The Communistic Societies of the United States / From Personal Visit and Observation

by Charles Nordhoff

IV.—A VISIT TO MOUNT LEBANON.

It was on a bleak and sleety December day that I made my first visit to a Shaker family. As I came by appointment, a brother, whom I later found to be the second elder of the family, received me at the door, opening it silently at the precise moment when I had reached the vestibule, and, silently bowing, took my bag from my hand and motioned me to follow him. We passed through a hall in which I saw numerous bonnets, cloaks, and shawls hung up on pegs, and passed an empty dining-hall, and out of a door into the back yard, crossing which we entered another house, and, opening a door, my guide welcomed me to the "visitors' room." "This," said he, "is where you will stay. A brother will come in presently to speak with you." And with a bow my guide noiselessly slipped out, softly closed the door behind him, and I was alone.

I found myself in a comfortable low-ceiled room, warmed by an air-tight stove, and furnished with a cot-bed, half a dozen chairs, a large wooden spittoon filled with saw-dust, a looking-glass, and a table. The floor was covered with strips of rag carpet, very neat and of a pretty, quiet color, loosely laid down. Against the wall, near the stove, hung a dust-pan, shovel, dusting-brush, and small broom. A door opened into an inner room, which contained another bed and conveniences for washing. A closet in the wall held matches, soap, and other articles. Every thing was scrupulously neat and clean. On the table were laid a number of Shaker books and newspapers. In one corner of the room was a bell, used, as I afterward discovered, to summon the visitor to his meals. As I looked out of a window, I perceived that the sash was fitted with screws, by means of which the windows could be so secured as not to rattle in stormy weather; while the lower sash of one window was raised three or four inches, and a strip of neatly fitting plank was inserted in the opening—this allowed ventilation between the upper and lower sashes, thus preventing a direct draught, while securing fresh air.

I was still admiring these ingenious little contrivances, when, with a preliminary knock, entered to me a tall, slender young man, who, hanging his broad-brimmed hat on a peg, announced himself to me as the brother who was to care for me during my stay. He was a Swede, a student of the university in his own country, and a person of intelligence, some literary culture, and I should think of good family. His attention had been attracted to the Shakers by Mr. Dixon's book, "The New America;" he had come over to examine the organization, and had found it so much to his liking that, coming as a visitor, he had remained as a member. He had been here six or seven years. He had a fresh, fine complexion, as most of the Shaker men and women have—particularly the latter; his hair was cut in the Shaker fashion, straight across the forehead, and suffered to grow long behind, and he wore the long, blue-gray coat, a collar without a neck-tie, and the broad-brimmed whitish-gray felt hat of the order. His voice was soft and low, his motions noiseless, his conversation in a subdued tone, his smile ready; but his expression was that of one who guarded himself against the world, with which he was determined to have nothing to do. Frank and communicative he was, too, though I do not doubt that my tireless questioning sometimes bored him. Such as I have described him I have found all or nearly all the Shaker people—polite, patient, noiseless in their motions except during their "meetings" or worship, when they are sometimes quite noisy; scrupulously neat, and much given to attend to their own business.

[Illustration: ELDER FREDERICK W EVANS]

The Sabbath quiet and stillness which prevailed I attributed to the fact that there had been a death in the family, and the funeral was to be held that morning; but I discovered afterwards that an eternal Sabbath stillness reigns in a Shaker family—there being no noise or confusion, or hum of busy industry at any time, although they are a most industrious people.

While the Swedish brother was, in answer to my questions, giving me some account of himself, to us came Elder Frederick, the head of the North or Gathering Family at Mount Lebanon, and the most noted of all the Shakers, because he, oftener than any other, has been sent out into the world to make known the society's doctrines and practice.

Frederick W. Evans is an Englishman by birth, and was a "reformer" in the old times, when men in this country strove for "land reform," the rights of labor, and against the United States Bank and other monopolies of forty or fifty years ago. He is now sixty-six years of age, but looks not more than fifty; was brought to this country at the age of twelve; became a socialist in early life, and, after trying life in several communities which perished early, at last visited the Shakers at Mount Lebanon, and after some months of trial and examination, joined the community, and has remained in it ever since—about forty-five years.

He is both a writer and a speaker; and while not college bred, has studied and read a good deal, and has such natural abilities as make him a leader among his people, and a man of force any where. He is a person of enthusiastic and aggressive temperament, but with a practical and logical side to his mind, and with a hobby for science as applied to health, comfort, and the prolongation of life. In person he is tall, with a stoop as though he had overgrown his strength in early life; with brown eyes, a long nose, a kindly, serious face, and an attractive manner. He was dressed rigidly in the Shaker costume.

[Illustration: VIEW OF A SHAKER VILLAGE.]

Mount Lebanon lies beautifully among the hills of Berkshire, two and a half miles from Lebanon Springs, and seven miles from Pittsfield. The settlement is admirably placed on the hillside to which it clings, securing it good drainage, abundant water, sunshine, and the easy command of water-power. Whoever selected the spot had an excellent eye for beauty and utility in a country site. The views are lovely, broad, and varied; the air is pure and bracing; and, in short, a company of people desiring to seclude themselves from the world could hardly have chosen a more delightful spot.

As you drive up the road from Lebanon Springs, the first building belonging to the Shaker settlement which meets your eye is the enormous barn of the North Family, said to be the largest in the three or four states which near here come together, as in its interior arrangements it is one of the most complete. This huge structure lies on a hillside, and is two hundred and ninety-six feet long by fifty wide, and five stories high, the upper story being on a level with the main road, and the lower opening on the fields behind it. Next to this lies the sisters' shop, three stories high, used for the women's industries; and next, on the same level, the family house, one hundred feet by forty, and five stories high. Behind these buildings, which all lie directly on the main road, is another set—an additional dwelling-house, in which are the visitors' room and several rooms where applicants for admission remain while they are on trial; near this an enormous woodshed, three stories high; below a carriage-house, wagon sheds, the brothers' shop, where different industries are carried on, such as broom-making and putting up garden seeds; and farther on, the laundry, a saw-mill and grist-mill and other machinery, and a granary, with rooms for hired men over it. The whole establishment is built on a tolerably steep hillside.

[Illustration: THE HERB HOUSE, MOUNT LEBANON]

A quarter of a mile farther on are the buildings of the Church Family, and also the great boiler-roofed church of the society; and other communes or families are scattered along, each having all its interests separate, and forming a distinct community, with industries of its own, and a complete organization for itself.

[Illustration: MEETING HOUSE AT MOUNT LEBANON]

The initiations show sufficiently the character of the different buildings and the style of architecture, and make more detailed description needless. It need only be said that whereas on Mount Lebanon they build altogether of wood, in other settlements they use also brick and stone. But the peculiar nature of their social arrangements leads them to build very large houses.

Elder Frederick came to give me notice that I was permitted to witness the funeral ceremonies of the departed sister, which were set for ten o'clock, in the assembly-room; and thither I was accordingly conducted at the proper time by one of the brethren. The members came into the room rapidly, and ranged themselves in ranks, the men and women on opposite sides of the room, and facing each other. All stood up, there being no seats. A brief address by Elder Frederick opened the services, after which there was singing; different brethren and sisters spoke briefly; a call was made to the spirit of the departed to communicate, and in the course of the meeting a medium delivered some words supposed to be from this source; some memorial verses were read by one of the sisters; and then the congregation separated, after notice had been given that the body of the dead sister would be placed in the hall, where all could take a last look at her face. I, too, was asked to look; the good brother who conducted me to the plain, unpainted pine coffin remarking very sensibly that "the body is not of much importance after it is dead."

[Illustration: INTERIOR OF MEETINGHOUSE AT MOUNT LEBANON]

Afterwards, in conversation, Elder Frederick told me that the "spiritual" manifestations were known among the Shakers many years before Kate Fox was born; that they had had all manner of manifestations, but chiefly visions and communications through mediums; that they fell, in his mind, into three epochs: in the first the spirits laboring to convince unbelievers in the society; in the second proving the community, the spirits relating to each member his past history, and showing up, in certain cases, the insincerity of professions; in the third, he said, the Shakers reacted on the spirit world, and formed communities of Shakers there, under the instruction of living Shakers. "There are at this time," said he, "many thousands of Shakers in the spirit world." He added that the mediums in the society had given much trouble because they imagined themselves reformers, whereas they were only the mouth-pieces of spirits, and oftenest themselves of a low order of mind. They had to teach the mediums much, after the spirits ceased to use them.

In what follows I give the substance, and often the words, of many conversations with Elder Frederick and with several of the brethren, relating to details of management and to doctrinal points and opinions, needed to fill up the sketch given in the two previous chapters.

As to new members, Elder Frederick said the societies had not in recent years increased—some had decreased in numbers. But they expected large accessions in the course of the next few years, having prophecies among themselves to that effect. Religious revivals he regarded as "the hot-beds of Shakerism;" they always gain members after a "revival" in any part of the country. "Our proper dependence for increase is on the spirit and gift of God working outside. Hence we are friendly to all religious people."

They had changed their policy in regard to taking children, for experience had proved that when these grew up they were oftenest discontented, anxious to gain property for themselves, curious to see the world, and therefore left the society. For these reasons they now almost always decline to take children, though there are some in every society; and for these they have schools—a boys' school in the winter and a girls' school in summer-teaching all a trade as they grow up. "When men or women come to us at the age of twenty-one or twenty-two, then they make the best Shakers. The society then gets the man's or woman's best energies, and experience shows us that they have then had enough of the world to satisfy their curiosity and make them restful. Of course we like to keep up our numbers; but of course we do not sacrifice our principles. You will be surprised to know that we lost most seriously during the war. A great many of our younger people went into the army; many who fought through the war have since applied to come back to us; and where they seem to have the proper spirit, we take them. We have some applications of this kind now."

A great many Revolutionary soldiers joined the societies in their early history; these did not draw their pensions; most of them lived to be old, and "I proved to Mr. Lincoln and Mr. Stanton once, when we were threatened with a draft," said Elder Frederick, "that our members had thus omitted to draw from the government over half a million of dollars due as pensions for army service."

With their management, he said, they had not much difficulty in sloughing off persons who come with bad or low motives; and in this I should say he was right; for the life is strictly ascetic, and has no charms for the idler or for merely sentimental or romantic people. "If one comes with low motives, he will not be comfortable with us, and will presently go away; if he is sincere, he may yet be here a year or two before he finds himself in his right place; but if he has the true vocation he will gradually work in with us."

He thought an order of celibates ought to exist in every Protestant community, and that its members should be self-supporting, and not beggars; that the necessities and conscience of many in every civilized community would be relieved if there were such an order open to them.

In admitting members, no property qualification is made; and in practice those who come in singly, from time to time, hardly ever possess any thing; but after a great revival of religion, when numbers come in, usually about half bring in more or less property, and often large amounts.

As to celibacy, he asserted in the most positive manner that it is healthful, and tends to prolong life; "as we are constantly proving." He afterward gave me a file of the Shaker, a monthly paper, in which the deaths in all the societies are recorded; and I judge from its reports that the death rate is low, and the people mostly long-lived. [Footnote: In nine numbers of the Shaker (year 1873), twenty-seven deaths are recorded. Of these, Abigail Munson died at Mount Lebanon, aged 101 years, 11 months, and 12 days. The ages of the remainder were 97, 93, 88, 87, 86, 82, six above 75, four above 70, 69, 65, 64, 55, 54, 49, 37, 31, and two whose ages were not given.]

"We look for a testimony against disease," he said; "and even now I hold that no man who lives as we do has a right to be ill before he is sixty; if he suffer from disease before that, he is in fault. My life has been devoted to introducing among our people a knowledge of true physiological laws; and this knowledge is spreading among all our societies. We are not all perfect yet in these respects; but we grow. Formerly fevers were prevalent in our houses, but now we scarcely ever have a case; and the cholera has never yet touched a Shaker village."

"The joys of the celibate life are far greater than I can make you know.
They are indescribable."

The Church Family at Mount Lebanon, by the way, have built and fitted up a commodious hospital, for the permanently disabled of the society there. It is empty, but ready; and "better empty than full," said an aged member to me.

Among the members they have people who were formerly clergymen, lawyers, doctors, farmers, students, mechanics, sea-captains, soldiers, and merchants; preachers are in a much larger proportion than any of the other professions or callings. They get members from all the religious denominations except the Roman Catholic; they have even Jews. Baptists, Methodists, Presbyterians, and Adventists furnish them the greatest proportion. They have always received colored people, and have some in several of the societies.

"Every commune, to prosper, must be founded, so far as its industry goes, on agriculture. Only the simple labors and manners of a farming people can hold a community together. Wherever we have departed from this rule to go into manufacturing, we have blundered." For his part, he would like to make a law for the whole country, that every man should own a piece of land and work on it. Moreover, a community, he said, should, as far as possible, make or produce all it uses. "We used to have more looms than now, but cloth is sold so cheaply that we gradually began to buy. It is a mistake; we buy more cheaply than we can make, but our home-made cloth is much better than that we can buy; and we have now to make three pairs of trousers, for instance, where before we made one. Thus our little looms would even now be more profitable—to say nothing of the independence we secure in working them."

[Illustration: SHAKER TANNERY, MOUNT LEBANON]

In the beginning, he said, the societies were desirous to own land; and he thought immoderately so. They bought to the extent of their means; being economical, industrious, and honest, they saved money rapidly, and always invested their surplus in more land. Then to cultivate these farms they adopted children and young people. Twenty years ago the Legislature of New York had before it a bill to limit the quantity of land the Shakers should be allowed to hold, and the number of apprentices they should take. It was introduced, he said, by their enemies, but they at once agreed to it, and thereupon it was dropped; but since then the society had come generally to favor a law limiting the quantity of land which any citizen should own to not more than one hundred acres.

[Illustration: SHAKER OFFICE AND STORE AT MOUNT LEBANON]

He thought it a mistake in his people to own farms outside of their family limits, as now they often do. This necessitates the employment of persons not members, and this he thought impolitic. "If every out-farm were sold, the society would be better off. They are of no real advantage to us, and I believe of no pecuniary advantage either. They give us a prosperous look, because we improve them well, and they do return usually a fair percentage upon the investment; but, on the other hand, this success depends upon the assiduous labor of some of our ablest men, whose services would have been worth more at home. We ought to get on without the use of outside labor. Then we should be confined to such enterprises as are best for us. Moreover we ought not to make money. We ought to make no more than a moderate surplus over our usual living, so as to lay by something for hard times. In fact, we do not do much more than this."

Nevertheless nearly all the Shaker societies have the reputation of being wealthy.

In their daily lives many profess to have attained perfection: these are the older people. I judge by the words I have heard in their meetings that the younger members have occasion to wish for improvement, and do discover faults in themselves. One of the older Shakers, a man of seventy-two years, and of more than the average intelligence, said to me, in answer to a direct question, that he had for years lived a sinless life. "I say to any who know me, as Jesus said to the Pharisees, 'which of you convicteth me of sin.'" Where faults are committed, it is held to be the duty of the offender to confess to the elder, or, if it is a woman, to the eldress; and it is for these, too, to administer reproof. "For instance, suppose one of the members to possess a hasty temper, not yet under proper curb; suppose he or she breaks out into violent words or impatience, in a shop or elsewhere; the rest ought to and do tell the elder, who will thereupon administer reproof. But also the offending member ought not to come to meeting before having made confession of his sin to the elder, and asked pardon of those who were the subjects and witnesses of the offense."

As to books and literature in general, they are not a reading people. "Though a man should gain all the natural knowledge in the universe, he could not thereby gain either the knowledge or power of salvation from sin, nor redemption from a sinful nature." [Footnote: "Christ's First and Second Appearing">[ Elder Frederick's library is of extremely limited range, and contains but a few books, mostly concerning social problems and physiological laws. The Swedish brother, who had been a student, said in answer to my question, that it did not take him long to wean himself from the habit of books; and that now, when he felt a temptation in that direction, he knew he must examine himself, because he felt there was something wrong about him, dragging him down from his higher spiritual estate. He did not regret his books at all. An intelligent, thoughtful old Scotchman said on the same subject that he, while still of the world, had had a hobby for chemical research, to which he would probably have devoted his life; that he still read much of the newest investigations, but that he had found it better to turn his attention to higher matters; and to bring the faculties which led him naturally toward chemical studies to the examination of social problems, and to use his knowledge for the benefit of the society.

The same old Scotchman, now seventy-three years old, and a cheery old fellow, who had known the elder Owen, and has lived as a Shaker forty years, I asked, "Well, on the whole, reviewing your life, do you think it a success?" He replied, clearly with the utmost sincerity: "Certainly; I have been living out the highest aspirations my mind was capable of. The best I knew has been realized for and around me here. With my ideas of society I should have been unfit for any thing in the world, and unhappy because every thing around me would have worked contrary to my belief in the right and the best. Here I found my place and my work, and have been happy and content, seeing the realization of the highest I had dreamed of."

Considering the homeliness of the buildings, which mostly have the appearance of mere factories or human hives, I asked Elder Frederick whether, if they were to build anew, they would not aim at some architectural effect, some beauty of design. He replied with great positiveness, "No, the beautiful, as you call it, is absurd and abnormal. It has no business with us. The divine man has no right to waste money upon what you would call beauty, in his house or his daily life, while there are people living in misery." In building anew, he would take care to have more light, a more equal distribution of heat, and a more general care for protection and comfort, because these things tend to health and long life. But no beauty. He described to me amusingly the disgust he had experienced in a costly New York dwelling, where he saw carpets nailed down on the floor, "of course with piles of dust beneath, never swept away, and of which I had to breathe;" and with heavy picture-frames hung against the walls, also the receptacles of dust. "You people in the world are not clean according to our Shaker notions. And what is the use of pictures?" he added scornfully.

[Illustration: A SHAKER ELDER.]

They have paid much attention to the early Jewish policy in Palestine, and the laws concerning the distribution of land, the Sabbatical year, service, and the collection of debts, are praised by them as establishing a far better order of things for the world in general than that which obtains in the civilized world to-day.

They hold strongly to the equality of women with men, and look forward to the day when women shall, in the outer world as in their own societies, hold office as well as men. "Here we find the women just as able as men in all business affairs, and far more spiritual." "Suppose a woman wanted, in your family, to be a blacksmith, would you consent?" I asked; and he replied, "No, because this would bring men and women into relations which we do not think wise." In fact, while they call men and women equally to the rulership, they very sensibly hold that in general life the woman's work is in the house, the man's out of doors; and there is no offer to confuse the two.

Moreover, being celibates, they use proper precautions in the intercourse of the sexes. Thus Shaker men and women do not shake hands with each other; their lives have almost no privacy, even to the elders, of whom two always room together; the sexes even eat apart; they labor apart; they worship, standing and marching, apart; they visit each other only at stated intervals and according to a prescribed order; and in all things the sexes maintain a certain distance and reserve toward each other. "We have no scandal, no tea-parties, no gossip."

Moreover, they mortify the body by early rising and by very plain living. Few, as I said before, eat meat; and I was assured that a complete and long-continued experience had proved to them that young people maintain their health and strength fully without meat. They wear a very plain and simple dress, without ornament of any kind; and the costume of the women does not increase their attractiveness, and makes it difficult to distinguish between youth and age. They keep no pet animals, except cats, which are maintained to destroy rats and mice. They have, of course, none of the usual relations to children—and the boys and girls whom they take in are in each family put under charge of a special "care-taker," and live in separate houses, each sex by itself.

Smoking tobacco is by general consent strictly prohibited. A few chew tobacco, but this is thought a weakness, to be left off as standing in the way of a perfect life.

[Illustration: A GROUP OF SHAKER CHILDREN]

[Illustration: SHAKER DINING HALL]

The following notice in the Shaker shows that even some very old sinners in this respect reform:

OBITUARY.

On Tuesday, Feb. 20th, 1873, Died, by the power of truth, and for the cause of Human Redemption, at the Young Believers' Order, Mt. Lebanon, in the following much-beloved Brethren, the aged respectively.

No funeral ceremonies, no mourners, no grave-yard; but an honorable
RECORD thereof made in the Court above. Ed.

In D.S. ………….. 51 years' duration.
In C.M. ………….. 57 "
In A.G. ………….. 15 "
In T.S. ………….. 36 "
In OLIVER PRENTISS … 71 "
In L.S. ………….. 45 "
In H.C. ………….. 53 "
In O.K. ………….. 12 "

Reviewing all these details, it did not surprise me when Elder Frederick remarked, "Every body is not called to the divine life." To a man or woman not thoroughly and earnestly in love with an ascetic life and deeply disgusted with the world, Shakerism would be unendurable; and I believe insincerity to be rare among them. It is not a comfortable place for hypocrites or pretenders.

The housekeeping of a Shaker family is very thoroughly and effectively done. The North Family at Mount Lebanon consists of sixty persons; six sisters suffice to do the cooking and baking, and to manage the dining-hall; six other sisters in half a day do the washing of the whole family. The deaconesses give out the supplies. The men milk in bad weather, the women when it is warm. The Swedish brother told me that he was this winter taking a turn at milking—to mortify the flesh, I imagine, for he had never done this in his own home; and he used neither milk nor butter. Many of the brethren have not tasted meat in from twenty-five to thirty-five years. Tea and coffee are used, but very moderately.

There is no servant class.

"In a community, it is necessary that some one person shall always know where every body is," and it is the elder's office to have this knowledge; thus if one does not attend a meeting, he tells the elder the reason why.

Obedience to superiors is an important part of the life of the order.

Living as they do in large families compactly stowed, they have become very careful against fires, and "a real Shaker always, when he has gone out of a room, returns and takes a look around to see that all is right."

The floor of the assembly room was astonishingly bright and clean, so that I imagined it had been recently laid. It had, in fact, been used twenty-nine years; and in that time had been but twice scrubbed with water. But it was swept and polished daily; and the brethren wear to the meetings shoes made particularly for those occasions, which are without nails or pegs in the soles, and of soft leather. They have invented many such tricks of housekeeping, and I could see that they acted just as a parcel of old bachelors and old maids would, any where else, in these particulars—setting much store by personal comfort, neatness, and order; and no doubt thinking much of such minor morals. For instance, on the opposite page is a copy of verses which I found in the visitors' room in one of the Shaker families—a silent but sufficient hint to the careless and wasteful.

Like the old monasteries, they are the prey of beggars, who always receive a dole of food, and often money enough to pay for a night's lodging in the neighboring village; for they do not like to take in strangers.

The visiting which is done on Sunday evenings is perhaps as curious as any part of their ceremonial. Like all else in their lives, these visits are prearranged for them—a certain group of sisters visiting a certain group of brethren. The sisters, from four to eight in number, sit in a row on one side, in straight-backed chairs, each with her neat hood or cap, and each with a clean white handkerchief spread stiffly across her lap. The brethren, of equal number, sit opposite them, in another row, also in stiff-backed chairs, and also each with a white handkerchief smoothly laid over his knees. Thus arranged, they converse upon the news of the week, events in the outer world, the farm operations, and the weather; they sing, and in general have a pleasant reunion, not without gentle laughter and mild amusement. They meet at an appointed time, and at another set hour they part; and no doubt they find great satisfaction in this—the only meeting in which they fall into sets which do not include the whole family.

TABLE MONITOR.

GATHER UP THE FRAGMENTS THAT REMAIN, THAT NOTHING BE LOST.—Christ.

Here then is the pattern
Which Jesus has set;
And his good example
We cannot forget:
With thanks for his blessings
His word we'll obey;
But on this occasion
We've somewhat to say.

We wish to speak plainly
And use no deceit;
We like to see fragments
Left wholesome and neat:
To customs and fashions
We make no pretense;
Yet think we can tell
What belongs to good sense.

What we deem good order,
We're willing to state—
Eat hearty and decent,
And clear out our plate—
Be thankful to Heaven
For what we receive,
And not make a mixture
Or compound to leave.

We find of those bounties
Which Heaven does give,
That some live to eat,
And that some eat to live—
That some think of nothing
But pleasing the taste,
And care very little
How much they do waste.

Tho' Heaven has bless'd us
With plenty of food:
Bread, butter, and honey,
And all that is good;
We loathe to see mixtures
Where gentle folks dine,
Which scarcely look fit
For the poultry or swine.

We often find left,
On the same china dish,
Meat, apple-sauce, pickle,
Brown bread and minc'd fish;
Another's replenish'd
With butter and cheese;
With pie, cake, and toast,
Perhaps, added to these.

Now if any virtue
In this can be shown,
By peasant, by lawyer,
Or king on the throne,
We freely will forfeit
Whatever we've said,
And call it a virtue
To waste meat and bread.

Let none be offended
At what we here say;
We candidly ask you,
Is that the best way?
If not—lay such customs
And fashions aside,
And take this Monitor
Henceforth for your guide.

[VISITORS' EATING-ROOM, SHAKER VILLAGE.]

Since these chapters were written, Hervey Elkins's pamphlet, "Fifteen Years in the Senior Order of the Shakers," printed at Hanover, New Hampshire, in 1853, has come into my hands. Elkins gives some details out of his own experience of Shaker life which I believe to be generally correct, and which I quote here, as filling up some parts of the picture I have tried to give of the Shaker polity and life:

"The spiritual orders, laws, and statutes, never to be revoked, are in substance as follows: None are admitted within the walls of Zion, as they denominate their religious sphere, but by a confession to one or more incarnate witnesses of every debasing and immoral act perpetrated by the confessor within his remembrance; also every act which, though the laws of men may sanction, may be deemed sinful in the view of that new and sublimer divinity which he has adopted. The time, the place, the motive which produced and pervaded the act, the circumstances which aggravated the case, are all to be disclosed. No stone is to be left unturned—no filth is suffered to remain. The temple of God, or the soul, must be carefully swept and garnished, before the new man can enter it and there make his abode. (Christ, or the Divine Intelligence which emanated from God the Father, transforms the soul into the new man spoken of in the Scriptures.)

"Those who have committed deeds cognizable by the laws of the land, shall never be admitted, until those laws have dealt with their transgressions and acquitted them.

"Those who have in any way morally wronged a fellow-creature, shall make restitution to the satisfaction of the person injured.

"Wives who have unbelieving husbands must not be admitted without their husbands' consent, or until they are lawfully released from the marriage contract, and vice versa. They may confess their sins, but cannot enter the sacred compact.

"All children admitted shall be bound by legal indentures, and shall, if refractory, be returned to their parents.

"There shall exist three Orders, or degrees of progression, viz.: The
Novitiate, the Junior, and the Senior.

"All adults may enter the Novitiate Order, and then may progress to a higher, by faithfulness in supporting the Gospel requirements.

"When at the age of twenty-one, the Church Covenant is presented to all the young members to peruse, and to deliberate and decide whether or not they will maintain the conditions therein expressed. To older members it is presented after all legal embarrassments upon their estates are settled, and they desire to be admitted to full fellowship with those who have consecrated all. And whoever, after having escaped the servility of Egypt, shall again desire its taskmasters and flesh-pots, are unfit for the kingdom of God; and in case of secession or apostasy shall, by their own deliberate and matured act (that of placing their signatures and seals upon this instrument when in the full possession of all their mental powers), be debarred from legally demanding any compensation whatever for the property or services which they had dedicated to a holy purpose.

"This instrument is legally and skillfully formed, and none are permitted to sign it until they have counted well the cost; or, at least, pondered for a time upon its requirements.

"Members also stipulate themselves by this signature to yield implicit obedience to the ministry, elders, deacons, and trustees, each in their respective departments of authority and duty.

"The Shaker government, in many points, resembles that of the military. All shall look for counsel and guidance to those immediately before them, and shall receive nothing from, nor make application for any thing to those but their immediate advisers. For instance: No elder in either of the subordinate bishoprics can make application for any amendment, any innovation, any introduction of a new system, of however trivial a nature, to the ministry of the first bishopric; but he may desire and ask of his own ministry, and, if his proposal meet their concurrence, they will seek its sanction of those next higher. All are to regard their spiritual leaders as mediators between God and their own souls; and these links of divine communication, successively descending from Power and Wisdom, who constitute the dual God, to their Son and Daughter, Jesus and Ann, and from them to Ann's successors of the Zion of God on earth, down to the prattling infant who may have been gathered within this ark of safety—this concatenated system of spiritual delegation is the river of life, whose salutary waters flow through the celestial sphere for the cleansing and redemption of souls.

"Great humility and simplicity of life is practiced by the first ministry—two of each sex—upon whom devolves the charge of subordinate bishoprics, besides that of their own immediate care, the societies of Niskeyuna and Mount Lebanon. They will not even (and this is good policy) allow themselves those expensive conveniences of life which are so common among the laity of their sect. But extreme neatness is the most prominent characteristic of both them and their subordinates. They speak much of the model enjoined by Jesus, that whosoever would be the greatest should be the servant of all.

"A simple song, of a beautiful tune, inculcating this spirit, is often sung in their assemblies. The words are these:

"'Whoever wants to be the highest
Must first come down to be the lowest;
And then ascend to be the highest
By keeping down to be the lowest.'

"It is common for the leaders to crowd down, by humiliation, and withdraw patronage and attention from those whom they intend to ultimately promote to an official station. That such may learn how it seems to be slighted and humiliated, and how to stand upon their own basis, work spiritually for their own food without being dandled upon the soft lap of affection, or fed with the milk designed for babes. That also they be not deceived by the phantoms of self-wisdom; and that they martyr not in themselves the meek spirit of the lowly Jesus. Thus, while holding one in contemplation for an office of care and trust, they first prove him—the cause unknown to himself—to see how much he can bear, without exploding by impatience or faltering under trial.

"Virtually for this purpose, but ostensibly for some other, have I known many promising young people moved to a back order, or lower grade of fellowship. By such trials the leaders think to try their souls in the furnace of affliction, withdraw them from earthly attachments, and imbue them with reliance upon God. In fact, to destroy terrestrial idols of every kind, to dispel the clouds of inordinate affection and concentrative love, which fascinatingly float around the mind and screen from its view the radiant brightness of heaven and heavenly things, is the great object of Shakerism.

"Whoever yields enough to the evil tempter to gratify in the least the sensual passions—either in deed, word, or thought—shall confess honestly the same to his elders ere the sun of another day shall set to announce a day of condemnation and wrath against the guilty soul. These vile passions are—fleshly lusts in every form, idolatry, selfishness, envy, wrath, malice, evil-speaking, and their kindred evils.

"The Sabbath shall be kept pure and holy to that degree that no books shall be read on that day which originated among the world's people, save those scientific books which treat of propriety of diction. No idle or vain stories shall be rehearsed, no unnecessary labor shall be performed—not even the cooking of food, the ablution of the body, the cutting of the hair, beard, or nails, the blacking and polishing of shoes or boots. All these things must be performed on Saturday, or postponed till the subsequent week. All fruit, eaten upon the Sabbath, must be earned to the dwelling-house on Saturday. But the dormitories may be arranged, the cows milked, all domestic animals fed, and food and drink warmed on Sunday. No one is allowed to go to his workshop, to walk in the gardens, the orchards, or on the farms, unless immediate duty requires; and those who of necessity go to their workshops, shall not tarry over fifteen minutes but by the direct liberty of the elders. The dwelling-house is the place for all to spend the Sabbath; and thither all concentrate—elders, deacons, brethren, and sisters. If any property is likely to incur loss—as hay and grain that is cut and remaining in the field, and is liable to be wet before Monday, it may be secured upon the Sabbath.

"All shall rise simultaneously every morning at the signal of the bell, and those of each room shall kneel together in silent prayer, strip from the beds the coverlets and blankets, lighten the feathers, open the windows to ventilate the rooms, and repair to their places of vocation. Fifteen minutes are allowed for all to leave their sleeping apartments. In the summer the signal for rising is heard at half-past four, in the winter at half-past five. Breakfast is invariably one and a half hours after rising—in the summer at six, in the winter at seven; dinner always at twelve; supper at six. These rules are, however, slightly modified upon the Sabbath. They rise and breakfast on this day half an hour later, dine lightly at twelve, and sup at four. Every order maintains the same regularity in regard to their meals.

"In the Senior Order, at the ringing of a large bell, ten minutes before meal-time, all may gather into the saloons, and retire the ten minutes before the dining-hall alarm summons them to the table. All enter four doors and gently arrange themselves at their respective places at the table, then all simultaneously kneel in silent thanks for nearly a minute, then rise and seat themselves almost inaudibly at the table. No talking, laughing, whispering, or blinking are allowed while thus partaking of God's blessings. After eating, all rise together at the signal of the first elder, kneel as before, and gently retire to their places of vocation, without stopping in the dining-hall, loitering in the corridors and vestibules, or lounging upon the balustrades, doorways, and stairs.

"The tables are long, three feet in width, highly polished, without cloth, and furnished with white ware and no tumblers. The interdict which excludes glass-ware from the table must be attributed to conservatism rather than parsimony, for in most useful improvements the Shakers strive to excel. They tremble at adopting the customs of the world. At the tables, each four have all the varieties of food served for themselves, which precludes the necessity of continual passing and reaching.

"At half-past seven P.M. in the summer, and at eight in the winter, the large bell summons all of every order to their respective dwellings, there to retire, each individual in his own room, half an hour before evening worship. To retire is for the inmates of every room—generally from four to eight individuals—to dispose themselves in either one or two ranks, and sit erect, with their hands folded upon their laps, without leaning back or falling asleep; and in that position labor for a true sense of their privilege in the Zion of God—of the fact that God has prescribed a law which humbles and keeps them within the hollow of his hand, and has favored them with the blessing of worshiping him, with soul and body, unmolested, and according to the dictation of an enlightened mind and a tender and good conscience. If any chance to fall asleep while thus mentally employed, they may rise and bow four times, or gently shake, and then resume their seats.

"The man who is now the archbishop of Shakerism was, when a youth, very apt to fall into a drowsy state in retiring time; but he broke up that habit by standing erect the half-hour before every meeting for six months. And there are many as zealous as he in supporting every order. No unnecessary walking in the corridors or passing in and out of doors are in this sacred time allowed. When the half-hour has expired, a small hand-bell summons all to the hall of worship. None are allowed to absent themselves without the elder's liberty. If any are unwell or tired, it is but a little matter to rap at the elder's door, or ask a companion to do it, where any one may receive liberty to retire to rest if it is expedient. All pass the stairs and corridors, and enter the hall, two abreast, upon tiptoe, bowing once as they enter, and pass directly to their place in the forming ranks.

"The house, of course, is vacated through the day, except by sisters, who take turns in cooking, making beds, and sweeping. When brethren and sisters enter, they must uncover their heads, and hang their hats and bonnets in the lower corridors, and walk softly, and open and shut doors gently, and in the fear of God. None are allowed to carry money into sacred worship. In a word, the sanctuary and the whole house shall be kept sacred and holy unto the Lord; and all shall spend the time allotted to be in the house mostly in their own rooms. Three evenings in the week are set apart for worship, and three for 'union meetings.' Monday evenings all may retire to rest at the usual meeting time, an hour earlier than usual. For the union meetings the brethren remain in their rooms, and the sisters, six, eight, or ten in number, enter and sit in a rank opposite to that of the brethren's, and converse simply, often facetiously, but rarely profoundly. In fact, to say 'agreeable things about nothing,' when conversant with the other sex, is as common there as elsewhere. And what of dignity or meaning could be said? where talking of sacred subjects is not allowed, under the pretext that it scatters those blessings which should be carefully treasured up; and bestowing much information concerning the secular plans of economy practiced by your own to the other sex is not approved; and where to talk of literary matters would be termed bombastic pedantry and small display, and would serve to exhibit accomplishments which might be enticingly dangerous. Nevertheless, an hour passes away very agreeably and even rapturously with those who there chance to meet with an especial favorite; succeeded soon, however, when soft words, and kind, concentrated looks become obvious to the jealous eye of a female espionage, by the agonies of a separation. For the tidings of such reciprocity, whether true or surmised, is sure before the lapse of many hours to reach the ears of the elders; in which case, the one or the other party would be subsequently summoned to another circle of colloquy and union.

"No one is permitted to make mention of any thing said or done in any of these sittings to those who attend another, for party spirit and mischief might be the result. Twenty minutes of the union hour may be devoted to the singing of sacred songs, if desired.

"All are positively forbidden ever to say aught against their brother or their sister, whatever may be their defects; but such defects shall be made known to the elders, and to none else. 'If nothing good can be said of one, say nothing,' is a Shaker maxim. If one member is known by another to violate an ordinance of the Gospel, the witness thereto shall gently remind the transgressor, and request him to confess the deed to the elder. If he refuses, the witness shall divulge it; if he consents, then is the witness free, as having performed his duty.

"Brethren and sisters shall not visit each other's rooms unless for errands; and in such cases shall tarry no more than fifteen minutes. A sister shall not go to the brethren's work places unless accompanied by another. Brethren's and sister's workshops shall not be under one or the same roof; they shall not pass each other upon the stairs; nor one of each converse together unless a third person be present of more than ten years of age. They shall in no case give presents to each other, nor lend with the intention of never again receiving. If a sister desires any assistance, or desires any article made by the brethren, she must make application to the female deaconesses or stewards, and they will convey her wishes to the male stewards, who will provide the article or assistance requested. The converse is required of a brother; although it is more common for the brother to express his requests direct to the female steward, thus excluding one link of the concatenation. In each order a brother is generally appointed to aid the sisters in doing the heavy work of the laundry, dairy, kitchen, and similar places. All are required to spend their mornings and evenings, and their leisure time, in the performance of some good act.

"No one shall leave the premises of the family in which he lives without the consent of the elders; and he shall obtain the consent by stating the purpose or business which calls him away. This interdiction includes the act of going from one family to another. But on their own grounds brethren may range at pleasure; and the families are so large that the territory included in the domain of each extends in some directions for miles around.

"No conversation is allowed between members of different families, unless it be necessary, succinct, and discreet.

"Before a brother enters a sister's apartment, or a sister enters a brother's, they shall rap and enter by permission. When they enter the apartment of their own sex, they may open the door and ask, 'May I come in?'

"The name of a person shall never be used to designate a dumb beast. No one is allowed to play with or handle unnecessarily any beast whatever. Brethren and sisters may not unnecessarily touch each other. If a brother shakes hands with an unbelieving woman, or a sister with an unbelieving man, they shall make known the same to the elders before they attend worship. Such salutes are admissible, for the sake of civility or custom, if the world party first present the hand—never without. All visiting of the world's people, even their own relations, is forbidden, unless there exist a prospect of making converts, or of gathering some one into the fold. All visiting of other societies of their own sect is under the immediate superintendence of the ministry, who prescribe the number, select the persons, appoint the time, define the length of their stay, and the routes by which they may go and come.

"The deacons are empowered to change the employment of an individual for an hour, a day, or a week, to perform a necessary piece of labor. But a permanent removal to another vocation can be required only by the elders.

"No trading is to be done by any save the trustees, and those whom the trustees may license. No new literary work or new-fangled article can be admitted, unless it be first sanctioned by the ministry and elders. Trustees may purchase any thing they believe may be admissible, and present the same for the inspection of the leaders. If they disapprove it, it must be sold. The property is all legally held by trustees, who may at any time be removed by the ministry. The trustees are to supervise all financial transactions with the world and other families and societies of their own denomination, and do all by knowledge and union of the ministry and elders. There must be two trustees in every order, and they shall make their financial returns known to each other every journey they perform. An exact book account of every cent of disbursement and income shall be presented to the ministry at the close of every year. The deacons are also to keep an exact account of every thing manufactured or produced for sale in the family, and these two registers are compared by the ministry.

"Not a single action of life, whether spiritual or temporal, from the initiative of confession, or cleansing the habitation of Christ, to that of dressing the right side first, stepping first with the right foot as you ascend a flight of stairs, folding the hands with the right-hand thumb and fingers above those of the left, kneeling and rising again with the right leg first, and harnessing first the right-hand beast, but that has a rule for its perfect and strict performance.

"The children, or all under the age of sixteen, unless very precocious, live, eat, work, play, sleep, and worship, accompanied only by their caretakers. Once upon the Sabbath do they worship with the adults. Their meetings are not so long, neither do they retire but fifteen minutes before them. They never attend union meetings until they emerge into the adult's degree. Stubborn children are sometimes corrected with a rod; but any child or beast that requires an extreme severity of coercion to induce them to conform, the society are not allowed to keep. The contumacious child must be returned to his parents or guardian, and the perverse beast must be sold.

"Prayer, supplication, persuasion, and keen admonition constitute the only means used to incline the disposition and bend the will of those arrived to years of understanding and reason."

* * * * *

"The boys' shop, so called, is a building two stories in height. In the upper loft is a large room where the care-takers reside, and where the boys who wish to read, write, or reflect may retire from the jabbering and confusion below. Whenever they leave their house or shop, they are required to go two abreast and keep step with each other. No loud talking was allowable in the court-yards at any time. No talking or whispering when passing through the tasteful courts to their work, their school, their meetings, or their meals; a still, soft walk on tiptoe, and an indistinct closing of doors in the house; a gentle, yet a more brisk movement in the shops; a free and jovial conversation when by themselves in the fields; but not a word, unless when spoken to, when other brethren than their care-takers were present—such were the orders we saw rigorously enforced, and the lenities we freely granted. We allowed them to indulge in the innocent sports practiced elsewhere. But wrestling and scuffling were rarely permitted. No sports were allowed in the courtyards, unless all loud talk was suppressed. We a few times permitted them to roll trucks there, but allowed no verbal communication only by whispering.

"All were taught to confess all violations of their instructions, and a portion of every Saturday was set apart for that purpose. They enter one at a time, and kneel before the care-taker; and, after confessing their faults, the care-taker makes some necessary inquiries in relation to other boys, gives them generally some good advice, and they depart. After eighteen years of age they are not required to kneel during the act of confession. To watch over a company of boys like these is, with a little tact, an easy task. The vigils must be incessant; but there are in so large a number those upon whom the care-taker may rely; and if ill conduct or bad habits are creeping in, it may soon be detected by a shrewd observer."

The contracting of a special liking between individuals of opposite sexes is in some of the societies called "sparking."

* * * * *

DETAILS OF THE SHAKER SOCIETIES.

To describe particularly each of the eighteen Shaker societies would involve a great deal of unnecessary repetition. In their buildings, their customs, their worship, their religious faith, their extreme cleanliness, their costume, and in many other particulars, they are all nearly alike; and the Shaker of Kentucky does not to the cursory view differ from his brother of Maine. But I have thought it necessary, to a complete view of the order, to present some particulars of each society, as to its location, numbers, the quantity of land it owns, its industries, and present and past prosperity, as also peculiarities of thought or custom; and these details will be found below.

There are two Shaker societies in Maine—one at Alfred, the other at New
Gloucester.

Alfred.

The society is near Alfred, in York County, about thirty miles southwesterly from Portland. Its estate of eleven hundred acres lies in a pretty situation, between hills, and includes a large pond and an important water-power. The land is not very fertile or easily cultivated. They sold off last year an outlying tract of timber-land for $28,000, and were glad to be rid of it.

The society consists now of two families, having between sixty-five and seventy members, of whom two fifths are men and the remainder women. They are all Americans but two, of whom one is Irish and one Welsh.

The society was "gathered" in 1794; there were then three families; and in 1823 it had two hundred members. Twelve years ago one of the families, being small, was drawn in to the others, and the buildings it occupied have since been let out. The decrease began to be rapid about thirty years ago, when the founders, who had become very aged, died off, and new members did not come in in sufficient numbers to take their places. Two thirds of the present members were brought into the society as children, many being brought by their parents: others, orphans, adopted. Twenty per cent, of the present membership are over fifty years of age.

The two families now raise a few garden seeds, make brooms, hair sieves, dry measures, keep a tan-yard, and make besides most of their home supplies. They also farm their own land. They have leased to outside people a saw-mill and grist-mill which they own. The young women make small baskets, fans, and other fancy articles, which are sold during the summer at neighboring sea-side watering-places. They hire a few outside laborers.

About a quarter of the people eat no meat. They have improved their sanitary regulations in the last twenty years, and have almost extirpated fevers. Formerly cancer was a frequent disease among them, but since they ceased to eat pork this has disappeared.

They take nine or ten newspapers, and encourage reading; have a small library, and a good school, in which thirteen children are taught. The people have been long-lived; only a few weeks before I visited Alfred, died at the Church Family Lucy Langdon Nowell, aged ninety-eight. She was born on the 4th of July, 1776, and had lived almost all her life in the society, her father having been one of its founders, and the owner of some of the land on which the society now live. Had she lived long enough, she was to have been taken to the proposed Centennial Exhibition at Philadelphia.

In the last ten years this society has maintained its numbers, but has not gained. They do not receive many applications for membership; and of those who apply, not more than one in ten "makes a good Shaker."

The Alfred Society desired a year or two ago to remove to a milder climate; they offered their entire property for $100,000, but found no purchaser at the price, and determined to remain. Their buildings are in excellent order; and they are prosperous, having, besides the income from their different industries, a fund at interest. They have never had any defalcation or loss from unfaithful agents or trustees, and they have no debt.

I was told that the first circular saw ever made in the United States was invented by a Shaker at Alfred.

New Gloucester.

The New Gloucester Society lies in Cumberland County, about twenty-five miles northwest of Portland. It consists of two families, having together about seventy members, of whom one third are men. In 1823 it had three families, the third being gathered in 1820, and broken up in 1831. The society had in 1823 one hundred and fifty members.

It was "gathered" in 1794; its members are now all Americans except two, who are Scotch. Among them are persons who were farmers, merchants, printers, wool-weavers, and Some mechanics.

The Church Family lives in a valley, the Gathering Family on a high ridge, about a mile off, and overlooking an extensive tract of country. The society has two thousand acres of land, and owns a saw-mill, grist-mill, and a very complete machine shop. The people raise garden seeds, make brooms, dry measures, wire sieves, and the old-fashioned spinning-wheel, which, it seems, is still used in Maine and New Hampshire by country-women to make stocking yarn. But its most profitable industry is the manufacture of oak staves for molasses hogsheads, which are exported to the West Indies. One of the elders of this society, Hewitt Chandler, a man of uncommon mechanical ingenuity, and the inventor of a mowing-machine which was made here for some years, has contrived a way of bending staves without setting them up in the cask, which saves much time and labor, and makes this part of their business additionally profitable. They made last year also a thousand dollars' worth of pickles; and the women make fancy articles in their spare time.

They employ from fifteen to twenty laborers in their mills and other works, most of whom are boarded and lodged on the place.

The meeting-house at this place was built in 1794, and the dwelling of the Church Family in the following year. Both are of wood, are still in good order, and have never been re-shingled.

The second family at this place was "gathered" in 1808, at Gorham, in Maine, and removed to its present location in 1819. It had then twenty brethren and thirty-two sisters; and has now only twenty members in all.

Very few of the people here eat meat. Some drink tea, but coffee is not used. They have flower gardens, and would have an organ or melodeon if they could afford it. The young people promise well; and they have lately received several young men as members, sons of neighboring farmers, who had worked for them as hired people for a number of years.

This society is less prosperous than most of the others. It has met with several severe losses by unfaithful and imprudent agents and trustees, who in one case ran up large debts for several years, contrary to the wise rule of the Shakers to "owe no man any thing," and in another case brought loss by defalcation. The hill family have built a large stone house, but owing to losses have not been able to complete it. The buildings at New Gloucester show signs of neglect; but the people are very industrious, and have in the last three years paid off a large sum which they owed through the default of their agents; and they will work their way out in the next two years. To prevent their being entirely crippled, the other societies helped them with a subscription.

At New Gloucester, also, the people are long-lived, some having died at the age of eighty-six; and very many living beyond seventy.

The societies at Alfred and New Gloucester were founded after a "revival" among the Free-will Baptists; and of the present members who came in later, there were Universalists, Baptists, Methodists, and Adventists or Millerites.

There are two societies in New Hampshire, both prosperous: one at
Canterbury, the other at Enfield.

Canterbury.

The society at Canterbury lies on high ground, about twelve miles north by east from Concord. It consists of three families, of which, however, two only are independent; the third, which has but fifteen members, receiving its supplies from the Church Family, which contains one hundred members. The three families have in all one hundred and forty-five members. In 1823 they had over two hundred, and forty years ago they had about three hundred.

Forty of the whole number are under twenty-one; and one third are males, two thirds females. The majority are young and middle-aged people; the oldest member is now eighty-three, and half a dozen are near seventy. The people have been generally long-lived, and one member lived to over one hundred years of age.

The greater part grew up in the society; but they have five young Scotch people, brought over by their parents. Of those who have joined in later years, the most were Adventists; others Free-will Baptists and Methodists. They have not gained in numbers in ten years, and few applicants nowadays remain with them.

This society is prosperous. It owns three thousand acres of rather poor farming land, some of which is in wood and timber. It has also a farm in Western New York, where it maintains eight hundred sheep. Its industries are varied: they make large washing-machines and mangles for hotels and public institutions, weave woolen cloths and flannels, make sarsaparilla syrup, checkerberry oil, and knit woolen socks. They also make brooms, and sell hay; have a saw-mill; make much of what they use; and they keep excellent stock, having one enormous and admirably arranged barn. The sisters also make fancy articles, for which they have a good market from the summer visitors to the mountains, with whom the Canterbury Shakers are justly favorites.

Their buildings are very complete and in excellent order. They have a steam laundry, with mangle, and an admirably arranged ironing-room; a fine and thoroughly fitted school-house, with a melodeon, and a special music-room; an infirmary for the feeble and sick, in which there is a fearful quantity of drugs; and they take twelve or fifteen newspapers, and have a library of four hundred volumes, including history, voyages, travels, scientific works, and stories for children, but no novels.

The Canterbury Society was "gathered" in 1792; the leading men owned the farm on which the buildings now stand, and gave the land to the community. The old gambrel-roofed meeting-house was built in 1792, and still stands in good order. The founders and early members were Free-will Baptists, who became Shakers after a great "revival." They had some property originally; and soon began to manufacture spinning-wheels, whips, sieves, mortars, brooms, scythe-snaths, and dry measures; they established also a tannery. As times changed, they dropped some of these industries and took up others. One of their members invented the washing-machine which they now make, and they hold the patent-right for it.

They employ six mechanics, non-members, and occasionally others. The members mostly eat meat, drink tea but not coffee, and a few of the aged members are indulged in the use of chewing-tobacco. They take fewer children than formerly, and prefer to take young men and women from eighteen to twenty-four. They take great pains to amuse as well as instruct the children; for the girls, gymnastic exercises are provided as well as a flower garden; the boys play at ball and marbles, go fishing, and have a small farm of their own, where each has his own garden plot. Once a week there is a general "exercise" meeting of the children, and they are, of course, included in the usual meetings for worship, reading, and conversation.

The "shops" or work-rooms are all excellently fitted; in the girls' sewing-room I found a piano, and a young sister taking her music-lesson.

The children are trained to confess their sins to the elders, in the Shaker fashion, and this is thought to be a most important part of their discipline.

In the dwelling-house and near the kitchen I noticed a great number of buckets, hung up to the beams, one for each member, and these are used to carry hot water to the rooms for bathing. The dwellings are not heated with steam. The dining-room was ornamented with evergreens and flowers in pots.

They have no physician, but in the infirmary the sisters in charge have sufficient skill for ordinary cases of disease.

The people are not great readers. The Bible, however, is much read. They are fond of music.

In summer they entertain visitors at a set price, and have rooms fitted for this purpose. In the visitors' dining-room I saw this printed notice:

"At the table we wish all to be as free as at home, but we dislike the wasteful habit of leaving food on the plate. No vice is with us the less ridiculous for being fashionable.

"Married persons tarrying with us overnight are respectfully notified that each sex occupy separate sleeping apartments while they remain."

They had at Canterbury formerly a printing-press, and printed a now scarce edition of hymns, and several books. This press has been sold.

The trustees here give once a year an inventory and statement of accounts to the elders of the Church Family. In the years 1848-9 they suffered severe losses from the defalcation of an agent or trustee, but they have long ago recovered this loss, and now owe no debts.

Agriculture they believe to be the true base of community life, and if their land were fertile they would be glad to leave off manufacturing entirely. But on such land as they have they cannot make a living.

The leading elder of the society remarked to me that, though in numbers they were less than formerly, the influence of the Canterbury Society upon the outside world was never so great as now: their Sunday meetings in summer are crowded by visitors, and they believe that often their doctrines sink deep into the hearts of these chance hearers.

Enfield, N. H.

The Society at Enfield lies in Grafton County, about twelve miles southeast from Dartmouth College, and two miles from Enfield Station, on the Northern New Hampshire Railroad. It is composed of three families, having altogether at this time one hundred and forty members, of whom thirty-seven are males and one hundred and three females. This preponderance arises chiefly, I was told, from the large number of young sisters. There are thirty-five youth under twenty-one years of age, of whom eight are boys and twenty-seven girls. In 1823 the Enfield Society had over two hundred members; thirty years ago it had three hundred and thirty members. They do not now receive many applications for membership, and of those who apply but few remain.

This society was "gathered" in 1793, and consisted then of but one family or community. It arose out of a general revival of religion in this region. A second family was formed in 1800, and the third, the "North Family," in 1812. They lost some members during the war of the Rebellion, young men who became soldiers, and some others who were drawn away by the general feeling of unrest which pervaded the country. They like to take children, but are more careful than formerly to ascertain the characters of their parents. "We want a good kind; but we can't do without some children around us," I was told.

The society has about three thousand acres of land, part of it being an outlying farm, ten or a dozen miles away. The buildings are remarkably substantial. The dwelling of the Church Family is of a beautiful granite, one hundred feet by sixty, and of four full and two attic stories; some of the shops are also of granite, others of brick, and in the other families stone and brick have also been used. There is an excellently arranged infirmary, a roomy and well-furnished school-room, a large music-room in a separate building; and at the Church Family they have a laundry worked by water-power, and use a centrifugal dryer, instead of the common wringer.

Nearly the whole of their present real estate was brought into the society as a free gift by the founders, who were farmers living there; and many of the early members brought in considerable means, for those days. When they gathered into a community they began to add manufacturing to their farming work, and the Enfield Shakers were among the first to put up garden seeds. Besides this, they made spinning-wheels, rakes, pitchforks, scythe-snaths, and had many looms. Until within thirty years they wove linen and cotton as well as woolen goods, and in considerable quantities.

At present they put up garden seeds, make buckets and tubs, butter-tubs, brooms, dry measures, gather and dry roots and herbs for medicinal use, make maple-sugar in the spring and apple-sauce in the winter; sew shirts for Boston, and keep several knitting-machines busy, making flannel shirts and drawers and socks. They also make several patent medicines, among which the "Shaker anodyne" is especially prized by them; and extracts, such as fluid valerian; and in one of the families the women prepare bread, pies, and other provisions, which they sell in a neighboring manufacturing village. Finally, they own a woolen-mill and a grist-mill; but these they have leased. One of their members has invented and patented for the society a folding pocket-stereoscope.

Besides all these industries, uncommonly varied and numerous even for the Shakers, they have carpenter, blacksmith, tailor, and shoemaker shops, and produce or make up a great part of what they consume. Moreover, as in most of the Shaker societies, the women make up fancy articles for sale.

The members of the society are almost all Americans, and the greater part of them came in as little children. Of foreigners, there are one Englishman, two of Irish birth, one of Welsh, and two French Canadians. As elsewhere, Baptists, Methodists, and Millerites or Second Adventists contributed the larger part of the membership.

They hire from twenty to thirty-five laborers, according to the season of the year.

Most of the members are under forty, and almost all are farmers. I heard of one lawyer; and one when he entered had been a law student. Almost all are meat eaters, and they use both tea and coffee. A few of the older men are allowed to chew tobacco. There are no fevers in the society, and their health is excellent, which arises partly I suppose from the fact that the ground upon which the buildings stand has thorough natural drainage. Some of their members have lived to the age of ninety—which is not an uncommon age, by the way, for Shakers—and on the register of deaths I found these ages: 89, 86, 86, 80, 80, 79, 76, 75, and so on.

They have a library of about two hundred volumes in each family, exclusive of strictly religious books; and almost all the younger people can read music, one of the members being a thorough teacher and good musical drill-master. They read the Bible a good deal, and sometimes pray aloud in their meetings. Once or twice a week they hold reading meetings, at which some one reads either from a book of history or biography, or extracts from newspapers.

There was some years ago a defalcation in one of the societies, which "came largely if not entirely through neglect of the rule not to owe money." The family which suffered in this case has not entirely recovered from the blow; it still owes a small debt.

An annual business report is now made by the trustees to the ministry who are set over this society and that at Canterbury.

There is but one Shaker Society in Connecticut, at Enfield, Conn.

The Society is in Hartford County, about twelve miles from Springfield, Massachusetts. It was founded in 1792; and the meeting-house then built, of brick, is still standing, but is now used for other purposes. There were formerly five families, and in 1823 this society had two hundred members. At present there are but four families, one of which is small, and contains only a few aged people, too much attached to their old home to be removed. There are in the four families one hundred and fifteen persons, of whom the Church Family has sixty, and the Gathering Family twenty-five. One third are males and two thirds females; and there are forty-three children and youth under twenty-one, of whom eighteen are boys and twenty-four girls. So late as 1848 this society numbered two hundred persons.

They own about three thousand three hundred acres of land, and make their living almost entirely by farming. Before the rebellion they had built up a large trade in the Southern States in garden seeds; but the outbreak of the war not only lost them this trade, but in bad debts they lost nearly all they had saved in thirty years. They now breed fine stock, which they sell; and they sell some hay, but only to buy Indian corn in its stead. They are careful and excellent farmers. The women make some articles of fancy work. They employ fifteen hired men constantly.

This society is prosperous. One of the families has just erected a large and, for Shakers, uncommonly stylish dwelling; and all the buildings are in good repair and well painted. Nevertheless they have not had an easy task to make a living. "If we have got any thing here," said an elder to me, "it is because we saved it." They have, however, the advantage of an excellent farm. In the beginning they raised garden seeds, and were among the first in this country to establish this business, and at one time they made lead pipe—but the invention of machinery drove them out of that business.

They eat meat, and use tea and coffee moderately; and a few of the old members take snuff. They are mostly Americans, with a few Scotch and English, and more than half of the adult members came in when they were full-grown. About forty years ago there was in Rhode Island a religious revival among a sect of Baptists who call themselves "Christians," and many of these entered the Enfield Society. They now adopt a good many children, and do not seem displeased at the result. They have a school, and are fond of music, having a cabinet-organ in their music-room, and holding a weekly singing-school for the young people. They take "a great many" newspapers and magazines, and have a variety of books, but no regular library. The elders have the selection of reading-matter, and, as in all the societies, exclude what they think injurious.

They have been, they told me, somewhat careless of sanitary regulations, and have had typhus fever in their houses; but they are now generally healthy.

They make very few articles for themselves, but buy a good deal.

They make no regular business statement, and owe no debts. They once had a defalcation, but only of a trifling amount.

There are four Shaker societies in Massachusetts: at Harvard, Shirley,
Tyringham, and Hancock.

Harvard.

The Harvard Society lies in Worcester County, about thirty miles northwest from Boston. It was founded in 1793; and had in 1823 two hundred members. It has now four families, containing in all ninety persons, of whom sixteen are children and youth under twenty-one—four boys and twelve girls. Of the seventy-four adult members, seventeen are men and fifty-seven women. The Church Family has fifty members, of whom forty-one are women and girls, and nine men and boys. It is usual among the Shakers to find more women than men in a society or family, but at Harvard the disproportion of the sexes is uncommonly great.

The members are mainly Americans, but they have some Scotch, Germans, and Welsh. A considerable proportion of the present membership came in as adults, and these were, before becoming Shakers, for the most part Adventists, some however coming from the Baptist and Methodist denominations. The elder of the Gathering Family was a Baptist, and the leading minister was an English Wesleyan. The people are mostly in middle life. The health of this society has always been good; the average age at death, I was assured, ranged for a great number of years between sixty to sixty-eight. One sister died at ninety-three, and other members died at from eighty to eighty-six.

Their home farm consists of about eighteen hundred acres; and they have besides a farm in Michigan, and another in Massachusetts. Their living is made almost entirely by farming; and they have drained very thoroughly a considerable piece of swamp, which yields them large crops of hay. They make brooms, have a nursery, and press and put up herbs; and employ sixteen or seventeen hired laborers.

They have a small library, but "do not let books interfere with work;" there is a school, but no musical instrument; most of the people eat meat, and drink tea and coffee; and a few are indulged in the practice of chewing tobacco. They are not very musical, but they take a great many newspapers.

"Do you like to take children?" I asked; and an eldress replied, "Yes, we like to take children—but we don't like to take monkeys;" and, in general, the Shakers have discovered that "blood will tell," and that they can do much better with the children of religious parents than with those whose fathers or mothers were dissolute or irreligious.

This society has no debt, and is prosperous, though its buildings are not all in first-rate order according to the Shaker standard, which is very high. It has suffered from one defalcation.

The ministry among the Shakers usually occupy their spare time in some manual labor, as I have explained in a previous chapter. The leading minister over Harvard and Shirley makes brooms; his predecessor made shoes. The leading female minister is a dress-maker.

Shirley.

The Society of Shirley lies about two miles from Shirley Station, on the Fitchburg Railroad. It was gathered in 1793, the meeting-house having been built the year before. Mother Ann Lee passed nearly two years among the people in this vicinity, preaching to them; and this accounts for the early building of the meeting-house. In 1823 the Shirley Society had one hundred and fifty members. At present it has two families, numbering altogether forty-eight persons; of these twelve are children and youth under twenty-one—eight girls and four boys. Of the adults, six are men and thirty women. Until a year ago there were three families, but decreasing numbers led them to call in one; and they now let the buildings formerly used by that one. Thirty-five years ago this society numbered one hundred and fifty persons; twenty-four years ago, seventy-five; twenty years ago it had sixty. As the old people, the founders, died off, new members did not come in. They have not now many applications for membership; and of the children they adopt and bring up, not one in ten becomes a Shaker.

The society owns two thousand acres of land, which includes several outlying farms. They employ nine or ten hired laborers; and their main business is to make apple-sauce, of which they sell from five to six tons every year. One family makes brooms; and they all preserve fruit, make jellies and pickles, dry sweet corn, and in the spring make maple-sugar. The women make fancy articles for sale. Farming is also a considerable business with them, and they have good orchards.

Most of the members grew up in the society, and the greater number of them are, I believe, past middle age. Like all the Shakers, they are long-lived—one sister, a colored woman, is eighty, and another eighty-eight—and their mortality rate is low. Most of the members are Americans, but they have a few Nova-Scotians. Most of them eat meat, and drink tea, but no coffee; and they are especially fond of oatmeal. One old member both smokes and snuffs, but none others use tobacco in any shape. They are fond of flowers, but do not cultivate any; have "plenty" of books and newspapers, but no regular library; like music, but have no musical instrument; and they are fond of the Bible. Among their meetings is one for singing.

Their buildings are not so large as those of a Shaker settlement usually are, but they are in excellent order, and include an infirmary, a house for aged and feeble members, a nice school-room, and a laundry. They have the reputation in the neighborhood of being wealthy; and had the enterprise once to build a large cotton factory, on the shore of a pond which they then owned. This building they have sold. It ran them into debt; and this they did not like. They were poor at first; have never had any defalcation; have no debt now; and make no regular business statement, trusting to the ministry to keep a proper oversight of their accounts.

In the school at Shirley physiology was taught, and with remarkable success as it seemed to me, with the help of charts; the children seemed uncommonly intelligent and bright. The school is open three months in the summer and three in the winter—two hours in the forenoon and two in the afternoon; and the teacher, a young girl, was also the care-taker of the girls. Singing-school is held, for the children, in the evening.

The societies at Hancock and Tyringham lie near the New York State line, among the Berkshire hills. They are small, and have no noticeable features.

There are three Shaker societies in New York: at Mount Lebanon,
Watervliet, and Groveland.

Mount Lebanon.

The Mount Lebanon Society lies in Columbia County, two miles from New Lebanon. It is the parent society among the Shakers, and its ministry has a general oversight over all the societies. It is also the most numerous.

The Mount Lebanon Society was founded in 1787. In 1823 it numbered between five hundred and six hundred persons; at this time it has three hundred and eighty-three, including forty-seven children and youth under fifteen. This society is divided into seven families; and its membership has one hundred and thirty-six males and two hundred and forty-seven females, including children and youth.

It owns about three thousand acres of land within the State of New York, besides some farms in other states; and several of its farms in its own neighborhood are in charge of tenants. The different families employ a considerable number of hired laborers. They raise and put up garden seeds, make brooms, dry medicinal herbs and make extracts, dry sweet corn, and make chairs and mops. The women in all the families also make mats, fans, dusters, and other fancy articles for sale; and one of the families keep some sheep.

In a previous chapter I have given so many details concerning the Mount Lebanon Society that I need here say nothing further about it, except that it is in a highly prosperous condition.

Watervliet.

The society at Watervliet lies seven miles northwest from Albany, and upon the ground where Ann Lee and her followers first settled when they came to America. Her body lies in the grave-yard at Watervliet. No monument is built over it.

The society there has now four families, containing two hundred and thirty-five persons, of whom sixty are children and youth under twenty-one. Of the adult members, seventy-five are men and one hundred women. In 1823 it had over two hundred members; between 1837 and 1850 it had three hundred and fifty.

It has in its home estate twenty-five hundred acres of land, and owns besides about two thousand acres in the same state, and thirty thousand acres in Kentucky. Its chief industry is farming, and the families keep a large number of sheep and cattle. They shear wool enough to supply all their own needs in cloth and flannel, but have these woven by an outside mill; they raise large crops of broom-corn and sweet corn: the first they make into brooms, and the other they put up dry in barrels for sale; they put up fruits and vegetables in tin cans, and also sell garden seeds. They have given up their tan-yard, which was once a source of income. Finally, they make in their own shops, for the use of the society, shoes, carpets, clothing, furniture, and almost all the articles of household use they require.

They hire about seventy-five laborers.

Most of the members are Americans, and three quarters of them grew up from childhood in the society. Among the membership are some Germans, English, Irish, Swedes, Scotch, and two or three French people. Some among them were originally clergymen, others lawyers, mechanics, and gardeners; but the greater number are farmers by occupation. Some of those who came in as adults had been "Infidels," some Adventists, others Methodists. The society at this time contains more young than old people.

Most of the people eat meat, and drink tea and coffee. Some use tobacco, but this is discouraged.

They had formerly a good many colored members; and have still some, as well as several mulattoes and quadroons.

One colored sister is ninety years of age.

The members here have been long-lived; the register proves this: it shows deaths at ninety-seven, ninety-four, ninety-three, ninety, and so on. They are careful to have thorough drainage and ventilation, and pay attention to sanitary questions. They were formerly subject to bilious fevers; but since rejecting the use of pork, these fevers have disappeared.

They take a number of newspapers, and have a library of four hundred volumes, but the people are not great readers, and are fonder of religious books and works of popular science than of any other literature. There is a school; and the children are now to have instruction in music, as one of the families has bought an organ, and asked a musical brother from New Hampshire to come down and give lessons. Instrumental music, however, has been opposed by the older members, and here as in some of the other societies it has been introduced only after prolonged discussion.

This society has no debts, and has never suffered from the unfaithfulness of agents or trustees. It is in a very prosperous condition. Each family makes a detailed annual report to the presiding ministry, and a daily diary of events is kept.

They have baths in the dwellings, and well-arranged laundries.

The Watervliet and Mount Lebanon Societies have a number of members living in the outer world, but holding to Shaker principles, and maintaining by correspondence a connection with them. Some of these are inhabitants of cities, and "above the average in wealth and culture," I was told. The Watervliet Society has also a branch at Philadelphia, consisting of twelve colored women, who live together in one house under the leadership of an old woman, who was moved about twenty years ago to leave this society and go to Philadelphia to preach among her people. The members find employment as day servants in different families, going home every night. They mainly support themselves, and have never asked for help from the society; but this occasionally makes them presents, and keeps a general oversight over them.

Groveland.

The Groveland Society lies near Sonyea, in Livingston County, thirty-seven miles from Rochester on the Dansville and Mount Morris branch of the Erie Railway. This society Was founded at Sodus Point in 1826, and removed from there to its present location in 1836. They had at that time one hundred and fifty members; and were most numerous about twenty-five years ago, when they had two hundred members. At present they have two families, with fifty-seven members in all, of whom nine are children under twenty-one; of these last, six are girls and three boys. Of the adults, thirty are females and eighteen males.

They own a home farm of two thousand acres, and an outlying farm of two hundred and eighty acres, mostly good land, and very well placed, a canal and two railroads running through their home farm. They have a saw-mill and grist-mill, which are sources of income to them; and they raise broom-corn, make brooms, and dry apples and sweet corn. The women make fancy articles for sale. They also keep fine cattle, and sell a good deal of high-priced stock. Farming and gardening are their chief employments, as they have a ready sale for all they produce. They employ eight hired laborers.

The members are mostly Americans, raised in the society; but they have French Canadians, Dutch, German, Irish, and English among them. The French Canadians were Catholics, and some of their other members were Episcopalians, Presbyterians, and Methodists. Most of those who came in as adults were farmers. They are long-lived—living to beyond seventy in a considerable number of cases.

They eat meat, drink tea and coffee, and some aged members who came in late in life, with confirmed habits, are allowed to use tobacco. One sister smokes.

They have a school, and a good miscellaneous library of about four hundred volumes, in a case in the dwelling-house of the Church Family. They sing finely, but are opposed to the introduction of musical instruments. In some of their evening meetings they read aloud, and the last book thus read was Mr. Seward's "Journey around the World."

They do not adopt as many children as formerly, and experience has taught them the necessity of knowing something of the parentage of children, in order to make judicious selections.

"Formerly we had one or two physicians among our members, and then there was much sickness; now that we have no doctor there is but little illness, and the health of the society is good."

One of the families is in debt, through an imprudent purchase of land made by a trustee, without the general knowledge of the society. Moreover they have suffered severely from fires and by a flood. Once seven of their buildings were burned down in a night. In this way a fund they had at interest was expended in repairs. But the society seems now to be prosperous; its buildings are in excellent order, and the brick dwelling of the Church Family, built in 1857, is well arranged and a fine structure. They have a steam laundry and a fine dairy. In their shops they carry on blacksmithing, carpentry, tailoring, and dress-making.

They make a regular annual business statement to the presiding ministry.

At intervals they send out one or two brethren to preach to the outer world upon Shakerism.

There are four Shaker societies in Ohio: Union Village, near Lebanon; North Union, near Cleveland; Watervliet, near Dayton; and Whitewater, near Harrison.

Union Village.

The society at Union Village lies four miles from Lebanon, in Warren County, Ohio. It is the oldest Shaker settlement in the West; the three "witnesses" sent out from Mount Lebanon in 1805 were here received by a prosperous farmer named Malchas Worley, who became a "Believer," and whose influence greatly helped to spread the Shaker doctrines among his neighbors. His small dwelling still stands near the large house of one of the families, and is kept in neat repair; it lies in the heart of the society's present estate.

The ministry of Union Village, while subordinate to that at Mount Lebanon, rules or has a general oversight of the western societies in Ohio and Kentucky; and in former times there has been a good deal of printing done there, a number of Shaker publications having been written and published at Union Village.

The society at Union Village consists of four families, containing at this time two hundred and fifteen persons, of whom ninety-five are males and one hundred and twenty females. Of the whole number, forty-eight are children and youth under twenty-one, and of these twenty are boys and twenty-eight girls. Between 1827 and 1830 it had six hundred members, and at that time there were six families. It had, however, about that time received sudden and considerable accessions from the dissolution of the Shaker Society in Indiana, which left that state on account of the unhealthfulness of the country, and whose members were divided among the Ohio societies. In the last ten years I was told there had been neither gain nor loss of numbers, taking the average of the year; for here, as elsewhere, there is usually a swelling of the ranks in the fall, from what are called "winter Shakers."

The society at Union Village was "gathered" between 1805 and 1810. The oldest building dates from 1807, and others, of brick and still in excellent preservation, bear the dates of 1810 and 1811. All the buildings are in good order; and this society is among the most prosperous in the order. Its families own a magnificent estate of four thousand five hundred acres lying in the famous Miami bottom, a soil much of which is so fertile that after sixty years of cropping it will still yield from sixty to seventy bushels of corn to the acre, and without manuring. They have also some outlying farms. They have no debt, and one of the families has a fund at interest.

They let much of their land to tenants, having not less than forty thus settled and working the soil on shares. Besides this, the different families employ about thirty hired laborers. Their industries are broom-making, raising garden seeds and medicinal herbs, and preparing medicinal extracts. They also make a syrup of sarsaparilla, and one or two other patent medicines: they have a saw and a grist mill; the women make small fancy articles and baskets. But their most profitable business is the growth of fine stock—thoroughbred Durham cattle chiefly. They have, of course, shops in which they make and mend what they need for themselves—tailor's, shoemaker's, blacksmith's, wagon-maker's, etc. Formerly they manufactured more than at present—having made at one time, for the general market, steel, leather, hollow-ware, pipes, and woolen yarn. Prosperity has lessened their enterprise. Three of the families have very complete laundries.

They eat meat, but no pork; and only a very few of the aged members use tobacco. They have an excellent school, of which one of the ministry, an intelligent and kindly man, is the teacher. They have a small library—"not so many books as we would like;" and one of the sisters told me that she got books from a circulating library at Lebanon, and as a special indulgence was allowed to read novels sometimes, which, she remarked, she found useful to set her to sleep. They have two cabinet-organs, and believe in cultivating music.

The founders of this society were mostly Presbyterians. Their successors have been Methodists, Baptists, Quakers, and I found, to my surprise, several Catholics, one of whom was originally a Spanish priest. Almost all are Americans, but there are a few Germans and English.

They do not care to take children unless they are accompanied by their parents; and refuse to take any under nine years, unless they come as part of a family. Not more than ten per cent of the children they train up remain with them; but they said it was not uncommon to see them return after spending some years in the world, and in such cases they often made good Shakers. During the war a number of their young men went off to become soldiers. Several of those who survived returned, and are now among them.

They have no provision for baths.

In 1835 they suffered from the defalcation of a trustee, to the amount of between forty and fifty thousand dollars.

I looked over a list of deaths during the last thirty years, and was surprised to find how many members had lived to ninety and past, and how large a proportion died at over seventy.

"Are you all Spiritualists," I asked, and was answered, "Of course;" but presently one added, "We are all Spiritualists, in a general sense; but there are some real Spiritualists here;" and I judge that here as in some of the other societies Spiritualism is not much thought of. I saw the "Sacred Roll and Book" on a table, but was told it was not much read nowadays, but that they read the Bible a good deal.

I found that for the last three years they have had here what they call a Lyceum: a kind of debating club which meets once a week, for the discussion of set questions, reading, and the criticism of essays written by the members. The last question discussed was, "Whether it is best for the Shaker societies to work on cash or credit."

This Lyceum has produced another meeting in the Church Family, in which, once a week, all the members—male and female, young and old—are gathered to overhaul the accounts of the week, and to discuss all the industrial occupations of the family, agricultural and mechanical, as well as housekeeping and every thing relating to their practical life. These weekly meetings are found to give the younger members a greater interest in the society, and they were established because it was thought necessary to make efforts to keep the youth whom they bring up. "We will never change the fundamental principles and practices of Shakerism," said one of the older and official members, an uncommonly intelligent Shaker, to me. "Celibacy and the confession of sins are vital; but in all else we ought to be changeable, and may modify our practices; and we feel that we must do something to make home more pleasant for our young people—they want more music and more books, and shall have them; they are greatly interested in these weekly business meetings; and I am in favor of giving them just as much and as broad an education as they desire."

The business meeting lasts an hour, and the "Elder Brother in the Ministry" presides. I saw some evidences that this meeting aroused thought. Any member may bring up a subject for discussion; and I heard some of the sisters say that one matter which had occupied their thoughts was the too great monotony of their own lives—they desired greater variety, and thought women might do some other things besides cooking. One thought it would be an improvement to abolish the caps, and let the hair have its natural growth and appearance—but I am afraid she might be called a radical.

The founders of Union Village were evidently men who did their work thoroughly; the dwellings and houses they built early in the century, all of brick, have a satisfactory solidity, and are not without the homely charm which good work and plain outlines give to any building. Two of these old houses in the Church Family are now used as the boys' and the girls' houses, and are uncommonly good specimens of early Western architecture. The whole village is a pattern of neatness, with flagged walks and pleasant grassy court-yards and shade-trees; but I noticed here and there a slackness in repairs which seemed to show the want of a deacon's sharp eyes.

North Union.

The North Union Shaker Society lies eight miles northeast from Cleveland. It was founded in 1822, in what was then a thickly timbered wilderness, and the people lived for some years in log cabins. The society was most numerous about 1840, when it contained two hundred members. It is now divided into three families, having one hundred and two persons, of whom seventeen are children and youth under twenty-one. Of these last, six are boys and eleven girls. Of the adult members, forty-four are women and forty-one men. Their numbers have of late increased, but there was a gradual diminution for fifteen years before that.

About a third of the present members were brought up in the society; of the remainder, the most were by religious connection Adventists, Methodists, and Baptists. They have among them persons who were weavers, whalemen, and sailors, but most of them were farmers. The greater number are Americans, but they have some Swiss, Germans, and English. They do not like to take in children unless their parents come with them. The health of the society has been very good. Many of their people have lived to past eighty; one sister died at ninety-eight. In the last fifty years they have buried just one hundred persons.

They eat but little meat; use tea and coffee, but moderately, and "bear against tobacco," but permit its use in certain cases. But they allow no one to both smoke and chew the weed. They have a school, and like to sing, but do not allow musical instruments.

Less than a quarter of the young people whom they bring up remain with them.

They own 1355 acres of land in one body, and have no outlying farms. They have a saw-mill, and make brooms, broom-handles, and stocking yarn. But their chief sources of income arise from supplying milk and vegetables to Cleveland, as well as fire-wood, and some lumber, and they keep fine stock. They used to make wooden ware. Their dairy brought them in $2300 last year. They employ nine hired men.

The buildings of this society are not in as neat order as those of Groveland or others eastward. I missed the thorough covering of paint, and the neatness of shops. They have no steam laundry, and make no provision for baths. But they have the usual number of "shops," among them an infirmary, or in Shaker language a "nurse-shop." They have a small library, and take two daily newspapers, the New York World and Sun. They read the Bible "when they have a gift for it," but depend much upon their own revelations from the spirit-land.

They owe no debts, and have a fund at interest. They make a detailed annual report to the presiding ministry. They have never suffered serious loss from mismanagement and defaulting agents or trustees.

Watervliet and Whitewater.

The two societies of Watervliet and Whitewater, in Ohio, I did not visit. They are small, and subordinate to that of Union Village.

The society at Watervliet has two families, containing fifty-five members, of whom nineteen are males and thirty-six females; and seven are under twenty-one. They own thirteen hundred acres of land, much of which they let to tenants. They have a wool-factory, which is their only manufactory.

This society was founded a year after that at Union Village; it had in 1825 one hundred members; and is now prosperous, pecuniarily, having no debt, and money at interest. One of its families once suffered a slight loss from a defalcation.

The society at Whitewater has three families, and one hundred members, of whom fifteen are under twenty-one. There are forty males and sixty females. It was founded in 1827, and many among its members came from the society which broke up in Indiana. It had at one time one hundred and fifty members.

It owns fifteen hundred acres of land, and has no debt, but a fund at interest in each family. The families put up garden seeds, make brooms, raise stock, and farm.

There are two societies in Kentucky, one at South Union, in Logan County, on the line of the Nashville Railroad, and one at Pleasant Hill, in Mercer County, seven miles from Harrodsburg. They are both prosperous.

South Union.

The society at South Union was founded nearly on the scene of the wild "Kentucky revival" in the year 1807, the gathering taking place in 1809. Some of the log cabins then built by the early members are still standing, and the first meetinghouse, built in 1810, bears that date on its front. I judge that the early members were poor, from the fact that they lived for some time in cabins. Some who came into the society at an early date were slaveholders; and as the Shakers have always consistently opposed slavery, these set their slaves free, but induced them to the number of forty to join them. For many years there was a colored family, with a colored elder, living upon the same terms as the whites. From time to time some of these fell away and left the society; but I was told that a number became and remained "good Shakers," and died in the faith; and when the colored family became too small, the remnant of members was taken in among the whites. There are at present several colored members.

There were originally three families, but now four, one of which, however, is small. The society numbers two hundred and thirty persons, of whom one hundred are males and One hundred and thirty females, and forty of these are under twenty-one—twenty-five girls and fifteen boys. In 1827 they were most numerous, having three hundred and forty-nine persons in all the families; they had at one time but one hundred and seventy-five, and have risen from that in the last twenty years to their present number. For some years they have neither increased nor diminished, except by the coming and going of "winter Shakers," and "we sift pretty carefully," they told me. [Footnote: The "Millennial Church" gives their number at four hundred about 1825, but I follow the account given me at South Union.] Most of the members are Americans, but they have some Germans and a few English, and they had at one time several French Catholics.

They own nearly six thousand acres of land, of which three thousand five hundred acres are in the home farm, the remainder about four miles off. The South Union Shakers were early famous for fine stock, which they sold in Missouri and in the Northwestern states and territories. They still raise fine breeds of cattle, hogs, sheep, and chickens, and this is a considerable source of income to them. Some of their land they let to tenants, among whom I found several colored families; they have also extensive orchards; the remainder they cultivate, raising—besides the pasturage of their stock—corn, wheat, rye, and oats. They have also a good grist-mill, from which they ship flour; they own a large brick hotel at the railroad station, which, I was told, is a summer resort, there being a sulphur spring near it, also a store, both of which they rent to "world's people;" and they make brooms, put up garden seeds—which was formerly an important business with them—and prepare canned and preserved fruits, which they sell largely in the Southern States. I saw here on the table those very sweet "preserves" which a quarter of a century ago were to be found on every farmer's table in New England, if he had a thrifty wife, and which, after breeding a kind of epidemic of dyspepsia, have now, I think, entirely disappeared from our Northern tables. It seems they are still served on "company occasions" in the South.

They have for their home use a tannery, and shops for tailoring, shoemaking, carpentering, and blacksmithing; and they employ fifteen hired people, all Negroes.

Their buildings, which are both brick and frame, are all in excellent condition; and the large pines and Norway spruces growing near the dwellings (and "trimmed up"—or robbed of their lower branches, as the abominable fashion has too long been in this country), show that the founders provided for their descendants some grateful shade. Near the Church Family they showed me two fine old oaks, under which Henry Clay once partook of a public dinner, while at another time James Monroe and Andrew Jackson stopped for a day at the country tavern which once stood near by, when the stage road ran near here. "Monroe," said one of the older members to me, "was a stout, thickset man, plain, and with but little to say; Jackson, tall and thin, with a hickory visage." Naturally, this being Kentucky, Clay was held to be the greatest character of the three.

Here, too, as I am upon antiquities, I saw old men who in their youth had taken part in the great "revival," and had seen the "jerks," which were so horrible a feature of that religious excitement, and of which I have previously quoted some descriptions from McNemar's "Kentucky Revival." To dance, I was here told, was the cure for the "jerks;" and men often danced until they dropped to the ground. "It was of no use to try to resist the jerks," the old men assured me. "Young men sometimes came determined to make fun of the proceedings, and were seized before they knew of it." Men were "flung from their horses;" "a young fellow, famous for drinking, cursing, and violence, was leaning against a tree looking on, when he was jerked to the ground, slam bang. He swore he would not dance, and he was jerked about until it was a wonder he was not killed. At last he had to dance." "Sometimes they would be jerked about like a cock with his head off, all about the ground." The dancing I judge to have been an involuntary convulsive movement, which was the close of the general spasm. Of course, the people believed the whole was a "manifestation of the power of God." There is no reason to doubt that McNemar's descriptions are accurate; from what I have heard at South Union, I imagine that his account is not complete.

The South Union Shakers have no debt, and mean to obey the rule in this regard; they have a very considerable fund at interest. They eat meat, but no pork; drink tea and coffee, and some of them use tobacco—even the younger members. They have as their minister here a somewhat remarkable man, who studied Latin while driving an ox team as a youngster, and later in life acquired some knowledge of German, French, and Swedish while laboring successively as seed-gardener, tailor, and shoemaker. His mild face and gentle manners pleased me very much; and I was not surprised to find him a man greatly beloved in other societies as well as at South Union. Nevertheless his example does not appear to have been catching, for I was told that they have no library. They read a number of newspapers, but the average of culture is low.

They have no baths; have lately bought a piano, and had a brother from Canterbury to instruct some of the sisters in music. The singing was not so good as I have heard elsewhere among the Shakers. They have a school during five months of the year; and they like to take children—"would rather have bad ones than none." They have brought children from New Orleans and from Memphis after an epidemic which had left many orphans. The young people "do tolerably well."

The founders of this society were "New-Light Presbyterians;" since then they have been reinforced by "Infidels," Spiritualists, Methodists, and others.

It is certainly to their credit that, living in a slave state, and having up to the outbreak of the war a great part of their business with the states farther south, these Shakers were always anti-slavery and Union people. Formerly they hired Negro laborers from their masters, which, I suppose, kept the masters quiet; it did not surprise me to hear that they always had their choice of the slave population near them. A Negro knew that he would nowhere be treated so kindly as among the Shakers. During the war they suffered considerable losses. A saw-mill and grist-mill, with all their contents, were burned, causing a loss of seventy-five thousand dollars. They fed the troops of both sides, and told me that they served at least fifty thousand meals to Union and Confederate soldiers alike. There was guerrilla fighting on their own grounds, and a soldier was shot near the Church dwelling. "The war cost us over one hundred thousand dollars," said one of the elders; and besides this they lost money by bad debts in the Southern States. Since the war they lost seventy-five thousand dollars in bonds, which, deposited in a bank, were stolen by one of its officers; but the greater part of this they hope to recover. Like all the Shakers, they are long-lived. A man was pointed out to me, now eighty-seven years of age, who plowed and mowed last summer; two revolutionary soldiers died in the society aged ninety-three and ninety-four; one member died at ninety-seven; and they have now people aged eighty-seven, eighty-five, eighty-two, eighty, and so on.

During "meeting" on Sunday I saw the children, many of them small, and all clean and neat, and looking happy in their prim way. They came in, as usual, the boys by one door, the girls by another, each side with its care-taker; and took part in the marching, kneeling, and other forms of the Shaker worship. After the war, the South Union elders sought out twenty orphans in Tennessee, whom they adopted. Last fall, when Memphis suffered so terribly from yellow fever, they tried to get fifty children from there, but were unsuccessful. Considering the small number who stay with them after they are grown up, this charity is surely admirable. And though the education which children receive among the Shaker people is limited, the training they get in cleanliness, orderly habits, and morals is undoubtedly valuable, and better than such orphans would receive in the majority of cases among the world's people. Nor must it be forgotten that the Shakers still, with great good sense, teach each boy and girl a trade, so as to fit them for earning a living.

Pleasant Hill.

The Pleasant Hill Society lies in Mercer County, seven miles from
Harrodsburg, on the stage road to Nicholasville, and near the Kentucky
River, which here presents some grand and magnificent scenery, deserving
to be better known.

They have a fine estate of rich land, lying in the midst of the famous blue-grass region of Kentucky. It consists of four thousand two hundred acres, all in one body. They have five families; but the three Church families have their property in common. In 1820 they had eight families, and between 1820 and 1825 they had about four hundred and ninety members. At present the society numbers two hundred and forty-five persons, of whom seventy-five are children or youth under twenty-one. About one third are males and two thirds females.

Pleasant Hill was founded in 1805, and "gathered into society order" in 1809; at which time community of goods was established.

The members are mostly Americans, but they have in one family a good many Swedes. These are the remnant of a large number whom the society brought out a number of years ago at its own expense, in the hope that they would become good Shakers. The experiment was not successful. They have also two colored members, and some English. They have among them people who were Baptists, Methodists, Adventists, and Presbyterians. A considerable number of the people, however, have grown up in the society, having come in as children of the founders; and one old lady told me she was born in the society, her parents having entered three months before she came into the world.

They eat meat, but no pork; use tea and coffee, and tobacco, but "not much;" have baths in all the families; have no library, except of their own publications, of which copies are put into every room, and a good supply is on hand, especially of the "Sacred Roll and Book," and the "Divine Book of Holy Wisdom," which appear to be more read here than elsewhere. They have no musical instruments, but mean to get an organ "to help the singing." They receive twenty newspapers of different kinds; and they are Spiritualists.

The buildings at Pleasant Hill are remarkably good. The dwellings have high ceilings, and large, airy rooms, well fitted and very comfortably furnished, as are most of the Shaker houses. Most of the buildings are of stone or brick, and the stone houses in particular are well built. In most of the dwellings I found two doorways, for the different sexes, as well as two staircases within. The walks connecting the buildings are here, as at South Union, Union Village, and elsewhere, laid with flagging-stones—but so narrow that two persons cannot walk abreast.

Agriculture, the raising of fine stock, and preserving fruit in summer are the principal industries pursued at Pleasant Hill for income. They make some brooms also, and in one of the families they put up garden seeds. They have, however, very complete shops of all kinds for their own use, as well as a saw and grist mill, and even a woolen-mill where they make their own cloth. Formerly they had also a hatter's shop; and in the early days they labored in all their shops for the public, and kept besides a carding and fulling mill, a linseed-oil mill, as well as factories of coopers' ware, brooms, shoes, dry measures, etc. At present their numbers are inadequate to carry on manufactures, and their wealth makes it unnecessary. They let a good deal of their land, the renters paying half the crop; and they employ besides fifteen or twenty hired hands, who are mostly Negroes.

Hired laborers among the Shakers are usually, or always so far as I know, boarded at the "office," the house of the trustees; and this often makes a good deal of hard work for the sisters who do the cooking there. At Pleasant Hill they had two colored women and a little boy in the "office" kitchen, hired to help the sisters; and this is the only place where I saw this done.

They have a school for the children, which is kept during five months of the year. They do not like to take children without their parents; and very few of those they take remain in the society after they are grown up. They are troubled also with "winter Shakers," whom they take "for conscience' sake," if they show even very little of the Shaker spirit, hoping to do them good. They were Union people during the war, and a few of their young men entered the army, and some of these returned after the war ended, and were reinstated in the society after examination and confession of their sins. During the war both armies foraged upon them, taking their horses and wagons; and they served thousands of meals to hungry soldiers of both sides. Their estate lies but a few miles from the field of the great battle of Perryville, and this region was for a while the scene of military operations, though not to so great an extent as the country about South Union. The Confederate general John Morgan, who was born near here, always protected them against his own troops, and they spoke feelingly of his care for them.

This society has no debt, and has never suffered from a defalcation or breach of trust. Some years ago they lost nearly ten thousand dollars from the carelessness of an aged trustee.

They are long-lived, many of their members having lived to past ninety.
They have one now aged ninety-eight years.

* * * * *

SHAKER LITERATURE, SPIRITUALISM, ETC.

"It should be distinctly understood that special inspired gifts have not ceased, but still continue among this people:" so reads a brief note to the Preface of "Christ's First and Second Appearing," the edition of 1854.

In the "Testimonies concerning the Character and Ministry of Mother Ann Lee," a considerable number of her followers who had known her personally, being her contemporaries, relate particulars of her teaching and conduct, and not a few give instances of so-called miraculous cures of diseases or injuries, performed by her upon themselves or others.

The hymns or "spiritual songs" they sing are said by the Shakers to be brought to them, almost without exception, from the "spirit-land;" and the airs to which these songs are sung are believed to come from the same source. There are, however, two collections of Hymns, to most of whose contents this origin is not attributed, though even in these some of the hymns purport to have been "given by inspiration."

[Illustration: A SHAKER SCHOOL]

[Illustration: SHAKER MUSIC HALL]

In the older of these collections, "A Selection of Hymns and Poems for the Use of Believers," printed at Watervliet, in Ohio, 1833, one can trace some of the earlier trials of the societies, and the evils they had to contend with within themselves. The Western societies, for instance, appear to have early opposed the drinking of intoxicating beverages. Here is a rhyme, dated 1817, which appeals to the members in the cause of total abstinence:

"From all intoxicating drink
Ancient Believers did abstain;
Then say, good brethren, do you think
That such a cross was all in vain?

"Inebriation, we allow,
First paved the way for am'rous deeds;
Then why should poisonous spirits now
Be ranked among our common needs?

"As an apothecary drug,
Its wondrous virtues some will plead;
And hence we find the stupid Slug
A morning dram does often need.

"Fatigue or want of appetite
At noon will crave a little more,
And so the same complaints at night
Are just as urgent as before.

"By want of sleep, and this and that,
His thirst for liquor is increased;
Till he becomes a bloated sot—
The very scarlet-colored beast.

"Why, then, should any soul insist
On such pernicious, pois'nous stuff?
Malignant spirits, you're dismissed!
You have possessed us long enough."

As a note to this temperance rhyme, stands the following:

"CH. RULE.—All spirituous liquors should be kept under care of the nurses, that no drams in any case whatever should be dispensed to persons in common health, and that frivolous excuses of being unwell should not be admitted. Union Village, 1826."

"Slug," in the third of the preceding verses, seems to have been a cant term among the early Shakers for a sluggard and selfish fellow, a kind of creature they have pretty thoroughly extirpated; and presumably by such free speech as is used in the following amusing rhymes:

"The depth of language I have dug
To show the meaning of a Slug;
And must conclude, upon the whole,
It means a stupid, lifeless soul,
Whose object is to live at ease,
And his own carnal nature please;
Who always has some selfish quirk,
In sleeping, eating, and at work.

"A lazy fellow it implies,
Who in the morning hates to rise;
When all the rest are up at four,
He wants to sleep a little more.
When others into meeting swarm,
He keeps his nest so good and warm,
That sometimes when the sisters come
To make the beds and sweep the room,
Who do they find wrap'd up so snug?
Ah! who is it but Mr. Slug.

"A little cold or aching head
Will send him grunting to his bed,
And he'll pretend he's sick or sore,
Just that he may indulge the more.
Nor would it feel much like a crime
If he should sleep one half his time.

"When he gets up, before he's dress'd
He's so fatigued he has to rest;
And half an hour he'll keep his chair
Before he takes the morning air.
He'll sit and smoke in calm repose
Until the trump for breakfast blows—
His breakfast-time at length is past,
And he must wait another blast;
So at the sound of the last shell,
He takes his seat and all is well."

"Slug" at the table is thus satirized:

"To save his credit, you must know
That poor old Slug eats very slow;
And as in justice he does hate
That all the rest on him should wait,
Sometimes he has to rise and kneel
Before he has made out his meal.
Then to make up what he has miss'd,
He takes a luncheon in his fist,
Or turns again unto the dish,
And fully satisfies his wish;
Or, if it will not answer then,
He'll make it up at half-past ten.

"Again he thinks it quite too soon
To eat his dinner all at noon,
But as the feast is always free,
He takes a snack at half-past three.
He goes to supper with the rest,
But, lest his stomach be oppress'd,
He saves at least a piece of bread
Till just before he goes to bed;
So last of all the wretched Slug
Has room to drive another plug.

"To fam'ly order he's not bound,
But has his springs of union round;
And kitchen sisters ev'ry where
Know how to please him to a hair:
Sometimes his errand they can guess,
If not, he can his wants express;
Nor from old Slug can they get free
Without a cake or dish of tea."

"Slug" at work, or pretending to work, gets a fling also:

"When call'd to work you'll always find
The lazy fellow lags behind—
He has to smoke or end his chat,
Or tie his shoes, or hunt his hat:
So all the rest are busy found
Before old Slug gets on the ground;
Then he must stand and take his wind
Before he's ready to begin,
And ev'ry time he straights his back
He's sure to have some useless clack;
And tho' all others hate the Slug,
With folded arms himself he'll hug.

"When he conceits meal-time is near,
He listens oft the trump to hear;
And when it sounds, it is his rule
The first of all to drop his tool;
And if he's brisk in any case,
It will be in his homeward pace."

Here, too, is a picture of "Slug" shirking his religious duties:

"In his devotions he is known
To be the same poor lazy drone:
The sweetest songs Believers find
Make no impression on his mind;
And round the fire he'd rather nod
Than labor in the works of God.

"Some vain excuse he'll often plead
That he from worship may be freed—
He's bruis'd his heel or stump'd his toe,
And cannot into meeting go;
And if he comes he's half asleep,
That no good fruit from him we reap:
He'll labor out a song or two,
And so conclude that that will do;
[And, lest through weariness he fall,
He'll brace himself against the wall],
And well the faithful may give thanks
That poor old Slug has quit the ranks.

"When the spectators are address'd,
Then is the time for Slug to rest—
From his high lot he can't be hurl'd,
To feel toward the wicked world;
So he will sit with closed eyes
Until the congregation rise;
And when the labor we commence,
He moves with such a stupid sense—
It often makes spectators stare
To see so dead a creature there."

The satire closes with a hit at "Slug's" devotion to tobacco:

"Men of sound reason use their pipes
For colics, pains, and windy gripes;
And smoking's useful, we will own,
To give the nerves and fluids tone;
But poor old Slug has to confess
He uses it to great excess,
And will indulge his appetite
Beyond his reason and his light.
If others round him do abstain,
It keeps him all the time in pain;
And if a sentence should be spoke
Against his much-beloved smoke,
Tho' it be in the way of joke,
He thinks his union's almost broke.
In all such things he's at a loss,
Because he thinks not of the cross,
But yields himself a willing slave
To what his meaner passions crave.

"This stupid soul in all his drift
Is still behind the proper gift—
With other souls he don't unite,
Nor is he zealous to do right.
Among Believers he's a drug,
And ev'ry elder hates a Slug.

"When long forbearance is the theme,
A warm believer he would seem—
For diff'rent tastes give gen'rous scope,
And he is full of faith and hope;
But talk about some good church rule,
And his high zeal you'll quickly cool.
Indulge him, then, in what is wrong,
And Slug will try to move along;
Nor will he his own state mistrust,
Until he gets so full of lust
His cross he will no longer tug,
Then to the world goes poor old Slug."

"Hoggish nature" comes in for a share of denunciation next in these lines:

"In the increasing work of the gospel we find,
The old hoggish nature we will have to bind—
To starve the old glutton, and leave him to shift,
Till in union with heaven we eat in a gift.

"What Father will teach me, I'll truly obey;
I'll keep Mother's counsel, and not go astray;
Then plagues and distempers they will have to cease,
In all that live up to the gospel's increase.

"The glutton's a seat in which evil can work,
And in hoggish nature diseases will lurk:
By faith and good works we can all overcome,
And starve the old glutton until he is done.

"But while he continues to guzzle and eat,
All kinds of distempers will still find a seat—
The plagues of old Egypt—the scab and the bile,
At which wicked spirits and devils will smile.

"Now some can despise the good porridge and soup,
And by the old glutton they surely are dup'd—
To eat seven times in a day! What a mess!
I hate the old glutton for his hoggishness.

"No wonder that plagues and distempers abound,
While there is a glutton in camp to be found,
To spurn at the counsel kind Heaven did give—
And guzzle up all, and have nothing to save.

"When glutton goes in and sits down with the rest,
His hoggish old nature it grabs for the best—
The cake and the custard, the crull and the pie—
He cares not for others, but takes care of I.

"His stomach is weak, being gorg'd on the best,
He has had sev'ral pieces secret from the rest;
He'll fold up his arms, at the rest he will look,
Because they do eat the good porridge and soup.

"Now all that are wise they will never be dup'd;
They'll feed the old glutton on porridge and soup,
Until he is willing to eat like the rest,
And not hunt the kitchen to find out the best.

"We'll strictly observe what our good parents teach:
Not pull the green apple, nor hog [1] in the peach;
We'll starve the old glutton, and send him adrift;
Then like good Believers we'll eat in a gift."
[Footnote: To eat like a hog.]
[Illustration: pointing finger]

Following these verses are some reflections, concluding:

"Away with the sluggard, the glutton, and beast,
For none but the bee and the dove
Can truly partake of this heavenly feast,
Which springs from the fountains of love."

Obedience to the elders and ministry also appears to have been difficult to bring about, for several verses in this collection inculcate this duty. In one, called "Gospel-virtues illustrated," an old man is made the speaker, in these words:

"Now eighteen hundred seventeen—
Where am I now? where have I been?
My age about threescore and three,
Then surely thankful I will be.

"I thank my parents for my home,
I thank good Elder Solomon,
I thank kind Eldress Hortency,
And Eldress Rachel kind and free.

"Good Elder Peter with the rest—
By his good works we all are blest;
His righteous works are plainly shown—
I thank him kindly for my home.

"From the beginning of this year,
A faithful cross I mean to bear,
To ev'ry order I'll subject,
And all my teachers I'll respect.

"With ev'ry gift I will unite—
They are all good and just and right;
If mortifying they do come,
I'll still be thankful for my home.

"When I'm chastis'd I'll not complain,
Tho' my old nature suffer pain;
Tho' it should come so sharp and hot,
Even to slay me on the spot.

"I will no longer use deceit,
I will abhor the hypocrite;
His forged lies I now will hate—
His portion is the burning lake.

"My vile affections they shall die,
And ev'ry lust I'll crucify;
I'll labor to be clean and pure,
And to the end I will endure.

"Th' adulterous eye shall now be blind—
It shall not feed the carnal mind;
My looks and conduct shall express
That holy faith that I possess.

"I will not murmur, 'tis not right,
About my clothing or my diet,
For surely those who have the care,
Will give to each their equal share.

"I will take care and not dictate
The fashion of my coat or hat;
But meet the gift as it may come,
And still be thankful for my home.

"I will be careful and not waste
That which is good for man or beast;
Or any thing that we do use—
No horse or ox will I abuse.

"I will be simple as a child;
I'll labor to be meek and mild;
In this good work my time I'll spend,
And with my tongue I'll not offend."

Again, in "Repentance and Confession," a sinner confesses his misdeeds in such words as these:

"But still there's more crowds on my mind
And blacker than the rest—
They look more dark and greater crimes
Than all that I've confess'd
With tattling tongues and lying lips
I've often bore a part:
I frankly own I've made some slips
To give a lie a start.

"But worse than that I've tri'd to do,
When darken'd in my mind;
I've tri'd to be a Deist too—
That nothing was divine.
But O, good elders, pray for me!
The worst is yet behind—
I've talk'd against the ministry,
With malice in my mind.

"O Lord forgive! for mercy's sake,
And leave me not behind;
For surely I was not awake,
Else I had been consign'd.
Good ministry, can you forgive,
And elders one and all?
And, brethren, may I with you live,
And be the least of all?"

In "A Solemn Warning" there is a caution against the wiles of Satan, who tries Believers with a spirit of discontent:

"This cunning deceiver can't touch a Believer,
Unless he can get them first tempted to taste
Some carnal affection, or fleshly connection,
And little by little their power to waste.
The first thing is blinding, before undermining,
Or else the discerning would shun the vile snare;—
Thus Satan hath frosted and artfully blasted
Some beautiful blossoms that promis'd most fair.

"This wily soul-taker and final peace-breaker
May take the unwary before they suspect,
And get them to hearken to that which will darken,
And next will induce them their faith to reject;
He'll tell you subjection affords no protection—
These things you've been tau't are but notions at best;
Reject your protection, and break your connection,
And all you call'd faith you may scorn and detest."

"The Last Woe" denounces various sins of the congregation:

"In your actions unclean, you are openly seen,
And this truth you may ever remark,
That in anguish and woe, to the saints you must go,
And confess what you've done in the dark.

"From restraint you are free, and no danger you see,
Till the sound of the trumpet comes in,
Crying 'Woe to your lust—it must go to the dust,
With the unfruitful pleasures of sin.'

"And a woe to the liar—he is doom'd to the fire,
Until all his dark lies are confess'd—
Till he honestly tell, what a spirit from hell
Had its impious seat in his breast.

"And a woe to the thief, without any relief—
He is sentenc'd in body and soul,
To confess with his tongue, and restore ev'ry wrong,
What he ever has robbed or stole.

"Tho' the sinner may plead, that it was not decreed
For a man to take up a full cross,
Yet in hell he must burn, or repent and return,
And be say'd from the nature of loss."

In the following "Dialogue" "confession of sins" is urged and enforced:

Q. Why did you choose this way you're in, which all mankind despise?

A. It was to save my soul from sin, and gain a heav'nly prize.

Q. But could you find no other way, that would have done as well?

A. Nay, any other way but this would lead me down to hell.

Q. Well, tell me how did you begin to purge away your dross?

A. By honestly confessing sin, and taking up my cross.

Q. Was it before the Son of man you brought your deeds to light?

A. That was the mortifying plan, and surely it was right.

Q. But did you not keep something back, or did you tell the whole?

A. I told it all, however black—I fully freed my soul.

Q. Do you expect to persevere, and ev'ry evil shun?

A. My daily cross I mean to bear, until the work is done.

Q. Well, is it now your full intent all damage to restore?

A. If any man I've wrong'd a cent, I'll freely give him four.

Q. And what is now the greatest foe with which you mean to war?

A. The cursed flesh—'tis that, you know, all faithful souls abhor.

Q. Have you none of its sly deceit now lurking in your breast?

A. I say there's nothing on my mind but what I have confess'd.

Q. Well, what you have proclaim'd abroad, if by your works you show, You are prepar'd to worship God, so, at, it, you, may, go."

"The Steamboat" seems to me a characteristic rhyme, which no doubt came home to Believers on the western rivers, when they were plagued with doubters and cold-hearted adherents:

"While our steamboat, Self-denial,
Rushes up against the stream,
Is it not a serious trial
Of the pow'r of gospel steam?
When Self-will, and Carnal Pleasure,
And Freethinker, all afloat,
Come down snorting with such pressure,
Right against our little boat.

"Were there not some carnal creatures
Mixed with the pure and clean,
When we meet those gospel-haters,
We might pass and not be seen;
But the smell of kindred senses
Brings them on us fair broadside,
Then the grappling work commences—
They must have a fair divide.

"All who choose the tide of nature,
Freely take the downward way;
But the doubtful hesitater
Dare not go, yet hates to stay.
To the flesh still claiming kindred,
And their faith still hanging to—
Thus we're held and basely hinder'd,
By a double-minded few.

"Wretched souls, while hesitating
Where to fix your final claim,
Don't you see our boiler heating,
With a more effectual flame!—When
the steam comes on like thunder,
And the wheels begin to play,
Must you not be torn asunder,
And swept off the downward way?

"Tho' Self-will and Carnal Reason,
Independence, Lust, and Pride,
May retard us for a season,
Saint and sinner must divide;
When releas'd from useless lumber—
When the fleshly crew is gone—
With our little faithful number,
O how swiftly we'll move on!"

The "Covenant Hymn" was publicly sung in some of the Western societies, "so that no room was left for any to say that the Covenant [by which they agree to give up all property and labor for the general use] was not well understood." I quote here several verses:

"You have parents in the Lord, you honor and esteem,
But your equals to regard a greater cross may seem.
Where the gift of God you see,
Can you consent that it should reign?
Yea I can, and all that's free may jointly say—Amen.

"Can you part with all you've got, and give up all concern,
And be faithful in your lot, the way of God to learn?
Can you sacrifice your ease,
And take your share of toil and pain?
Yea I can, and all that please may freely say—Amen.

"Can you into union flow, and have your will subdu'd?
Let your time and talents go, to serve the gen'ral good?
Can you swallow such a pill—
To count old Adam's loss your gain?
Yea I can, and yea I will, and all may say—Amen.

"I set out to bear my cross, and this I mean to do:
Let old Adam kick and toss, his days will be but few.
We're devoted to the Lord,
And from the flesh we will be free;
Then we'll say with one accord—Amen, so let it be."

It is evident from these verses that the early Shakers had among them men who at least could make the rhymes run glibly, and who besides had a gift of plain speech. Here, for instance, is a denunciation of a scandal-monger:

"In the Church of Christ and Mother,
Carnal feelings have no place;
Here the simple love each other,
Free from ev'ry thing that's base.
Therefore when the flesh is named,
When impeachments fly around,
Honest souls do feel ashamed—
Shudder at the very sound.

"Ah! thou foul and filthy stranger!
What canst thou be after here?
Thou wilt find thyself in danger,
If thou dost not disappear.
Vanish quick, I do advise you!
For we mean to let you know
Good Believers do despise you,
As a dang'rous, deadly foe.

"Dare you, in the sight of heaven,
Show your foul and filthy pranks?
Can a place to you be given
In the bright angelic ranks?
Go! I say, thou unclean devil!
Go from this redeemed soil,
If you think you cannot travel
Through a lake of boiling oil."

In those earlier days, as in these, idle persons seem to have troubled the Shakers with the question "What would become of the world if all turned Shakers," to which here is a sharp reply:

"The multiplication of the old creation
They're sure to hold forth as a weighty command;
And what law can hinder old Adam to gender,
And propagate men to replenish the land?
But truly he never obey'd the lawgiver,
For when the old serpent had open'd his eyes,
He sought nothing greater than just to please nature,
And work like a serpent in human disguise."

"Steeple houses" are as hateful to the Shakers as to the Quakers and the Inspirationists of Amana, and they are excluded in an especial manner from the Shakers' Paradise:

"No sin can ever enter here—
Nor sinners rear a steeple;
'Tis kept by God's peculiar care,
For his peculiar people.
One faith, one union, and one Lord,
One int'rest all combining,
Believers all, with one accord,
In heav'nly concert joining.

"Far as the gospel spirit reigns,
Our souls are in communion;
From Alfred to South Union's plains,
We feel our love and union.
Here we may walk in peace and love,
With God and saints uniting;
While angels, smiling from above,
To glory are inviting."

Occasionally the book from which I am quoting gives one of those lively brief verses to which the Shaker congregation marches, with clapping hands and skipping feet; as these, for instance:

"I mean to be obedient,
And cross my ugly nature,
And share the blessings that are sent
To ev'ry honest creature;
With ev'ry gift I will unite,
And join in sweet devotion—
To worship God is my delight,
With hands and feet in motion."

"Come, let us all be marching on,
Into the New Jerusalem;
The call is now to ev'ry one
To be alive and moving.
This precious call we will obey—
We love to march the heav'nly way,
And in it we can dance and play,
And feel our spirits living."

In the newer collection, entitled "Millennial Hymns, adapted to the present Order of the Church," and printed at Canterbury, New Hampshire, in 1847, a change is noticeable. The hymns are more devotional and less energetic. There are many praises of Mother Ann—such lines as these:

"O Mother, blest Mother! to thee I will bow;
Thou art a kind Mother, thou dost teach us how
Salvation is gained, and how to increase
In purity, union, in order and peace.

"I love thee, O Mother; thy praise I will sound—
I'll bless thee forever for what I have found,
I'll praise and adore thee, to thee bow and bend,
For Mother, dear Mother, thou art my known friend."

Or these:

"I will walk in true obedience, I will be a child of love;
And in low humiliation I will praise my God above.
I will love my blessed Mother, and obey her holy word,
In submission to my elders, this will join me to the Lord.

"I will stand when persecution doth around like billows roll;
I will bow in true subjection, and my carnal will control.
I will stand a firm believer in the way and work of God,
Doubts and fears shall never, never in me find a safe abode.

"When temptations do surround me, floods of evil ebb and flow,
Then in true humiliation I will bow exceeding low.
I will fear the God of heaven, I will keep his holy laws,
Treasure up his blessings given in this pure and holy cause.

"Tho' beset by wicked spirits, men and devils all combin'd,
Yet my Mother's love will save me if in faithfulness I stand:
No infernal crooked creature can destroy or harm my soul,
If I keep the love of Mother and obey her holy call."

Or this hymn, which is called "Parents' Blessing:

"My Father does love me, my Mother also
Does send me her love, and I now feel it flow;
These heavenly Parents are kind unto me,
And by their directions my soul is set free.

"They fill up my vessel with power and strength—
Yea, make my cross easy, my peace of great length;
My joy fall and perfect, my trouble but light,
My gifts very many in which I delight.

"I truly feel thankful for what I receive,
In each holy promise I surely believe;
They're able and willing to do all they've said,
And by my kind Parents I choose to be led.

"I love to feel simple, I love to feel low,
I love to be kept in the path I should go;
I love to be taught by my heavenly lead,
That I may be holy and perfect indeed."

I add another, which has the lively, quick rhythm in which the Shakers delight. It is called "Wisdom's Path:

"I'll learn to walk in wisdom's ways,
And in her path I'll spend my days;
I'll learn to do what Mother says
And follow her example.
All pride and lust this will subdue,
And every hateful passion too;
This will destroy old Satan's crew
That's seated in the temple.

"Come, honest souls, let us unite
And keep our conscience clear and white,
For surely Mother does delight
To own and bless her children.
In Father's word let us go on,
And bear our cross and do no wrong,
In faith and love then we'll be strong
To conquer every evil.

"For love and union is our stay,
We'll be strong and keep it day by day;
Then we shall never go astray,
We'll gain more love and union.
Obedience will still increase,
And every evil work will cease,
We'll gain a true and solid peace,
We'll live in Mother's union."

I make no excuse for these quotations of Shaker hymns, for the books from which they are taken have been seen by very few outside of the order, and not even by all its members, as they are not now in common use.

The Shakers have always professed to have intimate intercourse with the "spirit world." Elder Frederick Evans says in his autobiography that from the beginning the exercises in Shaker meetings were "singing and dancing, shaking, turning, and shouting, speaking with new tongues and prophesying." Elder Frederick himself, as he remarks, "was converted to Shakerism in 1830 by spiritual manifestations," having "visions" for three weeks, which converted him, as he relates, from materialism. He adds:

"In 1837 to 1844 there was an influx from the 'spirit world,' 'confirming the faith of many disciples' who had lived among Believers for years, and extending throughout all the eighteen societies, making media by the dozen, whose various exercises, not to be suppressed even in their public meetings, rendered it imperatively necessary to close them all to the world during a period of seven years, in consequence of the then unprepared state of the people, to which the whole of the manifestations, and the meetings too, would have been as unadulterated 'foolishness,' or as inexplicable mysteries."

In a recent number of the Shaker and Shakeress (1874), Elder James S. Prescott, of the North Union Society, gave a curious account of the first appearance of this phenomenon at that place, from which I quote what follows:

"It was in the year 1838, in the latter part of summer, some young sisters were walking together on the bank of the creek, not far from the hemlock grove, west of what is called the Mill Family, where they heard some beautiful singing, which seemed to be in the air just above their heads.

"They were taken by surprise, listened with admiration, and then hastened home to report the phenomenon. Some of them afterwards were chosen mediums for the 'spirits.' We had been informed, by letter, that there was a marvelous work going on in some of the Eastern societies, particularly at Mt. Lebanon, New York, and Watervliet, near Albany. And when it reached us in the West we should all know it, and we did know it; in the progress of the work, every individual, from the least to the greatest, did know that there was a heart-searching God in Israel, who ruled in the armies of heaven, and will yet rule among the inhabitants of earth.

"It commenced among the little girls in the children's order, who were assembled in an upper room, the doors being shut, holding a meeting by themselves, when the invisibles began to make themselves known. It was on the Sabbath-day, while engaged in our usual exercises, that a messenger came in and informed the elders in great haste that there was something uncommon going on in the girls' department. The elders brought our meeting to a close as soon as circumstances would admit, and went over to witness the singular and strange phenomena.

"When we entered the apartment, we saw that the girls were under the influence of a power not their own—they were hurried round the room, back and forth as swiftly as if driven by the wind—and no one could stop them. If any attempts were made in that direction, it was found impossible, showing conclusively that they were under a controlling influence that was irresistible. Suddenly they were prostrated upon the floor, apparently unconscious of what was going on around them. With their eyes closed, muscles strained, joints stiff, they were taken up and laid upon beds, mattresses, etc.

"They then began holding converse with their guardian spirits and others, some of whom they once knew in the form, making graceful motions with their hands—talking audibly, so that all in the room could hear and understand, and form some idea of their whereabouts in the spiritual realms they were exploring in the land of souls. This was only the beginning of a series of 'spirit manifestations,' the most remarkable we ever expected to witness on the earth. One prominent feature of these manifestations was the gift of songs, hymns, and anthems—new, heavenly, and melodious. The first inspired song we ever heard from the 'spirit world,' with words attached, was the following, sung by one of the young sisters, while in vision, with great power and demonstration of the spirit, called by the invisible.

"'THE SONG OF A HERALD.

"'Prepare, O ye faithful,
To fight the good fight;
Sing, O ye redeemed,
Who walk in the light.
Come low, O ye haughty,
Come down, and repent.
Disperse, O ye naughty,
Who will not relent.

"'For Mother is coming—
Oh, hear the glad sound—
To comfort her children
Wherever they're found;
With jewels and robes of fine linen
To clothe the afflicted withal.'

"Given by inspiration, at North Union, August, 1838, ten years prior to the Rochester Rappings.'

"The gifts continued increasing among the children. Among these were the gift of tongues, visiting the different cities in the 'spirit world,' holding converse with the indwellers thereof, some of whom they once knew in the body. And in going to these cities they were accompanied by their guardian angels, and appeared to be flying, using their hands and arms for wings, moving with as much velocity as the wings of a bird.

"All of a sudden they stopped, and the following questions and answers were uttered through their vocal organism:

Question—'What city is this?' Answer—'The City of Delight.'

Question—'Who live here?' Answer—'The colored population.'

Question—'Can we go in and see them?' Answer—'Certainly. For this purpose you were conducted here. They were admitted, their countenances changed.'

Question—'Who are all these?' Answer—'They are those who were once slaves in the United States.'

Question—'Who are those behind them?' Answer—'They are those who were once slaveholders.'

Question—'What are they doing here?' Answer—'Serving the slaves, as the slaves served them while in the earth life. God is just; all wrongs have to be righted.'

Question—'Who are those in the corner?' Answer—'They are those slaveholders who were unmerciful, and abused their slaves in the world, and are too proud to comply with the conditions.'

Question—'What were the conditions?' Answer—'To make confession and ask forgiveness of the slaves, and right their wrongs; and this they are too proud to do.'

Question—'What will be done with them?' Answer—'When their time expires they will be taken away and cast out, and will have to suffer until they repent; for all wrongs must be righted, either in the form or among the disembodied spirits, before souls can be happy.'

"And when the girls came out of vision, they would relate the same things, which, corresponded with what they had previously talked out.

"Now, we will leave the girls for the present and go into the boys' department. Here we find them holding meetings by themselves, under the safe guidance of their care-takers, going in vision, some boys and some girls, for the work had progressed so as to reach adults, and all were called immediately into the work whose physical organizations would possibly admit of mediumship. The peculiar gift at this time was in visiting the different cities in the 'spirit world,' and in renewing acquaintances with many of their departed friends and relatives, who were the blissful and happy residents therein.

"But before we go any further we will let our mediums describe the first city they came to after crossing the river.

"Question—'What city is this?' Answer—'The Blue City.' Question—'Who lives here?' Answer—'The Indians.' Question—'What Indians?' Answer—'The American Indians.' Question—'Why are they the first city we come to in the spirit-land, on the plane, and most accessible?' Answer—'Because the Indians lived more in accordance with the law of nature in their earth life, according to their knowledge, and were the most abused class by the whites except the slaves, and many of them now are in advance of the whites in 'spirituality,' and are the most powerful ministering spirits sent forth to minister to those who shall be heirs of salvation.'

"At another time these same mediums, fifteen in number, of both sexes, sitting on benches in the meeting-house, saw a band of Indian spirits coming from the 'Blue City' in the spirit world to unite with them in their worship, and said, 'They are coming;' and as soon as the spirits entered the door they entered the mediums, which moved them from their seats as quick as lightning. Then followed the Indian songs and dances, and speaking in the Indian tongue, which was wholly unintelligible to us except by spiritual interpreters."

Some of the most curious literature of the Shakers dates from this period; and it is freely admitted by their leading men that they were in some cases misled into acts and publications which they have since seen reason to regret. Their belief is that they were deceived by false spirits, and were unable, in many cases, to distinguish the true from the false. That is to say, they hold to their faith in "spiritual communications," so called; but repudiate much in which they formerly had faith, believing this which they now reject to have come from the Evil One.

Little has ever become authentically known of the so-called "spiritual" phenomena, which so profoundly excited the Shaker societies during seven years that, as Elder Frederick relates, they closed their doors against the world. Hervey Elkins, a person brought up in the society at Enfield, New Hampshire, in his pamphlet entitled "Fifteen Years in the Senior Order of Shakers," from which I have already quoted, gives some curious details of this period. It will be seen, from the passages I extract from Elkins, that he came under what he supposed to be "spiritual" influences himself:

"In the spring succeeding the winter of which I have treated, a remarkable religious revival began among all the Shakers of the land, east and west. It was announced several months prior to its commencement that the holy prophet Elisha was deputized to visit the Zion of God on earth, and to bestow upon each individual those graces which each needed, and to baptize with the Holy Ghost all the young who would prepare their souls for such a baptism.

"The time at length arrived. No one knew the manner in which the prophet would make himself known. The people were grave and concerned about their spiritual standing. Two female instruments from Canterbury, N. H., were at length ushered into the sanctuary. Their eyes were closed, and their faces moved in semigyrations. Their countenances were pallid, as though worn by unceasing vigils. They looked as though laden with a momentous and impending revelation. Throughout the assembly, pallid faces, tears, and trembling limbs were visible. Anxiety and excitement were felt in every mind, as all believed the instruments sacredly and superhumanly inspired. The alternate redness and pallor of every countenance revealed this anxiety. For the space of five minutes the spacious hall was as silent as the tomb. One of the mediums then advanced in the space between the ranks of brethren and sisters, and announced with a clear, deep, and sonorous voice, and in sublime and authoritative language, the mission of the holy prophet. The ministry then bade the instruments to be free and proceed as they could answer to God; and conferred on them plenary power to conduct the meetings as the prophet should direct.

"After marching a few songs, the prophet requested the formation of two circles, one containing all the brethren, the other the sisters. The two mediums were first enclosed by the circle of brethren. They both were young women between twenty and twenty-five years of age, and had never before been at Enfield. They had probably never heard the names of two thirds of the younger members. They moved around in these circles, stopping before each one as though reading the condition of every heart. As they passed some, they evinced pleasure; as they passed others, they bespoke grief; others, yet, an obvious contempt; by which it seemed they looked within, and saw with delight or horror the state of all. From our knowledge of the members, we knew they passed and noticed them as their works merited. Little was said to separate individuals in the first meeting. In the second, we were requested to form six circles, three of each sex, and those of a circle to be connected together by the taking hold of hands; and in this manner to bow, bend, and dance. In this condition an influence was felt, upon which psychologists and biologists would differ. It would be needless to enumerate the many gifts, the prophecies, the extempore songs, the revelations, the sins exposed, and the hypocrites ejected from the society during this period of two months. But, as near as we could estimate, four hundred new songs were sung in that time, either by improvisation or inspiration, of which I have my opinion. I doubt not but that many were inspired by spirits congenial with themselves, and consequently some of the songs evinced a fatuity and simplicity peculiar to the instrument. On the other hand, many songs were given from spheres above, higher in melody, sentiment, and pathos than any originating with earth's inhabitants.

"I recollect that the first spiritual gift presented to me was a 'Cup of Solemnity.' I drank the contents, and felt for a season the salutary effects. During the revival I became sincerely converted. I for a time, by reason of prejudice and distrust, resisted the effect of the impressions, which at length overwhelmed me in a flood of tears, shed for joy and gladness, as I more and more turned my thoughts to the Infinite. At last a halo of heavenly glory seemed to surround me. I drank deep of the cup of the waters of life, and was lifted in mind and purpose from this world of sorrow and sin. I soared in thought to God, and enjoyed him in his attributes of purity and love. I was wafted by angels safely above the ocean of sensual enjoyment which buries so many millions, but into which I had never fallen. I explored the beauties of ineffable bliss, and caught a glimpse of that divinity which is the culmination of science and the end of the world. The adoration and solemnity of the sanctuary enveloped me as with a mantle, even when employed in manual labor and in the company of my companions. The frivolity of some of my companions disgusted me. The extreme and favorable change wrought within me in so short a time was often remarked by the elders and members of the society; but the praise or the censure of mortals were to me like alternate winds, and of little avail.

"Two years thus passed, in which my highest enjoyments and pleasures were an inward contemplation of the beauty, love, and holiness of God, and in the ecstatic impressions that I was in the hollow of his hand, and owned and blessed of him. Still later in life I retained and could evoke at times the same profoundly religious impressions, contaminated, however, by other favorite objects of study and attachment. Even the expression of my countenance wore an aspect of deep, tender, and benignant gravity, which the reflection of less holy subjects could not produce. It was my delight to pray fervently and tacitly, and this I often did besides the usual time allotted for such devotion. (Vocal prayer is not admissible among the Shakers.) I loved to unite in the dance, and give myself up to the operations of spirits even, if it would not thwart my meditative communion with God and with God alone. Though instruments or mediums were multiplied around me, dancing in imitation of the spirits of all nations, singing and conversing in unknown tongues, some evincing a truly barbarian attitude and manners, I stood in mute thanksgiving and prayer. At times I was asked by the elders if I could not unite and take upon me an Indian, a Norwegian, or an Arabian spirit? I would then strive to be impressed with their feelings, and act in conformity thereto. But such inspiration, I found, was not the revelation of the Holy Ghost. It was not that which elevated and kept me from all trials and temptations. But my inward spontaneous devotion was the kind I needed. I informed the elders of my opinion, and they concurred in it, only they regarded the inspiration of simple and unsophisticated spirits as a stepping-stone to a higher revelation, by virtue of removing pride, vanity, and self-will, those great barriers against the accession of holy infusions."

* * * * *

"In the fall of that season this revival redoubled its energy. The gifts were similar to those of the spring previous, but less charity was shown to the hypocrite and vile pretender. It was announced that Jehovah-Power and Wisdom—the dual God, would visit the inhabitants of Zion, and bestow a blessing upon each individual as their works should merit. A time was given for us to prepare for his coming. Every building, every apartment, every lane, field, orchard, and pasture, must be cleansed of all rubbish and needless encumbrance; so that even a Shaker village, so notorious for neatness, wore an aspect fifty per cent more tidy than usual. To sweep our buildings, regulate our stores, pick up and draw to a circular wood-saw old bits of boards, stakes, and poles that were fit for naught but fuel, and collect into piles to be burned upon the spot all such as were unfit for that, was the order of the day. Even the sisters debouched by scores to help improve the appearance of the farm and lake shores, on which were quantities of drift-wood. Thus was passed a fortnight of pleasant autumnal weather. As the evenings approached, we set fire to the piles of old wood, which burned, the flames shooting upward, in a serene evening, like the innumerable bonfires which announce the ingress of a regal visitant to monarchical countries. Viewed from the plain below, in the gray, dim twilight of a soft and serene atmosphere, when all nature was wrapped in the unique and beautiful solemnity of an unusually prorogued autumn, these fires, emerging in the blue distance from the vast amphitheatre of hills, were picturesque in the highest degree. How neat! How fascinating! And how much like our conceptions of heaven the whole vale appeared! And then to regard this work of cleansing and beautifying the domains of Mount Zion as that preparatory to the visitation of the Most High, is something which speaks to the heart and says: 'Dost thou appear as beautiful, as clean, and as comely in the sight of God as do these elements of an unthinking world? Is thine heart also prepared to be searched with the candles of him from whom no unclean thing is hidden?'

"The following words were said to have been brought by an angel from
Jehovah, and accompanied by a most beautiful tune of two airs:

"'I shall march through Mount Zion,
With my angelic band;
I shall pass through the city
With my fan in my hand;
And around thee, O Jerusalem,
My armies will encamp,
While I search my Holy Temple
With my bright burning lamp.'"

"It was during this revival that Henry, of whom I have spoken, was ejected from the society. During this, as also during the previous excitement, he had exhibited an aversion which often found vent in bitter taunts and jeers. Sometimes, however, a simulated unity of feeling had prevented his publicly incurring the imputation of open rebellion. He had learned some scraps of the Latin language, and on the occasion of the evening worship in which he was expelled, he afterward informed us that, at the time he was arraigned for expulsion, he was pretendedly uniting with those who were speaking in unknown languages by employing awful oaths and profanity in the Latin tongue. A female instrument, said to be employed by the spirit of Ann Lee, approached him while thus engaged, and uttered in a low, distinct, and funereal accent a denunciation which severed him as a withered branch from the tree of life. He suddenly bowed as if beneath the weight of a terrible destiny, smiting his breast and ejaculating, 'Pardon! Pardon! Oh, forgive—forgive me my transgressions'. The elders strove to hush his cries, and replied that 'all forbearance is at an end.' His ardent vociferations now degenerated into inarticulate yells of horror and demoniacal despair. He rushed from the group which surrounded him, he glided like one unconscious of the presence of others from one extremity of the hall to another, he smote with clenched fists the walls of the apartment, and reeled at last in convulsive agony, uttering the deep, hollow groan of inexorable expiation. In this situation he was hurried for the last time from the sanctuary which he had so often profaned, and from the presence of those moistened eyes and commiserative looks which he never would again behold. The confession of his blasphemous profanity he made at the trustees' office prior to his leaving the society, which occurred the subsequent morning."

At another time such scenes as the following are described:

"Shrieks of some one, apparently in great distress, first announced a phenomenon, which caused the excitement. The screeching proceeded from a girl of but thirteen years of age, who had previously among the Shakers been a clairvoyant, and who has since been a powerful medium for spiritual manifestation elsewhere. She soon fell upon the floor, uttering awful cries, similar to those we had often heard emanating from instruments groaning under the pressure of some hidden abomination in the assembly. She plucked out entire handfuls of her hair, and wailed and shrieked like one subjected to all the conceived agonies of hell. The ministry and elders remarked that they believed that something was wrong; something extremely heinous was covered from God's witnesses somewhere in the assembly. All were exhorted to search themselves, and see if they had nothing about them that God disowns. The meeting was soon dismissed, but the medium continued in her abnormal and deplorable condition. Near the middle of the succeeding night we were all awakened by the ringing of the alarm, and summoned quickly to repair to the girls' apartments. We obeyed. The same medium lay upon a bed, uttering in the name of an apostate from the Shaker faith, and who was still living in New England, tremendous imprecations against himself, warning all to beware of what use they make of their privilege in Zion, telling us of his awful torments in hell, how his flesh (or the substance of his spiritual body) was all to strings and ringlets torn, how he was roasted in flames of brimstone and tar, and, finally, that all these calamities were caused by his doleful corruptions and pollutions while a member, and professedly a brother to us. This, it was supposed by many, was by true revelation the anticipation of the future state of this victim of apostasy and sin. Two or three more girls were soon taken in the same manner, and became uncontrollable. They were all instruments for reprobated spirits, and breathed nothing but hatred and blasphemy to God. They railed, they cursed, they swore, they heaped the vilest epithets upon the heads of the leaders and most faithful of the members, they pulled each other's and their own hair, threw knives, forks, and the most dangerous of missiles. When the instruments were rational, the elders entreated them to keep off such vile spirits. They would weep in anguish, and reply that, unless they spoke and acted for the spirits, they would choke them to death. They would then suddenly swoon away, and in struggling to resist them would choke and gasp, until they had the appearance of a victim strangled by a rope tightly drawn around her neck. If they would then speak, the strangulation would cease. In the mean time two females of adult age, and two male youths, were seized in the same manner. Unless confined, they would elope, and appear to all intents the victims of insanity. One of the young women eloped, fled to a lake which was covered with ice, was pursued by some of the ox teamsters, and carried back to the infirmary. Two men could with difficulty hold a woman or a child when thus influenced. To prevent mischief and elopement, we were obliged to envelop their bodies and their arms tightly in sheets, and thus sew them up and confine them until the spell was over. Such delirium generally lasted but a few hours. It would seize them at any time and at any place.

"The phenomena to which we allude was the source of much facetious pleasantry with the young brethren. One of the infernal spirits had one evening declared that 'before morning they would have the deacon and Lupier.' 'Deacon' was an epithet applied to myself, as a token of familiarity. The tidings of the declaration of this infernal agent were soon conveyed to me. It happened that my companion of the dormitory, a middle-aged man, had that evening gone to watch with the mediums, and I was left alone. I replied to my companions, who interrogated and sarcastically congratulated me on my prospects for the night, that 'if the corporeal influence of incarnate devils could be kept from the room, I would combat without aid all other influences and answer for my own safety.' I accordingly locked myself into my room, and enjoyed, unmolested for the night, except by occasional raps upon the door by my passing comrades, some of whom were up all night by reason of the excitement, a sound and pleasant sleep. One or two instances occurred in which a superhuman agency was indubitably obvious. One of the abnormal males lay in a building at some distance from the infirmary where the female instruments were confined. Suddenly one of the last, who had been for some time in a quiescent state and rational, was seized by one of these paroxysms, which were always accompanied by dreadful contortions and sudden twitchings of the body, and, speaking for the spirit, said that 'Old S—— had bound him with a surcingle, and he had left E——,' one of the male instruments. The physician instantly repaired to the building where E—— lay, and he was perfectly rational. S——, the watch, informed the physician that E—— raved so violently a moment before that he bound his arms to his body by passing a surcingle around both, and he quickly became himself. At another time one of the females took a handful of living coals in her bare hands, and thus carried them about the room without even injuring the cuticle of the skin.

"The phenomena and excitement soon dwindled away by the tremendous opposition directed against them; and when afterward spoken about, were designated by the sinister phrase—'The Devil's Visitation.'

"Other ministrations and gifts, original and perfectly illustrative of the inspirations of crude and uncivilized spirits, continued as usual to exist. They were truly ludicrous. I have seen female instruments in uncouth habits, and in imitation of squaws, and a few males acting as suneps, glide in groups on a stiffly frozen snow, shouting, dancing, yelling, and whooping, and others acting precisely the peculiar traits of a Negro, an Arab, a Chinese, an Italian, or even the polite gayety of a Frenchman. And, what is still more astounding, speaking the vernacular dialects of each race. Their confabulation, aided by inspired interpreters, was truly amusing and interesting. On one occasion I saw a sister, inspired by a squaw, her head mounted with an old hat of felt, cocked, jammed, and indented in no geometrical form, rush to a pan containing a collection of the amputated legs of hens, seize a handful of the raw delicacy, and devour them with as much alacrity as a Yankee woman would an omelet or a doughnut."

In general, Elkins relates:

"I have myself seen males, but more frequently females, in a superinduced condition, apparently unconscious of earthly things, and declaring in the name of departed spirits important and convincing revelations. Speaking in foreign tongues and prophesying were the most common gifts. In February, 1848, a medium became abstracted from earthly scenes, and announced the presence of an angel of God. The angel declared, through her, that he was sent on a mission to France, and that before many days we should hear of his doings in that nation. This announcement was in presence of the whole family, and it was then and there noted down. France at that time was, for aught we knew, resting upon a permanent political basis; or as nearly in that condition as she ever was. In a few days the revolution of the 24th of February precipitated the monarchy into an interregnum, which philanthropists hoped was bottomless.

"Turning rapidly upon the toes, bowing, bending, twisting, and reeling like one a victim to the fumes of intoxication; swooning and lying prostrate with limbs stiff and unyielding, like a corpse, and to all outward appearance the vital spark extinct; then suddenly resuscitating—the mind still abstracted from scenes below—and rising to join in the jubilancy of the dance, in company with and in imitation of the angels around the throne of God, singing extemporaneous anthems and songs, or those learned direct of seraphs in the regions of bliss—such are the many exercises, effusions of devotion, and supernatural elapses of which I was for fifteen years at intervals an eye and ear witness. Also the exposure of sin, designating in some cases the transgressor, the act, and the place of perpetration, of which the accused was most generally found culpable.

"More than a score of new dances were performed, with an attitude of grace and with the precision of a machine, by about twenty female clairvoyants. They said they learned them of seraphs before the throne of God.

"I was doubtful of their assertions, for such things were to me novel. I however determined not to overstep the bounds of prudence, and declare the work an illusion, for fear that I might blaspheme a higher power, I communicated my doubts to a few of my companions, and one, less cautious than myself, immediately broke forth in imprecations against it. I never was secretly opposed, but a turbulent disposition or a love for dramatic scenes, prompted by the hope of detecting either the validity or deception of such phenomena, impelled me to wink opposition to my reckless companion. In the devotional exercises, which served as a preliminary to the entrance of the mind into a superior condition, such as whirling, twisting, and reeling, we all took a part. Henry, for that was the name of the youth who was so zealous in his aspersions, united awkwardly and derisively in these exercises. Amid so many arms, legs, and bodies, revolving, oscillating, staggering, and tripping, it is not remarkable that a few should be thrown prostrate (not violently, however) upon the floor. One evening, in a boy's meeting at a time of great excitement, when the spirits of some of our companions were reported to be in spiritual spheres, and other departed spirits were careering their mortal ladies in the graceful undulations of a celestial dance, Henry and many others, among whom I was seen, were whirling, staggering, and rolling, striving in vain, by all the humility we could assume, to be also admitted into the regions of spiritual recognition, Henry suddenly tripped and fell. One of his visionary companions instantly sprang, passed his hands with great rapidity over him, as though binding him with invisible cords, and then returned to his graceful employment. The clairvoyant's eyes were closed, as indeed were the eyes of all while in that condition. In vain Henry struggled to rise, to turn, or hardly to move. He was fettered, bound fast by invisible manacles. The brethren were summoned to witness the sight. In the space of perhaps half an hour the clairvoyant returned, loosened his fetters, and he arose mortified and confounded. Singularly disposed, he ever after treated these gifts with virulent ridicule, and never was heard to utter any serious remarks concerning this transaction. The clairvoyant after this event was the butt of his satire and jests, and received them without revenge so long as Henry remained, which was about five years—a reckless, abandoned, evil-minded person, eventually severed by that same power which he strove incessantly to ridicule. All these strange operations and gifts are attributed by the Shakers to the influence of superhuman power like that manifested in the Primitive Church."

Some of the hymns which date from this period have fragments of the "strange tongues" in which the "mediums" spoke. Here is one, dated at New Lebanon, and printed in the collection called "Millennial Hymns:"

"HEAVENLY GUIDE.

"Lo all ye, hark ye, dear children, and listen to me,
For I am that holy Se lone' se ka' ra an ve';
My work upon earth is holy, holy and pure,
That work which will ever, forever endure.

"Yea, my heavenly Father hath se-ve'-ned to you
That power which is holy and that faith which is true;
O then, my beloved, why will ye delay?
O la ho' le en se' ren, now while it is day.

"The holy angels in heaven their trumpets do raise,
And with saints upon earth sound endless praise.
Blessed, most blessed, your day, and holy your call,
O ven se' ne ven se' ne, yea every soul.

"All holy se ka' ren are the free blessings given
And bestowed on you from the fountain of heaven;
Yea, guardian spirits from the holy Selan',
Bring you heavenly love, vi' ne see', Lin' se van'.

"Press ye on, my dear children, the holy Van' la hoo'
Is your heavenly guide, and will safely bear you through
All vo'len tribulation you meet here below;
Then be humble, dear children, be faithful and true.

"For God, your holy, holy HEAVENLY FATHER, will never,
Never forsake his holy house of Israel on e.a.r.t.h.,
But the blessings of heaven will continue to flow
On you, my beloved Ar' se le be low. (n-o-t-e-s.)"

The most curious relics of those days are two considerable volumes, which have since fallen into discredit among the Shakers themselves, but were at the time of their issue regarded as highly important. One of these is entitled "A Holy, Sacred, and Divine Soil and Book, from the Lord God of Heaven to the Inhabitants of Earth: Revealed in the United Society at New Lebanon, County of Columbia, State of New York, United States of America. Received by the Church of this Communion, and published in union with the same." It is dated Canterbury, N. H., 1843; contains 405 pages; and is in two parts. The first part contains the revelation proper; the second, various "testimonies" to its accuracy and divine origin. Of these evidences, some purport to be by the prophets Elisha, Ezekiel, Malachi, Isaiah, and others; from Noah, St. Peter, St. John; by "Holy and Eternal Mother Wisdom," and a "holy and mighty angel of God," whose name was Ma'ne Me'rah Vak'na Si'na Jah; but the greater number are by living Shakers. As a part of the revelation, the Shakers were commanded to print, "in their own society, five hundred copies" of this book, to be "given to the children of men," and "it is my requirement that they be printed before the 22d of next September. To be bound in yellow paper, with red backs; edges yellow also." Moreover, missionary societies were commanded to translate the book into foreign tongues, and I have heard that a copy was sent to every ruler or government which could be reached by mail.

The body of the book is a mixture of Scripture texts and "revelations of spirits;" and the absurdity of it appears to have struck even the so-called "holy angel" who was supposed to have superintended the writing, as appears from the following passage:

"We are four of the holy and mighty angels of God, sent from before his throne, to pass and repass through the four quarters of the earth; and many are the holy angels that bear us company. And thus we shall visit the earth in partial silence, as this Roll goes forth, until we have marked the door-posts of all, as our God hath commanded, who shall humble themselves and repent at his word, by proclaiming a solemn fast, and cease from their awful crimes of wickedness, and turn to him in righteousness.

"My name, says the angel whose quarter is eastward, and stands as first, is HOLY ASSAN' DE LA JAH'. The second, whose part is second, and quarter westward, is MI'CHAEL VAN' CE VA' NE. The third, whose part is third, and quarter northward, is GA' BRY VEN' DO VAS' TER REEN'. The fourth, whose part is fourth, and quarter southward, is VEN DEN' DE PA' ROL JEW' LE JAH'.

"These are our names in our own tongues, and we are sent on earth to prepare the way for the Most High; and the whole human family will be convinced of this before the final event of our mission shall arrive.

"And although we know that the words of this book will be considered by many as being produced in the wildest of enthusiasm, madness, blasphemy, and fanaticism, and by others as solemn, sacred, and awful truths; yet do we declare unto all flesh that this Roll and Book contains the word of the God of heaven, your Almighty Creator, sent forth direct from his eternal throne now in this your day.

"And by this word shall every soul on earth be judged, in mercy or in judgment, whether they believe or disbelieve. We are not sent forth by our God to argue with mortals, but to declare his word and his work. And we furthermore declare unto all the inhabitants of earth that they have no time to lose in preparing for their God.

"If there be any who cannot understand to their souls' satisfaction (though the requirements are plain), yet they may apply wheresoever they believe they can be correctly informed."

As a sample of the book, here is an account by one of the mediums of her "interview with a holy angel:"

"It was in the evening of the twenty-second of January, eighteen hundred and forty-two, while I was busily employed putting all things in readiness for the close of the week, that I distinctly heard my name called very loudly, and with much earnestness. I could not go so well at that moment, and I answered, 'I will come soon,' for I supposed it to be some one in the adjoining room that wished to see me; but the word was repeated three times, and I hastened to the place from whence the sound seemed to come, but there was no one present.

"I soon saw in the middle of the room four very large and bright lights, or balls of fire, as they appeared to be; they moved slowly each way, and after a little time joined together in one exceedingly large light, or pillar of fire. At this moment I heard a loud voice, which uttered many words with such mighty force that I feared to stay in the room, and attempted to go out; but found that I had not power to move my feet.

"For some time I could not understand one word that was sounded forth; but the first that I did understand were as follows: 'Hark! Hark! hearken, oh thou child of mortality, unto the word that is and shall be sounded aloud in thine ears, again and again, even until it is obeyed.

"'And lo, I say a time, and a time, and a half-time shall not pass by before my voice shall be heard, and my word sounded forth to the nations abroad. But in the Zion of my likeness and true righteousness shall it be received first, and from thence shall it go forth; for thus and thus hath the God of heaven and earth declared and purposed that it should be.

"'Then why will you, O why will you, yet fear to obey? What would you that your God would do in your presence, that you might fear his power rather than that of mortal man?'

"From this moment I was not sensible where I was; and after a little time of silence the body of light, or pillar of fire, dispersed, and I saw a mighty angel coming from the east, and I heard these words:

"'Woe, woe, and many woes shall be upon the mortal that shall see and will not stop to behold.'"

And so on, for a good many pages.

The second work is called "The Divine Book of Holy and Eternal Wisdom,
revealing the Word of God, out of whose mouth goeth a sharp Sword.
Written by Paulina Bates, at Watervliet, N. Y., United States of
America; arranged and prepared for the Press at New Lebanon, N. Y.
Published by the United Society called Shakers. Printed at Canterbury,
N.H., 1849." This book contains 718 pages; and pretends also to be a
series of revelations by angels and deceased persons of note. In the
Preface by the editors its origin is thus described:

"During a number of years past many remarkable displays of divine power and heavenly gifts have been manifested among the children of Zion in all the branches of the United Society of Believers in the second appearing of Christ. Much increasing light has been revealed on many subjects which have heretofore remained as mysteries; and many prophetic revelations have been brought forth, from time to time, through messengers chosen and inspired by heavenly power and wisdom.

"Among these it has pleased God to select a female of the United Society at Wisdom's Valley (Watervliet), and indue her with the heavenly light of revelation as an instrument of divine Wisdom, to write by divine inspiration those solemn warnings, prophetic revelations, and heavenly instructions which will be found extensively diffused through the sacred pages of this book.

"These were written in a series of communications at various times during the year 1841, '42, '43, and '44, with few exceptions, which will be seen by their several dates. But the inspired writer had no knowledge that they were designed by the Divine Spirit to be published to the world until a large portion of the work was written; therefore, whenever she was called upon by the angel of God, she wrote whatever the angel dictated at the time, without any reference to the connective order and regular arrangement of a book; for she was not directed so to do, for reasons which were afterwards revealed to her and other witnesses then unknown to her.

"Hence it was made known to be the design of the Divine Spirit that these communications should be transmitted to the Holy Mount (New Lebanon), there to be prepared for publication by agents appointed for that purpose, in union with the leading authority of the Church. Accordingly they were conveyed to New Lebanon, and the subscribers were appointed as editors, to examine and arrange them in regular and convenient order for the press, and divine instructions were given for that purpose.

"Having therefore faithfully examined the manuscripts containing these communications, we have compiled them into one book, in two general divisions or volumes, agreeably to the instructions given. We have also, for convenient arrangement, divided the whole into seven parts, according to the relative connection which appeared in the different subjects. And for the convenience of the reader we have divided each part into chapters, prefixing an appropriate title to each.

"Some passages and annotations have been added by The Angel of Prophetic Light, who by inspiration has frequently assisted in the preparation and arrangement of the work, for the purpose of illustrating and confirming some of the original subjects by further explanations. A few notes have also been added by the editors for the information of the reader. These are all distinguished in their proper places from the original matter.

"But although it was found necessary to transcribe the whole, in order to prepare it properly and intelligibly for the press, yet we have used great care to preserve the sense of the original in its purity; and we can testify that the substance and spirit of the work have been conscientiously preserved in full throughout the whole.

"This work is called 'Holy Wisdom's Book,' because Holy and Eternal Wisdom is the Mother, or Bearing Spirit, of all the works of God; and because it was especially revealed through the line of the female, being WISDOM'S Likeness; and she lays special claim to this work, and places her seal upon it.

"An Appendix is added, containing the testimonies of various divine and heavenly witnesses to the sacred truth and reality of the declarations and revelations contained in the work. The most of these were given before the inspired writers who received them had any earthly knowledge concerning the book or its contents. A testimony is also affixed to the work by the elders of the family in which the inspired writer resides, bearing witness to the honesty and uprightness of her character, and her faithfulness in the work of God."

The main object of the book is to warn sinners of all kinds from the "wrath to come." Especial woes, by the way, are denounced against slaveholders and slave traders: "Whether they be clothed in tenements of clay, or whether they be stripped of their earthly tabernacles, the same hand of Justice shall meet them whithersoever they flee." It must be remembered to the honor of the Shakers that they have always and every where consistently opposed human slavery.

The "Divine Book of Holy Wisdom" contains the "testimonies" of the "first man, Adam," of the "first woman, Eve," of Noah and all the patriarchs, and of a great many other ancient worthies; but, alas! what they have to say is not new, and of no interest to the unregenerate reader.

These two volumes are not now, as formerly, held in honor by the Shakers. One of their elders declared to me that I ought never to have seen them, and that their best use was to burn them. But I found them on the table of the visitors' room in one or two of the Western societies, and I suppose they are still believed in by some of the people.

At this day most (but not all) of the Shaker people are sincere believers in what is commonly called Spiritualism. At a Shaker funeral I have heard what purported to be a message from the spirit whose body was lying in the coffin in the adjoining hall. In one of the societies it is believed that a magnificent spiritual city, densely inhabited, and filled with palaces and fine residences, lies upon their domain, and at but a little distance from the terrestrial buildings of the Church family; and frequent communications come from this spirit city to their neighbors. "When I was a little girl, I desired very much to have a hymn sent through me to the family from the spirit-land; and after waiting and wishing for a long time, one day when I was little expecting it, as I was walking about, a hymn came to me thus, to my inexpressible delight"—so said a Shaker eldress to me in all seriousness. "We have frequently been visited by a tribe of Indians (spirits of Indians), who used to live in this country, and whose spirits still come back here occasionally," said another Shaker sister to me.

On the other hand, when I asked one of the elders how far he believed that their hymns are inspired, he asked me whether it did not happen that I wrote with greater facility at one time than at another; and when I replied in the affirmative, he said, "In that case I should say you were inspired when your words come readily, and to that degree I suppose our hymn-writers are inspired. They have thought about the subject, and the words at last come to them."

I think I have before said that the Shakers do not attempt to suppress discussion of the relations of the sexes; they do not pretend that their celibate life is without hardships or difficulties; but they boldly assert that they have chosen the better life, and defend their position with not a little skill against all attacks. A good many years ago Miss Charlotte Cushman, after a visit to Watervliet, wrote the following lines, which were published in the Knickerbocker Magazine:

"Mysterious worshipers!
Are you indeed the things you seem to be,
Of earth—yet of its iron influence free—From all that stirs
Our being's pulse, and gives to fleeting life
What well the Hun has termed 'the rapture of the strife.'

"Are the gay visions gone,
Those day-dreams of the mind, by fate there flung,
And the fair hopes to which the soul once clung, And battled on;
Have ye outlived them? All that must have sprung,
And quicken'd into life, when ye were young?

"Does memory never roam
To ties that, grown with years, ye idly sever,
To the old haunts that ye have left forever—Your early homes?
Your ancient creed, once faith's sustaining lever,
The loved who erst prayed with you—now may never?

"Has not ambition's paean
Some power within your hearts to wake anew
To deeds of higher emprise—worthier you, Ye monkish men,
Than may be reaped from fields? Do ye not rue
The drone-like course of life ye now pursue?

"The camp—the council—all
That woos the soldier to the field of fame—
That gives the sage his meed—the bard his name And coronal—
Bidding a people's voice their praise proclaim;
Can ye forego the strife, nor own your shame?

"Have ye forgot your youth,
When expectation soared on pinions high,
And hope shone out on boyhood's cloudless sky, Seeming all truth—
When all looked fair to fancy's ardent eye,
And pleasure wore an air of sorcery?

"You, too! What early blight
Has withered your fond hopes, that ye thus stand,
A group of sisters, 'mong this monkish band? Ye creatures bright!
Has sorrow scored your brows with demon hand,
Or o'er your hopes passed treachery's burning brand?

"Ye would have graced right well
The bridal scene, the banquet, or the bowers
Where mirth and revelry usurp the hours—Where, like a spell,
Beauty is sovereign—where man owns its powers,
And woman's tread is o'er a path of flowers.

"Yet seem ye not as those
Within whose bosoms memories vigils keep:
Beneath your drooping lids no passions sleep; And your pale brows
Bear not the tracery of emotion deep—
Ye seem too cold and passionless to weep!"

A "Shaker Girl," in one of the Kentucky societies, published soon afterward the following "Answer to Charlotte Cushman," which is certainly not without spirit:

"We are, indeed, the things we seem to be,
Of earth, and from its iron influence free:
For we are they, or halt, or lame, or dumb,
'On whom the ends of this vain world are come.'

"We have outlived those day-dreams of the mind—
Those flattering phantoms which so many bind;
All man-made creeds (your 'faith's sustaining lever')
We have forsaken, and have left forever!

"To plainly tell the truth, we do not rue
The sober, godly course that we pursue;
But 'tis not we who live the dronish lives,
But those who have their husbands or their wives!
But if by drones you mean they're lazy men,
Then, Charlotte Cushman, take it back again;
For one, with half an eye, or half a mind,
Can there see industry and wealth combined.

"If camps and councils—soldiers' 'fields of fame'—
Or yet a people's praise or people's blame,
Is all that gives the sage or bard his name,
We can 'forego the strife, nor own our shame'
What great temptations you hold up to view
For men of sense or reason to pursue!
The praise of mortals!—what can it avail,
When all their boasted language has to fail?
And 'sorrow hath not scored with demon hand,'
Nor 'o'er our hopes pass'd treachery's burning brand;'
But where the sorrows and the treachery are,
I think may easily be made appear.
In 'bridal scenes,' in 'banquets and in bowers!'
'Mid revelry and variegated flowers,
Is where your mother Eve first felt their powers.
The 'bridal scenes,' you say, 'we'd grace right well!'
'Lang syne' there our first parents blindly fell!—
The bridal scene! Is this your end and aim?
And can you this pursue, 'nor own your shame?'
If so—weak, pithy, superficial thing—
Drink, silent drink the sick hymeneal spring.
'The bridal scene! the banquet or the bowers,
Or woman's [bed of thorns, or] path of flowers,'
Can't all persuade our souls to turn aside
To live in filthy lust or cruel pride.
Alas! your path of flowers will disappear;
E'en now a thousand thorns are pointed near;
Ah! here you find 'base treachery's burning brand,'
And sorrows score the heart, nor spare the hand;
But here 'Beauty's sovereign'—so say you—
A thing that in one hour may lose its hue—
It lies upon the surface of the skin—
Aye, Beauty's self was never worth a pin;
But still it suits the superficial mind—
The slight observer of the human kind;
The airy, fleety, vain, and hollow thing,
That only feeds on wily flattering.
'Man owns its powers?' And what will not man own
To gain his end—to captivate—dethrone?
The truth is this, whatever he may feign,
You'll find your greatest loss his greatest gain;
For like the bee, he will improve the hour,
And all day long he'll hunt from flower to flower,
And when he sips the sweetness all away,
For aught he cares, the flowers may all decay.
But here, each other's virtues we partake,
Where men and women all their ills forsake:
True virtue spreads her bright angelic wing,
While saints and seraphs praise the Almighty King.
And when the matter's rightly understood,
You'll find we labor for each other's good;
This, Charlotte Cushman, truly is our aim—
Can you forego this strife, 'nor own your shame?'
Now if you would receive a modest hint,
You'd surely keep your name at least from print,
Nor have it hoisted, handled round and round,
And echoed o'er the earth from mound to mound,
As the great advocate of ——— (Oh, the name!).
Now can you think of this, 'nor own your shame?'
But, Charlotte, learn to take a deeper view
Of what your neighbors say or neighbors do;
And when some flattering knaves around you tread,
Just think of what a SHAKER GIRL has said."

The Shaker and Shakeress, a monthly journal, edited by Elder Frederick Evans and Eldress Antoinette Doolittle, is the organ of the society; and in its pages their views are set forth with much shrewdness and ability. It is not so generally interesting a journal as the Oneida Circular, the organ of the Perfectionists, because the Shakers concern themselves almost exclusively with religious matters, and give in their paper but few details of their daily and practical life.

POPULATION RETURNS OF THE SHAKER SOCIETIES.

I give here, in a convenient tabular form, figures showing the present and past numbers of the different Shaker Societies—males, females, and children—the amount of land each society owns, and the number of laborers, not members, it employs:

______________________________________________________________________
| |No. of Families| Adults. |Youth Under 11.|
| Society. | or Separate |______|________|_______|_______|
| | Communities. | Male.| Female.| Male. |Female.|
|____________________|_______________|______|___ ____|_______|_______|
| Alfred, Me………| 2 | 20 | 30 | 8 | 12 |
| New Gloucester, Me.| 2 | 20 | 36 | 4 | 10 |
| Canterbury, N.H….| 3 | 35 | 70 | 14 | 26 |
| Enfield, N.H…….| 3 | 29 | 76 | 8 | 27 |
| Enfield, Conn……| 4 | 24 | 48 | 18 | 25 |
| Harvard, Mass……| 4 | 17 | 57 | 4 | 12 |
| Shirley, Mass……| 2 | 6 | 30 | 4 | 8 |
| Hancock, Mass……| 3 | 23 | 42 | 13 | 20 |
| Tyringham, Mass….| 1 | 6 | 11 | 0 | 0 |
| Mount Lebanon, N.Y.| 7 | 115 | 221 | 21 | 26 |
| Watervliet, N.Y….| 4 | 75 | 100 | 20 | 40 |
| Groveland, N.Y…..| 2 | 18 | 30 | 3 | 6 |
| North Union, O…..| 3 | 41 | 44 | 6 | 11 |
| Union Village, O…| 4 | 75 | 92 | 20 | 28 |
| Watervliet, O……| 2 | 16 | 32 | 3 | 4 |
| White Water, O…..| 3 | 34 | 51 | 6 | 9 |
| Pleasant Hill, Ky..| 5 | 56 | 114 | 25 | 50 |
| South Union, Ky….| 4 | 85 | 105 | 15 | 25 |
|____________________|_______________|______|_______ |_______|_______|
| | | | | |
| Eighteen Societies.| 58 | 695 | 1189 | 192 | 339 |
|____________________|_______________|______|________|_______|_______|

______________________________________________________________________ | | | | Acres | | | Society. |Total Population,| Greatest | of | Hired | | |1874.| 1823. |Population.| Land. |Laborers.| |____________________|_____|___________|___________|________|_________| | | | | | | | | Alfred, Me………| 70 | 200 | 200 | 1100 | 15-20 | | New Gloucester, Me.| 70 | 150 | 150 | 2000 | 15-20 | | Canterbury, N.H….| 145 | 200 | 300 | 3000 | 6 | | Enfield, N.H…….| 140 | 200 | 330 | 3000 | 20-35 | | Enfield, Conn……| 115 | 200 | 200 | 3300 | 15 | | Harvard, Mass……| 90 | 200 | 200 | 1800 | 16 | | Shirley, Mass……| 48 | 150 | 150 | 2000 | 10 | | Hancock, Mass……| 98 | — | 300 | 3500 | 25 | | Tyringham, Mass….| 17 | — | — | 1000 | 6 | | Mount Lebanon, N.Y.| 383 | 500-600 | 600 | 3000 | — | | Watervliet, N.Y….| 235 | 200 | 350 | 4500 | 75 | | Groveland, N.Y…..| 57 | 150 in | 200 | 2280 | 8 | | | | 1836. | | | | | North Union, O…..| 102 | — | 200 | 1335 | 9 | | Union Village, O…| 215 | 600 | 600 | 4500 | 70 | | Watervliet, O……| 55 | 100 | 100 | 1300 | 10 | | White Water, O…..| 100 | 150 | 150 | 1500 | 10 | | Pleasant Hill, Ky..| 245 | 450 | 490 | 4200 | 20 | | South Union, Ky….| 230 | 349 | 349 | 6000 | 15 | |____________________|_____|___________|___________|________|_________| | | | | | | | | Eighteen Societies.|2415 | — | — | 49,335 | — | |____________________|_____|___________|___________|________|_________|

The returns of land include, for the most part, only the home farms; and several of the societies own considerable quantities of real estate in distant states, of which I could get no precise returns.