Biography of Ann Lee - origin of the French Prophets - a miracle - the Shakers first establishment - a sketch of two false Christs, the one preceding, and the other subsequent to Ann Lee - strange manner of assembling, and the reasons why they acted so - several anecdotes of their fanatical conduct and gifts - a view of the Shakers' principles, and to what they led them.

ANN Lee, the founder of the UNITED SOCIETY OF SHAKERS, and most conspicious person in this history; was born in Manchester, England, on the 28th, of February, 1736. Her father, John Lee, was a blacksmith, and though in indigent circumstances, his industry and punctuality in his performance and attention to business, engaged the esteem of his acquaintance,by whom, he was respected. Her mother was esteemed as a religious and pious person. They had eight children; three sons and five daughters. The poverty of the parents, from these children, withheld the advantages of education, and in the want of which, Ann, being put out to work, participated with the rest Her illiteracy was in the extreme, as she could neither read nor write. During her childhood and youth, she was employed in a cotton factory, and afterwards, became a cutter of hatter's fur; in either of which employments, she displayed surprising agility in the despatch of business.

Mr Brown, and others, have introduced General Lee of the revolutionary war, as an uncle to Ann, and also made her niece to an Alderman of Algate and Sheriff of London: but tbe difference of stations in life, the peculiar pride, of the English, concerning the equality of consanguinity, and the character of the General, as a man of talent, genius and erudition; contradict the propriety of the assertion. Her father a blacksmith-her uncle a man of learning-another an alderman, and sheriff; considering the English character, on this point, are incongruities not easily reconciled.

She was employed as a cook, in the Manchester Infirmary, where, by the natural decision, incident to her genius, the profound cunning, with which she adapted her conduct, to the conditions of all; and the pleasing loquacity with which she expressed herself, gained, not only the esteem, but the confidence of all. Though loquacious and witty, both social and sarcastic; she was naturally of a reflecting turn of mind.

Before she attained her eighteenth year, she was married to Abraham Standley, who served his apprenticeship with her father; and, at that time of industrious habits, and sober deportment. By him, she had four children, all of whom died in their infancy, with the exception of one who attained her sixth year. Her last child, in the birth of which, she underwent the- Cesarian Operation¹ was, perhaps, the cause that gave rise to that conspicuity, which was soon after, and to the present time, is, attached to her name.

Upon the recollection of her misery in parturition; and the severe abuse, which she received from her husband, whose character, now, was that of a confirmed inebriate's, she declared, she never would, again, have any sexual intercourse with man. The misanthrophy, that now infected her mind, was often expressed, with the most sarcastic reflections on the conduct of man; but, she never expressed herself, void of acrimony, until she professed, by divine revelation, to represent the estate of matrimony; as, not only inhuman in its tendency, but, sinful in the sight of God: then, the brilliancy of her natural genius, promoted by this circumstance, inflamed by enthusiasm, incident to her pretensions, was conspicious in defending, and assidious in inculcating the doctrine of celibacy. She, now, resided in her father's house; his wife having been dead for some years, she performed the duties of a housekeeper.

She became melancholy in her disposition, and, seemed for awhile, to be perfectly indifferent, whether she conversed, or not. While in this state of mind, she visited the various religious meetings, which were in the city, and, at last, she became acquainted with James and Jane Wardley, who were leaders of a small society, which professed to teach the only true faith. Ann Lee, now, in the 23rd year of her age, joined the society, by confessing her sins in the month of September, 1758. Matrimony, hitherto, under the administration of Wardley, was allowed and practised after the manner of the Quakers: that is, by the parties standing up in meeting, and, by being pronounced, on their promise of constancy, one to the other, man and wife: but, many paying some deference to public opinion, and wishing to secure the nominal credit of their children: after this performance, and some without it, were married according to the custom of the Church of England.² The history of this preceding society, will be proper in this place, and, perhaps, somewhat entertaining to the reader.

In the year 1668, a remarkable revival took place, in Dauphiny and Vavarias, in France; the subjects of which, were the persecuted Hugenots.

In the commencement of this revival; "5 or 600 of these protestants, of both sexes, gave themselves; out to be Prophets, and inspired of the Holy Ghost They soon became so numerous, that there were many thousand of them inspired. They were people of all ages and sexes, without distinction, though, the greatest part of them were boys and girls, from 6 or 7 to 25 years of age. They had strange fits, that came upon them, with tremblings and faintings, as in a swoon, which made them stretch out their arms and legs, and stagger several times, before they dropped down. They struck themselves with their hands; they fell upon their backs; shut their eyes and heaved with their breasts. They remained, awhile in trances, and coming out of these, with twitchings, uttered all which came in their mouths. They saw the heavens open, the angels, paradise and hell Those, who were just on the point of receiving the spirit of Prophecy, dropped down; not only in the assemblies, crying out mercy, but in the fields and in their houses. The least of their assemblies made up four or five hundred, and some of them, amounted to 3 or 4000. When the prophets had, for awhile, been under agitation of body, they began to prophecy. The burden of their prophecy was: Amend your lives; repent ye, the end of all things draws nigh. The hills resounded with their loud cries for mercy, and imprecations against the priests, the Church, the pope and against the antichristian dominion, with predictions of the approaching fall of popery. All, they said at these times, was heard and received with reverence and awe."

In the year 1705, three of these prophets went over into England. Their names were Elias Marlon, John Cavilier and Durand Fage. On their arrival at Dover, their conduct was civil and decorous, but when they arrived at London, they began to express their indignation against the clergy, and to prophesy against the established church, with the like operations. and ecstacies, as in France. Prior to the emigration of these prophets, some of the persecuted Hugenots of respectability fled into England; obtained the protection of the Bishop of London, and organized themselves, under his patronage, into a church. The conduct of these prophets, who were French, not being consonant with the sentiments of the refugees, the latter applied to the Bishop of London, for fear of being scandalized and by him were authorized to inquire info the mission of these prophets. A conference took place between the deputies and prophets, who, instead of answering the various questions, which were put to them with coolness and precision; retorted with denunciations against the church of antichrist, and attacked with invective, the deputies. The conference, by the misconduct of the prophets, greatly injured them, insomuch, they were declared impostors by the deputies, which charge, was ratified by the concurrence of the bishop. Notwithstanding this decision, they continued their assemblies in Soho, under the patronage of Sir Richard Bulkley³ and John Lacy Esq. Exasperated at the various Churches who opposed them, they denounced the Judgments of God upon the whole establishment of priests, the city of London, and the British nation. The conduct of Marlon, Cavilier and Fage, was such as induced the public officers to prosecute⁴ them, upon which, they were ordered to appear before the police, as disturbers of the peace. They were tried, and sentenced to pay a fine of twenty marks each, and stand upon a scaffold, with papers on their breast denoting their offence. This sentence, was executed at Charring Cross, and Royal Exchange; but, it. had no effect as an obstacle, against these proceedings, for in less than a year several hundreds of both sexes, united with them, and received their peculiar spirit, not only of prophecy, but of the various operations and Gifts. They professed to have the various gifts of the Apostles, and among them, the gift of healing and raising the dead. They appointed a time to raise Dr. Eames from the dead, and restore him not only to life but to full health. Vast numbers crowded to the place, to see the performance of the miracle till their credulity became a jest.

The Shakers, through policy, in representing the character of the prophets, intimate that many gave themselves out, to be under that spirit, and to foil and bring it into disrepute, artfully gave out that on a certain time, they would raise the dead; but they failed, which failure according to their intention, was palmed upon the French Prophets.⁵

Most of the primitive promulgators of this spirit had deceased, yet, by the assidious teaching of them, when alive, a spark of the same, or similar spirit, was yet in being, and was active in bringing itself forward. Many persons, some of whom were Quakers, received this spirit, and in the year 1747, formed themselves into the society, of which, Ann Lee became a member. The obscure station, which James Wardley and his wife Jane, filled prior to the formation of this Society, withholds any particulars, relative to them.

We now return to Ann Lee and the Society.

Ann Lee, after she confessed her sins, increased daily in the keenness of her testimony against matrimony, and fearlessly withheld nothing from those that in the least opposed this doctrine. The natural industry of her genius, led her forth in every meeting, to testify against sin; and to disseminate her doctrine, in the private circle of her acquaintance. Wardley and his wife, still had the main control of the meetings, at the same time, gave Ann every privilege requisite to display her zeal in teaching the doctrine. Jane Wardley was called Mother, and being the acknowledged lead; Ann, by the advantages of her talents, and, from, the zeal with which she defended the society and its principles; ingratiated herself into to the feelings of the leaders, who, from their advanced age and anxiety of mind, produced by the charge of the society, first intimated to the several members the superior faculties of Ann: acknowledged her abilities, as more competent in directing the society, than theirs; resigned their office in her favour, and, by calling her Mother, placed her at the head of affairs. She was afterwards, called Mother, by the members.

This year, 1771, John Partington of Mayortown and John Hocknell of Cheshire, joined the Society. These men, being in good circumstances, aided the indigent of the society, by which its respectability was advanced. Hannah, the wife of Hocknell, at first, was much opposed to his accession to the society, and, for awhile, was highly displeased, but, by much persuasion from him, she, with several others, became a member of the society. Ann, elated with the late prosperity of her society, which daily increased, now professed to receive a bountiful outpouring of the Holy Ghost, in Gifts; such as tongues, healings, and discernment By the latter, she said, she could penetrate the inmost recesses of the heart of man, and expose, if she wished, the very thoughts that occupied his mind: and, further, she spake of herself, and said that she was actuated in every action, however trivial, by the divine power of God; and that she had, through her own sufferings, attained to that perfection, equal with Him,"in whose mouth was found no guile." She also said, that she was the person spoken of in the. 12th Chapter of Revelations; and that she had immediate revelation of all she spake.

She testified it was then the 11th hour, and that those who rejected her testimony, rejected the power of God against their own souls, and, like the unbelieving Jews, would perish in their unbelief. The society, now practised the new Gifts, which Ann introduced in it: viz. singing, dancing, shaking, shouting, leaping, speaking in an unknown tongue, and prophesying. These, she said, were the Gifts of God. She renewed her testimony against sin; and the confession of it, was deemed the first step in the Gospel travel: and^ that confessions were to be made to her or to the true witnesses of God, given by appointment.

The meetings, now, seemed to be the prime object of surrounding curiosity, and the extravagant conduct, with which they were replete, drew on them the attention of the the public officers, who placed petty officers, to take them in the performance of worship, on the charge of breaking the Statute, 21 George, 3. Chapter, 49.

This took place, a short time before they left England and the last, they suffered there. The meeting was held in the house of John Lee, and in the performance, as a matter of faith, they went forth in the dance; considering, that, then, as they, at present, do, the most acceptable manner in which, they could offer a living sacrifice to their God; holy and acceptable. As soon as the meeting was in full motion, of which, there were several spies placed to give notice; the officers entered the house by bursting the doors, and then proceeded to take the members, prisoners, which they soon did; and dragging them down stairs, led them off to the Stone Prison where they were put in close confinement The next morning, they were all released, except, Ann and her father John Lee, who were removed to the house of correction, where, they were kept several weeks and then discharged. About this time William Lee, Ann's half brother, and James Shepherd joined the society. William Lee afterwards, became one of the leading elders. In the year 1773, the Society consisted of about thirty members; the remains, perhaps, of sixty a greater part having seceded: among whom, were Townley and wife, with whom, Wardly resided before and after the Society's departure for America. The increasing diminution of the society, augmented the belief in the minds of some of the weak members, that the Society was about to meet its dissolution; but Ann, ever politic, had recourse to measures to destroy the spirit of disaffection, that was prevalent in the Society, and such, as proved successful. Though entirely ignorant of letters, she was not slightly versed in the vast study of human nature, which now, was her guide in conducting this people. For awhile, she encouraged them to perseverance in their respective duties, both temporal and spiritual: but conclusively introduced her policy into action, and, with her usual confidence and decision: said she had a "gift" to repair to America: and then prophesied that the Church would there be established, and the testimony, of Christ's second appearing be acknowledged and received by many.

She opened as with the tongue of inspiration, the great increase. and glory that would be attached to the church which they were endeavoring to establish, at the same time, boldly conveyed the idea, that in this present enterprise, by faithfulness and zeal they would, not only obtain a handsome living; but ultimately as the reward of their labour of love to man and duty to God, be received into his kingdom. Her few remaining followers, unable to withstand her eloquence, parted their little property, and, with enthusiastic alacrity, embarked in this enterprise, on which, depended their all. The indigent circumstances of some, the disapprobation of others, were the means of withholding many of the society from embarking in this enterprise; but the few who were permitted by circumstances, and engaged in the cause, embarked with her on the 19tb of May, 1774, on board. the ship Maria, Capt. Smith, bound from Liverpool to New York; where they arrived, on the 6th of August following. Those who embarked were all at that time professedly members of the society, viz. Abraham Standley, (Ann's husband) Wm. Lee, her brother, James Whittaker, John Hocknell, James Shepherd, Mary Partington and Nancy Lee, niece to mother Ann.

Jane and James Wardly, who for some time resided in the family of Townley, were now from his embracing opposite principles discharged from his house, upon which, they took, a house close by, and for awhile, by industry gained a comfortable, though small living. Their circumstances became more disagreeable by the advance of age, and progress of sickness in their family, at last, as their only resource made themselves objects of charity, and were received into the Poor House, where they died; but during their life they supported those principles, by practice, which they had for many years, sedulously taught.

The voyage (the shakers say) was attended with a display of supernatural power in the preservation of this enthusiastic band. The story,⁶ relative to this affair, being such, that every reader can draw a correct inference, as to the supernatural power and display of Divine mercy on the occasion; I withhold any other comments, with the exception of the note attached.

While on their passage, they went forth, in obedience to their inward feelings, to praise God in songs and in dances. This offended the captain to such a degree, that he threatened to throw them overboard, if they attempted the like exercise again. But as Mother Ann had put her trust in God, whom she feared, she was not willing to be restrained in her duty by the fear of mortals; she therefore chose to obey God rather than man, and accordingly went forth again, in obedience to the divine influence which she felt

At this the captain became greatly enraged, and attempted to put his threats in execution. But that God in whom they trusted, and who had sent them to do his will, had power to protect them.- This he did in a marvellous manner. It was in the evening, in time of a storm; and the ship suddenly sprung a leak, occasioned by the starting of a plank between wind and water. The water now flowed in so rapidly that, notwithstanding all their exertions at the pumps, it gained upon them so fast, that the whole ship's crew were greatly alarmed. The captain turned pale as a corpse and said they must all perish before morning; for he saw no possible means to save the ship from sinking.

But Mother Ann maintained her confidence in God, and said, "Captain, be of good cheer; there shall not a hair of our heads perish; we shall all arrive safe to America. I just now saw two bright angels of God standing by the mast, through whom I received this promise." She then encouraged the seamen, and she and her companions zealously assisted at the pumps. Shortly after this, a large wave struck the ship with great violence, and the loose plank was instantly closed to its place.

On their arrival at New York new difficulties arose, and such as nothing but an uncommon resolution could have surmounted. The peculiarity of their intentions, in part, was no small detriment to their secular welfare; notwithstanding, they were unwilling to sacrifice, in the least any point of their doctrine, to obtain the esteem of any, or thereby to acquire any pecuniary assistance. - That adhesiveness of principle, at present so conspicuous in the United Society of Shakers, was then, prominent in those leaders. At last, they applied to some of the members of the respectable Society of Quakers, from whom, they received advice to proceed up the North river as far as Albany, and there, or adjacent to it, to settle, by purchasing land. Accordingly, William Lee and John Hocknell, went up the river, and contracted for a lot of land, that had been settled for a short time. This place, where they purchased, was, then, called Neskeyuna, but, at present, known by the name of Watervliet They returned to New York; from whence, Hocknell, soon after sailed for England, for the purpose of bringing out his family; and make further arrangements for the settlement of the Society, in this country.

Ann Lee, William Lee, Whittaker and Shepherd repaired to Albany, where they* were employed at their several manual occupations. She then returned to New - York, where, she continued, until the arrival of Hocknell, from England. She resided in the house of a family, by the name of Smith, in Pearl street; the master of which, was a blacksmith, and who employed A. Standley her husband, as a journeyman, at that business. She employed herself at washing and ironing for support, and, by the attention and punctuality with which she prosecuted her business, she gained the esteem of Mrs. Smith, who treated her with respect and kindness, and by her was solicited to take charge of her family affairs, but from some motive or reason, after handsomely complimenting her for the distinguished preference, she declined. During the absence of Hocknell, Ann went up to Albany, to visit those of the society, who resided there; and was occasionally visited by some of them; but still continued her residence in the City of New York. In the latter part of the summer, of the year 1775, Abraham Standley was visited with a severe fit of sickness, during which, Ann paid attention to his wants, and performed every duty, incident to the occasion, with the greatest kindness and attention. The time employed in nursing him, could not be engaged, by her endeavours to support herself, and his sickness, which deprived him of his wages, reduced both of them, to the utmost poverty. Prior to his sickness, by an outward conformity to the faith, he was considered a believer, but no confidence placed in him as a substantial one; but on his return to health, he lost every sense of duty to God, and by commencing the practice of drinking, he used Ann in the most shameful manner, instead of repaying her by equal kindness for the privations she underwent, to render his state, while sick, as comfortable as possible. Standley, regardless of every persuasion, rushed forward in his vicious habits, till, at length, finding that Ann was unwilling to depart in practice, from her testimony, he left her to provide for herself; and to injure her, as he could only in feeling took a woman into the house and told Ann, unless she conceded to his propositions, he would take this woman to be his wife, and from henceforth discard her. Ann, with great firmness, replied, that she never would again have any connexion with him; sind that the woman with whom he was going to connect himself, was one, who, from a consonancy of character, best suited him. After attacking the doctrine with argument, and including in it, some severe remarks upon the conduct of Ann, he left the house, in company with his " frail cyprian sister," but not without receiving from Ann, in return for his, a most severe and sarcastic harangue, in which she did not pass unnoticed, the woman who was in his company. After a short time, it was reported, that he married the woman. This completely ended the matrimonial connexion of Ann, and her huband, Standley.

On the twenty-fifth of December, 1775 John Hocknell, with his family, arrived at Philadelphia, accompanied by John Partington and his family. From Philadelphia they proceeded to New York, where they found Ann Lee. They tarried in New York, until some time in February, and then went to Albany by land. After the opening of the river in the spring, they returned to New York, to bring up their effects, which they did and returned to Albany, and joined the rest of the society. They then proceeded to Watervliet, to clear the land, and erect houses for the reception of the members. In the month of Sept. 1776 she, with several other persons, all of whom, were members, took up their residence in the "wilderness" of Neskeyuna, about seven miles north-west of Albany, The place, being covered with large and heavy trees, they were obliged to commence an active operation, in clearing and cultivating the land, so as to procure a living and erect buildings. The house, in which resided Ann Lee and her Elders, was one they built of logs, and it served them as a meeting and dwelling house, and it was in this, that the visiting brethren and enquiring strangers were received. Here they resided for the space of 3 years and a half, until the year 1780. In the fall of the year 1779, a revival commenced in then Canaan, now New Lebanon, Columbia county, state of New York. It made its appearance under the direction of four ladies, by the names of Hamblin, Kinnakin, Mace and Dobkins, all of whom, were members of the church at that place, and under the pastoral charge of the Rev. Samuel Johnson, who joined the Shakers. They commenced their meetings, in the fall of the year, and held them every night successively until the ensuing spring. These ladies were remarkably gifted in prayer, and especially, Mrs- Hamblin, who was the principal person, in the convening and conducting of these meetings. These meetings were held in various places, but confined, principally, to private houses. On the side hill, on which, at present, the Shakers reside, the revival seemed to have the most influence, as they, generally, were Baptists and new lights. They held their meetings at a place, called "Darrow's barn," and they were conducted by Zebulon Patching and several other men of eminence in the town.

By this time, the surrounding country participated in the revival, ans, in the towns adjoining, the work went on, in the same manner, as at, New Lebanon.

Talmadge Bishop, who resided on the hill, went on some business to the west, and on his return, he fell in with the Shakers at Watervliet, where they then resided. He still retained in his mind a spark of the revival, which seemed to be the principal topic of Ann's conversation to him; and after some conference, first finding the state of his mind, Ann embraced the opportunity of declaring her faith and testimony, to which, he gave his approbation, and, as a full agnition of his belief in them, immediately, confessed his sins to her, and then, with renewed zeal, he departed for his home. He was the first person, in America, who yielded adhesion to the tenets inculcated by Ann, and, until his death, remained in the cause. On his arrival home, he introduced into his family, the simple manner of affirming and negating, as "Yea and Nay," and during the following week, he said but little to any person. He, again, paid a visit to Watervliet, but on his return, not like before, he commenced to teach his faith, and the testimony of Ann Lee, with great zeal and boldness. Some of the subjects of the revival, who were men of eminence in the place, thought it advisable to go to Watervliet, and to enquire, more particularly, into the doctrine of the Shakers, which was daily sounded in their ears by Bishop; and, in concluding on their resolutions deputized Calvin Harlow to go to Neskeyuna, and to enquire into the doctrine and faith of these people, and to return an account of them. Harlow went, but returned, not able to give an account of them, from the state of mind, in which their preaching of their doctrine had placed him. Joseph Meacham and Amos Hammond, both baptist preachers, with Aaron Kibbee, went up to see them, and they believed them to be of God, confessed their sins, and returned home, where they arrived on Saturday evening. The next morning, earlier than usual, they commenced their meeting at "Darrow's barn," where those lately initiated members of Shakerism commenced their projects of dancing, shaking and speaking in the unknown tongue. Hammond, who before this time, was considered "instable in all his ways," seemed to be the most conspicious person in the meeting, and to have the management of it, at which, Zebulon Patching, a man remarkable for his piety and adhesiveness to the scripture, requested that he might read a chapter in the Bible: but in instead of conceding to the request, they all began to dance and sing, notwithstanding which, he still attempted to read, but was more thoroughly disconcerted, by their coming up to him, extending their arms and vociferating, "Away old heavens and old earth. Away with it." Mr. Patching left the meeting which they continued for some time after.

During this week, various reports were circulated concerning the meeting, and the persons who conducted it, were questioned relative to it; many received, as an answer, the peculiar Spirit, which was the general cause.

Ann Lee and her Elders soon made their appearance on this theatre of action; leading the meetings with "great gifts, signs and wonders" The residents of the surrounding towns, resorted to Lebanon to see the Shakers, and many joined the society, by confusing their sins to Ann Lee: among whom, were David Darrow, Valentine Rathbone, a baptist preacher, Daniel Rathbone and Reuben Rathbone.

Valentine Rathbone renounced the faith of the Society in a few months after his accession, and published a pamphlet against their faith, but more particularly against their practice. In general, they met much opposition in establishing their doctrine in this place although some were in favour of it, yet many of the principal men, not only opposed, but persecuted the Shakers.

There was, and had been, for several years, a sect in Harvard, Mass. whose sentiments were similar to the Shakers, or so much so, that in the doctrine of abstinence, they were the same, and were a fit receptacle for the faith of the Shakers. This sect was called Ireland's; from its leader, Shadrack Ireland. The peculiarity of their tenets, consisted in the assertion that they were the chosen people of God, and to live a life, pure and undefiled, for the present, as sinful, they renounced any connexion with their wives, but when they had, (as they were expecting to, in a short time,) travelled to a state of perfection, they were to take unto them wives, and, by the holiness they had attained, their children would be holy, and such as were to people the New Jerusalem and constitute the Millenium.

Even this gross doctrine, had its advocate and followers.

Shadrack put away his first wife, and took for his spiritual wife, one Abigail Logee. He professed to be Christ, in his second appearance and as such usually do, he taught that he would never die, or if he did, that three days after his death, he would arise clad in the glorious raiment of incorruption, and unto immortal life and glory. He died, and a short time retorted back to his followers, that he was a liar and blasphemer; but some of them, for the purpose of defending themselves from the charge of delusion, represented the time, alluded to by Shadrack, as being prophetic, and that the time was, according to the intended representation, to have been three years. Under these impressions, they laid him in the cellar of his house, where he remained until the Shakers came into those parts, who, after making proselytes of his few remaining adherents, ordered them to bury Shadrack, which they did. The Shakers say that Ann Lee, prior to her departure for America, had a special revelation relative to this people, and in expressing her revelation to the brethren, observed that they were (meaning these people) ripe for the reception of the "Gospel."

I will introduce a similar character, in which will be observed all the characteristics of those two preceding imposters.

About the year 1797, a strange set of fanatics appeared in Guildford, Vermont, under the direction of a character, synonymous with Ireland's, in point of pretensions, tenets, and actions; though in the last, he was more hardened and prosecuted his designs with a superior, yet in a manner, characteristic of all those " false Christs," who have made their appearance. The author of this sect was named Dorril one of the refugees of Gen. Burgoyne.

Dorril pretended to be possessed of supernatural powers, and having the attributes of the Deity, it was not in the power of man to hurt him. He and his followers, abstaining from eating flesh, made use of neither food nor clothing procured at the expense of life, and, if they had full faith in him, he assured them in the name of God, they should never die. They put off their leather shoes, and had others made of cloth and wood. One was a blacksmith; he procured and used a pair of cloth bellows, and all lived upon vegetables. They discarded all revelationS, except what Dorril received; set at defiance all the laws of man; and were governed in all their conduct, as they expressed it, "by the light of nature." Meetings were held once a week, at which their worship consisted in eating, drinking, singings fiddlng, and dancing, and hearing lectures from Dorril, who was well qualified for that purpose. They had a covenant, by which they placed a large share of their property in common stock, and the blacksmith became their treasurer.

In a short, time, Dorril collected a large society, among whom, were some very respectable formalies in the towns of Leyden and Bernardstom, Mass. People went from all the neighboring towns to see and hear the marvellous doings of Dorril and his associates. At length, at one of their meetings, a goodly number having assembled Dorril opened with music, &c. and began to deliver his lectures. At these meetings Captain Ezekiel Foster, of Leyden, attended as a spectator. He was a man of good sense, of giant frame, and had a countenance that bespoke authority. When Dorril came to the doctrine of his mysterious powers, he no sooner uttered the words, "No man can hurt my flesh," than Foster rose indignant at his blasphemy, and knocked down Dorril with his fist Dorril, affrighted and almost senseless, attempted to rise, when he received another blow, at which he cried out for mercy. Foster promised to forbear, on condition that he would renounce his doctrines, yet continued beating him. Soon a short parley ensued, when Dorril consented, and did renounce his doctrines, in the presence of his astonished followers. He further told them, that his object was to see what fools he could make of mankind. His followers, chagrined and ashamed at being made the dupes of such a base fellow, departed in peace to their homes. Dorril promised his adversary, on the penalty of his life, "never to impose on the people more." This same Dorril became a miserable drunkard, and a few years since, was a pauper maintained by the town of Leyden, Massachusetts. - See Vermont Gazetteer.

Dorril's pretensions to supernatural power, attributes of the Deity, invulnerability from the power of mortals, personal immortality, infallibility, touching his revelation, or teaching, singing and dancing, covenant and common stock and even the gaining of followers of respectability, are ever constituents of those characters, who would palm themselves on mankind, as the Messiah. The ultimatem of his career, is similar to those who were his concomitants in pretensions and blasphemy. The momentary success that brightened the hope of realizing his wishes, was the means of exposing his dissimulation, and instead, as he expected, of proselyting all who heard his doctrines, was the cause of the annihilation of his craft, and miserable end. Remorse of conscience, consequent to the vile and unholy pretensions of such men and women, sought a balm in the deleterious cup, and in train, followed poverty sharpened into double death, by the retrospect of blasted expectation, and only rendered capable of being borne, but with eternal woe in contrast. It is accountable for such conduct, as is generally observed in characters of this complexion. Their unholy pretensions, when they view them in the cool and impassioned moments of reflexion, dart a sting, like electricity, into their conscience, which awakens to sensibility, their conduct; and as a judgment of God, they become exposed to mankind, by the embrace of some pernicious practice. Their motives, if not generally mercenary, are of the basest sort, and though, for awhile, veiled by hypocrisy, they never fail of the severe reprehension of a guilty conscience.

Though this character is not immediately connected with this history, yet being analogous to the character of Ann Lee, it may show the imposition to which mankind are subject, when following the innovations of fanatics, and swerving from the truth of the Gospel of Christ.

The church, as it was now called, being under the direction of the Elders, went on prosperously, triumphing over the world, now and then, by the accession of a family; but the news of it never failed to augment the spirit of persecution, which now attacked with demoniac rage, any who joined the Society, and those who even advocated, as harmless, the rise of the institution, received, if not assault, the most abusive of insults.

The Elders having returned to Watervliet, received, and were continually receiving, visiters from different parts, where their doctrine had been inculcated, either by proxy or personality. Some of these visiters, however, were led by curiosity, but many of these, instead of returning to tell a merry story of the Shakers, received faith in them, and testified it on their return home, with that equal zeal, which distinguished its former advocates. It was, by this means, the doctrine and peculiar principles of the Shakers, were disseminated throughout the Eastern States; as the Elders, before the revival commenced at New Lebanon, never left their place of residence at Watervliet, unless on business.

As vast numbers of people, were continually passing through Albany, on their way to Watervliet; and as the war with Great Britian, was in full operation, it was intimated that these persons, were tories;.and that they had some plot in contemplation, the detection of which, was essential to destroy the effect of some premeditated insurrection, which if allowed to ripen, might prove the annihilation of the government. In consequence of this suspicion, in the month of July, 1780, David Darrow, who had lately received faith, while he was driving a flock .of sheep to Watervliet, for the support of the Elders, was stopped and brought to New Lebanon, where the authority, upon the charge of treason arising from the circumstance of his driving sheep, and the neutrality professedly observed by the Shakers, sent him and Elder Joseph Meacham to Albany, to be tried by the Martial Law before the commissioners; but to the requirements of this law, from the belligerency of its nature, and the direct opposition of their faith, which is pacific, they could not conscientiously comply: therefore, they with Elder John Hocknell, who appeared in their defence, were committed to prison. The opinion, that they were tories and spies, became so prevalent, that from the circumstances with which the country was surrounded, it was necessary to quiet the feelings of their opposers, that the commissioners, under some legal form, should order their commitment, which they did on the above charge. They were all taken and put in prison in the city of Albany. Ann Lee, Hezekiah Hammond, Joel Pratt, John Partington, William Lee, James Whittaker, Calvin Harlow and Eliezer Goodrich, were all committed to prison. These, with Darrow and Meacham, who had been imprisoned for some time, were leading characters in the society.

After their imprisonment, they were ordered to be taken to New York, and to be delivered up to the British, who were then at that place; but owing to some circumstance, they were imprisoned at Poughkeepsie, where they stopped on their way to New York. Here many visited them, and received a measure of faith in their testimony, and like all others who had received it, in other places, went teaching and defending it, by persuasion and argument.

The shakers, at Poughkeepsie, had been confined for more than three months; but as soon as Governor Clinton was informed of it, and the reason of their commitment, he ordered their release. Those who remained imprisoned at Albany, were all released, and joined Ann Lee at Poughkeepsie. They were imprisoned five months, and released on the twentieth of December, 1780.

This imprisonment, instead of being a preventative to the increase of this new sect, was the means, aided by such circumstances, as were then prevailing, to augment it beyond the expectation of its leaders.

However strange it may appear, many confessed their sins to Ann Lee, dirough the grates of the prison, and as a sufficient recompense for the mortification they experienced by it, received her blessing, which they esteemed, having full faith in her doctrine, to be a security to saving grace. The conduct of these fanatics in confessing the sins to Ann, and giving heed to her doctrine, was a matter of no small disappointment, to her opposers, who were convinced, by the abortiveness of this attack, that it would be futile to commence another, they left the society, to enjoy the rights of conscience.

The many, who confessed their sins and received, through the assiduous teaching of Ann, a measure of faith in her, being residents of the several states of Massachusetts, Connecticut and New York, on their return home, with unremitting zeal, taught the same doctrine, and was the means of gathering others under the banner of their enthusiasm. The Elders, hearing of the success their doctrine met, in the vicinities where their members resided, determined to go in person, thinking the encouragement it received by proxy, was but trivial to that which would be obtained by their preaching in person. After their release from this prison, they repaired to Watervliet, where they spent the remainder of the winter, in preaching their doctrine, receiving members by the confession of sins, and making preparation for a preaching excursion for the ensuing spring.

In the year 1780, on the 31st of May, Ann Lee, with her suite, composed of William Lee, James Whittaker, Samuel Fitch, Mary Partington and Margaret Leland, set out on a journey to Harvard, Massachusetts, where there, then resided some of their followers. On their way, they stopped at New Lebanon, Hancock and several other places, where the members lived, and at last, arrived at Harvard in the last week in June. Their eccentricity of doctrine, address and dialect, attracted the attention of those, to whom, they presented themselves, with the intention, either to inculcate their doctrine, or from necessity, in travelling through the country; and at times they partially gratified the curiosity of strangers by a professed explanation of their doctrine. This peculiarity of their doctrine - requiring in its adherents, a forfeiture of their reason, to which men should adhere, in all cases, without exceptions, was not received with approbation: but, as a remuneration for their excursion, the preaching of their absonous creed, and for the firmness with which they delivered their sentiments, at Petersham and Harvard, they received great abuse.

Whatever might have been their actions, however indecorous they might have been in their meetings; the observance of these, was not sufficient to justify the maletreatment, which they received. It is true, and evidence of the first respectabilty will substantiate it, that their demeanor in meeting, was incongruous, not only with modesty, but with the high profession of the gospel of Christ; and their obscenity of address, especially, in retortion to injuries, or on an encroachment of religious privileges, was such, as to provoke insult: yet all these, though fully evident as the characteristics of the Shakers, were not sufficient excuses for the abuse which they received.

Exposure is the only effective opponent of fanaticism and error Persecution never fails to excite in the fanatic's mind, the energetic sentiments of perseverance. The passion of abuse, meets the high tone of feeling, produced by fanatic enthusiasm, and the similarity of either, both being passion, forbids the introduction of reason.

The coolness of reason may slake the fiery ebullitions of fanatisism; but persecution never can. It would be anamolous to its nature.

Whittaker, one of the first Elders, and a man of superior powers of mind, was shamefully treated. He was tied up to a tree, and severely whipped by his opponents, and, in spite of the tears and supplications of one of his female followers, they continued to whip him, until she threw herself upon his back, and received the blows intended for him. All participated in the severity of their opposers; some with firmness, others from instability, or not sufficient faith, received this abuse, with reluctance and with sentiments, ready to express themselves in favor of cesession. No persecution, nor privation was able deter Ann, in pushing forward her grand project, or to withhold her from preaching encouragement to her followers, though many of them, reflecting on the conduct of the disseminators of, and the results of their adhesion to, this doctrine, daily seceded.

About the beginning of July, 1783, they left Harvard to return to the westward. On their journey, they visited Petersham, Cheshire, Richmond, Hancock and Stockbridge, in Massachusetts, and New Lebanon, in the state of New York. During this excursion, they preached their doctrine; received many adherents, by the usual mode - the confession of sins: and held their private and public meetings. In the former, they danced naked, while, "Mother Ann" went in among the men smiting - and dancing with them: in the latter, the Elders preached the doctrine of Ann Lee. During this tour, which lasted two years, the assiduous teaching of the Elders, was the means of augmenting (including the number, prior to their departure from Neskeyuna,) the Society in number, to nearly two thousand.

This was great encouragement to the Elders, to indefatigably pursue the preaching of their doctrine, and to continue in travelling through the country.

It would be proper to make a remark on the assertion, that is emphatically marked. The charge is one of great importance. It is not gratuitous, but founded on evidence of the first class, and corroborated by circumstances. The Shakers, unlike their defence to other charges, have little to say, on this point: at times, however, they deny it, again, by attempts to evade it, they have given a tacit concession to this particular specification. Their conduct in meetings, at present, is entirely different.

Reports, which arise from ignorance, and oftentimes, as inferences from the history of the Shakers, having an extensive circulation; the author of this work deems it proper, to correct them, and to inform the public, that the present meetings of the Shakers, with the exception of being fanatical, are conducted with modesty and decorum.

It is true, they dance, leap and shout, and perform a thousand actions, inconsistent with common sense, yet, the members being sincere, and, though blinded by delusion, are of a morality, which would object to the conduct represented in the vague reports, of their present practices.

As to their enthusiasm, it arises from their doctrine - the lively and soul stirring notes of their marching music - the thoughts of being the only people of God - the inexpressible sublimity of feeling, arising from the sight of the regularity of each member, consequently, of the whole body, inspire them with feelings and sentiments, that surpass the studied pleasure of moderate and silent devotion, and that fill their minds with an ecstacy of thought, that would express itself, to their opposers, thus: "Who cold yourselves, think all ardour comes from hell"

Formerly, they danced naked, and performed other actions, too disgusting to relate; but, at present, they are enthusiastic, sincere and moral in the performance of their worship. This enthusiasm, however, as a misdemeanor, is trivial, in comparison with a total indifference, in the glorious subject of religion.

There are many other charges against the Society, imputing to it obscenity in the initiation of members, and in testing the sincerity of the young members; but these are false, as in this ceremony, they are remarkably demure, and strive to impress their adherents, with feelings of deference towards their teaching.

There always had been among the Shakers, more or less operations, contortions and agitation of body; but they had, now, become excessive. Their gifts of trembling, shaking, twitching, leaping, jumping, stamping, rolling on the floor or ground, running with one or both hands stretched out and seemingly, the way one or both pointed.

Some barked, others crowed,⁷ and imitated various kinds of beasts: these were "gifts" of mortification. Also hissing, brushing and kicking the devil out of doors.⁸ Sometimes they had a gift of crying for the remains of sinful nature in them, and, again, a gift of rejoicing, for the victory over sin they had obtained, through the gospel of Mother Ann!!! Of all the "gifts" which they possessed, the gift of cursing was the one, which brought on them the most abuse. They would, on their opposers, belch forth the foulest language of which they were masters, and in vindication of it, when questioned as to the propriety of such gifts they would reply: Elisha cursed the children, in the name of the Lord. They would often tell those, who, formerly, were of the Society, if these, attended their meeting, or attempted to vindicate their secession, "to go to hell" Whenever questioned as to Ae propriety of any of these "gifts," they always had some scripture, as their reply. In vindication of the gift of cursing, they adduced, with the above argument, the circumstance of David cursing hrs former companions: and the Apostle's denunciations, against the false teachers.

Their superfluous furniture was the next object of their wrath; on these, as looking glasses, ear and finger rings, and ornaments of all kinds, they stamped on, and destroyed them,, in every way which their enthusiasm could devise. All this was done, to testify their abhorence to that pride, which introduced these things among mankind; and, likewise, a type of the destruction of Babylon.

In meetings, and some times in the fields, they would describe a circle, on the floor or ground, around which, they would stamp and grin, and perform all manner of grimaces, and every act of disdain. They then jumped within the ring, stamped with the utmost vehemence, and making a hideous noise.

They considered the circle, as representing, sin in the world, and their actions around, and in it, marked their displeasure and abhorence against it: and likewise, their stamping in the ring, with "a great noise," was figurative of the destruction of sin, and the passing away of the "old heavens," according to the scriptural expression "as with a great noise. Visions, was a gift, of which, many professed to be in possession, and they said, they could, when under the immediate influence of this gift, penetrate the mansions of eternity, and, there, perceive the spirits of the departed, with whom, they conversed and became familiar.

It was a time of pretended miracles and wonders, either of which, they said, was given as a divine token of the real manifestation of Christ in them. The mortification of the flesh, was the principal aim of the doctrine, and to accomplish this, every method,⁹ not only laborious, but, in the operation, both painful and distressing, was not left untried.

The gift of dancing naked was, now, in practice, but in the performance of it, every door was locked, the windows secure and gaurds placed to prevent interruption and detection. In these meetings if any, from modesty, objected to them, Ann Lee would attack them in harsh language, call them fleshly creatures and full of the flesh; and assert, that they were ashamed to mortify it This modesty was called antichristian, and she said that every believer was called to travel out of it. In opposition to the secrecy observed by the Shakers, their conduct was exposed to the world, by some of whom, Daniel Rathbone was questioned on the subject Unwilling to sacrifice the truth, by a direct contradiction, or to expose his brethren and sisters in the gospel, be gave no direct, but rather an evasive answer. He went to Partington to receive advice relative to this point; but instead thereof, on hearing of the non-contradiction of Rathbone; Partington gave him a severe reprimand, and ordered him, if again questioned, without hesitation, to deny the charge. This did not satisfy the mind of Rathbone, who immediately went to Whittaker, who gave him similar advice: observing, that when questioned, he might deny their being naked, and at the same time, he woidd speak the truth: because, though naked of temporal clothes, they were "clothed in garments of praise," and with " righteousness."

The introduction of this conduct again, may, from repetition, be tedious to the reader; but I beg the reader's attention to these few remarks, which I proceed to make.

Among the many conspicuous actions, that stain the Shaker Character there is none, when the conversation of men turn upon this subject, that is so readily introduced as that of their dancing in the manner above alluded to: and probably, there is no affair in their history, that is so little understood. Some, ignorant of the causes, have unhesitatingly declared it, to arise from libidinous feelings in the Elders, who desirous of gratifying their own, gave liberty to their adherents, under the cloak of religion, to act in conformity with their feelings. But, upon reflection, I presume to say, this was not the cause.

Those persons, who were the adherents of Ann, before they joined the Society, were the subjects of religious speculations. Their minds on these subjects had been engaged, their souls and energies, had been directed to the cause of religion; and their enthusiasm, by degrees, disengaged the influence of reason. The spirit of God had breathed gently into their souls, and conviction for sin, gave them a detestation to it The world had lost its pleasures, its beauties had taken the swift wings of the wind, and no consolation remained in their minds, only, that the Millennium was at hand, and that Christ was about to restore them to all the primeval innocence of Eden, as when she flourished, and when purity received its beauty from the countenance of a reconciled God. These were their expectations; Their enthusiasm derogated to fanaticism. Then they had extravagant visions and revelations of the glory and beauty of Zion, of the advent of the heavenly kingdom, accompanied by the celestial choir that surrounds the eternal throne. Their prophets declared that these things were at hand; they described its glories to their brethren, and all had painted the day, to their view, so beautiful that they were unable to describe it. In their imaginations they had pictured Lucifer, the fair son of the morning, robed in a mantle wrought of the forked lightnings of eternal wrath, and who had long shed a brilliancy over the transient glory of this world, and had attached beauty to its .allurements, as now going down forever, and with swiftness, as making his flight to the dark mansions of death and eternal woe. They viewed in imagery, Omnipotence, like on the first auspicious morn of creation, as beaming with joy and celestial beauty on Zion; and to those who had made her their chief joy, His countenance was their sun - His word, their food - the pure breathings of His love their air - and the rich mantle of His glory, their canopy. They saw, in the brilliant illusion of fanatic hope, the New Jerusalem descending down from heaven, the glorious coming of the Lord Jesus and a full prospect of the Mellennium. These things, they prophecied were at hand. They all hoped for them, and for that day - a day in which "sadness and sorrow shall flee away," - a day in which no longer shall be heard the shrill clarion of bloody war - in which no longer should be felt the blast of deadly pestilence, and when no longer, the thought of the murky tomb should steal away the happy pleasures and present enjoyment of life; but all should be sweet peace, and reign triumphant over death in eternal union with God Scenes, like these, which are but half described rose in their views, and a full assurance of realizing them with Christ, inspired them into fanaticism. When they arrived at this, all modest and rational religion was at an end. They became subject to all the religious theory, that was ever fostered in the imagination of religious innovators, and having offended their reason, by embracing opinions and performing actions in the extreme, it had fled from them, and they were left the ready advocates of any doctrine, that, in the least, touched the subjects above mentioned.

Ann Lee made her appearance and taught her doctrine. They received it, and sought her word to obey. She taught them that the Millennium was come, and that a short time would usher into existence, all the pristine innocency and purity, that clothed our first parents before they broke the mandate of the Almighty. Filled with these ideas, they embraced every sentiment that she advanced, and were obedient to her orders.

She taught them, that the disobedience of Adam, was the cause of his fall, and that the forbidden fruit was the coition of Adam and Eve, and consequent to that, is inherent shame. As T her work and duty was to reinstate mankind into their first estate, she taught that those actions must be abandoned by embracing the doctrine of celibacy, and that then, shame would be removed from the sexes, as when they stood in union, with God. On these premises they founded, and by the guidance of these, they fell from the law of nature and of modesty.

They then commenced to leap, shout and dance with zeal and joy, as they considered themselves, "the ransomed of the Lord, returning home to Zion with songs of joy and gladness upon their heads." For awhile, they marched on, but they were soon taught, that they had arrived at the Heavenly Jerusalem, the Holy City, and to that state of innocency, which characterised our first parents when they were, "both naked and were not ashamed." Gen, Chap. II. verse 25.

Then they danced in this state, and became the slaves of delusion.

Whatever may be the minds of men on this subject, the generality of them, without knowing the cause, have charged the Shakers with lasciviousness in these affairs: but I presume to say, they, (the common members,) were sincere, although fanatical and deluded, and as far as possible, they were orderly.

As soon as they saw the inutility of these actions, and the conspicuous frailty of nature, they abandoned the former, to place bounds to the latter. They then, after having continued these meetings for some time, settled themselves into a little more order, and were willing to give up the idea of attaining a state of paradisiacal purity and innocency.

But what continues this as a blot upon their History, is, their denial of these actions. Evidence supports the fact that they did perform these actions, and they, at times, have been willing to evade a conversation on this subject, by tacitly acknowledging their irregularities in former days. When they honourably acknowledge their past faults, we, from the pure principles of philanthropy, are bound to pass over them, but when they deny them, from the adhesion of our nature to truth, we are equally bound, not only to condemn them and their conduct, but to detest that doctrine which inspired them to the performance of such actions, and which grants its adherents, the disgraceful indulgence of falsehood to maintain its character.

Their enthusiasm we can pass over, when we reflect on the mutability and strength of our passions, but their falsehoods we cannot, even when told by their studied sanctimony.

A thousand irregularities have been performed under this fanatic spirit. Some, during this time, stripped themselves, and attempted to run from Lebanon to Neskeyuna, but few arrived there in that condition. One stripped himself in the woods and run for some time, but day breaking in upon him, he attempted to return to his clothes, but he could not find them. Many were left in as sad a plight as this.

They performed many other actions, to which their "zeal without knowledge" prompted them. One in passing through Albany, while seated on a horse, pulled off his hat and shouted in a sonorous manner, "hail! hail!" meaning the hail, spoken of by Isaiah, the prophet He was taken and put in prison.

Among the many eccentric actions performed by these fanatics, during the zenith of their phrenzy one in particular, is worthy of narration. A gentleman, who has for many years been a clergyman of eminence, informed me, that when he was young, he had some business to attend to, at the place where the Shakers resided. On his arrival there, he perceived several Shakers running and jumping; and as he could draw no inference, as to the intention of these actions, he dismounted from his horse, and saw them surrounding a barrel. In this, they pretended to have the devil, and they were holding a triumphant powwow over him. But the continued action of the barrel, as they rolled it, was the cause of the small spile of the barrel falling out, upon which, a little boy pointed them to it, and told them that the devil had fled away through the hole. One of the Elders, ran around the garden and would throw his hat, as though at some object, and when coming up to it, would exclaim, "brethren I have got him," and in this manner, they continued for some time.

Though these facts may excite our risibility, yet they ought equally to impress us with a feeling of commiseration for the actors, and to inspire us with an holy indignation against the person, whose attrocious heart was so vile, as to disseminate a doctrine so replete, not only with glaring absurdities, but even with blasphemy.

Source: Introduction and transcription by Bryan Wright