Chapter XLV: The Shakers

We should hardly do justice to the Shakers if we should leave them undistinguished among the obscure exotics. Their influence on American Socialisms has been so great as to set them entirely apart from the other antique religious Communities. Macdonald makes more of them than of any other single Community, devoting nearly a hundred pages to their history and peculiarities. Most of his material relating to them, however, may be found in their own current publications; and need not be reproduced here. But there is one document in his collection giving an "inside view" of their social and religious life, which we are inclined to publish for special reasons. It is, in the first place, a picture of their daily routine, as faithful as could be expected from one who appears to have been neither a friend nor an enemy to them; and its representations in this respect are verified substantially by various Shaker publications. But it is specially interesting to us as a disclosure of the historical secret which connects Shakerism with "modern Spiritualism." Elder Evans, the conspicuous man of the Shakers, in his late autobiography alludes to this secret in the following terms:

"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
[Shaker] 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 world, to which the whole of the
manifestations, and the meetings too, would have been as
unadulterated foolishness, or as inexplicable mysteries.

"The spirits then declared, again and again, that, when they had
done their work among the inhabitants of Zion, they would do a
work in the world, of such magnitude, that not a place nor a
hamlet upon earth should remain unvisited by them.

"After their mission among us was finished, we supposed that the
manifestations would immediately begin in the outside world; but
we were much disappointed; for we had to wait four years before
the work began, as it finally did, at Rochester, New York. But
the rapidity of its course throughout the nations of the earth
(as also the social standing and intellectual importance of the
converts), has far exceeded the predictions."

--_Atlantic Monthly_, May, 1869.

The narrative we are about to present relates to the period of closed doors here mentioned, and to some of the "manifestations" which had to be withdrawn from public view, lest they should be regarded as "unadulterated foolishness." It is perhaps the only testimony the world has in regard to the events which, according to Evans, were the real beginnings of modern Spiritualism.

Macdonald does not give the name of the writer, but says that he was an "intimate and esteemed friend, who went among the Shakers partly to escape worldly troubles, and partly through curiosity; and that his story is evidently clear-headed and sincere."

_Four Months Among the Shakers._

"Circumstances that need not be rehearsed, induced me to visit
the Shaker Society at Watervliet, in the winter of 1842-3. Soon
after my arrival, I was conducted to the Elder whose business it
was to deal with inquirers. He was a good-looking old man, with
a fine open countenance, and a well-formed head, as I could see
from its being bald. I found him very intelligent, and soon made
known to him my business, which was to learn something about the
Shakers and their conditions of receiving members. On my
observing that I had seen favorable accounts of their society in
the writings of Mr. Owen, Miss Martineau, and other travelers in
the United States, he replied, that 'those who wished to know
the Shakers, must live with them;' and this remark proved to be
true. He propounded to me at considerable length their faith,
'the daily cross' they were obliged to take up against the devil
and the flesh, and the supreme virtue of a life of celibacy.
When he had concluded I asked if those who wished to join the
society were expected to acknowledge a belief in all the
articles of their faith? To which he replied, 'that they were
not, for many persons came there to join them, who had never
heard their gospel preached; but they were always received, and
an opportunity given them of accepting or rejecting it.' He
then informed me of the conditions under which they received
candidates: 'All new comers have one week's trial, to see how
they like; and after that, if they wish to continue they must
take up the daily cross, and commence the work of regeneration
and salvation, following in the footsteps of Jesus Christ and
Mother Ann.' My first cross, he informed me, would be to confess
all the wicked acts I had ever committed. I asked him if he gave
absolution like a Catholic priest. He replied, 'that God forgave
sins and not they; but it was necessary in beginning the work of
salvation, to unburden the mind of all its past sins.' I thought
this confession (demanded of strangers) was a piece of good
policy on their part; for it enabled the Elder who received the
confession, to form a tolerable opinion of the individual to be
admitted. I agreed however before confession to make a week's
trial of the place, and was accordingly invited to supper; after
which I was shown to the sleeping room specially set apart for
new members. I was not left here more than an hour when a small
bell rang, and one of the brothers entered the room and invited
me to go to the family meeting; where I saw for the first time
their mode of worshiping God in the dance. I thought it was an
exciting exercise, and I should have been more pleased if they
had had instrumental, instead of vocal music.

"At first my meals were brought to me in my room, but after a
few days I was invited to commence the work of regeneration and
prepare for confession, that I might associate with the rest of
the brothers. On making known my readiness to confess, I was
taken to the private confession-room, and there recounted a
brief history of my past life. This appeared rather to please
the Elder, and he observed that I 'had not been very wicked.' I
replied, 'No, I had not abounded in acts of crime and
debauchery.' But the old man, to make sure I was not deceiving
him, tried to frighten me, by telling me of individuals who had
not made a full confession of their wickedness, and who could
find no peace or pleasure until they came back and revealed all.
He assured me moreover that no wicked person could continue
there long without being found out. I was curious to know how
such persons would be detected; so he took me to the window and
pointed out the places where 'Mother Ann' had stationed four
angels to watch over her children; and 'these angels,' he said,
'always communicated any wickedness done there, or the presence
of any wicked person among them.' 'But,' he continued, 'you can
not understand these things; neither can you believe them, for
you have not yet got faith enough.' I replied: 'I can not see
the angels!' 'No,' said he, 'I can not see them with the eye of
sense; but I can see them with the eye of faith. You must labor
for faith: and when any thing troubles you that you can not
understand or believe, come to me, and do not express doubts to
any of the brethren.' The Elder then put on my eyes a pair of
spiritual golden spectacles, to make me see spiritual things. I
instinctively put up my hands to feel them, which made the old
gentleman half laugh, and he said, 'Oh, you can not feel them;
they will not incommode you, but will help you to see spiritual
things.'

"After this I was permitted to eat with the family and invited
to attend their love-meetings. I was informed that I had perfect
liberty to leave the village whenever I chose to do so; but that
I was to receive no pay for my services if I were to leave; I
should be provided for, the same as if I were one of the oldest
members, with food, clothing and lodgings, according to their
rules.

DAILY ROUTINE.

"The hours of rising were five o'clock in the summer, and
half-past five in the winter. The family all rose at the toll of
the bell, and in less than ten minutes vacated the bed-rooms.
The sisters then distributed themselves throughout the rooms,
and made up all the beds, putting every thing in the most
perfect order before breakfast. The brothers proceeded to their
various employments, and made a commencement for the day. The
cows were milked, and the horses were fed. At seven o'clock the
bell rang for breakfast, but it was ten minutes after when we
went to the tables. The brothers and sisters assembled each by
themselves, in rooms appointed for the purpose; and at the sound
of a small bell the doors of these rooms opened, and a
procession of the family was formed in the hall, each individual
being in his or her proper place, as they would be at table. The
brothers came first, followed by the sisters, and the whole
marched in solemn silence to the dining-room. The brothers and
sisters took separate tables, on opposite sides of the room. All
stood up until each one had arrived at his or her proper place,
and then at a signal from the Elder at the head of the table,
they all knelt down for about two minutes, and at another signal
they all arose and commenced eating their breakfast. Each
individual helped himself; which was easily done, as the tables
were so arranged that between every four persons there was a
supply of every article intended for the meal. At the conclusion
they all arose and marched away from the tables in the same
manner as they marched to them; and during the time of marching,
eating, and re-marching, not one word was spoken, but the most
perfect silence was preserved.

"After breakfast all proceeded immediately to their respective
employments, and continued industriously occupied until ten
minutes to twelve o'clock, when the bell announced dinner.
Farmers then left the field and mechanics their shops, all
washed their hands, and formed procession again, and marched to
dinner in the same way as to breakfast. Immediately after dinner
they went to work again, (having no hour for resting), and
continued steady at it until the bell announced supper. At
supper the same routine was gone through as at the other meals,
and all except the farmers went to work again. The farmers were
supposed to be doing what were called 'chores,' which appeared
to mean any little odd jobs in and about the stables and barns.
At eight o'clock all work was ended for the day, and the family
went to what they called a 'union meeting.' This meeting
generally continued one hour, and then, at about nine o'clock,
all retired to bed."

UNION MEETINGS.

"The two Elders and the two Eldresses held their meetings in the
Elders' room. The three Deacons and the three Deaconesses met in
one of their rooms. The rest of the family, in groups of from
six to eight brothers and sisters, met in other rooms. At these
meetings it was customary for the seats to be arranged in two
rows about four feet apart. The sisters sat in one row, and the
brothers in the other, facing each other. The meetings were
rather dull, as the members had nothing to converse about save
the family affairs; for those who troubled themselves about the
things of the world, were not considered good Shakers. It was
expected that in coming there we should leave the 'world' behind
us. The principal subject of conversation was eating and
drinking. One brother sometimes eulogized a sister whom he
thought to be the best cook, and who could make the best
'Johnny-cake.' At one meeting that I attended, there was a
lively conversation about what we had for dinner; and by this
means, it might be said, we enjoyed our dinner twice over.

"I have thus given the routine for one day; and each week-day
throughout the year was the same. The only variation was in the
evening. Besides these union meetings, every alternate evening
was devoted to dancing. Sundays also had a routine of their own,
which I will not detail.

"During the time I was with the Shakers, I never heard one of
them read the Bible or pray in public. Each one was permitted to
pray or let it alone as he pleased, and I believe there was very
little praying among them. Believing as they did that all
'worldly things' should be left in the 'world' behind them, they
did not even read the ordinary literature of the day. Newspapers
were only for the use of the Elders and Deacons. The routine I
have described was continually going on; and it was their boast
that they were then the same in their habits and manners as they
were sixty years before. The furniture of the dwellings was of
the same old-fashioned kind that the early Dutch settlers used;
and every thing about them and their dwellings, I was taught,
was originally designed in heaven, and the designs transmitted
to them by angels. The plan of their buildings, the style of
their furniture, the pattern of their coats and pants, and the
cut of their hair, is all regulated according to communications
received from heaven by Mother Ann. I was gravely told by the
first Elder, that the inhabitants of the other world were
Shakers, and that they lived in Community the same as we did,
but that they were more perfect.

THE DANCING MEETINGS.

"At half-past seven P.M. on the dancing days, all the members
retired to their separate rooms, where they sat in solemn
silence, just gazing at the stove, until the silver tones of a
small tea-bell gave the signal for them to assemble in the large
hall. Thither they proceeded in perfect order and solemn
silence. Each had on thin dancing-shoes; and on entering the
door of the hall they walked on tip-toe, and took up their
positions as follows: the brothers formed a rank on the right,
and the sisters on the left, facing each other, about five feet
apart. After all were in their proper places the chief Elder
stepped into the center of the space, and gave an exhortation
for about five minutes, concluding with an invitation to them
all to 'go forth, old men, young men and maidens, and worship
God with all their might in the dance.' Accordingly they 'went
forth,' the men stripping off their coats and remaining in their
shirt-sleeves. First they formed a procession and marched around
the room at double-quick time, while four brothers and four
sisters stood in the center singing for them. After marching in
this manner until they got a little warm, they commenced
dancing, and continued it until they were all pretty well tired.
During the dance the sisters kept on one side, and the brothers
on the other, and not a word was spoken by any of them. After
they appeared to have had enough of this exercise, the Elder
gave the signal to stop, when immediately each one took his or
her place in an oblong circle formed around the room, and all
waited to see if any one had received a 'gift,' that is, an
inspiration to do something odd. Then two of the sisters would
commence whirling round like a top, with their eyes shut; and
continued this motion for about fifteen minutes; when they
suddenly stopped and resumed their places, as steady as if they
had never stirred. During the 'whirl' the members stood round
like statues, looking on in solemn silence.

A MESSAGE FROM MOTHER ANN.

"On some occasions when a sister had stopped her whirling, she
would say, 'I have a communication to make;' when the head
Eldress would step to her side and receive the communication,
and then make known the nature of it to the company. The first
message I heard was as follows: 'Mother Ann has sent two angels
to inform us that a tribe of Indians has been round here two
days, and want the brothers and sisters to take them in. They
are outside the building there, looking in at the windows.' I
shall never forget how I looked round at the windows, expecting
to see the yellow faces, when this announcement was made; but I
believe some of the old folks who eyed me, bit their lips and
smiled. It caused no alarm to the rest, but the first Elder
exhorted the brothers 'to take in the poor spirits and assist
them to get salvation.' He afterward repeated more of what the
angels had said, viz., 'that the Indians were a savage tribe who
had all died before Columbus discovered America, and had been
wandering about ever since. Mother Ann wanted them to be
received into the meeting to-morrow night.' After this we
dispersed to our separate bed-rooms, with the hope of having a
future entertainment from the Indians.

INDIAN ORGIES.

"The next dancing night we again assembled in the same manner as
before, and went through the marching and dancing as usual;
after which the hall doors were opened, and the Elder invited
the Indians to come in. The doors were soon shut again, and one
of the sisters (the same who received the original
communication) informed us that she saw Indians all around and
among the brothers and sisters. The Elder then urged upon the
members the duty of 'taking them in.' Whereupon eight or nine
sisters became possessed of the spirits of Indian squaws, and
about six of the brethren became Indians. Then ensued a regular
pow-wow, with whooping and yelling and strange antics, such as
would require a Dickens to describe. The sisters and brothers
squatted down on the floor together, Indian fashion, and the
Elders and Eldresses endeavored to keep them asunder, telling
the men they must be separated from the squaws, and otherwise
instructing them in the rules of Shakerism. Some of the Indians
then wanted some 'succotash,' which was soon brought them from
the kitchen in two wooden dishes, and placed on the floor; when
they commenced eating it with their fingers. These performances
continued till about ten o'clock; then the chief Elder requested
the Indians to go away, telling them they would find some one
waiting to conduct them to the Shakers in the heavenly world. At
this announcement the possessed men and women became themselves
again, and all retired to rest.

"The above was the first exhibition of the kind that I
witnessed, but it was a very trifling affair to what I afterward
saw. To enable you to understand these scenes, I must give you
as near as I can, the ideas the Shakers have of the other world.
As I gathered from conversations with the Elder, and from his
teaching and preaching at the meetings, it is as follows: Heaven
is a Shaker Community on a very large scale. Every thing in it
is spiritual. Jesus Christ is the head Elder, and Mother Ann the
head Eldress. The buildings are large and splendid, being all of
white marble. There are large orchards with all kinds of fruit.
There are also very large gardens laid out in splendid style,
with beautiful rivers flowing through them; but all is
spiritual. Outside of this heaven the spirits of the departed
wander about on the surface of the earth (which is the Shaker
hell), till they are converted to Shakerism. Spirits are sent
out from the aforesaid heaven on missionary tours, to preach to
the wandering ones until they profess the faith, and then they
are admitted into the heavenly Community.

SPIRITUAL PRESENTS.

"At one of the meetings, after a due amount of marching and
dancing, by which all the members had got pretty well excited,
two or three sisters commenced whirling, which they continued to
do for some time, and then stopped suddenly and revealed to us
that Mother Ann was present at the meeting, and that she had
brought a dozen baskets of spiritual fruit for her children;
upon which the Elder invited all to go forth to the baskets in
the center of the floor, and help themselves. Accordingly they
all stepped forth and went through the various motions of taking
fruit and eating it. You will wonder if I helped myself to the
fruit, like the rest. No; I had not faith enough to see the
baskets or the fruit; and you may think, perhaps, that I laughed
at the scene; but in truth, I was so affected by the general
gravity and the solemn faces I saw around me, that it was
impossible for me to laugh.

"Other things as well as fruit were sometimes sent as presents,
such as spiritual golden spectacles. These heavenly ornaments
came in the same way as the fruit, and just as much could be
seen of them. The first presents of this kind that were received
during my residence there, came as follows: A sister whirled for
some time; then stopped and informed the Eldress as usual that
Mother Ann had sent a messenger with presents for some of her
most faithful children. She then went through the action of
handing the articles to the Eldress, at the same time mentioning
what they were, and for whom. As near as I can remember, there
was a pair of golden spectacles, a large eye-glass with a chain,
and a casket of love for the Elder to distribute. The Eldress
went through the act of putting the spectacles and chain upon
the individuals they were intended for; and the Elder in like
manner opened the casket and threw out the love by handsful,
while all the members stretched out their hands to receive, and
then pressed them to their bosoms. All this appeared to me very
childish, and I could not help so expressing myself to the
Elder, at the first opportunity that offered. He replied, 'that
this was what he labored for, viz., to be a simple Shaker; that
the proud and worldly, the so-called great men of this world,
must become as simple as they, as simple as little children,
before they can enter the Kingdom of Heaven. They must suffer
themselves to be called fools for the Kingdom of Heaven's sake.
These were the crosses they had to bear.'

"The Elder would sometimes kindly invite me to his room and ask
me what I thought of the meeting last night. This was generally
after those meetings at which there had been some great
revelation from heaven, or some pow-wow with the spirits. I
could only reply that I was much astonished, and that these
things were altogether new to me. He would then tell me that I
would see greater things than these. But I replied that it
required more faith to believe them than I possessed. Then he
would exhort me to 'labor for faith, and I would get it. He did
not expect young believers to get faith all at once; although
some got it faster than others.'

SPIRITUAL MUSIC AND BATHING.

"On the second Sunday I spent with the Shakers, there was a
curious exhibition, which I saw only once. After dinner all the
members assembled in the hall and sang two songs; when the Elder
informed them that it was a 'gift for them to march in
procession, with their golden instruments playing as they
marched, to the holy fountain, and wash away all the stains that
they had contracted by sinful thoughts or feelings; for Mother
was pleased to see her children pure and holy.' I looked around
for the musical instruments, but as they were spiritual I could
not see them. The procession marched two and two, into the yard
and round the square, and came to a halt in the center. During
the march each one made a sound with the mouth, to please him
or herself, and at the same time went through the motions of
playing on some particular instrument, such as the Clarionet,
French-horn, Trombone, Bass-drum, etc.; and such a noise was
made, that I felt as if I had got among a band of lunatics. It
appeared to me much more of a burlesque overture than any I ever
heard performed by Christy's Minstrels. The yard was covered
with grass, and a stick marked the center of the fountain.
Another song was sung, and the Elder pointed to the spiritual
fountain, at the same time observing, 'it could only be seen by
those who had sufficient faith.' Most of the brethren then
commenced going through the motions of washing the face and
hands; but finally some of them tumbled themselves in all over;
that is, they rolled on the grass, and went through many comical
and fantastic capers. My room-mate, Mr. B., informed me that he
had seen several such exhibitions during the time he had been
living there.

A SHAKER FUNERAL.

"One of the sisters of a neighboring family died, and our family
were notified to attend the funeral. On arriving at the place,
we were shown into a room, and at a signal from a small bell, we
were formed into a procession and marched to the large
dancing-hall, at the entrance to which the corpse was laid out
in a coffin, so as to be seen by all as they passed in. The
company then formed in two grand divisions, the brothers on one
side, and the sisters on the other, one division facing the
other. The service commenced by singing; after which the funeral
sermon was preached by the Elder. He set forth in as forcible a
manner as he seemed capable of, the uncertainty of life, the
character of the deceased sister, what a true and faithful
child of Mother's she was, and how many excellent qualities she
possessed. The head Eldress also gave her testimony of praise to
the deceased, alluding to her patience and resignation while
sick, and her desire to die and go to Mother. After a little
more singing one of the sisters announced that the spirit of the
deceased was present, and that she desired to return her thanks
to the various sisters who waited upon her while she was sick;
and named the different individuals who had been kindest to her.
She had seen Mother Ann in heaven, and had been introduced to
the brothers and sisters, and she gave a flattering account of
the happiness enjoyed in the other world. Another sister joined
in and corroborated these statements, and gave about the same
version of the message. After another song the coffin was
closed, put into a sleigh, and conveyed to the grave, and buried
without further ceremony.

A DAY OF SWEEPING AND SCRUBBING.

"An order was received from Mother Ann that a day should be set
apart for purification. I had no information of this great
solemnity until the previous evening, when the Elder announced
that to-morrow would be observed as a day for general
purification. 'The brothers must clean their respective
work-shops, by sweeping the walls, and removing every cobweb
from the corners and under their work-benches, and wash the
floors clean by scrubbing them with sand. By doing this they
would remove all the devils and wicked spirits that might be
lodging in the different buildings; for where cobwebs and dust
were permitted to accumulate, there the evil spirits hide
themselves. Mother had sent a message that there were evil
spirits lodging about; and she wished them to be removed; and
also that those members who had committed any wickedness, should
confess it, and thus make both outside and inside clean.'

"At early dawn next morning, the work commenced, and clean work
was made in every building and room, from the grand hall down to
the cow-house. At ten o'clock eight of the brothers, with the
Elders at their head, commenced their journey of inspection
through every field, garden, house, work-shop and pig-pen,
chanting the following rhyme as they passed along:

'Awake from your slumbers, for the Lord of Hosts is going through
the land!
He will sweep, He will clean his Holy Sanctuary!
Search ye your lamps! read and understand!
For the Lord of Hosts holds the lamp in his hand!'

A REVIVAL IN HADES.

"During my whole stay with the Shakers a revival was going on
among the spirits in the invisible world. Information of it was
first received by one of the families in Ohio, through a
heavenly messenger. The news of the revival soon spread from
Ohio to the families in New York and New England. It was caused
as follows: George Washington and most of the Revolutionary
fathers had, by some means, got converted, and were sent out on
a mission to preach the gospel to the spirits who were wandering
in darkness. Many of the wild Indian tribes were sent by them to
the different Shaker Communities, to receive instruction in the
gospel. One of the tribes came to Watervliet and was 'taken in,'
as I have described.

"At one of the Sunday meetings, when the several families were
met for worship, one of the brothers declared himself possessed
of the spirit of George Washington; and made a speech informing
us that Napoleon and all his Generals were present at our
meeting, together with many of his own officers, who fought with
him in the Revolution. These, as well as many more distinguished
personages, were all Shakers in the other world, and had been
sent to give information relative to the revival now going on.
In a few minutes each of the persons present at the meeting,
fell to representing some one of the great personages alluded
to.

"This revival commenced when I first went there; and during the
four months I remained, much of the members' time was spent in
such performances. It appeared to me, that whenever any of the
brethren or sisters wanted to have some fun, they got possessed
of spirits, and would go to cutting up capers; all of which were
tolerated even during the hours of labor, because whatever they
chose to do, was attributed to the spirits. When they became
affected they were conveyed to the Elder's room; and sometimes
he would have six or seven of them at once. The sisters who gave
vent to their frolicsome feelings, were of course attended to by
the Eldress. I might occupy great space if I were to go into the
details of these spiritual performances; but there was so much
similarity in them, that I must ask the reader to let the above
suffice."

We have omitted many paragraphs of this narrative, relating to matters generally known through Shaker publications and others, and many personal details; our principal object being to give a view of some of the Shaker manifestations which seem to have been the first stage of Modern Spiritualism.

The reader will notice that the date of these manifestations--the winter of 1842-3--coincides with the focal period of the Fourier excitement (which, as we have seen, lapsed into Swedenborgianism, as that did into Spiritualism); also that, on the larger scale, the seven years of manifestations and closed doors designated by Evans, from 1837 to 1844, coincide with the epoch of Transcendentalism. In the times of the _Dial_ there was a noticeable liking for Shakerism among the Transcendentalists; and some of their leaders have lately shown signs of preferring Shakerism to Fourierism. We mention these coincidences only as affording glimpses of connections and mysterious affinities, that we do not pretend to understand. Only we see that both forms of Socialism favored by the Transcendentalists--Shakerism and Fourierism--have contributed their whole volume to swell the flood of Spiritualism.