Colonial Sense: Regional History: Journals: Shakerism Unmasked: Chapter 3

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The Church at New Lebanon began to show a degree of prosperity, that encouraged the other Societies to pursue with ardour, and to attend, conscious of their inferiority, to the counsels of the mother church at that place.

The extravagancy of conduct to which immoderate zeal had prompted them, by degrees, had almost disappeared, and a regular and more formal mode of worship appeared as a substitute.

In the year 1792, the Society was said to be under complete discipline, and in gospel order, according to the scriptural prophecy relative to the time of Christ's second appearing. See -Millennial Church, p. 194.

1793. — The Society meet no accession of members about this time, but, however, from the uncommon industry, and economy that it practised, it seemed to flourish in temporal affairs, which were under the charge of Deacon David Meacham, brother to Elder Meacham.

1794.— This year, several members, from the severity of discipline which the Society were obliged to maintain, the plainness and pungency with which the Elders taught their doctrines, and the severe clerical castigation that they received as the penalty of inattention or disobedience of them, departed from the Society. These, regardless of their solemn vow, which they had called God to witness, made a demand for wages, and some went so far as to prosecute the Society to obtain them. The Society, conscious of the injury it would sustain in litigation, and unwilling to be engaged in it, thought it proper to allow the seceders a small sum of money. To some it allowed $8 or 9 per year, to others in proportion to their services, it gave more, but never to exceed $14 or 15. Secessions daily occurred, and almost every seceder demanded a remuneration for his or her services. As the Society in its commemcement was very indigent, and what its industry had accumulated, was employed in the purchase of land and attaching conveniences to the concerns, it could not meet the demands of the seceders, and it was obliged from the exhaustion of its finances, not to allow what it had hitherto granted to them. The covenant, by which the members concentrated their labor for the general weal of each other, and by which they professed to consecrate themselves, property and services to the Lord, was a verbal one; as the Society, supposed it could, by the force of principle, pursue its government without a written one, which it conceived would be too much like the "world." Those members who were faithful to their vow, and who were offering up their services to fulfil it, often expressed a desire to have a written covenant, because nothing short of that, would protect them from social dissolution. Elder Joseph Meacham who was father of the church at New Lebanon, and successor to Ann, with the aid of his brother David, and Joseph Maire, drew a written covenant, which from the virtue of its composition, debarred the subscribers from the wages other seceders had claimed and received. Before it received the signatures of the members, it was submitted to the professional scrutiny of Judge Van Vetchten, who pronounced it equal to the Society's intentions. The fear of dissolution subsided, but a feeling of as much importance, filled the minds of those members, whose uniform zeal and sincerity, urged the introduction of the covenant. Many continued to leave the Society, and these demanded wages for their time and services, but were unable to get them, as they had voluntarily of their own choice, subscribed to the covenant. To allow nothing for their time, to the sincere members seemed unjust, and some of them expressed themselves as opposed to a total deprivation of wages. A spirit of disaffection made its appearance, but owing to the arguments and persuasion of the Elders, it was soon suppressed. Elder Reuben Rathbone, who was superior of a family at Hancock, was opposed to the decisive measures of the deacons, and he determined to express his sentiments on that subject to the ministry. An opportunity offered, and he received an interview with the principal Elders, to whom, with firmness he declared that the covenant, was repugnant to the principles of justice, and that they, as well as the seceders would be injured in its decision. His conspicuous station as an Elder, and the great influence of the exposition of his sentiments on the minds of the members, being well known to his superiors, they used every argument of which they were masters to convince him of the propriety of the covenant, and the impolitic views which he had in relation to it. They told him, that those persons, who left the Society, had returned to the beggarly elements of this world, and from it, not from them, they must expect the fruit of their reward.

Argumentatively they observed, that as these persons had of their own choice once consecrated themselves to the Lord, and on their secession, they renounced His way, that they would in this world, and in the world to come, bear the sin of sacrilege upon their souls. And further, as these persons left them merely for the gratification of the flesh, it was their duty to disconcert, rather than to allow them means for the pursuit of it. These observations, bearing the character of argument, fell with their full weight on the mind of Rathbone, whose policy, if not conscience urged an acquiescence. His duty as an Elder, was to quell that spirit of disaffection in others, which he had hitherto possessed, and which he had, by the expression of his sentiments, enlivened, if not inculcated. The members, who had long looked up to him as a father, and who were still willing to abide by his decision, became reconciled to the propriety of the covenant; but those, who respected him only as a man, and who considered his judgment no better than theirs, maintained that it was unjust. These, by degrees, rather than to submit, themselves to his inculcations seceded from the Society, and of course, demanded wages, but unlike their predecessors, obtained none, neither by law, or at the pleasure of the deacons. Rathbone, compelled by his official character, and probably by a love for the support of it, never opposed the covenant, nor publicly condemned, what he had hitherto conceived of its issue; although in his writings, subsequent to his secession, he informs us, that he was well aware of the injustice that would ultimately accrue from it. As very few have perused this covenant, the author will give it in substance, and the reader, if biased only by judgment and reflection, will be able to infer, as to its propriety, or injustice.

" And we do by these presents, solemnly covenant with each other, for ourselves, and assigns, never hereafter, to bring debt or demand against the said Deacons, nor their successors, nor against any member of the Church, or community, jointly or severally on account of any of our services, or property, thus devoted and consecrated to the aforesaid sacred and charitable uses."

"And we also covenant with each other, to subject ourselves in union, as Brethren and Sisters, who are called to follow Christ in Regeneration, in obedience to the order, rules and government of the Church:—And this covenant shall be a sufficient witness for us before all men, and in all cases relating to the possession, order, and use, of the joint interest of the Church. In testimony whereof, we have, both Brethren and Sisters, hereunto subscribed our names, in presence of each other, This twenty-fourth day of June, in the year of our Lord, one thousand eight hundred and one."

The manner in which the Signatures of the members are obtained is this: Notice is given in a preceding meeting that on a certain (appointed) day, a meeting will be held for the express purpose of signing the covenant, and orders are issued that in the interim of the meetings, a due consideration is requested to the object and nature of the covenant, the privileges that are granted to those who subscribe, and as those who will not, must forfeit their privileges, they are requested to take to mind the awful consequences of their secession. Hence the Society, giving this time, and pointing out the employment of it, cannot be as it has been, charged with obtaining the signatures by coercive measures. It is a fact, many deem it an inestimable privilege to subscribe to it, and consider it a bond sealed with the blood, and impressed with the cross, of Christ, and that an adhesion to its requirements will ensure them a conspicuous place in his kingdom; and it is true, others are unwilling to sign it, but these fearful of the thundered acclamations of the Elders, which are denunciated pregnant evils of eternal death, and fearful of them, subscribe their names, with trembling bands, and these oftentimes guided by the Elders. Though this covenant may be proper, as it secures the moral rights of a few; yet I am led to believe that very few, if any clerical contract was ever formed, that terminates with such a spirit of persecution as this. As soon as a person leaves the Shakers, they attack his character, send his soul to hell, and then withhold his wages. This spirit is an unfortunate component of their character, and how much more to their credit, not only as christians,²² but as men, would it be, were they to give the needy his reward, and not to withhold the reward of the laborer. This spirit of persecution is natural, and arises from a combination of two things. There are two things at which men aim, happiness and the means to obtain and secure it. The character of man is so formed, and the objects that surround it, that he cannot find any solid happiness here, hence his views, foiled in this world, are pointed to the world to come. The mind, as deceitful as restless, pushes forward to obtain this happiness, and whatever disagrees with it, causes an irritation, and its enminty is aroused, and a spirit of persecution fills the mind.

The short sightedness of man, makes him respect his present condition, and this urges him to support it. The adage of the day is, "wealth is the means to secure happiness," and these are the principal aims of man. — To perplex him, only supplant him in his views to obtain them, and, were he ever so good a friend before, you either destroy his friendship for you, or make it silent.

Hence when you combine these two, religion and wealth together, they secure a happiness superior to a separation of them; oppose them when thus combined, and you meet the force and enmity of them both; one engages the whole prowess of the soul, and the other, the disgusting selfishness of man; "guilt, blunder and the loudest laugh of hell."

This is the condition of the Shakers, their religion and wealth is combined; the former is the means of the latter, and the latter supports the former. Hence, the Shakers are more persecuting than any other sect, with the exception of the Church of Rome,²³ which is similar in point of doctrine, and but little dissimilar in pecuniary circumstances. Either, as it increases in numbers becomes opulent and therefore powerful.

Another cause of the persecution in the Shakers, is their ignorance. This in religion, becomes obstinate and dogmatical, and from these, persecution ensues. It is however, in the Shakers nothing but human character, so well expressed by the penetrating and elegant Tacitus, who observes, Proprium humani ingenii est, odisse quem laeseris.²⁴ Instances of persecution from the Shakers towards seceders, will be shown in the conclusion.

It is sincerely hoped that this covenant will be either abolished or modified, that the Shakers shall not have so much power in their hands, and be allowed to persecute their seceders. It would however, be very short of persecution to destroy it entirely; yet to suffer it as it is at present, is persecution, as it supports a Society, whose "bylaws are repugnant to the laws of the commonwealth."

Elder Calvin Harlow, who was appointed Father of the Church at Hancock, departed this life on the 21st of December, 1795. He was one of the first who embraced the doctrine of Ann at Lebanon. His death was much lamented by his followers.

This year, 1796, on the 16th of August, Elder Joseph Meacham, then father or prime bishop of the church at New Lebanon, departed this life. He was born in Enfield, Con. on the 11th of February, 1740. He possessed a good education, and handsome talents. As a speaker, he was the most able, clear and eloquent that the Society ever had, or at present have, with the exception of his predecessor, Whitaker. Before he became a Shaker, he was a preacher of the Baptist order, and was respected for his piety and uniform firmness of sentiment. He was frank and generous, but tenacious and profoundly cunning. Without the mildness, he possessed the decision of Whitaker, but not his easy and pleasing address. He governed the Society with prudence, and was respected by its members. His funeral was attended by a large concourse of the "world," who were invited to attend: Prior to his death, he appointed as his successor in office Lucy Goodrich, who was called Mother Lucy.

Lucy Wright was born in the year 1760. At an early age she was married to E. Goodrich, and lived with him sometime. Her character, before she joined the Society, was that of a virtuous woman, and which character she maintained through life. She was however of a decisive turn of mind. In her person she was fair, in her address she was simple and artless. To these, added to her brilliant and aspiring talents, she owed her aggrandizement in office. After the death of Meacham, and on her introduction into office, she chose Elder Henry Clough, a young man of superior natural abilities, for her spiritual companion. He was a man of much zeal, and of tried sincerity. Like his predecessor and superiors, he had braved the violence and storm of persecution, and was respected by the members. For nearly ten years, the Society had not publicly promulgated its doctrines, and during that time very few joined it. Elder Meacham said, "that before this generation should pass away, all nations would acknowledge the gospel." This expression, and Clough's zeal, urged him to prosecute a preaching excursion. Lucy Wright, in concurrence with her minister's advice appointed several preachers to "go and preach the gospel and hear the world confess their sins." Accordingly several went, but met no success. They made several excursions, but all like the first, brought no increase to the church.

In the prime of life, possessing the full vigor of his intellect, and an animated and prudent zeal, Elder Clough departed this life. It was on the 20th of March, 1798. He died respected by his acquaintances, and beloved by his brethren.

Lucy Wright then chose Abiather Babbit, as her subordinate Elder or prime minister. He was a plain decent man. Although he possessed not a resplendent intellect, he had a mind generous and open. As an enthusiast he was modest, yet sincere and firm in the defence of his principles. He seemed not to take a very active part during his ministration.

On the 27th of February 1799, Elder John Hocknell departed this life, aged seventysix years. He was a man of moderate abilities and quite reserved. He was the means of importing Shakerism into America, and to his property, the Society owes its infantile support. He suffered persecution for the cause, preached and died in it. "He was," says the Society, "greatly gifted in visions, and testified that when the breath left her body (meaning Mother Ann) he saw in a vision a golden chariot, drawn by four white horses, which received and wafted her soul out of sight." Of this vision I shall say nothing, it tells its own story.

This year, on the 24th of July, Reuben Rathbone left the Society at Hancock. He was an Elder for several years. After his secession, he published a book entitled "Reasons for leaving the Shakers." Considering his office, which afforded him a full view of the Society, and its then character, we must consider it a candid work. As a sufficient, though tacit acknowledgement of its being such, the Elders bought many of them, and they were condemned to the flames. The Elders forbid the members reading them and declared that they were poisonous to their souls, and those who did, should be considered transgressors. This is the policy of the Society and in conforming to this, it has threatened eternal death to any who should read Browns or this History.

In the year 1803 and 4 the Society received but very few if any members. The secession of Elder Rathbone, his long experience among them, his writings and his respectable standing as a man of integrity and veracity rather retarded the progress of the Shakers. In the year 1805, however a circumstance occurred which gave courage to the Society to disseminate their doctrine in public, and unlike their former attempts, it proved successful. The circumstance was the Kentucky Revival, which was, probably the greatest that ever was on the continent of America. Its history is thus: In the year 1801, a revival took place in Ohio, under the preaching of the Rev. John Rankin of the presbyterian order, and pastor of a church at Gasper, Hogan county. It soon spread itself over Cloristian county, and then throughout the state. In its commencement it was as gentle as the breezes of the Holy Spirit; but dissention and ignorant zeal, emblazed its conclusion with the character of fanatacism.

They had operations similar to the Shakers, as twisting, turning, jumping, rolling, falling, stamping, and the gift of visions, they professed to have. The novelty of these proceedings could not fail, of drawing large assemblies. In these were many, who believed it to be the work of God, and many who had no regard for Him or his beings. Those who partially believed, from the incessant preaching of the subjects, and the sympathy that would naturally follow, their operations, caught a spark of the fire, and preached it to others. In this manner, the revival and its subjects went on.

Rooms and houses were no longer able to contain them. Tents were too small, and the wide fields were hardly able to hold them. Their meetings, at times, consisted of 5000 persons, of all ages, sexes, and colours. Not only through the sage, the parent and the learned, but often times the spirit breathed itself through children. These cried, "Wo to the World," and in soul stiring accents, pointed its subjects to the millennium norm. The sinner, hardened in iniquity, sunk beneath the arrow of conviction, and his dying groans, preceded loud cries for mercy. When grace broke the chains of sin, the new born son or daughter, commenced to shout the anthem of redemption, and danced, turned, or shook with uncommon violence.

The report of these actions excited the Shakers to proceed from Lebanon, and to preach their doctrine. Accordingly, by order of Lucy Wright, on the first day of January, in the year 1805, John Meacham, Benjamin S. Youngs and Issachar Bates, departed from New Lebanon, on a pedestrial journey to Kentucky. Thither they arrived on the first day of March, and were kindly received at Point Lick, the first place at which they tarried. They travelled till they arrived at Turtle Creek, near Lebanon, at which place they became acquainted with Malchom Worley who was a conspicuous man in the revival, and a Presbyterian minister. The next day he introduced these Shakers to his reverend brother, Richard McNemar, who embraced their sentiments, and exerted their influence to promulgate them. To the talents, influence and wealth of these men, the Shakers are indebted for the existence of their Societies in the western country. The revival went on and increased daily, both in number and spirit. The conversion of Worley and McNemar, directed the enmity of those persons, who were opposed to the Shakers, against them. Determined in the cause, and sincere in its requirements, their wealth and talents were exerted to support it. A schism ensued in the churches of which these men were pastors, and issued in favor of Shakerism; a number of eminent men, of several denominations, joined the Shakers. Soon, establishments like the eastern Societies were reared, and all the order and discipline introduced. In the commencement of these, persecution aimed her dart, but the uncommon perseverance of the Elders warded the blow, and established the following Societies, all of which are under the jurisdiction of the Bishop of New Lebanon. In Ohio, there are two Societies; one at Union Village, in the county of Warren, about four miles west from the Village of Lebanon, and thirty north by east from Cincinnati. This is the oldest and largest Society in the Western States, and contains 600 members. The other is in Watervliet, on Beaver Creek, in the county of Montgomery, about twentytwo miles north from Union Village and six south east from Dayton, which contains about 100 members. There are two Societies in Kentucky. One at Pleasant Hill, in Mercer county, about seven miles easterly from Haradsburgh, and twentyone miles south westerly, from Lexington, which contains about four or five hundred members. The other is at South Union, Jasper Springs, in Logan county, about fifteen miles north easterly from Russelville, and contains between three and four hundred members. The last Society is at West Union, Knox county, in the state of Indiana, and contains upwards of two hundred members. These Societies are in a flourishing condition and conducted by able men. Their principal Elder, who was from New Lebanon, was called Father, and was in subordination to the bishop of that place. This title is almost obsolete, as very few, if more than one, at present, hold it.

The Societies in the Eastern States are situated as follows. The first and largest Society is at New Lebanon, situated about two and a half miles from New Lebanon Springs, in the county of Colombia and state of.New York, about twentyfive miles south east from Albany and contains between five and six hundred members.

There is one at Watervliet, about seven miles north west from the city of Albany, and in the same state, and contains about two hundred members.

One at Hancock, in the county of Berkshire, and state of Massachusetts. This is situated about three miles south east of New Lebanon, and five miles west from Pittsfield, and contains about three hundred members.

One at Tyringham, about sixteen miles south of Hancock, in the same county, which contains about one hundred members.

One at Enfield, county of Hartford, in the state of Connecticut, about eighteen miles north easterly from Hartford, which contains about three hundred members.

One at Harvard, in the county of Worcester, and state of Massachusetts, about thirty miles north westerly of Boston, which contains about two hundred members.

One at Shirley, county of Middlesex, in the same state, about seven miles west of Harvard, which contains about one hundred and fifty members.

One at Canterbury, county of Rockingham, in the state of New Hampshire, about twelve miles north by east from Concord, which contains about two hundred members.

One at Enfield, county of Grafton, about twelve miles south east of Dartmouth College, in the same state, and contains upwards of two hundred members.

One at Alfred, county of York, about thirty miles south westerly from Portland in the state of Maine, and contains about two hundred members.

One at New Gloucester, county of Cumberland, about twenty five miles northwest of Portland, and contains one hundred and fifty members.

These Societies were formed prior to the year 1805. Some of them are in a flourishing condition, others, from the parity of their numbers, bear rather the appearance of a diminishing, than of an increasing condition. In some families consisting of thirty members, there is no more than two or three males, in some, only one, who presides as an Elder. These families however, are few.

The Society at New Lebanon lately, (1826) established a Society about twelve miles from Lyons in Wayne county, which at present, contains about one hundred members. It possesses a large tract of land, and a number of buildings. This Society is within the bishoprick of New Lebanon, and under the more immediate ministration of the Elders of the "Young believer's order."

In the year 1807, Richard McNemar formerly a man of eminence in the revival, in union with the Society, published a work entitled "The Kentucky Revival." It embraces, with a plenary account of this revival, a partial exposition of the tenets of Shakerism. Full of enthusiasm — full of fanaticism — withall, it breathes a little of the fire of native genius. This work, with the exception of a small sheet published in 1785 by Elder Joseph Meacham, was the first by which the Society attempted to defend or promulgate its doctrines. McNemar possessed quite a poetical genius, which, however, being confined to the editing of Shaker Hymns, neither reflects on him, nor the Society, any honor. [See the Hymns on the Resurrection, and several others.]

In the year 1809, the church published a book entitled "The Testimony of Christ's Second Appearing." By the "world," it is termed the "Shaker Bible." What gives it this appellation is, they believe its doctrines to be superior to, and are stronger believers in its revelation, than they are in the Old or New Testament. They explicitly declare, that every sentiment contained in it, was given by divine revelation.

It has the appearance of being the work of a man of genius and erudition. It displays itself, by its appropriate quotations from both ancient and modern history, its classic cited line, and, at times, its purity and elegance of expression, indicate that it is not the work of those men, who have subscribed themselves as the authors. The persons who claim the authorship of this work, are, Darrow, Meacham, (the son of Elder Meacham,) and Youngs. Meacham and Darrow, it is well known, are men of no literary talents, and though Youngs be possessed of a better education than either, neither his education nor talents are such as to impress the idea that he was the author, but rather disprove it. The major part of the materials were the sentiments of Elder Meacham, who prior to his death had compiled them: and he was much indebted for matter, to the shrewdness of his predecessor, Elder Whitaker. The view of the Shakers in palming these men on the public as the authors, is, that in conjunction with their declaration of the work's divinity, and the public's knowledge of these men's ignorance they supposed the impression would be, that the work must have been given by revelation. In fine, it is evident that these men were not the authors of it; but merely the tools of bigoted design. To the talents and education of McNemar and Worley, this "Testimony" owes its origin, and this assertion is regarded as truth in the Society, which however well knows it is its policy to teach otherwise. Their new work, which is but a summary of the one alluded to, was published in 1823. This, like the former, they declare was given by divine revelation, and that its doctrines and inculcations, though principally derived from the holy scriptures, are superior to them. As a modest hint of these professed revelations, I will adduce an instance from which may be seen the manner in which they receive them. Previous to the editing of this book, a conclave of Elders was convoked for the express purpose of disputing doctrinal points, with which they intended to present the public. The topic of discussion was "were the Apostles born of God?" It was ably argued for the affirmative, and the Apostles' words quoted with much spirit; but the negative carried the point, owing its success to this expression of one of the preachers; "If the Apostles were born of God, the work of regeneration and redemption must have been finished in Christ Jesus, which if allowed would destroy the necessity of his second appearance. And again, it is impossible for them to have been born, as Mother Ann had not come forth in the gospel travel, and how could they be born without a mother?" The explicit declaration of the Apostles, and the acknowledged mediatorial character of Christ, were at once rejected; and the dictates of policy pursued. This is the manner in which they enforce their governmental orders; they immediately declare them divine, and that disobedience to them, will issue in the spiritual destruction of the refractor.

They have published a work entitled the "Manifesto." Its author was John Dunlavy, a man of superior parts. This work is their ablest production. Without the presumption and pedantry of their other works, it conveys their sentiments in a modest and unassuming manner. Its noble opposition to Atheism, its spirited, ingenious and very able defence of revealed religion, and its force and simplicity in either, render it, were it not for the few deluded notions that unfortunately are found in it, a work of merit. Though the author was deluded; yet with greater talents than his brethren, and without their arrogance, he was a modest, and apparently, a decisive and sincere man.

In the year 1813, the Shakers published a book entitled "Mother Ann's Sayings." It has never appeared before the public, as the Society does not allow the common members to read or even touch it. It contains nearly four hundred pages octavo. It is compiled from depositions of the members, who were cotemporary with Mother Ann, and contains the wise sayings, the miracles wrought by her, evidences of her divinity, manifested in wonders, her severe reproof to the world, and her gifts of discernment and prophecy. It was read to the members in private meetings, but its obscenity and harshness were so revolting to decency, that the Elders deemed it proper to stop the reading of it. It is a mass of mysteries, clothed in obscenity, and truly characteristic of its author. The Elders have deposited it in their arcanum, where, for the sake of Christianity, that it may not bring a blot upon it, may it ever remain, until the great destruction of it and those, "who privily bring in damnable heresies." This work, they declare is a revelation of a purer and simpler kind, than has hitherto pointed out the gospel path. If so, already hath the tremendous sentence of wo passed upon them for withholding it from those who would enter into the mysteries of Godliness.

Error would make all a mystery. The very genius of wanton error, is mystery; and this a tacit acknowledgement of that. The Druids, Gymnosophists and Brahmans of India, the Magi of Persia, and the Chaldeans of Assyria, were peculiarly distinguished by the mystery they attached to their tenets, and every similar confraternity has the same peculiarity. A knowledge of human nature teaches, that it is a means calculated to arouse and secure the attention of the commonality, and to seduce the minds of men, or make them the sincere dupes of its teachers. As error is the foundation of these institutions, to explain their tenets, on enquiry, would be but to expose them. To avoid this, and to secure the character of divine, so as to augment their members; to hold forth a mystery, and in that, an excellency, becomes the policy of designing bigots; versed in human character, as soon as they perceive in others a partiality for these mysterious tenets, they excite it into curiosity; which occupying the mind, it loses all energy for examination, but passes on in a flight, pursuing the phantom of mystery.

In the gospel there is no mystery; its principles are as lucid as the sun, alike perspicuous and beautiful. The truth of this, and the character of " Mother Ann's Sayings," at once, pronounces a different constitution.

As this book alluded to, would give some knowledge of Shakerism, the reader will turn to the SEALED PAGES, and see the extracts.

In the year 1813, the Shakers published a book entitled "Millennial Praises." It contains much of their doctrine, and told in a manner less mysterious than it is in their other writings. The reader may judge from the extracts, what the work is, however there are some parts of it, that are good. It never has in whole or part appeared in public heretofore, as the Society have always, with uncommon vigilance, detected the attempted departure of any of them, with the exception of one the author has in his possession. [See Letter to the Shakers, prefixed to the extracts.]

In the year 1827, they published " The Testimonials of Mother Ann's character." It contains the affirmation of those members of the Society who were cotemporary with Ann Lee, and who are at present, alive.

As those affirmations are of the members of the Society, who are interested in its character, and who are dependant on it for their support, and at times, the weak, again the blasphemous expressions that are conveyed in them, attenuate the conviction that is attached to solemn affirmation. Their boldness and presumption cannot convince mankind that Ann Lee is Christ. Hence all their affidavits are useless, as to that point, but useful in this, they expose the delusion, if not the corruption of the system on which they are founded.

Literature is not patronized by the Society.

There are but very few, who possess a good education. It has no library, nor are books allowed to be read, with the exception of those that are connected with the scholastic department. The Bible however, is allowed to be read, and the various books that have been published by the Society. It is a matter of policy for the Society to suppress learning and genius, as these, by their nature, are opposed to despotism, and by their influence, if they are not suppressed, would demolish the fabric which its superstition and fanaticism have raised. Clerical as well as secular tyranny, meets its dissolution amid the blaze of literature and genius. The Society, conscious of this, and fearful of experiencing it, use every means to prevent the circulation of history, philosophy, and other works, of erudition among its members. It has however, granted the perusal of these works to those persons, who are intended for, or who are its preachers. There has some men of genius appeared in the Society; some as literary, but the major part as mechanical geniuses. The former have sunken into obscurity, and the latter, surrounded by advantages, could not fail of eminence. About the year 1795, a youth, by the name of Eli Porter gave evidence of a superior genius, which however, was limited to the mechanical. He early discovered a talent for penmanship, and though he had no advantages to improve in it, the elegancy, smoothness, and taste he displayed in his pieces brought him into notice. The Society had, with great care, withheld education from their children, and from appearances intended not to allow them any. A rumour of their intentions was seized by their enemies, (as they called them) as an apology to investigate the condition of the children, accordingly several gentlemen visited them; and the penmanship of this youth was introduced. Struck with admiration, they denounced the report as malicious, and placed several pieces of his penmanship, in some of our literary halls, where a few of them are at present to be found. These pieces were written without a copy, and without an instructor, except genius itself. The greatness of his talents consisted much in their precocity, as his manhood was not distinguished from the mediocrity.

It has been, and very properly remaked, that the Shakers are an ignorant and uninformed people, but when we look at the condition of the Society, when the majority of its members were youths, and then compare it with their present state, we shall be willing to believe that a few years will make them a more literary, if not a more enlightened people. In the infancy of the Society, schools were but seldom found in this part of the State, and as indigence actuated the Society to industry, its children could not have the advantages of a school. As the Society advanced in years, it progressed in wealth, and became able, and was compelled by the Legislature to support a school for the education of its own children exclusively. Their schools are well ordered, on the Lancasterian style. There is, much to the credit of the Society, an order, harmony and beauty in its schools, which stand unsurpassed if equalled in our country. They labour, however under one disadvantage, — the want of able teachers, some of whom are only useful as monitors of order.

The female schools are under the direction of one or two sisters, and may be called, with propriety, more orderly and interesting than the male's. The children are allowed only three months' schooling in the year. The females the three summer months, the males the three winter months. The branches taught are reading, writing, grammar, arithmetic and a succinct view of geography and astronomy. With these advantages, there seems to be a singular indifference in the scholars to improve them. This arises much from an ambition to excel each other in mechanism, the short time they are sent to school each year, and the little encouragement that is placed before a proficient scholar.

It has been remarked that as soon as a boy becomes fond of learning, or makes any great proficiency in it, he leaves the Society. The Society is conscious of this, and often speak of it, but dare not suppress the progress of literature which the law of the country stands ready to protect.

Source: Introduction and transcription by Bryan Wright

Comments (2)

kreiss 01/10/13	The article about the Shakers is especially interesting. Well done ! And I love the simplicity and careful workmanship of their furniture and household furnishings. Would enjoy seeing more samples of Shaker work here.
PGOster 01/10/13	The picture of "Mother Ann Lee" appears to be a photograph. Since she died in 1784, long before photography you should remove the picture or caption it for what ever it is. I believe that there is no paintings or drawings of her either.