the church, and on the 3Ist the church covenant was signed by the church members. The whole is here transcribed :
" The Covenant or Constitution of the United Society of Believers * commonly called Shakers * * ' Come let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten.' Jeremiah."
A brief illustration of the principles on which the Covenant of the United Society is founded. When man by transgression lost his primi- tive rectitude, he then lost the unity of his true interest both to God and his fellow creatures. Hence he became selfish and partial in all his views and pursuits. Instead of feeling it his interest and happiness to honor and build up the cause of God, and benefit his fellow creatures, his feelings were turned to exalt and build up himself at the expense of the happiness and peace of his own species, and the loss of his union to his Creator. The object and design of the Covenanted interest of the Church and the covenant relation of this institution by which it is main- tained; are, to regain the unity of that relation to God and that social order and connection with each other which mankind lost at the begin- ning; and to place it upon that solid foundation which cannot be over- thrown; so that its blessings, and effects may be felt and enjoyed by all who are willing to build on that foundation as an ever-living Institution. It is a matter of importance that those who are admitted into this Insti- tution, should not be ignorant of the nature of such an understanding; - that they should know for themselves the principles and practice of the Institution, and learn by their own experience what are the requirements of the Gospel. In a Church relation founded on true Christian principles,
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one faith must govern all the members. Their interests must be one, and all their plans and pursuits must be regulated by one head or leading influence, and tend to one general end and purpose, according to that unity of faith manifested in their written covenant. For as a body with- out a head possesses neither life nor power; so a Church without a head or leading power, cannot support its existence, much less maintain the life and power of the Gospel. In the first associations of Believers, in America, their first object was to locate themselves near together, for the benefit of religious worship and protection. And having determined to submit to the government of Christ, according to His revealed will to them, and to devote themselves to the service of God, and the mutual benefit of each other, they found it most convenient for their purpose, and more conformable to the example of the primitive Christians, to bring their property together and unite it in one consecrated interest for the mutual benefit of the Institution.
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