Colonial Sense: Regional History: Journals: Shakerism Unmasked: Chapter 4

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About the year 1810, a person by the name of Elisha Parker, became an Elder in the Society. He had belonged to the Society for many years, and was considered a faithful believer. It was by intrigue and low cunning he aggrandized himself. He first entered the Eldership, as an assistant, but not being content with that, by his address, he deposed his superior and afterwards filled his office. He was a being of mischief, possessing some talents, which were more brazen than brilliant. That studies hypocrisy which had long veiled, and that deep cunning that had long supported, his ambitious career, still, notwithstanding, his office, characterized him. The sound of his authority, and the loftiness of his official character, drowned the attempted murmur of his subjects, and made him a tyrant indeed. He was not only cunning, for his weakness and pride made him blasphemous. He declared himself to be the only God, and the only one that they (the members) would have, in time or eternity. With nothing great - with nothing virtuous - not even with any thing chaste in his character, the chastity of his subjects was not left untried, if not violated. Fearful let his conduct should be exposed to the Elders of the ministry, he pronounced anathamas on the person who should relate any action, however trivial, that had or should transpire, in the family. By this means, and the artifices of his few favorite creatures, he was permitted to commit atrocities, which are sufficient to demonize his character. I was informed by the members, that during his reign, he stripped girls naked, some of whom were fifteen years of age, and whipped them in a severe manner. As his authority extended over two families, his tyranny and cruelty was exercised in both. In one of the families, he ordered that a certain girl should be stripped and whipped with a bunch of brass wires. The innocent girl was but nine years old. In obedience to his orders, she was stripped, and in the presence of several other girls, she was whipped until she was bloody, and had the appearance of death. Cruelties of this kind, and his various misdemeanors, at length, by the means of one of the deacons, got to the Elders of the ministry. Then his reign, a reign of lust and cruelty, was finished. He was suspended and disgraced, and his character, black as it was, was exposed. During his reign, from the sternness and tyranny of his proceedings, many left the family, and Society. The character of this person, as it has been palmed upon the Society, is worthy of a few remarks. His conduct, by apostates was made known to the "world," some of whom at that time considering the official character of Parker, imputed the Society with his baseness, but as a sufficient evidence that the ministry or bishop did not acknowledge, nor even know it; we have his expulsion from office, and his disgraced character. So far from their sanctioning his conduct; that when it became exposed, they put him under severe clerical penance, and even invited those persons who left the Society, to return to the same standing in which they left it. Conclusively, it may be observed that his misconduct in one point may appear detrimental to the attributes of omniscience, which is so strongly claimed by the Society. If they knew by divine revelation, every thing, as they declare they do, his misconduct in the first instance might have been stopped. This affair will rather weaken our faith in their attribute of omniscience and infallibility, but we cannot candidly charge the Society with his misconduct, yet we may perceive the tyranny that can be exercised in this, perversion of its government.

There has, however, both in the former and in late times of the Society, been much punishment inflicted upon children, and though it has been sanctioned to a limited, yet I am authorized to say, it has been inflicted, in many instances to an unfeeling degree. It was the policy of the Society that forced it into this error. To know the sentiments of the members, and their various characters, is the great policy of the Society, and the Elders are well aware, that without a mean to acquire this knowledge, their constitution, by insurrection and anarchy would soon be annihilated. Interested in this event, as their power and ease is closely connected with it, they supposed the better plan would be, to strictly inculcate the doctrine of confession. This, it is evident, becoming a religious principle, the unfeigned sincerity of the members would expose every action, that did not come within the sphere of the Elders' knowledge, and they by this means, having a view of the disposition and intentions of each member, would become perfect masters of them, and the government. As on the integrity of this principle, much depended the weal of the Society, it was deemed necessary to inculcate this principle to- the children. To adults, whose belief was to expose their conduct, mature age gave them a firmness in doing it; but from children, whose youth forbid the possession of religious principles; and the acute sense of shame incident to infancy, it could not be expected that they would confess their sins. To teach and force them to do it, the Shakers would whip them in the most severe manner. The sullenness and austerity arising from ascetic habits, the passive obedience of the members and their bigoted and feigned love for the souls of the children, in conjunction with strict orders from the Elders to that purpose, the children were often forced to confess things which they did not commit, which made liars of the children. The repeated barbarity of the inquisitive punishers, became so great that the policy that dictated such proceedings, gave way to the sensibilities of the society. They soon relinquished their power of scrutiny in this manner, but many children suffered severely, several who at present are in the Society, have told me that,in these times they were obliged, from fear of punishment, to utter falsehoods to screen themselves from it The report of such conduct reached the "world" and the Shakers, fearful of the displeasure of them, and probably, of the laws, considered it expedient to abolish the severity that had hitherto been sanctioned by the society.

Lucy Wright, Pontiffess of the Society, issued forth an order, that children, after they had passed their tenth year, should not be whipped, but laboured with in love and kindness; and those who were under that age, should be used in a moderate and suitable manner. There had been many severe punishments, inflicted on children before this time, which were not sanctioned by the Society, but arose, more from a corruption than a perversion of its constitution. The tyrannical conduct, and even barbarity of Parker and Williams, which are instances of it, however cannot, in candour, be charged to the Society. I have been requested to insert several affidavits preferring charges of shameful abuse and punishment against the Society, but as they bear the date of Parker's reign, I have, and as I think very properly, withheld them from this work. Although acknowledging, and even stating, that I firmly believe the principles of the Society to be corrupt and human, yet I am induced to say, that since the abolishment of severe punishment, the children of the Society are used in a kind and affectionate manner. Every virtuous indulgence is granted, their food is good and plenty of it, and schools are granted them, and a common education not denied. The general opinion at present assumed from the inference of the Society's character hitherto, of severely whipping and inflicting various cruel modes of punishment on its children, I am happy to say, is erroneous. They are, instead of being abused and chastised severely, used in a manner directly the reverse, and if any fault can be attached to the Society, it is for not chastising them sufficiently. The Society, in this case, honourably acknowledges its past misdemeanors, and represents its conduct, as the fruit of inexperience, and therefore we are bound to exonerate it from the charge of severity and cruelty, while these actions at present, are directly the reverse. In both cases it has pursued the extreme. Its severity made better subjects, and its slackness of it, has given its children an indifference to the Society. Without a suitable manner of punishment, the Society will do itself an injury, and community, in the result may also be sufferers.

A circumstance occurred about this time, which for the credit of the Society, ought to be observed. On the 20th of September 1815, a member of the Society, named Seth Youngs, committed suicide, by cutting his throat This person, being mentioned in Mr. Brown's History, as one gifted with "speaking unknown tongues, and possessing various and uncommon gifts and visions in the gospel of Christ's second appearance," some have unhesitatingly pronounced his death a curse; and an evidence of the falsity of his, and the Shakers, possessing any "gifts" whatever. Though I do, and have every reason to believe, that the Shakers do not possess any divine gifts of tongues and visions, other than they affect, and that hypocrisy of the most blasphemous kind, in the affectation of these is practised, and I will say encouraged, yet in the death of this man, duty commands me to assert, that mental alienation was the cause. That this was sequent to, or the result of conviction for his pretension, a view of the human mind, and its general character would permit us to infer, but as an inference of this kind would, from our prejudice, be decisive, and hence not proper, we had better leave that with the Judge of all. Many of the Society have become delirious, though few have thus, or in a similar manner terminated their existence.

On the 7th of Feb. 1821, Mother Lucy Wright departed this life at Watervliet. She supported the character of Pontiffess for twentyfive years, with an ability indicative of uncommon sagacity. She possessed a simple suavity of manners, a dignified sociality, and a pleasing yet forcible method of expression. In times, when surrounded by exigencies, she displayed a firmness of character, that none would have expected. Her education, which she received in her youth, and the experience of a long life in the society, enabled her to have a view of the world, and a complete command of the government under her ministration. In fine, this was her exterior character, and if she possessed any other, the influence of the former and not of the latter, was the governing principle of the Society. Owing to her dignified station in office, attached to this, a peculiar bigotry, she conversed with but few, if any of the "world," hence her character only as a ruler was not known, and her death but little lamented. But by her followers, she was beloved, revered, and I may say deified.

In point of talents, she may be considered great; and in point of virtue good, were she not attached to a cause, founded by fanaticism, and supported by intrigue and deceit. - Her funeral was attended by the Elders from New Lebanon.

The last incident of the history of the Society is, in the year 1825, it built at New Lebanon N. Y. a meeting house, which surpasses any building that was ever erected by it. The main building is eighty feet by sixtyfive, with a porch twentyseven feet by thirtyfour. The roof is circular and covered with tin. The house is painted white, and enclosed in a neat and beautiful manner. Without, every care is taken to keep it in order, hence it is characterized for its neatness, simplicity and beauty. Within, is a large and handsome room, rendered however, by its immensity of size and arch, and illfitted plainness, awkwardly elegant. This building including the Society's labor, cost $30,000. Its foundation is a monument of Shaker perseverance and industry, and is as worthy of the traveller's notice, as any part of the building. The Society at Lebanon has built extensively within a few years, and at a not far distant period, if no obstacle, prevent, their village will bear the appearance of an opulent city. This Society has performed more for the erection of others, on the same principles, than any of the other Societies. It does not possess the local advantages of some Shaker Villages, yet its buildings, court yards, and discipline are inferior to none. In the latter they are more rigorous than any other Society, as this is the "Centre of Union," and the members claim the honour of being patterns, in point of affairs, both temporal and spiritual, to the other Societies. Here resides the Pontiff of the United Society of Shakers, and here has been the residence of his predecessors. The present incumbent is the fourth successor to Ann Lee, who was succeeded as follows.

Elder James. Whitaker, her first successor, filled the Pontifical chair from the year 1784, to 1786. He was succeeded by Elder Joseph Meacham, from 1787, to 1796. He was succeeded by Mother Lucy Wright, (so called,) from 1796, to 1821. She was succeeded by Elder Ebenezer Bishop, who is accompanied in the management of business by one Elder, and two Eldresses. The present Pontiff or prime Bishop, is a person of good abilities, though illiterate. He is remarkable for his dignified and very venerable appearance, his apparent sincerity and devotedness to the cause, his affectionate manner of address to his subjects, and for his sagacity in governing the Society. [His office and authority will be seen in the Government.]

The last item of this History of fanaticism and delusion, is a celebrated Smoking Meeting, that took place in the several Societies of Shakers. Sometime preceding this, a bull was issued from the Pontiff of the Society of Shakers, ordering a meeting at 2 o'clock, on the 6th of August, 1826, for the express purpose of smoking, in commemoration of the landing of Ann Lee, and her Elders in this country, which was on the 6th of August 1774. As this meeting was ordered to be convened by immediate revelation, the members, preceding it, prepared every thing for the occasion. On the (Sabbath,) day appointed, at 2 o'clock, P. M. the meeting was announced by the faithful bell, and I and my fellow soldiers, armed with smoking equipages, repaired to the room.

Previous to this, the Elders, with uncommon assiduity, held forth the propriety of this meeting, and with their usual confidence, declared it was a gift from God through the ministry, and annexed in strong language, the penalty of disobedience to the order. They supplied the children with pipes and tobacco, and some of them herbs, that they might unite in the "gift."

On my entrance into the room, the sisters, from the unfrequency of such a meeting, were unable to enter this, with the regularity, that distinguished them in other meetings. That easy and solemn carriage of person, that unaffected innocency of feature, and attention to discipline, was now no more. A hasty coyish step, a wildness of countenance, and want of regularity, was their fairest picture. They soon seated themselves, and the grave and oft solemn pausing Elder of the room, walked hastily to his armed chair, unable to refrain from smiling. The doors were softly closed. The thinking geniuses laughed, and those for whom others thought, looked as though the principle of austerity would soon be broken. The Elder spoke to a little sister, and requested her to get some fire, which she obtained, and gently applied to his pipe, which being lighted, he drew a breath, softly reclined back into his chair, took his pipe from his mouth, cast his eyes towards heaven, and breathed forth the first offering of the day, then cast his eyes around and said, "brethren and sisters unite.'' Then we all lighted our pipes, a scene commenced, the like of which stands unrecorded on sacred page, or history's broad scroll. The room which was small, in the course of ten minutes, bore the appearance of a striking prelude of that black world from whence the smoke ascendeth up forever and ever. The aged veteran, and the bowed over matron sat with astonishment in viewing the rolling clouds of smoke that each puff drove into full commotion. The sun shone into the room, and cast a splendour on the clouds of smoke which seemed ambitious to encircle each other. The meeting, according to custom, was to be held for an hour, and but a short time of this passed away, ere the smokers ceased. Then the clouds ceased their competition, and descended; upon which, we began to fear, as they already became offensive, would stop our breathing. The Elder looked strangely, and sick. The fair maiden, whose countenance but a few minutes before was beautiful as the driven snow in which the wounded dove had bathed, was now pale in the invisible arms of despotic ceremony, and those eyes, which in former meetings, could cast a grave or solemn look toward the aged protectress, and the next moment on the youth whom her soul loved, as swiftly deal pleasures too closely affined to heaven for mortal tongue to tell, were now, dimmed by pale suspense, cast towards the door.

After, as it were, a world of sighs had gone by, the clock told the hour of adjournment, and believe me, we rushed for the doors, glad to breathe again in the pure air of liberty.

Men as they live, see wonders, and this was one, the production of fiftytwo years. As this gift extended to all the Societies of Shakers throughout the United States, a letter was received from one in the west, and mentioned the blessing they enjoyed by obedience to this gift. It observed, that "they felt as though Mother's spirit was among them,'' upon which a young sister, more pert than pious, wittily exclaimed, "They may well say spirit, for if it was her body, they would have smoked her to death."

Thus concludes this history, a history presenting in truth, the character of a Society, founded by fanaticism, supported by enthusiasm, and governed by the principles of deceitful priest craft The constitution of this Society with which very few, even of the Society, are acquainted, will be presented to the reader, on the next page.

END OF THE HISTORY

GOVERNMENT.

The government of the United Society is absolutely despotic, being vested in the WILL of one person, who is termed "first" in the ministry. The ministry is composed of four persons, including the Pontiff or first Elder, at whose pleasure these are retained or suspended. This body consists of two males and two females. The companion of the Pontiff is called Brother; the first female, Elderess; and her companion, Sister. These persons are addressed, in conjunction with their title, by their christian names. They reside at New Lebanon, N. Y. which' is the seat of government, or as they call it " Centre of Union," and preside more particularly over Watervliet and this place. These two Societies constitute one bishoprick. This Pontiff's (without his cabinet,) power is acknowledged to be divine, and by the various Societies looked up to as the head of the church and true successor of Mother Ann. No transaction of consequence is performed in any of the Societies, without it is consulted and approbated by the ministry. They live in the meeting house, and have an office close by for the transaction of business. - They are supported by the several families, and live by themselves. They have their servants, cook, chamber maid, and hostler. They appoint the Elders, Ministers and Deacons to office, all of whom being dependant on their will, are perfectly subservient to it. The Elderess renders herself official in the female department, and from circumstances, it is believed that she has the general command of both male and female. They do not attend the meetings of the common members, but, living in the upper part of the meeting-house, they have holes made to the room, through which they can see the movements. They never eat with common members, nor allow them to ride in the same carriage. They are, however, sociable and affectionate to the members, and support these little indications of superiority, merely to add dignity to their character. They do not receive confessions from the common members, as these confess to the Elders of the family to which they belong, and are transmitted by them to the Elders. They make all the "Orders and Gifts," and declare them to have been given by divine revelation, and as such, enforce them on the members.

DEACONSHIP.

This office is in the gift of the ministry, and its duties under the immediate eye of the presiding Elder, in whose family or community, the office is filled. There are two persons, who are appointed to this office, one of whom is invested with a superlative degree of authority, which places the other as aid-de-camp, In the families, these are called deacons; by the "world," they are known as trustees. The former, or leading deacon, is the cashier and trader, and the latter, is generally intrusted with the domestic management, .as the farm and its stock. The principal , deacon, receives all deeds in his name, as trustee of-the temporalities, of the church, limited to his (instead of heirs and assigns,²⁵) successors in office and trust. He is subject to the direction of the Elders in all purchases and sales, and seldom acts contrawise. To secure the property from peculation, by the secession of a deacon; those of the subordinate "orders" are obliged by the commands of the Elders, to give a deed of Gift over to the leading deacon of "the first order," as trustees of the named church, and its temporalities and successors in office and trust; by which means, and the deeds, being under the care of the prime bishop or ministry, the property remains secure from the fraud of a separate, or combination of deacons.²⁶ In this office, or the female department of it, there are two deaconesses, who attend to the business of the "sisters," and housewifery. They give orders for the brethren and sisters' clothes. The brethren have their clothes put in draws for the purpose, after application, and all business of this nature is attached to this office. - To every branch of business or employment, there is some officer attached, who presides in order over it, and is contented with the appellation of hog, cow, horse or duck deacon.

The appointment to an office, is intimated to the person supposed most suitable, by the Elder, who in meeting, as the only form of inauguration into office, mentions to the brethren and sisters, that the ministry feel a "gift" for such a one, "to stand in the lot of deacon," and then requests that every member will yield obedience to his "gifts and orders," in temporal things.

As hardly any coercive measures are adopted, the only manner of proceeding in case of obstinacy in any member, is, to complain.to the Elder, who takes him into lecture, and. very easily, (that is, if he believes the divinity of the Elders,) subdues his mind, and with the fear of ecclesiastical denunciations, sends him to his business. In this manner, the superiority of the deacons is acknowledged, and the manual occupation of each, performed to the satisfaction of all.

ORDERS OF SHAKERISM.

There are five orders in Shakerism, viz. "First Order," "Second Order," "Old Believers' Order," "Young Believers' Order," and "Backsliding or Back Order."

Their history and character are thus:

The "First Order," was instituted by Elder Joseph Meacham, in 1788. At present, it contains all the members, who were conspicuous in building up the Society, and in it is preserved the strictest discipline. The Elder or superior of this order, is the prime officer in the government in the absence of the ministry, and generally succeeds the Pontiff, who appoints his successor. This order, resides near the meeting house, and have the care of it. They never, except on very rare occasions, meet with the other "Orders," except the "Second Order." Several years ago, they held no conversation with the other orders, but do, at present. They have a token of superiorty granted them over other "orders," which is, they take the right hand ride in walking with the members of them. Its members are as much revered as the Elders of the other "orders." . Formerly they took upon themselves, as much authority, but they have lost it.

Second Order. - This order is a branch of the first, and has its privileges. It manages the secular concerns, and among its members is the first deacon of the Society. His office is. within its premises, and all the business of this part of the Society is performed here. This is their deposit of alms for the poor. Its government is similar to that of the first order.

The Old Believers' Order. - This order was instituted immediately after the church or "First Order," and prior to the "Young Believers' Order." Its members consisted principally of those persons, whose circumstances would not admit of entering the "First Order." The success that attended the "Frst Order" after its establishment into common stock concern, prompted this order to follow the example, and at present is but little inferior, except in rank, to the "First Order," in wealth and discipline. At Lebanon this order consists of two large families, each containing from one hundred to one hundred and twenty members. The superior of this order is the clerk of the public meeting.

The Young Believers' Order. - This order was instituted by the "First Order," as an introductory step of entrance into the Society. Into this order is received all new comers by the usual method - the confession of sin. In this order resides the preacher of the Society, who is the second superior of it, at times he is the first. Several families comprise this order, all of which and it, are under the jurisdiction of the Pontiff of the Society.

Backsliders' or Back Order. - This order derives its name from the conduct of the members, and their degree of inferiority. Its history is thus: The Society having, by its religious peculiarities, and being then the prime subject of conversation attracted much attention, and received many visitants, some of whom, enamoured with the exterior beauty of the Society and the apparent harmony of its members, became members of it. To introduce those members into the Society, was a pleasant task-to its Elders, who politically for awhile, withheld the severity of its discipline from them. But -as it was necessary that these in time, should be subjected to all the restrictions imposed upon the other members, and as the "Orders and Gifts," which were imposed upon them, (and which if they continued in the faith they must believe to be divine, and mediately from God,) were not, in all cases, such as could be obeyed with pleasure; they seceded from the Society. As a few of these, having acquired by repetition .of sight, the manners of the Shakers, and their faith by the sedulous teaching of the Elders' were sneered at by the "world," for the former, and abused for the maintainance of the latter, they returned home, and on bended knees, and with watery eyes, begged again to be received, if not into the church, into the communion of the faith. Elder Meacham, conscious of their incompetency to maintain their faith while surrounded by the world, its allurements and especially its enmity, instituted this "order" for them. A family, under this appellation was erected, and Zachariah Curtis, one of the principal backsliders, appointed superior of it. Several seceders joined it, and in a short time the family prospered in temporal affairs. Curtis, who was now the superior, violated the vow of celibacy, and was detected. Elder Meacham suspended him, and appointed Benjamin Ellis, a backslider, to the office of superior. All members, who secede, are sent on their return, into this order. There was formerly a gift, that if a member departed he should not be received back, neither his children to the fourth generation; but as some members seceded who were men of property, the Society, desirous of the latter, took them back, but seldom into the "First Order." If a person, with the intention of secession, go as far as the fence and no farther, if he return and confess his fault he is received into the same order, but if be go beyond the fence, a forfeiture of his former privilege ensues, or if desired a privilege in the "Back Order" is granted.

This order is situated about one mile and a half from the "First Order,*' and contains seceders and members from other orders, who have by misdemeanor, forfeited their privileges.

Seceders from the "Young Believers' Order" are received sometimes after two or three secessions, but never after. If these manifest faith in the doctrine of Shakerism, and plead their natural instability, they are informed that they shall have a privilege in the "World of Spirits." Children are received after secession, if their parents are members, into the same family and order. To seceders they are very severe, and orders have been issued from the Pontiff, (who declared them to have been given by divine revelation,) that no seceder should enter their houses, and those members, who conversed with them should be considered as transgressors against the law of God. This mandate has been partially repealed, or is not enforced so much as others.

This "order" is about to be abolished, and its members received into other families.

CONFESSION.

This is the initiating ceremony in Shakerism, and being a tenet, is strenuously observed. In the administration of Wardly, the confession of sin was not so strenuously insisted upon, as by the Shakers at present. Ann Lee, received confessions, and professed to have the gift of discerning the secret sins of any person. Her successor, the Pontiff, never from new comers receives any confessions, and no Elders, but those of the "Young Believers' Order," who are appointed for the purpose. All members are obliged by their profession to confess every Saturday evening, and every year a general confession day is appointed, a few days before, and sometimes on, Christmas day. These confessions are reported by the confessing Elder to the Pontiff, who absolves them, and.sends them, as he says, on "the head of the scape goat in the wilderness." The Elders confess their. sins to the Pontiff, who being perfect, needs no confessor. The members are required to confess all their thoughts, relative to the Elders, and especially if any approach the nature of secession, or conspiracy among others. If the latter, the person who first confesses it, receives pardon and the approbation of the Elders, hence the members, fearful of detection, conspiracies seldom occur. They are also required to give an account of the faults of others, that have transpired within their notice, and all conversations, that are not congenial to the system of Shakerism. Confessions are made in presence of two Elders, sometimes in the presence of only one. The method of confessing is thus: The elderly members confess their sins to the Elders, and the young members to the sub-Elders. The females confess their sins to the Elderesses. In former times, the females and males confessed to the Elders and Ann Lee, without respect to sex. Some confess on their knees and others, more modest, commence by saying "thus and thus have I done;" relating each circumstance in which they have sinned.

The policy of the Elders requires, that all conversations that have passed between the sexes, should be exposed to their inspection, lest by a continuance of them, an intimacy, which if not timely checked, would be strongly knitted by secession.. The Elders, fearful of this, use every intrigue of which they are masters, to prevent it. To accomplish this the Elders ask the young men, which of the "sisters'' they like best. In this manner- they, (the Elderesses) ask the young women, which of the young "brethren'' they like best. If a partiality is professed, they then enquire into the reason of it. If consanguinity is the plea, it is accepted, but if no relationship exists between the parties, then the Elders pour out eternal death upon the youth, and make him or her confess the circumstances and every thing that passed between them. As the parties are divided, each is fearful of the other, and to save self, one confesses and the other is obliged to. Sometimes the Elders are easy in requiring confessions and aid the members by asking questions, "did you not do so?" and they are sometimes satisfied with "yea" or "nay." This is their greatest policy, for to be a complete tyrant, to know the mind and dupe it, is the great essential. Of this, the Shakers are conscious, and every means by which they can impress the character of divinity on this tenet, they use.

During Ann Lee's imprisonment in Albany, a company of soldiers, under command of Col. Brown, passed through the city. Col. Brown, through curiosity, visited the prison, and conversed with Ann, who opened her doctrine to him. His politeness forbid his opposing her tenets, but as in apology for not embracing them, he observed that duty called him to the field, and if he should survive, he would visit her. After his departure, he was killed in battle at Stone Arabia, near Johnstown, but Ann Lee declared that fourteen days after his death, he came and confessed his sins to her and commenced a spiritual travail in eternity. She deputized two of her followers to go to Pittsfield, Mass. and inform Col. Brown's .friends, that he had returned in spirit and had confessed his sins and was in the faith and travail with the church.

The Shakers profess to have the gift of discernment, but in this they utter a falsehood. In this manner, they work it. As soon as a "new comer" is introduced, the servile creatures of the Elders are watching to get some clue to his character and of his life, and then report these to the Elders. When the comer is introduced to confession, the Elder commences his knowledge of him, informs him that this knowledge was given by revelation, and that he had better proceed himself. Inferring from this expression, and unable to conceive how the Elder knows his travels through life, that his knowledge of him must be divine, he commences his confession. Again, the Elders having so many confessions, cannot help having some knowledge of peculiar characters; hence when a person confesses, the Elder having heard the confession of persons of similar constitution of mind, and probably of country, introduces these peculiarities, and informs the confessing, that they are given by divine inspiration. It is well known that peculiar vices are attached to particular countries, states and even provinces, hence, if a man or woman commencing a confession, represents the place of his or her residence, then these peculiarities are applied, and generally, to the purpose. From Freemasons, they demand an exposition of the craft, not strenuously, but leave it as a matter of faith.

Ann, it was said by her followers, was well acquainted by divine revelation, with the craft of Masonry. They have a story among them, which they relate as follows: Elder William in great distress of mind, went to Mother Ann to get released from the burden. Before he attempted to open his mind, she said, "William, my soul feels for you, and in agony, I have prayed for you, God in his love, has made known to me the vain wandering that troubles you. You must confess it. It is Freemasonry." They say she then commenced, and by inspiration, told him the whole secret of Masonry, and then to alleviate his distress of mind, he confessed it, and advised his followers to go and do likewise, if they were troubled. The present Elders, a few of them, profess to know the art of Masonry.

In "Mother Ann's sayings," is an account of Rufus Clark and his wife, confessing their sins. She was bashful and Mother Ann had a gift for them to confess their sins together, which they did. It also mentions the confession of M. Farington, in the following manner. She went to see Mother and the Elders, and after some conversation with them. Mother spoke to Father James Whitaker, who had just entered the room. to "take this young woman and hear her confess her sins." He took her by the hand, and led her through the stoop which was full of young people, and in their sight, without their hearing she confessed her sins. She said that Father James told her all her sins that she did not remember and conclusively informed her that she had confessed all the sin that she had ever committed.

We can easily perceive why the Shakers tell these stories among themselves. To give the Elders the character of divine, and so dupe their present adherents into the same belief of themselves. This tenet, confession, their prime policy, is supported by every species of deceit. They have gone so far as to extort confessions by whipping, and many children who have left them declare that, from fear of punishment, they had to confess things, of which they never before thought. They are more severe, in every measure, with the women than with the men. This is natural. The gentleness of their nature subjects them to servility and their timidity allows the Shakers to make them fearful. Formerly for the least offence, but often, to extort confessions, they (the Elders) have stripped the girls naked and whipt them.²⁷ To males they dare not use so much tyranny, as these have more courage to leave them, and oftener do. This confession is, therefore,. an article of Priestcraft, and the main key of Shakerism.

MEETINGS.

Their Meetings when first instituted were carried on with little if any order, but when gathered in to families they began to bear the appearance of regularity. Their meetings at present are conducted with uncommon order and a worthy degree of solemnity. Their public meeting on the Lords day commences about 10 o'clock. In this meeting the "old and young believers' orders" meet, and spectators are allowed to be present. The members arrive in a body formed in ranks consisting of two. They are headed by the Elders. The females are headed by the Eldresss. During this procession the strictest silence is enjoined, and enforced by the ,deacons who take their station in the rear. On their arrival at the meeting-house the males enter the right, the females the left hand door. The Elders proceed to a permanent bench affixed lengthwise to the house, Eldresses also occupy half of this bench. To mention the various modes in which they worship, being since the establishment of the society about 24, it would be tedious and even to the most curious not very entertaining, suffice it to say after the dance the spectators are addressed, upon which the meeting is dismissed, and the members return to their respective homes in the same order in which they came. In the afternoon the meeting house is employed by the Church orders "first and second." In this meeting the ministry sometimes meet, spectators, however are not allowed in it They are similar to the ones in which spectators are allowed but the maintainance of a superior order will not allow any admission. In their first commencement during Ann Lee's time she, in them acted quite singularly. When the meeting was in full motion she would go in among the members and smite them on the cheeks and elsewhere. That spirit of infatuation which was conspicuous in their accession to the society became evident, and even under these circumstances, while she applied the blows, (heavy ones) to their persons they would cry out "smite on Blessed Mother smite on." Smiting, at present, in meetings is not practised but conduct, of late has been similar. In a private meeting in which the ministry was present, the Eldress called upon a young man to "pitch" a song. Being bashful, the timidity of his nature forbid a compliance with her request. He was then ordered upon his knees which he immediately did, but being again requested to "pitch" the song, and not complying she came and took him by the hair and pulled it until he conceded by pitching the tune. This, like the former they call a gift of mortification. The family meetings at home are conducted in the following manner. Sabbath afternoons there is a general meeting of the family in the meeting room, the members each bring a chair and sit the length of the room. The sexes opposite to one another. This meeting is continued for the space of half an hour and expressly for the purpose of singing their songs. When the clock strikes they retire to their bed-rooms and hold what they call "Union Meetings." Each of these meetings contain about 12 or 14 members of both sexes, They take their seats facing one another. The intention -of these meetings is to cement the members into perfect union by pleasant conversation and uninterrupted sociality. Often times they make a smoking meeting of this.

The time of adjournment is announced by the clock. These meetings continue one hour. On Monday evenings, they have a meeting which is preceded by half an hour's retirement, which is as follows. The meeting commences at half past eight o'clock and at eight the bell rings for retiring time. The members retire to their rooms, during which time they collect their wandering thoughts, and place them on the intent of the meeting. This also gives them time to confess their sins before entering the meeting. [Vide the Orders.] Half an hour previous to the retiring time of the common members, the Elders and Eldresses hold a meeting half an hour with the door closed. In this meeting they adapt their discourses for the family meeting, having received the confessions of either sexes. The family meeting is conducted in the following manner, when the clock strikes each member directs his course toward the meeting room, headed by the Elders. On their arrival, the members form themselves into ranks, leaving the distance of five or six feet between the males and females who face each other. This vacuum is filled by the Elders in exhorting. They sing a hymn, receive an exhortation and then in order depart to their respective rooms. On Tuesday evening, Union meeting as on Sabbath day. Wednesday they have a meeting as on Monday evening. On Thursday evening they have a meeting in which they dance similar to their manner in the meeting house. On Friday evening they hold Union meeting, similar to Sabbath and Tuesday evenings. On Saturday evenings, they hold a meeting in which they dance and have what is termed a "quick meeting." On Saturday evening in union with an injunction from Ann Lee they kneel down for the space of 1-4 an hour, which time is employed in secret prayer.²⁸ The meeting is adjourned and every member immediately retires to bed. The Society have been charged with holding private meetings under the pretence of worship and instead thereof performed actions, both irreligious and immodest. This is not so; however, they have private meetings consisting only of the first Elder, Eldresses, Deacons and Deaconesses, in which, they transact business. These are held in the meeting houses and no members being admitted, they fasten the doors, perhaps only to secure themselves from an interruption of business. The proceedings of these meetings are kept secret.

FAMILY REGULATIONS.

On Christmas day a meeting is held in every family, the intention of which is, for the members, if any difficulties have arisen between them during the year, and still remain unsettled, to settle them by each publicly asking forgiveness of all and expressing his forgiveness to any injury or insult received. If difficulties of a serious nature have occurred and such as, either party is unwilling to remove by this means, they are both ordered to a private conference and if they then remain unreconciled, they repair to the Elder's apartment, who effects, if possible a reconciliation. When a difficulty arises between the sexes, as a private conference, would not comport with the general constitution, they proceed to the Elders and Eldresses, who reconcile the parties. In this manner harmony and peace, is produced.

ORDERS OF THE DAY.

In the summer, the members, male and female arise at four o'clock. The males resort to the work-shop and the females, during the interim of breakfast, are employed in doing the housework. At ten minutes before six o'clock the horn blows and the members return to the dwelling-house: precisely at six, the bell rings and every member proceeds to the head of the stairs until the Elders come from the departments. These take the lead down the stairs, and are followed bv the several members in order, according to their rank. There are two tables, the men eating at one, the women at the other. In the order they advance to the room, they stand on either side of the table. After the women have taken their position, all at a signal, with great regularity, the acquirement of discipline, kneel down, after being on their knees three or four minutes, they arise and take their seats. They are waited upon by the "kitchen sisters," who are selected from the family for the purpose. The meal being eat, they arise from their seats and as before kneel down about the same length of time and after they arise, proceed in the same order to their rooms. Elders heading the males; the Eldresses the females. The dinner and supper are attended with the same form of discipline. For the precise performance of all domestic duties, a member is appointed to attend to the ringing of the bell, and to each dwelling is attached an alarum clock. In some of the Societies they have watches appointed, who attend to the business of making fire, ringing the bell, &c.

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.