USA > Ohio > Cuyahoga County > Cleveland > The founder of the city of Cleveland, and other sketches > Part 6
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Mr Tuttle pleaded that Jacob had endeavoured to steal away his daughter's affections. But Sarah being asked if Jacob had inveagled her, she said no. Thomas Tuttle said that he came to their house two or three times before he went to Holland, and they two were together, and to what end he came he knows not, unless it were to inveagle her. And their mother warned Sarah not to keep company with him. And to the same purpose spake Jonathan Tuttle. But Jacob denied that he came to their house with any such intendment, nor did it appeare so to the court.
The Governor told Sarah that her miscarriage is the greatest, that a virgin should be so bold in the presence of others to carry it as she had done. and to speak such corrupt words, most of the things charged against her be acknow l- edged by herself, though that about kyssing is denied, yet
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the thing is prooved. Sarah professed that she was sorry that she carried it so sinfully and foolishly, which she saw to be hateful. She hoped God would help her to carry it better for time to come.
The Governor also told Jacob that his carriage hath been very evil and sinful so to carry it towards her, and to make such a light matter of it as not to think of it, (as he exprest,) doth greatly aggravate, and for Marian, who was a married woman, to suffer her brother and a man's daughter, to sit almost half an hour in such a way as they have related was a very great eril. She was told that she should have showed her indignation against it, and have told her mother, that Sarah might have been shut out of doors. Mrs. Murline was told that she, hearing such words, should not have suf- fered it. Mrs. Tuttle and Mrs. Murline being asked if they had any more to say, they said no.
Whereupon the court declared that we have heard in the Publique Ministry, that it is a thing to be lamented, that young people should have their meetings to the corrupting of themselves and one another. As for Sarah Tuttle her miscarriages are very great, that she should utter so corrupt a speeche as she did concerning the persons to be married, and that she should carry it in such a wanton, uncivil, im- modest and lascivious manner as has been proved. And for Jacob his carriage hath been very corrupt and sinful, such as brings reproach upon the family and place.
The sentence therefore concerning them is that they shall pay either of them as a fine 20s. to the Treasurer.
1662. Edmund Dorman, plaintiff, entered an action of slander, or defamation, against Jeremiah Johnson, defend- ant. The plaintiff informed against him that he had heard that J. Johnson had reported at John Olvarde's house that he heard Dorman at prayer in a swamp for a wife. And there was other circumstances of seoffing &c.
The defendant was asked whether he graunted the thing or denied. The defendant desired proof and that the wit- nesses might speeke apart. John Olvarde was first called,
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who tested that Johnson being at his house, he heard him say that he heard Edmund Dorman at prayer in a swamp, (by John Downes's,) for a wife; and sayde, "Lord thou knowest my necessitie and canst supplie it. Lord bend and bow her wille and make her sensible of my condition or necessitie." John Olvarde being asked when it was, he said it was since harvest.
Stephen Bradley being called also testified the same thing. The defendant being asked what he had to say for himself, said he thought Bradley did it out of revenge. But he was told. he must prove him a false person upon the . record, or perjured, or that he doth it out of revenge this time. The defendant further said he did expect some other persons that was present at John Olvarde's would have been here, therefore did refuse to make his defense further this time; and desired that the witnesses might not be sworn.
Then Jeremiah was told that it is a fearful thing to come to that height of sin, as to sit in the seat of the scorner. Therefore the court told him they would defer this business, and warned him to attend the next particular court to give answer hereunto.
Most of the early colonial courts consisted of the governor and one or more assistants elected by the people. The general court consisted of representatives from the local courts. The governor or some of the subordinate dignitaries conducted the examination of witnesses. If there were lawyers in those days, they were but very few. Public sentiment was not in- clined to tolerate them, owing to the scriptural denunciation, "Woe unto the lawyers." The clergy were the great men of the times. They
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increased their influence by assuming an air of gravity and dignity that seemed to overawe every one, especially children, who felt when in their presence that they were in the divine presence. The people generally believed in them and revered them. They even believed that clerical prayers could control or modify the action of divine Providence. Hence the clergy were often asked in dry weather to pray for rain, and in wet weather to pray for sun- shine. Many of them, it is said, were suffi- ciently weatherwise not to do either unless the "signs in the heavens " indicated a favorable response to their prayers.
The first union of the colonies took place in 1643, with a view to self-protection and de- fence. It was this inceptive idea of what con- stituted a central government that led to the confederacy of the colonies, and the subsequent union of all the American States. As the Puri- tans grew in numbers they grew in wisdom. Their towers of strength were the church and schoolhouse. Thus fortified, they fought the battle of life with triumphant results. One of the colonies hid its charter of civil rights in the heart of an oak to preserve it, and did pre- serve it. Another cast rich freights of tea into the ocean rather than pay to royalty unreason- able exactions. The Stamp Act was treated
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with universal contempt by all the colonies. All were agreed in the patriotic sentiment, "Millions for liberty, nothing for tribute." It was this state of public feeling that awoke the spirit of "seventy-six," - a patriotic flame that purified, as by fire, the land of golden promise from the dross of regal domination.
Though Puritanism has now outgrown most of its primitive peculiarities, yet many of its . traits, like golden threads, are still apparent, not only in the texture of New England char- acter, but in the finish of Western Reserve character. It is this finishing touch that has given to Western Reserve life a moral power that wields a positive influence in the affairs of both church and state. It is a power, however, that "vaunteth not itself." The birth of the Western Reserve as a civilized land occurred July 4, 1796, the day on which General Moses Cleaveland, with his company of surveyors, landed at Conneaut. Her territory is compar- atively but a fraction of the great State of Ohio, and is located in the north-eastern part of the State. It embraces but twelve counties, yet it has a population, at this time, of nearly seven hundred thousand.
The truth is, the Western Reserve in more senses than one has achieved a brilliant career, and still aspires to a brilliant future. She
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loves progress, and has literally begemmed her entire domain with schoolhouses, churches, and colleges. She believes in the rights of man and in herself, and takes nothing for granted. She is as cautious as she is inquisitive, and never accepts novel theories, either in science or in morals, without first subjecting them to an uncompromising scrutiny, however attrac- tive may be the drapery in which they are pre- sented; nor does she hesitate to assail sanctified errors simply because they are sanctified. And . though she reveres her ancestry, she never allows the Puritanic element she has inherited to misguide her judgment in matters of faith or in freedom of action. In a word, she has acquired a character of her own that is as remarkable for its noble traits as it is for its originality -a character that is founded upon the broad principles of a dispassionate Christian philosophy.
THE SHAKER VILLAGE
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THE SHAKER VILLAGE
A FEW disciples of Ann Lee, at an early day in the history of the Western Reserve, associated and erected a cluster of log cabins -in the vicinity of the city of Cleveland, and gave their village the name of North Union. These disciples soon received accessions, and became known to the outside world as Shakers, but called themselves "Believers," because . they not only believed in the truth of Holy Writ, but in the divinity of Ann Lee, who was in fact a remarkable character, a smart little woman, that could not be controlled, but would, like some of the smart women of our times, speak in public.
Ann Lee was born February 29th, 1736, at Manchester, England. She was the daughter of a blacksmith, a poor man, who gave her no education, but placed her at an early age in a cotton-mill for the sake of the little pittance she could earn. She possessed a peculiar tem- perament, which was at times violent, and at other times hysterical.
She married in early life a young blacksmith,
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and became the mother of four children, all of whom died in infancy. This severe bereave- ment inspired her with strange delusions, and with a belief that she ought not to have mar- ried, but should have lived a life of virgin celi- baey. She dreamed mysterious dreams which she regarded as spiritual revelations. She soon became a religious enthusiast, and began to exhort and preach her new doctrines in the streets of Manchester, and declared that the end of the world was at hand. This attracted public attention, and soon acquired for her more or less followers, who professed to believe not only in her utterances, but that all the powers of heaven and earth had been given into her hands. The disturbance she created in the streets induced the public authorities to arrest her and place her in prison.
When released from imprisonment she de- clared that while in prison a great light shone round about her at midnight, and that Jesus Christ appeared and stood before her, and became one with her in form and spirit. Hence she insisted that Christ came to earth to reign in her person, and that she was the "Bride of the Lamb."
This absurdity shocked the moral sense of the public, and soon aroused a threatening outery of indignation against her. When she
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saw that her life was in danger at Manchester, she promptly received, as she said, a revelation from heaven to emigrate to America. She took a sudden departure from Manchester, and landed in the city of New York, August 16, 1774, accompanied by her husband and a few dis- ciples, five males and two females. Her hus- band, however, soon became disgusted and left her, because she taught the doctrine of celi- bacy, and insisted that men and women should live on earth as the angels do in heaven, and neither marry nor be given in marriage.
From New York she proceeded to Albany, where she remained for two years, obtained a few proselytes, and then retired into the wil- derness about eight miles from Albany, where she located with her converts on the spot now known as the village of Watervliet. Here the colony still flourishes, it is said.
In her teachings Ann Lee advocated peace, denounced war, and refused to take the colo- nial oath of allegiance as prescribed by the American authorities. This refusal led to her arrest and imprisonment in 1780, on the charge of being a British spy. On examination, how- ever, Ann was soon released. Her imprison- ment was regarded by her friends as dictated by a spirit of persecution. But, as a matter of fact, it proved to be a lucky occurrence in pro-
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moting her success, as it gave her notoriety and had the effect of increasing the number of her converts. She travelled and preached her new gospel, and the people from far and near flocked to see and hear the "Female Christ," as they called her.
Her disciples believed that she was immortal, and would never die. But death overtook her in 1784. Her disciples, however, insisted that she still remained with them in spirit, though not bodily visible. At any rate, her new gospel took root. and, like the grain of mustard seed, grew and so extended its branches as to gather converts here and there throughout a half- dozen or more States of our National Union. Several of these branches threw their grateful shadows upon the soil of Ohio, in which con- verts, like the birds of the air, have lodged and found shelter.
The late branch of North Union at Warrens- ville was founded by Ralph Russell, in 1822, under the auspices of the elders of Union Vil- lage, a branch community located in Warren County, in the southern part of the State. Ralph was born August 3, 1789, at East Wind- sor, Conn., received a common school educa- tion, and emigrated to the Western Reserve with a young wife in 1812, and settled in the wilds of Warrensville township, upon a tract
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of land which he had purchased. Here he erected, with the aid of a few kind neighbors, a log house, cleared off a little patch of his land, and let in the sunlight. Ralph Russell was a man of thought, and much inclined to discuss the doctrines of the religious creeds of his day. In 1821 he visited the Shakers of Union Village in Warren County, and after a free discussion with them accepted the new. gospel of the second advent of Christ in the person of Ann Lee. On his return home he announced his faith in the new revelation, the central idea of which is "virgin celibacy." Whether his affectionate young wife accepted this new revelation or not does not appear in the history of the times ..
In many respects Ralph was a remarkable man. In person he was tall, graceful, and dig- nified. In temperament mild and amiable. In speech deliberate and logical. He soon obtained by his persuasive powers a goodly number of converts in his vicinity to the new faith, and resolved to establish a church, or branch community, for the concentration of his new recruits. For this purpose he selected a spot in the uncleared part of his land, and erected a cluster of log cabins, which resembled a village of Indian wigwams. This may be accepted as the birthday of North Union. This
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new branch community, under the auspices of its founder, aided by the elders from Union Village, grew rapidly in the acquisition of proselytes and in material wealth. Ralph was the leading elder and central figure -a posi- tion which he enjoyed with a high degree of heartfelt pride.
But in 1826, in an evil hour for Ralph, there came a superior in the Shaker eldership, a pop- ular and eloquent man, from Union Village, who eclipsed Ralph in tact and ability, and who took the leadership at North Union into his own hands. His name was Ashbel Hitchel. This assumption of authority by Ashbel so dis- gusted Ralph that he repudiated the doctrine of celibacy, purchased a farm in Solon town- ship, to which he retired with his family, where he spent his remaining days in domestic felicity, believing in the divinity of his affec- tionate wife, as every married man should, whether he believes in anything else or not. After a long and somewhat eccentric life of sev- enty-eight years, Ralph Russell died at Solon, highly esteemed and sincerely lamented by his many friends.
Ashbel Hitchel, though brilliant as a passing comet, continued only for a brief period in the leadership at North Union; and then, comet- like, disappeared. He was succeeded by Rich-
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ard W. Pelham, who was said to be a man of erudition, learned in the Greek and Hebrew languages, and who had given to the world a new translation of the Bible. He continued in the leadership at North Union for a good number of years, and brought many new con- verts into the fold of "single blessedness." The position of the leadership, or chief elder- ship, has always been regarded by the Shakers- as an office of eminent dignity. The entire number who have enjoyed this dignity during the career of the community at North Union is some twenty or more, among whom were six by the name of Russell, and all of whom were directly or remotely akin to each other. The subordinate elders and sisters who shared in the government and administration of affairs were numerous. They were held responsible for the proper discharge of their official duties in the several departments assigned them.
The community at North Union, in its palmiest days, consisted of about three hundred souls. The whole number it received into its care and guardianship during its career of sixty-eight years could hardly have been less than from two to three thousand. In effect, North Union was a charitable retreat, where the destitute and the unfortunate, especially in the pioneer days of the country on accepting
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the new faith, were kindly received and sup- plied with all the physical comforts of life. But few were able-bodied men. Most of them came with broken constitutions. They con- sisted mainly of disappointed old bachelors, widowers and widows, orphan boys and girls, with a sprinkling of ancient maidens, who were ready to do everything except tell their ages.
All property, whether coming from individ- uals or from earnings, was held in common by the community for the benefit of all its mem- bers. On becoming a member, every individ- ual, if he had any property, was required to surrender it to the common fund. The com- munity acquired fourteen hundred acres of excellent land, nearly all of which was donated by the Russells. The community was divided into three families, the Central Family, the Mill Family, and the East Farm Family. About the first thing they did was to build a school- house and house of worship. They then erected a saw-mill, a flouring-mill, a woollen factory, and other manufacturing establishments, which they carried along in connection with agricul- ture, horticulture, and stock-raising. In this way they soon acquired a large wealth, and became an important element in the commercial prosperity of this region of the country.
The Shakers are a peculiar people, both in
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creed and character. They believe in a dual God -a divine fatherhood and motherhood, and in a dual Christ, who has made his second advent in the person of Ann Lee. Hence the Shakers have deified her. Yet the deification of woman is nothing new. The ancient Greeks deified more or less of their shrewd women, while we Americans not only revere them as an angelhood, but, in fact, have come pretty near deifying all of them.
The Shakers' creed not only recognizes a paternal and maternal Godhead, but a barren celibacy, together with spiritualism and dan- cing. If all mankind believed in celibacy and practised it, the human race would soon become extinct, Shakers and all. Their belief in dan- cing, as a method of divine worship, is founded on the fact that David danced before the ark of the covenant. Most of our young people, as well as the Shakers, believe in dancing, though not in the same sense.
Some thirty years ago it was my privilege to attend Shaker worship on the Sabbath at North Union. It was an occasion of novel interest to me. The worshippers consisted of men and women, boys and girls, in about equal numbers. The females took their seats on one side of the hall and the males on the other. All sat in silence for the space of half an hour,
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as if engaged in silent prayer. Some of the old folks sat with bowed heads, and some with eyes lifted skyward. The boys and girls looked at each other, exchanging now and then a sly wink.
At last the spirit moved an elderly sister, who rose and broke the silence with an elo- quent exhortation. When she closed, silence again prevailed. 3 Then the spirit moved an elderly brother, who, with a solemn expression of face, proclaimed the glad tidings of the new gospel as revealed by Mother Lee. Silence followed. Then came the signal for the dance. The men and boys took off their coats, and hung them on pegs projecting from the wall, and took their places in long jackets and shirt- sleeves. The women hung up their bonnets and shawls in like manner. Then. all standing in a row, facing each other, the song and dance commenced. The tune was lively and excit- ing. All kept step to the music with a double shuffle and shaking of the body. It was this "shake " that gave them the name of Shakers. They all seemed to enjoy the dance, especially the boys and girls. This devout exercise soon threw them all into a free perspiration. The effect in a sanitary if not in a spiritual point of view, must have been beneficial. At the close of the dance the services closed.
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It is said that more than one thousand differ- ent religions are prevalent in the world. All creeds have their merits. Every human being, whether civilized or savage, believes in an invisible power superior to himself, because he cannot help it. Hence, there never was and never will be, strictly speaking, an infidel or an atheist, call them what you will.
In the composition of American character the Shakers constitute an honest element - an ele- ment that is much needed in this selfish age of prevalent frauds and food adulterations. "Honest as a Shaker " has become a proverb, or, rather, a compliment, when spoken of a modern tradesman. An honest man, it has been truly said, is the "noblest work of God." The world, however, is in no immediate danger of being overstocked with honest men.
Say what we will of the Shakers, they are not only an honest but a conscientious, peace- loving, and industrious people. Their mission consists in living a pure life -a life that is not only blameless, but philanthropic. They have gathered into their fold and kind guardian- ship from the outside world many thousands of the poor and needy, the widow and the orphan, and rescued them from a life of destitution, if not from a life of moral degradation. They still have many flourishing communities.
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There is no good reason, as it seems to me, why these communities should not be encour- aged.
In a word, there are but few people, if any, who lead purer lives, or share more of heaven on earth, than the Shakers. It should, there- fore, be a matter of regret that the community of North Union has ceased to exist. Its career terminated in May, 1890. Nevertheless, North Union has left to history a rich bequest - an exemplifieation of character that is not less memorable than it is morally beautiful.
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WESTERN RESERVE JURISTS
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WESTERN RESERVE JURISTS
T HERE are stars in history as well as in the depths of the sky. In the early history of -
the Western Reserve there glitters a stellar group of legal talent that commands our rever- ent admiration. Yet of the many Western Reserve jurists who have adorned the bench and bar of the great State of Ohio, but few, if any, are entitled to take higher rank than Cal- vin Pease, Peter Hitchcock, and George Tod, of the early times; and Reuben Wood, Sher- lock J. Andrews, and Rufus P. Ranney, of the later times. These are all representative men. They well knew that education lies at the foun- dation of character. They therefore began life by securing for themselves the elements of suc- cess. They were all possessed of a high degree of native tact and talent which, coupled with enterprise and noble aims, enabled them to reach a professional eminence that is rarely excelled. They were, in fact, the architects of their own fortunes. In working out the prob- lem of life, each wrought, as it were, at the
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anvil with hammer in hand, and on his own account.
" Thus at the flaming forge of life Our fortunes must be wrought; Thus on its sounding anvil shaped Each burning deed and thought."
It is hardly necessary to say, perhaps, that biographical sketches of these eminent jurists of the Western Reserve have already been writ- ten and published, and have, in fact, become a part of the history of their times and of the State. In this article, therefore, nothing more will be attempted than simply to present these jurists in a group, with a brief outline of their career and the salient points of character that distinguished them.
' JUDGE PEASE
Calvin Pease was born at Suffield, Conn., September 9, 1776. Ile received an academic education and excelled as a scholar, especially in classical literature. He studied law with Gideon Granger, was admitted to the bar in 1798, and commeneed practice at New Hart- ford in his native State. In March, 1800, he emigrated and settled in Youngstown. O., then but a small hamlet of log cabins hidden away in the wilds of the "far West," where the law of might gave right. But this was not the
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