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‘A
PORTRAITURE
3 or f
S H A K E R I s M,
. Exhibiting a general view
“Of their character and conduct, from the first appearance of .
ANN LEE
1 is NEw-Engi,AND, Down to THE PRESENT-TIME.
º
: And certified by many respectable authorities,
-ºr
IORAWN Tſº
BY MARY M. DYER.
-:
t
*—Nothing extenuatº,
Nor aught set down in malice.”
*ººms
|
The author has endeavored, while exposing to the world the
dark side of the picture, to give it no deeper shade than
the light of truth will warrant. And although she has
endured innumerable wrongs, she can say in
conscious truth, that her only object in giving to the world
this history, is, that the unsuspecting may not be entrapped
by the apparent virtue and rectitude of the people
called Shakers.
ºn tº ELS
*
rRIN FED roR THE AUTHoyt.
1822. —ſ
DISTRICT OF NEW-HAMPSHIRE, To wit :
District Clerk's Office.
; I.S.; E it remembered, that on the seventeenth day
•ºe &e $ºs of January, A. D. 1821, and in the forty-fifth
year of the Independence of the United States, of America,
SAMUEL MARSHALL, of the said District, has deposited in
this office, the title of a Book, the right whereof he claims as
proprietor, in the words following, viz.:-" A Portraiture of
Shakerism, exhibiting a general view of their character and
conduct, from the first appearance of Ann Lee in New-Eng-
land, down to the present time, and certified by many respec-
table authorities. Drayn up by MARY DYER.”
* In conformity to the Act of the Congress of the United States,
entitled, “An aet for the Encouragement of Learning by se-
curing the copies of Maps, Charts and Books to the authors
and Proprietors of such Copies, during the times therein men-
tioned ; and also to an Act entitled, An act supplementary to
act, entitled an act for the encouragement of Learning by se-
curing the copies of Maps. Charts, and Books to the authors
and Proprietors ofsuch copies, during the times therein mention.
ed—and extending the benefits thereof to the arts of Designing,
, Engraving and Etching, Historical and other Prints.”
PEYTON R. FREEMAN,
Clerk of the District of New-Hampshire.
A true copy of Record, 1 *
Attest, PEYTON R. FREEMAN, Clerk.

Yºr
r PRERAGB,
WHEN, the attention of the public is
claimed by an individual, it is reasonably ex-
pected that, the person making such a re-
quest, should have something important to
communicate ;-important, not only to the
individual, but that the subject proposed
should be intimately connected with the
best interests of the community. Such, the
writer of the following pages considers the
subject here presented to the public. Not
that the subject possesses or exhibits much
that is novel in this part of New-England, at
the present time; yet the author of these
pages feels confident that they contain a
more full and correct detail of facts on the
subject to which they relate, than has at
any time appeared in print... Happy would
it have been for the author, had these facts
never existed. But as they relate not to
herself alone, or to her family exclusively,
but respect many worthy individuals, whose
sufferings have been complicated and se-
yere, and w', 'se wrongs can never be fully
estimated by any, except by the subjects of
these misfortunes, the writer is actuated by
something more than personal considera-
tions. To prevent the frequent occurrence.
iy †REFA&E.
of the evils alluded to, by exposing the era.
roneous principles, base deceptions and pi--
ous frauds, whence all those evils proceed-
ed, is the present design. And should theº-
pages contribute in any degree to prevent
human woe, and diminish the practice of ig--
norant and deluded parents, who, uncon-
scious of their error, have given their chil-
dren to the Moloch of superstition, bigotry
and folly, the author will feel more than
aompensated for all the labor and difficulty
attending the work. The task is arduous,
and the difficulties are numerous and "deli-
oate. One, of no small magnitude, is, that:
ef exhibiting truth and warranting facts in
such a manner, as that the persons implicat-
ed shall have no just ground of complaint,
or any occasion to say that “any thing has.
been exaggerated, or aught set down in
malice.” Personal abuse from the pen of
,slander, is what the writer not only dis-
claims, but would ever most studiously avoid.
Another peculiar difficulty connected with
preparing these pages for public inspection,
is, that of directing all the armory of truth
against the evils themselves; to strike at
orror without ever appearing unfriendly to
the real welfare, and the best interests of
those misguided characters, who are fre-
quently the subjects of consideration. The
fact is notorious, that the people called
Shakers have some traits in their general
character which serve to recommend them.
PREFACE. y
to the good opinion and confidence of the
public. Their habits of industry and econ-
omy, the strict order, and regularity with
which they proceed in their temporal aſ-
fairs, the neatness and simplicity, of the
general appearance of their establishments,
together with the thorough manner in which
most of their manufactures are executed—
f
all serve to attract the public attention, and
gain esteem. In these particulars they ex-
cel, and are so far justly entitled to the rep-
utation which in these respects they enjoy.
But ºn a nearer inspection of their charac-
ºter and sentiments, it is at once evident that
their principles and conduct are in several
respects, not only subversive of christian mo-
rality, but as far as their influence extends,
operates peculiarly detrimental to the well-
being of society.—If that writer be correct,
who says, “he that subverts the laws of or-
der, sins against the eternal cause,” the
Shakers must stand convicted. At the
creation of the world, the laws of order
were self evident—and social happiness has
ever been enjoyed in their inviolable ob-
servance, or ruined by trampling them un-
der foot. One, question only, need be an-
swered to pass a final decision as to the mo-
rality or irimorality of the Shakers, in their
uliar manner of life. The institution of
marriage—was it from heaven, or not? If
. from heaven, the Shakers must show beyond
all contradiction that the lawgiver has annul-
* # * - *- : . º
s—a —”
, VI, PREFACEs.
\,
|
led that law, before they or any persons on
earth, can blamelessly despise it. It were
insulting the Majesty of Heaven to suppose,
that the rules which infinite wisdom dictat-
ed for man's direction in life, are of trivial
importance, and of little consequence to the
welfare of society. The experience of na-.
tions demonstrates the fact, if history may
be credited, that social and public virtue
has prevailed when the institution of mar-
riage has been reverenced as sacred and in-
violable—that public, as well as dorºsstic
virtue has soon become extinct or kāown
only in name, when this institution has been
despised and disregarded. Notwithstanding
all the pretended sanctity of a monastic life,
it is well known that hypocrisy and intrigue
have reigned in those retreats. Nor ought.
the advocates ef such a life for a moment to
expect that grace, which is the only sure
guarantee of virtue, while they set at nought
the counsels of Heaven by their practice.
'The Shakers, as well as the ancient Nic-
olitans, triumphantly take refuge under the
authority of the Apostle Paul's address to:
the Corinthians, as contained in the seventh-
chapter of his first Epistle to that Church.
But any one who candidly examines that
chapter, and more particularly the 26th.
verse, and onward to the end, will see's
once, that the Apostle's directions in regard
to the matrimonial state, were given not
with any reference to general or universal
*
PREFAQ.E. vii.
usage in continuance, but only as he himself
states, in regard to the then present distress
of persecution; and any prudent person un-
der similar circumstances, would give simi-
lar advice. º
Another error of the Shakers', and one of
no small magnitude, if measured by its con-
sequences, is, that of censuring all natural
affection as evil, and calling it the work of
, the Devil.—Those ties of affection which
bind parents and children, brothers and sis-
ters, are by the Shakers called carnal affec-
tions, and must be wholly destroyed or erad-
icated from the mind, before a person,
whether old or young, ean be promoted to
any degree of honor or enjoy any peculiar
privilege amongst them as a disciple. ... If
this statement should at first appear incred-"
ible to añy one, let him attend to the facts.
as narrated in these pages and attested by
credible witnesses, and he will be satisfied
that this is a grand article of regulation a-
mong the Shakers. Whereas the rule of
Heaven, in reference to this subject, is,
“Honor thy father and thy' mother”—
“Children, obey your parents in the Lord,
for this is right.—And ye fathers, bring
them up in the nurture and admonition of
the Lord!!” One of the black catalogue of ,
vices, states, the subjects of these crimes,
would be “without natural affection,” and
“disobedient to parents.” That benevo-
lence which the Creator has so solemnly en-
väi PREFACE,
joined upon his intellectual creatures, can
never appear in...real, life, unless the heart
be taught in infancy and childhood, by every
endearing expression of sympathy and affec-
tionate concern, practically to understand
the great moral duties of life, and duly to
estimate their importance. That system of
education, so much eulogized by deists and
French philosophers, which teaches that
we should be citizens of the world, and
overlook with cold disdain on alf the near.
relations of life, is more than barely defec-
tive. It must be evident. to every reflect-
ing person, that, if the mind he systematical-
ly trained to disregard all the tender emo-
tions of our nature towards parents, and the
nearest relatives in life, it would be very
unnatural and improbable for the heart, un-
der such principles, to feel tenderly for the
welfare of society at large. When the ten-
der emotions of natural affection are extin-
guished in children, or in persons of mature
age, they are fitly prepared for the exercise
of every sordid and selfish passion; duly
qualified to be the slaves of corruption, and
the instruments of cruelty. And all that is
necessary in order to bring their pernicious
ſº into operation, when their minds
ave passed this ordeal, is, to put before.
them suitable temptations, or to excite their
prejudices. This error of the Shakers min-
gles itself with all their doctrines, and with all
their practical regulations in regard to those
e & º
PREFACE. Tº IX:
children who are placed under their care by
guardians or overseers of those poor chil-
dren, taken from large cities and sea-port
towns as well as to those whose parents are
in fellowship with the brethren in Society.
Lured by the hope that their children
would be well educated to goºd trades, and
fitted to be useful in society, many poor
parents have given their children up to the
Shakers; little imagining that their children
would soon be taught the sinfulness and
criminality of thinking of their parents with
affectionate concern, or ever caring for them .
more than for other individuals. In short,
that they ought only to regard the Shakers,
and tremble at the idea of disobeying the
Holy Father and Mother, who live in the
Church. The methods pursued by the El-
ders, or those who have the superinten-
dance and management of affairs amongst
the Shakers, to prevent any who may leave
their society from being able to take any
property away with them, or even obtain
any consideration for their labor, while with
the society, appear to be dictated by ava-
rice, and the most marked injustice. Their
practice of insisting that all adult persons.
who join their society should surrender their
property to the community, or church, is a
regulation of which perhaps the public
ought not to complain. Every society or
corporation has its own peculiar regulations.
with which the public do not presume te
Xº: PREFACE.
interfere, so long as the peace and well be--
ing of society at large is not injured there-
by. But the evil complained of relative to
the Shakers, is, that they impose upon the
ignorant and the young who do not under-
stand their by-laws and regulations, (and
who have no idea of the consequences re-
sulting to themselves, from signing covenant,
as it is termed) by which all their services .
become a gift to the Church. And should
these deluded individuals ever after leave
the Shakers, and ask for any compensation
for their earnings, it is in vain they expect
any thing from the Shakers. It has uni-
formly been the practice of the Elders to
instil into the minds of their young disci-.
ples and apprentices, the impossibility of
their salvation, unless in full fellowship with .
the Church. . To be in full fellowship im- .
lies the most complete. subjection to the
will of the Elders, and entire obedience, to.
all their orders. Without this subjection
and obedience, to the Elders, they must be
cut off from all hope of salvation, and de-,
rived of all privileges among them.
When the ignorance and credulity of these
young converts to Shakerism has been effec-
tually wrought upon, so that they have im-
plicit faith-in the infallibility of the Father
and Mother of the Church, then, they are no
longer to judge for themselves in any thing,
Whatever sacrifice they are called to make,
must be made, without doubting or delay;
º
PREFACE. 'ri
and whatever they are required” to say,
right or wrong, true or false, they must af.
firm with constancy; if the thing be false,
yet if required by the Elders, they must
comply. Thus say they, “we are deceiv-
ers and yet true; for while we deceive the
world, we are true to God and the church.”
The arbitrary conduct of the Elders, and
the violence with which they oppose the
least doubt of their disciples, and the cruel-
ty with which they treat those who are re-
fractory relative-to-unreasonable demands,
may be seen at-length in the affidavits, in
the following pages. † rº-
The reader may perhaps enquire wheth-
- er the Shakers' have not adduced evidence
to shew that statements such as these, can-
not be correct. They have indeed multi-
lied affidavits, to disprove every charge
which has been brought against their char-
acter and conduct; but from whom have
such statements been obtained P From
themselves. From the different members
pf their own family in fellowship, and chief.
ly from the younger members who may in
some respects, be ignorant of what passes in
the higher orders, or amongst the elder
members of the family. And even if they
were not ignorant, if they knew all that
transpires, yet being under the most sove-
reign authority of the Elders, they must do
and say whatever they are commanded, and
yet testify at the same time that it is their
• ?:ii g * PREFACE, .
free and voluntary act. Indeed, it is moral-
ly impossible to learn any thing correctly
respecting the internal management of
things amongst them, from their own family,
and for the reasons already assigned.
Their consciences being surrendered entire-
‘ly to their spiritual guides, on whom they
rely as infallible directors, and esteem as
Saviours, they have no hesitation in doing
or saying whatever the Elders require; so
long as their faith continues steadfast in
their religious creed and maxims.
It is a circumstance which deserves re-
gard, that all Shakers, whose faith in the in-
fallibility of the Elders, fails so that they
cannot continue in fellowship, and eventual-
ly leave the Society, concur in their state-
ments, not only as it respects the Shaker's
creed, but likewise respecting things alto-
ether similar to the statements of Robert
Crane Clement, Alice Beck and others,
whose testimony is in the sequel.
Respecting the willingness of the Shakers
to provide for the families of, such men aş
join their society, and leave their wives be-
hind, separate from their children, or such
wives as cannot endure to be separated
from their children, and consequently are in-
duced to go to the Shakers, but cannot join
their society without a home, much has
been said:—but the whole amounts to no
moru than this, viz.:-That if those unfortu-
nate woulen will go and be unmured where
*e
*
PREFACE, - xiii
they are really worse off than in our com-
mon jails, and where they must comply with
every demand of the Elders, and be shut
out from all society but Shakers, such
wretched provision only, and on these terms
is made. -
The writer of these pages has several
times had the promise from Joseph Dyer,
of being provided with a separate house and
a maintenance at the settlement in Enfield;
and she has twice made trial of the propos-
ed offers. . But no sooner there, but is under
‘the direction of Shakers, the said Dyer has
found himself under orders from the Elders,
and obey he must, and I must obey or suffer.
The argument used, was, that the wife must
obey her husband in all things, and Jöseph
Dyer must obey the Elders; so the Elders
found a way of making me the victim of
their spleen and ill will, and of treating me
cruelly. Sometimes left without fire in win-
ter, and alone, and in summer confined in a
close room, and deprived of every thing
that can render life desirable. If a woman
will not comply with such maintenance as
this, and be shut up, at the Shakers, sepa-
rate from her children, her husband finds
an excuse for not rendering any thing for
her support. He pleads that he did offer
to make the best provision in his power, but
his wife would not accept of it. The law
is thus rendered ineffectual to afford re-
dress. Anyiegislative interference with ſhe
2 {!
xiv. ... PREFACE.
Shakers to deprive them of their privileges,
as a religious sects ºf . am aware, would be
both contrary to the letter and spirit of the
Constitution of the Republic, as well as im-
politic in itself; tending only to increase
their false zeal, and lead them to greater fa-
naticism by supposing all such interference,
persecution for Christ's sake. But may it
not be a question worthy the attention of
our legislators and guardians of the rights
and liberties of the people, whether any in-
dividual member of the commonwealth.
shall have a right to transgress the laws of
his country, by turning his compassign upon
the humanity of the public, unprovided for
by him, and his children bind to despotism,
and thus plead his religion and his con-
science as his defence P And as the ground
of his exemption from the common duties of
a citizen, or member of the commonwealth?
If a man may according to the established
forms and law of the institution of marriage
enter into the married state, and afterwards
either from libertinism or fanaticism, (the
argument is the same) leave his family and
take his property alông with him, and conse-
crate it to the idol or idols of his folly, to the
everlasting injury of his family, and be able
in the face . law, to plead his religion
as his excuse or his defence-pray what is
the law good for? Certainly we might as well
be without any law, as it respects the pres-
eat question. Th; question certainly is not,
PRÉFACE. X.W.
whether the Shakers, under our free gov-
erhment, have a right to enjoy unmolested,
the rights of conscience in matters purely
religious... This point is at once conceded.
But the question is simply, whether a man
may use the authority of the marriage con- .
tract in abusing his family, and thereby ren-
der them miserable, and make a gift of his
property to the Shakers, and still be acquit-
ted in the face of the law by pleading his
religion and his conscience in justification of
his conduct . When a citizen or member of
the commonwealth, is observed by the corn-
munity where he resides, to make very ab-
surd and foolish bargains, and so dispose of
his property as to leave no doubt as to his
incapacity to manage his affairs with discre-
tion, or the welfare of his family, the au-
thorities of the town or parish where he re-
sides, immediately declares him to be “non
compos mentis,” or not in the full possession
of reason, and they appoint over him con-
servators or persons to manage his affairs, so
far as to see that his property be not wasted,
and his family brought into distress, or ren-
dered a public charge. And the , writer
would ask, where would be the injustice or
unconstitutionality of a law, which in its pro-
visions should declare that when a man
having a family joins the Shakers, he should
also forfeit his right of guardianship, rela-
tive to his property; or at least relative to
so much of it as might in the judgment of
xyi FREEACE.
the civil authorities, be adequate for the
comfortable maintenance of his wife, and
such part of his family as are not of age to.
act for themselves, thereby they shall not
be compelled to join the Shakers. It may
be objected in reply, that a man is by exist-
ing laws, bound to maintain his family ac-
cording to the best of his ability. Experi-
'ence has shewn sufficiently both in the State
of New-York and in the New-England.
States, how ineffectual is the operation of
these laws, to meet the evasions and various,
subterfuges of the Shakers—and if we wait
to the end of time for a gift from the Elders.
er. Father and Mother of the Church, to,
have justice done relative to this subject, we
, shall be no nearer obtaining redress. Nor:
will the public have any more cause to res-
lect the conduct of these conscientious ne-
glectors of the laws of natural affection, and
moral duty. ſº
* :*
A PORTRAITURE OF
s H. A K E R IS M.
sºmº
emºve mºsºme
f - ,” .
IT was the observation of an eminent
Frenchman, that to constitute a good histo-
rian, four principal things are requisite. .
.The first is, the author must be well in-
structed in what he undertakes to relate.
Secondly, he must have the power of
speaking unreservedly what he thinks to be
true. Thirdly, he must be able to relate
what he knows; and fourthly, he must be
capāble of judging of events, and of those
who occasion them. The object of history
being to place before the eyes of the world.
the truth, and to exhibit in all their degrees
the excitements and the actions of men;
those who undertake the task of an histori.
an, have a duty of no weak tenor to per-
form. Still truth is artless, and though its
advocate be weak, or, in the commerce of
the world, unenlightened, she can fulfil all .
those requirements which the good of socie- -
ty imposes. She hās long been well ac-
quainted with the subject of which she
speaks; and she intends to speak unreserved-
iy what she thinks to be true. Of her ability
to relate.” her power to judge of, the
º 2 ...
18 A poRTRAITURE of shakerisiſ,
character and conduct of a numerous class.
* men—the reader is the only proper
judge. º º
The sect or denomination of Christians
called Shakers, are of recent origin; though
their faith has in many particulars a strong
resemblance to that of a set of enthusiasts,
who more than a century ago, were numer-
ous in some parts of France. These are
what were called French Prophets.-And
that the reader may the more easily under-
_stand the resemblance, and the origin of
both denominations, a concise account of
these Prophets is here inserted. --
' They first appeared in Dauphiny and Wi-
varias. In the year 1688, five or six hun-
dred Protestants of both sexes, gave them:
'selves out to be prophets, and inspired of
the . Holy Ghost. They soon became ,so
numerous, that several thousand of. them
were inspired. They were people of all
ages and sexes without distinction, though
the greatest part of them were boys and
girls from six or seven, to five and twenty
years of age. They had strange fits which
came upon them with tremblings and faint-
ings as in a swoon, which made them stretch
out their arms and legs, and stagger several
times before they dropped down. They
struck themselves with their hands, fell on
their backs, shut their eyes and heaved.
with their breasts. They remained awhile ’
in trances, and coming out ºf them with
A PortRAITURE OF SHAKERISM, Fº
#witchings, uttered all which came into theif'
mouths. They said that they saw the
heavens open, the angels, paradise and all.
Those who were just on the point of re-
ceiving the spirit of prophecy, dropped
down, not only in the assemblies, crying out
mercy, but in the fields, and, in their own
houses. When the prophets had for a
while, been under agitations of body, they,
began to prophesy. . The hills: resounded.
with their loud cries for mercy, and impre-
cations against the priests, the church, the
pope; and against the anti-christian domin-
ion;, with predictions of the approaching
fall of popery. Their prophecies were
heard with reverence and awe.”
About the year 1706, several of these
misguided persons went to England, and
º and prophesied in and about Lon-
on, causing so much excitement, that the
French refugees, disgusted with the con-
duct of their countrymen, instigated the
Bishop of London: to grant proceedings
against them. But notwithstanding they
were declared to be impostors, they still
continued their assemblies in some parts of
London, under the patronage of several
eminent persons; and denounced in vehe-
ment strain, the severest judgments, against
the city and the whole nation.* *
–sº
ºw- y º
*See Buck's Theol. Dict, art. French Prophets.
* History furnishes a minute account of the ludicrous pre-
tehsions of thesa prophets to supernatural gifts—their attempts
20 A poRTRATURE or shakerism:
&
Three of the principal leaders of the -
Prophets, utterly disregarding all authority, .
were soon afterwards prosecuted as disturb. .
ers of the public peace, and sentenced to
fine and public punishment. ' This, howev-
er, served rather to increase than diminish
their numbers, and they held meetings a-
bout the skirts of the city, where was to be
seen the prophet prostrate—sometimes as if
expiring, and then sweating, trembling, or
raving with foam at his mouth, and uttering
unintelligible expressions.- There were ma-.
ny virtuous and good men, who, attracted
by the novelty of their tenets, and looking
with superstitious presage for the coming of
the millennium, attached themselves to the
society of the Prophets; among whom was
John Lacy, Esq; (chief of those English
Prophets) who has given a particular des-
cription of them, until the prophecy of the
death and resurrection of Doct. Eames, who
states “that this very article, they have
“made the grand test of the trial to prove
“their spirit, viz.:*"that spirit which in plain
“and expless terms, with great peremptori-
“ness, and in the most absolute manner,
k *—I º
o raise the dead—to holding converse with departed spirits, &c.
See Dr. Edmund Calamy, Sir Richard Bulkly’s Answer to the
several Treatises on the subject of the new Prophets—Also, by
*
Charles Ewen : the Exércises of Doct. Strike—The History of
Montorism, by a lay Gentlemail-The Examination, by N. c.
Spinckes–And the Vindication of the ancient Prophets,
against the pretensions of the new ones, by Bishop Hoadly—
A Letter concerning the History of the Freuchi Prophets.
* From John Lacy’s Warnings.
p
A poRTRAITURE OF SHAKERISM. 21:
“predicts the coming to pass any great and
“remarkable event, within a certain limited
“ time, and they come not to pass, cannot
“ be of God. This is a criterion, God him-
“self has given us, in the scriptures, to try
“ the spirit of prophecy, by : see Deut.
“xviii. 21, 22. And if thou, say in thine
“heart, how shall we know the word which
“the Lord hath not spoken, but the Proph-
“et hath spoken it presumptuously, thou.
“shalt not be afraid of him. Making this
“ text a rule of judgment by scripture, it al-
“so being a text chosen by those prophets
“to prove themselves true, I proceed.—
“They, speaking of , themselves, state.
“That this mission of his servants should:
“ be witnessed to, by signs and wonders
“from heaven, by a deluge of judgments
“on the wicked, universally, as fanzine, pes-
“tilence, earthquakes, fire from heaven,
“darkness, tempests, that the exterminat-
“ing angels should root out the tares and .
“there should remain upon. the earth only
“good corn, and these Prophets, declare,
“there is that difference between them and
“other people, and that the burden and
“ proof of their commission will take place
“over all the world, in a short space of
“ time; yea, those great things will be man-
“ifest over the whole earth, within the
“short term of three years. And iſ noth-
“ing should appear visible of the predicted.
“diſfusions of giſts immediately, that they
22". A poRTRAITURE OF SHAKERISM, ".
“are in an error, that will not soon appear,
“but soon also vanish of itself. Nay, John
“Lacy, Esq. one of the prime of these
“Prophets in England, finishes the preface.
“of the third and last part of his Warnings,
“with these remarkable words:- 'This vol-
“ume being the completion of them (his
“Warnings.) . If within six months now to
“come, the mighty power of God doth not
“attest they were from him, I shall before
“all the world acknowledge my delusion:
“witness my hand this 29th of Oct. 1707.
“JOHN LACY.
“Time soon contradicted those assertions.
“But the most remarkable failure, was in
* the prediction of the resurrection 9f Dr.
“Eames, one of the new prophets in London,
“who was taken ill about Dec. 4, 1707, and
“died Dec. 22, and was buried Dec. 25, in
“Bunhillfields, in London.” As many are
unacquainted with the history and not under
the advantages to come to the knowledge of
it, it may be of.gratification to my readers,
if I present them with an abstract of the
prophecies of several of those prophets, un-
der the immediate inspiration of the spirit,
relating to the resurrection of the Doctor's
body from the grave. It is as follows:–
3. 5, 1707, John Lacy, under the ope-
ration of the Spirit, addressed himself to the .
Doctor, at his own house, in these words: '
* If I command thy life away, yet I will res--
. . A roBTRAITURE OF, SHAKERISW. . .23
... “tore it again, here even in this house, thou
. “shalt retúrn to thy dwelling again.”.
Dec. 6, John Patter, under the inspiration
of the "Spirit, speaks to the Doctor, “If
thou diest, I will raise thee!. I will fulfill
all those promises made unto thee.” Dec.
23, being the day after the Doctor's death,
Anna Maria King, in a public assembly, un-
, der the operation of the spirit, said, “Here
are some doubtful, whether all will come to
pass, as my servants, have spoken, because
of one thing; but do you think that death
... can hinder? for though my servant dies,
!..have I not, I will raise the dead, by the
hand of my servants, ºr Perhaps you think
... my servants were in an error when they
spake that, but I answer you, they were not.
More marvellous things than these shall
come to pass in a little time, such as never
have yet been. Dec. 25, being the day in
which the Dr. E. was buried, J. Patter, un-
der inspiration, delivered himself thus—
“Remember, this day I will make an extra-
ordinary beginning; I will give now undemi-
, able proof that this is my word. The res-
toring of the blind, healing of the sick, rais-
• ing the dead, shall decide it, after some
months being entered. By the same power
‘.. that I have raised Jesus, will I raise that
body now asleep.” . Here this prophet fell
back in his chair and cried out, “O Lord!
God answered, wilat would you that I say
unto you? By another, Lord.” Then he
*24 A PORTRAITURE OF SHAKERISM.
fell backward to the ground and lay silent:
whereupon Anna Maria King was instantly
seized by the Spirit, and said, “Rejoice.
greatly, O my children | By the hands of
imy servant Lacy, I will raise the body of
my servant that is now dead. He, I say, .
shall arise and fulfil my testimony.”
Dec. 28, J. Patter was for a long time un-
der violent agitations and labored greatly,
with great strugglings in his throat or or.
'gans of speech, almost as if he were choak-
ing, and uttered some inarticulate sounds or
unintelligible words: then the Spirit said,
“Did you understand, my children?” . The
words were pronounced, “even the day in
which my servant shall rise.” Here the
spirit threw him on the floor, when he lay
stretched out as dead, without motion or
breathing. After he had been in that man-
ner for some time, the voice said, “The op-
eration of my spirit upon his (Dr. Eames')
body, shall cause the earth over him to be
loosened, you shall not brake the ground,
no, he shall rise without.” “By thy (La-
cy's) mouth will I command, and thou shalt
raise him.” -
Dec. 28, J. P. and J. C. passing acciden-
tally by the place where. Dr. Eames was
buried, J.C. was seized with the spirit, and
said, “Thou my servant, who liest interred
in this place, shall in a few months arise.
My child, thy tongue shall declare this pos-
itive day.” *
• A PORTRAITURE OF SHAKERISM, 25
"Dec. 29, J. C. under the operation of the
=spirit, in an assembly, spake in French, thus
in English, “My children, in a few natural
months, you shall see greater miracles
wrought, than myself wrought upon Laza-
rus. You and the inhabitants of this city,
shall in a few natural months, see (Dr.
Eames) my faithful servant, who has been
buried, raised in the presence of men. He
shall come out of his grave, without the
earth being taken away that lies upon him;
he shall come forth in the presence of men,
and he shall untie his shroud : it shall be in
public.” Dec. 29, D. F. under the opera-
tion of the spirit, said, “Because at this day
I make you great promises, that I will raise
the dead, you are ready to murmur, as if I
had not the same power now as formerly.”
Jan. 1. J. Patter, under the operation of the
spirit, in a great assembly, said, “I have
that to declare by this mouth, see that it
start you not, see that you believe it.”
Here he fell into a violent agitation, and la-
bored extremely in his throat, as if he were
choaking; and after having uttered several
inarticulate sounds, said, “Know ye the day
in which my servant (Dr. Eames) was inter-
red? Five months from that day, the twen-
ty-fifth day of May, thou shalt behold him
rise again; one month above the number of
days that Lazarus was in his grave, The ve-
ry hour he was put in the earth, he shall rise.
Know ye the day my children? Oh, yes,
3 by &
26 A PORTRAITURE OF SHAKERISMr.
well; the twenty-fifth day of May : Right;
I say, ye shall see him rise, that is now
dead. For thy part, (John Patter) by
whom I speak, thou shalt not cough until
thou behold him. No, thou shall not smile.
Behold him, (John Patter) by , whom I
speak, if you see any sign of joy fixt on his
#: say then, the words were not the
Lords.” . Then J. Patter under inspiration
said to Mr. Lacy, “Fear not, my child, i
say, thou shalt appear on the twenty-fifth
day of May next, on that ground where m
servant (Dr. Eames) lieth. Wait thou
there with others of my children, from 12
at noon, to 6 in the evening. I will surround
you. Angelic hosts shall guard thee with
thy companions; provide no clothing for my
servant, for he shall rise pure. ... Therefore,
no shame shall attend him, neither shall it
be esteemed indecency for him to walk na-
ked into his habitation. Remember, re-
member the day, the time, observe it, from
twelve to six. But in that my glory shall
appear. Know, the power of the devil nev-
er extended so far as to raise the dead.”
At the same time and place, John Lacy, un-
der the operation of the spirit, said, “That
which was said by him (pointing at J. P.)
with what was said directly upon the same
subject before that.” Several others of
the inspired, have, since the aforesaid order
for printing, bore their testimony, under in-
spiration, to the predictions of raising the
A PORTRAITURE OF SHAKEBISM. 27
dead body at the appointed time. What
more direct, express prophecy than this, of
Doctor Eames' resurrection : nor was it ut-
tered by one of their prophets only, but by
several; not by inuendoe, but in the fullest
and most peremptory words.
The circumstances are delivered, the
time, the manner, the persons by whom, &c.
Wherein therefore could there have been a
greater instance of delusion, than the total
failure of this prediction. This miracle of
the Doctor's resurrection, they published
before hand to the world, as the test, of the
truth of their pretences to divine inspira-
tion. To this purpose are the words of Sir
Richard Burkly in his answer to several
treatises on the subject of the prophets,
page 27 and 82. He gave this idea of a de-
cisive prediction of the spirit of the Proph-
ets:—It is a thing well known, that these
prophecies of the Doctor's resurrection, de-
livered so often, and with such great partic-
ularity, and under the agitations and inspi-
ration of the spirit, made a very considera-
ble noise in the nation; nay, such was the
alarm of this predicted miracle, on the ap-
pointed day of its being wrought, the 25th
of May, 1708, that the Queen's guard, to
prevent disorders, was posted in Bunhill-
fields; where were assembled together no
less than twenty thousand people, from differ-
ent principles no doubt, but multitudes in
expectation of seeing the Doctor rise from
:
28, A PORTRAITUBE 9F SHAKERISAT. .
'the grave. But there he still lies, and willº
do so, till the voice of the archangel shall
at the last day awake the dead, ard summon
them to judgment.” He further states,
“There are persons now living in New-Eng-
land, who appeared with the multitude at
Bunhillfield, on that noted 25th day of May,
who can testify, that nothing remarkable
then happened, but such a woful disappoint-
ment to those prophets, as at once brought,
them into disgrace, and gave such a check
to their spirit, that there has been little or
no appearance of it since.” I can add to
what has been said of these prophets, an
account of the "ke spirit, as it has appeared
in almost every age from the days of Moses.
The history of the magicians in Egypt is
very surprising, and could scarce be believ-
ed, but that it is contained in the oracles of
God. Just before Christ, one Theudas a-
rose, and boasted himself, and led away ma-
ny, under a shew of prophetic lights, reve-
lations, signs and wonders. This same
spirit probably arose again in Judas of Gali-
lée, who drew much people after him, in
the days of the taxing. After this, Simon
Magus, in the days of the Apostles, who
with his sorceries, bewitched the people of
Samaria, to whom they alkgave heed, say-
ing, this man is the great power of God. He
assumed the character of a divine person,
find by his delusions. tempted the people to
believe he was actuated by the eternal
* PortRATURE of SHAKERISM, 29
Spirit; he was adored as a God. Before
the death of the last apostle, flourished Co-
rinthus, a disciple of Simon Magus, a migh-
ty pretender to inspirations and angelic vis-
ions, &c. &c. The Apostles prophecied,
that in the last times this same delusive
spirit would again spread, which must be
proved, by the evidences produced by their
conduct. (See Romans a 1—1st Timo. vi.
2—Timo. º. 3, and Jude.) It appears by
the history of the French Prophets, that
many years after their fall, a few people a-
rose in England, having a fascinating, seduc-
ing power. They were called a new sort
of Quakers, “who not only sung but danced,
for worship.” (See Dr. C. Mather in his
Magnalia, Christti Americana.) They sep-
erated mar, and wife, called themselves
Christ; called all devils that any way op-
posed them—said their own parents were
devils. That in some of their extacies they---
would burn their clothes; men and women
strip naked and dance together. Speaking
of Thomas Case, says “It is well known . .
that some of those whom this villain had led
#. at his will, were so much under his
influence, that if upon their coming where
he was, he fastened his eye upon them,
they would presently tremble, stagger, fall
and foam like epileptic persons, and roll a-
bout upon the ground, until they had rolled
themselves to his feet—where he did to
them as hº pleased. I am very well acº .
30 A PORTRAITURE OF SHAKERISM,
quainted with a very devout gentleman, who,
assurred me that he himself was thus epi-
leptical, as often as this Elymos would
please, with his fascinating eye to make him.
so ; but never any such way affected, before
or after, or on any other occasion.” This
person, it is stated, attempted to raise the
dead, but failed in his attempt.
The author of the History French Proph-
et states, “Neither has New-Eºgland been
without instances of this same spirit of delu-
sion.” That a woman who was condemned
by church and court; was driven out, or or-
dered to depart out of the colony. From
this gem we may trace the people called
Shakers, or Shaking Quakers as they were.
first designated.
The Shakers, in their Bible or Testimo-
ny of Christ's second appearing, say, “That
, a few of those French Prophets came to
England about the year 1706, and “num-
bers received their spirit.” James and
Jane Wardley, in about the year 1747, sepa-
rated themselves from the Quakers, having
“received the spirit of the French Proph-
ets.”f and continued for some time distinct
from any religious fellowship with others.
A few joined them yearly, and things con-
tinued thus until about the year 1770—
when, in the extraordinary language of the
• Shakers, the “present testimony of salvation
* Chris's Second Appearing—Intrº p. 23, *
t Ibid, p. 23. *
A PORTRAITURE OF SHAKERISM, &#.
b
and eternal life was fully opened, according to
the special gift and revelation of God, through
Ann Lee "* What this “testimony” was,
and what was the character of the “special
gift,” will appear in the sequel. ... Ann Lee,
in whose person the Shakers believe Christ
to have made his second appearance, was
born in Manchester, (England) about the
year 1736, where she was brought up.
Her father, John Lee, was a blacksmith,
with whom she lived until her departure for
America. She married Abraham Standley,
also a blacksmith, by whom she had several
children, who all died in infancy. Her hus-
band being unkind and given to ebriety, she
resolved to have no more intercourse with
him; and accordingly joined the society of
Wardley so early as 1758; thereby con-
fessing her sins. It was not until nine or ten
years after, during which she exhibited the
most zealous engagedness in her cause, that
she received the “manifestation,” as it is
called, of her being “the second heir in the
covenant of life,” that is, the second Christ /
She then commenced her declamations a-
gainst marriage, and all sexual intercourse,
and professed to have received from heaven
a revelation of the Man of Sin, of the root
of all evil,' which caused the fall of our first
t
——-ºw
* Ibid, p. 26.
t She had five brothers and two sisters, viz. Joseph, James,
Daniel, William and George, and Jilary and JYanry.
Q.
32 A PORTRAITURE OR SHAKERISMK.
K. Previous to this declaration of
other Ann" (as she was now styled) the
Shakers held to marriage, and as they had
no proceedings with the rest of the world,
performed the ceremony of declaring in
their assemblies such and such an one to be
man and wife, after the manner of the
primitive Quakers.
After Ann was acknowledged as the
spiritual Mother, the ceremonies of their
worship were, “singing and dancing, shak-
ing and shouting, speaking with new tongues.
and prophecying.f. She continued vehe-
ment in her language and gestures, bearing
testimony of her faith. To such as addres.
sed her with the customary titles of the
world, she would reply, “I am ANN, the
WoRD ;” signifying that in her dwelt the
Word.t. She professed to have the giſt of
languages, the gift of healing, and professed,
to discern the secrets of the heart, and to be
actuated solely by the invincible power of
God; and that she had attained a state of
sinless perſection. Shé pretended that she
had immediate revelations from God, and
was the one spoken of in the twelfth chap-
ter of Revelations; and that all those who
rejected her testimony, would reject the
counsels of the living God. Her testimony,
Tº she was now received and acknowledged as the first
JMother, or spiritual parent in the line of the female, and the
second heir in the covenant of life, according to the present;
...display of the gospel.”—Christ's Sec. App. Intr, p. 28,
# Chr. 5. App. Intr. p. 28. #. Ibid. r
A portraiture of SHAKERISM. 33.
However, had no other effect, besides a pal-
try accession of numbers, than to procure
for her imprisonment. She was confined in
a dungeon, and afterwards in a mad-house
for several weeks. At this time, 1772, the
whole number of believers, as they were
called by themselves, amounted to about
thirty persons. Discouraging circumstances.
now induced Ann to form the resolution of
crossing the Atlantic. She prophecied of a
great establishment in this country; and ac-
cordingly all who firmly believed her testi-
mony, and could so settle their temporal af.
fairs as to leave their country, prepared to
accompany her. They took passage at
Liverpool in May, and arrived at New-York
in August, 1774. The society in England
was immediately broken up, and Wardley,
with his wife, the early founders of the sect,
died in an alms-house. Of the character-
and conduct of this sect while it existed in.
England, Col. Smith, an English gentleman,
resident in Manchester, and intimately ac-
quainted with them, made about thirty
years ago the following statement:
“This peculiar sect, if they belong to any
known religious denomination, are a species
of the Roman Catholic. Like the papal
church, they have their popes, their extra-
ordinary saints, their auricular confessions,
absolutions, exorcisms, and purgatories;
like them the decrees of their church are
binding on the consciences of men; their el-
34. k
A Portraiture of SHAKERISM.,
ders have power to forgive sins; and like
the papal church they forbid to marry—
Pretend to miraculous gifts, and hold to in-
Vocations of departed saints. Their like-
mess to the Roman church the Shakers are
sensible of, and say the papal is the only
true church on earth established on the gos-
pel plan; but that its spirit was lost, and
hath revived in the Shakers.—Hence that
they are now the only true church on.
earth.” > . º
Of Anne Lee particularly, he thus speaks:
“The first founder of this sect was one
Ann Lee. She lived in the town of Man-
chester, England—was of low parentage
and procured her living at the expense of
her character. She supported the charac-
ter of a woman of ill-fame in England. She
assumed the name of Elect Lady ; but was.
more particularly known by the name of
Jiſother. She divulged her extraordinary
pretensions first to a few of her intimates.
About the year 1770, she set up her relig-
ious exercises. Her performances and rites
were so, gymnastic and subversive of the
AFFlDAVITS.
I, Sarah Bean, of Hanover, N. H. of lawful age, testify and
say, that between forty-five and fifty years since, I lived in
Hopkinton, N. H. when there came along two men and two
women, strangers: one of the women was called Ann Lee-
stature short-thick set—came to my father’s house-proposed
to tell my fortune—my being young, and seeing in her counter
nance something that struck me with a degree of terror and
awe, I refused, by saying my fortune would come as fast as B
was able to receive it. They all then went across the road to
my aunt Eastman's, wife to Wm. Eastman. There I heard.
&
a poRTRArture of SHAKERISM. 35
peace of families, and her spirit so intole-
...rant, censorious and impudent, that the sect
was deemed a public nuisance, and was sup-
pressed by the civil authority.” And, the
year 1773 or 4 this elect Lady, with five of
her principal elders, and others, females,
took shipping for America. The remains
of this sect who were left in England soon
this Ann Lee tell my aunt's fortune, botºwhat had been past,
..and what was to come. After she told what was past, my aunt
said was correct—when she told what was to come, it struck
, my aunt with a degree of terror.— My aunt gave four pounds of
ſº to her fortune-teller. I understood after that she made
er rendezvous at Concord, N. H. for some time—and made
difficulty in Concord, and duped one man, and involved him so,
Khe was obliged to sell his farm. $ARAH BEAN.
“Grafton, 8s. March 16th, 1819,
Sworn before me, "SILAS TINNY, Justice Peace.
* -º- ºn
Accidentally falling in company with Mrs. Abigail Flood, re-
•ceived the following testiºnony:—When a youth I lived in
Concord, New-Hampshire, and between forty-four and forty-
eight years since, there was a number of persons, strangers,
game to Concord, who proved to be a vile, debauched people.
The leading ones were Ann Lee and Wm. Lee—a number of
sthers-fer months they lived in a hired house of my father-in-
law's, Benjamin Farnam—I lived near the house. They pre-
tended to tell fortunes, by which they procured some of their
support. In company with others, I went to have our fortunes
told– Ann Lee was gone out—the other woman was in bed
with one of those men—they said they were sick—Doct. Cari-
gin, of Concord, doctored them—the report was that they had
the v l disease. They being outlandish and singular, curi-
osity led me to often look at them—their drunkenness was
dreadſul, they did quarrel, swear and fight—once I went in,
one man was so drunk, that in a helpless manner I saw him
hauled out of door by his feet. They had but one bed—a
board bunk, with straw lying in it—their loose clothes for bed-
ding—on this a of them slept, as I understood—they told one
mal, he had a pot of money hid, by which mean- they wronged
hiu, out of much of his preperty—they were anxious to have
people joiu them—they made difficulty—the inhabitants threat- '
ened carrying then out of town. 'I hey went away secretly at
"36 A PORTRAITURE OF SHAKERISM.
~
lost their spirit after this elopement of their
JMother.” After the Shakers came to
America, they were for a number of years
scattered for a living.” *
In the year 1776 or 7, they left Concord,
New-Hampshire, went to Albany, New-
York, from thence to Niskevna, now Water
*Vliet. The following is extracted from a
religious Magazine —“They continued a
while unnoticed in the wilds of Niskevna,
until the year 1779, they began to preach
Shakerism. Ann and her elders proclaim-
ed around, that they had the power of full
&
night. The next I heard of them, was in the State of New-
York—where Ann Lee was called the mother of her followers.
Roscawen, Oct. 1818.
We, the undersigners, do testify that between 47 and 49
years ago, a number of people, four or five, strangers and eut-
landish, came to Concerd, New-Hampshire—made tarry of a
number of months—the names of those who appeared to be the
head ones, were Ann Lee and Wm. Lee—their singularity
oaused many people to call and see them—Ann was short,
thick set—she wore a strap cap, and a large flat straw hat-
Wm. Lee was stout built, of a sandy complexion. They prov-
ed themselves a people of the unost vulgar sort—they lived near
us—we often saw them, was acquainted with much of their
conduct. They pretended in telling fortunes—also, where
stolen or lost goods were. They used ardent spirits to excess
—they frequented Samuel Farnain's house, a near neighbor,
and at times stayed all night—the family united with thein in
drinkjng, and the report from the family was, that Ann Lex
lodged with Farmam, and Win. Lee with Parmam's wife. Their
conduct left with F. and wiſe, a dirty complaint. From many
circumstances, it is an undeniable fact, th9t those strangers
were afflicted, and doctured while here, for the v } disgase.
Those loreigners appeared destitute of furniture—their lodging
was boards nailed together for a large stead, on which lay straw,
with their wearing clothes, this was said to be the lodging ſor
all of them. They practised singing, dancing, gambling with
* Shakers' Bible, p. 30.
º
A : PORTRAITURE OF SHAKERISM, 37
salvation from sin—that she was the second
appearing of Christſ to receive the confes-
sions of sins, and bestow on them power to
save from all sin, and give eternal life.
Their enchanting spirit revived—multitudes
resorted to them, and they became a curi-
ous spectacle to the world. , Ann Lee's
person was so far from charming, that she
was deemed ugly; she was wholly destitute
of letters—her character was lewd—her
conversation vulgar—her language profane.
She lived a most intemperate life—her be-
havior was most outrageous, and provoking
in her scenes of intoxication: yet with all
this group of evils, this woman became the
mighty power of God to the minds of this
deluded people. The pretensions of Ann
cards. gaming and lounging about—Ann told Sanuel Farmam
he had a pot of money, hid under earth, if he would give her
and William each a suit of good clothes, she would tell where
the money was. Farnam believed it, and got the clothes for
them—Ann then pretended to tell where the money was—F.
with others, went to digging for the money, but found none.
Ann found the inhabitants aroused against them—borrowed
some outside garments, pretending to go to a neighbor's—and
that might fled.' They were followed towards the state of New-
York in hopes of recompense, but got none.
*d STEPHEN FARNAM,
I, Marther Farnam, wife to the above, testify that the above
named persons were, here, and that the foregoing is a true
statement of their character. MARTHER FARNAM,
Also
HENRY startIN, JOSEPH FARNAM,
ESTHER MARTIN, HUTH FARN AMT,
y STATE OF NEW H.A.JMPSHIRE,
Rocking HAM, sº. Concºrd, Dec. 10th, 1821.
Attested before me, ISAAC DOW, Justice Peace,
Thereby certify that the above named persons are people of
respectability and truth. ISAAC DOW.
4.
38 A PORTRAITURE OF SHAKERISM.
Lee, this bold imposter, were, that she was
as really the Saviour as Jesus of Nazareth
was—that the divine nature as much dwelt
In her, as it did in him, and as the second
coming of Christ was to be more glorious
than the first, she was seven times more
glorious than Jesus.* There was, at this
time, a remarkable awakening in New-Leb-
anon, New-York. One Talmage Bishop
was a subject of this revival. He being at
Niskevna at this crisis of religion, became
acquainted with the Elect Lady—he like a
sheaf fully dry, immediately kindled into a
flame; filled with a zeal of this fanaticism,
he bore the tidings of a full salvation from
sin, to his Christian friends. The effect was
surprising—the road from thence was in-
stantly crowded with those deluded people,
in quest of more fatal delusion. Ann claim-
ed power to minister the spirit to whom she
pleased—declared she had power to judge
the world; and that she was now daily
judging the dead of all nations, who were
coming in vast crowds for that all-important
purpose, . She pretended to know the
minds of men: those who visited her were
treated with the greatest degree of hospital-
ity—she would walk around them, smile on
them, lay her hand upon their hearts—then
take their hands and press upon her own
bosom; she would stroke their heads, arms,
bodies, &c. all the time singing and chanting
~. Rothbun's Letter,
** wºr---º-º:
aw
Ar" PORTRAITURE OF SHAKERISM, 39
forth a strange bewitching sort of incanta-
tion, until the person was wrought into a
perfect maze. Their whole souls were
borne away by its bewitching energy; they
were now called to a confession of their sins
—their confession was in public, and every
sin of heart and life, though ever so abas-
ing, must be disclosed, as in the presence of
their eternal Judge l—and they were taught
that their salvation depended on a faithful
discharge of this all-important duty. Here
was an exhibition really humiliating to eve-
ry sober mind: then to behold multitudes of
deluded mortals, at once disgorging every
abomination they had ever practised in
their lives. Being thus metamorphosed,
they might as well be Shakers as not ; and
indeed they were ashamed to appear in any
other society. The Shakers say, that they
are in the first resurrection; and in the
present state, holy as the angels of God,
and death could have no power or dominion
over them—that this first resurrectionſ is an
entire new dispensation, and that the scrin-
tures are of no use in this new spiritual
state; they are to be guided wholly by the
immediate influence of the Holy Ghost in
the teachers; that many things forbidden to
man in their carnal state, are allowable and
innocent to the spiritually minded, for to the
pure all things are pure. They said, sin
made people ashamed, and to shew their in-
nocence they did conduct after every vulgar
40 A PortRAITURE or SHAKERISM.
manner. This by the orders of the Mother
and Elders. They say the interdicted tree
in the garden of Eden was Eve, the mother
of mankind—that all ties and obligations, of
eonjugal or filial, are of the flesh, and are
works of the devil, and are to be dissolved—
that all common sense, natural reason and
Gonscience, belongs to carnal reason, and not
to be attended to as our guide, but to be
directed wholly by our leaders. The hus-
band and father must give up their wife and
children to the Elders, and must hate them.
They believe there is a probationary state,
or a state of purgatory, out of which sin-
ners may be released, by the intercession of
the Mather, and that regeneration or salva-
tion is by the Mother, and that by becoming
a Shaker is regeneration—that being born
again is a progressive work, affected b
their own work, or doings in extreme labor,
or dancing, or chastisements, for mortifica-
tion, such as laying across chairs, on, beds of
cobs, split wood, and other conduct too in-
decent to name. The Shakers profess to
be under the immediate influence and guid-
ance of the unerring spirit of God, and confi-
dently affirm, of every scheme they adopt it
as the unalterable truth of Heaven. Yet
they will very soon be found in a quite diſ.
ferent and contradictory belief and practice,
“as circumstances require.” Reason would
dictate that such inconsistencies could not
fail to confound them; yet it appears to
A polièTRAITURE OF SHAKERISM. 41
give them no uneasiness at all. They have
one sovereign salvo for all these reveries,
which is, those things which were adopted,
were proper for us then, but we have ad-
vanced beyond them now, and the things
God directs us to now, will bº laid aside in
future times. Armed with such a sword of
the spirit as this, they cannot fail of victory.
By this they cover themselves, and here the
dispute must end, for the great bulwark of
Shakerism is the mighty influence they
have in making their subjects believe, that.
it is the word of God, and his will, which
the leaders teach. The Shakers were so
abusive among the inhabitants, they were
arrested by the authority. Ann Lee, with
her principal disciples, were cast into prison
at Albany. One of the Elders, who had
abused a man in the street was fined $100.
(See Affat. Asa Patte.). In May, 1781,
Mother and the Elders visited the different
parts, from plaee to place. After two
years absence, they returned to Niskevna
or Water Vliet. (See Bible, p. 34.) In
this journey, Ann and her Elders made great
havoc among the inhabitants; some moth-
ers left their children—fathers left wives
and children—and some children left their
parents. This, with other abusive conduct
caused the inhabitants to drive them from
place to place. Through the journey of
three years, Elder Whiteker was the chief
speaker, with Mother Ann. After their,
* 4
*.
42 A PORTRAITURE OF SHARERf8:4,
return, Mother had a gift for Whiteker, to
be next in lead with her. With this, Wm.
Lee was dissatisfied, and contended with
Whiteker—Mother Ann interfered—Ann
and her brother William had a violent com--
bat; both were much bruised : the contest
finally ended by the death of Elder Wm.
Lee, which was on the 21st July, 1784, ag-
ed 41.* He left a wife and two children in.
England, Ann Lee died 8th September.
following. (See Thos. B's. History, p. 290,
91 and 92—also, 325.) There were many.
that left the Shakers at the death of those
two leaders. Some have stated that nei.
ther of them were well after they fought
* the last time. In the winter of 1813, a wo.
~ man who was a Shaker said that she saw
Elder Wm. and Mother Ann when they di-
ed. She states that Elder Wm. bled at his
stomach—Mother Ann bled at the nose, .
ears, eyes and mouth, and that their death
was unexpected—that they had said they
should never die—that they had travelled
through death and hell (Brown states, page
332)—that he had made much enquiry con-
cerning the state of their mind at their
death, but could never learn that they bore
any particular testimony of their faith, or
expressed any happy sensations, or comfort:
able hope. Mother Ann was peevish, and
even cross-Lee died in excruciating pain.
Brown has named a number of instances of
—-
"Am Lee and Wm. Lee both died at Water Vliet, N. y,
A poRTRAITURE OF SHAKERISM, 43.
Ann and Wm. Lee's fighting with each oth-
er. The combat and death of these leaders
eaused many to leave the Shakers. They
reconciled others by saying there was war
in Heaven, Michael and his angels fought.
James Whiteker being the last in rule of
those who came from England, it here ap--
pears proper to introduce an extract from a
º: written by Mr. D. Rothbun-
He was an assistant, also journeyed with:
Ann Lee. |
“Reasons offered for leaving the Shaker's.
Söğety.

ſº
“After so-longºguàntance with you,
it appears that justice Féâuñés that I should
shew the reasons of my declension from
your society. . This I made known to some
of you while in our travels together; but as
I do not find my mind answered without
shewing more particular, I here state it in
writing, and lay myself open to be refuted.
It is true I set out with you in sincerity of
soul, not knowing who you was, or whether
bound; but you said Mother was perfect,
free from sin; I was for that—so we-went
on together. The first that stumbled me,
was what I saw in the Mother at Elijah
Wiles': her conduct was very bad, and to
my understanding, as though she was drunk-
en. This brought great distress upon me
—how could it be otherwise, as I had given
myself into her hands, as an infallible safety,
44 A, PORTRAITURE OF SHAKERISM,
trusting she was perfect, and had no suspic-
ion of licentious appearances. This gave
me much confusion. I reasoned with my-
self about it, and endeavored to put it out
of my mind; but soon I saw again, in her;
and others of the lead, the same appear-
ance. One of the brethren also was troub-
led by seeing constant practices of this kind,
by the Church, which was worse than the,
world. I could but doubt your infallibility;.
I soon saw those things were not mere con-
jectures, but common, or at least in times of
your intoxication. Yet I thºught not to.
leave you, without º knowledge to
clear my soul—ºto *. e you otherways,
would be useless," "ºftus. I stayed and en-
dured trouble and anxiety, which cannot be
expressed—and above all the abuse to me,
when I began to complain; and it was but
bubbles to you, saying I was not in unity,
My seeing no reformation, but rather an in-
crease of errors, I felt a gradual decline
from you. It could be no other, unless I
could be sensible that vice was no sin; if so
in one, why not in all—but your plea was,
to the pure all things are pure. If all
things are pure to you, wº should such lib-
erties be taken by some of you, even to ex-
cess, and, an abstinence in others, even to
distress. God has given me some under-
standing—therefore if we should see any
person that you or I could name, in bad be-
havior, or intoxicated with liquor repeated--

, A PORTRAITURE OF SHAKERISM, . 45.
Hy, se that they would stumble, in their
walk, and fumble in their speech, with an
inflamed countenance,"and you or any other
should say, they were the only lead of God,
set up in the world, to whom all souls must
come to be saved, that are saved, first and
last! I could not believe it; it would be vi-
olence on myself to attempt this belief—-
neither can any, except such as believe the
commands of God are annulled, and scrip-
ture out of date, and a new dispensation.
taken place, never before heard of, where:
virtue is become vice, and vice virtue.
Again, I went with the church” from
Harvard to Wooburn, and when ye arrived,
Mother and Elder Wm. took a private
room under pretence of sleeping. It was
some hours before I could see them—then
I pressed into the chamber—Elder. Wm.
was up, but appeared intoxicated—Mother
was not up; the scene was such as gave me.
great trouble, and I had afterwards to cori-
fess my jealousy. At another, time I saw
you so amiss with liquor at Wm. Morises in:
Norton, that I was worried least it would be.
discovered by the spectators. Again, when
the church came to Ashfield, you cannot
but remember the grief I had about their
hard drinking, and how many times I have
been chastised, for false judging the Church
as you called it. At another time you re-
member, the Mother was drunk at landlord:
'*At this period, the Mother and Elders were called Church,
46% A PORTRAITURE OF SHAKERISM, .
Wilcox’s in New-Windsor. I had made.
such dependance on her, that my grief was.
‘such that it caused me to be sick. Again,
when the church came through Richmond,
passing to Niskevna, they made some tarry
with us, I saw more of it at Samuel Fitch's
and the widow Goodrich's. Also, the day-
Mother was arrested, and brought before
the justice of the peace, her drunkenness.
was manifest to all who saw her. Still I did
not leave you until I saw more of it. At
Niskevna, for several days together, Moth-
er was the most of the time intoxicated.
At another time she went to John Parten-
ton's, well, to appearance. ... I directly heard
she was under great sufferings. She re-
turned quite drunk. Is had 'a fair observa-
tion of her. Now elder James, I appeal to
your conscience—deny it if you can, and
face God in it. Now I refer you to certain.
passages of scripture, which may prove to
you your character. , i. Cor. v., 11—also
i. Cor. vi. 10—Rom. xiii. 13; again 2 Thes,
iii.6. Thus having made my objections a-
gainst your intemperance, which practice is.
against reason and scripture, also the happi-
ness of mankind, both here and hereafter,
this is a great and good cause of my separat-
ing myself from you. I next object against
our new dispensation and ministration, at
which the Mother is exalted above Christ,
and her apostles above his. . You also re-
nounce the Bible, and introduce a doctrine
A ForTRAITURE OF shAKERISM. :47
~quite different from that of Moses or Christ,
which will appear by shocking instances,
'past among you, viz.:-children of your
community cursing their parents who were
not believers, calling them wolves and dev-
..ils: again, children chastising their parents,
who were of your community, in opprobºt-
ous language; also, men, women, and chil-
dren dancing naked together—also, all go-
ing into the water, in the same manner,
These things I have seen among you, and
many other things more abominable. Now
where such things are ministered, and are
essential parts of the ministration, it may be
assured, that it is a new ministration. I find
no such thing ministered in the Bible.
Now I shall instance a few of your doctri-
nal points, which you make use of in Sup-
port of your new dispensation, apostles and
ministry. . It has been often urged among
you that the present day is seven times
greater than that of Christ's first appear-
ance—that the Mother was seven times
greater than Christ; and that Christ had
gathered his company, now Mother was
gathering her company—and that Christ
and Mother would hereafter appear, with
their companies separate.” When Elder
Partenton returned from the Mother's fune-
ral, he said in my hearing, that “the Moth-
er is gone to prepare a place for us.”
* It may be feared that while one was clothed in white
robes, the other would be clothed with black.
“48 A "PORTRAITURE OF SHAKERISM.
I here transcribe a clause in Wm. Scales’
letter to me, viz.:-" Two of the leading
characters sealed their testimony with their
blood, whereby it is of force.” Another
time, Joseph Meacham told me, in answer
tº my question, that “the Mother, and El-
ders are beyond all that is written”—also,
...that “the seriptures were good in their day,
but nothing to us now;” and often chastised
The for "believing them, calling them “let-
ter,” “old heavens” and a “back dispensa-
tion.” I think you who preach such doc-
trines, and pretend to expºd and apply
the scriptures, it is an impôsition on your-
selves' and others : either own the Bible
and obey it, or prove its invalidity, and have
nothing to do with it. I shall prove by
scripture that there are but two àispensa-
tions, that of Moses and Christ, the law and
gospel. The first and second Adam states;
and all mankind are, included in the old cov-
enant or new, to the end of time. First, .
with respect to the perpetuity of the law.
See Mal. iv. 4; Christ also says in Math. v.
18. Also, St. Paul, after treating particu-
larly of justification by faith, without the
deeds of the law, says, Rom, iii. 13—“Do,
wn then make void the law by faith?' God
forbid, yea, we establish the law.”. By
what has been quoted, the law is establish-
ed until the heaven and earth are no more.
The gospel day is confirmed unto the end
of the world, also the end of time. See
*
tº
*A PORTRAITURE OF SHAKERISM, 49
\
Math. xxiv. 14, Math. xxviii. 20, Rom. ii.
16, and a few verses preceding—also, 1 Pet.
i. 25; which shews there is no allowance
for any other ministration after that of the
Apostles. Speaking of a new gospel, see
Gal. i. 8 and 9. By these references, a new"
gospel is condemned. I think the reader
will be convinced as to the dispensations,
that there are none but that of Moses and
Christ. Moses and Christ are also the two
witnesses, or the two testators, who have
“dedicated their testimony with their blood,
as you may find in the ninth of Hebrews;
the epistle at large treats upon it. What
then could Wm. Scales mean, when he said,
that “two of the leading persons had sealed
their testimony with their blood, whereby it is
of force 2 If so, your's is a third testament,
a third covenant, which annuls the second
-or new covenant, spoken of in Hebrews
8th.”. Now, Llder James, dare any of you
say, that there is, or ever will be, more
than those two covenants P You say you
are in a new heaven and new earth. See
Isa. lxv. 17, Rev. xxi, wherein is stated the
particular circumstance of the new heaven
and earth, and them that dwell in them.
‘Again, if the Mother is gone to prepare a
place for you, as has been stated, it des-
troys the very idea of Jesus Christ's mission
and ministry, especially in, respect to us, in
this day; and f course the Bible is void,
and we must depend wholly on the Mother,
*
50 A PortTRAITURE • OF ''SHAKERISM,
*
whose ministration produces what is not in
‘the scriptures. Again, it is . written, that
Christ was “the first born among many
brethren,” and as he was Christ and Sav-
iour to them, so is the Mother, a Christ and
Saviour to us. And as Jesus Christ had a
new testament, and died for them in that
day, so the Mother has a new testimony .
and died for us in this day. This is what
you, Elder, James, pretend and preach.
- And, as Christ has sealed his testimony with,
his blood, so has Mother sealed her testi-
mony with her blood, whereby it is of force.
Also, as Christ’s death and sufferings were
-meritorious, so , were Mother's death and
sufferings meritorious. I bless the eternal
God for the sayings of Christ on the
cross. It is finished . It is finished Glo-
ry to God in the highest, that there was no
space left whereby Ann Lee, or any other,
could justly claim this work. Again, as it
is said in Zech. xii. “They shall look on
Christ, whom they...have pierced and mourn
and be in bitterness,” even so we shall look
on the Mother, whom we have pierced and
mourn, and be in bitterness. Also, “as it
was expedient for Christ to go to prepare a
place for his followers, so it was expedient
the Mother should go to prepare a place
for her followers,” as Elder Partenton said.
The two places here spoken of, according
to the conduct of Ann and her subjects, the
reasonable mind would say there would be
*.
A "portraiture of SHAKERISM. : 51
º
a great gulf between them. You further
state “that as Christ was present with his
followers, so Mother is now present with
her followers, administering gifts to them.”
Now, Elder James, is not this another
Christ? another gospel P if you call it gos-
pel, setting aside the Bible, and placing
your testimony in its place 2–putting Jesus
one side, and placing your Mother in his
stead, with the appellation of seven ſold
greater, And you strive to erase every
idea of God and Christ out of the mind of
your people, only what dwells in the Moth-
er and Elders; and endeavor to erase every
idea of that old letter, called seripture, as
any rule, saying you have got the spirit.
Now, Elder James, it is of consequence that
you should set at nought the scriptures, oth-
erwise it will overthrow the Mother and
her ministry. See Matth. xv. 13–4 Every
plant which my heavenly Father hath not
planted, shall be rooted up.” Next thing
attended to, is, shewing the difference be-
tween the Mother's administration and that
of Christ and his Apostles. See Tim. ii. 12.
“But I suffer not a woman to teach nor
usurp authority over the man.” The
Mother's testimony says to the contrary;
. º unlimited authority, even to or-
ering, dictating, stripping and whipping,
...'..."º..."...";
and own any, in such a breach of his com-
mands? What have you, Elder James, to
52 A PORTRAITURE OF SHAKERISM.
dº
vindicate this point, without disannulling the
commandments? This would break with:
the Bible, and the author of it. I think it,
needless, to undertake to, prove that the ,
woman spoken of in the 12th of Rev. and
Jer. xxxi. 22, Psm, xlv. from the 10th verse,
is not the Mother. Yet this you preach,
and hold her in a dispensation far beyond.
all that is written.—To proceed, Matth. v.
“God commanded, saying, Honor thy father
and mother ; he that curseth father or
mother, let him die the death.” These-are
Christ's words. Elder James, it is certain,
that under Mother’s ministry, I have, heard
children curse their parents. . It was ap-
pointed in the church, and considered a cri-
terion in your system, to cut off all natural.
affections by the highest provocation. Un-
der the Mother's ministry, H saw a young
man of your company order his father to
strip in the midst of a large room, full of
people, both men and women; then seizing
him in a ridiculous manner, hauled him
about, exclaiming horrible denunciations
against his old heavens;–then took him up,
stood him heels upwards.” . Shame forbids
stating the conduct; but this I say, with the
most awful that devils could invent, expos-
ing his father to the utmost shame !! The
Miother was then present, and the cause of
it. You say, Christ.has come in the Moth-
er, and it is he that causes such conduct.
Will Christ counteract his own words, and
te
*
A PORTRAITURE OF SHAKERISM, 53
wº
make the Mother cause to be done, what
he forbids? Can you believe that Christ
caused such wicked, presumptuous conduct
from a child to a parent? The scriptures
must be abolished, to make an uninterrupt-
ed way to the Mother's ministry. You sa
the gospel sets parents and children at vari-
ance. People vary so far as this; a disciple
of Christ hates sin, while the sinner glories
in it: a saint is so far from cursing father or
mother, or any other, that he will bless and
curse not; yea, he will bless them that
curse him, &c. See Matth. xliv. Col. iii. 20.
“Children obey your parents in all things,
for this is well pleasing to the Lord.”. A
contradiction from this, the character is bad.
See Micah vii. 6, Rom. i. 30, 2 Tim. iii. 2.
The scripture, is plain ; ; but under the
Mother's ministry. I have seen the greatest
abuse from children to parents that I ever
heard of, and all under a pretence of relig-
ion. As your ministry...leads into those
things, it must be ante, or against Christ;
as is the tree so is the fruit. You say it is a
new dispensation, where God, Christ, nor
Bible are of any use, only what is in the
Mother. ... Then, leave the Bible; and not.
impose on people with it. You make use .
of-it, to persuade people into a belief with
you; then they must renounce it or, be chas-
tised... I can tell you I am in full-belief of
the scriptures, and mean to contend earnest-
ly for that faith which was once delivered
5 .
54 A poRTRATURE of SHAKERISM,
e
to the saints. Elder James, I am bold to
say, there is no drunkards, no curser of par-
ents, or dishonorer, or discbedience to par-
ents, found in the commands of God, or
Christ.—And as you have such in your com. .
mands, it must be another gospel.
Elder James, I honestly tell you, I have
spared you, in relation to railing, fearing
you was not able to bear a true declaration.
of facts, without offence: I have kept back
words, lest I should be a railer too. If an
honest recital of facts should offend you, I
• should think, you was ashamed of them, and
ought to suppress such conduct, unleſſ you
are so lost from God as to act that which
will be a convincement of the absurdity of
your new ministry.
Your mode of discipline differs far from.
the scriptures... You come out with anger,
wrath; also rail, exclaim, and falsely accuse,
and that in a rage. Are net those things
sin of themselves. See Eph. iv. 31, 32—also
Titus i. 16. Is going into sin the way out
of sin P I see no escape for you, but by re-
pentance in the Lord Jesus Christ.
Next, whether the Mother's character
agrees with the direction of Paul to Titus P
i. 6, 7, but rather compare with the 16th
verse. Your Mother was no husband—
neither would she allow of any husband or
wife, and such as were she would part for-
ever if they continued of her community.
She was riotous and unruly; she, with many:
#
A roRTRATURE of SHAKERism. 55.
of you, drank hard, sung and danced all
night—strip naked, pushing, hunching, pul-
ling hair; striking, biting and spitting on each
other; this in the most venomous manner,
calling it fighting the devil. Those who
were opposed to such conduct, the Mother
would judge and condemn to hell, with aw-
ful oaths and curses!" At some times there
is the greatest appearance of love and
meekness among you. Now, Elder James, .
your Mother was not only an angry striker
of me and others, but a wine-bibber or .
drunkard, and greedy, of filthy lucre. It is
certain she did require us to give all up to
her disposal. Repeating scripture, teaching
our duty, if thou wilt be perfect, go sell all
thou hast—and a rich man shall hardly en-.'
ter the kingdom of heaven, and it is easier
for a camel to go through the eye of a nee-
dle, than to enter the kingdom of heaven,
&c. &c. If conceded to, we had the prom-
ise of favor; if any hesitation, she prepared
war against us.
You make use of the scriptures only to .
deceive. Now, Elder James, I leave it you
to judge, whether your Mother's character
agrees with that given by St. Paul ? I say,
will such an one do for the great Apostle, or
Bishop, or the Christ P. You have said
there was no God, or Christ, only in your
Mother, and you her elders. %. Ile W
day and dispensation answers for a covering,
and well accounts for the many unaccounta-
gº
56. A poRTRATURE of SHAKERISA.
ble transactions produced by her ministry.
If you would rationally, attend to what has
already been said, you...would be convinced
that you have not the character of Chris-
tians. Therefore, if you make a pretence
that you are the people of God, you ought
to tell every one as you do the old believers
among you, that you are beyond all that is
written in the Bible, and, let people know
who, and what you be, before you take
them and put out their eyes, and set them
grinding in your mill : then the poor crea-
tures know not how to get away, nor where
to go... You -renounce the scriptures, yet
craftily make use of them to catch aud hold
as many as you can, saying that Christ came
that they that see not, might see, and they
that see, might be made blind; and endeav-
or to make them believe, that, all religion,
since the Apostle's time, was anti-christian,
and all that they ever thought to be good
was only bad; and as great part of what
they used to think, was bad, to be good,
saying, to the pure all things are pure; thus
introducing. vices, and suppressing the vir.
tues, of your followers—and an invariable
rule, to receive no. instruction from scrip-
ture, or any other way, enly what you teach.
And the mora anger, and rage they could
feel against everything that was not in your.
line, the more they were caressed and ap- .
plauded by you.’
"Elder James, I have often been burdened.
A. PORTRAITURE, OF. SHAKERISM.' 5?:
at your hypocrisy, denying at one time what.
you said at another: I have many times ob-
served such things among you. At a time
when those whom you call world, accused
your Mother of taking money of her people,
she plumply denied it; when I absolutely
knew, she had taken of me, silver and gold.
She spake of it at other times, in commen-
dation of me. She also oppresses her sub-
jects, to lie. Many times, in her appeals to
me, in her discipline upon others, I had fears
I should bring her upon me, like a lion, if I
did not even wrong my conscience in joining
with her. One time, Elder John Partenton
chastised me, thumping upon me, because,
when the world, as you call them, told me
of your Mother's getting drunk, I did not
deny it, and come out against them sharply,.
for falsely accusing the people of God. Al-
so, Elder Wm. has, for the same, chastised
me, saying I lost my faith, for not being
more hold to defend the people of God,
when I knew what they said was true.
Elder Wm. has often forced me and others
to say, I will, or will not, contrary to our
minds. Now, Elder James, was not this,
making us liars..
Children are also called up, and made to
tell the worst things they could think of
about their parents. Those who signalized
themselves the most in this manner were :
highest esteemed in your church. I have
been despised for not uniting with it-
58 . A poRTRAITURE of SHAKERISM,"
q
f
Again, I saw Elder Wm. and George Dar-
row come to Spears'—George smelt, and .
acted, as if full of rum, and the rest of you
were similar. I had previously heard the
Mother chastise him sharply, for covetou.
ness: he afterwards became very liberal
with liquor to your Mother and the Elders,
and partook of it freely himself—soon be-
came a favorite in the Church, while I sunk
into contempt for my uneasiness, and com-
plaints against such practices. You remem-
ber when you and Elder. Wm. came to my
house from Farington, Elder Wm. fum-
bled in his speech, tumbled about, and
puked on the floor—was hurried away to
bed under a pretence of great sufferings.
Afterwards, }. wife came to the
church;-she could scarcely get into the
house, being almost drunk. Elder Wm. re-
ceived her with great joy.—She then ap-
peared full of what you call religion, and El-
der Wm. laughing and rejoicing at her : .
meantime, every one that saw her, must (
know she had more rum religion than any
other. j
Now, Elder James, these, and such like-
things, were certainly the cause and reasons-
of my separating from you, according to the
#ºf of God; 2 Cor. vi. 17. “Where-
fore, come out from among them, and be ye
separate, saith the Lord; touch not the un-
clean thing, and I will receive you.” It is
evident to me, that your lead was unclean,
. A FontRArture of SHAKERISM, 59
eut from all Bible rules and commands, into.
a diversity of enormities, which I have seen
and heard among you. ...I solemnly declare,
that I believe, according to my observations,
that those who are the deepest in vices and
abominations as related, are the highest in
the esteem and favor of you, and your
church. : I have more to say, but shall
close by a reference to the 28th of Isaiah,
at the beginning : “Wo to the crown of
pride, to the drunkards of Ephraim, whose
glorious beauty is a fading flower, which are
on the head of the fat vallies; of them that
are overcome-with wine. Behold, the Lord
hath a mighty, and strong one, which as a
tempest of hail, and a destroying storm; as
a flood of mighty waters overflowing;...shall
cast down to the earth with the hand, the
crown of pride : the drunkards of Ephraim
shall be trodden under feet.” . Wherefore,
I advise you, to tell your infatuated compa-
ny that you have been deceiving them, and
while you have been promising them liber-
ty, you yourself have been a servant of cor-
ruption. Elder. James, this is a picturé to
the life in every instance.”
Again, the French Prophets said, Christ
was come in them—the millennium had be-
gan, and in three years the grand revolution
was to be accomplished. They had gifts
nd operations to evince the truth of their
declarations, yet got defeated therein in
unhillfields, at the grave of Doct. Eames:







$66. A poRTRAITURE or shAKERISM.
*from thence they became a blot in the am.
mals of England, Notwithstanding all
which, a little number of you; a woman at
the head, who, I have no doubt, were Pa-
pists, having rallied again, with popish te-
nets, and have made another sally; declaring
that Christ is come in you, for the same pur-
pose, the others pretended, fixing the time
at eleven years from the beginning of your
ministry at Niskevna, for the accomplish-
ment of the consummation of all things, at
which time, also, your millennium or usurpa-
tion began. Again, the Romish Church has
he saints and she saints, famous for visions
and revelations, from one age to another.
Here I would observe, the Church of Rome,
that mother of harlots, and abominations of
the earth, have had those what you call
gifts, visions, revelations and lº for
many ages; the French Prophets the same,
and you the same, all pretending perfection,
and yet are known to have lived at the same
time, in the most scandalous vices.
I have read of the malicious zeal of the
Papists, besides the bloody inquisition, that
thought it a virtue, and have committed
many murders upon those of a different per-
suasion: and among the French Prophets
and their adherents in England, we have
this account: Sir Edmund Calamy, p. 5 —
“Another of them that hath been charged
with killing several persons, in cold blood,
from which charge he has never yet cleared
* : A PORTRAITURE; , OF ... SHAKERISM, 61
* himself as I can hear of, has declared, in
the hearing of many, that he would murder
his own father, if he was commanded to by
inspiration.” And from what I have seen,
of the violence committed among you, in
your discipline, I have many times feared,
ihat murder would be done ; and all as you
pretended, in the gifts of God. l
However, this I-leave, and proceed to
consider some passages of scripture, in rela-
.tion to some of your doctrines and charac-
ter, i. e.—You say, Eve was the tree that
Adam was forbid to touch, on pain of death,
which agrees not with scripture; for the
tree of knowledge of good and evil was in
the garden before the woman existed, and
'Adam forbid to eat of it. See Gen. ii. 9, 17.
You are also mistaken in the fruit you speak
of: Eve did partake of it, separate from
her husband, as you may see. Gen. iii. 6—
1 Tim, ii. 14. Whatever else it might be,
the woman, was not the tree, nor the act the
fruit. Again, Adam was forbid touching
the tree, on penalty of death. Gen. iii. 3.
ut.concerning his wife, it is said, Gen. ii.
.24—Therefore shall a man leave his father
and mother, and cleave unto his wife, &c.
This destroys the idea of the woman's be-
ing the tree; and your hypothesis is false,
which is the grand fundamental pillar of
your whole system. Again, you say, all
marriages were, and are of the devil. Are
you not º fast in this? Was not marriage
l
e
#62 A poRTRAITURE, of shAKERISM,
‘instituted and performed in the garden be-
fore the falf? Gen. ii. 22, 23, 24—which
is marriage in every sense of it. Again,
Gen. xxiv. wherein you may see the godli-
, mess, solemnity and inspiration of Isaac and
Rebecca's marriage; of the angels attend-
ing, the blessings predicted. 'Then Laban
and Bethuel said, the thing proceedeth from
the Lord ; but you say, “from the devil.”
I desire you to consider, whether you be
able to dispute this point with God. Ad-
am's sin consisted only in breaking the com-
mand of , God; for where there is no law,
there is no transgression. Paul says, “I
had not known sin, but by the law which
says, thou shalt not covet.” Rom. vii. 7.
Now, unless you can produce the law of
God, that forbids this connexion, you cannot
'make it sin. Paul says in Heb. xiii. 4,
“Marriage is honorable in all, and the bed
undefiled, but whoremongers and adulterers
God will judge.”. Also, see , 1 Cor. vii. 28,
which, being given out in positive terms, in
the new covenant ministration, I think is
sufficient to decide all controversies, and
still the clamors that may arise on this
head. *
Now, Elder James, by what has been
said, it is evident that you deny and contra-
dict the scriptures, and thereby have de-
parted from the faith of those holy men that
wrote them, and consequently must fall intb
that character given by St. Paul, 1 Tim. iv.
t * --
/
A poRTRAITURE OF SHAKERISM, 63.
which I shall next attend to i Tim. iv, 1,
2, 3. Now the spirit speaketh expressly
that in the latter times some shall depart
from the faith, giving heed to seducing spir-
its and doctrines of devils, speaking lies in
hypocrisy, having their conscience seared
with a hot iron, forbidding to marry, &c.
Here, Elder James, is one of the blackest
characters I think that we can find in the
Bible, which is given of a people that should
arise in the latter times, which particularly
belongs to those that are found in this char-
aeter. wº
1st. In the latter times some shall depart
from the faith, i. e. the Apostle's faith and
gospel; then certainly those that renounce.
it, calling all that is written in the Bible old
heavens and a back dispensation, and that
Christ therein testified of, and which we de.
pend on for salvation, to be Antichrist, the
devil, old Beelzebub, high King of hell—
which are Samuel Fitch's words and terms,
and to which you also agree. I say, I think
such have, to all intents, departed from the
faith in the sense of the text, giving heed to
seducing spirits and doctrines of devils, i. e.
giving heed to spirits which deceive, mislead
and debauch people ; see the definition
agreeable with Rev. ii. 20: “Notwithstand-
ing I have a few things against thee, be-
cause thou sufferest that woman Jezebel,
which calleth herself a prophetess, to teach
and seduce my servants.” A Jezebel never
f
$4; A PoſłTRAITURE or 38HAKERISMA .
would obey God, but will seduce; deceive -
and debauch the people. There was a ,
Jezebel in the days of #h the prophet—
a seducer and a Jezebel in the days of John
the revelator—a seducer and a Jezebel
still: therefore if the Mother, or any other
woman, call herself a j set up
for a teacher and id: usurping authority.
over men, and deceive, mislead and debauch
people, she comes full into the character of . ,
Jezebel, and is a seducer. All fraud origi-
nates from the devil, first and last, he being
the old seducer that deceived the deceiversy .
and set themselves “to deceive others; as
you and the Mother deceived me. This by.
saying you was perfect, had attained to
complete, redemption from sin, and if we
.# obey your doctrine, we should soon •
be there too; which I found to be a cheat;
for the further I went with you; the further
Phad to go, and the more F did the more [..
had to do, and instead of freedom and mil-
lennium glory, I found the greatest bone
dage and slavery, and to give all I had, and
to go to purgatory at last. e *
Thus was I deceived, and so I believe:
are all the rest. As to our being misled by:
you, I think it was wholly a forsaking God
and Christ, and depending on you for salva-
tion, which will fail every one that trusts te
it. The Bible says, “cursed is man that
trusteth in man, and maketh flesh his arm.”
Again, from my general observation, I do
A porritAITURE of SHAKERISM, 65
really think, none but those whose con-
science is, seared with a hot iron, could so
wholly give themselves up to false prophe-
cy, false accusations, and false reports as
rou do; I, mean you all as a sect. Again,
the Apostle speaks of forbidding to marry,
as a grand material article in the doctrines
of devils, which is given as a distinguishing
mark of those deceivers here spoken of.
And now that you might see that you have
departed from the Apostle's gospel and
faith, again, 1 Tim. 3d chap.–The Apostle
gives the character of bishops and deacons,
each having a wife and children, and yet
chief officers in the church of Christ: that
it might be seen and known in those latter
times, spoken of by the Spirit, that there
was no such thing as forbidding to marry, in
the church of Christ: that thereby those
deceivers spoken of, that should arise, for-
bidding to marry, might be more easily
known and détected. 4
Elder James, by this you ought to be
convinced of the error in forbidding to mar-
ry. It is certainly true that you do; I can
instance particulars wherein you have for-
bid, and even prevented marriages, viz.
Hannah Kindal I have heard state in pub-
lic, that she was about to be married to the
man she loved, before she fell in with you.
Also, Jonathan Slossen to Hannah Goodrich
—Job Bishop to Derier Sanford—William
Miles and Mary Clerk, and many more that.
©
*
*6.
66. A roRTRAITURE of SHAKERISM,
I could mention, that were broken off, bein
terrified by you; nor do you allow married
people in your family, unless they will part
forever; and for a confirmation, I say, when
present with the mother at Ashfield, when
she attempted to break the marriage of .
Pitman Cook and wife. The manner was
this:—She said he that married them was
not a man of God; therefore, what he did, .
was not of God, but of the devil;
You call marriage, a covenant of death
and hell ! Again, at Harwood, k-was pres-
ent when Samuel Fitch brought in his wife, .
son and daughter; ordered them to kneel
down—then kneeled himself in the midst of
an assembly of their own sort of people— .
, then, in a solemn manner, renounced his
wife and children as being his wife or chil- -
dren ever any more, and forbid his wife ev-
er esteeming him her husband, again; de- .
claring she was no more his wife, nor he
her husband. You also use severe chastise- . .
ment, and many other methods, to set men
and women, husbands and wives, at the .
greatest variance from each other. Elder .
James, are not these things forbidding to ,
marry, in the highest sense P. Does not
this, with what else has been said, bring .
you full into the character here given by St.
Pal P. Again—“But refuse profane and
old wives' fables; and exercise thyself rath-,
er unto godliness; for bodily exercise profit- -
ath little,” &c., Was not the Mother a very.
A portraiture, or shakertsM. 6?
ſº
rofane old wife, and her doctrines mere
F. being altogether unscriptural P Her.
religion consisted much in bodily exercise, .
therefore- of little profit. The Apostle
concludes emphatically, “This is a faithful
saying, and worthy of all - acceptation,”
which is a clear manifestation of his disap-
probation of that you make so much account
of : you laying the whole stress of our salva-
tion upon faith in, and obedience to, an old
wife's fables, and great, bodily exercises,
which the Apostle, sets at nought. This
contrast, by an introduction of a new dispen- .
sation, which, I: think, brings you into a
most 'doleſul, character, according to scrip-
ture prediction. Elder James, is it not evi-
dent, that however wrong all others may
be, you cannot be right, if the scriptures be
true P & * ſº
Paul to the Thess... ii. 4, describes the ,
man of sin, the son of perdition that should
be revealed before the coming. of Christ, as .
appears in the preceding verses: verse 7 .
says, “For the mystery of iniquity doth al- .
ready work, only he who now. letteth, will
let, until he be taken out of the way,” q. d.
that which is mysterious and out of sight,
yet iniquitous, which doth already work,
counterfeiting Christ's coming ; at which
time the mystery of iniquity, a deception, ,
cheat and fraud, shall be taken out of the
way. Verse 8—" Then shall that wicked
be revealed, whom the Lord shall consumes
sº |-
63 A PORTRAITURE OF SHAKERISM;.
*
i
with the spirit of his mouth, and destroy
with the brightness of his coming,” i. e.
The man of sin, who opposeth all, good or
bad, that stands in the way of its own exalt-
ation, wanting the pre-eminence above God,
should be destroyed, viz; Antichrist, coun-
terfeit Christ, counterfeit religion, mixed
with pride and vain glory; which is that
abomination spoken of by Daniel, the proph-
et, standings in, the holy place, referred to
by our Saviour, Matth. xxiv., 15, which,-
when we see, we should flee from it; and
which the coming of Christ will be the des.
truction of-not only at the judgment, but
in every individual soul, in whom he comes.
by his spirit, . The man of sin is over-
thrown; therefore, where the man of sin is,
Christ is not. The mystery of iniquity and
man of sin shall rise to the #. and exalt
himself above all that is called God, which
the appearing of Christ, shall consume and
destroy—even him whose coming is after
the working of Satan, with all power, signs.
and lying wonders—which Christ speaks of,
Matth. xxiv. 24, “For there, shall arise ..
false. Christs, false prophets,” &c. Again, .
Rev. xiii. 13, 14, Rev. xvi. 13, 14, speaking,
of those who had the spirits of devils, work-
ing miracles, &c. in the 15th verse, Christ
says, “Behold, I come as a thief.” Here
observe, Christ comes a thief, after the go-
ing forth of these miraculous deceivers—-
which agrees with St. Paul, in saying; ,

ArroRTRAITURE of shAKERISM, 69
“Christ's coming is after, or not until after.
the working - of . Satan, with- all power, -
signs and lying wonders,” from whence we,
learn, in these latter days, there should
arise false Christs, false prophets and de--
ceivers, with all power, even of miracles, of
signs and lying wonders. . Herein lies the
power of deception, pretending to be Christ,
meantime having base morals. 2. Thes. ii. -
11. “And for this cause, God shall send
them strong-delusions; that they should be-
hieve a lie”—12, “that they all, might be
damned who believed not the truth, but had
pleasure in unrighteousness.”
Now, Elder James, I..having made some.
references to a few passages of scripture,
shall proceed to make a comparison with
what I have found among you :
First. It is certain that you oppose, eve-
ry thing, that does not acknowledge your
mission and ministry; which ministry being .
contrary to the Bible. . You also oppose.
that ; and, consequently, the divine author.
of it. And it is certain that you do oppose
all mankind of all sects and denomination
under heaven, condemning them altogether,
sentencing them all to hell, that do not ac-.
knowledge you to be the only lead of God
in the world, and subject themselves to
your ministry. This I think is opposing,
and exalting yourselves; and you plainly
say, there is no God that can save souls, but
in you Elders and Mother. I hear that
30 A PortRAITURE of shAKERISM, .
some of you people, declare openly that{
James Whitaker is the Saviour. of the
world; and you order your people to kneel'
to you. The angel would not let John, the
revelator kneel to him; neither the apostle
Peter suffer Cornelius thus to bow. God,
has commanded, saying; “Thou shalt have
no other gods before me; thou shalt not
bow down thyself to them, nor serve them.”
Ex. xx. 5; Is not this exalting yourself, and
implicitly calling yourself-a-God, and rob-
bing him of his glory—commanding the
whole attention to you as God—terrifying
them to it—controling them and their prop-
erty—and wholly depriving them the liber-
ty of believing. or knowing any thing but
what you teach them?
Since the Mother’s death, you have taken
the throne, and have become supreme
judge of quick and dead, as you say. Is not,
this exalting yourself? How can your con-
science be so seared as to make such pre-
tensions P You certainly know you are not
God. How dare you have your people de-
ify and make a God of you, when only a
loor frail mortal, as your Mother and Elder
William was, who pretended the same.
things, and are dead? I wonder you are
not afraid of being smitten of God, and eaten
of worms, as Herod was for the same thing,
But the scriptures must be fulfillèd. º
Thus you oppose, and as God, sit in the
temple of God (a religious system) there.
A PORTRAITURE, OF, SHAKERISM. ºl
-shewing yourselves to be God, which is the
man of sin. Again, with respect to the
mystery of . ‘I can say, I have at
...times been confounded by your inconsisten-
•cies, your having high appearances of relig-
ion, while in wicked abominations, and when
..in liquor much more resolute for God,
against sin, than at other times, saying, that
“liquor operated directly opposite in you,
that were perfect, from those that were
not—it caused you to serve God, while it
animated others to serve the devil.” Yet,
ºthere was quarrels between your Mother
, and Elder Wm., once; it was very sharp
and bloody, with many hard blows, and
dreadful cursing and outrage, until they
were both mauled and bruised by each oth-
..er.—Directly after, your people were chas-
rtised for false judging the bad, justifying
themselves by saying ºthere was war if,
heaven ; also Paul and Barnabas contended
and parted, also, Paul withstood Peter to
‘the face—shewing that fighting was relig.
tion. Thus you turn vice into virtue, giving
way to your passions, foul language, equivo-
dations and hard drinking, which are all
condemned by the scriptures, yet in common
practice among you, in the highest preten-
sions of religion, and attended with the
mighty power of God, as you say,
This looks, I think, like thé, mystery of
iniquity, where the greatest abominations
are committed, and all set on by the Moth-
*m.
†2 - “A PortRAITORE or SHAKERISM.
ter—the mystery of iniquity spoken of, Rev.
ºxvii. 5, “And upon her, forehead was...a
-name written, Mystery, Babylon the great.
the mother of harlots; and abominations of
the earth.” . Again, the coming of Christ is
after the working of Satan, with all power,
signs and lying wonders. You certainly as-
sume the prerogative of -all-power, and
without distinction or reserve, vilify and
condemn all that do not acknowledge your
ministry. , You pretend the power of mira-
cles; which if it were so, is no more than
what the 'false prophet, and unclean spirits
could do. (See Rev. xvi. 14.) Be sure you'
have power to terrify your people, and
make them believe as you please. Indeed,
as far as I believed you to be those deceiv-
ers here spoken of I believe you to have
the power of false miracles, for I have seen
one of you cause fire to 'come down from
heaven, as H then thought. He being in a
great rage, gave a violent screach and stamp
with his foot; at which instant I saw a
flash of fire, or lightning at the same instant.
Another person told me, he saw at another
time, the same thing. Elder William came
out of his room—said he heard a clap of
thunder anong the dead—saw the lightning.
Observe, we read that these things shall be
done by the beast; which includes the false
prophets and unclean spirits, but not a word
of any such thing is ever said or done among
the people of God. As to signs and lying
A "PortRAITURE OF SIIAKERISM. 73
wonders, all that are acquainted with you,
know that you have signs, stretching out
the arm, following as it pointed, odd ges-
tures, motions and visions, which were
strange and appear false. A few cases
may suffice :
Elder James, the Mother's vision she had
about you, in which she saw you unlawfully
with a woman, you must own was a lying
wonder, or betray your guilt, either of
which dethrones you. Again, Eleazer
Goodrich charged a man with murdering a
person in times past; also of having a design
of murdering three more persons; to pre-
vent which, sent two men privately to
watch the house the night it was to be
done, which turned out a lying wonder.
Afterwards I saw him at Ezekiel Good-
rich's, where, as though he was Christ, took
the judgment seat—out of a number of
souls, sentenced them to hell; baptised sev-
eral persons in the name of the Trinity—
then saying “he that betrayeth me is at
hand”—then putting his hand to his fore-
head, pushing his head back—then with his
finger would saw across his throat, saying,
“he that betrayeth me is at hand, and in
three days I shall be perfected.” It ap-
peared he meant to represent, as the mur-
derer, the man whom he had previously ac-
cused at Amos Rothbun's, by saying he
should betray him. None came then nor
after to disturb him; which, though attend.
7
• ‘74 A PortRAITURE OF...SHAKERISM.
\
§
ed with such mighty power and signs as
would scare people into a belief of it; yet
was a lying wonder. . Many have been cut
off, and received the sentence of damnation
from those who assumed the judgment seat,
... one of which was confirmed by the Mother,
and his sentence was everlasting woe, never
to find redemption; and he is now in good
standing among you. ... I have often been ter-
rified by such lying wonders, and have run
to the relief of your people in Tyringham
with all speed, they being almost in dis-
traction and despair; this havoc by lying
wonders. . At another time, the Mother in
d
&
a great rage with Elijah Wiles' sister, for
reporting some of the church; she cut her
. and gave her wholly to the devil—said,
“within a fortnight she will hang herself, as
... there is a God.” This frightened me very
much, believing then, that none of Mother's
words would fail. I have long since seen
the girl alive and well. *
Thus you threaten people with judg-
ments º God, damnation and bottomless
pit, if they do not believe, by which many
are terrified to an obedience. “Others are
won by flatteries, and thus deceived. '.The
above is the manner of your converting peo-
ple, is it not, Elder James 2 The four
years, and a half I was with you; I never
once heard the least idea that you have any
expectation of salvation by him, who died
on Calvary, or the ministration given by him
A PORTRAITURE OF" SHAKERISM. 75.3
and his Apostles.” But it was Mother's
ministry, Mother's sufferings while she liv-
ed, and now it is yours."
I desire your further attention, Rom. viii.
8.’ “So then they that are-in the flesh can-
not please God.” Such are known by their
fruits, as we find, Gal. v. 19, 20, 21, of
which I consider your guilty in the highest
egree, in a scriptural sense, as I am greatly
knowing, having been a father confessor
among you.’ Where never was more abom-
inable conduct and idolatry committed than
is among you, by making a god of you, and
}. of yourselves. Laserviousness is preva-
ent, and I suppose all seducers are witches
and wizzards, and false doctrines are here-
sies, “Oh, foolish Galatians, who hath be-
• witched you.” Sufficient had been stated,
to shew that among you is hatred, variance,
emulations, wrath, strife, seditions, envy-
ings. As to murders, I do not know as you
have designedly murdered any, but believe
you have been the cause of many deaths, by
driving beyond their strength. I give my
opinion, and leave it with God: drunkenness
and revellings you know are among you in
the highest degree, which the Apostle says
are the works of the flesh, and says, they
that do such things shall not inherit, the
kingdom of God. Whoever does these
works of the flesh has not the body of sin
destroyed in him; pretend what he will,
nor does he, nor can he confess, that Jesus
76 A PontRAITURE OF SHAKERISM:
Christ is come in the flesh;-therefore the
spirit is not of God, but Antichrist, as saith:
the Apostle. * ... '
Elder James, it is certain, that spirits do.
attend you, and speak to you, and you to
them. . I do not say you are wizards, but
leave it, after a short and true account, to .
your reflection, while I name other passages
of scripture. Jude 4th ver. This agrees
with 2 Peter ii. 1. I. believe, that turning
the grace of God into lasciviousness, is turn-
ing religion into baudy and balderdash lan-
guage and behavior, which I have seen and
heard to an excessive degree among you,.
enough to abash all modest people. The
apostle says it was those false teachers that
turned the grace of God into lasciviousness;
and you tead "ers are found in these things.
He says they crept in unawares. It is cer-
tain we were not aware of such conduct, dis-
cipline, or doctrine, as you now hold forth.
You have heresies, and deny God and
Christ, or the Lord that bought you, in ev-
ery sense of it. Elder James, do you not
fall into this character P which, if it be so,
you are in danger of swift destruction. For
he that was able to characterise from an-
cient times, was able to tell the fate. Elder
James, see Jude viii. 10. Also Peter says,
“ and shall utterly perish in their own cor-
ruption.” ver, 11. He pronounces a woe.
against and compares them with Cain, Ba-
- laam and Core. Cain was a murderer-
A portRAITURE OF 'SHAKERISM, 77
Balaam was after a reward. And Core
rose up, with his company, and said the con-
gregation of the Lord was holy, yet reject-
ed the Lord, as you do Christ and his Apos-
tles. When you called upon us to give up
our estates to you, your pretence was that
the poor and rich should all fare alike, but
instead of that, the poor are neglected, and
much poorer than before, and you are living
upon what the rich bring in, and building a
large vessel with it;”. which I think is run-
ning greedily after a reward. “See 2 Pet. ii.
14, 15—again verse 17—again Jude 13 and .
14–2-. Tim. iii. 12. Now, Elder James,
those passages certainly describe your char. --
acter, as far as I have been acquainted with
you. . As to blasphemers, I think for you to
set up the Mother above Christ, and calling
all other God, or Christ, but what is in you,. .
the devil, old Beelzebub, which you do, is .
blasphemy.
I think I have already stated enough of
your conduct to fill all those passages of .
scripture, also others which H shall name.
Again Jude v,3—Rom. i. from 21 to the 32d.
It is true you do. break the most solemn
covenants between husbands and wives, and
it also appears between young men and
maids: also covenants that souls have made
to God! in a different way from this, and I
think do all in your power to break the cov-
*
* In the first days of the Shakers, they built a large vessel
to go to Jerusalem, and rebuild the Temple... •
$6
- p r s
*3 A PORTRAITURE OF SHAKERISMI,
enant of grace. Consider ;-Christ says,
T“Search the scriptures, for in them ye think
º
ye have eternal life, and they are they which
testify of me.” Now, Elder James, the
scriptures say—“Who, knowing the judg-
ments of God, that they that commit such
things, are worthy of death f not only do
the same, but have pleasure in them that do.
them!” These the Apostle says, are men.
of corrupt minds, reprobate concerning the
faith, which faith is in a crucified Christ.
To conclude—with respect to Christ be--
ing come in you, nothing appears to make it
evident, but to the contrary. There is no.
such thing as Christ's coming in the manner
you pretend; so long as there is exalting-
themselves above God in his temple, or-
church, his coming will be their destruction,.
as the rising sun dispels darkness. Another
reason, see Acts ili. 21 and 1 Cor. xv.28.
First, we see not yet the restitution of all.
things to their primitive rectitude, untik
which time the heaven is to retain him.
Second. All things are not yet subdued un-
to him, seeing there are so many usurpers.
yet extant.
Christian Friends,
After concluding my letter to James,
Whitaker, I think myself under obligation
to tell you how I came to fall in with the
people called Shakers, and how I was led
out from them —
A PortRAITURE OF SHAKERISM. 79.
First, I having been a professor in the
Baptist order for a number of years; at .
length, hearing of a strange, people at Nis-
kevna, about nine miles northwest from Al-
bany, I went to see them, and found a very
sensible, religious people, to appearance.
They received and treated me very kindly,
and, after a while began conversation, inti-
mating they had attained the great and
wonderful things, even the apostolic gifts.
They sang together, after shaking a while ;
then the Mother spake in her unknown.
tongue : afterward came together—began,
to question me whether I was born again.
I said I had a hope. They asked if I did
not commit sin. I did not deny it. They
then took the Bible, and turned to that in
John, “he that is born of God doth-not
commit sin: he that sinneth is of the devil;
he that sinneth hath not seen him, neither
knows him,” &c.—all with such solemnity,
I being ignorant, brought me to a pause.
They pretended they were perfect, and
stood with Christ in full redemption: that
Christ had made his second appearance in
them: that they had the word of God, for
all such as would believe in his second ap-
pearing: had much talk this evening:—the
next day took a kind leave of them—return-
ed home full of thoughts, and wondering at
the strange things I had seen and heard.
Soon made them another visit—then they
taught me the necessity of confessing sins,
86) A Poſt'TRAITURE 6F SHAKERISMs.
shewing scripture warrant for it, and urged
it upon me, as what they had all come into,
, in order to gobtain repentance and salvation.
from sin—insinuating that if I obeyed the
word of God through them, I might soon
obtain the same great and glorious things.
I complied, thinking it would do me no hurt,
if it did me no good.
At the same time, others went to see, as
I did, and fell in. They pretended to the
apostolic gifts, and had such a resemblance,
I thought it possible. There was the most
extraordinary appearance of love and union
among them I ever saw : I began to think
I had found the true people, and the millen-
nium had begun. We now set out for per-
fection—began to forget our old religion,
and attend to the new lead; thinking our-
selves better- than others, felt very joyful
through hope, inviting every body to come.
with us to mount Zion. . Soon they began
to teach the necessity of forsaking all for
Christ—to refrain from our wives, saying:
this was the cause of the fall—was the for-.
bidden fruit in the garden. This was com-
plied with, still thinking the more we did,
the better we grew. All was yet calm and
mild. Soon after they taught us the neces-
sity of laying all at the Apostle's feet, shew-
ing scripture, giving all to their disposal for
the relief of the poor, saying, “let the
brother of low degree rejoice in that he is.
exalted, and the brother of high degree I'ºe,
A PORTRAITURE OF SHAKERISãì. 81.
joice in that he is made low.” This we
could more easily do, having given up our
wives, we cared not much what become of
the rest. By and by, they began to dance;
this shocked me; they read Jer. xxxi. 13,
“Then’shall the virgin rejoice in the dance,
both young men and old together,” saying,
this is the day. . In a little time they carri-
ed those dances into great fatigue and labor,
for the mortification of the ******.
I now thought I must obey every gift or
command of God, in order to obtain perfec-
tion—was taught to look wholly to them as
the only lead of God, for my soul, as Moses
was lead, to the children of Israel. They
yet appeared strict in their morals, severe:
in their discipline, constant in their devo-
tions, which looked right. I began to think
we were the only people of God, and the
whole world lay in wickedness, F thought
we obeyed God, therefore, would find ac-
ceptance of him, and that all that did not
obey, as we did, would certainly be lost.
Our believing and obeying the Mother, was
believing and obeying Christ, in his second
appearing; and that this Christ was the au-
thor of eternal salvation to all that obeyed.
The Mother's ministration being attended
with visions, revelations, unknown tongues
and prophecies, as we accepted, we dare not
but believe what she said, and that they
were what they pretended to be ; they of—
ten threatening us with damnation, and the
* /
82. " A PortRArture of shAKERISM.'
loss of our souls, if we disbelieved, or diso-
beyed them. This drew our attention to
them, in neglect of the Bible, or any other
God or Christ, but what was in them. This
they enjoined on us. -
At length I found it all gendered to bon-
dage ; and knew not how, for I had done my
utmost, and still intended to obey God:
meantime trouble and distress often came
upon me, which felt like the bonds of death.
Pt would cause me...to, groan with distress,
and at times my agony was such, it caused
me to halloo like a man void of reason, and
I knew not the cause." After long enduring
such things; I have gone to the Church—
told the Mother how-it was with me. She
would speak" comfortably to me, send me
into their dances; hurry us around, make us
as jovial as possible—thus, labor-it off, and
resume great theerfulness." This became a
general practice; to get-rid of our burdens.
Thus I must followſ the Mother’s instruc-
tion, forbid looking to any other God, say-
ing God would not hear me; no more than
he would a devil-But “I must go to the
Mother and, Elders; they must pray for
me, and teach me God's will. Obedience
to this, destroyed my confidence from seek-
ing to Him who only hath power to save.
I began at times to have great trouble, fear-
ing all was not right : but I had got in, and
could not get out: felt desolate and lost all
the hopes of salvation I had : was my obe-
. . A poRTRAITURE OF SHAKERISM. : 83
-dience to their instruction or orders, the
further I went, the more... I felt involved.
Oh! what a bondman.. I have been in
Egypt, shut up in Babylon, and, could not
get out. I began to suspect I had missed
my way to mount Zion, and came to Sinai;
for I could hear. little else but thunder
and tempest; the sound of a trumpet in
the nature of it, and the voice of words; a
fiery law and dreadful curses: old Pharoah
saying ye are idle, ye are idle, or, ye are
slothful, ye are slothful! and if you are not,
a thousand times more...faithful than ever
you have been, you will loose your souls:
the whole tale of brick, and no straw given;
perfection required without grace—and to
obtain perfection, we were beaten by se-
vere chastisement. My soul groaned under
cruel bondagel Those chastisements, and
severe threatenings, they said was God's
roaring out of Zion, and uttering his voice
from Jerusalem; and I did not know, but
what it was, until about two years after I
first joined them—when things that had lain
hid began to appear, which I knew could
not be good; and that gave me great doubts
concerning their whole religion. . This caus-
ed my troubles to increase. I was afraid
to go forward or backward. I had lost pos-
session of all I dare trust to; yea, was
afraid to read the Bible as any guide, and
to follow a corrupt lead would be fatal.
Here I stopped, like Israel at the Red
º: A ForTRArtURE of SHAKERISM.
Sea, and cried to God, nor could I then help
it: yea, my soul cried to God day and night,
many times in the utmost confusion, almost
in distraction and despair! and dare not go
this way or that, by any detriment of mind,
though I went several times after this to
the Church, which increased my trouble,
seeing and hearing such things as I could
not join with. Though I had been in great
honor and respect among them, I was con-
sidered now liºn, and in contempt. My
children ruled over me, and was set on by
the Mother to chastise me: one was made
special use of to chastise and reprove me in
ublic for my covetousness, in not giving up
all I had to the Church, and submitting my-
self to their disposition.
Elder John Partenton was so hard upon
me in a public assembly, with terrible
threatenings, with powerful oaths, that he
nearly terrified me. Their professing to
have all power, their threatenings and con-
duct was so terrible, it is beyond expression.
Others set on by the Mother, would keep
flouting and galling me if possible, to force
me to a compliance. This added great tri-
als: though I had given them much, yet I
dare not, felt forbid, stripping myself of all
my property. They were also as hard up-
on me, to make me renounce all other relig-
ion but their's, and every idea of God or
Christ, but what was in them. Also, to re-
nounco all that ever I had experienced, as
l
A PortRAta'ure of shAKERISM, 85
something, in the old heavens—driving
things to a great extremity, with great
words and threatenings unless I did; which
made me like Job, almost, if not quite, long
for death! After such trials, I have gone
into the woods, fell upon my knees, and on
my face, roaring and crying, telling God
they were forcing me te renouncé him, and
deny Christ; which I dare not do, though I
died for it. They urged it upon me, that
God would not hear my cries or prayers,
more than he would a devils; to their terms
I must come or go to hell.
Here I was held for a long time in Baby-
lon, at the Red Sea, and in the mystery—
felt myself under Job's afflictions. My
friends that came to see me, and reason
with me, being of this profession, would
read me off and condemn me ! terrifying .
and persuading me to renounce my old re-
ligion, ideas, and notions, of any "God or
Christ, than what was in the Chūrch. I
had believed this, continued so, until my
soul was brought to death's door—was ne-
cessitated to call on the Lord. Now my
soul holds its integrity, I often cry out,
though he (God) slay me, yet will I trust in
him. My wife and children were all dead
to me; my worldly substance all gone, as to
any enjoyment of it. Now, though I had
seen many things erroneous and absurd
aimong them, yet I dared not leave them in
tº praisº manner, nor resent any of their
:36 A PontRAITbkE of shakerism.
conduct; for I considered all this was,i
upon me, for I like the (Gallio) had left the
faith of the gospel, and was seeking justifi-
cation by the works of the law.
But this I did not yet see—but was de-
termined to wait on God, and die as I was,
aunless he delivered me, which I believed he
would, in his own time and way. But after
having, through fear, refrained reading the
Bible some time, my troubles increasing, one
day looking towards it, thought with myself,
“O ! how I used to love that Book; but now
‘I am afraid of it, and of every thing; all is
lost, and I was lost, and know not where to
go., I, then thought I will take the Bible
and read, let-come of it what will. I, so far,
disobeyed the orders, and as God would
have it, when I came to read, it spake to
me, and describing the state of my soul, and
speaking the language of my heart, my soul
had fellowship with it. I sensibly felt vir-
tue and life from the words, and again knew
'the Bible was true, My soul felt such de-
liverance that I wept, crying with love, joy
and thankfulness to God, for his mercy to
such a poor lost soul. & I could scarce read
any where, but it seemed new and life in it.
I felt overcome with joy and thankfulness
to feel my soul delivered and again in favor
with God;—the word, spake into my soul,
and my soul with that; as Christ says, I in
ou, and you in me, that is, his word abid-
ing in us, and we in his word, having fellow-
ship with him, in and by his word.
Jº
A poRTRAITURE of SHAKERISM, 87:
f
, Here I found joy and peace in believing.
I began now the recovery of my family to z
an adherence to the Bible, which at length
succeeded, and all came off with me, except
my eldest daughter, who was sent to a great
distance from the Church, Fthink to keep
her from me. Now I found the necessity of
believing and obeying the scriptures, partic-
ularly the words of Christ; concerning false
Christs, and false prophets, which would
arise, and shew great signs and wonders, and
if it were possible, deceive the very elect:"
also, of those that should cry, lo, here is
Christ, and lo there; he says, believe them .
not ; go not after them. But through in-
Consideration and disobedience to the com--
, mands of Christ, I went after them, believed
them, that Christ and the kingdom of God
had come in them; when I ought to have
looked for, and found it in my own heart.
Here God gave me sorrow and repentance
for departing from him, and putting confi-
dence in creatures that could neither save
themselves, nor those that trusted in them.
And though His mercy divided the red sea:
of Christ's blood, and again opened a way of
redemption for my soul, through faith in
the bleeding Saviour, and his testimony giv-
ing me to see the line of grace, in distinction
from the line of works, which I had been
led along in, a broken law, where there was
no possible salvation—I was slain by it, and
become dead to it, and wholly divorced
*
88 A PerºFRA1fºre 6F stiAKERISM,
from it. Rom. vii. 11, Gal. ii. 19, Rom. vii.
3, and made alive, through faith in Jesus
Christ, who is the end of the law for right.
eousness to all them that believe in him, and
his testimony. But the best doings that ev.
er man did, or can do, since the gospel day,
without grace, is nothing towards life eter-
nal, or justification before God, (Isai. lxvi.
iii.) It is an infallible evidence, that he
who works for life has not got it, nor can he
obtain it that way. Rom. ix. 31, 32; again,
Rom. x. 3. For they being ignorant of God's
righteousness, and going about to establish
their own righteousness, have not submitted
themselves to the ºrighteousness of God,
which righteousness of God is Christ's right-
eousness, which is become ours, by imputa-
tion through our faith in him.' And this is
certainly the case of all those people called
Shakers. They are endeavoring to estab-
lish their own righteousness by their own
works, and yet come so far short of it, as to
fall into gross abominations. Their whole
dependance is upon their own doings for sal-
vation; not a word about, what Christ has
suffered for us; they say he suffered for his
own loss. The Mother suffered for them :
since her death, they must suffer for their
own sins, till they have paid the last mite;
and the more they suffer here, the less they
shall suffer in hell or purgatory. If any ar-
rives at perfection in this life, it must be by
much greater degrees of suffering,
A poRTRAITURE or shaKERISM. 89
By this belief; they put themselves to all
hardships, fatigue and sufferings they are
possibly able to endure—all to obtain salva-
tion, expecting it no other way. . This is
their new heaven state; which is wholly un-
der the law of works—which entirely ex-
cludes Christ. Gal. v. 4, Gal. ii., from 15th
to 21st. By all which it is evident, all they
that depend on their works, what way or
manner, expecting justification by it, are un-
der the law, and also the curse. Here H .
saw their works of righteousness were under
the law; and all that I had done, since H.
joined this people—and was no better than
dross; and if ever any soul was '.aved, it
would be by free grace, and not for works
of righteousness that we have done : but of
his own mercy he saved us, being justified
freely by his grace, through the redemption
that is in Jesus Christ. The old covenant
was a covenant of works, which all mankind
are under by nature, and condemned to
death-Büt the new covenant was of graces
-grace is the joyful sound to every con-
demned sinner; and blessed are the people.
that know it. Grace is the essence of the
gospel; its nature is to ransom and redeem
-breaks every yoke, and sets the prisoner
free. It bestows freely wine and milk,
without money and without price. B
grace we are saved through faith, not of .
ourselves, it is the gift of God: not of works,

least any ºn should boast—but by asking
8.
90 A PORTRAITURE OF SHAKER횺ſ,
of God, as a penitent sinner; and his prom-
ise is, to bestow freely. Grace provides for
us a complete righteousness, and that b
Jesus Christ, in offering himself a sacrifice to
God for us, which is adequate, and every
way answerable to the demands of the law,
for all that believe. A discovery of this,
by faith, does more towards salvation than
all the Babel systems can afford.
DANIEL ROTHBUN.
•A.N EXTRACT
From Capt. Asa PATTEE's Affidavit, with some insti-
gation on sentences to cause it more affable to the
the delicate. I keep the original, which is more
severe.a. 4.
* *
l, Asa Pºtee, of Warner, N. H. testify and say, that for a
number of years myself and family belonged to the people cal-
led Shakers. As I was a father confessor" among them, and
was much with the head ones, and have an intimate knowl-
edge of their character, I feel it an imperious duty to expose
them to the world. When I joined the Shakers I.possessed
twelve hundred acres of land in Enfield, N. H. on which was a
good farm. As I was the most wealthy among them, I was
much called upon for expense money—and for spirituous li-
quors it was great. It was customary among the Elders, to
drink to excess. The reason which they alledged for it, was,
that it assisted them in bearing the burdens of others, in over-
coming fallen nature, and subduing evil propensities. I have
seen the Mother (Ann Lee) and the Elders drink to great ex-
eess: and have myself, in obedience to the gift, drinked till L
was drunk, I was dissatisfied, and told them, “You make me
drink too much.” They said, “The liquor does not make you
drunk; if you have faith, rum will not make you drunk.”
Elder Chancey said, if I should see one of the Elders drink a
quart of rum at a time, and fall down and puke, I should not
say rum made him drunk. When they drank so as to puke
badly, they would call it suffering for the sins of others. I
Thave seen the Mother, at Niskevna, in the State of New-York,
in times of her intoxication, come into a room where many
were gathered for a meeting, and were, by her own orders,
* The father confessors are not only those to whom confes-
tion of sins are made, but such as forgive sins, among Shakers.
A PortRAITURE OF SHAKERISM. 9]
If appears Friend Rothbun, and others;
have given a candid, impartial account of
the Shakers in that day. They have since;
stript naked. I have seen her slap the men-rub her hands on
all parts of their bodies—press the men to her bosom—and
make them suck a dry breast.—All the time she would be bum-
ming and making an enchanting noise. We scarcely knew
what we did. This was the woman whom we considered me-
diator between God and man. Once in a meeting in Peters-
ham, Mass. the Mother come in, leading with her a naked man,
whom she committed to another man, named Aaron Wood,
saying, “This man must go through the mill.” Aaron was
stout; he took the man—threw him on the floor—whirled him
around by his —made him groan bitterly. He then with
one hand took hold of his head, the other hand hold of his
N*y, and oried out, “You bººl devil”—then letting go of
his head, in that manner hauled hina around until the man bel-
lowed like a calf, and appeared almost dead : After this ope-
ration, the Mother told the women to dog him off—these clap-
ped their hands and cried out, Str—boy! Str—boy: The man
crawled away, as well as he could,—His own wiſe looked on
and saw the whole ceremony. Hannah Kindal (since Mother
of Harvard and Shanely Societies) took the lead in driving off
the man. My apprehensions then were, that his wife was a
strong Shaker; but that he was not full in the faith, and loved
his wife. The next evening some of the inhabitants came to
mob the Shakers. The Mother sent Aaron to drive the mob
off—but it was too hard for him, and he was wounded. As
soon as the Mother heard of it, she run down stairs—put her
fist in the face of the man, saying, “The churning of milk
bringeth forth butter, and the wringing of the nose bringeth
forth blood; and I will wring your nose for you.” Her vio-
lence drove back the mob. A man, called Shepherd, constant-
ly attended on the Mother. This man, Elder. Whitaker said,
was born a eunuch, had no sinful, nature, and therefore we
could not be suspicious. Shepherd afterwards left the Shakers,
and became the father of several children. While I was with
the Shakers, Elder Cooley (the head elder of Enfield and Can-
terbury Societies in N. H.) together with several others, went
to the Church to receive orders from the Mother at Niskevna.
Amongst other things, I heard Elder Cooley directed to see to
it, that ardent spirits were used freely—that it would assist in
overcoming fallen nature. These orders carried into practice
in Enfield and Canterbury, created disaffection, and caused
many to entirely leave the Society. When Ann heard of if,
she sent another Elder, with orders to declare, that Elder Coo).
ey had taught-heresy—that the practice bf drinking ardent spir-
its, must be entirely discoatinued. it was common among the
w
92 A roarrarture of SHAKERISM,
to cover themselves, altered in their public-
testimony; meantime their principles are:
the same, as you may see by the following
Statement:- *
Shakers to lie whole nights on chairs, beds of cobs, to mortify
fallen nature-and to whip themselves in a ridiculous manner,
for the same purpose. Every thing was done by a gift, from the
Shaker god. . ; once saw Elder Cooley undertake to punish a
man and woman in hell, twenty-four hours. These screeched
and wept all the time, apparently in the greatest anguish. Aſ .
ter the expiration of the time, Elder Cooley came into the room', .
where they were, stamped on the floor, and in a grum voice, bid
them “live, I have -found a ransom for you.” Those who, a .
moment"before, appeared in the keenest distress, now.leaped.
for joy, and blessed Elder Cooley for his great mercy. The
more I was promoted and had opportunity to become acquain-
ted with the abominable practices of the Elders, the weaker ,
my faith grew. One time, when at Niskevna, a cireumstance
cºeurred which completely opened my eyes. One of the El-.
ders, for abusing a man in..the street, was confined in Albany.
jail, under ene hundred dollar bonds. Mother wished me to
advance the money for his release. I told her I expected some,'
money on my return to Enfield—if I sisould not be disappoint--
ed, I %. it to her. On my return, I found myself una-
ble to procure it, and sent her word by James Jewet. The an-
swer which I received from her, by him, was, “I always knew
he was a little damn'd lying hypocrite.” Do these words,-,
thought I, proceed from the spirit of truth I Does Christ, at his
second appearing, use such language : My son, Asa Pattee"
(now dead) informed me that while a man grown, he was at
Niskevna. The Mother, Ann Lee, ordered the meh, women
and children to strip themselves naked, and go into a pond near
the Church, and wash—when in the water together, Elder
Harlow and others, made the women carry them on the back
of their shotilders, holding the women’s heads out of the water. .
by their hair, as you would hold a horse's head, if riding,
through a river, saying, “sin makes people ashamed, fallen, na-
ture must be subdued,”—while a number of men were a dres- .
sing on the shore—one of the men in the water, with one hand .
took hold of a woman's hand, and with the other, of her foot,
and in that manner held her up out of the water-her husband
stood on the shore—at the conduct, he turned pale. Ann Lee
said she was the second appearing of Christ-that sinners could
be saved, only by her intercessions, as mediator between God
and mann–that she was constantly judging the spirits of the
dead—that herself and fellowers were perfect as the angels in
heavens—were in the resurrection and should die no more-

A PORTRAITURE OF SHAKERISM, 93
sº
REMARKS ON THEIR PUBLIC TESTHMONY.
d *=º
r
As is the root, so are the branchet,
*** ** }
When the Shakers preach in a public as-
sembly, they say, “You must have faith in
the living God—your faith must centre in
Christ—you must obey the commands of
that the scriptures are a back dispensation—that Shakers only
are in the new dispensation—that regeneration is a progressive
work, effected by painful manual labor and penance—that rea-
son and conscience must be given up and condemned as carnal
reason—that the forbidden tree was Eve : but that amorous
indulgence to the spiritual minded is innocent, because to the
pure all things are pure. They also hold, that every obligation,
whether conjugal of filial, must be dissolved. H.myself have
heard Ann Lee say, “That she had seen Doet. Watts and Mr.
Whitefield in purgatory, doing penance for their sins—and that
they would anon be released.” While H was with #. Shakers
all intercourse between the lower order was strictly forbidden.
There was no u;, bosoming of troubles to one another ; nor dare
any one give information to another of what had been taught
them by an Elder. All were positively forbid upon any occa-
aion to speak against that way. I rejoice at an opportanity of
giving my testimony to Mrs. Dyer—and as l have been provi.
dentially so situated, as to become thoroughly acquainted with
what I once blindly considered the only way of God, I think
it ought to have at least some, weight in the public mind. .
ASA PATTEE.
HILL6BoRough, ss. Oct. #2, 1818. *
Sworn before me, BENJ. EVENS, Justice Peace.
I, Mehitabel Pattee, do testify, that I am wife of the above
hamed A. P., and that a number of years past, my husband
joined the Shakers—was a father confessor among them—rode
with the ministry. I could not at first bälieve with the Shakers,
but my husband persuaded me to join them—I was taught to
believe as my husband has above stated—l had no opportunity
to become acquainted with the leaders—was kept hard at work,
trying to keep my orders. After a number of years my bus-
band became convinced that the Shakers were in error, and
left them. I was so blinded, I was not willing to leave them,
*
94 A-roRTRATURE or shakerismº.
God—you must abide in the truth, and obey.
your conscience; and that we live without
sin and walk even as Christ-walked.”
Reader, I will endeavor to show what is
meant by those expressions:—1st, “You:
and believed I should go to hell if I did. My husband took me
away by force. I was much grieved, but sinced have got out .
of their delusion, I can see their deception and fraud, and am.
thankful that I have by any means escaped. While I was
with them, I asked Elder Cooley what that scripture meant, .
that said, “the man is not without the woman in the Lord.”
He said I must wait until travelled to it—that I could travel to
a restored state in paradise, the same as Adam and were before.
they fell. I have seen those pamphlets written by Mary Dyer
and Eunice Chapman; stating the abuse of their husbands to
them, in consequence of their subjection to the Shakers' orders.
1 believe those statements are true, according to what I saw
and experienced while with the Shakers. My husband has ev-
er been a kind and good husband exeept the time he was a
Shaker. I saw many things unaccountable while with the
Shakers—meantime they had such extraordinary, power, F.
thought they must be of God. . At the word of the Elders.
their subjects would tumble and shake violently, whirl, and fall
as lifeless—and many other things, all of which appeared irre-
sistable. ' MEHITABEL PATTEE. .
oct. 12, 1818. '. Personally appeareds and sworn before
Ene, * BENJ. EVENS, Justice Peace.
*
I, the subscriber, do' testify that the above named Mehitabel
Pattee, is a woman of as respectable abilities as any woman that:
ever I was acquainted with, of her age. |BENJ. EVENS,
*
The following affidavit is given by a son of Capt. Asa Pattee :
I, Daniel Pattee, of Canaan, County of Grafton, State of
New-Hampshire, do testify, that when I was nineteen years of
age, I joined (and my father's family) a society of Shakers in
infield, N. H.-continued with them about two years, when ſº
went to the state of New-York, to visit the Elect Lady, and
the Elders of the Church. They assembled at their house of
worship, in which were about fifty persons; there I saw Ann
Lee loºked in the arm of a naked man; they placed themselve”
in the centre of the company. One man asked Ann Lee if h"
*
• A-PortRATURE or snakeRISM. 95
must have faith in the living God;” which
is to believe that the living God dwells in
the Elders, and -is no where else to be
found for salvation. Second, “Your faith
must centre in Chºld * which is to believe
that.God dwells . .he , Elders, and that
makes them Christ: your faith mºst centre
might strip off his clothes—answer, “yes, you may all strip,”
and likewise all of the men stripped off their clothes ; and con-
tinued in that situation dancing and carousing for the space of
three or four hours. I further state, this and other conduct
caused me to leave them, as this was the conduct of the Church
and leaders of the Society. DANIEL PATTEE.
‘GRAFTon, ss. Canaan, May 27, 1818.
Attested before me; JESSÉ J. FOGG, Justice Peace.
The above named. Daniel Pattee is Selectman, and Major of
the Militia in town.
* -, *-
The following statement was from Mrs. Pattee, wife of Dan-
iel Pattee, a respectable lady. She thus stated :-
1 was once a member of the Shaker society, and they used
much ardent spirit. , 'One evening, when they were gathered
for a meeting, an Elder urged them to drink freely, until they
behaved very indecent. The next morning, I heard one of the
sisters say, she was so drunk the night before, she knew nothing
from the time the meeting was done in the evening, until the
next morning—then she found herself laying across the Elder's
feet.* This lady said she did not like to have her name expos-
ed, neither to have it degraded by the Shakers. This was
Wrote from her mouth as she spoke it.—[She has aince deceas-
ed, the Shakers cannot wound her now.]

g-º
*
- I, Moses Jones, of Enfield, N. H. do testify, that I once was
a member of the Shaker society; and in the time I was an eye
witness of many surprising scenes—some I will mentions
When they were gathered in a meeting, they clenched a female
of their society with severity, tore off her cap, pulled her hair;
threw her down, kicked her, pushed her, dragged her around
the room by her hair, Jammed and beat her to that degree, that
* To those females who had not travelled to the holy state.
the dead state of drunkenness hid from them the sins or acts of
the Elders.
96 A PortRAITURE OF SHAKERISM.
* *
in them. . Third, “You must obey the com-
mands of God;” which is, the Elders pos-
sessing God, they know his will, their asser-
tions are his commands. “We must abide
Hi-y
in the truth;” which isithe Elder's words
h *. s
or commands are.consisºred truth, which
we must believe, and abide in.—“And this
it was with difficulty that she got her breath. They left her on
the floor; and from her appearance she was almost lifeless. I
was surprised, and asked the Elder why they treated her so—
he answered, “ because she had testified in public, as a duty,
that Ann Lee was lecherous, and cohabited with the Elders.”
I see them attempt to cast out devils, heal the sick, but to no
effect. A woman whom I was acquainted with from a youth,
who was a regular steady person, until she, with her husband,
joined the Shakers; after that, she became crazy, and contin-
ued so until her death.--This woman was a subject of their
pretensions in healing. This, with drunkenness, and other con-
duct too indecent to pen, caused me to believe them deceivers,
and I left them. MOSES JONES. T
State of New-Hampshire,
GRAfton, ss. Enfield, May 30, 1818.
Attested before me, JESSE J, Fogg, Justice Peace.
I, the subscriber, certify that Moses Jones is a man of respec-
tability, and is a deacon in regular standing in the Church in
Enfield. 4 JESSE J. FOGG,
Rºmº.
tºmmº
Taken from the mouth of Levit Clough, of Canterbury, N.
H. in September, 1818:— -
I was once a member of the Shaker's society. ... I left the
Baptists and joined them, believing them a more godly people.
Their outward appearance always is fair. I continued among
them, until I found bad practices among the leaders. In the
time i went to the state of New-York to see the first Mother
and her Elders. When I arrived there, the Shakers said she
was under great sufferings, and could not be seen—I waited a
number of days—at length. I told them I should not leave until
I had seen her, as it was a great distance I had come-they
consented. I had much anxiety, with fears, concerning her.
I had heard so much of her greatness and power, my apprehen-
sions were, that the rays of God's glory shone so about her,
* I have since learnt that the woman who attested against
Ann Lee, was a second, or waiter to Anu,
: A PortRAITURE OF SHARERISM. . .97
must be our conscience;” any reasoning in
the mind of the creature, contrary to those
commands must be considered carnal reason,
and the conscience will consent.to what the
Elders state-‘And that we live without
sin;” which is, the Elders possessing the
law of God in the soul, they obey their own
minds, as best accommodates them; for
they are a law to themselves, and are so
holy they cannot sin; and their subjects
obey God in those Elders, which obedience
is their justification and, salvation.—“And
we walk even as Christ walked;” which is,
Christ being male and female, they walk
according to their fanciful desire, and that
earthly Christ which Ann Lee possessed, as
that my eyes could not behold her, for the dazzle.—But alas,
when I entered the room, my disappointment was great. She
appeared like a drunken woman—the smell of her breath was
like the smell of a rum hogshead opened. She ordered me te
sit before her—she attempted to talk, but her sentences were
broken. She appeare ' unable to wałk. I believed she was
intoxicated—(this was Ann Lee.) At another time there was
a report in Canterbury of a mob arising against the Shakers. I
went immediately to the Elder's room to acquaint them—ran
up stairs, and rushed in, without liberty. The first Elder sat in
a chair, to appearance so drunk, that he was unable to arise—
a bottle of ruin stood near, by his side, on the table. The as-
sistant Fider, with a woman, sprang from the bed—they appear-
ed frightened—the man's clothes were not natural—the woman
had her cap off, and her hair was much tangled—the bed had
the like appearaace—this Elder, as soon as convenient, flew to
the bottle of rum—brought it to me—urged me to drink. The
"Elders' names were Ebenezer Coo’ey and Israel Chancy.* At
another time I saw Deacon Zadock Right raging with temper
f—hc swore, and called some of the Shakers damn'd devils and
bitch whores—a married inan had seduced the girls to his will.
Their abuse to children, breaking up families, turning ºff their
poor, I think is wrong. Stated by LEVIT CLOUGH.
* * They both contiaued with the Shakers.
; 9
'98 a roRTRATURE or shakerism.
you may see in the sequel; who would have
an idea, by their public testimony, that they
mean that God, Christ, law, commandments,
conscience, and all that pertain to eternal
life, dwells in their Elders only. , Those ,
who are most artful and capable of deceiv-
ing are the most suitable and best qualified
for Elders;–such they consider and esteem
the most wise and profitable to guard the
gates of their city—to catch and hold with-
in their walls. Their subjects think that -
God is no where to be feared, loved or
obeyed, but in those Elders.—Was this de-
ception taken off, the light of truth would
shine upon the rational soul, and shew to the
miserable prisoners those gross absurdities.
God is able to interfere, and as he said by
the mouth of the prophet, “Wo unto them
that seek deed to hide their counsel from the
Lord and their works are in the dark; shall
I aot visit for these things? Shall not my
soul be avenged on such a nation as this?”
After the death of William Lee and Ann
H.ee, Elder James Whitaker ruled as Fa-
ºther four years; then died, July 1781, be-
ing 37 years old. He was the last from
England that ruled the people. , Here it.
will be proper to shew the ideas the Shak-
ers have, and are teaching their people, of
a God and a Saviour — -
In the Shaker Bible, entitled, “The Ev-
erlasting Gospel, or Christ's second appear-
ing,” they represent Ann Lee as being co-
A“PORTRAITURE OR SHAKERISM, 93.7
equal and co-eternal with God. In page-
553, v. 35, they say in the character of the
Holy Ghost, that “she is unchangeably one
with the Father, in union and essence, and
is everlasting with the Father, before the
world was or ages set in order.” Page 551,
v: 24 and a part in the sequel, they say she
counselled and assisted God in the creation
of the world. In p. 550, v.17, also 551, v.
23, they represent her, as being the mother
of the Son of God. Introductory pages 25,
28, she styles herself “Ann the word, mean-
ing the Word of God.” In p. 440, v. 32,
“The man who was called Jesus, and the
woman who was called Ann, are verily the
two foundation pillars of the Church of
Christ, and the two anointed ones.” Page
458, v. 13—“As certain as the carpenter's
son was the He ; so certain the blacksmith's
daughter was the She-who is the Lord.
our Righteousness.” In p. 583, v. 31—
“And she was the first fruits unto God, in
the order of the female, having in all points
been tempted like as they are ; but never
yielded to the tenpter, that she might be
able to succour those that are tempted.”
They say they have entered into the holy
city, and all without are dogs and sorcerers,
and they “are sitting in judgment on the
world, and all who do not obey their gospel
will be swept away in their sins, by war,
famine, pestilence and earthquakes, until
none but Shakers exist; and those who die
I00 A' PORTRAITURE OF SHAKERISM. *
J
in their sins will have a dismal travel in ther
world of spirits, and there confess their sins
to Ann Lee: also the patriarchs, apostles:
and martyrs could not ascend into the full
presence of God before her death, and a
confession of sin to her; and those who re-
ject this gospel, sins against the Holy Ghost
and are cast into outer darkness.
Return to the rise of the Shakers.
... Next in succession after J. W. Henry
Clough ruled a short time, and died March,
1798. From this period, the Shakers in-
troduced the man and woman connectively,
to form the complete manhood in their res-
tored state. The next leading gift in the
visible administration, rested on those who
had received their testimony in America,
and was particularly vested in two, viz. Jo-
seph Meacham and Lucy Wright, who, ac-,
cording to the special gift of God, were
known and acknowledged by all, to stand in
the spiritual relation of a joint parentage to
the visible church of Christ, in the order of
the gospel, or restored state.
The Church was established in the year
1792.” Thomas Brown, p. 333, states, that.
Joseph Meacham signified “that the death
of James Whitaker was necessary, that
they might travel into a deeper work, and
further advance in the gospel.” “For this
state,” they say, “there must be a preparato-
* S. Bible, p. 35 and 36.
A PORTRAITURE OF SHAKERISM, * 101
ry work.” For this purpose he endeavored
to convince the believers the necessity. of
travelling out of a fleshly relation, or union,
according to the ties of nature, and of being
gathered into a church of spiritual relation;
thus they would be prepared to administer
the gospel to others.
Jł few remarks, showing the situation of JMeacham, and
the one he chose for his spiritual companion, who was
Lucy Goodridge ,—
When Meacham joined the Shakers, he
was 43 years old; had a wife and nine chil-
dren; those by him must be hated as car-
nal and fleshly: then he became an hired
Elder, or first Father : to him all the Sha-
kers must be subjects; to them his words
were law, and commands of God.
Lucy was the daughter of Dea. Wright,
of Pittsfield, Mass. She was very fair and .
comely. When eighteen years of age, she
married Eleazer Goodridge, a man of large
property, Six months after their marriage,
they both joined the Shakers. Various
were. the methods taken by Meacham to
wean the almost indelible affections of
Goodridge from his wife Lucy. One was
compelling him to sit at her feet on the
floor, with his back towards her, and sew to-
gether the shreds she had cut: when he
had occasion to go out, he must ask her lib-
erty: when she went out, he must follow
her, . and shut doors. These were pre-
tended as * of mortification on him, to
H
102 A poRTRAITURE of SHAKERISM.
make him holy; meantime souring the mind
of his wife against him, calling him flesh and .
old carnal affections. She, not knowing the
cause of his conduct, declared he was odious
in her sight: she then had got rid of natural
affections. They changed her name to Lu-
cy Wright; she was placed as mistress with
Joseph Meacham (see E. C's pamph. p. 58,
also, Thos. B's. His. p. 339.) The Lord
did not suffer him to live but a few years,
after he and Lucy had become one, in their
joint parentage. He died at New-Lebanon,
Aug. 16, 1796, aged 54. Lucy’s former
husband must endure this treatment, or be
under the sentence of disobedient and un-
reconciled to God; bear the displeasure of
all the society, and, perhaps, go through the
“furnace or mill.” His real affections could
never be broken. ... After a number of years of
dreary life, he died 1. ..
The manner of gathering the Church.*
They were taught, that in order to be-
come truly a church of Christ, a joint tem-
póral interest should be observed in one
common and distinct property. *-
The first gathering commenced in Leba-
non, New-York, in the year 1788 ; where
sevéral hundreds were collected from dif-
ferent quarters; some on account of their
mechanical ingenuity, some for their proper-
ty, some for helpers and assistance in tem-
* Takon from B. H.
|
. A PORTRAITURE OF SHAKERISM, . 103.
poral things, and othérs for spiritual teach-
ers and helpers, &c. All these entered in-
to a verbal covenant, which was to maintain
a joint interest, and not to bring any debt.
for services, or property, they should be--
stow, on the joint interest of the Church.
All the deacons and elders and common
people were under the guardianship and di-
rection of Meacham. Their labor against
the flesh, of all those who were gathered in
the united interest, were extreme beyond
conception. Some conceived, that by the
power of God, they could labor completely
out of that natural-instinct planted in man--
kind for the purpose of procreation;–to
which they were stimulated by their elders,
who told them that such a state had been at-
tained by some in their faith, particularly by
Mother Aan and Elder Whitaker. (See Aff.
A. Pattee, concerning Shepherd and Ann.)
They now pressed, forward in the work
of mortification, suffering with cheerfulness,
to root out and destroy this inherent pro-
pensity, imagination exhausted by inventing,
and nature tortured by executing this ardu-
ous work. They, after dancing with vehe-
mence through the greater part of the
night, instead of reposing their weary bod-
ies upon a bed, by further penance, lie down,
upon the floor, chairs, ropes, sticks and eve-
ry humiliating and mortifying posture they
could devise. This work continued with
such unabated zeal, that several who were:
!
104. . A portRAITURE OF SHAKERISM,
the most faithful and zealous, travelled out
of the flesh sure enough: their spirit took
its departure out of its ematiated, ruined'
tabernacle, and being thus purged of carnal
propensities, was consigned to the silent
tomb!! And it was said such gave up their
lives for Christ's sake, and died on ther
cross |
This work was not wholly limited to
Lebanon, N. York, but preachers were ap-
pointed and sent by Elder Joseph Meacham
to kindle the same flame among believers in
different parts where they lived, to gather"
them in the same order. They thus pro-
ceeded in the same work from one place to
another, until most of the believers were:
gathered in those places where Whitaker
and others had planted the faith, which
formed twenty-four societies. Fathers and
Mothers were chosen by Meacham, and
sent as rulers over these societies. Such as
were gathered in this order were called
church relation. Private families of Shak--
ers, which were not gathered in this order, -
were taught, that those who stood in church
relation, could, travel' further out of the
flesh in one week than private families could
in a year—(a Shaker trap, to cause people
to give up their families and property.)
This work, they say, was confirmed in about
the year 1792, and the church consisted of
nothing impure.
It may be here observed, that at Niskey-
A. PortRATURE OF; shAKERISM.'. 105°
Ha, about the year 1793, in April, two young
women, viz. Abigail Lemmons, Sariah
Spires “and another who has since left the
Shakers, and had rather her name would
not be published,” amused themselves by
attending to the amour of two flies on the
window : they were told by Eldress, Han-
nah Matterson, for thus gratifying their car-
nal inclinations, and as a mortification to the
same, they must strip themselves naked,
take whips (she had provided) and whip
themselves, and then whip each other; two
happened at once to strike the third, when
she cried murder / They were then order--
ed to stop—then to plunge in a brook near
by. All this was done in the presence, and
under the approbation, of Elder Timothy
Hubbard and Jonathan Slossen, and of the
brethren. I leave it with the reader to .
judge which is the most carnal, that which
is alledged against the girls as a crime, or:
the conduct of the Elders.
Shortly after, Father Meacham came
from Lebanon, and being informed of it, he
said the gift.ºr stripping and laboring nak-
ed, and using corporeal punishment, had en-
tirely run out; for, as they could not keep
such things hid from the world, the church
had already suffered much persecution on
account of it; therefore there must be no
more such proceedings. Several things
which here took place, for the sake of mod-
esty, are omitted; but I may observe thus
106 A PokTRAITURE" of "shakerism:
far, that they stopped every avenue of their
Thouses, so that the world's people, as they
call it, could not see them: notwithstanding.
their care not to discovered, yet, by some
means it leaked out: Daniel Rothbun, sen-
ior, was questioned concerning the truth of
it—He gave no direct answer. He opened
the matter to Whitaker for counsel in such
gases. Whitaker: told him he might deny
it, for the first leaders held that they might
deny the truth and speak the truth.
Though Whitaker did not fully unite with
their stripping naked, and would sometimes.
leave the room, he said those gifts of Moth-
er, which he could not fully see into, he
would not condemn. -
A young woman, by the name of Eliza-
beth Cook, was stripped and whipped by
Noah - Wheaton; for her thoughts. Her.
father prosecuted Wheaton for whipping.
his daughter naked. Her sister, who was
present, was called as a witness. She went
to Elder Whitaker, and asked him what she
should say. He answered, “I cannot tell
what you must say, for. I don’t know what
question will be asked you;” “but’ says he,
“speak the truth, and spare the truth, and
take care not to bring the gospel into disre-
pute.” She accordingly testified before the
court that her sister, was not naked. Thus
she observed Whitaker's orders; for, strict-
ly speaking, she was not naked; she had a
fillet on her head. It may be here proper
A PortRATURE OF SHAKERISM, "107.
to observe, that it was also said by the first
Headers, that no practice is wrong, nor any
oath false which is made to gain the cause
of truth, or to defend the gospel from error,
(blame) though it may appear directly op-
posite to truth, in the eyes of the world,
yet as done for the cause of the gospel, it is
considered as true. .
Elder Wm. Lee seldom preached to gain
proselytes, being severe in his temper, and
harsh in his manners. It once happened as
he was speaking to a public.congregation,
one of the spectators (a young man) behay-
ed with levity and disrepute. Upon this,
Lee took him by the throat, and shook
him, saying, “when I was in England I was
a sergeant in the King's life guards, and
could then use my fist; but now, since, I
have received the gospel, I must patiently
bear, and suffer my shins to be kicked by
every little boy, but I will let you know the
power of God will defend our cause.”
Whitaker was more mild in his temper and
soft in his manners, and accommodated his
preaching to the feelings and sentiments of
his hearers. He said he connived at many
things which he did not approve; but as be-
lievers came forward, in the faith, he was
careful to correct, observing, “Any man
must lack wisdom who should attempt to
thresh his grain as it stands in the field;"
‘ nay,' said he, “first reap it, then bind it in
bundles, and fetch it into the barn; then
thresh and winnow it at leisure.”
* #08 a FontRATURE of SHAKERISM.,
The Shakers prèach reasonable doc-
trines, which are to attract the mind. .
• Some are induced to believe they are godly,
and go so far as to Čonfess their sins and be
called a Shaker; meantime be entirely ig-
norant of Shakerism, and are not yet bound.
When the subject becomes firm in a belief
that the commands or orders. of the Elders
are from God, Land. that, the salvation of
their souls are depending on obedience, then
the creature is bound. ... He denies the
strength of his own mind, and all influence
on his reason, *natural or divine. Here
the conscience must be brought into the
threshing floor—every declaration from the
, Elders is called truth. The word is, you
must come into , the work of mortification
and crucification; you must obey the gift;
you must obey the truth. In this way many
are subjected to the most merciless cruelty
on themselves, as has been stated. f
Brown states, that in the year 1795, the
leaders thought proper to have all that
were in church relation, enter into a written
covenant (which they did) with an intention
to invest the church with power to do as
they pleased with such as afterwards should
leave them. It was believed that the time
would come, when those who went away,
would not be allowed any thing, and it was
not long before this belief was realized.
This measure was considered, by some, as
unjust; by Reuben Rothbun, in particular,
A PORTRAITURE OF SHAKERISM. 109
who at this time had the lead of a family at
Hancock. He opened his mind to the min-
istration upon the subject (those were the
Fathers and Mothers) who told him that
those who left the church had no more
right to receive any temporal property out
of the church, as a compensation for any la-
bor or interest they had brought in, than
Judas had to an inheritance with the apos-
•tles after he had betrayed Christ. It was
alledged that the interest or services that
were given were given to God, and to take
that away would be committing sacrilege :
signifying that the wicked (or unbelievers)
desérved nothing but judgment.
About the year 1800, one of the assistant
deacons observed before a number of his
brethren, that as they were not an incorpo-
rated society, any one who left them might,
by law, recover wages for his services or
remuneration for the property he had de-
posited. For this he was chastised by the
Elders, and had to kneel down in the pres-
ence of the brethren and sisters, and con-
fess that he had done wrong, in order to be
received into union again. However, the
covenant was shortly after renewed, which
was to this effect:-To give up all to the
disposal of the deacons and their successors
for the good of the gospel, and to subject
themselves to the order and government of
the church;—not to make any demand or
bring sºus- against the deacons or any
ſº
f 110 . A PortRAITURE OF SHAKERISM.
, other member of the church for their ser-
vices or property. To this the brethren
and sisters subscribed their names... in the
presence of each other.
The work among the Shakers-in other
places was similar. . All the Elders in each
church were under the direction of Joseph
Meacham, who was first Bishop and Father
of the Church. "...These. Elders had to re-
ceive the word and counsel of God from
him, and communicate it to ethers, under
their care. Joseph Meacham was believed
by the Shakers to be the son of man spok-
en of by Ezekiel to destroy Gog and Ma-
gog, who became reduced in his health, and .
on the 16th August, 1796, he entered that
country from whose bourne no traveller re-
turns. Before his death, he said that be-
fore this generation passed away, all nations
would acknowledge this gospel.
The next in succession was Lucy Wright,
who is now called, Mother Lucy. She is
governess of the Shakers. " Various are the
schemes which have been contrived to des-
troy natural affections, and social attach- .
ments towards, man and wife, parents and
children, brothers and sisters, especially to-
wards such as have left the society. Two
instances that occurred about this time, as
specimens.of others, may suffice : . A moth-
, er, who had renounced the faith, came to
Niskevna to see her daughter. . Eldress
, Hannah Matterson told her daughter to go
*
- - *. *
A ºrdPTRATURE or shAKERISM. 1-11.”
into the room to her carnal mother, and say,
“What do you come here for P " I don’t
want you to come and see me, with your
earnal affections.” The mother being
grieved, replied, “I did not expect that a
daughter of mine would ever address me in
this manner.” The daughter, in obedience
to what she was taught; replied again,
“You have come here with your carnal,
fleshly desire, and I don't want to see you”.
—then left her mother.'.
Afterwards, Dunham Shapely, who once
belonged to the society, called at Niskevna
to see Abigail, his sister, whom he had not
seen for six years. He was not admitted : .
he waited some time, being unwilling to
leave without seeing her. - At last she was
ordered to go to the window and address
him in language of abuse and scurrility.
The words she used were too indecent to
mention. . For this she was applauded in
the hearing of the author, (T. B.) when
with the Shakers. An Elder accused
Abraham Young of a shameful sin, and or-
dered him to confess it. Young denied the
charge ; for his denial he was shut out of
union, which is casting them off as subjects
of hell. The Elder afterwards said, he be-
lieved Young was innocent, and desired him
to come back. Young replied, that they
professed to know all things by revelation;
and he in this, among other instances, had
discovered their fallacy,
112 A poRTRAITURE of shAKERISM.
In 1805, Abiather Babbot stood in lead
with Lucy Wright, considered in subordina-
tion to her. Reuben Rothbun, who be-
longed to the church at Hancock, eighteen
years a leading elder, became dissatisfied, in
sundry respects, with the faith and conduct
of his brethren, separated from them 24th
July, 1799; and soon afterwards published
a pamphlet, which was examined by the
leaders of the church—was declared to be
full of corruption and falsehood. The be-
lievers were sharged to read not a word of
it, nor touch it. If any person offered to
lend one, they were told not to receive it,
for it would poison their souls. . The pamph-
let appeared to be written with candor; and
several who were believers when said
Rothbun was, who have also left the socie-
ty, have cbserved that said pamphlet is a
candid statement of facts. I have under-
stood by several of the Shakers; that the
church had procured many of those pamph-
lets and burned them. bj Rothbun’s
pamphlet, before mentioned, shared the
same fate.” •
Thus they continue to cover their abomi-
nations and wickedness from the public :
thereby they deceitfully couch people, rob
them, then the most of them, instead of
finding liberty, according to promise, they
* See Sha, Bible, p. 19 and 55, states every degree of light
that goes to discover sin, be it more or less, is of God, and eve-
ry spirit that goes to conceal it, is a spirit of darkness, and aris"
es from a contrary source.
/
A PORTRAITURE OF SHAKERISM, 113
are real slaves, to support such as are es-
teemed holy or have arrived to their per-
fect order. This toil their subjects must
endure, or leave the Shakers, destitute of
any dependance for life, Blessed is he that
watcheth and keepeth his garments, lest he
walk naked, and they see his shame. Rev.
xvi. 13, 14, 15. Daniel speaks of an image,
chap. ii. 31, 32, 33, “whose head was of
. his breast and arms of silver, his bell
and thighs of brass, his legs of iron, his feet
part of iron and part of clay.” It appears,
ihat power which then ruled, was the head
of gold ; then passed through from one
kingdom to another, until the fourth, the
legs, which had the strength of iron and
break in pieces and bruise. This appears
like Constantine, the great, under the Rom-
ish power, who conquered the nations with
the sword to his profession of religion.
JNext, the feet and toes, part of iron and
part clay, appears like the Shakers, who, by
their deception and wealth, cause their in-
fluence to be strong over our earthly pow-
ers. ' Their weakness is trusting in their
earthly gods, or the arm of the flesh, as su-
preme, which must be dashed in pieces.
Again, yer. 34, “Thou sawest the stone that
was cut out of the mountain, which smote.
the image upon his feet, and break them in
pieces.” It appears that truth is the stone
which was cut out of the mountain, without
hands, which struck, the feet of the image.
10 4
114 A 'PortRAITURE OF SHAKERISM.
Christ is compared to a mountain of holi-
ness. Again, he says, I am the way, the
truth, &c. This stone will dash to pieces all
the rich and lofty towers, all secret and it:-
tricate windings, and the strongest bulwarks
of human invention will become like the
chaff of the summer threshing floor. In
time the truth will carry them away, and
there will be found no place for them.
Hearken to the gentle whisperings of
that spirit which speaks to your understand-
ings in truth. This will drive away error
from persons, societies and nations. Then
shall come the time when no man shall havé
need to teach his neighbor to know the
Lord, but all shall know him from the least
to the greatest, and the earth will be filled
with his glory, O Lord! roll on that hap-
py day. . It is desirable that the Shaker's
system and conduct might be laid before the
authority of our constitution. Could this be
done, they would be deprived of their pow-
er to rob mothers of their children, which
clothes their minds with sackcloth. They
would also cease to be a people, unless they"
replenish their own earth;—this would
cause them to have human feelings and nat-
ural affections, which are superior to vile
ones, and have pity for º who are
like Rachel of old.
The last place where the Shakers gath-
ered, was in Kentucky, as follows: In the
year 1801, there was a remarkable awaken-
A PORTRAITURE OF SHAKERISM, 1:15
ing in Kentucky and the adjacent states:
Information of these things being circulated
in the public papers (many of which are :
taken and read by their leaders) they gain--
ed information. After consideration, their
conclusion was, that the minds of many of
those of the revival were in a prepared
state to receive their faith. In 1805, the
ministration of Lebanon, N. Y. sent Elders.
John Meacham, Benjamin S. Youngs and Is-.
sacher Bates to visit the subjects of the re-
vival, and to own their testimony to those
who were able to receive it. Soon after,
there were men and women sent from Leb-
anon, among whom David Darrow and John
Meacham were to take the lead of the be-,
lievers. . .
A further account in the sequel by Col.- n
Smith, of Kentucky:. . . tº
In the year 1809, the Shakers published
a book, printed in the state of Ohio; the
next year re-priated at Albany, N. Y. efiti-
tled, “Christ's Second Appearing.” In
this work there is a display of learning and
erudition. The author appears to have
been instructed in Latin and Greek lan-
guages; but the men whose names are sub-
scribed to the work as, authors, is well.
known, are not men of education, which are
David Darrow, John Meacham, Benjamin S.
Youngs. In this work the tenets of that
blunt and illiterate woman, Ann Lee, ex-
A.--~
`" on which there will be some remarks in the sequel,
º
It ió A "PORTRAITURE OR SHARf...
pressed in a rude, confused and ambigueus
manner, are digested, dressed up, and pre-
sented under a different form, (by some per-
sons more masterly than Darrow, Meacham
and Youngs) so that they assume the aspect
of a regular system. And hence those
writings are more recommended than those
of the Prophets or Apostles.
OBSERVATIONS.
It appears that the life and conduct of
Ann Lee and her disciples hath much need
of a covering. Time will come, when you,
Shakers, will see her in all the horribleness
•of her own deceivings. And you that con:
tinue Shakers will find yourselves in despair
—bound in a snare of deception, formed by
that treacherous power of your Mother
Ann. You poor deceived creatures—your
souls seem precious. ... I want you should
have real peace with God. Your riches, or
hard work, will not save you; neither your
god-fathers, god-mothers, or elders. But
you must have faith in that God, or spirit,
which fills immensity. Whatsoever you
ask of him, in the name of, or having faith
in, Jesus Christ, you shall receive. s
You say, as Moses was a leader to the
children of Israel, so now God has a lead to
Shis people. I answer, Moses was a figure
of Jesus: that cloud by day, and pillar of
fire by night, which led them, was a figure
A PORTRAITURE OF 9THAKERISM, I 17
of that spirit of peace, which we receive of
God, by faith in Jesus Christ, which leads
and guides into all truth. In this we need
no elders to teach our duty, or to know the
Lord. Neither have we need of male and
female, to augment the glory, as your bible
teacheth; but the spirit of God is a fullness.
of itself, and happifieth beyond all earthly
sensations. Oh, that you would be reason-
able with your own souls, and not struggle
with flesh and blood, striving to serve God
by obeying the creature, or the god of this
world—hardening your conscience against
justicé, truth and reason, until you become
involved in that spirit of burning, where
Dives lifted up his eyes, being in torment 1
Oh, Shakers' You never, in the world of
spirits, will be happified in that flame which
you call Holy Ghost. You might know it is
the god of this world, and seeks to be satis- .
fied with things of the world; which makes
you glory in your shame, mind earthly
things, whose end is destruction ' I warn
you to forsake these works. You might
know the god which you serve is cursed
above all cattle ; and if you continue in the
spirit of it, you will be banished from the
presence of peace and the glory of God.
My soul doth triumph in the Lord,
I bless his works and bless his word,
His works of grace how bright they shine,
How deep thy council : how divine !
*
118 A portraiture of shakerism.”.
Fools never raise their thoughts so high,
Like brutes they live, like brutes they die, '.
Like grass they flourish till thy breath
Blasts them.in-everlasting death ! *
WATTs. .
" *
The foregoing is a.sketch of the rise of
the Shakers. , Various are the opinions on
the system” of Shakerism, and of the dura-
tion of them as a “péople. Some consider
them, strong, because they are rich, and
though persons; are injured by them, and
seek redress, they by their sanctimonious
looks and pelf, ensnare the hearts of men,
so that justice cannot take place. The
Shakers must fill their measure; then He
that says vengeance is mine, and I will it re-
pay, will weigh them in the balance. The
higher they rise, by injustice, the deeper
they will sink! God will roar out of Zion
j. truth, and utter his voice out of Jeru-"
salem with justice. Be aware of Him who
is all-powerful. The Shakers have gained
much favor by subtlety: they have fre-
quently said those they cannot drive they
must flatter, to accomplish their purpose.
Either of these schemes are a one . of.
the way of God, and must be avoided by
those in the kingdom of Christ. Unto those .
persons who are influeficial, and able to sub-
ject the Shakers to justice, they make pres-
ents—invite them to come and view their
niceties, their gentlemen and ladies, and the
*
* A -PORTRAITURE OF SHAKERISM. ; 1:19
fairest of their children and youth are in-
troduced; while their miserable slaves are in
some back cell, or at a distance in the field,
kept from view. These are the objects :-
supporting the luxury of their earthly gods,
and garnishing their painted sepulchres—
believing they must endure or go to hell ?
When they are about to make a donation,
they crowd their subjects—“You must do
more work, must not use sugar nor tea; but
little butter,” and such as have lately joined
them, their clothes are contributed,” “to
bring honor to- the kingdom of God,” as
they say. Thus their subjects they drive,
while those from under their power, they
flatter. By these means they engross their
influence, strengthen their defiance against
all whom they injure. We know the power .
of the law rests in the judgments of men,
and that they are liable to be, deceived;
yet it is hoped there yet remains a measure
of true patriotic spirit, which is not moved
by flattery, or frowns; and that the rights
may yet be restored to the defenceless in-
jured, “Many are the afflictions of the
righteous, but the Lord delivereth them out
of them all.” AU'ſ HOR.
* If these afterward leave the Shakers, they must go away
destitute.
120 A PORTRAITURE OF SHAKERISM.
*
le
&
THE TREATMENT OF THE SHAKERS.
*
*
See Deuteronomy xviii. 9, 10, 11, 12—“When thou art come
into the land which the Lord thy God giveth thee, thou
shaft not learn to do after the abominations of those nations.
There shall not be found among you any one that maketh
his son, or daughter pass through the fire, or that useth divin-
ation, or an observer of times, or enchanter, or witch ; or a
charmer, or consulter with familiar spirits, or a wizard, or a
micromancer. For all that do those things are an abomina-
tion unto the Lord : and because of those abominations, the
Lord thy God doth (or will) drive them out froſu before thee.
13—Thou shalt be perfect with the Lord thy God.” To
the upright in heart, v. 14, “the Lord thy God hath not suf-
fered thee so to do.”
The manner of the Shakers coming to En-
field—Their treatment to the People.
“With what measure ye mete it shall be measured to you
* again.” MATTH. vii. i.
I, Joseph Stanly, of Enfield, N. H. do tes-
tify, that a number of years past some peo-
ple (strangers) made a short tarry at Con-
cord, N. H. These pretended they could
tell fortunes, and tell where stolen goods
were. I was living in Hopkinton, near by ;
had lost some, sheep—went to them—
thought I would try their skill. There was
Ann Lee, Wm. Lee and others—Their lan-
guage appeared like foreigners—Wim, and
A n looked like hardy, chuff persons. I
made my request known. Ann went out
with me—said, for a dollar she would an-
swer my request, and without, she would
A poRTRATURE OF 'SHAKERISM, 12I
*s
say "nothing. I gave her a dollar—she
káeeled—after a pause, she said, “Next
Monday early your sheep will be put into
your yard.” I waited until Monday—the
sheep did not come—I went again to the
place to see the strangers—they were gone
–they had borrowed some clothes of the
neighbors and carried with them. Others
were also duped by them. A man by the
name of Pattee, brother to Asa Pattee, gave
them thirty dollars to tell him where some
money was—I was knowing to part of the
circumstance—the rest he related to me.*
The time expired for the secret to be dis-
closed—Mr. Fº with anxiety went to re-
ceive the treasure—the strangers had ab-
sconded—Mr. Pattee followed them to
North River—they had crossed it—he
grew discouraged and returned. I heard no
more of them for a number of years. At
length two men, strangers, came to Enfield,
as ministers—their names were Ebenezer
Cooley and Israel Chancy. Their appear-
ance and doctrines were similar to the Bap-
tists, only they proposed the confession of
sins. They appeared engaged, and said a .
Christian could live more holy, have more
!
º
f
!.
;
k
power, by confessing their deeds unto them.
I, with a number of others, confessed our
sins. The preachers left the place. In a
short time they came again—called them-
* It was about the time of the revolutionary wer that she
was bere.
11
i22 A PortRAITURE, of SHAKERISM.
selves Shakers, and told about the second
appearing of Christ in a woman, which I ºf
terwards heard was Ann Lee—she with her
brother Wm. Lee was, the lead of the Sha-
kers. They bore testimony against mar-
riage, and said natural affections must be
destroyed; the husband must hate his wife
and children. This testimony was deliver.
<d with strong and strange power, dancing,
shaking, whirling, with other shameful ac-
tions. . I believed them a deluded people,
and left them.” Many joined these people
..—and in a distressed, wretched state, fami-
lies were brought to, by , these people.
Some husbands believed—their wives did
not ; some wives believed, and their hus-
bands did not. Some parents, believed, and
their adult children if not; some children,
youths, believed, and their parents did not.
All that believed were every way striving
to set their minds and conduct against those
who did not believe, which caused the
'greatest cruelty I ever knew. I had a wife
"whom I esteemed more than any other
earthly treasure—she was zealous, with the
Shakers—I strove by, every possible per-
suasion, to reconcile her to her family.
The Shaker teachers told her, it was the
devil in me trying to make her leave the
kingdom of God—she must hate me, and
her children. She was desirous to leave
* I then said I believed it was that Ann Lee which told
about my sheep.
A "PORTRAITURE OF SHAKERISM, 123.
hér family and continue with the Shakers,
but I would not suffer it—she believed her
salvation depended' on strict obedience to
her teachers—they frequently sent for her
to go and assist them in their work. This,
with her constant attendance to their danc-
ing meeting, almost every day, caused my
fate to be hard, yet I bore it with patience.
The Shakers would have been glad for me
to have treated her bad, that she might
have had an excuse to leave me. . She con-
tinued in this delirium eight years; believ-
ing there was no other way for her to gain
happiness, . After that, she left them, and
is a faithful wiſe. Her obediènce to the
Shakers caused her so to neglect her fami-
ly, the house became destitute of every ne-
cessary. The expence had been such to
keep my family together, my beds were
sold, my stock, and all but my farm was ex-
pendéd., Here was my dejected and forlorn
state : the loss of friends by death are not
that continued anguish that living troubles
are. Among all my afflictions, a man's
troubles are not to be compared to a wo-
man's, when her husband joins the Shakers.
He has power to injure her; takes her chil-
dren, property, home, and often assists the
Shakers in slandering her—she has no de-
fence. Some men which I have known .
joined the Shakers, took their children and
interest, and carried them to the Shakers:
their wives were left without protection or
124. A PORTRAITURE OF SHAKERISM,
home —if they presumed to desire their
husbands' protection and to live with their
children, their husbands' reply was, “go off.
with your old affections and lusts.” . As far
as this doctrine is believed in families or vi-
cinities, it has one and the same effect—
some, through grief, fall into despair, be-
come deranged; others, by the Shakers’
torture, rise in malice, and commit man
evils; while others, with confidence in ë.
walk uprightly, having Christian fortitude
to face every trial : those who continue
Shakers, some are masters, some slaves.—
Here is the different situation of families,
where they conform to the Shakers' institu-
tion :-Those who leave the Shakers are,
wronged out of their property. , I wish
there might be a law to protect wives and
children against the power of the husband
when he joins the Shakers.
JOSEPH STANLEY.
Gnarrow, ss, Enfield, Feb.12, 1819. `.
Attested before me, JESSE J. FOGG, Justice Peace.
The above named Joseph Stanley now does, and has for ma-
ny years, belonged to a religious church. d
..aº-
I, Martha Stanley, wiſe to the above
named J. Stanley, do certify, that when I
was engaged in the gospel of Christ, two
men, as-ministers, came to this town. They
preached scripture doctrine, aS we had been
taught, except the confessing of sins—they
said, if we confesséd our sins to them, and
A pºrt'TRAITURE OF SHAKERISM. 135
come to judgment, we should receive more
strength in God, and be able to resist all
temptation. We believed them—myself
and husband, with many others, (most of us .
professors of religion) confessed our sins to
them; among others, Asa Pattee and James.
Jewet, of Enfield. I was zealous to serve
God. Soon those men began to preach
Shakerism—this was strange, yet I thought
it must be of God—they appeared to have
great power. When they administered
their gifts to their subjects, it would cause
them to whirl, be drawn into ugly shapes,
fall as though lifeless, and talk with a lingo
which they called unknown tongue; this
with twitching, dancing, and other behavior,
shameful. . The Elders would cryºgāt—it is
the gifts of God; they have got the evil na-
ture in them, and they must act it out.
They said Christ had come the second time
in the woman (Ann Lee) and she was in the
resurrection, and would never die. They
condemned all other professors of religion
—said we must not read the scriptures—
that was a back dispensation, and they were
in a greater day than the Apostles, and it
was the last day of the Lord—they had
come to judge the world, and it was to stand
but four years—and all that did not become
Shakers in this time would be swept off of
the earth into hell. They were a wonder
to all people, and the most wealthy part of
the peopl; in this town joined them. I had

! 1
#26. A PORTRAITURE OF SHAKERISM,
great confidence in their testimony. We
were next taught to part from our husbands
and children and hate them, for it was of
the flesh, and natural affections must be des-
troyed. My husband left the Shakers, but
I continued. They called me faithful, I.
was faithful to them, and thought I must be,
or go to hell. The leading Shakers were
Ann Lee, Wm. Lee, Ocknal, Partenton,
Whitaker and Shepherd. The Shakers.
wanted me to go and live with them—my
...husband objected—by their requirements, I,
was much of the time with them, worked -
for them, and left my helpless children des-
titute of assistance. I strove to hate my
family, believing natural affections would
carry me to hell—I believed the more work
I did for the Shakers, the more treasure I
should lay up in heaven; this we were
taught. I was forbid eating at the table
with my husband; though H lived in my own
family—our orders were to eat but little
food, for nature must be crossed. My ad-.
hering to the Shakers made me conduct
very foolish, yet this I must do. I believed
when they spake, it was the word of God;
we were ordered to pray to the Mother and
Elders—they said the first, appearing of
Christ was nothing to us, the Mother was
greater than he, and was mediator between .
God and man, and by her intercession only, .
eould we be saved. By this belief, I ne-
glected my family, stroye against my hus-,
A poRTRAITURE of SHAKERISM. . . 12+.
band, who was the kindest of men to a wife. ,
If he attempted to persuade me to a recon-...
ciliation with my family, I thought it was
the devil in him—was swift and bitter .
against him. In this way our house became .
destitute of every necessary—we had a
large family of children clothed in rags—all
things were deplorable—my children. tried
to persuade me to stay, with them as a
mother, but my infatuation, was so great, I.
thought, hell was my portion, if I did not
obey my orders., My husband, carried me .
to my fathers, in hopes to help my mind; .
but I was so afraid of a world's spirit, that
I would lie upon the naked floor rather than .
sleep with my harmless sister... I continued
in this way until I found the Shakers had
spoke lies, and was convinced they drank .
ardent spirit to excess. When we first
heard of Mother, Ann's death, deacon.
Wright said, “it is one of the world's lies,
for she is not dead, neither can she die.”
' The same evening we heard by one of her
Elders that she was certainly dead. One
of the women jumped up, wrung her hands,
cried, Lord, what, shall L. do 2-her depen-
dance was gone—she appeared almost in
despair. . Their prophecies proved false—
I found them covetous: after our family be-
calne reduced to. want through my obedi-
ence to them, and I. had worked for them
the most of the time, for many years; now
they would not grant me the least favor at .
-º.
128 A PORTRAPTURE OF SHAkERISãI.
their expense. I became dejected in mind
—found I had believed a lie, and had got to
look to another saviour for salvation, for
both body and soul. I left the Shakers. I
was all the time honest before the Lord, be-
lieving I was taking up a great cross, for
Christ's sake. After this, by heart repent-
ing and crying to the Lord, I found peace
again with Christ, None can tell the
wretehedness of a family that is broken up
by the Shakers. ... I warn all to shun it as
they would a deadly poison—their fascinat-
ing charms are strong. ... I am sensible they
worship Antichrist, or the power of decep-
tion, This by d
MARTHA STANLEY.
Mrs. Stanley.is considered pious—is a member of the Meth-
odist Episcopai Church. ,
I, John Heath, of Enfield, county of Graſ-
ton, state of New-Hampshire, testify and
say, that when I was twelve years old, my
father, (Jacob Heath), together with his
family, joined the people called Shakers.
After I became twenty-one years of age, I
was called upon to sign a covenant, which
they said I must do or be a reprobate; not
knowing the effects of the law, I signed it.
After this, I lived with them seventeen
years and some months; three years and six
months at Canterbury, N. H. for which I.
received some compensation; then fourteen
A Port RAITURE OF SHAKERISM, 129
years in, Enfield, N. H. From what I ex-
perienced while I was with them, I told
them, it was my choice to go away and take
care of myself. I could obtain no compen-
sation for my work for the last space of
time, although I was a hard laborer; the
reason was, because I had signed their cove-
nant. This I, think is unjust, that they
should bring children up in such ignorance,
and thereby take the advantage of their.
hard earnings. JOHN HEATH,
&RAfton, ss. Enfield, June 3, 1818. ,
Attested before me, JOSEPH MERRILL, Just. Peace,
º
Taken as it was delivered, from the mouth ef Sarah.
Jíeachain, JNovember 1818 :--
I am the only child of Jonathan and Ra-
chel Basford, formerly of Enfield, N. H.
When I was a child, my parents joined the
Shakers. At that time nothing was too bad
for them to afflict their subjects with. Ma-
ny of the Shakers were gathered into my
father's family. Molly Andress was placed
as mistress over my mother and the rest of
the family—my father was an assistant with
her—she was a woman who left a respecta-
ble husband (Doct. Andress) and a large
family of children, and followed the Shak-
ers, . She pretended in seeing visions—that
which she asserted she saw in a vision was
esteemed the truth of God. A child was in-,”
our family, who was given to my parents.
|
h
*
sº
130 A PortRAITUrg or SHAKERISMr.
- * 4.
This woman, by her visions, caused this *
child in cold weather in winter-bne morning
before day, to be stripped naked, sent to the
barn, continued there until the “inhabitants
came to the blacksmith's shop for work"—
then for fear he would be seen, clothes were
sent to him, and he came in. At another
time she said she could see the devil in this
boy, and a small girl—they were placed,
one in each corner of the fire-place; they
must gag themselves with their finger, to
puke the devil up—she made them conduct
in this manner for a considerable time. At
another time they tied a string around this
boy—said they would hang him on the crane :
and roast him—then opened the fire—said:
they would put him in. He had no father, .
mother, brothers nor sisters to relieve him,
and others dare not. He ran away—Za-
dock Wright (a deacon) followed him—he
soon returned with ther, bey—the child's
* head was badly bruised—his nose bled—he
looked frightfully." This woman ordered
my father to get an-awl and waxed end—
he should be marked, so in gase he ran
away again, they should know him. They
made a hole through his ear—fied the wax-
ed end in, left it—I followed the road báck,
where Wright had come with the child—
saw a number of places, where the appear-
ance was, that the child had been down in
A.
* This to kill the devil in him.
* =-
* A poRTRAITURE OF, shaKERISM, 431
the snow; it was bloody in many places.
At another time, this woman had a vision
about a girl which lived in-our family—her
punishment was to have a handful of rods
run into the fire, until they were hot—then
she, was whipt on her naked frame, with
those hot-sticks. At another time she said,
she saw in a vision, me unlawfully with Za-
dock Wright, in the woods—(I was about
fourteen years old—he was near thirty
years older than I was) my father laid it to
my charge—I told him it was certainly
false—he said “thee dolie, Molly saw thee
in a vision—I know from God it is true—if
thee don’t own it, I shall whip the skin all
off of thee.” I continued to deny it—my
father took me into a dark clošet; he urged
me to own it, threatened me -severely—-I
could not own it—it was a malicious false-
hood. My father got a handful of sticks,
came to the closet, told me if I did not own
it, he would whip me to death—I told him
it was certainly a lie ; , I was never there
with him, in no situation. 'My father strip-
ped me naked, made me kneel down; whip-
ped me to the extreme—said he would cer-
iainly whip me to death ! if I did not own it
—God had made it known to Molly, and it
was certainly so. I thought he would kill
me! to save my fife I owned it. , Here I
was obliged to lie, and own such black
scandal, because of that wicked woman. I
have owed her a grudge ever since. The
132 . A poRTRAITURE OF SHAKERISM,
Shaker's gospel caused such treatment from
a parent to an only child—my father was
always kind until he joined the Shakers.
In another vision she said she saw a child
connected with a hod—for this he was con-
fined, then burnt so, the scars were plain to
be seen, when man grown. This woman
was ever highly esteemed in the Shaker so-
ciety. When I was fifteen years old, I was
gathered, into what they call church family
in Enfield, N. H. Our labor was very hard
—I stayed until I was twenty-three years’
old. In this time I had no liberty to go so
far as the highway, only to milk. I was ig-
morant of education, or information—they
then would not allow their subjects to have
any learning. The Father, Mother and
seconds lived in the meeting-house—were
called the ministry. There were two El-
ders and two Eldresses in the family where
I lived—these had rooms separate from the
common people. They said we must trav-
el until we were restored the same as Adam
and Eve were before they fell—(two in one
name.) My confinement, toil and ignorance
was such, I had rather leave them and risk
myself among strangers, whom I had been
taught, were as bad as devils, than to stay
with the Shakers. I left them, and have
since, always found good friends. The
Shaker subjects must É. as they are taught
—they are stinted, until, . faith, they will
do more than a common day's work. We
A PORTRAITURE OF SHAKERISM, I 33
were taught that the more work we did
the more treasure we should have laid up
in heaven. They had such faith that I have
known the sisters work, when it appeared
with difficulty that they sat up ; and until a 2"
short time before their death, for many years
after we gathered into the church family,
there was no intercourse with those Shakers
who lived in other families. The youth
were gathered into the Church, while the
aged and smaller children composed the
other families. I was so young when my
father joined the Shakers, that I was entire-
ly ignorant of the situation of other people;
yet there was a circumstance passed while
I was with them, which appeared strange
then, and more so since I have come away,
and gained information among mårried wo-
men: A young woman, by the name of Hol.
brook, daughter of Ezekiel Holbrook, a
handsome girl—she, of a sudden, grew de-
formed in her figure, appeared in tolerable
health, ate her food well, attended to as
hard labor as any—yet she altered fast, and
the head ones said she had the dropsy. Af.
ter a few months, she of a sudden was dead!
Her parents lived at the second family—no
intercourse or knowledge between parents
and children of those families—no protec-
tion of parents in this place. A person
might have such a complaint as would cause
the need of such assistance for relief as
would expose their shame, and, without as-
12
; 134 ...A. Portraiture of SHAKERISM,
sistance they must die! A parent's tender-
ness would overpower shame—cause them
to render every possible relief. - The Sha-
kers are a hid people. A short time ago I
t
went to see my mother, whom I had not
seen for a number of years—was denied the
privilege. " & º /
Sarah Meacham made the foregoing statement in the pres-
ence of Martha Stanley and others—said she was willing it
, should be known. d
The foregoing statement is familiar to
many, as she has frequently stated, the
same. She is a worthy, respectable wo.
man—has a pretty family. The indigent
situation in which I am placed, deprives me
the means of attending to the attestation of
many affidavits; some of which I shall not
publish—others which are commonly known •
among the acquaintance, I venture to ;
lish. If the Shakers again attempt to deny
facts, I shall, in future, be more able, and
will (the Lord being my helper) attend
more thoroughly on the subject.
* AUTHOR.
* =sº
I, Joshua Stovens, of Enfield, N. H.'do
testify and state, that in the year 1782, two
men, Ebenezer Cooley, and Israel Chanoy,
came te this town, called themselves men of
God, and ministers of the gospel. They
soon said, Christ had come the second time
to judge the world; had made his second
A portraiture of SHAKERISM. 135
appearing in Ann Lee, and that she was the
woman, spoken of in Rev. xii. clothed with
the sun; and that she was in the resurrec-
tion, judging the world. . They asserted
that in four years the earth would loose its
increase, and all that did not obey their tes-
timony, would be swept off by war, famine
and pestilence They said they consider-
ed a lease of a farm for four years as good
as a deed, for they (the 'Shakers) should
live and reign a thousand years. . The
manifested great power, and told of great
miracles done at the mother Church; that
they healed the sick, restored broken
bones, &c. I exercised every means possi-
ble to know if there ever was an instance of
miraculous healing among them ; have nev-
er learnt an instance of the kind, but to the
contrary. Credible persons asserted to me
that they saw a Shaker man attempt to
open the eyes of a blind boy: that they spat
on clay, applied it to the i.e., but made no
alteration on the blind eyes. Instead of
healing the infirm, they have brought upon
many deep wounds. By their fierce ap-
pearance, and severe testimony against sin,
they cast a mist over the minds of most of
the people in this town, who fell in with
their doctrine, and afterwards gathered with
the Shakers; some have since escaped;
such awful havoc was made in families, as is
past imagination to any only those who are
acquainted with similar ; husbands and
136 Å PoRTRAITURE OF SHAKERISM,
wives contending ; mothers deprived of
their children and brought into a forlorn
state. There has been more or loss of
such wounds until the present day. In the
summer of 1819, I heard they had a woman
by the name of Mary Dyer in confinement;
went six miles to the Shaker fataily to learn
if it was true; went to the house where.
she was ; found her under strict watch, by
her husband, and another Shaker. She ap-
peared disheartened and out of health.
She said it was about four weeks since she
had clothes to change; was desirous to have
her clothes, if she could not have her liber-
ty. The appearance of her situation was
affecting; my knowing the Shakers’ despot-
ic government, I considered it duty to favor
her with some liberty if possible. I tried
to persuade her husband to let her go and
get her clothes; he refused, and said, if she
would tell where they were, he would send
for them. She observed, my papers and
affidavits are with them, which I wish to
keep secure from the Shakers, otherwise
they will be destroyed. I offered to be-
come bound, to forfeit any amount they
should say, in case she did not return in
twenty-four hours. Her husband positively
refused; she asked him if he doubted the
sufficiency of the bords. He said “nay.”
I then asked him why he was not willing
she should go P. He said, “It is not my
pleasure.” I was obliged to leave her in a
*
*
A PORTRAITURE OF SHAKERISM, 137
dejected state; I gave them to understand,
if they did not treat her better, they would
have trouble. Mrs. Dyer has previously
past through severe trials by them. I fur-
ther state that there ought to be provision
made by law for women and their offspring,
in case the husband becomes luped to a be-
lief in the Shaker's principles. Their de-
ception is such, men o' abilities are liable to
be ruined by them. A man of my acquain-
tance (John Sanborn) was sprightly, well
educated; yet he became duped to the
Shakers; was fully. of their faith; believed
they had power to save or damn the souls
of men. After much faithful servitude
they sentenced him to hell!! He endured
this sentence for a number of months;
found no forgiveness, no remission, but
condemning him more and more ; greater
and greater torment; he became #.
aged; hanged himselſ; left a wife and fam-
ily of children.
JOSHUA STEVENS, , .
Slate of New-Hampshire,
GRAFTøN, ss.
; Lime, January 19, 1820. ”
Attested before me, JONATHAN FRANKLIN, J. 1%te.
ſº-ºº-ºº
s==mºsº
4s F have, in some measure, shewn how the
Shakers began and conducted at Enfield, JV:
H. I shall continue, and shew how they be-
gan at Canterbury—Also, their treatment
to their slaves. . Author.
* 12
138. A PORTRAITURE OF SHAKERISAſ,
r
I, Josiah Watson, of Northfield, N. H.
do testify, that in October or November
1782, the Shakers came to Canterbury, N.,
H. with all deceivableness and lying won-
.ders. They said their Mother (or Ann.
...} and her Elders were perfect, and
stood on the sea of glass—could speak in all
tongues, and that no person could pray ac-.
ceptable, without looking to their church.
I could not at first believe their doctrine,
but, by attending their meetings, I drank.
into their deception, partook of their spirit,
(by beholding, we became changed into the
same likeness) and joined them. They said :
they would giya as much for a lease of a
farm :...º.º. deed. In that time
the ºfºxyguld be preached through ,
America, and those who did not believe in .
* this time, would be cut off by the judgments
of God, and all property would be the Sha- .
kers. That in ten or eleven years, their
gospel would be preached to every nation
* on earth. They said the Bible was of no .
use—forbid, my reading it, and made me
kern many religious books. At an evening .
meeting one of their ministers came from .
another room—chastised all the people—-
said he could put a thousand to hell. One,.
day I went to a large family of Shakers—
one female pretended, she talked with the .
Mother, who was then in the State of New-
York—said she sent her love to me, and to
my wife. At a time of their shouting I was,

A. PeFTRAITURE OF SHAKERISM, 139."
alone at work, a mile from the Shakers—
suddenly I was surrounded with a multitude
of voices shouting—I afterwards learnt that
a Shaker woman had; what they called, the
staving power—staving from one side of the
room to the other.” I have seen. the Sha-
kers, under, their operation, roll from one
side of the room to the other. I have seen
the Elders cause their subjects to fall as
lifeless, by the stamp of their foot, or the
swing of their hand, with exclamation, and
not touch them... I heard Elder (or father)
Joseph Meacham say, he felt to kneel down
before Mother and Elder William, who had
been dead three years-he kneeled, and all
in the meeting with him. The Shakers,
amidst all their power and professions, lived
in whoredoms. One Shaker woman was
brought to my housef and d”d of a child
—this after she had been a Shaker for a
number of years—she continued a Shaker.
One evening, when many of both sexes were
gathered for meeting, after dancing, (by or-
ders) those women from their bosoms nºd
all those men. Lord! pity their ignorance. ,
One day, when haying, three or four women
with men, were raking hay in the same field-
—one of the Shakers, a married man, (he
was promoted among the Shakers for his .
extraordinary power) behayed very unbe-
coming to those women, not fitting to write.
* Ali uniting with this, caused a great noise.
# This man, for a time, had the care of a family ef Shakers. -
y
140 a pontRATURE of shakerism.
The evening following, those women went
up stairs to rest—this man brought them
down stairs one by one, their legs over his.
shoulders, their back to his back, their
heads down—[much of this affidavit, of ne-
Gessity, is omitted.] I asked Thomas Ward
(a leader) if he believed that every soul
that ever was, or were to be, would finally
be saved P. He answered, “Yea, that is,
they will be brought to stand where Adam
and Eve stood in the garden—I stand there
now.” [Some is here omitted.] The Sha-
Rers pretended to have the gift of healing
—a young man, Wm. Looge, was sick with
a fever—one of their ministers attempted to
heal him , but in vain. By them was in-
formed, also, that one of their ministers or-
dered a girl to be stript naked before a
room full of men and women—then to be
put out of the window naked, which was
done—then her clothes after her—this be-
cause she was unwilling to obey this minis-
ter’s” orders. Ezekiel Morrill, an Elder,
said he had seen the Shakers dance naked
in New-York, where first Mother lived; and
have understood they danced naked in Can-
terbury, N. H. . I heard orders for a woman.
to strip her childt naked, carry it to the
woods (near by)—leave it for the musque-
toes to torment (these animals are very
g
*
**
* The ministers profess to be Saviors on Mount Zion, to:
judge the mount of Esau, who attend to the word and doctrine'
only.
# The Shakers frequently call children little devils,
º
f
A PORTRAITURE OF SHAKERISM, 141
stinging and poisonous)—she did; but the
child cried so dreadfully, she left it but a
few rods—returned, took the child again—
this to try her natural affections. They
held another child out of the chamber win-
dow, head downwards, until it was almost
dead. . [Here is much of the affidavit
omitted, because of base obscenity, which
was, the conduct and talk of ISbenezer Cool-
ey and Joseph Sanborn, two leading minis-
tors.] I believe this conduct was caused by
their excessive, drinking, as they and other
of the Shakers commonly did. Abraham
Blodget” stated to me, that when he lived
with the Shakers in the state of New-York,
where first Mother lived, they had a place
prepared for bathing, both men and women
and that he saw an Elder go to a house not
far from the bathing place, and lead the wo-
men naked, one by one, down to the bath—
then lead them back the same. I could
write much more, but I forbear.
JOSHAH WATSON.
Attested before me, OBADIAH MOONEY, Just. Peace.
Josiah Watson is a member of the Baptist Church. .
tº-mººn
ſºmnº-wº
I, Alice Beck, deliver this testimony as
my last and dying words:—Greenland, in
the District of Maine, is the place of my
, nativity. A: an early age, I joined my
* Who is now an Elder, at Enfield, N ev-Hampshire.
º
142 A Portraiture of SHAKERISM."
W
händ in marriage with Henry Beck, of the
same town, who, to a tharacter of respecta-
bility, added that of a kind husband. Some
time after our marriage, we moved to Con-
cord, New-Hampshire. We were blessed
with ten children—ourselves and two oldest
daughters, were afterward happily united
with the Baptist church—without our little
mansion was prosperity; within it was hap-
piness and love. But the fell destroyer
sºon entangled our brightest hopes in the
shares of death. Our society heard of a
people who professed great holiness and
, miraculous gifts. Deacon Lock, and an El-
der in our society, went to visit them—soon
, after some of those people" came among us.
The first house at which they stopped in
* Concord, was ours. One of them said, “his
hand was stretched out towaff the house,
which was a sign for them to call.” . This
man said, “they were the angels spoken of
in the revelations of St. John, flying through
the midst of heaven, having the everlasting
gospel to preach to them that dwell on the
earth.” A few more observations passed
between us, in which I remarked, “I hoped
my mind had been renewed.” They told
me “it had not—that I could receive the
gospel by them only—that the gospel had
been lost to man for several centuries—but
that Christ had now, the second time, ap-
*Their names were James Jewet, Asa Pattee and Ebenezer
Cooley.
- . A PortRAITURE OF SHAKERISM. : 143
*
peared to a lost world, unto salvation.” . I
treated them kindly, provided refreshment
for tºemselves and horses, but told them.
“I did not wish for 'their religion, and re-
minded them of those who crept into houses
and led captive silly.women. As my hus-
band was from home I said little to them.
They made great profession of holiness—
kneeled to their food—groaned often, but
uttered no articulate sounds. . I afterwards
learnt that these people were called Shak-
ers. After they left our house, they went
to Loudon, a short distance. I soon after
heard that sixteen of our society had joined
them; this was afflicting news. Afterwards
the Shakers were º at our house
—pretended to miraculous operations and
powers, such as dancing, whirling, leaping,
&c. My two eldest daughters became
F. own mind was perplexed—
knew not what opinion to form of their re-
ligious character. Our family was now di-
vided and in serious trouble. The Shakers
told us, that we had come to the light of
God—that we could have no peace, until
we joined them. After much solicitation,
we consented. Not long after, we were re-
buked for having too much intercourse with.
the world’s people, as all out of their socie-.
ty were called; and forbid our hiring of
them help—also forbid sending our children
to school. My husband could not do his
work without hiring, yet he was forbid, and
144 A pontRAITURE of shAKERISM,
we must obey. They ordered us to kill our
calves, assuring us as the reason, that the
natural earth would stand but four-years
longer ; then there would be a new heaven
and new earth, where we would need no
food—where all the ancient saints would be
gathered with the Shakers, to die no more,
and the wicked would be hurled into hell,
Next came orders for my huſband to sell his
farm, or exchange it for some one near the
brethren in Canterbury (as they had gath-
ered there.) These orders, they said, were
from God, and we must obey. , My husband
replied, “I cannot comply, without making
a considerable sacrifice of property.”
“You are then” said they, “like Ananias
and Sapphira, who kept back part of the
price—do it or become reprobates. . If you
take up a full cross, you shall enjoy the
greater glory.” At this time our famil
were full in the Shaker faith, and believed
them the only holy people on earth ; there
was no alternative. To obey was a sacri-
fice of property, to disobey (as we then
foolishly thought) a sacrifice of everlasting
happiness. At this time, Doct. Carrigan, of
Concord, came to our house—said to me,
that “Ann Lee, who was the leader of the
Shakers, was the woman he doctored in
Concord a few years past—that she was a
drunken, bad character, and had the French
*. My mind was so entangled, that I was
unable to realise any thing. One of our El-
w
gº
A PORTRAITURE OF SHAKERISM, 145
dors (Ezekiel Morrill) also said, that when
he was at the church where first Mother
lived, that he saw thirty dance naked at a
time. Also Fortune, a black man, after his
return from the mother church, said, that
Mother Ann hugged him in her arms, and
said, “Fortune, you must come as a little
child.” I thought this was because she
and her followers were so holy. The
Shakers continued to urge us to a disposure
of our farm. After many denunciations
against the world, and fair promises, in case
we obeyed, professing to have immediate
revelation from God, saying, if we obeyed,
we should be holy and happy as the angels
—I thought what will not a person be wil-
ling to forsaka for everlasting happiness, we
obeyed, and #oved to Canterbury. We
had a large syſfly of provisions—a number
of barrels of pork, a large quantity of butter
and cheese, bread-corn and every necessary
in plenty. We were placed in a large fam-
- . of Shakers (then called believers)—a .
place that was called New Jerusalem.
Our stores of food were dissolved very soon
-they were made, use of different from
what I expected. They had promised that
I should have, the superintendance of the
cookery, but after I was placed in that fam-
|ily, I had the cooking to do, and a woman
to order me in my work. The excuse was,
that they thought me the most capable per-
son to govern this work, but they must give
º
13
146 A ‘PORTRAITURE OF SHAKERISM,
the other woman the control, or she would
not stay with them. . These things were se-
were to me. The orders were for all to
turn their property into one common stock;
then each share according to the loss or gain
—we were to be as one family of brothers
and sisters. Instead of that, “I found, after
we moved, our property and theirs all be-
longed to them; and instead of brothers :
and, sisters, it was masters and mistresses,
servants and slaves; and the common peo-
ple, or hard laborers and children, had mean
fare, poorer than I ever knew any people
live on; while the Elders and Eldresses .
liyed on the best of dainties. I was fre-
, quently invited to sit with the gentry, and
: they said it was the gift that I should, but I
pitied those laborers so I could not; and I
often took food contrary to orders, as steal-
ing, and gave to those laborers, to keep
them from famishing; great was the suf-
ferings of those poor laborers. Those su-
• periors kept and used much arderſt spirit,
concealed from the knowledge of the lower
class—meantime children would cry for
food, because of hunger. The Elders
would say, “they must not be indulged; na-
ture must be crossed”—this was mortifica-
...tion. The case was, and still is, that chil-
dren must be taken from their mothers.
Oh, wretched to a mother who had always
nursed them tenderly—now all our family
, was wretched—still believed that they must
|
º
A PORTRAITURE OF SHAKERISM, . 147.
be the people of the Lord, because they
had such remarkable power. The man
who had the care of our family appeared to
have more of their power than any other
who attended the meeting. . When he ap-
peared engaged he would point his finger at
a person—they would fall instantly—or
stamp his foot, or wave his hand, expressing
himself with terror, it would have the same
effect, or set them whirling for a long time.
This was a married man, but must hate and
forsake his wife—when in the height of
his zeal was the father of a child, by one of
the sisters. Afterwards he became so bold.
with another of the females, that she was
sent away to make peace among the lower
class, Next I was put in a family where
I had the care of my children, except four
of my daughters, who were placed into
what they called the first family, and since
is called church. Myself and other moth-
ers were allowed to send our youngest chil-
dren food—this we thought a great privi-
lege, that we could ſeed our children. We
often sent them dainties; but have since
learnt by one that left the same family, that
the good food was ate by the overseers, and
the children knew not that we sent them
any. The next thing they took our éldest
son (John Beck) to assist them in erecting
their church buildings. We found money
for some of the expense, and to purchase
furniture—we found all the glass, for the
148 . . A PontRAITURE of shAKERISM.
meeting-house—all this by orders, or a gift.
from the head Shakers, saying, if any refus-
ed, God would frown on them, for the build-
ings were for him, or for his church; and
the more we did, the more treasure wo
should have laid up in heaven. People may
think strange, that any person of sense
should believe such things, but the Shakers
had a strange effect on any, as soon as they
began to believe on them, and I think it re-
mains in the same manner at the present—
it is a hid trap. The next our second and
third son was taken from us, and placed un-
der the care of Ezekiel Morrill, an Elder.
This distressed may husband very much
about his work, as we had but one son left,
and that a small lad, My husband went for "
one of those sons; the Elder was not willing
to let him come—we afterwards obtained
him. There was aſterwards orders for him
to go to the church family—he was then fif-
teen years old; his name was Clement
Beck. We met with continual disappoint-
ments; meantime had the promise of bet-
ter times, but found it worse and worse.
Soon after, Father Job Bishop” said, “I
have found for you an Elder, by the revela.
tion of God, to govern the outer families.”
His name was Joseph Loage. The Father
said, “you must receive God through him,
and I will keep him right ; and you must
* Now Job Bishop and Hannah Goodrich were placed as Fa-
ther and Mother to Canterbury and Enfield society, N. H.
A portRAfrtſRE of SHAKERISM. 149
not think of, nor look to me, nor to Mother
Hannah, nor the Elders in the meeting-house
for God, for that is above your order.” I
will sketch an account of the meeting-house
and the order that lived in it : . The lower
part is a large room where the families
meet on the Sabbath for worship. The .
second loft is divided into four rooms and
four beds: these were said to be two of
them for their waiters, a man and woman:
the other two were called spare beds, for
those of the ministry that should come on a
visit. In the third loft was two rooms,
which were called Fathers' and Mothers’
sleeping rooms: in each was a bed common
for bigness.” Those beds were made of
new feathers, which had never been slept
on, because otherwise they were polluted,
and would defile Father and Mother. All
the bedding and furniture must also be that
which had never been used, because other-
wise it would be unclean and pollute the
sanctuary. . . Where we entered the cham-
ber at the head of the stairs, was a large
trap door, the bigness of the stair-way. It
was hinged with large iron, hinges, and a
large iron hasp to hasp it down; which they
said was to keep the devil out. At this
time I was called on by Mother Hannah,
* It was highly necessary that those beds should be large,
that when the Father and Mother from other societies, came on
a visit, th92.Éathers could sleep together, and the Mothers,
while *tis slept in the second left, or otherwise, if they
pleased.
$
*13.
150 A PORTRAITURE OF SHAKERISM,
with a complaint, that one of my adult
daughters which belonged to the church,
was much afflicted, and suffering under
weakness to that degree, that it was insup-
portable'; and I lived in an outer family,
she said it would be better for me to take
her home; perhaps I could nurse and res-
tore her health; and when she got better I
must return her to the church. I was glad
to take the child, though it was a great ex-
ense to doctor her. When she got better
in health she was not willing to go back, and
we did not compel her to go. She after-
wards mairied. In a few years one of the
deacons asked my husband if Peggy (as that
was her name) had any children. My hus-
band said she did not—the deacon said, “I
know of something if a female should take
—she would have no children. This my
husband spoke of as a wonder. I frequently
doubted of the Shakers living in the recti-
tude which they professed, but did not live.
in the family with their most holy ones,
which caused in Ine the more ignorance.
The next giſt was, Francis Winkley came
to us, with orders from my father 3. for
my husband to swap his farm for one near
the church; as our farm was not equal to
that near the church—they added two more
men that were heads of families, to assist in
the purchase—then we three families was to
make one family. It was caleulated that
those men, with my husband, lost a thousand
'A PORTRAITURE CºF SHAKERISM, , 151:
d
dollars in the trade; but as the leaders said:
it would be more convenient for us to live
near the church, so that the young people
in the church might be near, to assist us.
when old, we eonsented, expecting a future
reward for our expense and toil. Soon af-
ter we had disposed of our real estate, dea-
con Winkley came again, with orders from
Father and Mother thus—“You old people
have lived in your sins and I" so long, it
cannot be borne with for you to live so near
the church as the farm is you have bought,
for they are all young people at the church,
and are holy. These things appeared un-
reasonable, but as we must give up our own
reason to gain the kingdom, I said little.
Our family was broken up, and our interest
much wasted—my husband was dissatisfied,
and they pretended to make some compen-
sation, but nothing compared with our loss.
They let us have a barn and a house frame,
with little done to it. There we and those
two other families moved, where I suffered
much. We let the leaders know of our dis-
satisfaction. They said “It was the gift for
ou to purchase the farm, but not to live on
it,” and further said, “that no other of them
were able to purchase it.” The Shakers
have much of our property and claim it as
their own; I am a widow, and never signed
any bond or deed, yet I know not how to
obtain it. Previous to our selling our farm,
-eur children were gathered into the church,
152 - A PortRAITURE OF SHAKERISM.
and the orders then were, for us to give
them their portions, according to our prop-
erty; this we did. The orders were |. U.S.
to give them as much larger portions, as the
kingdom of Christ was better, than, the
kingdom of the world; accordingly, we en-
larged. The property that was carried to
the church, has remained there... Those
children of mine-which have left the church.
have been wronged out of their just rights.
The next orders were: for us to finish the
house they pretended to let us have. At
the time we assisted them in their church
buildings, they promised: to assist us in re-
turn. Now we were much necessitated;
we asked the leaders concerning it; the an-
swer to us was, “Nay, nay, we are gathered
into such a holy state, we cannot let any of
our order go and work with those who live
in family relation.” This situation they
knew when they promised us (now Thomas
Ward was our #. father to Andrew
Ward.) I found the leaders were willing
to obtain our labor or property by fraud,
and when they had got us in the lurch we
might get out, if we could, or otherwise re-
main. Oh! how wretched it...makes my
mind to think we believed on them to such
a degree. . We endeavored to make the
best of it; and took the little remains of
property we had; thus with much hard la-
bor, we finished our house; was all done
and painted according to orders. A num-
~3
*
A PORTRAITURE -6F, SHAKERISM, . I53-
*
ber were gathered into our family; the or-
ders were for me to clothe them, in church
habit, or uniform, so as to attend meeting in
order. This was a laborious task, yet I ac-
complished it, according to the orders. . I
now viewed a littler prospect of our being.
made comfortable-in our old age. Our anx-
ious care grew less—I contemplated that.
we began to reap the happy rewards of ours
labors, as far as it attended to this world—
our weary limbs were in some measure at
rest; we had only the natural care of the
family. I began to think the words of the
Elders, which I had often heard repeated,
was now to be fulfilled, which was, “You
must forsake all and you? shall possess all; “.
and first seek the kingdom of heaven and its -
righteousness, and ail these , (necessary) '
things shall be added.” Ever after I joined
thorn, I was unwilling to believe them de-
ceivers, and strove to cover every fault, to
establish them true in my mind; and the or-.
ders were for us to fight every theught that
arose in my mind, contrary to their com-
mands, Although I had seen many discour-
aging, and distressing scenes about myself
and children, who were taken from me I
now surmounted them all, in hopes that the
Shakers were a goodly people. A short
time aſter we had got our buildings and fam-
ily made comfortable, word came from Fa-
ther and Mother that our buildings must be
altered—must be set different; for they
rā4' A Pertraiture of shakeRISM;
*
looked so much like the world, Father and,
Mother could not bear to see them;"—and
there must be two men of God ceme to do
the work, and govern the family; and we
must be willing to go any where.f Here:
we had expended our last property, and, to
appearance, eur last strength, in hopes to
have some part of that blessing, which they
continued in promising; but all was vain; :
we found ourselves disappointed in all—my
confidence was weakened in the god of the
Shakers; I could not believe those orders.
were from the impartial God—promise to
day, and lie to-morrow, to cross his subjects;
neither does he seek to distress them.—But :
now, when we have sacrificed all, for the:
benefit of the Shaker's gospel, we find our-.
selves turned out of house and home, in our.
old age. I had host my first confidence in.
the eternal God, and thought, I had now
been pending on a lying; selfish, deceiving
god. It brought me to such wretchedness
it was more than my natural mind could
bear. I had been in this obedience so long,
I could get no confidence in the God of
grace, and had no grace to protect me.
* We had done all to them, according to the orders of this
Father and Mother; but the devil will give no rest to his sub-
jects.
t One of those men was the one that was so prosperous.
among the sisters. -
+ SoTE, by the Author—It is probable the Shakers thought
that Mr. Beck might finish another house before he died, as
they were very capable ; and all that was drilled out of the
alaves was adding to the treasure of the Shakers.
“A PortRATURE OF SHAKERISM. 155
*Oh! my distressed heart ; if they will abuse
“me they will abuse.my, children also, The
more. I considered, the more I saw that we
were injured. We had let them have much
property—had worked to the extreme—
now they will turn us out of doors. I knew
nothing what do, or where, to flee. One of
the Elders came to reconcile my mind tò
the orders, or gift of God, as they call it.
He said, “Alice, you must take up the cross
and obey the gift.” . I manifested that. I
felt much injured and abused, that I had
been every way faithful, and we had done
much for the society;--now-after our prop-
erty was all gone, and had done to the ut-
most, must be turned out of doors. The
- thought of it struck me with horror. When'
the Elder, found my unreconciliation, he said
to me, “Depart into everlasting fire, pre-
pared for the devil and his angels.” Now,
in addition to my poverty, I was condemned
to hell, I had, according to the Shakers’
faith, believed that they had power to
damn or save the soul. Now, though I had
doubts of them as God, still my mind was
so infatuated, and in distress, these words
had some weight on me. I thought if I
could see . Father Job he would be more
merciful. . I waited for a gift from him, to
know.whether I was finally lost or not—
soul and body. I attended the meeting as
usual—had a mixed mind of hope, doubt
156 ‘A PORTRAITURE OF SHAKERISM,
&
and fear.” When we stood in the ranks,
the Elder which ordered the meeting, said,
“There is the woman which I have been
trying to recencile to the gift of God, but
cannot, and have no more to say to her, on-
ly, depart ye cursed into everlasting fire,
prepared for the devil and his angels.” “I
was confounded, and was so shocked, that I
could not stand on my feet. I consider the
situation of my family; if the Shakers were
not the people they professed to be ; and if
they were, what a woe, was past on me;
and after I had done to the utmost for their
benefit, and perhaps we had done more
than any other family—meantime here was
my sentence.; and the Shakers were to
*
*
judge, all people, and whose sins they re--
tained on earth were retained in heaven,
and whose sins they forgive on earth, were
forgiven in heaven. Now; though I had
seen many contradictions and inconsistencies
among them, still there was such a mist be:
fore my eyes, that I thought they had pow-
er to damn my soul!! I thought I must be
lost—fell into despair—I went to the woods
and thought I would die alone. They fol-
lowed me—brought me to the house. I
was removed to another house, where I
was kept in a recluse room, with women to
watch me. Once in this confinement. I
* I did not see the Father ; he had become so holy, the com-
mon people must not eee him. I did not see bin from the titue
he found J. eph Loage, as the man of God to lead us out of sin,
until years after l left the society. .
A PöRTRAITURE OF SHAKERISMI, 157
heard my husband's voice—went to the
-door to look after him. For this I was
-chastised—they condemned me—said it was
the flesh, and contrary to the gift of God
for a woman to look after her husbañd.
Alas! thought I, where shall i look for a
friend. In this distress I sent to Father
Job, to know what my fate was to be; for
I was sure I had done the bèst I could.
My hope in him had kept my spirits in
'some measure, as H was catching at every
hopeful circumstance. Father Job sent his
second or waiter, with a gift to reprimand
•me—said “It is all the flesh that makes
you doubt the way of God.” He spake in
severity—my last hope was gone—I wan-
dered from the house—they confined me in
a dark room—this increased my anguish—
new punishments were added, and I was
distressed in body, with wounds and pain, in
addition to my distressed mind. I was
chained and treated in the most cruel man-
ner, until I was mangled to that degree,
that I have large scars on me now, in conse-
quence; and I had sores on me for a num-
ber of years after I was relieved from the
Shakers, where the chains galled me to the
bone. One circumstance I will name, while
it is clear to my mind:—in the time of my
being confined in this cold house, where I
suffered to extreme, I got loosed—went to
H
the house we finished—went calmly into a •
chamber—lay down upon the bed. They
+ -
14
158 A PORTRAITURE OF SHAKERISłyſ.
soon found me, and ordered me away. i
told them it was my home, and I should not
go. They called the Elder—he ordered
me out of the house—I did not go—then he
told them to drag me away as they would
a dog—accordingly, they dragged me head
foremost down stairs, and drove me away.
One of these men (Ebenezer Kimball) who
was ordered to . drag me away, was so
wounded at this treatment, he lost his confi-
dence in the Shakers, and left them, as he
has since stated. One trial after another
caused me to be very wild in my reason.
After I had suffered much in my lonely, .
destitute prison, I had two brothers abroad,
who heard of it; and from their benevolent
heart, and a perseverance against the Shak-
ers, they came to my prison and relieved
me; for which I ought ever to be thankful.
My husband also left them, after many dis-
appointments and severe troubles. You,'
readers, can have but a faint idea of the
distress I have experienced, in consequence
of being deceived, and believing on the
Shakers. Words cannot give the reader a
realizing sense of the anguish of both body
and mind of the Shaker subjects. I thinks
all that fall into a belief that the Shakers
are God and Christ, experience a measure
of the same. I hope all will take warning
what they do, When I behold, I think I
can see the mercy of God in permitting me
to be afflicted while with the Shakers. I
; :
A. PORTRAITURE OF SHAKERISM, I59
º
'was sincere in trying to serve God, in obey”
ing them—and the Lord suffered me to con-
tinue, until I was convinced that there Wà3
no truth, justice, peace, nor humanity to be
depended on in them. ... My brothers assist-
ed my husband in building a house one mile
from the Shakers, when I was moved into
a house of our own, with a small part of our
family. At this house I have continued—
was in a delirium for a time after I was .
moved home—all the time of my derange-
ment, was between seven and eight years,
incapable of any business. Then by the
mercy of God, I was restored. ... I will name
some of my experience, when God gave me
my reason: One morning as my husband was
going to his work, I as usual sat out with
him (we that day had no woman to help
us)—my husband told me I had better go
into the house, and wash the dishes—I de-
clined—he spake again sternly, told me to
go back—I returned to the house, and alone
lamented—now my husband is against me,”
I have no friend—I wept, considered that I
"was a poor lost creature, and must go to
hell!! It overpowered my mind so I could
not work, and when weeping, would wish I
was as I used to be—then the thoughts of
going to hell would rack me. While in
this mournful state, I heard as it were an au-
dible voice, saying, “there is mercy for
you.” It startled me—I went to the win-
* In all my difficulties my husband appeared as friendly as
was in his power—my dependance was much in him.
... r
160 A PORTRAITURE or shAKERISM.
dow in search of some person, but found;
none—sat down again and said, “What
shall I do to be relieved.” It appeared as-
though I was answered, “you must pray.”
I thought it would be blasphemy for me to.
pray—then there would be arguments that
I must pray—I thought I would try—I:
kneeled down—begged of the Lord to re-
lieve my distressed soul. I felt as though
bound in hell by the chains of darkness—I:
É. with the Lord, until he set my soul at
iberty. I was happy—I could scarce be- .
lieve my own feelings. ... Every thing ap-
peared new—I felt as though it was raised
from hell to heaven, or from the bondage
and torments of Satan, to a union and peace
with God—I had one continual joy to think
such a poor, distressed, condemned creature
was made happy, and in the liberty of the
sons of God. I found that God was not
shut up in the Shaker meeting-house, as I
had foolishly imagined. I could now see
clear how I had been deceived. I went
regularly about my work, and the reader
may realize something of my joys and the joy
of my family, when they found me clothed
in my right mind. The Lord is as able to
cast out devils now, as in the days of Jesus.
God in his mercy has restored me to every
faculty of mind, and my health as well as
power of mind are better than is common
for a person of my age—I speak of it as giv-
A PORTRAITURE OF SHAKERISM. 161
ing the glory to God. In my greatest de-
rangement I realised my lost state. º
What a person must believe and do, to be a
Shaker, ".
We must believe the Shakers are the on-
ly accepted people of God—must confess
our sins to the Elders as to God. They
profess to have power to forgive, or retain
sins. We must deny our faith in Christ,
and believe our leaders are Christ in full—
when they order us, we must believe it is
the immediate revelation and command of
God—must give up our reason and the
scriptures, as any rule of our practice—must
hate our own family, and believe our ten- .
derness for them is flesh, which is called af.
fections. They say we cannot enter the
kingdom of heaven with natural affections
—we must "give up our living and trust to
their mercies. We must work like slaves
for-nought, and worse than “slaves, for a
good master will not make his servants work
when sick. Among the Shakers sickness is
called devil—we must fight and overcome
it. Further, common slaves are not under .
fear that their master has power to damn
their souls, but among the Shakers they are.
It is through fear that they keep their sub-
jects with them. No subject is allowed to
speak their complaints, of trouble or sick-
neSS, to any but their Elders, and receive re-.
14: . .
162 A PORTRAITURE OF SHAKERISM,
lief, according to their hardened mercy.
Mothing is allowed to be said against the
teachers, though they are ever so absurd—
were forbid hearing, any explain on the
scriptures but the Shaker's leaders—must
hear no other denomination speak on relig-
ion. When we prayed, our devotion must
be to the Elders. None were allowed to
ray vocally—it would expose our desires.
t was a crime to say any thing against the
way of the Shakers, though in real truth, if
they did, such were liable to a punishment.
My husband was dissatisfied, because they
wronged their subjects who left them, which
he observed to the leaders—they said it
was no matter how they cheated the devil's
company. No wonder that the Shakers are
rich, and have nice buildings. . All that join
the Shakers must give them their property,
and families too, if they have any—this be-
fore their iniquity is known. Then, after a
subject is deprived of every dependence for
life, they are put under the most severe
tasks. If unreconciled they are reprimand-
ed, and must help themselves the best way
they can. . If they go away they will be
poor vagabonds, on earth, and go to hell
when they die!!—as the Shakers say.
Such as leave the Shakers, leave their F.;
erty—those which die with them, they ho d
their property, all which makes them rich-
or. They bias the minds of their sub-
jects, that the more work they do the more
A PORTRAFTURE 6F SHAKERISM, 163
treasure they lay up in heaven, which caus-
ed them to work to the extreme, until a few
hours of their death. This has been fre-
|. the case—subjects are forbid in-
ulging their feelings when tired or out of
health.
. . Trials after I left the Shakers.
A number of years after I left the Shak-
ers, a grievous trial ensued, in consequence
of one of my daughters, who lived at the
Church. She continued there from a youth
until she was upwards of thirty years old.
By hard work she had lost her health. One
º the Elders, with deacon Winkley came
to our house—desired me to take her and
try to remove her complaints. They said,
she was sick and deranged. The situation
of my child grieved me ; , but my situation
was such, I could not make her comfortable.
I told them, that as I was an old woman,
and our circumstances so indigent, we could
not make her comfortable—they had good
buildings, and women enough to attend her;
meantime if they would let one of my well
daughters come and assist me, I would take
her—they would not; but after much said,
they consented to pay for a girl's help four
weeks, if I would take her for that space of
time. I observed “If you have the love for
each other, as you profess, you would be
willing to take good care of her there; and
*
164: A PORTRAITURE of SHAKERISM, .
you are able to do better by her than I car.
possible.” I thought they wished to get re--.
lieved from this burthen, and throw it on us.
They said “We de not want to get rid of
Hannah,” (as that was her name) “she is a
good sister, has been smart to work—has
done two days’ work in a day many a time.”
Yes, said I, and that is wháti has injured"
her. My feelings were such, we consented :
to take her hòme—we *f; her four weeks
—she appeared like a
isconsolate crea--
ture; her whole mind was bound in the
Shakers; she caused us great trouble, in be-
ing very afraid of us, for fear of catching a
world's spirit. They took her back, prom.
ising to let us know about her health; we
enquired; they said her health was better, .
and able to work. ... My husband afterwards
enquired of one of the common members,
who said she was no better. : My husband ,
said he heard she was better and able to
work. He said, “Yea, and I will tell you
§
how she works—two sisters have the Cal’B :
of her—she is stripped to her underclothes, .
then seated, and a wheel set before her—
when she declines. in work, they whip her "
until she will work.” My husband believed .
it—was a mind to take her from the Sha-
kers." I had seen so much of their secret :
treachery, I thought this a secret plan, to be
rid of their care. They had pretended so
much love for her, and she for them I could
y
I
\
&
not think them so cruel, Oh, I have since--
sº
A PORTRAITURE OF SHAKERISM, *105
learned to my sorrow that it was true. I
did not know of their abuse to her until
since her death—it wounds my heart to
think of the poor sufferer. A number of
weeks after they carried my daughter back,
Job Bishop sent for my husband and myself
to come to the church. We were permit-
ted into a room with Bishop and others—
this was the man whom I once thought had
power to save or damn my soul, but now he
appeared weak as any other man. I had
not seen him in all my trouble, nor until
now, which was about twelve years, and had
lived the short space of one mile from the
society the most of the time. He asked af.
ter my health, also spake of my trials which
I i. passed through. I told him how
much I had depended on him for salvation,
and how the man whom he said,he had found,
by the revelation of God, condemned me to
despair. Father Job said “he was a Ju-
dās”—said I, “did you mean to lead us out
of sin by a Judas—l have more hopes of Ju-
das than I have of many in our day.” He
repented and carried back the money; but
here I find no repentance nor giving up of
the property; neither did you come to see :
me when I sent for you. You have stated
that you are the true shepherd, but I read
that the true shepherd when he looses one
of his sheep, he leaves his ninety and nine
and searcheth until he finds the one that is
º
lost; but you never came to see me in my
º
166 A PORTRAITURE OR SHAKERISMs.
troubles. He said, “I sent Elder Edmond,
that was the same as though I had come.”
Ah, said I, and he told me a lie, and chas-
tised me—said, “your mind is after your
husband and children, and do, not care for
Father and Mother;” when, at that time,
I believed there was no other way to be
saved, but to forsake husband and children
—obey and worship God in the Father and
Mother, believing you was perfect, my con-
fidence was such, it the more grieved me
when I found those inconsistencies. He
then asked me how I got restored to my
reason again. I observed to him the same
as I have before written, . I then asked him
by what spirit he thought I was restored—
he said, “I think it was of God”—I observ-
ed, I think it was of God, and have learnt
much from it. I then learnt that God was
not shut up in your meeting-house, but was
every where, and with every creature for
salvation, that believed in him, and was wil-
ling to be humble. Hſ he was willing to
come to me, in my deplorable state, he is
willing to come to any that cry to him.
When I was with you I was left to believe
a lie, that I might be damned ; not eternal-
ly so, but so far that I became wretched,
and God in his mercy relieved me—now I
abn happy in him. He declined saying any
more on that subject—said “we must at:
tend to our business we sent to you fol'.”
They observed, we wish you to relieve us of
ly
A PORTRAITURE OF SHAKERISM. 167
the care of your sick daughter—she is so
crazy it is a treuble to us; if you will take
her we will give her a bed id her clothes,
which is worth seventy dollars, and give
enough more to make it a hundred dollars
worth of property. I told them I was wil-
ling to take the child, but thought they
ought to give more with her, for when m
daughter came here, she was well clothed,
had a good bed and bedding and forty dol-
lars in money, and has worked for you four-
teen or fifteen years—now the bed you of
fer is an old one, and a poorer sort of feath-
ers—her health ruined—now we, in our old
age, when I have but just . the
grave, in consequence of your conduct you
would be willing to throw this burthen and
expense-on us. You ought to pay the ex-
pense. Job Bishop said, “we cannot serve
god with a crazy person among us—if you
are not willing to take her, upon the terms
we have proposed, we shall turn her upon
the town, or send her off, and she will run
about the street as Abigail Bickford did.*
I observed, I am glad you have spoken your
mind freely. I asked, have you acquainted
the selectmen of all your subjects. I think
they ought to know what people you have
here; for you are gathering in people from
every quarter, out of poor houses in cities—
* This woman when a professor of religion, seeking for holi-
ness, joined the Shakers, became deranged, and was an object
of pity, *-
168 A PORTRAITURE OF SHAKERISM,
keep them as long as they are any profit to .
you—then throw them on the town, unless
their friends take them. This is beneath
the practice of the wicked. An officer iri
the army will provide for their subjects, if
they are sick, wounded or deranged. Now
you, who profess to be the only people of
God can be more unmerciful and unjust
than they. I shall acquaint the selectmen
of these things. Job Bishep said, “Alice,
don’t be so hasty, I do not know what char-
ity and mercy may be found in the deacons.”
Said I, “If I cannot find charity in you, I do
not expect to in the deacons.” The deacons
have to be in strict obedience to this man.
They then agreed to give us two dollars per
week. We took her—kept her four weeks'
—then a deacon came and said, one of our
neighbors said, he would ºf her for a dol-
lar per week. . While speaking of it, this
neighbor came in (Miles Hodgäun)—I asked
him about keeping my daughter. He said
he never promised to keep her for a dollar,
nor made any agreement with them—he
laid the deacon in a lie. My husband said,
“Sir, will you lie, a man of your profes:
sion?”—Deacon Wright was present, and
said, “Let it go, we will take hold of the
evil of the day.” My husband said, “This
is the evil of the day for you to lie so.”
They said no more—went out. We kept
her about five months—she was then sent
to Hopkinton, where, she got better, in
health and regular. She then went to En-
A portRATURE, of shAKERISM. 169
, field, N. H. among the Shakers., . All this
time, though the Shakers treated her cruel-
‘ly, yet she continued in a belief that she
* be º e *
must go to hell, if she was not sayed by the .
Elders. After she went to Enfield she con-
...tinued a number of years and expired. . .
"... I make another remark, shewing their
fraudulence : " . • I - *g
There was a hundred acres of land lying
between our farm and the Shakers, joining
" each, belonging to a woman at a distance.
My husband had the care of it, and improv-
I ed it a number of years. This woman
made choice to sell it—offered it to my hus-
band—he concluded to purchase. ‘The
Shakers heard of it—came to my husband,
and desired the privilege of purchasing half
of the land My husband agreed they
should have half, as he chose to purchase
., but fifty acres. They spoke of the price;
the Shakers said, we shall give but five dol-
lars an acre ; if it is any higher, we shall not
have it. They further said, when we pur-
chase the land, we will make-you good,
where we have injured you, in flowing
..your land, and cutting your timber, and turn.
ing up the turnpike on your farm. My hus-
band was of ill health, and could not then
attend to the purchase of the land. The
Shakers came to See if he had been to see
the owner. My husband said, his health
was so bad, he had not ; as soon as he was
able be would go. The Shakers asked if it
would make any difference if they should
15
170 A PORTRAITURE eſſ SHAKERISM,
purchase it, provided he could have the half
according to agreement—my husband said
it would not.* . They soon came again to
know if my husband had been to trade—he
had not—they then...observed, “It is best
not to be in a hurry, the woman will be in
a better situation to trade, in the future than
at the present time.” . My husband, was
anxious to know the case and if she was
sick—they did not answer him correctly but
turned away. When I heard the shakers
trying to make my husband prolong the
trade, my impressions were, that they inten-
ded deception in the trade, which I observ-
ed; said I, “they intend to purchase it from
you”—my husband would not believe it, and
said, “The -wickedest man, would not do
such a thing, after so fair an agreement.”
Soon after, the shakers. privately went and
purchased the land, gave six hundred dol-
lars for it, which was more. than they said
- they would give. We heard of it. The
. deacon who purchased it, soon was passing
our house—my husband called to him, said,
- “a word with you sir,”—he stopt—“ you
have been down and bought that land sir.”
The shaker said, “nay I have not,” my hus-
band said, “don’t lie sir, you know you have
—and have given six hundred dollars for it,
when you said you would not give but five
*At this time, there came two men who wanted the privi-
lege of purchasing that part of the land, which the shaker"
wanted—my husband refused, saying he had promised the sha"
kers. w
A PortRAITURE OF SHAKERISM,' 171.
**
dollars an acre otherwise would not have
it.” Answer, “Well Henry, you need not
be troubled about it, you shalf have what
you want.” “Well sir, all I want is half of
the lot.” . They parted’; soon there came ,
three shakers Hºf four other men, under a
pretence of settling—They were not the
jº. my husband agreed with about the
and, but said, “ those brethren are out of
office; we are the onés' to d6 the business.
now.”’’ They would not give up the half of
the lot, nor pay the damage done to our
farm. After mueh said, the shakers said
to my husband, “you may have ten acres
of the land if you will give twenty dollars
an acre.” To have the shakers so very
fair, meantime deceive and injure to the
uttermost, was a grief to my husband until
the day of his death, which was not very
long after. A few hours before his death.
he repeated this circumstance, and appear-
ed to be grieved at their wickedness,
Now my husband is dead, he is gone where
he is judged at the judgement seat of Christ,
to receive his reward, according as his deeds'
have been. After his death, I sent word to
Iny childrén at the shaker church, that their
father was dead, and the hour of the funer-
al. The answer I received was, “Our fa-
ther and mother say, we may come down
“in the forenoon, stay two hours, then re-
turn.”
Aczordingly they came frem the house
of bondage—but there was no persuading
*-*º-º-
*
172 a Portraiture of shakenisM.
them to stay to the funeral—(the gift must
be obeyed.) When they came to the corpse
the son which lived with me as he uncover-
ed the face of his father, shed tears—my
shaker children said, “Henry, I dont think
you ought to moan, your father is gone well.”
. Deacon Winkley then , replied, “yea, he
was a clever man while he lived with us–
and has always been a good neighbor since
he left us.” . I think, could my husband
have spoken, he would not have said this
of them. While they were returning home.
Winkley asked my son Clement, as he has
since told , me, if there was not some
of the property left for him—answer “nay,
I have had my portion before.” Winkley
said, “I should have thought they would
Have given you one dollar more”—this, be-
fore the corpse was buried. Will such a
coveting disposition ever-enter-the-kingdom
of heaven? Afterward, Clement my son,
left the shakers.Finding him in an ignorant,
destitute situation, I went to the shakers,
and endeavoured to persuade them to give
him something for his work. They would
not allow him any thing for his work, nor so
much property as was carried with him of
his fathers’, when he went to the church to
live—and the reason they assigned was, be-
cause he had signed a covenant. I said, you
ought to pay him half price for his work,
from the time he was twenty-one, or leave
it to impartial men to judge how we ought
to settle. They said, “we are not to be
A pontRAITURE OF SHAKERISM, 173
judged by the wicked world, we are to judge
the world and judge angels.” One said, “I
wonder Alice, that you would come on such
an errand, a woman of your sense, we should
commit sacrilege, if we allowed him any
thing for his work, for he has signed the
covenant.” I desired Deacon Winkley to
give him as much as he did his son, that left.
them, if he did break their covenant.
The shakers have got a covenant which
they make their subjects sign—and I think
it is the one spoken of Isaiah 28, verse 14.
“Wherefore hear the word of the Lord,
ye scornful men that rule this, people—15th
Because ye have said, we have made a cov- '
enant with death, and with hell are we at
agreement; when the overflowińg scourge
"shall pass through, it shall. not come unto us
for we have made lies our refuge, and under
falsehood have we hid ourselves, 16, There-
fore, thus saith the Lord. God, Behold I lay
in Zion, a tried stone, a sure, foundation; he
that believeth shall not make haste. , 17th.
Judgment, also will. I lay to the line, and
righteousness to the phum met; and, the hail
shall sweep away the refuge of lies, and the
waters shall overflow the hiding place. 18, .
And your covenant, with death shall be dis-
annulled, and your agreement with hell shall
not stand: when the overflowing scourge
shall pass through, thus shall ye be trodden
down by it. 19th, From the time that it
goeth forth it shall take you : for morning
by morning shall it pass over by day and by
15% º
4
74 • '4. . . . g $ 8,
17 A PORTRAITURE OF SHAKERISM,
* , gº
night: and it shall be a vexation (to you)
only to understand the report.” I pray Al-
mighty God, that the overflowing scourge of
justice might come quickly and destroy their
cövenant. wº A tº
The next day or two, after my son left
the shakers, they brought a girl with her
chest of clothes—left her at our house con-
trary to the consent of our family. We
soon learnt that it was done for a reproach
to my sen.” . This girl had with the shakers
a handsome interest—was now upwards of
forty years old; besides her clothes, they
gave her (as she said) thirty dollars in mon-
ey, when they left her in our entry, without
house or home or relations. She appeared
active about work—but so ignorant of mon-
‘ey she knew not one piece from another.
She was delicate in . constitution, had
been kept at sewing-work. My son (Clem-
ent) asked her, “why did the people bring
ou here P. do you expect me to take care
of you,” she said, “nay, I do not.” He
said, “if you do, you will be mistaken, for
I shall pot.” It appeared as though the
shakers had oppressed her very much. She
had lived among them from a child, was
ignorant of getting a living—found herself
alone—was ignorant of: any thing but sha-
‘kerista, and had need of protection. Had
the shakers given her the property which
s * If a person of some note, leaves their society they endeav-
"...our to press it on the minds of their subjects, the cause is the
flºº,
A PORTRAITURE tº F $1+Aſ&#RiSM. 175
belonged to her, and carried her to her
friends, it would have been different ; but
now her trouble appeared great. The in-
habitants went to the shakers, let them
lºnow of their dissatisfaction for leaving this
female from her friends, destitute of a liv-
ing. The shakers came to see her—after
talking with her in private, then to make
their purity known, they made her kneel
before our family, often, and confess that she
had natural affections towards Clement Beck
she said she had not committed a crime—
but as'she had attended him, when sick,
her affections were tender towards him.
They made her confess it in another family,
‘and before some strangers who accidental-
‘ly happened in. “It seemed as though her
'heart would break, she was in sueh distress
—we thought her much abused—she wept
a number of days continually ; all this be-
cause of affeetion. I have reason to be-
‘lieve there is crimes of a deeper dye among
the head ones, and no. offence. I desire if
parents have any pity on their children,
‘they will not bind them to the shakers.
Remarks on the pretentions of the leaders
when the youth were gathered into the church.
'The orders were for their age to be from
twelve to twenty years, a few over twent
were accepted, who were their teachers,
These young people were said to be gath-
ered, to qualify them for ministers. To
‘go out two and two, as Christ in his first
}
176 A poRTRATURE OF SHAKERISM,
and second appearing (male and female)
to preach the gospel to every creature,
and in every nation—among all of whom, I
have never known but one that has gone
out among what they call world, that has
kept their pretended faith. This one, is
Jonathan Durgin, he appears to be faith-
ful to their orders—as he states, he in obe-
dience came upon the town of Canterbury
for support. #. is an ordinary looking per-
son, yet appears to have sense—he argues
very well on the shaker's faith—condemns
the people that have families and upholds
the shakers, meantime says the world's peo-
ple treat him best.—He has a desire
to attend the shaker meeting, but they for-
bid him—tell him he must go to the Bap-
tist meeting, preach to them, as he says, he
has been a hard laborer with them, and I
believe, well improves the faculty which
God gave him. Yet the shakers say he
has no soul any more than a beast, and be:
cause of his ordinary appearance they did
not let him attend meeting with them for ton
years, before they turned him upon the
town—meantime kept him constantly at
work—I was acquainted with Jonathan,
while I lived with the shakers, and know he
was faithful and industrious. He is now ex-
pecting his salvation by obeying the elders,
in coming upon the town—he is aged and
infirm. I think that persons of no more
faculty than Jonathan, #. were fair and
young, the shakers would be pleased with
l
A poRTRAITURE OF SHAKERISM, 177
hem—and threaten them with the loss of
oul, if they did not leave the world and
ome in with them.
Among other cruelties, there is a common
eport among such as have left the Shakers,
lso the neighbors near to the Shakers, that
girl by the name of Comfort Smith, who
or some offence was tortured to death a-
mong them. She lived in the church among
he ministry—and the outer families were
lot allowed at that time, to go there, for a
lumber of years. The families separate
rom the church, were not allowed to meet
with them for meeting on the Sabbath, be-
:ause the church was pure.
ALICE BECK.
Satan like a fowlers snare, *
When he dupes his prey,
Binds them down in deep dispair;
- Banish’d from endless day.
State JNew-Hammshi '**'. º
*:::::::::::: *; Lºndon, N. H. May 31, 1819.
V. Attested before me, THOMAS BROWN, Just. Peace,
Mrs. Beck is pious, belonging to a regular church,
gºº
u-º-º-
f Clement Beck, of Weare do testify,
that I am son of Henry and Alice Beck:
formerly of Concord, N. H. They joined
the Shakers when I was a child—moved to
Canterbury, N. H. where I lived with my
parents a short time ; then was placed in a
family of Shakers, under the care of Eze-.
kiel Merril. Here I began to learn sorrow;
178 A PORTRAITURE OF SHAKERISM,
*
I worked in a blacksmith's shop, and from
eleven years old to fourteen; I not only"
worked hard days, but worked many a time
all night, heading nails. If I déclined, my
master would swing his cane over my head
and say, “I will beat you until the blood:
runs down in streams.” I secretly sent to
my father that I wished to go away—he
came after me. My elder told me I should
certainly go to hell if I went away—he
talked so frightful, I dare not go—In an-
guish I fell to the ground where I cried my-
self to sleep—through", much fear I got a-
way, and stayed in my father's family about
a year—then by orders from the ministry
I was placed in the church family to live.
I had brothers and sisters in the church, an
equal share of my father's property carried
with us. This by order—I was allotted to
the blacksmith's trade where I worked very
hard. After I got the trade, a day's work
for me was to make eight hoes, or six scythes,
or six axes in a day.. .I worked seven years
and was not allowed, neither did I go forty-
five rods from the shop ; then I passed my
bounds, went a few rods beyond a rise—
where I could have more prospect—for
this I was punished, though I was twenty-
two years old. In consequence of hard
work, I have been so decrepit and in such
pain, that I could not lay upon a bed; what
sleep I had, for three months at a time was
when setting in a chair—meantime work
bard days. They allow of no indulgence- .
A PORTRAITURE OF SHAKERISM, 179
they teach their subjects ...that the more
..york they do, the greater treasure they
...will lay up in heaven—and such as will not
work for this prize are punished to make
them work. I lost no time, but worked in this
manner until I was thirty-eight years old—
: the last of the time I had the care of the
shop—although for a trifling offence they
treated me so unreasonable, I was glad to
leave them. I was brought to such distress
life was no object, if I could have died sud-
denly—but to stay as I was, in such a linger-.
ing tormented dying state. To go away, I.'
thought would be offensive to God—and I : .
was in years and ignorant of education or . "
information—nothing to help myself wit
but my labour—and the best of my days
. for health, were gone." They would not al-
low me any thing for my work—meantime
said, I had done to the amount of two thou-
sand dollars worth extra of my expense to
them—neither would they let me have so
much with interest as I had of my father's
property. The reason they gave, was, be-
cause I had signed their Covenant; this is
required soon after we become of age. I
knew nothing about law, or the effect of the
Covenant when I signed it. The elder said
it was the orders, and if I did not sign it I-
should be out of union—and could not be
owned, and if I held back, God would hold
my blessing from me—but if I would sign I
should come into full union and should have
that heavenly treasure which I had been la-
J80 a poRTRATURE OF SHAKERISM.
| -
boring for. I believed and obeyed, and en-
deavoured to be as faithful to them as pos-
sible—but never, found the , blessing which
was promised—but found many grievous
hours. Many of their subjects I think would
not stay there under such slavery and bond-
age, if they thought there was any other
-way for eternal happiness—but there is such
absolute testimonies against all other way of
salvation, it weakens their confidence in ev-
erything else, and destroys the power of
mind to escape. At the time i offended
them they falsely accused me of crimes,
then requested me to kneel before the soci-
ety aid own it—I dare not, I knew it was
false and believed they did it to shame me
before the society; reason would teach
that I was vexed with abusing language in
addition, all of which, was very distressing;
as I saw no relief, hard work in comparison
was a pleasure to it; because I would not
own this scandal, I was sent forty miles to
another society, among strangers,
I will name some circumstances of cruel-
ty on others. . I was kept so recluse, I had
but little opportunity to know what passed
on others; and they are.not allowed to tell
their troubles or punishments to each other.
A sister of mine by the name of Hannah
Beck, who lived in the same family with
me, was * industrious, became sick, and
was some deranged, but was gentle ; she
being ill, refused to work, as they said
They ordered me to make a chair, tha!
w
(s
A portRATURE of SHAKERISM, 18}

they could confine her to a spinning wheel ;
and of sufficient length to spin on the great
wheel; also to reach her couch which lay
upon the floor, for her to sleep, on. . . This
was in cold weather," and the place she was
confined in was a wash-shop, in a chamber,
over the wash-room, and had a single floor
with open cracks, which made her uncom-
fortable, There was a small stove in the
room, but she was chained so far from its
that she could not reach it, and was de-
pending on, others for wood and fire—it
was an apartment separate from the men's
concerns. However, as I was passing there,
I heard her crying and lamenting. I went
to the shop, and looked through the cracks;
she saw me and said, “do make me some
fire and light my pipe.” She begged again
and again; my feelings were sensibly struck
and I attempted to go in, but saw two of
the sisters coming ; and knew I was out of
my order; I stept a little aside, and heard
her continue in supplication, and think she
got no relief. , Again I was passing there,
heard contention and hard talk; went to
Hannah's room, and there saw one of the
leading sisters with a large stick in her
hand, threatening Hannah to make her
work. My sister said, “I am sick and can-
not spin.” I saw the woman strike her
three times with the stick. It would not
do for me to interfere; I could not bear it,
º
---
"It appears they got tied of watching her, as it was cold.--
% - AUTHoR.
T ſt
182 A PortRAITURE of SHAKERISM.
and went away. I afterwards heard that
they made her work, and that they stripped
her a number of times naked, and whipped
her; after that they sent her to what they
called world; and she became better in
health, and regular in her faculties. -
She again was induced to live with the
Shakers, and was placed in Enfield Society,
in N. H. Just before I left the Shakers, I
was sent to Enfield, and, lived in the same
family, and there saw her, treated cruelly.
She was out of health and much decrepit
with the rheumatism, and her stomach
bones and joints were much drawn out of
place in consequence. She worked in the
dairy to assist others, and brought water
for this use - from a distance, as they were
depending on water brought artificially,
which had become mostly dry, as it was a
dry season. She frequently passed the shop
where I worked, when I took her pails, and
carried her, water for her. She was then.
so lame she could scarcely walk,” and con-
stantly attended with a pain in her stomach.
I left the Shakers the autumn following, in
September, 1815; have since heard of my
sisters’ death, and was glad to her. She was
removed from her slavery.
The beautiful appearance of the Shak-
ers, and of their villages, also their good.
$
deeds, have no need of being spoken of, as .
they themselves endeavor to make all these
Tº beard by one in the family, that Hannah died of consump"
ien seret. --AUTROR.
A PORTRAITURE-OF SHAKERISM, 183
&
manifest. Another circumstance I minute,
that light and understanding may spring
forth, ` º s
A girl by the name of Comfort Smith,
who was with them, I think was treated
with such cruelty, that it'shortened her life.
The reason they gave for this cruelty, they
said she sinned against her order, which
was the ministry, as she lived in the meet-
ing-house with - them. They said she
left the house at night, and talked with the
man on the watch, who was set to guard
the meeting-house, . The girl was chastised
different ways, some I will mention. She
was secluded or absent for a "time—then a
writing was drawn - which was called her
confession—many of the Shakers were col-
lected in a room; where she must kneel in
the midst, and hear the confession read.
While they were reading" she fainted as
lifeless, I was not an eye witness; being a
youth, but was in a room underneath the
chamber where they were collected, and
heard the noise when she fell, as I was aſ-
terwards informed of the whole circum-
stance by some who were then present. A
few weeks after this, a number of us were
called in where she lay expiring; she was
past speech—one, made a remark that she
thought she did not understand what they
said. The head elder said, he a short time
before, had been -chastiseing her, and had
awaked her senses. I was at a , loss, to
know why it was so—he'said, “because she
184 A Port'RAITUrs of SHAKERISM.
had sinned against so high an order”—if she
did not confess she cöuld not die in peace ;
it hath caused such judgement of God upon
her, it hath shortened her days.” Those
*The following statement is written by Mary Dyer—not
knowing as I should have any further information on the sub-
ject, Uneglected getting it then attested to. However as I have
3earnt the foregoing statement from Clement. Beck, I repeat a
statement on the same subject, (and leave it for the present)
which I received by the mouth of John Heath, of Enfield, N.
II. In May 1818, I was making some remark on the Shakers,
when Mr. Heath said, “1 have reason to believe the Shaker,
3eaders do not live in that purity which they profess ; from cer-
tain circumstances which passed while l lived at Canterbury.”
I was anxious to hear—he stated that, “the Shaken father
made me promise before I left Canterbury not to say any thing
about it. I told him he ought to tell the truth—and that was .
all I wanted. At the time I lived at Canterbury, I was set at
night to guard the village; Aſter all was still, Comfort Smith,
who lived in the Meeting-house, came to me and said, she
wished me to assist her in going away. I asked her why she
should be discontented, knowing that was considered the most
holy and highest station among the people—she said her fears
were such she dare not stay, and that father (Job Bishop,) was
rude with her—he would clasp her in his arms, hold her upon
his lap, hug and kiss her—his treatment to her was such, she
felt in danger.” “I did not,” said Heath, “then think her in
so great danger as perhaps 1 ought—was anxious to have the
rest of the society know how the ſather managed, accordingly
reported the same to others—it soon got to the 'father's cars-
J was called in question by him, and told him what Comfort
said. Father owned that she told the truth—“ but” said he,
“I took such liberties, that she might be contented, and not
wish to go to the world,” and further said, “ you have broke
your orders in hearing her complaint, she has also broke, her
orders in speaking to you—now if you will say nothing about
it, you shall be forgiven, and have your choice, to go to Enfield
or stay here”—he knew I had previously desired to go to En-
field to live—by which means I sonsented to his proposals,
went to Enfield, and knew no more about it.” Mr. leath ap-
pears like a candid steady man, was he brought under oath, I
think he would attest to the same—if not word for word. Mr.
Heath is some embarrassed with 'debt—and perhaps the Sha-
kers by means of, may try to obstruct, the truth. Bºt, this 1
would have all remember, that there is a powerful God, who
will not hold any one guilt:ess, who seeks to cover the truth by
falsehood.” “Because there is wrath, beware lest he take thee
away with a stroke; then a great ransom cannot deliver this,”
Job. xxviii. 18.
. A Porrhaiture of SHAKERISM. 185
judgements spoken of, are punishments
from the head Shakers, as I shall hereafter
shew. There was four of the most spright-
ly females who went one after the other,
into the meeting house to live with the min-
istry, and all died when adults, and a short
time after they were allotted to this situa-
tion. Their names were Hannah Looge,
Comfort Smith, Mary Chase, and Abigail
Sanborn. There are two men, and two wo-
men living together in the meeting house.
These give orders for the rest of the soci-
ety to obey—which are called gifts from
God; at times those gifts come in severity,
which are called the judgements of God-
other times they shew favor, which is cal-
led mercies from God. The Shakers are
so taught, that they think their salvation,
or damnation, is pending on their superiors.
Those give orders for such a man and wo-
man to be united as one in the church.
They also state, that, these have arrived to
such a state of perfection, that they do not
commit sin; there are many coupled out in
this manner. There are different grades
among them—those which are behind, are
left ignorant of the liberty of the forward
ones—however this we know, they are
more together, the different sexes. I have
seen Job Bishop with his arms around Han-
nah Goodrich—he said it was no sin, as he
had no desire. Those were the father and
mother of Canterbury and Enfield societies.
They would punish others to extremes, for
16 **
ſº.
+
- l
186 A PORTRAITURE OF SHAKERISM.
ad
putting their hand on the different sexes.
The elders and eldresses have their apart-
ments wherein we must not go, without liber-
ty. They lodge in those rooms, which are
in upper lofts in the dining or dwelling house.
The father and mother sleep in the third
loft in the meeting-house, while their wait-
ers, as they say, sleep in the second loft.
The common people in shops, some, in the
dwelling-house. My education is poor ;
when I was a child and a youth, the Shakers
did not allow their subjects té have learn-
ing—what I have, I obtained by stealth,
contrary to orders—since that the authori-
ty has compelled them to give their chil- .
dren seme learning—and I desire that the
authority would remove other of their evils.
I think it is wrong for their covenant to
have force in law; when they compel their
subjects, (in their ignorance) to sign it, and
thereby wrong them out of their just
rights. º g “
The Shakers call themselves deceivers,
and yet true—they consider it a crime to
speak against their way, though it is true ;
and anything º could say, or do, that
appeared to be upholding their society, was
right. . If they give you orders to do or say
that which you ğ. is wrong and false,
you must obey, and the sin will fall on the
one that orders you, as they say, thereby,
they make their subjects do and say almost
any thing. I have known them when peo-
ple were coming to inspect their schools,
A PortRATURE OF SHAKERISM. 187
make some write composition—then anoth-
er copy it off better, and show the copy,
saying it was the former ones’, writing. I
have known others make a mark on paper,
then another write composition on the same .
paper, and call it the persons writing which
made the mark.
It is a common thing for the Shakers to
refuse people seeing their relations; they
have different viays of deceiving. I was
one day with the Deacon, when some peo-
ple came and enquired after their relations
desiring to see them. Deacon Winkley
spake out to me, said, “Clement, go and tell
such and such persons, that their friends
are here, and wish to see them ;” he stept
a little one side, spake low and said, “do
you go out around the shed, and stay there
a little time, then come and tell the people,
their relations do not wish to see them;”
which I obeyed. Thus the strangers went
away disappointed in not seeing their rela-
tions. I have known them do similar to this
many times. They say these things are de-
ceiving satan, and true to God. They call
themselves the kingdom of peace; yet I
ave seen more contention among them in
one year, than I have among what they call
world, since I have left the Shakers, which
is three years. I saw one man so mad with
another, that he seized him with his teeth,
and bit him so the wound had to be wrapped
up. I afterwards heard the biter say, he
had committed no sin for twenty years.
*
188 A PortRAITURE of SHAKERISM,
They say the word of God is revealed by
the word of mouth, from the leaders Some
ameng them profess to converse with de-
parted spirits. ... I have heard Job Bishop
say, speaking of himself, “I have seen the
Apostles, and they told me, my day was
greater than theirs; and that I was before
them in glory;” and further said, “The
spirit of Hannah Looge, came to me, the
night she expired, and yished to gather
with us, (the ministry,) but I told her she
must go to the family that was her order.”
She was dismissed from the meeting-house
and ministry, about 'three months before,
because she was sick. This is a short
sketch of the Shakers, being in haste.
CLEMENT BECK.
State of JNew-Hampshire } sº
Hºnoun, " Weare, Sept. 14, 1818.
Attested before me, ISRAEL PEASLEE, Just, Peace.
Clement Beck is a regular, citizen.
*
gmº sº.
|
I Ebenezer Kimball of Lime, do testiſy,
and state, that I have been a member of the
Shakers’ society about fourteen years. By
their profession of holiness and apparent
zeal for religion, I was induced to believe
them to be a religious people, and duped to
obedience to their government, I was sep-
arated from my wife, and our children from
us. After many severe trials, with the loss
of considerable property, H left their socie-
ty, having found them false in their state-
ments, and religious tenets and promises.
A poRTRAITURE OF SHAKERISM. - 189
Their manner was to denounee the most
dreadful judgements upon all who should
dare to leave them. I have seen Ann Lee,
their first mother, in her person; she was
rather short and thick set, of roughºman-
ners, and inflamed countenance, aſſd very
vulgar in her conversation. She and some
of her elders had the appearance of using
spirituous liquors to excess. . I twice visited
where she was ; many went to see her but
few were permitted to speak with her.
Some were allowed the pºilege to come
behind her chair, and on their knees to kiss
her hand, which she would sometimes dis-
dainfully withdraw from them. In what
they call their religious meetings they were
very noisy, and at times very indecent. In
one of these meetings at which I was present,
one of their teachers uncovered his naked.
ness, for some time thus exposing himself to a
room-full of persons of both sexes; this
and such, like conduct they called the gifts
of God, I leave naming some of which are un-
accountable. I have geen Alice Beck’s af.
fidavit; and think it correct; I lived in the
same family in which she did, at Canterbu-
ry, and assisted in purchasing the farm she
speaks of, near the church, saw her drag-
ged down stairs. I think her to be a won-
an of Veracity. I have carefully examined .
Mary Dyer's statement concerning the sys-
tem and practice of the Shakers, and think
it correct, according to the best of my rec-
ollection, from what I saw and experienced

190 A PORTRAITURE of SHAKERISM.
while among them. . I think their preten-
sions to religion, nothing but deception, cal-
culated to impose upon the unwary, I think
a law for the relief of the wives and chil-
dren of those who are duped by them,
would be expedient. * * *
EBENEZER.KIMBALL.
State of JWew-H hire. . ‘...Y. -
j. gº : Lime, February 1, 1820.
Attested before me; JONATHAN FRANKLIN, J. Peace.
We hereby certify that the within, and above flamed Ebene.
zer Kimball, is esteemed highly as a man of truth and veraci-
ty. Also, is a member of the Congregational B. Church, in
Lime. Nathaniel Southworth, Justice Peace, Abel Franklin,
Deacon, John Bishop, Deacon, Jonathan Franklin, Jus. Peace.
*
*. º, * *
*=====s*
I Noah. Wiggins, testify and state, that
when I had a wife and two children, I join-
ed the Shakers. Their appearance was
fair, and they had such power, I thought
they must be right. They said Christ had
come the second time without sin unto sal-
vation, and those that joined them, should
die no more. They forbid our reading the
Scriptures, said they were a back dispen-
sation, we were in a new one, where God's
will was manifested by the elders, and that
was Gospel enough to carry us to Heaven.
To these leaders, was perfect obedience
..". otherwise punishments, temporal
and spiritual. They said they had power giv-
en them to damn or save the souls of men.
We were not allowed to speak against that
way, though it was truth, and we were com:
pelled to say as they bid us, though it was
A Portrait URE OF SHAKERISM. 191
contrary to what we believed was truth. I
must compel my mind to hate my wife and
children, or I could not have salvation. M
wife was unwilling to join the Shakers,
which caused them to talk the most, aggra-
vating to her, and I believed them right.
When I had any check of conscience, they
said it was my old religion, hiss and con-
demn it... Our family was separated, I caus-
ed my wife great trouble, and myself also—
the income of my property was turned-in
with the Shakers. I had a task master set.
over me, and my work was so hard, it be-,
came insupportable. When sick, they stent-
ed me more than I could possibly do; then
they would chastise me, saying it was the
devil in me, that made me sick, I must fight
it, and not indulge it. I became distressed in
body and mind. When I was sick, they set
me a breaking flax; I was ſaint and set
down. John Cotton, an elder, came, con-
fined my hands behind me, then beat me
very bad; blood ran from my nose a stream;
then he with my hands behind me bound
me to the timber of the cattle stable in the
barn; this in winter. A Shaker woman
said, “I would unloose you if I dare, if I
did John Cotton would kill me.” I have
been bruised at different times; have scars
on me now, in consequence of their cruelty
and am sure, there are many sufferers a-
mong the Shakers. When any was put to
order others in their business, these over-
seers receive their orders from the head
192, A PORTRAITURE OF SHAKERISM,
\
ones, so that all were governed by a few.
It was by the mercy of God that I and all
my family are delivered from the Shakers.
NOAH WIGGINS.
State of JYew-Hampshire, R. 4. sº
RocKiN GHAM, ss, } Loudon, N. H. Sept. 17, 1818.
Attested before me. O3ADIAH MOONEY, Jus, Peace.
Noah Wiggins is a worthy member, in the Baptist Church.
I. Sarah Ambrose of Concord, N. H. do
testify, that when my family consisted of
my husband, self and eight children, we
were continually harrassed with the Shak--
ers. They infatuated my husband to that
degree, it caused us, great distress. My
husband joined them—and I with my fami-
ly was compelled to move and live in the
Shaker village ; our family had not food
sufficient for sustenance. I requested some
work of the Shakers, for food for my chil-
dren; they refused me. They requested
me to give up my children to them; (my
husband worked for them,) I could not, and
went to the neighbours, took work sufficient
to support my children together, until my
husband become convinced of their error,
and we all made our escape, after scenes of
sorrow, such as none can ſº only those
who have experienced similar. While I
was with them, I knew of their keeping
spirituous liquors, among the head ones se-
cluded from the knowledge of others: and
from , many circumstances, 1 was ‘sure they
drank to excess. , I was forbid reading the
A PortRAITURE OF SHAKERISM, 193
scriptures, only particular passages. I saw
a little boy that was sent to my residence
on an errand, very early on a cold winter
morning; I asked the child to warm him-
self—he was unwilling to stop any, and I
urged him. As he stood warming himself,
there came in a shaker man; the first salu-
tation he knocked the boy down with his
fist. I asked the reason—he said the boy.
had no business to stop, . I told him I was
the cause. . The child had got up ; he then
knocked him down, kicked and beat him
until they passed out of my sight. The
next day my children saw the #, they
said his head was much bruised and swollen.
I further state, that I heard three men
talking about an infirmity caused by the
shakers, which they then suffered under—
the effect was a discharge' of bººd with
their u”e ; and sometimes almost sepa-
rate from u"e. SARAH AMBROSE.
salº::::::::* } Concord, Aug. 1, 1818.
Personally appeared and testified before me,
STEPHEN AMBROSE, Jus. Peace.
Mrs. Ambrose is a worthy member in the Congregational
Ghurch in Concord. &
*ºmºsºmº,
1 Sarah Price, of lawful age, do testify,
that I am daughter to the before named'
Sarah Ambrose. When a youth, my pa-
rents carried me with them to the Shakers
tº live. There I saw children treated cru.
elly. One circumstance was, for the offence.
rº
17
194. A portRAITURE of SHAKERISM,
of a child's playing, as I understood; they
punished him so bad that I heard, his
screeches. . I went to the apartment were
the child was ; one of the leading men had
him placed on his “back, on the floor, abd
his foot on his stomach.” “There appeared
to be a place burnt on each cheek; then
the man placed his foot on his throat; and
told the woman who was assisting him, to
bring a new coal and let him know how
good hell was. The woman brought' the
coal and put it to the child's cheeks again.
The child struggled—I ran to the house
near by, te the woman, who owned the
child—I heard the child scream when he
could get his breath—“I begged of the wom-
an to go and relieve the child, as I was
afraid they would kill him. She walked
the floor, wept, wrung her hands, and said,
“I dare not, for that woman is the lead of
the people.” ; SARAH PRICE.
S JNew FI. hire. ?,
*:::::::::: re ; July 7, 1818.
Personally appeared and testſied, before me, *
STEPHEN AMBROSE, Jus. Peace.
E-º-º:
| --
I Betsey Looge, of Loudon, N. H. de-
pose and say, that I was daughter to Daniel
fletcher, a man of wealth. I married
with Jonathan Looge. The heads of each
family were professors of religion, and be:
jonged to the Baptist Church, We lived
in real harmony. At this time the Shakers
same to us, and said we had not found that
*
A PerTRAITURE of SHAKERISM. 195'
power that would save from all sin; and
unless we had, we were deceived, for Christ
came to save his people from their sins—
That they had found complete victory over
alſ sin, and had the only power that would
save lost men. If we would confess our
sins to the light of God, (which was the
shakers) we should find full strength over
all sin, and joy unspeakable, &c. &c.
The Shakers fair appearance, caused us
to believe then a people of truth. And
both father Fletcher and our family, be-
came duped, and joined the Shakers. Ma-
ny of our Baptist friends also joined them.
Soon there was orders for us to give up our
interest and children, to the Shaker leaders,
to do with them as they pleased ; saying
those who resigned their children up, would,
travel further into redemption, in one week
than those who kept the care of their chil-
dren, would in a year. , My parents resigned
the care of their children, and themselves
also, to the control of the overseers, Men
and women had beef chesen, (by the minis-
try,) as elders and overseers of those col-
lected families. We were not willing to
give our children into the Shakers care, to
be treated cruel, as they treated children,
but continued in our own house, near to the
Shakers, and kept their orders perfectly in
all, except giving to them our property and
children; ſoften heard from the Shaker
village, to our house, the most formidable
|
196 A PortRAITURE OF SHAKERISM.
sereeches from children that I ever heard,”
and from credible people learnt that children
were treated in a barbarous manner. The
Shakers had a strange power and that which
I could not resist while with them. At
‘times in their meetings, I had strange exer-
cises, and from the impulse of shakerism, I
often whirled, and at times in agitation
uttered inarticulate sounds, which I under-
stood not ; the elders said they understood
it, and pretended to tell what it was. This
they called speaking in other tongues, I
consider it the same power affecting the
nerves of my head and tengue, as at other
times caused me to whirl or fall. If I ré-
sisted, I was followed with convulsive
affects.
While I was with the Shakers, one of
the leaders of their soeiety privately engag-
ed us to board one of their sisters for a
certain time. This girl had a child by this
inan, (as she told me) and said he told her
of many ways to rid herself of the burthen,
that it should not come to the light. She
said she thought it so wicked, she could not.
We boarded her until the child was five or
six months old, then she went into the large
family of Shakers, continued there until
her death. Previous to her joining the
Shakers, she had sustained a good charac-
ter. While this girl was in her pregnant
* Some may query, why the inhabitants permitted such things
—the case was that the most influential, and wealthy in town,
had joined the Shakers when the Shakers went, and was it oth-
erwise they were drove off.
** i. *
A PORTRAITURE OF SHAKERISM, 197
state—the father of the child was the chief
speaker, manifested great zeal for the cause
and appeared to be assisted with as much
of their extraordinary power; was highly
esteemed among the Shakers"—and contin-
ued with them, until of choice, he left them
and lived in a married state. I continued
with them until I was convinced that they
were not the people they professed to be.
Our family all left them. *
The Shakers taught all their subjects, not
to think of Christ, but to pray to Mother
and the elders. They forbid our reading
the seriptures, and said we could not under-
stand it right. I was taught to fight against
iny conscience, or the light of my mind;
deny my reason, saying, it was carnal rea-
son—hear to the elders—they would lead
us to heaven, where we should be holy and
happy as, the angels. Perfect obedience
was required, or we were in danger of eter
nal damnation. We must hate our compan-
ions, children and near relation more than
others. We must love God in our elders,
with all our heart. We were taught, that
it was a crime to say any thing against that
way, though it was truth; and any thing
they could say or do, in upholding the way
9f the Shakers, was right, and pleasing to
God ; they held a falsehood no sin, if or-.
dered. Also it was no matter how we de-
ceived the world, it was only cheating the
* The Shakers had not yet established the order of male and
female connectively in their church.
17*
198 A poRTRAITURE OF SHAKERISM,
devil and his kingdom. Among all those
things I got to the end of my faith, or be-
fief with them. My parents stayed until
they were stripped of their interest and
children; and it was with difficulty that
they themselves got away. After which
they lived with my brother Joshua Fletch-
er, who,also left the Shakers, who took care
of them through life. This is but a sketch
of the Shakers. BETSEY LOOGE.
State of JNew-Hampshire,
RocKINGHAM, ss. : Loudon, N. H. Sept. 17, 1818.
Attested before me, obADIAH MOONEY, Jus. Peace.
Mrs. Looge is in regular standing in the Christian church.
I Joshua Fletcher, of lawful age, de-
pose and say, that I was son to Daniel
Fletcher. When I was nine years old, my
father and mother joined the Shakers, and
carried me, with a number of my brothers
and sisters to the Shakers. We had to
confess our sins to the elders—obey and
fear thena as God. We were under great
fear of offending ; their punishments were
severe, and tasks hard. When children, we
were compelled to rise in the morning, at
half past three o'clock in the summer, and
half past four in the winter; unless by a
special gift we were at times called up at 1
or 2 o’clock at night. When children were
sleepy, I have seen the overseers, take them
out of bed, put them in a large tub of wa-
ter; at other times in a tan fat with liquor,
and in a ditch, and many ways to frighten
4
A PortRAITURE OF SHAKERISM, 199.
them. At times they appeared almost
strangled. I have known children, tied u
by their thumbs, and hung up. By º
means I am sure some children have had
their natural capacity injured. Some of
each of the following families, Thomas.
Ward, Stephen Suttons, Joseph Looge, and
Sleepers—some others. After I came to a-
dult years, I worked so hard, it occasioned
me to spit blood badly. My elders told me
it was the devil in me, I must fight it, must
keep to work. I continued so until I was.
very sick—they paid but little attention to
me; two weeks i was unable to walk across-
the room, and so, sick, had I, been among
other people, I should have had watchers,
but now I had none ; it was the devil and
flesh; I thought I should die.—My mother-
was in the same house, but was not allowed
to take care of me. At length, she said,
she would take care of me ; she arose a-
gainst hor order, took care of me, and I
grew better. We were not allowed to com-
plain, in the case of sickness or cruelty.
If we were permitted to converse with a
person who was not of our society, we had
our orders what to say, indeed there were
general orders on this account. º
When I was twenty-one, I had no more
learning than a heathen... I told them I
wanted some learning; they would not al-
low it. . We were forbid in positive terms,
of speaking a word against any, thing of
their society, or religion—positive facts
W
200. A PortRAITURE OF SHAKERISM.
must be denied, if the knowledge of which,
would be against the Shakers—also, nothing
is wrong, or false, that is approbating, or
upholding their society. They are not re-
garding the truth, in any case, so much as
exact obedience to the teachers—denying
our own understanding and reason, thereby
build up the church. They teach, and con-
sider, that the orders or declarations of the
teachers, are the truth of God, whether it
appears truth to their subjects or not.
When they take the advantage of any, they
ealled it cheating the devil, and adding to
the kingdom of Christ. y
They said, they knew our thoughts, and
what we'did, whether they saw it or not.
• After I came to manhood, I began to have
a mind for the truth. The elders alledged
to me crimes of which I was not guilty. I
denied the charge—they insisted that I was
guilty and strove every possible way, by
threatening, to make me own it. My knowing
it was false, I would not—I went through
horrible trials about three months, in conse-
quence. I was carried among them so
young, had such instruction, that I thought
I must go to hell if I left them—to stay, I
found their cruelty severe ; besides their
condemning me falsely. I knew not where
to look for a friend, or what to do. My
trouble and their oppression, was so violent
that I became sick. At length, the elder
owned that he was wrong, and I was inno-
cent. I positively believe, the Shakers
A PortRAITURE of SHAKERISM, 201
have made many of their subjects own false-
hoods against themselves, to satisfy their
‘ulers. We were forbid speaking of our
rials, or what we were secretly taught to
ach other. The Shakers try to keep all
heir subjects as ignorant as possible; except
such as they calculate for overseers. I left.
hem when I was twenty-three years old ;
and had no learning, because of which I en-
tered a complaint, to the authority, which
caused the selectmen to keep their school-
money for a number of years.
Now the Shakers pretend to give their
youth more learning, My father and moth-
or left the Shakers after a series of disap-
pointments, and loss of property. I took
care of them through life.
JOSHUA FLETCHER..
State of New-Hampshire d
RockINGHAM, 8s. 2 Loudon, Sept. 11, 1818,
Attested before me, OBADIAH MooREY, Just. Peace.
tº-3-
MRs. Dyer-Although an entire strang-
er, yet I shall write to you as a real friend.
You must be sensible that you have taken
a great task upon yourself, which requires
talents, wisdom and discretion :- This you
must look to God -for, who alone can arm
you with fortitude requisite for your great
undertaking. º f
I have observed your statement in the
papers of July 14, 1818, and do not think
you have injured the truth respecting the
Shakers, as I have been myself in that so-
202 A PortRAITURE of SHAKERISM.
ſ
ciety about fourteen years; and having ex-
perienced something of the same trials you
mention, interests me in your cause. ... I
should be glad to see you, but I do not feel
able to render you much assistance, being
in my 79th year. With regard to myself,
my native place was Haverhill, Ms, I as-
sisted in settling Hezekiah Smith, in 1763.
In 1764, I was baptized by Doctor Shepard.
of Northfield... f". the Shakers in
1783, and remained there until 1798. I
was drawn in with them by the greatest
artifice, and kept for sometime in ignorance;
and when I became convinced of the great
error they were, in, it was with difficulty I
became disentangled from them ; no one
can realize anything of their arts and en-
chantments but those who are beguiled by
them. w
Your complaint is fraud and deception—
I can bear my testimony, that they are
guilty of these in the highest degree.
When we visited the Shakers we were re-
ceived with the greatest kindness and atten-
tion;–but when we were secured and our
property, the face of things changed. Their
interrogations when they receive a mem-
ber, are to this effect—with gracious and
solemn look the say—“ Did you ...}.
mind faithfully, and not keep any secret act
concealed, from your first remembrance 2
If you have kept back any thing, you are a
dreadful wicked creature—when elder Job
and Mother comes, you will have a sharp
A PORTRAITURE OF SHAKERISM, 203
reproof; for they see through and through
you, and there is no biding sin from God; for,
they have greater gifts from God, than you
are aware of.” This is the door of the
Shakers’ system, and in this way they hold
their prey. When I was with them, the
greatest, giſts of God, (as they call them)
were in operation, of which they hold re-
proof as one of the greatest; and it was
common for a teacher, who was a stranger,
to come amongst them and point out some
particular person, and accuse them of their
conduct twenty 6r thirty years before,
(having first heard , their confession from
some of the elders); this was called divi-
nation. Let the candid public judge of the
propriety of such proceedings. t
I wish to know why Sfiaker children
should be deprived of useful knowledge and
intelligence, more than other children P I
call on the public mind. Is it not under-
mining the foundation of society and good
government, civil and religious liberty, to
permit their being thus enslaved 2 If the
slavery of the mind be greater than that of
the body, then is their case most pitiable.
I am informed there are in Canterbury and
Enfield, about 200 children, and some adults
nearly 40 years old, who never heard a
christian sermon : there is no liberty for
them to attend any other denomination, but
they must be in subjection to their elder,
and he approves of no information in reli-
gion but their own.
* * *
204 " A roRTRATURE of SHAKERISM.
Mr. Dyer’s conduct to you seems most
unreasonable ; but I would have you put
the most favorable construction upon it
possible ; no doubt he does violence to his
natural affections, but their chains are,
strong: , I think you had better if you can,
meet him at some place, desire him to give
reasons for his conduct, and try to bring
him to reason;' but not to have a Shaker
about, for you would not like to see him
with satan at his right hand—(my sister
forgive the expression.) &
I believe the Wo in scripture is applica-
ble to them ; they reject the commands of
God that they may keep their own tradiº
tion, and suffer not a man to do ought for
his nearest relations, Mark vii, 9, 13–
Acts, viii, 9, 10. I think their system is
founded in ignorance, earthly, sensual and
devilish, without natural affection. Instead
of being considered as a religious society, it
should be termed Ann Lee's Society, who
I believe was the mother of aboumination."
EBE’R. KÍ MBALL.
Lime, Oct. 20, 1818.
See Ebenezer Kimball's affidavit p. 188.
I Andrew Wafd, of lawful age, depose
and say, I was son of Thomas Ward, when
a lad my father joined the Shakers; my
mother did not believe in all their principles.
Some of the Shakers were gathered into
our family. My father and a Shaker wom-
A PortRAITURE OF SHAKERISM. 205
;
an, who was put in mistress, governed the
family. My mother when in a feeble state
would have her orders from this mistress,
to do such and such work. She must obey
or my father would be offended, and treat
her cruelly—she was ever afraid of my fa-
ther. They obliged her to stand to the
wheel and spin, when so ill, she ought te
have been in bed. What this woman said,
we must obey as the word of God. I ob-
served that my mother constantly shed tears.
My father said he intended to overcome nat-
ural affections, some times he said he had .
overcome them, which caused the following
conduct, and similar. I had a younger broth-
er, who for a trifling offence, my father
called to this mistress to hand him a string;
she handed him some linen thrumbs; with
these he tied the child's hands together
around the wrists—by it hung him upon
a tree, from the ground, and left him—he
screamed a considerable time. I went to
him—his hands were turned black—I pul-
led the limb down so that his feet could
touch the ground—the limb split from the
tree and my brother ceased screaming. My
father came te know the cause ; began to
reprimand my brother for breaking the
limb, and my brother told him it was An-
drew ; for which my father tied me up in
the same manner. I hung until the pain ex-
ceeded all I had ever experienced. I
I screeched according to my pain—my fa-
ther took pitch, and stuck upon leather and
18
*
\
266 A PORTRAITURE gr SHAKERISM.
put it on my mouth, so I could make no
noise. A man by the name of Brown took
me down. . . I was tied up in different ways,
and punished to that degree,' I thought. I
could not live. Once I was tied and hung
up in this manner so long, I lost the natural
feelings in my hands for three years. I had .
brothers and sisters treated as cruel" as I
was, and by my father and this shaker
mistress. My sisters appear to have their
natural capacity much injured—I think by
no other cause. . I left. the Shakers, and
had brothers and sisters, who also left them.
‘My sisters have suffered much for the want
of a home ; as their capacity was not suffi-
cient to be in an unprotected state. My
father had a good interest when he joined
the Shakers, but none of us have been fa-
vored with any of it. My father for many
years, has been an elder with the Shakers.
My mother lived a number of years after
I left the Shakers; and I think pined away
through grief. A short time before her
death, she sent for me to come and see her;
I went—the Shakers would not let me see
her—I entreated of them, with tears in my
eyes, to let me go into her room—they
would not, I stayed a number of hours, used
every argument possible to see her, but in
vain; they peremptorily refused. I knew
their cruelty, and my impressions were, that
she was in trouble, in addition to her sick-
ness; my heart was wounded in pity towards
a tender mother—she was ever kind to her
A PortRAITURE of SHAKERISM, 207
children, when it was in her power; natur-
ally kind hearted. My distress was great,
but I must depart.'. My father has contin-
ued with the Shakers, and ever has treated
me like a brute, until since the trial of Mary
Dyer in 1818. I called to see him, he treat-
ed me like a child. Since I left the Sha-
kers, fortune has so favored me, that I have
property sufficient to live upon the interest
of my money though my health is poor.
ANDREW WARD.
State of :::::::::: *}
RockINGHAM SS Northfield, Sept. 10, 1818.
Attested before me, OBADIAHMOONEY, Just. Pease,
* tº-
* I Sarah Tibbits do testiſy, that when a
yeuth, I was married to Henry Tibbits, and
lived in Canterbury N. H. where we had
three children, (were both professors of re--
ligion.) The Shakers came into the place,
preached, said holiness was required to:
serve the Lord, and many things so favora-
ble, my husband joined them. Afterwards
I joined them. W. must “first confess our
sins to the elders, then obey every order,
as commands from God—this must be bur
conscience, every impulse of the mind to
the contrary, must be condemned, as evil'
spirits. Also believe all other principles,
anti-christ seeking to deceive. I told them
wherein they did not walk agreeable to the
scripture—they then strictly...forbid my
reading it, from which time I did not read
•º
208 A. PoRTRAITURE OF SHAKERISM,
it for twelve years. They said they were
in a new dispensation—a greater light than
the Apostles. We were commanded to hate
our natural relation, and give up our chil-
dren. When I parted with my only daugh-
ter, it was ...'. grievous, but I must conform.
Mothers had but little opportinity to know
, how their children were treated. After
they were taken away, my zeal was great
to overcome sin, believing it could be obtain-
ed, I with every faculty of body and mind,
sought to overcome a sinful nature. Mean-
J
time I fancied myself more lost in wicked-
ness, less power, over sin, than 1 hither to
had known. I found more and more lack
in my heart, of that spirit which I call
Christ, which gives us power to resist sin,
When we were ordered, to labor for love .
and union, (as we often was) the love we
found was an earthly sensual union. No
wonder, as we were ordered to receive God
through our elders, and they centinued in
practice, which they continually condem-
ned. An elder, which the father said was
chose by the revelation of God, was caught
in unlawful connexion. Both of the men
elders of our family were the same. Such
were our saviours.
In this way we' continued seventeen
erwhelmed in the fall W
years,overwhelmed in the tallen power. We
were not only lost, in our own fallen nature,
but must be united with the spirit of the
leaders, which was more inflaming than our
own. They possess a fire, which they call
A portRATURE OF SHAKERISM. 209
Christ, with this they said we must be bap-
tized. I leave it with the reader to judge
what it is. I passed through scenes of trib-
ulations and vexation, many things too much
to be mentioned. I had no power over sin
and saw others daily committing sin. My-
self and husband became convinced of the
errors of Shakerism. Our children had all
previously left them of choice. Children
are kept under great severity ; their minds
have no opportunity to enlarge ; no person-
is allowed to make any calculation for them-
selves, but the rulers. I have known many
after laboring for them many years, leave
them with nothing, could not get any thing.
They requested my husband to give up his
real estate; he would not. I know the
Shakers do net iook to the fountain of life,
for salvation, I know in the Lord. I have
had my sins forgiven since I left the Sha-
kers; and through faith in Jesus Christ;
and, now enjoy daily happiness in God—
have a pitiful feeling. when I consider that
any human creature is deceived as they are
—I feel no hardness against them or any
, other persons—I am now in the “care of a
helpless brother of my husbands, who was
carried to the Shakers, with his parents,
where he continued a great number of years.
New they have turned him upon the town
of Canterbury, N. H. –4 w {
The Shakers have a covenant which they
make many of their subjects sign, in obedi-
ence to a gift, or order from the leaders,
18%
210 A PortRATURE of SHAKERISM,
|
which debar those from obtaining any com-
pensation for their labor and property, in
case they should leave their society. I fur-
ther state, that I know the sºr, have
denied people who were not shakers, from
seeing their relations who were shakers.
SARAH TIBBITS.
In presence of Obadiah Móoney and
Andrew Ward.
State of JNew-Hampshire
Rocking BAM, SS a p } Northfield, Sept. 10, 1813.
sworn before me, obADIAH Mooney, Jus. Peace.
Sarah Tibbits is considered pious, belonging tº the religious
church,
---
I Betsey, Foster, of lawful age, do testify
that I was daughter of James Gilman,
of Exeter, and married with James
Foster of Canterbury, who had a good in-
terest. After we had five children, my
husband got ensnared by the Shakers. Af.
‘ter attending their meeting, he returned .
home melancholy. At night when we re-
tired, he looked at me with terror—said I,
“If you choose I will go to another bed.”
It was his choice, and I obeyed... Oh, the
sorrows of my heart, when I considered the
the desolation that Shakerism had made in
families—then to consider my present situa-
tion, and soon my family would all be sepa-
rated. It brought up every affection, and
if possible, bound my heart nearer to thein
than ever. Instead of rest it was tears and
mourning. My husband treated me in all
A poRTRAITURE OF SHAKERISM, 2.11
*
eases with disrespect. , My infant was my
only companion in grief. Oh, the lonely
hours, when I considered that my depend-
ance was against me. Six years I lived in
this situation, one mile from the Shakers—
and they around harrassing me with “you
must confess your sins and join the people of
God.” . There was two shaker women put
to our house to order me and my children;
my trouble reduced me to a skeleton. In
1808, there were orders for our family to.
move into the Shaker Village. I told the
Shakers I had rather they would take my
life than oblige me to go and live with them.
My husband bid me to be ready to move.
the next day. My love and fear was such
toward him I could use no argument against
him—my only relief was to weep. My
two eldest children, (daughters) were not
willing to go with the Shakers. The eldest
being of age—she hired out; the other,
her father was ordered to bind out, which
he did. He said if I would go willingly, I
should live with my children. We moved into
their Village; I lived in a family with my
husband and children a short time ; then
we were separated, and I had no care of
my children. At a time my youngest child
was sick—I desired the care of him, they
forbid me, Istood by him fs he lay sick, put
my hand on his head, for which I was re-
proved. They called me flesh and old af.
fection. I insisted, and would take some
care of him, contrary to orders; all of
&e.
212 . . A PortRAITURE OF SHAKERISM,
which was called flesh. I continued, with
them twe years and six months, worked
very hard—I sometimes thought I could not
live, and had no desire for life, if I must
-stay with the Shakers. After my second
daughter became of age, she was sick, with
a fever, My eldest daughter brought me
word, that my sick daughter wished to see
me, and that she did not expect she would
live. The Shakers said “go away, and not
come here with your old affections and lusts -
plagueing Betty,” meaning me—my daugh-
ter did not go, they told her again, änd the
third time—she wept and went out. The
anguish of my feelings at this time, I cannot
express—my poor wretched children, alone.
in the world. I begged of the Shakers to
let me go; they would not. I was sent for
again, but the Shakers would not let me go.
I felt as though I could not contain my rea-
son; I took the opportunity and stole from
my lodgings, unknown to the woman I º:
with, and went three nights to the neig
bours to enquire after my sick child. My
knowing she had no dependance only her
work, made me the more anxious. I after-
wards heard that the neighbours talked to
the Shakers for keeping some of their peo-
ple in bondage. They denied it, and asked
who told so ; the man said he would not
tell, unless they would promise to treat the
jerson well, they promised they would:
hey were then informed it was me, and
told of my going nights to enquire for my
wºm.
A PortRAITURE OF SHAKERISM. 243
A
sick child. The elders enquired of me; I
owned it—they then let me go and see may
child; a shaker woman must go with me
and be with me, every where I went.
When we returned, they said I must go
, with two of the sisters, to each place I
went them nights, and confess that the Sha-
kers did not keep me against my will; or
otherwise leave the ‘society; for I had
brought a wound on the people. I told,
them. I should be glad to go away, if they
would let me have clothes to cover my na-
kedness and let me go, I would say they
had treated me well, (which I have since
dene to my sorrow, and the dissatisfaction
of many who knew some of my trials.)
They then asked me if I was willing to pass
receipts for my work, and take a part of
my furniture, and give an acquittance to my
husband's property. This I did; was wil-
ling to do any way, that I could go away
in peace. Then they came with my hus-
band into the room, he asked me if I was.
going away 2 I told him I was, for I was
in bondage, and could not stay, as I could
not live with him, nor the children. He
said he must post me, I told him I had nev-
er refused to live with him—he and the
Shakers went out a few minutes, then came
in, and he said, “I will, live with you, in
Binnit Libby's family,” but you must con-
form to the orders of the family.” I told
Tº this family was a number of Shakers gathered, and Libby
had the care of them, as elder. ,
214 A PORTRAITURE OF SHAKERISM,"
him I should be under the same bondage
there, that I then was, and I had rather go
away. The Shaker said, “that is all we
want,” so they had opportunity and posted
me. It was 18+ 1, when I left them; found
myself destitute, without home or protec.
tion. I worked by days for my living. I
have since been to see myº children, was
treated civilly. Once I went to see my
daughter, they refused me, and said she did
not wish to see me. I do not go often, it
so grieves me. Once as I was passing by
the Shakers, I saw a son of mine; he look-
ed sickly. I went to him, found he was af.
flicted with a bad wound on his leg—it ap-
peared incurable. The Shakers appeared
tired of him. They soon carried him to
an uncles of the boy, whom they called
world; he was then brought to the house
where I was - hired. He was very sick,
his life was despaired of... I sent for his fa-
ther, he did not come ; one of our neigh-
bors, (Mr. Keezer.) went to the Shakers
told them, if they did not send his father
to assist in taking care of the child, he would
make trouble for them, as he told me. My
husband came and brought the Doctor—Af-
ter this, the Shakers said, if the child died
to bury him decently and they would pay
the expence ; but I must not trouble James
about it, (meaning my husband). The re-
flections of my heart were almost insupport-
able ; to think, they have all our property,
and when this child went there, he was
A. PortRATURE OF. SHAKERISM, 215
bright in his senses, healthy in body—now
he is sick, and debilitated in his senses, and
they are willing to throw this burthen on
me, and not suffer his father to take any the
-care of him. * s *
Shakerism causeth females to have the
greatest troubles, of any thing in my knowl-
edge, and no mitigation. After a leng ill-
mess my son got well. "I am now fifty-five
years old, and have no way for sustenance
but to go out by days works. Last year
which was 1817, I was very sick with a fe-
ver. I sent a number of times for my hus-
band to come and see me, as I was necessi-
tous. He did not come ; the distance was
four, miles. After I got better, I settled
with the Doctor, but was not able to pay
his charge. One dollar was all the money
that I had, which I gave to him. This af.
fidavit is written somewhat particular, and
the neighbours are acquainted with most of
the above circumstances. All my indigence
I can prefer rather than be with the Sha-
kers. I have good friends. To be a Sha-
ker, you must believe Ann Lee is mediator
between God and man; must be in exact
obedience to your orders. It is a crime to
speak a word against the Shakers in any
case, though truth requires it. You must
give all to them, to a pin's value; you must
disregard truth, reason and understanding
in conformity to their orders. You must
not read the scriptures as any rule of prac-
tice, because they say it is a back dispensa-
216 A Portraiture or, shakeRISM,
t
tion, and the Shakers are in a new. You
must overcome natural affection, and hate
'your nearest relations.
| S BETSY FOSTER.
*:::::::::::: * : Northfield, January, 4, 1819.
Rockingham, ss,
Personally appeared and testified, before me,
OBA DIAH MOONEY, Jus. Pease.
. In Mrs. Fosters trials she has become pious. and is a regular
member in Mr. Patrick's Church, in Canterbury. . It may be
further understood that in 1820, James Foster, husband to the
above named Betsy, left the Shakers, a decrepit old man. Af.
ter all the sacrifice he has made, his interest, family and many
years hard labour, to gain that pover to overcome all sin. The
Shakers have turned him off destitute saying, “ he is so bad
tempered we cannot live with him”. Lord pity the ignorant,
and deal justly with all liars, as Christ said, “you are of your
father the devil.”
The following is a statement, from Hannah
* o Carr.
I Hannah B. Carr, of Northfield, N. H.
do certify, that I am daughter of James and
Betsy Foster, of Canterbury., . When I
was ten years old, my father joined the Sha-
kers in Canterbury, in 1802—my mother
did not join them. Six years following, I
lived in my father's family, one mile from
the Shakers, and the most of the time one
er more Shaker women with us, to order
my mother and the children. We must
wait and tend on them with all attention, or
otherwise, my father would be offended,
In the year 1808, there was orders for our
family to move to the Shakers. , H had one
sister eighteen years old, myself sixteen,
we had learnt some of the Shaker’s Sevrity,
A PORTRAITURE OF SHAKERISM, 217
£ºf
s
and were not willing to go. I was conyin-
ced that it was wrong to say I was pious
when I was not ; but this I must do with
the Shakers. I wished to go to school, but
they would not allow it, and I believed there
were pious people separate from the Sha-
kers; but this I must deny among them.
They said if I would not do and say as they
bid me, I must be bound out to what they
called world—which I was, and my oldest
sister hired out for a living. I was after-
wards sick with a fever, was anxious to see
my mother—sent for her, but she did not
come: My life was despaired of, she was
sent for again, but did not come. This was
in 1811. Soon after, she left the Shakers;
they gave her only a part of her furniture.
My father’s property, when he went to the
Shakers, was 100 acres of good land, two
horses, five cows, oxen and other stock ac-
cordingly. I had a brother at the Shakers,
and by a wound was brought almost to the
grave. In this situation the Shakers carried
him from their society, and turned him upon
our relation. He was then sixteen years old;
since that my mother has been sick with a
fever, a short distance from the Shakers.
She sent a number of times for my father
to come and see her—he did not, nor ren-
der her any assistance. She has only her
labor as dependence for a support. The
above I am ready to attest to--from the
mouth of Hannah B. Carr.
| JYorthfield, August, 1818. ,
19 *
218 . A poRTRAITURE OF.shAKERISM.
'I Miriam Dickey of Wilmot, N. H. de-
pose and say, that I am wife of Robert
Dickey, who was always a kind husband, .
until he joined the Shakers,and we were in ea
sy circumstances. He was a professor of re-
ligion, and a teacher to the people, prior
to his joining them. At a time he was out
on business, (as he afterwards stated) he fell
in with the Shakers in Enfield, N. H. and
believed their principles to be right. He
joined them and set up their ceremonies in
our family. The Shakers said the duty of
a wife was to obey her husband—I had al-
ways been willing to obey, while he used his-
reason; but now I must come into all the
Shaker's ceremonies and wear a Shaker cap.
My mind was distressed, I did not believe
with the Shakers; and the separation in my
family was great trouble, without, being -
obliged to conform to their ceremonies. I
was not sufficiently acquainted with them
to know their practice, but I could not be-
lieve in the first mother, or Ann Lee, as a
Saviour to the lost world; from the best in-
formation I could get I believed her vile.
Soon there was a proposal for my husband
to sell his farm and have his property uni-
ted with theirs. I*observed I was willing
he should be a Shaker, if he would keep
. his interest, and let me take the care of the
children. I told the justice, as my husband
was a Shāker, they would wrong him out
of his property; I shall be left to suffer.
The justice thought it proper that I should
• A PortRAITURE OF SHAKERISM 219
have a reasonable part of it secured to me.
My husband was not willing, but said I
should not be wronged. He conveyed his
farm away, and gave the security which he
received for it, to a Shaker.” I was wound-
ed, I went home sorrowful ; I think I real-
ized the deplorable situation we were about
to be plunged into. Shortly my husband
appeared against me; I felt dejected and
alone, (I was in circumstances.) . They soon
began to strip the farm. ... We had a large
family of children, I felt as though we
should be left destitute of a living shortly.
Soon there was orders for us to move into
another house not "so good as ours, where
were three families.' This was distressing
in my situation, to be away from home,
among a people continually condemning me
with their awful denunciations. A few
weeks before my confinement, Thomas
Ward, an old elder, in the time of meeting,
came to me with his fist doubled; he put it
in my face, stamped and said I should go to
hell ! that he could see the devil in my
face; he appeared in a rage and I thought
he would have struck me ; I was so fright-
ened I could scarce stand on my feet; my
husband smiled to see him treat me thus.
My husband frequently told me he must
hate me, and strive against me ; I thought
I had as much trouble as I could live in, by
* When a man joins -the Shakers, he must first give up his
wife, next his property, then his children; then he must be a
slave through life, if he abides with them.
*
*
220 A PortRAITORE OF SHAKERISM.
being separated from my dependence, dc-
prived of my home in my difficult situation,
without such treatment. I looked around
and saw that my family was undone; they
all joined in their meetings but myself;
they sung, danced, stamped, doubled their
fists, and ran at each other, spit at one an-
other, screamed and screeched and jumped
so as to split the floor boards. I thought I
should loose my reason. (I was confined.)
When my child was three weeks old, my
husband removed me to an open shop, where
the rain came down through the roof; there
was not a place dry to keep my bed. I
was distressed about myself and children,
(as I was brought up tenderly) and always.
treated so by my husband, until he gave his
right hand and reason to the Shakers. To
add to my affliction in this miserable situa-
tion, a woman was put to our house, to or-
der me in my work and to govern my chil-
dren, by the name of Betty Dockum, . Soon
other Shakers was put into our, family, in
consequence of which, I had to suffer. I
sometimes thought I had better destroy my-
self to get out of trouble. We had now
removed to another house where they con-
tinued to treat me ill; if I made any objec-
tions, it was the devil in me. Now I had
the cooking to do for a large family and my
mistress to order me—she would tie my
children, hang them up, tie their hands be-
hind them, then tie them into the chair, tie
them to the doors; this with menacing lan-
A portraiture of SHAKERISM, 221
guage. Any thing that was requested of
the children by this mistress, if they diso-
beyed, they were sure to be punished.
Thus exasperated, I found I could not en-
dure—I went to a brother of mine, told
him my difficulty—he offered me a home, as
I could be no comfort to my children, and
wasting in torment, I concluded to leave the
Shakers. I returned, to tell them, I could
not stay and live, my brother would take
care of me. They gave me a bed, with a
small part of my furniture, and made me
give an acquittance to my husband's prop-
erty. Then my brother with a compassion-
ate heart, moved me to his home. It was
every way distressing to leave my children
but to see them treated cruelly and be trea-
ted so myself, was insupportable. Had not
my friends assisted me, I must have perish-
ed with the Shakers. I lived with my
brother a few months, when my husband
came for me to go back. I told him I could
not, and have him follow the Shakers, and
keep them. Shaker women there—he said
the Shaker women made our daughters do
all the hard work, and he thought it injured
them—and his trouble was such, he could
not live as he was, and he could but die, if
he left the Shakers. I consented to go
back. He turned the Shaker women away,
and I once more was restored to my family
in peace. We were now very poor—but
poverty was no trouble compared with my
past affliction. It appeared like a new
*
19% k
222 A PortRAITURE OF SHAKERISM.
world, that I could have the care of my
dear babes. In eight or nine months, the
Shakers came and again persuaded my hus-
band to believe that they were the only ac-
cepted people of God, that he could never
find redemption but by them, and without
obedience to their principles he must go to
hell ! They got such hold of his mind, it
appeared as though he would loose his sen-
ses—he could neither eat nor sleep, was in
absolute agony. He joined them again.'
Shortly after there was orders for him to
carry his family to the Shakers in Canterbu-
ry, upwards of sixty miles. This was
dreadful to me ; I was wracked with troub-
le. I expected shortly to be confined. He
took six of our children, left our two oldest
daughters, I was distressed to part with my
little babes. I soon began to consider on
my situation—the house I was left in, was
not my husbands, our property was all gone,”
the only consolation was, that I had the best
of neighbours, and my two oldest daughters
with me. After my husband carried the
little children, he was sent immediately
back for the other two—he said it was the
orders and they must go. . My eldest daugh-
ter wept and said, “Mother will die if we
leave her alone.” She wept as though she
would break her heart, until she went out
of sight, 'Oh my sorrows, I did not
know as I should ever see any of my chil-
dren again, consider reader my situation—
Tº He was a wheelwright by trade, which supported us,
A PortRAITURE OF SHAKERISM, 223
was left in a strange house alone, was dis-
tressed and sick—pen can't describe my sen-
sations, (I cannot realize it without tears.)
I walked around the house—looked around,
no husband to protect me in sickness, no
children, no home; grief rushed upon my
mind. I endeavoured to nurse myself, by
taking some herb tea. Esq. Buck of Nor-
wich, Vt. came in to see me—said, “I could
not have thought your husband would have
treated you so,” he shew pity and offered me
a home at hishouse. My kind neighbours took
care of me through Iny sickness. After I was
better, my husband came, and said to me,
“If you will go to Canterbury, I will pro-
vide for you a good home, and you shall live
with your children—for their sake, I went,
but all in vain; he afterwards left the Sha-
kers, has four times joined and left the Sha-
kers—and I have passed through scenes of
disappointment too lengthy to mention.
It is my desire and prayer, for a protection
for helpless women and children. My hus-
band, myself and part of my children are
now separate from the Shakers. Providence,
so favored us, that though we were 'made
destitute of property, we are now com-
fortable for support. “My husband is now
having his testimony written she wing the
manner of the Shaker's compulsion, which
caused him to treat his family as he did.
MIRIAM ĐICKEY.
The Shakers teach that there is no salvation only by the se"
cond appearing of Christ in Ann Lee, that the same spirit she
possessed is now in the elders—and the will of God is no where
known but by them. , After a person joins them they must be-
224 A perTRAITURE OF SHAKERISM.
[...
ſº
lieve their own reason is natural and carnal--believe all is truth
which the elders teach, though it is ever so inconsistent. You
must hate your nearest relation the worst, and obey every gift,
At a time, word was sent that there was to be a gift sent from
the church to the Shakers in our vicinity. The elders came,
the people were gathered and placed in a half circle—their im-
agination was such, that some shed tears for fear, while others
rejoiced in hope.' The great attainment was one chesnut to
each, with mothers love in it. Again the elders came with an-
other gift; that was, for them all to kneel, the elders at the head.
The first elder crowed with the flopping of his arms the rest
in union dome the same. Thus are the expectations exalted
and disappointed, of all those who believe on the Shakers.
g
*
==
The following is a deliberate act of the Sha-
kers in 1819.
I John O'Neill of Enfield, N. H. depose
and Šây, that in Feb. 1818, I became ac-
quainted with Joseph Dyer of Enfield, who
invited me to join the Shakers; assuring
me that happiness was no where but with
them; and that they were an upright peo-
ple, whom I could depend on. I went with
him from Canada, more than 100 miles, to
Enfield, where the Shakers invited me to
join them, and said i might stay any space
of time, as would be my choice. Aſter a
few months, I made it my choice to leave
them—and entered into marriage with a
girl of my choice. Afterward, I saw the
Shakers, not being but little acquainted with
them, I had not proved them. Their fair-
ness induced me and my wife to join them
again. They received us cordially. My
wife was in a state of pregnancy; they
placed us in an outer family with a number
of other Shakers; (I was a shoe-maker by
A PortRAItURE OF SHAKERISM. 225
trade.) After we gave ourselves to them
in obedience; they began to shew coldness.
After my wife began to be burdensome in
her work, it gave me great uneasiness to .
see that the Shaker women would not assist
her on account of my having tender feelings.
for her—they said it was nothing but the
flesh. The elders said I must hate my wife,
She had no mother or sisters—to console her
—she was but a youth, her troubles became
that wait, it caused her to be like the fig-
tree, which cast's her untimely, figs. In
Jan. 28, 1819, she was taken in labour; the
Doctor was with her three days successive-
ly. We had almost despaired of her re-
covery; our being Shakers, we had but lit-3
\
tle assistance. On the fifth night of her
sickness, they said she was a little more at
rest. The women were so fatigued for the
want of sleep, they said I must watch with :
her a short time—if she was worse I must
call them. Knowing their former accusa-
tions, because of my compassion towards
her, I replied, “it may give you occasion
against me.” They urged me, to watch.
Mary Elliot, (a Shaker woman,) who liv-
ed in the house, said, “John, if you do not
stay with her, she may stay alone, for we
are going to lay down” My anxiety for
my poor distressed wife, who was destitute
of relations to assist her, and I though void
of friends, caused me to be willing to render
every relieſ possible; I consented to stay
the time required, was in the room perhaps
220 A poRTRATURE OF SHAKERISM.
an hour. The next day, the 6th day of
her sickness, the elders hearing of it, Joseph
-º-
Dyer came from the old family, (the elders
of which ruled us,) to our shop, when the
orders from thence (by a Shaker) to me, was,
“if you and Mary? (my-wife,) “don’t quit
the house,"I will throw you out.” He then
said, “if you don’t go, I will pull the chim-
ney down over your heads.” I hesitatad,
not knowing how I should move my wife.
He then said, “if you don't clear-out, there
shall not be one stick of the house standing
till morning.” I knew not what to do—I
had but a trifle of property, no home, my
wife sick, and had no relation; I was dis-
heartened—went in and told my case to my
wife, we saw no way for escape, death
glared us, no person with us, but Shakers—
we both fell into tears. At this wretched
hour, Mrs. Mary Dyer (who was boarding
at a Mr. Flood's) hearing of our sickness,
came in, and said, “what is the matter here,
I heard you lament while in the door-yard,”
I told her, “my wife is sick in bed, and our
orders is to go out of the house this night,
or it shall be pulled down upon our heads;
and I know not what to do, I was given up
to grief.” She said, “don’t be discouraged,
your wife shall not perish in this place—
there will be a way provided for you, if
there is no other place, I have a comforta-
ble room you shall have that, if your wiſe
can be moved, if not, the neighbours “will
take care of you; I know the Shaker |
A PGRTRAITURE OF SHAKERISM, 227
I think she would be better, if she was out
of the fear of them.”. My wife smiled and I
began to have some, hope. The Shakers
grew uneasy, appeared anxious by their in-
timations, to have Mrs. Dyer gone. She
said to them, “I shall not go until I see this
sick woman in a better situation—no won-
der she is sick, such works is enough to
make her sick.” She then talked to them,
they confessed to her, they were all sorry
for what they had said.” While we were
talking a Mrs. Paddleford, (a neighbor)
came in with a present of necessary food.
After hearing the case, she offered me a
home in her house, until my wife was bet-
ter in health. Mrs. Paddleford remained with
my wife—Mrs Dyer returned to her home.
I got the neighbors to take my wife on a bed
carried her to the house. My wife contin-
ued sick and distressed. In this situation
we were obliged to leave the Shaker
dwelling in consequence of my staying in
the room with my wife, at the time I was
requested. They continued to say it was
the flesh. ... I knew they palm lies on the
innocent. My wife is now in the care of Ab-
ner Paddleford's family—who are like the
Samaritan of old, when the stranger had
fell into the hands of thieves. God will .
reward all, according to their doing. - *
JOHN O'NEILL.
State vº. February 24, 1820.
Attested before me, JESSE.J.' FOGG, J. Peace.
* Those were persons whom I had been acquainted with at
Stewartstown—Daniel Taylor's family in particular. Noted by
Mary M. Dyer. * . &
228 A "PORTRAHTURE OF SHAKERISM.
I Abijah Stanley of lawful age, do testify
that, on the night of the 1st of Feb. 1819,
I with others assisted Mr. O'Neill in moving
his wife from the Shakers, to a hospitable
family. The report was that she had been
sick for a number of days. She was when
we went into the house laying on a bed, a
parently almost h9pless. Her husband
rahsed her up—shé was placed on a bed,
and laid upon a carriage and conveyed to a
Mr. Paddleford's a short distance; yet, not-
withstanding, her situation being such at
the time—she appeared so overcome with
fatigue and puking, she had to be handed
into the house by two assistants, i.
ABIJAH STANLEY.
S JNew-Hammshi
!ale gºº. Lebanon, Feb. 24, 1818.
Attested before me, JESSE J. FOGG, Just. Peace.
re- A
I Zenas Delano of Lebanon, N. H. of
lawful age do testify, that early the first night
of Feb. I was an eye witness to a horrible
scene. Mr. John O'Neill a Shaker, came
to my house desiring me with others, to as-
sist him in moving his wife to a neighbors.
We had heard of her being sick for a num-
ber of days—was disappointed at her being
moved. I learnt that the Shakers had sta-
ted to Mr. ON'eill, that he and wife, should
leave the house that night, or the chimney
should be torn down over their heads. I
with others went to the house with a car-
riage, went in ; his wife appeared almost
A PÖRTRAITURE OF SHAKERISM, 229
drowned with trouble. She was on the bed,
her husband raised her up—we placed her
on a bed, on the carriage with a Mrs. Pad-
dleford's assistance, who rode with and stea-
died her upon the bed, as she was convey-
ed away. There were two. Shakers from
their old family, then present, where I
heard Mr. Paddleford tell the deacon thus,
“I think you are a villian to turn this wom-
an out of doors.” Pettingill, (the deacon)
said, “I am glad the bitch is gone out of
the house.” The Shakers have since de-
nied this speech, saying the deacon said no
such thing. ZENAS DELANO.
State of JNew-Hampshire
GRAETon, ss. 3. Lebanon, Feb. 24, 1819.
Attested before me, JESSE J. FOGG, Just. Peace.
Extract from Eunice Chapman's History.
PREFACE.-Sovereign Providence has so
ordered an interesting event, that I am com-
pelled to º before the public, and ex-
pose the effors and crimes of that people
who profess to be the peaceable followers
of Christ—and have undertaken another
painful task, which call my sorrows up afresh
and again bedims mine eyes, with tears.”
Think not my friends, that it is unpopular
to listen to the cries of the distressed, be-
cause they have so often reached the ears
of your honorable body ; when the insatia-
ble happiness or misery of thousands, will
* The second trial of Eunice Chapman for her children.
20 # *
© –
230 A PORTRAITURE OF SHAKERISA1.
be dependant on the result and perhaps
some of your own dear offspring, when, af
ter you have retired to the shades of de.
clining life, or taken your Jast farewell o
this world of sorrow,
No sooner does the cries of a bereaved
widow pierce the ears of the humane part
of our world, than their hearts expand
with the keenest, sensibility, and desires to
administer consolation to sooth their grief
by powerful exertions, which are sanctioned
by Christ himself. .
A woman bereaved of her husband and
children, and they still living, is a widow
wrapped in all the horrors of wretched.
ness, Hence the reader will find in the
succeding narrative, the history of a woman,
(a widow) suffering persecution from a soci.
ety of Shakers : After they had proselyted
her husband and bereaved her of her chil.
dren, although many of her sex have en-
..dured similar treatment from the same
source, yet, they have not been gener-
ally known. Hence the writer, conceives
it her duty, to lay before the public, a true
account of her trials and sufferings.
The dealings of the Shakers with Eunice
* 5
Chapman and her children. Ö
To satisfy those who have a furiosity to
make inquiry concerning my standing and
character, I state, that I am a native of
Bridgeport, in the state of Connecticut;
my father Elijah Hawloy, was a respecta-
A portRATURE OF SHAKERISM, 231
ble merchant in that town and deacon of
the Presbyterian Church. He is now Post
Master in the town of Broome, county of
Scoharie and State of New-York, My
bröther, Jesse. Hawley, resides in the town
of Rochester, in the county of Genessee,
and superintends the custom-house, which is
situated on the mouth of Genesséé River,
and Lake Ontario; my brother Elijah Haw-
ley, Jr. Esq. lives in the town of Ridgeway
in the county of Genessee, and is Post Mas-
ter; my brother-in-law, Peter Penfield,
Esq. resides in the town of Harpersfield,
fºr. county. In the year 1802, my
father commenced the mercantile business
in the town of New-Durham, county of
Grèene, State of New-York, where I be-
came acquainted with James Chapman, who
was then a respectable merchant in the
same town. In the year 1894, I left the
gay circles of youth, with all my flattering
prospects, renounced the protection of the
best of parents, was married to the said
James Chapman, a native of Saybrook, in
‘Connecticut, by whom I had three children.
He treated me kindly until about the year
1809, when he visited the Shakers. After
which, he gave himself up to intoxication
and vice, and shew himself barbarous to me,
and neglect to his family. In Nov. 1815,said he
had joined the Shakers.-He afterwards
frequently visited our family, and I receiv-
ed many degrading insults from him. He
would force the children from the table and
232 A PORTRAITURE OF SHAKERISM,
say, “they shan’t eat with such a sinner.”
He often spit in my face, in their presence,
and said, “it was the filthiest place he
could find,” (meaning defiled with sin.) In
Sept. 1814, Mr. Chapman came to Durham,
(we then lived in Durham, N.Y.) said “the
Shakers had built a house for me and my
children to live in, and that they would pro-
vide things necessary for us,” In October
following, I rode to the Shaker Willage in
Niskevna, to see if they had provided
those things for us. I asked an elder if
there was any house or provision made for
the family; he said, “nay, we choose you
should suffer tribulation, in order to bring .
you to embrace the Gospel, and if James
does not bring in his children soon, he can-
not remain with us. The morning previous
to my leaving Niskevna, Mr. Chapman told
me he was going to the next family's and I
should not see him again. The elders both
said James was at the next family's,
I was wishing to return, they directed me
the wrong way to Albany, I was lost, had.
to wander in the thick woods so great a dis-
tance that it was very dark before I could
find a place to put up. I can advise all
women provided their husband's join the
Shakers, not to go near them. I resolved
to return home and be thankful that my
children were not to the Shakers; but to
my surprise, they, (the Shakers) had sent
my husband to force them away, before
could reach home. When I returned my
→ ses.
A Portraiture OF SHAKERISM. 233
lſº
hoſise was desolate | No sound of my dear
babe's footsteps was heard running to me,
and welcome my return. My sister with
difficulty assisted me to enter again, those
dismal apartments; and when I did, they
re-echoed to my groans ! In vain, my friends
and neighbors came to sooth my distracted
mind! . All my troubles, which, I had
thought were insurmountable, fled before
this; and I said I never knew grief, till now !
Those who have had their friends taken
captive by the savages, can better realize
my feelings than I can describe. I felt dis-
posed to say, Oh Lord! why didst thou not
lay them all a lifeless corpse ! then I could
, know their end. Judge Barker and Will-
iam Chapman, Esq. entreated my husband
to let the children stay until my return.
But he declared it was, my intention to re-
main with the Shakers, and that I had sent
for the children, he told the children that
they were going to their mother.—The
children ran and tried to hide from their
father, he caught them. The day was cold
and tedious, and I learn that when they
arrived at Albany, it was near night, and
Mr. Chapman went to a public house and
left the poor little strangers in the waggon
exposed to the inclemency of the weather
—a gentleman saw them shivering with the
gold; took such pity on them, as to leave his
business to take thern into the house. The
gentleman states that Mr. Chapman told
him, they were some poor fatherless and
20%
234 A PortRAITURE of SHAKERISM.
motherless children, who were sent by him
to be given to the Shakers; and he had
nothing to do with them but to land them
there. Orphans indeed Disowned by a
father, after being taken captive by him and
enslaved for life . He immediately put an
advertisement in the Catskill paper, “for-
biding all persons harboring or trusting me
on his account.” As soon as possible, I
with Mr. Penfield, and Mr. Spencer, (my
brothers) proceeded to Niskevna; by chance
we got sight of the children. The Shakers
had told them I had run off with another
man and would never come near them again.
It was their intention to prevent my seeing
them. They told me that when my son
gave up all hope of seeing me again, he fell
into the greatest distress, rolled back and
forth on the floor, like a person in the ago-
nies of death ! cried and begged of them
to let him see his mother. My son was
troubled with a pain in his breast, he com-
plained that dancing increased it, so that he
almost fainted, and fell upon the floor ; and
the Shakers threatened him with severe
punishment if he did not dance faster. Mr.
Chapman had placed my Susan under the
care of a woman, whom I have learned, by
good authority,that previous toherjoining the
shakers, had two illegitimate children, and
*one of them by a married man. Mr. Chap-
man šaid, “she is a beautiful sister.” Susan
wept bitterly, and said weeping, “ mamma,
father has bound me here, and Elder S. Y.
• A poRTRATURE of SHAKERISM, 2.35%
Wells, held my hand and I did not know
‘what I signed my name to, until afterwards,
then they told me and tortured me about it.
Little Julia, was a very endearing child, and
a solace in my bitter hours of sorrow. My
brothers wept for them in their unhappy
situation, and offered to secure Mr. Chap--
man from any expence if they would return
them to me. The Shakers said they were
fine children, and were now God’s children.
No tears or entreaties could impress their
hard hearts. They intimated that my chil-
dren soon would be carried to a distant so-
ciety of Shakers; my brothers made some
provision for me, and returned home. Soon
after they were gone, I had orders to go
out of their house. Here my sorrows
were called up afresh ; being forced to
leave my dear babes, not knowing whether
I should ever behold them again. I went
to my husband and Hannah Wells, (an el-
dress,) weeping and begging of them not to
take her away. They replied the gift of
God must be obeyed, (meaning the orders)
and as God had taken my husband, property
and children from me, I had now nothing to
do but to confess my sins and obey the
* Gospel. James Chapman and Issacher
Bates jr. carried me to a strong house some
distance from my children. There I was
introduced to an eldress, and said I must con-
fess my sins to her, and if I wished to see
my children I must ask her liberty.—They
said I had libery, to stay two weeks on trial
º
236 A PORTRAITURE OF SHAKER ISM,
º
of embracing their sentiments. I sat with
them in their union meeting, in the eve-
ning and saw the spiritual husbands each,
with their spiritual wife, withdraw to their
different apartments. I observed to one of
the sisters that there was a general court-
ship through the house. I was in anxious
suspense about my children, and was not al-
lowed to see them alone, I could only look
at them, and realize how different my situ-
ation was from what it was a few weeks
ago; and reflect on the "awful change
Jan, 3d, as I and my Susan were sitting in a
room with several Shaker woman, she point-
ed to Lavina Bates, and said that she was
James' spiritual wife, Lavina left the room
and I did not see her again during that visit.
In the evening the different families &ame
in to attend a general meeting: I was or-
dered out of their house, but did not
obey, my children were dragged out of the
room where I was, and compelled to stay
alone; and while I endured fearful forebod-
ings I was surprisingly alarmed at the as-
tonishing noise and confusion. They sung,
talked and jumped about the floor, and pro-
nounced “jub, jub, jub, lobble, lobble, lob-
ble, &c.” Hannah told me that some had
a gift to speak in an unknown tongue."
Soon after they dismissed their meeting, I
was drove out of their house. Shortly after
James Chapman's spiritual wife, was found
* During the time 1 was there, I accidentiy discover, d a three
gallon jug full of excellent bitters in the elder's closet,
*1 %
*º-
A PORTRAITURE OF SHAKERISM, 237.
\.
fallen down breathless, Jan. 5, I visited a .
family who were not Shakers, when I re-
turned; I found they were displeased : they
soon began their worship, I found they
were spitting on their hands, stamping, and
whirling about, and saying “hiss, hiss, hiss,
hate the devil, hate the devil, chain the dev-.
il, chain the devil!” I opened the door, to
see them, but the noise so confused me, and
my eyes were so filled with dust, that I was
forced to retreat. The house shook-so
tremenduously that I ran out doors for safe-
ty—Surely, thought I, God can never be
truly worshipped in such a manner. Next.
day, Hannah said, I might think strange of
their having such a meeting the evening be-
fore, but they were obliged to have such a.
meeting, because I had been among the
people of the world, and brought such a
host of evil spirits, that they creeped all
over them, and even got into their mouths.
I enquired if she could see them P - She
replied, “yes,” and how did they look P.
“They looked like caterpillars,” she con-
tinued, “we always have such a meeting
after the world’s people have been among
us, in order to drive off their evil spirits,
and chain them down, then we enjoy such
peace as the world knows not of.” Hannah.
hoping to drive the evil spirits out of me, .
called upon the sisters to join with her and
pray over “poor Eunice.” She began to
igh and groan, but hearing the voice of a
mań, in the other room, she left her pray.

238& A. PORTRATURE OF SHAKERishi.
ers and ſléd into that room. Jan. 8. This
evening they attend their union meeting, I
was constrained to sit alone. As I walked .
through the hall, I' passed the door of a ,
reom where I saw Mr. Chapman convers-
ing with his spiritual wife. On the evening
of the 9th, as I. was preparing to go, Han-
nah Wells came and forced my dear babe,
out of the room, where. I was, I sought for
- her, and found her placed in a corner of a
room, crying bitterly 1. The poor child.
durst not tell me what she was crying for.
Thus I parted with her, reflecting how sim-
ilar my situátion was to -those mothers who
have had their children forced from their
arms by the savages. I told the eldress if
she would indulge me with the privilege of
coming often to see my children, I would be
. content not to speak to them if she forbid
it. I asked my husband if he could not see
it his duty to take his children and live
with me again! he could nevertheless be
a Shaker, and teach the children their faith,
only grant me the privilege of living with
and nursing them. ... He replied, “it would
be a great loss, and I cannot do any thing
without a gift, (that is liberty) from the el-
ders.” The Shakers said, “Eunice you
are worse than the brutes, for being the
mother of children.—Confess your nasty
dirty sins, and travel out of your carnal
nature, and walk in the way of God. Do
you not know that you world’s people are
vastly beneath the brutes, for being joined
A - PORTRAFTURE --OF SHAKERISM, 23.9
in-wedlock,and living in the manner you do.”
Modesty prohibits my relating all their con-
versation. There is no transaction which
* has passed the most dissolute, but comes out
in full and plain words in that society, with-
out regard to age or sex. I heard a contin-
ual din of eonfess your sins, and put on a
cap, and forsake, the carnal filthy practices
, of the world, and walk in the way of God
—They alternately kissed me, and flattered
me, by saying that I behaved excellently
well, and would make an excellent believer
if I would join them. At times, they at-
tempted to frighten me—Hannah says, “Oh
Eunice what a sinner you are what mer-
cies you abuse, for slighting the offers of sal-
vation now held out to you,” she sighs and
groans ! “Oh what a view I have of the
mercies which are coming upon you, like a
torrent in this life and more especially in
, the world of spirits, if you do not embrace
the Gospel whilst your day of grace lasts
Oh! could you have the same view of them
that I have, but you cannot” Oh Eunice
in a very short time, you will lift up your
eyes in torment, and behold me afar off, and
you will call upon me to dip the tip of my
finger in water to cool your parched tongue.”
I enquired whether she would give it me *
“Nay—I shall not be #permitted to do it,
* I suppose that Hannah knew that I should soon be thrust
into the open world, destitute and unprotected, as they had
done many woinen in like caseseand imagined I would be as,
miserable as solue who had lost their reason in consequence of
such treatment.
240 A poRTRAITURE OF SHAKERISM.
I shall sit in heaven and laugh!” I said what
you, Hannah sit in heaven and laugh at the
sight of my misery P. “Yea, me and all
the saints of God here—we shall laugh at
your calamity and mock when your fear
cometh, and your 'desolation as a whirl-
windº” Here I must confess, that, though
established in the firm belief of the funda-
mental doctrines of the christian religion,
still, I many times trembled when I heard
them groan and talk in such a manner. Oh
can it be expected, that young people and
children, who are brought up in their su-
perstition and ignorance, will ever have
power of mind to leave them? If one ma-
ture in judgement, is alarmed at their de-
nunciations, thought I, what must be the
feelings of youth, when they heap the threat-
enings of eternal wrath upon them P Jan.
11, at eve, Elder Calvin Wells, and Mr.
Chapman came into the room, where I was,
Mr, Chapman said, “Eunice do you want
any of our faith ?” I answered no. “Well
our gift is out here.” I made some re-
mark upon Mr. Chapman's obligation to his
family, and my unhappy condition, I told
my husband I was willing to stay during life,
if it would be less expense to him, but
could not embrace their religion, neither
would I molest them in theirs.-They said,
“unless you unite with us, you cannot en-
due to five with such a pure and holy peo-
ple, the fire of Mount Zion will consume
you.” Mr. Chapman came again, said I
A poRTRAITURE or SHAKERISM. 241
must prepare to go immediately. , Here like
the patriarch Abraham, I was brought te
the severest test. Whether to renounce
my belief in the doctrines of the christian
religion, and put myself under the control
of the Shakers, or to leave my captive
babes. I plead that I was unwilling to
launch into the world unprotected. My
husband was inflexible to all my tears. I
then related several instances of his imposi-
tion and abuse to me, after he joined the
Shakers, . I saw it, pleased them to think
he had travelled so far in the way of their
profession as to incline to treat his carnal
wife in such a manner. They appeared
anxious for me to depart. Hannah then
took me by the arm, and said, “you must
obey your husband;” and shoved me down
stairs—held me till the other women put
on my coat and hat in a ridiculous manner—
tied my socks together—strung them across
my arm—shoved me out of the doors, and
thrust me into an open waggon-Mean-
while some of the women stood at the door,
laughing at my odd appearance. . I begged
of Mr. Chapman to carry me back where
he had taken me from ; my trunk and
clothes were there, and had not with me a
change of apparel. . The Shakers said
“they were a wicked people there, and
would corrupt me.” In this situation, Mr.
Chapman and Issächer Bates jun, drove
21 - -
__ –-T
º
Tu – __-T ~p →
=== —r—r-r-
-
| “.
242 A"roRTRAITURE of SHAKERISM,
me off, without permitting me to see m
ſº. children, to bid them farewell. . They
drove through the rain to Albany, where all
were entire strangers to me. They stop-
ped at a public house, and left me in the
... street, without giving me a farthing of mon-
ey, or making any prévision for me. “The
but t
tº: however, invited me into the house;
e agitation of my mind was such, to.
gether with the ludicrous appearance of my
dress, that the young woman told the lady
of the house, a crazy woman had come!
Mr. Chapman, in order to make me appear
㺠and ridiculous, in the view of ev-
ery citizen, again put an advertisement in
the public paper, “ forbidding all persons
harboring or trusting me on his account.”
Being still unwilling to return to my friends,
so far distant from my children, I wandered
the streets in quest of employment. Soon
the lady where I put up invited me to stay
, through the winter. ‘ I accepted the invita-
tion. I informed my friend, one of my
brothers came to Albany to assist me.
Feb. 5–my brother waited on me to the
Shaker village, in company with one of the
legislature. They went with a view of per-
suading the Shakers to return me one or
both of my daughters, My daughter's cap-
tivity appeared so awful to them; they were
very solicitious for me to take them away.
My daughters were soon taken into a pri-
sº A poRTRAITURE OF- shAKERISM, 243
vate room and, locked up.'. I went in pur-
suit of them, and rapped at a door—one of
the women opened it—here I found my
youngest. As I went to her, pressed her
cheek to mine, Hannah Wells (an eldress)
gave me a shove and said, “Eunicé, begene
from among the sisters!”—she took hold of
me with two other, women and shoved me
violently out of the room. That is the last ,
sight I had of 'my dear babes... I stood
alone in the hall, trembling and fainting, on *
the account of the violent treatment -I-had
just received. Patty Carter said, you shäll"
never come into the house again. Iſsaid I
shall come where my husband and children
are. Hannah then said, “You have got no
husband.” I. replied, if you will give me
my children, you may have my husband.
Here I must pause, and adore that all wise
and merciful Benefactor, who hath support-
ed me and preserved my reasoning facul-
ties; and not left me to be a wandering
idiot, like many other women, rendered so
by the unkind treatment of the Shakers.
My brother, Elijah Slowley, jr. also came
to Albany to assist me. He went to the
Shaker village on the 8th of February; but
could not see Mr. Chapman or the children.
The Shakers told him that Mr. Chapman
had gone with the children, they knew not
where... They gave him a letter, which
they said James left to be sent to me. The
244. A poRTRAITURE of SHAKERISM.
:
substance is as follows : “There was a
dissolution of the marriage contract between
him and me—and he fully believes in
Christ's second appearing *. That all
who have wives, should live as though they
had none : he believes it his duty to break
every bond—and to follow Christ in the re-
generation: and that God hath called him
for the very purpose of bringing his chil-
dren into. Christ's kingdom; and he cheer-
fully obeys the call: yea and he will obey,
it ! He hath brought them out from the
wicked world of mankind, and they are con-
secrated to God in his chosen and peculiar
people. And all the power of darkness
cannot remove them.” [Meaning the Legis-
lature.] He says, “It is probable that he
shall remain with the children until they
become of age, if he should live so long.”
and “It is not likely I shall see his face a-
gain in this life nor the children of which
was the natural mother.” My severe
trials were beyond expressions. . The Hon.
Mr. Paiſie, (the gentleman who accompani-
ed us to the Shaker village) was so dissatis-
fied with what he personally saw of the
conduct of the Shakers, that he immediate-
ly laid a petition before the legislature (in
my behalf) and on that account, there was
a general law, passed, April 17, 1815, au-
thorizing a judge of the supreme court to
send a habeas corpus (in such cases) and
A portRAFTURE OF SHAKERISM. 245
t
bring forward the children, and assign them
to the mother. Also, granting the chancel:
lor power, in cases of divorce, to grant the
mother her children. My children were
not to be found. I went from one Shaker
village to another, and made use of strata-
gems to get sight of the dear little captives,
but found no satisfactory information where
they were. I returned to my friends. i
Many affidavits in support of Mrs. Chap-
man's character, are omitted, to avoid swel- .
ling the volume. A few affidavits are tak-
en, which follow: -

I, Sarah O. Slowley, of lawful age, testify
that I often lived i.; James Chapman’s fam-
ily, before he abandoned them. That
James by degrees neglected his business and
family—became very abusive to his wife—
spent his time in the haunts of vice—would
be out at night—return at a late hour, very
morose and spiteful. ~ Once in particular,
his own daughter left the house, on the ac-
count of his conduct, and lodged at a neigh-
bor’s. His wife dare not go to bed until he
had first retired: then I slept with her for
safety, . His abuse to his family was such,
that he would not prºvide food, clothing, or
fuel, in the most extreme cold weather. He
would not hear the least complaint, without
retorting in the most abusive language. I
was present when he took the children: he
21% . -
246 A PORTRAITURE OF SHAKERISM,
said, his wife had agreed to stay with the
Shakers, and had sent for her children.
George (the oldest) to escape his father,
went and hid of his own accord: meantime
I sent Susan (the next eldest) to her uncle
Spencer's, about two miles distant—her fa-
ther pursued, and took her. He had got
the youngest before. He hired boys to find
George, and to tell him if he would come to
his father, he would not compel him to go
to the Shakers. When he saw that his fa-
ther would take him, he wept bitterly 1 and
begged of him to let him stay until he could
see his mother. Mr. Chapman told him he
was goifig to see his mother, and promised
the children if they did not like to stay with
the Shakers, they might come back an
time. Mr. Chapman was then intº
I was knowing that Mrs. Chapman was kind
to her husband, and had the best the house
afforded reserved for him when he returned
home. I saw nothing that made unhappi-
ness between them but his own ill conduct
and perverse temper.
I, Peter Penfield, do solemnly swear that
on or about the 22d of Dec. in 1814, went
with Eunice Chapman to the Shakers, to
see her children, and persuade the Shakers
to give them up, as ſunderstood by them
and the children, and their father, that they
were bound by indenture. The children
* A PORTRAITURE OF #HAKERISM, 247,
º
appeared to be very unhappy, and cried
and took on in such a manner, my heart
ached for them. I told James and the
Shakers that they ought to give them up to
their mother: that my brother Spencer and
myself would see that the children were
provided for; but the Shakers and James
wholly refused. I then told them that if
they did not let Mrs. Chapman have some
of her children, or visit them when she
leased, I would try to get some law passed
in the Legislature for her relief. James ap-
peared to bid defiance to any thing of that
nature. Feb. 9th, 1815, I came to Albany;
took Doct. Payne, Mr. Shiner and Mrs.
Chapman into my sleigh, and went to see
the children at the Shakers. We retired
into a private room with Mr. Chapman, in
order to intercede with him, to give Mrs.
Chapman one of the daughters: James said
he would as soon commit suicide : there
was no prevailing on him to give up either
of them. Mrs. Chapman begged to see the
little boy : they said the doors would be
fastened against her if she went to the
house where he lived. *
March 27th, 1816, *
Sworn to before me, PETER PENFIELD, Alderman
§ * of the city of Albany.
During my visit to the Shakers, I saw
Catharine. Bonnel, from New-Jersey. She
came to visit Elias Bonnel, her Shaker hus-

248. As Perºtraſture of SHAKERISM. . .
ſº
band—brought her youngest child (three
years old) hoping thereby to excite some
parental sensation in his breast, and induce
him to return to his family. They had tak-
en her child from her, kept it concealed—
told her they knew not where it was. Oh!
the agonies of the poor-distracted mother,
wandering from house to house, weeping
and groaning for the loss of her babe, was
indescribable. , Sher was a worthy woman,
They represented her as litigious and diso.
bedient to her husband;...likewise, being ve-
ry troublesome-to-them.”.
I have lately received Mrs. Bonnel's de-
i. Mrs. Bonnel states that “she and
er husband lived nearly three years after
their marriage in a state of harmony., . Mr.
Bonnel was a pious man, and, provided, well
for his family; five years ago last July, un-
known to her; he went and joined the Sha-
kers ; which caused her many grievous
hours. He often told her that he never
should leave her or be slack: in providing
for her and her children. A He continued
with his family one year and three months-
after that time, during which, he thrice vis-
ited the Shakers. Then he sold his prop-
erty and settled his business; and frequent;
ly said, that his time here, was short, and
asked her if she would move near the Shā-
ker village, where he could go to their
meeting; and promised to provide well for
her and her children.
#
A poRTRATURE of SHAKERISM. 249"
But she being unwilling to go with him,
after he had embraced such sentiments, he
left her, with two small children, and went
and lived with the Shakers; and advertised
her, forbidding all persons harboring or
trusting her on his account.—He again re-
turned, and promised her that he should
not live within some miles of the Sha-
kers, if she would consent to go and
live with him ; , she went, and he took her
among the Shakers, and there she lived in
the same house with him, from spring until
the next fall; but in no respect as husband
and wife. And through a pretenceºle visit
her friends, he persuaded her to return
with him to- New Jersey. When they ar-
rived there, he told her that she should
never live with him again, and he should no
longer-provide for her. *
About a year after that she took her.
oungest child and went to visit him; her.
husband's salutation to her was thus, “You.
have come, with your old carnal affections;
I wish to see none of them about me.” She
was ill treated by them, &c. Her husband
tore the child from her arms by violence,
just at the time she was preparing to return.
home; he kept himself-and the child con-
cealed, and she continued there for several:
days after that time, and strove all in her
power to see them again, but could not.
\
250 A PortRATURE OF SHAKERISM.
"1 .
She was obliged to depart full of anxious
grief without seeing them.”
(Signed) . CATHARINE BONNEL.
September 30, 1816, Attested before AMos Port FR, one of
the Justices of the Peace, in the County of Essex and state of
New-Jersey, -
But, to return to circumstances attending
my own history. Elders. S. Y. Wells and
Joseph Hodgson were summoned to ap-
pear before the committee, to whom was
referred my petition... Before the commit-
tee retired to examine my witnesses, these
Elders publicly defamed me in the Senate
room, in very offensive language; until the
committee told them they would injure
- their own cause to say any more upon that
subject, as there was sufficient testimony in
support of my character..
sºm *
ºmºsºms
Examination of Witnesses before the Committee, to
whom was referred the petition of Eunice Chapman;
taken this 20th JMarch, 1816. . .
Present Messrs. Cantine and Dayton. .
Elders S. Y. Wells and J. Hodgson were
first questioned by the committee,
Question. “Were the children, bound P’’
Answer. By Wells—“Nay.”
Mr. Penfield's deposition was then read,
and other testimony produced, to prove
they were bound.—Wells pretended to
recollect himself, and acknowledged that
“The children were bound.”
, A Portraiture of SHAKERISM, 251
*
- Q. “To whom was the eldest daughter
bound P’’ * .
A., “I cannot say.” --
Q. By Mrs. Chapman. “Can that be
possible, when the "child said Elder S. Y.
Wells held her hand, to sign the inden-
ture ?” "
J1. “The child was mistaken.”
, , Q. “Was not that child capable of know-
ing, and relating such a circumstance P’’
ºff. “Well, come , to recollect, she was
bound to such a one”—(calling him by .
name.) — ºs---
Q. By Gommittee. “ Where is Mr.
Chapman P and where are the children?”
.d. “I cannot say.” "
Q: “How did. Mr. Chapman and the
children go away?” * > º *
.A. “I cannot say.” $ f
Q. “Did he take waggon and horses, or
sleigh Pº
- A. “I cannot say.” - • *
Q. “How could Mr. Chapman take the
children, and go from your house,” without
our knowing it?” rº
A. “I cannot say.” sº
Mr. Deric Weeder, who had lived with
the Shakers sixteen years, and acted in the
ſº-
* Mr. Chapman and the two daughters lived in the house
with Wells and Hodgson. The minds of all present appeared
eonvinced that the Elders knew when Mr. Chapman went off
with the children, and how, (if he had gone) and where he
then was—but “they would not say.”
\-kua N*
*
252 A PORTRAITURE of SHAKERISM,
capacity of a deacon, stated that “it was
impossible for any of the Shakers to take
horses and carriage, and go off without the
Elders' knowledge.” *
Elder S. Y. Wells asserted that “James
had actually hired:[such a particular house.
for his family to live in.” *
Mr. Weeder said “He knew that James
had not hired that house.” *.
Wells then acknowledged that “He did
not know for a certainty as James had hired
a house.” -
iMr. Veeder stated that “He had lived
with the society of Shakers as a member
for sixteen years ; left them about two
years ago; was there when James ‘.
man came amongst them, who was immedi.
ately owned and acknowledged as a member,
He spake of his wife as being an honest, in-
dustrious and prudent house-keeper, As-
signed no reason for his leaving her, other
than he believed if his duty to forsake all
for Christ's sake.” Mr. Weeder said “He
knew James had not hired a house for his
family, and at the time he [the said Weed-
er] was a member of the society, he ex-
pressed his dissatisfaction at keeping James
there, without contributing to support his
helpless family who were out, which obser-
vation highly displeased the Elders.”
Mr. Veeder further attested “That Eu-
nice Chapman's statement concerning the
A PóRTRAITURE of shakerism. 253
Shakers, which she laid before the Commit-
tee, in his opinion correct as it was accord-
ing to their rhanner of conduct.”
The said Weeder, on being questioned,
attested that, “ he knew T. Brown's Histo-
ry of the Shakers was true.” (This tes-
timony so alarmed Elders Well’s and Hodg-
don; that they arose from their seats, faced
Mr. Veeder, and attempted to dispute him.)
Mr. Weeder replied, “Brether. Seth you
need not contend against Thomas’ book, for
he has wrote as much for thee as he has
º thee. I have personal knowledge
of the most part of it—and I being so well
acquainted with Thomas, know him to be
; candid he will not misrepresent any
thing. r --
. Vedder further stated, that “ when
Brown's history was first published, the El.
ders purchased and read it, and then con-
demned the book as being pernicious. .
terrupt, and forbid * member of the so-
ciety reading it. Nevertheless, about
twenty of the young Shakers read it pri-
Yately, which camé to the ears of the El-
ders. They called the young people before
them, and made them kneel and confess that
they had read it and sinned in so doing, and
ask their forgiveness. He was one of the
number who read the book. They called
on him to kneel before them, and confess,
and ask forgiveness. He told them he
would kneel in conformity to their discipline,
22
, 254 . A poRTRAITURE of SHAKERISM,
but not as reverential of them. He kneel.
ed and said he had read Thomas’ book
and he knew most of it was true. . He could
not say he was sorry he had read it. The
Elders took a private opportunity to tel
him he had done wrong in speaking so be
fore the young, people, * to hurt thei
..faith.” . He replied, as the young people
looked to him for an example, he consider
ed it his duty to speak as he did in their
hearing.” * ,
& Mr. SKINNER: stated, that “he” lived aſ
Mr. Andrew Cooper's, at the time Mrs.
Chapman came there. “Mr. Chapman
, came with her from the Shakers, and left
her in the street. She was invited into the
house, and she continued there for a length
... of time, and conducted herself with propri.
ety.” - Mr. Skinner also stated, that “he
went with Mrs. Chapman, in company with
doctor Paine and * §. #. ...to the
-Shaker village, and was informed by them
, that Mr. Chapman's children were bound."
Mr. Skinner said that “Mrs. Chapman be:
haved properly, and did not speak unbecom,
ingly; and she was refused the privilege of
seeing her son, by Mr. Chapman and other”
of the Shakers.” ©
. CATHARINE GEbdis testified that “she liſ'
led with the Shakers from the age of ten."
twenty years, during which time, she jº"
children treated very inhumanly.” Sº
“ the Elders and Eldresses lived uP"
\
sick
said
A-poRTRATURE of SHAKERISM." 255
the most sumptuous; food, when the youth
had to accept of the most ordinary.” She
was knowing to the instance of the inhumanº-
and ridiculous-manner of the Elders and
Eldresses whipping those three young wo-

men, mentioned in Browns' history of the
Shakers, [page 335] it was in the month of
April 3, and after they were almost exhaust-
ed with the chastisement, she's saw the El-
ders and Eldresses drive them into a mill-
pond, where they were forced to stay half
an.hours. She is also i. with simi-
lar circumstances -atº di
The Elders -influenced a young woman (a
natural sister of the abused young woman)
to appear intº court against her and take a
false oath to clear the Elders from the se-
verity of the law, and has since heard her
confess she “wronged the truth.” t
Mrs. Geddis also stated, that “the Sha-
kers are not allowed to receive a letter
from a friend until it has been examined by
the Elders. She said that when her moth-
er called to see her, she was ordered by
the Elders to tell her not to come there
with her carnal and old natural affections,
listurbing the peeple of God, and then
leave her. They were forbid using pen
and paper, to learn to write; and they were
forbid reading the bible, except particular
*
* erentº times. She
further testified, that “she”was knowing to
the similaris ridiculous- and 3 barbarous case :
mentioned in the aforesaid history, [p. 323.].
*
f
256 a portRAITURE of shAKERISM,
passages.” Mrs. Geddis related, that “at
the age of twenty, her father sent a writ of
habeas corpus after her, and the Shakers
took her at night, in the month of March to
another village. On her way, she had to
ride over hills, rocks and logs, and swim her
horse across a deep creek, and then they
made her ride ten miles in her wet and
frozen clothes, which caused her a fit, of
sickness. Meanwhile the Shakers told her
father she had drowned herself.” " *
The Shaker Elders, on being questioned
by the committee, persisted (as heretofore)
in saying they “did not know where Mr.
Chapman or the children were.” The
committee ſº a bill before the Sen. .
afe, entitled “an act for the relief of Eunice
Chapman, and for other purposes.”
The Shakers, after all their sanctified
declaration that they did not know where
James Chapman was then, brought him for-"
wardſ and he, for whom I had ventured all
my happiness and even risqued my life in
opposition to his most solemn covenant vows /
just at the time I stood most in need of a
friend, as in several other trying scenes
heretofore, through which I had to pass,
appedºed as a formidable foe ( , And they
remonstrated with a pamphlet of 16 pages,
and laid on the table of each member.
The book contained such, palpable mis-
representations that it operated against
them—Those who felt an interest in be:
A portraiture of shakerism, 257
half of the afflicted, advocated the cause
and read the most prominent parts of my
book, which occupied a day, and the bill
passed the Senate for the first clause, 24 to
6; and for the general law, 18 to 9, (as I
was informed.) It went before the com-
mittee of the whole, and experienced a
lengthy debate in the Assembly.
Dr. SARGEANT was a powerful vindicator
of the cause. .
Mr. OstraNDER,-of-Albany, did honor to
himself and justice to the cause, by being
the means of: the last and very sessential
clause added to the bill. .
Mr. IRVING, from New-York” said “The
hüsband having abandoned his wife without
any provision, had violated the marriage
contract, and had no right or power to hold'
her in the bonds...of marriage.” He des:
cribed in pathetic terms the abandoned and
disconsolate situation of the wife in this case.
The divorce- for a -breach of... the seventh
commandment, was on the ground of its be-
ing a sbreach of ; the marriage, contract.
Every case where this is violated, 'whether
by abandoning the party or otherwise, gave
a right to have the marriage.contract dis-
solved. . The case was much stronger here, .
where a man had joined a society, whose
principles tended to demoralize and corrupf:
the youth who joined them and the commu-
nity at large, . As this case was now before.
the Legislature, they might with propriety

- re l,
258 A portraiture of SHAKERISM.
g M . ſ ! - ". . d
decide upon it; fºr even the petitioner's,
earnings might be taken from her by the
husband, without her having the means of
redress. He appealed strongly to the feel-
ings of the committee, and depicted in glow-
ing colºrs the sensations they would experi-
ence if their bosom friends and nearest rela-
tions were treated in the manner this wo-
man had been treated, and urged the pro-
priety of passing the law.
The next day, after some debate, the
bill passed the Assembly, for the first clause,
67 to 37, and for the whole bill 51 to 41.’
The editor who published the speeches in
behalf of the Shakers, observed that “the
ability and ingenuity with which the debate
was managed has probably, seldom been ex-
celled on any occasion in the Legislature of
this state.” *:
Many who voted against the bill, were
convinced it was a barbarous method the
Shakers had taken to destroy families under,
the sanctity of religion, and thereby abuse
the rights and liberties of man; but still
felt delicate lest they, by voting against
them, should intrude on those rights.
From my not being able to get through
with the publication of my books in time,
the business was delayed until the last of
the session; and when it came to the Coun-
cil of Revision, most of the judges were
called to attend court, and as the bill was
estimated as being of consequence, it was
t
º
l f f
" . . . " * * t • . 1, • *
A PORTRAITURE OF SHARERISM. 258
laid over to be re-considered when the judg-
es could all be present. [Meanwhile the
“Shakers have had, opportunity to exhibit
their inhumanity and stubbornness, in still
withholding my dear babes from me !]
After all the trying scenes, and vicissi- .
tudes through º I have had to pass, I
still feel a humble confidence that our wise
and benevolent council will see and feel the
infinite impºrtanº of rescuing helpless chil-
dren and unprotected defenceless mothers
from such barbarous outrage and accept the
bill, as far as their conscience feel the limits
of our constitution extend them power.
But I trust the voice of humanity will have a
more powerful impression on their hearts than
all the eloquence of speech /
Objections to the bill were, 1st, “It is
wrong to grant a divorce except, &c.—(As
Christ said.)” Has there not enough been
substantiated to convince the impartial and
, candid that there are direful and deep dyed
crimes committed among the Shakers which
Christ if on earth would say was as rational
a cause for divorce as any cause whateyer P
Would Christ acknowledge a people to be
his meek and inoffensive followers, who thus
inhumanly treat their companions and chil-,
dren? would he not say “verily, verily I say :
unto you, I know you not 2. Would he not
say as in Matthew 23d chap. verse 14, 15,
23, 24, 25, 27, 28. . s
2d, “If the legislature should grant a di-
260: A PortRArruar of . shakerism.
*
vorce they would be thronged with suchipe-
titions.”. If there are a hundred as extremes;
and interesting cases as this, our Legislature
may, with justice and propriety, grant them
a.divorce; and they may pass areasonable
law, whereby other defenceless women may
be protected without experiencing the nu-
merous' disparagements of applying to the s
Legislature for a divorce, . p I •
3d, i." It is wrong to take-children from ,
their father, as he is their head.” A man .
is and ought to be the head of his family, .
even as: Christ is head of the church, (Eph. .
chap. 5) to nourish, chorish, and protect
them; and a family thus represented is a ,
beautiful similitude of the church of Christ—
but, when a man abandons his family and for
years seeks only to afflict and destroy them, .
our constitution allows -sueh - a man to be
“disfranchised by the judgement of his .
peers;” when a manºjöins the society of
Shakers he “disfranchises” himself; he has .
no control over his children or property
he has -even sacrificed his own freedom
The passing-that law would only be taking.
the power from those pharisaical Elders in
the garb of sanctity and innocence, who
have subtly allured men into their shares.”
4th, “Granting a divorce merely for the
opposite party: joining the Shakers, would
be treating them like culprits in states’ pris-
on.” In “Christ's second appearing” page
31}, 312, they assert that “Luther made a "
- A PortRAITURn of SHAKERISM. 261
t
solemn covenant vow to Iive in a state of
celibacy,” and he “broke his vow and mar-
ried a nun.” They observe thus: “where
is that court of justice on earth that would
not deem it perjury, to violate what they
had solemnly confirmed by an oath P or that
would not forever after reject the testimo-
ny of such a false swearer P w h
... Is it not as absolute perjury for men to
violate their solemn covenant vows, made
before God, to live with, “neurish, cherish,”
and protect his companion as to break a
vow made to celibacy P and why not treat
them like culprits in state-prison; perhaps
those culprits is state-prison never broke
the marriage covenantſ
5th., “It is giving a bad precedent, to
pass such a law, as unprincipled men will, ,
forsake their wives and join that society for
the sake of obtaining a divorce P” . The im-
becility of the argument scarcely gives room
for a reply, but it appears important to ob-
serve, that our laws give unprincipled men
such unlimited bounds that they need not be
secluded among the Shakers three years to
gain a divorce for their unfortunate com-
panions, as they may very shortly commit
those crimes which will give their compan-
ions a divorce, and our laws inflict no fines,
or corporal punishment upon them. They
may with impunity, even boast of their suc-‘.
cess, in the seduction of our unfortunate, un-
rotected, defenceless sex and triumph over
their virtues | | * * **** p
.
A
262 A Portraitures of SHAKERISM.
As to their oblique hints and allegerical
denunciations against my character which
frequently occur in public and private, they
are similar to what every unfortunate, un,
protected woman, like myself, receive
from them after they have proselyted he
husband and bereaved her of her property
and children; and provided they had proved
them to have been true, they would have
been no reasonable excuse for Mr. Chap
man's abuse to me; nor: rational objection
to the justice of passing the law. There
fore I shall walk over them and proceed i
thé way of my duty. . g
ºmº - wº
The following statement was taken in the state O
New-York, on the trial of Eunice Chapman :
I, Josiah TERRY, do solemnly swear and
declare, that I lived in the Shaker society
in New-Enfield, in the state of New-Hamp
shire, at the time, James Chapman came
with his three children; and a Shaker mar
from Niskeuna came with them (as I under
stood) and returned back to Niskeuna, . A
it was my lot to work in the same shop with
James, I., frequently conversed; with him
about hiss family affairs. He declared t
me...that the had no desire or thoughts 9
leaving Niskéuna, until about one-hour be
fore he started; he had orders from th
Shaker Elders to go and take his children
to prevent, his wife from gaining access tº
them, and he went much against his will.
4,
*A*PontRATURE OF SHARERISM, 263
"I, discovering so much fallacy in the Sha-
^ker Elders, lost my faith, and left them in
: Dec. 1816, I have since read Eunice Chap-
a man's statement of the Shakers. My own
• experience, and knowledge of their conduct
compels me to verily believe it to be true.
• I have also read James and the Shaker's
book in opposition to her’s. ... I have no
doubt but that James was compelled by the
Elders to put his signature to a statement
so opposite to the general character he had
2 given of his wife.
. . The Shakers have, [in their book] posi-
'tively denied the facts of their general con-
duct. : I know many instances of their part-
sing “men and their, wives and children.
One particular woman, named Mary. Dyer,
[of a very respectable family and standing
who stole her youngest child from them an
they forced it from her again. She went
and demanded her support from her hus-
band. The Shakers kept her in a lonely
apartment, where none could have commu-
nication with her except the Elders—she
was obliged to accept of such fare and
treatment as they pleased to give her.
She made complaint to the people 6f the
world of their cruelty, and the Shaker El-
ders sent out men from their society to de-
fame her character.—After that she came
to the Shakers to see her children, and I
saw her thrust violently out of doors by the
Shakers, where she sat in the street until
264 A poRTRAITURE of SHAKERISM.
her husband and James Chapman came and
put her into a waggon and drove her out of
sight ! : . . . g
' I know of a woman made crazy by the
means of her husband joining that society
and taking his children and property- from
her.
I know instances of children being treat-
ed with savage cruelty by the Elders, who
will torture them and make them go, contra-
ºry to the word of God, and their own con-
science, by commanding, them to walk by
-*.
faith and not by sight; that is, not by what
was plain to their own conscience, but be-
lieving the Elders to be all powerful and
able to make them either happy or misera-
ble forever.—Should they deviate from the
paths marked out for them by the said El-
ders, they will set them in a lonely place in
a very torturing posture and withhold from
them their necessary food, and pour their ,
threats and eternal donunciations upon
them, until being thus starved.and tortured,
they are completely, divested of their own
will, and can come, in willing obedience to
the Elders, and on their knees, solicit their
pardon,
They are still, sometimes kept months
(by the Elders) in the most agonizing tor-
tures Čf mind and body, under the sentence
of their indignation, which the Elders say,
“is one of God’s strange works, as they then
hold the soul in one hand, and whip the
*
*
A PortRATURn of SHAKERISM, 265
devil with the other.” (Holding the soul,
is their faculty in binding the child to be-
lieve that they have power to judge and
damn the whole world and even angels;
which makes them willing to endure any
temporal torture, rather than suffer their
eternal wrath and indignation.) The Eld-
ers say they keep some in that situation to
terrify and excite the rest to a willing obe-
dience; though they nevertheless,declare the
fault is in the one who suffers; and if they
should speak of their torments to one of
their brethren, and it should reach the
ears of the Elders, it would greatly en-
hance their misery; they would then be
tormented with the name of heretics and
reprobates, and sentenced to damnation,
&c. which is so powerful on their minds,
that it many times drives them into a state .
of delirium. -
During the time I was a member of that
society, I was, contrary to the constitution
of the state, compelled by the Elders to act
in opposition to my own conscience, and in
contrast to the superior senses of the soul ;
and for a trial of my faith, (when at work)
I was compelled by one Elder, to throw
aside my working tools, and use but a part
of the set, and then for a punishment, I
was ordered by another Elder to go by my-
self and remain in a very torturing humilia-
ting posture, without my necessary food un-
til I could by laboring in my mind, know
23 s *
266 A PortRAITURE of SHAKERISM.
ſº
what was my duty to do, or what would
then at that time, be the most pleasing t
them, either to work in that manner or dis
obey him. ' Though pen cannot paint, no
tongue describe, those agonies and torture
of mind while under the sentence of indig
nation from those Elders, whom we ar
forced to believe as standing in the ver,
place of God, and have full power to sen
tence us to eternal wrath in an instant,
have been compelled by them, to pas
through many severe scourges, when they
doubted, whether I was, steadfast in thei
faith—I have been ordered by them to re
tire into a mountain, after I had returned
from work in the evening with my cloath
which I had on all wet and the ground cov
ered with a moist snow, and there remai
three days and three nights, without food
er any place to rest my weary emaciated
body, and endure the above mentioned tor.
ments—(I at that time had sound faith and
belief in all the Shakers doctrines and pre:
tended power) and none except the Elders
knew but I was enjoying the bounties of na:
ture in some of the families and after my
release I durst not mention it to the breth:
ren. The Shakers have lately printed a
book called MeTHER ANN's sayings, (much
of which they pretend is communicated by
her departed spirit to the Elders, when in
close communion with her,) which the Eld:
•re carefully keep in their own hands and
A poRTRATURE of SHARERISM, 276
ften read to the young people." It con-
ains a numerous account of the awful
udgements and calamities which has be-
allen those who have left them, and their
miserable wretched end, many of whom
have been poisoned by the people of the
world, and given up to commit all sin, and
ome to an untimely end, without the privi-
ege of returning back to them, and conſes-
ing their sins and obtaining mercy—Oh!
t will cause a stout heart to tremble ! It
lso states the inevitable miseries that will
Yefall those who will hereafter dare to
eave them. h * w 4.
greater intimacy and close connection to-
gether than the other class. They say it is a
rivilege allowable to those who have trav-
illed to such a state of perfection ; as then
no good thing is withholden from them.
James Chapman observed to me, that
the Elders in Niskeaná, were more severe
n, their punishment to children, as they
Kept a room in the barn, furnished with
whips, where they took children to chastise
them, which they often did effectually.”
When I left them, they refused to pay
me any thing for four years work; and I
same off without the value of half a cent of
wages. The elders being apprehensive
that I would expose their misconduct, told
me if I would not, I might be insured of
having their good spirit to attend, bless and
268 A PortRArture of SHAKERISM.
prosper me in time and eternity—but if I
did expose them, I should meet with their
disapprobation. Consequently, nothing but
unavoidable judgements and calamities will
befal me in this life and the life to come.
I have lately been to Niskeuna, and solicited
those shakers to sell me a little leather to
braid a few whip thongs, that I thereby
might be able to set myself up into business,
which they refused to oblige me with.
They observed that it would be a vain
attempt for , Mrs. Chapman to employ
agents, or go herself to . her children,
& S ould be moyed from one village to .
another as fast as she could pursue them.
Thus have I given but a small sketch of the
• Shaker's dealings with with me and others.
N. B. They hold that no person whegoes
from their society into the world can tell
the truth, though they give an éxact state-
ment of cireumstances, because they are
reprobates and possess the spirit of the
devil JOSIAH TERRY.
Sworn before me, the first day of Au-
gust, 1817. -
WM. CAMPBELL, Justice Peace.
-z:
Answer to the Shakers' remonstrances a-
gainst Eunice Chapman, by Thomas Brown,
To PETER DoDGE, SETH Y. WELLs, and
Joseph Hodgson.—You have publicly 40?’itten
A perTRAITURE of SHAKERISM, 269
to the Legislature during last session, in be:
half of the Society to which you belong ;
relating to your “Principles and conduct
respecting husbands, wives and children.”
When I finished my history of the Shak-
ers, I was in hopes I should never be con-
strained to ºf of you again in public. As
that history has never been contradicted
by you, it was considered by many as a tacit
acknowledgement of the facts therein stated;
so my silence on the subject of your publica-
tion may be considered (and as has already
been intimated by some of you) as an ac-
knowledgement that what you have written
is the truth. I shall therefore briefly note
the following, Page 2, you say “we disclaim
any agency in parting man and wife, ºr in
breaking up families, nor is it a principle of
our ſaith that the act of joining our society,
disannuls the marriage covenant.” I -have
often heard you Elders say that the mar-
ºriage covenant is a c t with death, and
that the gospel disannuls that covenant and it
was contrary to the laws of Zion. Read
your own publication, called “Christ's sec-
ond appearing,” particularly chap. 4, part 2,
and see whether joining your Society does
not disannul the marriage covenant.
• You say “any man and -woman who are
married, may live together all their days,
and bring up their children till they become
of age, if they choose to do it without any
constraint from the Society.” This is as
23% - w *

270 A poRTRAITURE of SHAKERISM. -
{
jar from the truth as if you had said, any
man or woman may join your Society and
be held in union without confessing their
sins-You say “no married woman is ever
received into the Society without the full
consent of her husband, and even in that
case very few are admitted.” But this is
what !". have done , in many instances,
though you would fain make men believe
they need not fear their wives joining the
Shakers. . .
You say it very rarely occurs that a mar-
ried man is received into the Society with-
out his wife. “very rarely occurs ?" why I
am surprised that you should say so!. It has
often occurred, and it is well known that
many women have been left to mourn the
loss of their husbands and children, by their
husbands joining your Society. See my his-
tory of the Shakers, page 287, 357.
Page 3, you spel ºf a man's providing a
house for his wife and children, and she re-
fusing to live with him, and of her being
left to act for herself, and reap the fruits of
her own refractory conduct. Her own re-
fractory conduct is, in not believing and con-
fessing her sins, which if they refuse to do,
the husbands are counselled (by the Elders)
to have no union with their wives and the
terrible consequences of standing out, have
been thundered in their ears; and it is no
“wonder that some poor women who have
been thus tormented, refuse to live near

A PORTRAITURE OF SHAKERHSM, 271
their husbands, and have been glad to get
away as I have often heard said, when
among you.” “No one can live long in or
near the fire of Mount Zion, unless the
will confess their sins, and be obedient, for it
burns hotter and hotter against every diso-
bedient soul.”—You say “children are not
brought up in ignorance ;" they are not
brought up in ignorance of your faith and
gospel, but you do not speak the truth, by
saying they are not brought up in ignorance
of what the world calls learning. I have
given a pointed statement of your practices
concerning that in my history, p. 227,
229. 249. &
You in a note, page 4, say that “Eunice
Chapman is the only woman we know of in
this state, whose husband is among the peo-
le, and she is not with them herself.”
H. hen you know very little indeed of what
is among the people, you are not fit
persons to write on the subject.* It is as-
* I know one Theodore Bates, in Nisketina Shaker society,
whose wife is not in the society, and be told me himself that
“his wiſe loved him from a child, and married him in opposition
to her parent’s will, and she was a mild, sweet and amiable
wife, and after he got faith it was like disjointing the body to
part from her.” Also, “through the deception and intrigues of
his wife’s mother, the children had been taken from him after he
became a Shaker.” I have since been credibly informed that
Theodore Bates wanted to visit his wife and children, and go in
ºrder and union with the Elder and to mortify his carnal affec-
tion.” The Elders sent him on foot from Niškeuna to New-
Lebanon, ($3 miles) to get a gift (or liberty) from those Elders
to go and see his family, but the poor delyded man was denied:
les: the sight of his family might induce him to stay in the “car.”
nal world”-on his return from New Lebanon he stopped at a •
*ertain house in Albany and at the sight of a man with his wife
272 A portRAITURE of SHAKERISM.
r "
tonishing that you can make such assertions.
You º, “all backsliders have faith,” but .
those who have read your publications can-
not have so much faith as a grain of mus-
tard seed; my faith has got reduced to a
..very small grain indeed.
Page 5, You say, “James took the chil-
dren and went where he thought proper,
and we had no right nor disposition to con-
trel him in the matter.” He took his chil-
dren and went where there was a gift for
him from the Elders to go; for you hold no
one in union unless obedient to the gift or .
eounsel of the Elders. “Be obedient to
the giſt Thomas,” the Elders used to tell
me." You say “It has been intimated that
we have concealed the children among us.”
As James is among you, he obeyed the gift,
and he has concealed himself and children
in some of your convents, and fine snug hid-
ing places they Consequently being
among you, accofºg to your own words he
is under the care and government of the
church ; thus the church acts contrary to .
the “biost essential particulars” of its own
covenant, which says, “Children being un-
der age, are not received as members, or
under the care, and government of the
church, except by the request or free con-
sent of both their parents.” (See your
book “Christ second appearing,” page 509.)
and children about him burst into tears and said, “I can’t
get a gift to go and see my family;” The Shaker women told
me “they thought much of Theodore because he had taken
such a cross.” s E.C.
A portRAITURE OF shAKERISM, 273
& * •A
Page 6, “No members are ever prohibit-
ed from seeing and having an intercourse
-with their. relations, who are among us,
when they choose nor have any parents or
relations from without been prohibited from
seeing their children or kindred at any time
when they come in a civil manner, and con-
duct themselves peaceably.” How dare
you tell the Legislature such monstrous sto-
ries / Two years ago I went among you in
a civil, peaceable manner, and requested to
see my wife's sister : I was told" nay'—If
I had not told you, I weuld not be treated
... as you treated others, who came to see their
relation, and I would not leave the house
until I had seen her, it is probable I should
not have seen her. I requested to see my
old friend, Benjamin Youngs, but I was told
‘nay he has no gift to see you, Thomas.”—
Have you forgotten a man who came to see
his sister who lived in your church order,
but he was not admitted; and being loath
to go away, without (as he had not seen her
for six years) after sometime she got a gift
to come to the window—He said, “how do
you do, sister, I am glad to see you’—“Go to
the old sow' was her reply, and shut the win-
dow ; and she was told to say so; and you
Elder Seth was so pleased that you have
repeated it, and laughed at it.—The sole
reason why I left you, was because I could
not swallow every thing k saw and heard
among you. There have been instances of
274 A PortRArtURE of SHAKERISM.
people's being turned out of doors by you,
when they came to visit their friends. I
have often heard some of the Shakers say,
your church was similar to the Free Ma.
sons, only they were travelling the road to
hell and you the road to heaven. Truly, as
you say, ‘the way you are in (which you
call the way of § is a strange way, a
marvellous work, a twonder.” There are
many turns and twists and intricate wind-
Ings; when a person is out it is hard to get
in, (and see through all your intricate wind-
ings) and when a person is in it is hard to
get out ; and many after they are out, are
long affected with the rubs and squeezes (as
you call them) which they have received
from you. Elder Seth, you say, “The gos-
pel is like a tunnel, the further we travel in
the narrower it grows.” According to
your faith, “the truth lies deep, and the
carnal mind is such, it cannot comprehend
it, nor understand a-man of God P’ It has
been said by your Elders “speak the truth,
and spare the truth. We may speak in such
a manner that it will be truth to us, but by
the carnal lying world, who have not the
light of the truth to them, it may be a lie ;
it is their own fault, because they are gov-
erned by a lying spirit.” I am sorry, to
have it to say that equivocations, prevarica-
tions and colorings so abound among you,
that it is necessary for one who is perfectly
*—
*And I think a tunnel may be compared to a mouss-trap—
when one gets well in, they can’t get out with a whole skin,
g
A
*
#
A PORTRAITURE OF SHAKERISM, 273
acquainted with your equivocations, &c. &c.
to explain them. Give me the honest man,
the candid man, the man of truth: for truth
endureth for ever, for God hath styled him-
... self the God of truth.”
THOMAS BROWN.
' Troy, Jan. 10, 1818.
Yºº-ºº:
*-* =
In the “month of May, last, CATHARINº.
BoNNEL called on me and informed me that
“her husband (Elias Bonnel) had become
deranged in his mind, and left the Shakers
in Niskeuna, and she had been out to get
the property he carried there, and some re-
ward for his five years labor. She got no
reward and but a trifle of the property, and
that her husband (when he left the Sha-
kers) was forced to borrow money to carry
him home.” During the time she lived at
the Shakers with her family, she states
that “for bread her family was forced to
eat the dead grain and smut which was win-
nowed out of rye, and her husband had no
other bread to eat through harvest, which
caused him to have a violent putrid fever;
and he lay twenty days dangerously ill,
and the Shakers would not allow her to call
a doctor, neither would any of them watch
with him during that time,” &c.
- In the month of August last, I rode out.
to New-Lebanon to see" Lucy Wright; I
had the vanity to believe I could persuade
her to let me see my children.
. 276 A PortRAITURE OF shAKERISM.
The gentleman advised them for the sake
of their own credit, to restore me my chil-
dren, and give me a handsome support and
buy all my books and prevent the exposure
of any more of their cruel conduct. &
They...were afraid lest I should pick some-
thing to publish, and some of the women
even refused to tell me their name. They ga-
. Zed after me as I went through the village.
The gentleman who accompanied me, ob-
served that he “with some gentlemen from
the southern States, visited the Lebanon
Shakers, and solicited the favor of seeing
their head mother, (Lucy Wright)—their
reply was “nay, she cannot be seen.” They
assured them that they had honorable mo-
tives : After some time the messenger came
with “yea.” After waiting, one hour, she
came into the room dressed in white, and a
servant under each arm, supporting her as
she stood ; and by the history, she appear-
ed with as much"splendor as Queen Esther
when she entered the Royal Palace | The
gentlemen were amazed and confounded,
and durst not at first speak | . . -
During her stay, they assumed confidence
to ask her various questions which she bare-
ly answered. The gentleman declared that
(though such a particular friend, he had yis:
ited them five hundred times,) he never had
seen their Deity or Goddess, only that par-
ticular time.” The same gentieman also
-E. is supposed she could not sit in the room where the world's
people were, lest they would polute her with sin-
A PORTRAITURE or shAKERISM. 277
§
observed thus—“ I attended a court and
heard the trial of a man who had taken
considerable property, and joined the Shak-
er Society in R. and signed their
covenant, and he grew dissatisfied and bor-
rowed a horse and saddle of the Elders, to
ride eight miles towards Albany, and rode
to Greenbush and sold them, and did not re-
turn to the Shakers. They immediately
prosecuted him for stealing; he proved that
by signing the covenant he had a partial
right to them, besides his having liberty.
The Shakers saw their danger of being de-
'feated and turned about and proved (by
their own society) that the horse and sad-
dle was individual property, and the man is
sent to State's Prison. I
I asked the gentlemán if he would attest
to the truth of that ?—He replied, “I could
if I should be called to do it.” g
I was also informed of a man by the name
of Riley who was then in the Society of
Shakers in New-Lebanon. They said Riley
had a wife and an infant child; he was
young, and in flourishing business. Aſter
the man had joined the Shakers, he and the
Shakers sought to take that infant from the
breast of its mother | | The inhabitants
in dead of night [to save the child] were
forced to take it from the bed and arms of
its mother, and hide it, were the Shakers
could not suspect it was, and keep it in one
place and its mother in another, until they
* 24. g
278 A PortRArrure or shAKERISM,
could send for her father to come and take
her and the child away ! The father now
has to support the mother and child!
The §. dwell together inlarge fam-
ilies. Children and all are forced to rise at
half past four in the shortest days, and half
past three in the longest, each attending
strictly to their daily labour, (or stint) ex-
cepting the Elders, who have a deep labour
in spirit in behalf of the church.
he elders say they have the keys of
heaven and hell in their hands and can save
or damn souls. Each church has a head
Mother and Bishop, who dwell in the church
garret. Every Christmas they have a gen-
eral confession of sins in thought, word and
deed, for the year past; then reprobation
and damnation is so preached to them that
it throws terror all about, and “Mother
Ann's sayings” read to them, which causes
the house to echo with groans and tears.
Then they have such a meeting as complete-
ly cleanses the sanctuary, and as near as I
can ascertain, they have a union dance—all
their old clothes (which they can spare)
are then given to the poor, with other nec-
essary articles of cloathing made for infants,
&c. &c.
All who join them must be in perpetual
subordination to those Elders, they must
give their property, companions, and chil:
dren, lest they should be like Annanias and
Sapphira. The companions and children
A poRTRATURE of SHARERISM, 279
are separated and sent to different families
‘and villages, and not allowed to see each
other in a case of life and death, as the
"hold that all natural affection is sinful and
must be eradicated,” children are kept as ig-
norant as possible of literary knowledge, or
the true doctrines of the gospel.
The Shakers weaken and intimidate their
minds by telling them frightful and ominous
stories, thereby make them fear to go to
the world lest they should become mon-
'sters! &c. ... If they are discontented they
have to suffer by hard labor and penance.
They are locked into their rooms at night;
their education consists in being obedient to
those Elders; instead of being taught not to
offend God. Their family and church wor-
ship is to sing songs of their own composi-
tion (no form or appearance of prayer) in
adoration to Ann Lee, in the most merry
tunes, such as “Yankee Doodle,” and
“Over the river to Charley,” &c. &c. with
the most ridiculous gestures, and motions
and dance, and their appearance is so farci-
cal, that it is difficult for spectators to tell
whether they are in a Church or a Theatre !
They do not make it a practice to carry a
Bible into their Church, but exhort their
spectators to “forsake their carnal filthy
practices,” and flee to their pure and holy
* The Shakers say “the best halter , they get about a
woman's neck to bring her to their society, is to take her chil-
dren from her.” d
J
\
280 A PORTRAITURE OF SHAKERISM,
Church, which they eall “the ark of safe-
ty.” . They have their spiritual husbands
and wives, the spiritual Thusband's room on
one side of the hall, and the spiritual -wife
on the other, each opposite the other.
The spiritual husband and wife are chosen by
the head mother of the church and chang-
ed at leisure. Every Sunday and Wed-
nesday night, they have their union meeting,
and the spiritual husband, and wife sit op-
posite each other, though so near as to get
fire from each other's pipes—they converse
together in any little chit shat, as the peo-
É. of the world do—the Elders have their
ldresses fer their spiritual wives, and the
Deacons have the Deaconesses; the Elders
and Eldresses, sit at the head of the cons-
pany forming a letter A, consequently they
can have the shortest stems to their pipes;
they also eat melons, apples and nuts, and
drink cider, and sing their merry love songs, .
such as $
I love the brethren, the brethren love me,
Oh! how happy, how happy i be,
I love the sisters, the sisters love me,
Oh I how the happy, how happy. I be.
How pretty they look, how clever they ſeel,
And this we will sing when we love a good deal.
Then, the spiritual husband each with
his spiritual wife, withdraw to different.
apartments.” The Elders and Eldresses,
y -
* During the time I was with the Shakers, I was once invited ,
to sit in their union meeting.—When they withdrew. I sat in
silent amaze and curiosity. I cannot describe the ludièrousness º
of the scene, and when I heard them carrying on their union
meeting all over the house, I was wonder struck. º
A PortRATURE of SMAKERsM. 281
º
and Deacons and Deaconesses, have their
separate union meetings, they feast on the
richest dainties, with the best of spirituous
liquors. |
Some influential characters acknowledge
that the Shakers' religious tenets are “that
*
of fanaticism;” but still say, “It may be piti-
ed as a delusion, but it ought not to be regard-
ed qs a crime ;” and they even contend that
the Shakers shall still have the power to
kidnap defenceless children, whom Christ
has shed his precious blood to save!!.
They even insult me for asking relief and
protection. But I shall º in pursuit
of my sole object, my children ; believin
that he who hath declared “will be a §
to the widow, and a father to the father-
less,” will bless my exertions, until I can.
again tasp my long lost babes within my
wishful arms .
*
Extract of a letter from Mr. John C. Irvin, Esq. Pest
Master in the town of Oxford, state of Ohio, re-
ceived March 26, 1818, in answer to my letter.
“DEAR MADAM,-I have carefully read
your pamphlet, and do very sensibly feel for
one in your situation; having myself been
an eye and ear witness to a number of cases
similar to yours. I find that the Shakers in
every part of the country are alike, and am
well ºffed they are equally bent on the
24 $. . . .
t
282 A portraituns of shAKERISM.
downfall of civil government," and the de-
struction of the innocent. It has been per-
haps, twelve years since"my step brother,
James Smith first joined the Shakers. He
was then in the possession of a handsome
living; had a very virtuous wife and three
very promising sons; his wife being a very
pious woman could not be prevailed on to
join the Shaker society. They then lived
in Kentucky. He declared to her, that if
she would consent for him to sell their pos-
sessions there, and come to the state of
Ohio, that he would not compel her nor
her children to live among the Shakers.
He hitherto being a man of truth and re-
spectability, she consented. But, alas, to
her utter surprise ere she was aware, he
landed her in Shaker town on Turtlé.
Creek'ſ Every entreaty was made use of,
but all to no purpose ! She remained with
them several weeks, and then sent for my-
self and one ef his brothers to come and see
her, which we did. We stayed several
days, she then obtained leave of her hus-
band to go home with us, to stay a few days
and return. His father Col. James Smith
and others took her back at the appointed
time ; but to her further surprise she could
not obtain, the sight of her dear little chil-
dren for several days. All the money and
property she had was given to the Shakers,
and herself advertised in the public papers,
as having forsaken and left her husband,
*
A Pontraſture OF SHAKERISM, 283
without any just cause or his consent. None,
I apprehend, but yourself and others who
have suffered the like treatment from those
unfeeling people, can have any just idea of a
tender mother's feelings at such a time.
After a considerable time the poor woman
obtained her youngest child by stratagem
and some money, She has since obtained a
divorce and is . now living in Kentucky.
There were a number of others in this coun-
try who suffered in like manner. The Leg-
islature of this state was petitioned to, but
there was not any thing i. I am told
that they have done semething this season,
but have not yet learned what it is. But it
is evident that there will be something done
for the relief of the many who suffer by
that deluded and infatuated people !! I
send you a pamphlet written by my step-
father Col. James Smith, which will give
you more information respecting the Shak-
ers. Very respectfully, yours,
JOHN C. IRWIN.
EUNICE CHAPMAN.”
I have received the pamphlet which con-
tains 44 octavo pages. It appears to have
been written by the Rev. Col. James Smith,
a gallant officer in the old revolutionary war,
and own father to James Smith, jun, who
joined the Shakers. It appears that Col.
Smith had given the public and the legis-
ture a correce'statement of the conduct of
the Shakers to his unfortunate daughter in
. 284. A portraiture es' sharerism.
- law, and that the Shakers in a lengthy pub-
lication, calls him libellous and otherways
attempts to impeach his character, and they
hired their lawyers and editors to cry out,
“The bulwark of our religion is in danger!
the constitution will be broken down, in case
our legislature should stigmatise through a
law, the peaceable inoffensive people called
Shakers!!” The book which I have in keep-
ing contains a number of affidavits given
under oath, and stating the repeated decep-
tions of the Shakers and their unmerciful
abuse to the lady, as mentioned in the afore-
said letter, and the same gentleman's depo-
º together with that of the unfortunate
3.01W,-
&l. Smith, by several different affidavits,
dated 1810, proves, that the Shakers had for
“three years been artfully and subtilely ex-
citing the Indians to fall upon the defence-
less frontiers belonging to the United
States,” and actually supplied them at differ:
ent times, with “provision, amunition and
money,” for their use. And that the Shak-
ers told the Indians, “the bible was good
for nothing, as it was not the word of God;”
and that a Shaker woman died and Elder
David told them that “the Indians could not
be saved if that woman had not died for
them and for the sins of that people;” and
* I am told that half of the Shakers in pº state of Ohio are
Indians. The Shaker's manner of worship and the Indian
dance, are very similar. &
a poRTRAITurn of shakerism, 285
that “the lower order of people pull off
their hats and shoes on entering Elder Day-
id's apartment, because they call it “holy
ground!” and they take hold of his gar-
mont and say, “Behold the Lamb of God
who taketh away the sins of the world,”
and that, “the women have to kneel before .
Eldress Ruth and kiss her feet, and say,
“Behold the Lamb of God,” &c. &c. And
that the Shaker Elders assert that “the
soul of Gen. Washington came to them after
his decease and confessed his sins!! And also
the ancient prophets ºf And that “the Shak-
ers have nothing to do with civil law among
themselves. Elder David's mandates are
their law: he administers rewards and pun-
ishments. His authority is absolute, and is
punctually obeyed.” Col. Smith observes that
“Shakerism is a despotic government already
erected within our state, fundamentally and
practically opposed to the United States'
government, and enemies to the peace and
happiness of mankind, which as far exceeds
popish bondage as any thing that was ever
known to exceed another in the world, which
includes in it all kinds of political evils. It
disturbs the peace of families; separates
husbands .." wives; robs women of their
tender offspring; destroys natural affection;
dissolves the marriage covenant, which is
the main pillar of any state or kingdom.
It takes people's money without any compen-
sation ; it is raising a young generation sys-
4.
286 A for TRAITERE OF shAKERISM,
tematically enemies to American Liberty;
it enslaves mankind, and if it predominates,
will finally depopulate America:” and “are
all these injuries to be admitted, and patient-
ly borne with, under the pretence of wor-
shipping God according to the dictates of
their own conscience P &c. &c.
“When we consider the many falsehoods.
that have been proved against them, and
that their system is founded on falsehood,.
and supported by secrecy and deceit—who
can believe a Shaker | P’
THE HON. council of REVISION.
After ten months deliberate consideration'
on the bill which the Legislature of 1817,
returned it to the Senate on the first day of
their sitting in 1818, with some trifling ob-
ièctions. The Senate issued a new bill,
and left out that part which the Council
objected to, and one clause more, and passed
it with but three negatives. It went to the
house of Assembly, and after some debate
it passed, 85 to 19. From the º:
of approbation which had fallen from the
lips of the Council, I believe the Legisla-
ture and the people generally expected, it
would be approved of by them; but at the
end of ten days, they returned it to the Sen.
ate with their numerous objections, which
were printed for the use of the members.
O.
JA PORTRAITURE OF SHAKERISM, 289
After publishing the objections of tºf
Council, the minds of the people appeared
to be very much exercised. The bill expe-
rienced a short and spirited debate' in the
Senate, in presence of the Council, and
passed 20 to 6. A day was appointed for it
to be reconsidered in the house of Assem-
bly, which drew a numerous crowd of spec-
tators, and it went into the committee of
the whole, and experienced a debate of
three days, during, which every objection
which human artifice could invent, was
brought against it. One principal objection
to the bill was, that no previous Legislature
had ever given a divorce, and it would open
a door for others equally unfortunate, un-
protected women, who, , (says the hon, gen-
tleman from Oneida,) “ have retired in si-
lence, and will be emboldened by the suc-
cess of Eunice Chapman, to leave their re-
treat, and petition for redréss.”
Those who were disposed to advocate
the cause of the afflicted, ingeniously exhib-
ited the Shakers’ religious sentiments, and
their inhumanity, immorality, and deception,
in its just point of light, and the bill passed,
85 to 26. It was observed that the crowd
of spectators who daily heard the debate,
expressed their different opinions, and
they stood about the same as did the Leg-
islature. sº
This interesting event has been marked
with many extraordinary circumstances,
A PORTRAITURE OR SHAKERISM.
286
which I shall leave for the solemn day when
all hearts shall be open to our sight.
In taking, a retrospective view of it; I
can adore that all-wise Sovereign, who will
bring to{". all his purposes, in his own
time and way, aecording to his infinite wis-
dom. EUNICE CHAPMAN.
Albany, March 31st, 1818.
• sº-
“An act for the relief of Eunice Chapman, and for
other purposes,” passed March 14, 1818.
“Whereas Eunice Chapman, in the year
one thousand eight hundred and four, was
lawfully married to James Chapman, by
whom she had three children, and with
whom she lived until the year one thousand
eight hundred and eleven, when the said
James Chapman abandoned his said wife,
without leaving her any means of support,
and soon after joined the society of Shak-
ers, in Niskeuna, in the county of Albany:
And whereas, the said James Chapman,
since joining the society of Shakers, has
taken from his wife her children, and now
keeps them concealed from her, and insists;
that the marriage contract between him and
his said wife is annulled, and that he is not
bound to support her, and has publicly forbid
all persons from harbouring her, and declar-
ed, that he would not be responsible for her
debta: Therefore,
A Fontraryne OR SHAKERISM. 289
Be it enacted by the people of the State of
New-York, represented in Senate and flssem-
bly, That the marriage contract between
the said Eunice Chapman and her said hus-
band James Chapman, be and the same is
hereby declared to be dissolved, and the
said Eunice Chapman entirely freed from
the same : Provided, That the dissolution
of such marriage shall in no wise affect the
legitimacy of the children therebſ.
And be it further enacted, That in all
cases where any husband or wife, having
any child or children of the marriage, shall
hereafter separate the one from the other,
and shall, or have attached him or herself to
the said Shakers; and shall also take, or
have taken, with him or her, such child or
children, being under age, the chancellor,
or any judge of the supreme court, for the
time being, on the application of the hus-
band or wife, not having joined the said
Shakers, and being an inhabitant of this
state, may allow a habeas corpus to bring
such child or children before him, and if,
on the return thereof, such child or chil-
dren cannot be found, and it shall appear
that such child or children is or are con-
cealed, or secreted, by and among any so-
ciety of Shakers in this state, it shall be
lawful for the chancellor or judge, as the
|case may be, in his discretion, to issue a
Warrant directing the sheriff, or other prop-
er officer, of the county where the said se.
25 -
290 A roRTRATURE of ghakerism.
&
ciety resides, in the day time, to search the
dwelling houses and other buildings of the
said society, or any members thereof, for
any such child or children; and, on bringing
such child or children before the chancellor
or judge; he may, on due consideration,
award the charge and custody of such child
or children so to be brought before him,
or any of them, to that parent who shall
not have joined the said society of Shak-
ers, for such time and under such regula-
tions and restrictions, and with such pro-
visions and directions, as to the said chan-
cellor or judge shall seem proper, and as
the case may require : and the chancellor,
or any judge of the º court, shall,
at all time thereafter, have power, on suf-
ficient cause shown, to annul, vary or modi-
fy the order so to be made ; and sueh war-
rant of the chancellor or judge, shall jus-
tify the sheriff or other, officer, and , those
who by their order shall come to their aid,
in making such search as aforesaid; and, if
sued therefor, may plead the general issue,
and give this act and the special matter in
evidence : And further, if any member of
the said society of Shakers, or , any other
person, shall send or carry, or cause to be
sent or carried, any such child or children
out of this state, or shall secrete, or cause
to be secreted, within the same, any such
child or children, so that the said writ of
habeas corpus cannot be executed, such
A PORTRAITURE OF SHAKERISM, 291
member of the society, and every other
person concerned therein, shall be deemed
guilty of a high misdemeanor; and,on convic-
tion thereof,shall be fined not exceeding two
hundred dollars, or imprisoned not exceed-
ing six months, or both, at the discretion of
the court, before whom such conviction
may be had.
- -º- º
**=d
State of New-York, Assembly Chamāer, JMarch 30, 1818.
This may certify, that I, Aaron Clark, Clerk of the Assem-
bly of the State ef New-York, do declare, that having exam-
ined the affidavits set forth in the preceding pages, as made
by Thomas E. Barker, Lemuel Hatchkiss, William Chapman,
Maria Bamet, Mary Spencer, &c. &c.; I find that so much
thereof as is set forth in the preceding pages, are correctly
transcribed from the original on file in the Assembly chamber,
upon which was predicated in part the bill entitled,
** An act for the relief of Funice Chapman, and for other
purposes.” AARON CLARK, Clerk of the Assembly.
State of New-York. \
p
º
Dated .Albany, JMarch 31st. 1818.
1, John F. Bacon, Clerk of the Senate, do certify, that the
foregoing certificate of Aaron Clark, Clerk of the Assembly is
true. JOHN F. BACON, Clerk of the Senate.
* - - -
tºmºsºsº
MRS, CHAPMAN.
After the chains of wedlock were rent
asunder, and I possessed my, agency; and
Could protect and defend myself, I resolved
to go in pursuit of my children. That mys-
terious providence, which casts a veil over
uture events, kindly and in a remarkable
anner suffered me a short time previous



292 A PORTRAITURE OF SHAKERISM,
to be informed where they were carried,
when first taken from Niskeuna. Conse.
quently. I to accomplish my purpose, had to
proceed in all the subtlety and intrigue,
which the Shakers possess. I first sent my
books to Enfield, New-Hampshire, then dis-
missed my school. A friend settled my
first stage fare, who gave me a fictitious
name; and on the 9th of May, 1818, at 2
o'clock in the morning, I mounted the stage
in a dismal thunder storm ; when my most
intimate friends in Albany, thought I had
gone to visit my parent. As I travelled,
it appeared as though there was no bot-
tom to the mud. I crossed the green moun-
tain from Bennington to Brattleborough,
when it was said, the roads were never so
bad. On one side, the snow was three feet
deep; on the other was mud and water.--
For safety we took an open waggon, yet it
would toss and slide and sink into the mud.
I was fearful of being dashed in pieces
against the steep ledges of rocks near us.
..I can give but a faint description of my fa-
tigue and feelings at that dismal period,
with no friend to whom I could communi-
cate my troubles. At 2 o'clock on the
morning of the 10th, I put up in Brattle:
borough, 76 miles from Albany, where I
had one hour to rest. On the 10th, there
fell torrents of rain, and with a crouded
stage, which came to a poise of upsetting, I
ſainted through fear. At evening, I arriv-
A PORTRAITURE OF SHARERISM, 293
ed in Hanover, N. Ham 3.
of Dartmouth College, where I was close
questioned by the landlady, (an old maid,)
and much unprepared to answer. On the
13th. I took the stage and travelled to En-
field, in N. H., and stopped at the stage
house, two miles beyond the Shaker Village.
I complained of being unwell, and much
fatigued, and unable to travel; thus made
an excuse to stop a few days to rest. I soon
found I had hº in one of the best of
families, who suspecting my business priv-
ately sent for Mary Dyer, who hastened
to my apartment, and introduced herself, by
exclaiming “Mrs. Chapman, can this be
you?” We mét like two unfortunate sis-
ters. Tº.
By using shaker's sublety and intrigue, I
ascertained that my children were in that
Shaker village; meanwhile, I kept in close
concealment, Mrs. Dyer and myself, were:
plotting for her to go with a few women,
and get admittance to see her children, and
then the privilege of seeing mine; and I.
then be prepared, and take a post, and en-
ter their village by surprise, and rescue the
little captives! It was necessary for us to
make some confidents; consequently, on
the 24th, the Shakers got word that I was,
in town,” the Shakers were then in as much.
ſº
lº-
*w-

* It was no doubt communicated to them by somet of those
false friends whº value a Shaker dollar more than the happiness . .
or lives of ºir ſellow creatures.
25
294 a poRTRAITwke of shakewisM.
l
Cºnsternation as though they had heard the
din of war against them, and the sound of
the drum beat to arms . The inhabitants
took a deep interest in my behalf, and much
more so, because I had travelled such a dis-
tance, after I had experienced so much
trouble and fatigue in this state. I was
fearful that the Shakers would remove my
children that night. The inhabitants arose
to my assistance, kept a guard around the
Shaker village, and prepared a civil officer
to seize them in case they attempted
to carry them off. Meantime the Shakers
were under fearful forebodings, and tº ap-
pease the inhabitants, they, on the 25th,
sent word that I might see my children,
A number accompanied me thither; we
were seated in the Shaker's office. After
waiting some time, George, my eldest child
came into my sight. I stood and gazed at
the little stranger, but could recognize no
appearance of my son, . He said, “Eunice
how do ye do *"I wept over him, but he
appeared inflexible, undutiful, and unnatur-
al, though I imagined that I saw the stifled
tear startle in his eye. . I shewed him his
little pocket book with a dollar in small
specie, which he had collected before he
was carried to the Shaker's ; and his last
words were “I shall leave my mouey, for
my mother.” I told him how carefully I
had kept that to remember him by, he
laughed at me. I handed him a tablet tº
a portRAITURE of SHAKERISM. 295
date the year in which he was taken from
my protection ; he wrote, “when I was
kindly taken from my mother!!” My daugh-
ters, and some of Mrs. Dyer's children were
secured in one of their Bastiles, which con-
tained a large number of Shakers. A town
officer and a member of the Legislature of
that State, with their wives, were admitted
with me and Mrs. Dyer to see them. Su-
san (my next eldest, being now 12 years
of age) came into the room; I gazed at her
in silent amaze. She appeared like a shad-
ow, with a countenance, pale and depict-
ed and features emaciated, while pining
away under her confinement. She gently
approached me, and said “Eunice, how do
ye do?”. I dropped my face upon her pale
sallow cheek, and involuntarily exclaimed;
Oh! can this be my Susan, my dear Su-
san!!” I could discover none of that spright-
ly activity, and engaging sensibility, which
once made her the pride of her mother.—
Even her dialect was changed? I tore off
her ghostly cap, hoping to recognize the fea-
tures of my Susan: , she was so much
grieved that I hastened to put it on again ;
I saw the tear of filial affection started in
her eye. . My Julia came next, which ex-
cited painful, though pleasing sensations,
the reflection of which now stops me to
weep ! I gazed a moment upon my Julia
. In silence; she also said “Punice, how do
ye do!” I fell upon her face, and while
J
*
296 a poRTRATURE or shakerism.
bathing her with my tears, in my interval .
of sighs and groans, said, Oh! my dear Julia,
. long lost babeſ have I once more clasp-
ed thee to these wishful arms! but she had
, become, a stranger to those endearing ca-
resses, which were once the joy of my heart.
I seated her in my lap, but she fled from me
and said, “It is against order to sit in lap!”
I handed her a fine dressed doll, she said,
“It is handsome, but I do not want it here,”
though she eagerly gazed at it. Without
my asking them any questions, they like two
parrots, prattled over what the shakers had
previously told them to say to me, (hôw
much better they were than with me.) .In
the heights of my groans and tears, Mr.
Chapman said, “Eunice, don't make such a .
racket,you disturb the brethren and sisters.”
When such a scene, called forth, and put
to the test, every feeling of a parent, and
even those gentlemen who accompanied me
wept. At the same time, there stood a
Shaker elder, (like an emblem of Satan) be-
hind Mrs. Dyer’s two children, pushing them
forward, to abuse their mother, until they
tore her youngest child from her arms, and
with in fled from her sight. The ghastly
visage of Mr. Chapman, indicated that his
heart was the seat of remorse. I exclaimed,
“James Chapman can you remain insensi-
ble through all this " . As I, was returning
to my lodgings, James Chapman said that I
must not trouble them by coming the next
A PokTRAITURE of SHAKERISM. 297
*
day to see my children, for the brethren and
sisters had been in a perfect hell all that day
and wanted some rest.
... The Shakers, under their shroud of sanc-
tity said, that they had no control over
the children, they were not bound—that
they would be glad to see me take them
away, and if I would come in a peaceable
manner and ask for them, I could have
them. .
Accordingly on the 27th, I took proper ev-
idence, and went in a peaceable manner, and
asked to see my children, but they weuld not
let us come even within their door yards: A
large number of the inhabitants who were
prepared to assist me, then came and de-
manded sight of the children, and an inter-
view with Mr. Chapman, and said they were
unwilling to protect a people, who would
harbor a villain who had fled from the jus-
tice of the laws of his own state, &c. &c.
After several hours solicitations and threats
J.C. appeared. Proposals were made for
him to give me all or a part of the children.
Being counselled by the Shakers J. C. at-
tempted to impeach my character, and that
of my deponents in my book and the res.
pectability of the families to which I belong-
ed, and said he would sooner tie his children
to a log and set them adrift in the river, than
to give them to a crazy woman who was
wandering from town to town, among stran-
gers and unprotected, &c. &c. The inhabi-
º
298 A. PeFTRATURE ef shakeRism.
N-
tants told him that they were not ashamed
to aºğompany me thither, and they believ-
ed my statements and that of my depo-
nents in my book were correct, and the
Legislature of the state of New-York
would not have been imposed upon by a
woman, and in case they had not good
cause to pass that law it would not have
been passed. I, with tears in my eyes re-
plied, “Mr. Chapman when I was married
to you, you was respectable; your relations
are still so. I am now an unprotected wan-
derer, and expect to wander until I obtain
my children, though I ought and might have
been under the protection of a kind hus-
band. Though you may have some claim
to the son, can you withhold my daughters,
my dearest self from me?” James remained
inflexible when the spectators could no lon:
ger endure the scene. The sheriff seized
him with a criminal writ, and thrust him un-
der keepers. It was then strongly impres-
sed upon my mind that some of my children
were hid in a barn which stood upon the
mountain, half a mile from any house,
Merely to gratify me my friends went in
search, not thinking it possible. There the
found my son in a rough Shaker dress buri-
ed in the hay, and without º his sup-
per. It was then 12 o'clock at night. They
brought him to me, he trembled as
though he had been taken captive by the
savages. The Shaker Elders followed us
A PORTRAITURE OF SHAKERISM. 299
with their lawyer, and demanded sight of
Mr. Chapman and a copy of the writ, but
could, obtain neither. As I took my son in-
to a carriage to carry him away, he spran
to leap out and run back to the Shakers. §
seized him in my arms, he came near to
dragging me out head first upon the ground,
but I did not quit. my hold. I had to hold
him in the carriage as we travelled. ... I had
to lay my commands upon him, told him he
must go with me and stay until he was 14,
he could choose for himself he yielded. I
travelled several miles, hid him, returned
back for my daughters ; but the situation of
things were such it was expedient for me to
hasten out of the state with the one I had.
For 40 hours I was in constant agitation and
fatigue,did not close my eyes to sleep nor rest
my weary limbs nor eat my regular meals.
To prevent, the Shakers pursuing after
me, and let them know what they might
expect in case they should I hired a man to
go to the Shaker village and discharge a
rifle for several nights successively. I hired
another man to protect us, and a private car-
riage, and travelled through private roads
much out of my way, which cost me several
dollars a day. On the third of June we safely
arrived in Albany to the joyful surprise of all
my friends, where we received gongratula-
tions from every class; though I first had to
hide my son until I could get him a decent suit
of clothes. I employed all my leisure hours
300 A portRAITUAs of shAKERISM,
in shewing my son the different curiosties in
the city, indulged him in innocent luxuries
and amusements. With regard to education,
his time while among the Shakers was lost.
Istrove by every means I was capable of, to
awaken his sensibility and regain his affec-
tions. But for several weeks he behaved as
though I was a stranger, and did not call me
mother. I was fearful he would leave me
and go to the Shakers in Niskeuna, I trem:
bled whenever he went out of my sight, and
and the sight of a Shaker was a demon be-
fore me. After he became more natural,
he acknowledged that he “at first had inten-
tions of # ving me and going back to the
Shakers.” He stated that “the Shakers had
imprinted a prejudice on his and his sister's
mind, against me, by telling them I had be-
come a common and very base woman, so
that people would not admit me into their
house, and that the people in the world were
generally no better, &c. They implant a
prejudice and contempt in the minds of chil;
drca, against our ministers, churches, and
the true doctrines of the gospel. I would
observe that Elder Seth Y. Wells, and Jo.
seph Hodgson, who were summoned to ap:
pear before the hon, committee, to whom
was refered my petition before the senate
of 1816, and who testified before them, ai
stated in my first publication thus:
Q. by Committee. Where is Mr. Chap
man? and where are the children 2
A PORTRAITURE OF SHAKERISM, 301
A. by Wells. ... I cannot säy. s
Q. How did Mr. Chapman and the chil-
dren go away 2 .
A. I cannot say.
Q: Did he take waggon and horses, or,
sleigh P *
A. I cannot say.
Q. How could Mr. Chapman take the
children and go from your house, without
your knowing if P §
A. I cannot say.
My son states that this same Seth Y.
Wells, wrote directions where Mr. Chap-
man should carry them, and he read them,
and saw it was Enfield, N. H. and they
were taken out of Elder S. Y. Wells' house
in a severe cold night—in the presence of .
S. Y. Wells and Joseph Hodgson, and two
Shaker women and put into a sleigh, and
J. Chapman with Joel Wood, (a Shaker).
drove them to Enfield, and Joel Wood re-
turned to Niskeuna. That the Shakers,
read before the family, 'the memorial of
James Chapman against me, but did not
let them know I had published a book or
got a law passed, only a divorce, and they
believed I was married again. &
That after the Shakers in Enfield had
heard I was in town, the elders called on
him and his sisters, out of bed at midnight,
and took them into a mountain, hid them
in a barn, half a mile from any house !
and towards day they took them out of the
º 26 t; g
$
N
302 “ A PortRAITURE of SHAKERISM.
barn, dragged them three quarters of a mile
further up the mountain where they la
upon the ground until mid day ! And for .
three or four nights successively, mine and
Mrs. Dyer’s children were scattered in dif-
ferent parts of the mountains and lay upon .
the ground, when the health of my Susan
was such that she ought to have been un-
dep:the care of a doctor.
- Here I must stop to acknowledge, that
I cannot thank the Shakers, för their kind-
ness and tenderness to children, especially
young females: for it evidently and conclu-
sively appears, that they will sacrifice even .
the life of a child to gratify their will. He
states, “that among the Shakers in Enfield
there was a child, whose senses were in-
jured, and the Shakers acknowledged that
it was occasioned by their beating him on
£he head That a man became insane, and
would rave every night excessively, and say
“I am the Lord’s anointed,” so that the
family could not sleep. He fell into a
stupor, and died very suddenly. Immedi-
ately after his death, the elder men and wo-
men held a meeting, and there was great
lamentations among them; soon after the
Elders spake of him in their family meet-
ings, and said it was not the medicine
which they gave him caused his death, but
it was an epileptic shock, and forbid any of
the family speaking of him to each other,
which was not generally the case. That
|
J
}
{
* A, PORTRAITURE. OF • SHAKERISM, 303
the Elders often read to them their book en-
titled “Mother Ann's sayings.” It icon-
, tains an account of the disasters, and the
timely and unnatural deaths which have be-
ºfel those who have persecuted, and those
who have left them, and what shall befal '
, those who will leave them ; warns them
not to be disobedient to the Elders, &c. and
not to play with cats and dogs for they fill
them with evil spirits, together with some .
l
very vulgar sayings.” . That he “has heard
the Shakers laugh and boast how they had
cheated the world's people in the time of
the war, by going to Canada after some
boxes (which they had previously left there
with garden seeds.)-and purchasing a quan-
tity of goods, wrapped some about their
wastes, filled several boxes and put them
below the empty ones, and 'our custom
house officers slightly examined their load,
and observed ‘the Shakers are so honest they
will not cheat,” and let them pass. l
In two months after I arrived in Albany,
: Mr. Chapman came in pursuit of his sen.
... He counselled with the Shaker's lawyer
what he should do ; he told him he would
I be exposed to the penalty of the law, which
w
, was passed in the session of 1818, if he at-
tempted to take the child, he must wait un-
, til next session to get it repealed. Mr.
Chapman is now in Niskeuna ; it is suppos:
ed by some, that the Shakers are prepared
to petition for a repeal of that law, and .
wº
304. A poRTRAITURn of SHAKERIsm.
suggested by others, their best friends dare
not render themselves so unpopular as to
present a petition for them. My son is new
14, and P can boast that he is much at-
tached to me, and detests the name of.
Shaker. ,' " *
The inhabitants in N. Hampshire, are
ready to assist me whenever I go after m
daughters, but my sources are º,
and I have not the means. I must leave them.
at present, trusting that he who brings to
to pass all events, will yet provide a way
and means to rescue them from heathenish
bondage. ſº E. CHAPMAN.
JAlbany, Feb. 1819. & \ }

|-ºº-ºº
sºmºsº
. THE SHAKERS. .
Mrs. Eunice Chapman, of Albany, N. Y.
has lately succeeded in rescuing from the
Society of Shakers, in Enfield, in this state,
and in restoring to the world, two more of
her children (having before effected the es-
cape of one) who had been consigned to,
and detained by them, without her consent:
It is rather singular that these people should
latterly have met with so much and such
effectual opposition from the Ladies, and
from them only ; and, whether it be, that
the ruling Elders have deported themselves
in an ungallant manner to the members of
the Sisterhood, or that the feelings of natº
...A., roRTRAITURE. of SHAKERISM, 305
ural affection predominate more strongly in
• the maternal bosom, we shall not undertake
to determine. Mrs. Dyer in this state, and
Mrs. Chapman in-New-York, have been
much the subjects of conversation, and b
their representations directed the attention
of the Legislatures of these states to the
, Societies, of, Shakers. In New-York, as is
twell known; the result was a severe statute
..against, the Shakers, and it was by one of
sits provisions, that Mrs. Chapman succeed-
-ed in establishing her claim to the guardian-
tship of . . A letter from one
..of the society to Mr. Chapman (who, it ap-
"pears, was in league with them) furnished
the immediate occasion for preferring the
:claim ; but this letter falling into the hands
<of Mrs. Chapman, she set off immediately
for New-Hampshire, and by her agent de-
manded her children. ... At first, as is stated
by the agent, the Society refused to surren-
ider them; but upon producing a letter from
distinguished counsel, he , was allowed to
carry them to their anxious and expecting
mother. ... We know not what may be the
publig gentiment with respect to these as-
sociations of people called Shakers, or their
dark, proceedings; but, as individuals, we
gannot, but express our abhorrence of a
system of education, which keeps those who
are trained up in it, in worse than the igno-
rance and superstition of the papal ages,
and ººds of living that cuts, them off
*
306 A PortRAITURE of SHAKERISM,
from a participation in all “the sweet and
tender charities of life.”—Dartmouth Ga-
26tte.
* #
*
k • - '
.4 letter from JMr. Van Vlict.
Lebanon, Warren county, Ohio.
DEAR MADAM, By last mail I received a
very lengthy and interesting letter from
"Mrs. Eunice Chapman, together with her
first and second publication against the
Shakers. Her letter was writtea immed-
iately after her return from Enfield. I Am
very sorry she did not get her little daugh-
ters, from those infernal minions. I reside
four miles from the Shaker village (called
. Union village,) in this state. Until last
summer, I paid but little attention to the re-
ports, respecting the conduct of those peo-
le; some time in June 1817, a lad made
#. escape from them; he was three or four
days in this town, with his cousin, who took
him one morning to the woods, about a
mile from town; the Shakers got knowl-
edge of the boy, being there at work, and
five of them placed themselves in ambush,
and suddenly sallied out, and three with
clubs and a sword cane, kept the man who
was with the lad, from assisting the boy,
while the other two, caught him and bore
him off. The man came before me (a Jus-
tice of the Peace) immediately, made oath
to the facts. The five Shakers were ar-
A portraiture of shakerism. 307
rested and bound over to court to answer,
&c. From the testimony and various other
information, I conceived it my duty to
arouse the attention of the public, that
some measure should “be taken, to check
if possible, the abominable practices, which
appear to exist in the society. Being an
editor of a public newspaper, (the Wes.
tern Star) I collected a number of affida-
vits, made by those who had been mem-
'bers of the soeiety, and published them.
In February last, John Wallace, one of the
chief men in the society, and one of the
five held to bail, absconded from the socie-
ty with six or seven thousand dollars.
Since the middle of May last, about 15
young persons have left them. The citi-
zens protect, and assist all who make their
escape. I am very anxious to get some in-
formation from you. If convenient please
to forward me all the information on the
subject you can, the proceedings of the
Legislature in particular, Wishing you
success, in the event, and christian forti-
tude to bear the adversity in which you are
hurled, I subscribe myself your well wisher,
ABRAM WAN VLICT.
. To Mrs. Mary Dyer, July 8, 1818.
Had Mr. Van Vlict, have known as much
of the Shakers stratagem, as some who have
lived with them—he would have doubted
the i. of Wallace being fled, and have
concluded, the Shakers had conveyed him
W308 . AcroRTRAITuRE or shARERIsM.
, toilanother society; thereby screen ‘ him
"from justice—thus make pretensions of loss,
to cover their scheme.—Author.
* * *
t
...” ammº
d mºmº
The rising and gathering of the Shakers in
Kentucky and Ohio. Written by Col.
& Smith, after many serious trials.
* *
-Remarkable occurrences, lately discovered among the
, people called. Shakers ; of a treasonons and bar-
barons nature, or, Shakerism developed. By
James Smith. “And 'when they shall say unto
you, seek unto them that have familiar spirits,
-- and unto wizzards that peep and, mutter; should
... net a people seek unto their God? for the , living
to the dead P te the law and to the testimony ?
if they seek not according to this word, it is be-
cause their is no light in them.”—Isaiah. Paris,
‘. . (Kentucky,) Printed by Joel R. Lyman.
AN ATTEMPT To DEVELOPE SHAKERISM,
About five years ago, three Shakers, viz.
Hssaehar Bates, John Meacham, and Benja-
min Young, came to Kentucky, where I then
resided, but was abroad in the state of Ten-
nessee. On my return to my son James
Smith's in Kentucky, where I had my home,
I found he had joined the Shakers... I
knew very little about them, but soon after
they having cellected a party on Turtle-
creek, in the state, of Ohio, I asked the
above mentioned Bates, if I might go and
live with them, to see what sort of people
they were, to,which he agreed. I accord-
f
§ l & gº
,-- A poRTRAITURE or shAKERhsM. 309
ingly went; and from that time to the pres:
ent, have diligently endeavoured to find
them out, (which is truly difficult,) and I
think I have succeeded in a good degree.
They artfully and insiduously conceal their
real views and principles, from those they
wish to proselyte to their scheme. The
main thing necessary to stop the progress
of Shakerism, is, for mankind to know what
it is. I shall therefore, endeavour plainly
to relate what I have discovered, and as I
intend to confine myself to matters of fact,
I hold myself in readiness to prove the
truth of what I shall assert, if required. I
shall first give an account of the Shakers
faith; secondly, of their practices, l
“------
__ ––––––v- H.
Doctrines. ,
1st. That mother Eve is what is meant
by the forbidden fruit, the woman being
rohibited from all animals, save Adam
only, and she contrary to the command,
had knowledge of the serpent : That this
first sin followed the whole human race,
and that mankind can never be restored to
their primitive holiness and happiness, with-
©ut a #. of celibacy. This they call tak-
ing up the full cross.
2d. That all who do not confess their
sins to them, and receive the testimony of
God from them, will certainly go to hell.
3d. The Shakers deny the personality of
Christ, saving that the man Christ Jesus,
}
*.
310 A roRTRAITVRE of shARERISM,
\
had no more to do with our salvation, than
any other man who shad received the
unction, only as he was a pattern for a life
of celibacy. m
4th. That the man who was crucified
was not Christ, but only the unction ol
, spirit in him was Christ, and that this une.
tion or spirit, has come in a more powerfu
manner into a woman called Ann Lee, whº
- is Christ's second coming without his unto
salvation. They esteem Ann Lee, much su
perior to Jesus. w
5th. They deny the resurrection of the
body of Jesus, and also of our bodies.
6th. They hold that Elder David Dor
ton is inspired and infallible, that the priest
aid people under-him must implicitly be
lieve what he teaches, and obey hi
commands, which they call believing an
obeying God. k -
7th. That all who have died, even thos
who have been martyrs, for christianity
have gone to hell.
8th. That all who come to them and cor
fess their sins, shall be delivered out 0
hell, except such as have in this life receiv
- ed their testimony and afterwards left then
and spread abroad what they had seen an
heard while among them. g
9th. That the scriptures of the old anº
new testament are true, and foretel
them. Yet they are not the word of Got
nor a rule for them. That they are in
* A poRTRATURE OF SHAKERISM, 311.
W
new dispensation, and have received a new
revelation, being immediately inspired by
the spirit of God, above what the Apostles
ever were ; and that none can understand
the scriptures aright, but such as receive
their explanation from them.
10th. That the day of judgement is
come, and they with thousands of saints
and angels are now judging the world, and
that they can see angels and spirits which
to us are invisible. *
11th. That the general conflagration has
now taken place, the fire is now kindled
which will burn the world, viz. a life of
celibacy, the human race not being propa-
gated, there will not one be left on the face
of the earth. Then the earth will be burnt
up, but not by material fire. *
I shall here insert some information, con-
cerning the Shakers faith and practices,
which I received from persons who have
belonged to the Shakers society a consid-
erable time, and have left them. º
On March 13th. 1810, I called on one
who had been three years with the Shak-
ers. He said he had formerly been a mem-
ber of the Methodist society, and was then
happy in the enjoyment of vital religion;
but was hot so while with the Shakers;
moreover that the arbitrary authority and
hard usage exercised over the wº.
was intolerable. He also added that it is
easy joining the Shakers, but hard to get
* lº
ſº
312 A PokTRAITURE or shAxERISM.
free from them. And when he left them,
he brought all his family with him except
one daughter who was concealed from him,
Sometime after, his son attended an assem-
bly of the Shakers, and seeing his sister
(who was a minor.) he took her by the
hand to lead her away. The Shakers at-
tempted to take her from him by violence;
some spectators came to aid him in bring-
away the girl, when a violent struggle be-
tween the parties 'ensued. They colared
each other, tore each other's shirts, &c.
The Shakers being most numerous prevail-
ed; and afterwards prosecuted the other
party for a riot ; in which they failed being
the first aggressors. I lº, conversed
with the aforesaid girl, whom the Shakers
strove to retain amongst them. She is now
about sixteen years of age, and was three
years with the Shakérs, inured to implicit
faith and obedience. She says, that while
her father was threatening the Shakers
with the civil law, they would not give her
up ; they took her before a Magistrate,
and by their menaces compelled her to
swear falsely ; viz. that “they had not con:
cealed her, but they had repeatedly told
her to go to her father, and she would not,
but hid herself.” . It can easily be proved
that they took her before a Magistrate,
and that she did swear as above stated.
(But this does not corroborate with the
Shakers raising a riot, and taking her from
A PORTRAITURE OF SHAKERISP4. 3.13
her brother' by violence.) She also says,
that when the Shakers saw this scheme
would not º they told
her she must be married to a young Shak-
er, and Richard Mc’Nemar (who was once
ordained to the ministry of the Gospel,)
was to perform the ceremony: änd that she
must also be bedded with this man, other-
wise it would not be a legal marriage.
She replied, that “this was contrary to
what they had taught her, and would she
not go to hell if she did so?” They said
“that on this extraordinary case, it would be
right; that they must use every means to
subdue the devil, the world, and the flesh,
and to support the kingdom of God.” She
told them she did not like the , man whom
they were forcing her to marry.” She
. “rather than be compelled to marry a
man she did not love, she made her escape
and came to her father.”
I have lately conversed with another wo.
man, who had been three years with the
Shakers. She says, that “the Shakers
hold it to be right to tell lies to the men of
the world; and that they ought to take
every method in the compass of their pow-
er, to subdue the dévil and the world and
to build up the people of God; (meaning
the Shaker church,) she told me many
things, the same in substance as mentioned
by others in this book. *
I have also conversed with three men

27 *
3, 4 A poRTRATURE of', shAKERISM. .
who were altogether; 'one of whom " had
been three, another two years, and one
eighteen months members of the Shakers
séciety: They say, that, “the only use
the Shakers' make of the bible is to gair
píoselytes. . That as to themselves, they
view it in the same light as an old alma.
mac: That what is spoken or dictated by
Fider:David must be received, and esteem,
ed by them as infallible: Implicit faith and
obedience must be given to all his precepts
which they call believing and obeying God.
That in general, the education of their chil.
dren is chiefly pretence, that their principal
leaders only are well educated. . . .1 ! .
• They'do not approve of those of the
lower rank jº, they are taken
from schoel as soon as they are fit for any
other business. , " " .
Elder. David has overseers appointed
over the different societies, called families,
throughout the state of Ohio, Kentucky,
and the Indian Territory, The overseers
provide for the laborers common diet, and
apparel,and what they can earn more than is
sufficient for that purpose is given up to
Elder David, to be disposed of among his
ſcouncil as he sees fit': this they call giving
up the money to God. They whip, their
labourers or undetlings severely, and also
their children and young people if they re-
fuse to kneel, dance, or confess their sins, ot
stherwise transgress. Besides they have
&
, a poRTRATURE or shakerism, 315
various modes of inflicting punishment. My
informers say -the Shakers punished a little
boy, for taking a piece of cake without
leave, in the manner following:H-They
made a circle on the floor about a foot in
diameter, compelled the boy to stand with-
in the circle with his face upwards, from
-twelve o'clock; till, dark, The Shakers
quarrel and fight among themselves, though
...they endeavour to conceal it from others.
*Even, in their dance which they esteem, de-
“votional, my’informers, say : they have seen
them strike each other with their elbows,
and one man strike another with his fists so
...that the blood, ran from his mouth find nose.
Elder, David has taught, the Shakers that
when they were assaulted by , the men of
'the world, they may borrow their spirit and
, beatſ them. . . . . , * 'l
- They... further state, that, the Shakers
rtold them, “if they bore the cross, and ab-
stained from women for some time, they
- would become so holy, that it would be no
sin for them to connect with their most holy
women. But it would be wrong for them
to have children, as it would be a bad ex-
ample to the world, and might prevent the in
from living in celibacy, so as to become
holy.” The Shakers charged these men,
when about to , leave them, that they
'''“should not tell what they had seen, or
heard while they were with them, stating
, that, they should, certainly go to hell for
R
|
f d g
316 a portrarrure or shakerism.
leaving their faith and practices; but in
case they told as above, they would never
get out, but must sink foreyer to the low-
'est hell 4’’ e y
They say they believe many of the low-
er class sensibly feel their bondage and are
tired of Shakerism, but are infatuated, they
are afraid of going to hell if they disbe-
lieve or disobey. They dare not converse
privately with any one who is not a Shaker,
or even with each other. It is easy to put
. the grievous yoke, but hard to get clear
&f it.
' The foregoing account I took in writing,
as those men stated it and they all said
they were willing to confirm it on oath.
ſº. to shew the faith and the prac-
tice of the Shakers, I shall mention some
circumstances relative to my son James
Smith. After joining the Shakers, he ap-
peared to be divested of natural affection
towards his wife Polly, and other connec-
tions; and appeared determined to sell his
plantation in Kentucky, and remove to the
Shakers on Turtle-creek, which, at length he
did, contrary to his wife's consent, Before
he removed he promised º if she would
o with him he would not take her among
the Shakers, but would buy a place three
miles from them. Upon these terms she
consented to go, rather than to be separated
from her children. Notwithstanding this
'he took her directly among the Shakers.
, A FORTRAITURE OR SHAKERISM, ,317
He also promised that she should go to visit
her friends. Sometime in Feb. last, my step
son John Irvin went to see Polly, and she
Fº coming with him on his return to
see her friends; to which James at first con-
-sented, and, bridled a horse for her to ride.
#But being instigated by the ‘Shakers, he
'took the bridle.off the horse, and said, “if
she, went; it would be against his, will.”
She told him she was only going off. a visit,
according to what he before promised, and
would soon return, John Irvin promised
to bring her back in a few days, or send
some of her friends with her. Accordingly
I and my stepson, William Irvin, went with
her. Oa our arrival at Shaker town, we
found that on the same day on which Polly
started on her visit, . James had advertised
her in the public newspapers. The next
day after Wii. Irvin and, I arrived with:
;Polly, weapplied to James, to know what
he would do for her ;, he had to consult the
Shakers, and nothing could be done, but by
the direction of Elder David Darrow.
Finally, the conclusion and answer signified,
sthat whereas, Polly had eloped, contrary to:
the mind of James; nothing could be done
for her i unless, she, would confess, her sins
to them and receive their testimony. To
which she replied, she would rather suffer
death. . She asked to see her children.
He told her where they were, and said she
ºnight #: andsge thqm, but refused to ge
2 ge f
\ • *.
$3.18 A PORTRAITURE OF 3HAKERISM,
|
with her. William Irvin and myself, went
‘with her to the house where the children
were, and asked to see , them, We were
told by the leaders, that James had com-
mitted the children to their care, and she
should net see them. “We used entreaties
and finally threatened them-with the civil
law but all in vain. That night we retired
into the country, the tender mother in deep
distress, bereft of her children, not knowing
whether she ever should see them again.
We refurned to Shakertown, to try again,
if by any means Polly could be admitted
to see her children. A short interview was
-granted on condition that she must not con-
sverse with them, except in the presence of
the Shakers. When she was about to take
| her leave of her children, her eldest son
"laid hold on his dear mama, and wept bit-
terly. Of mournful scene; I there beheld
the tender child forcibly wrested by the
iron hand of a despotic Shaker, from the
affectionate arms of a weeping mother ||
The feelings of my heart I cannot describe.
Before my son received the Shaker's testi-
mony, he was kind to me and affectionate
to his wife, he received me into his house,
išnd gave me every reason to expect his
vsuccour in my declining age. To see him
inot only seduced from the christian religion,
but divested of the feelings of humanity,
to see my kind drug.'er treated with sav-
tage barbarity, and her heart rending sor-
*
Nº.
e. * - - - 1 fº. 22.
“A Portnarrurº or'shakenism. "316
‘rows, made a subject of mock and exulta-
tion; my dear, grand children forced into
despotic bondage, which tends to the ruin
of both soul and body, was too much for
human nature to bear. This is the fruits
of Shakerism : f : ,' ' '
... We again applied to James to know if
he was willing to do any thing for Polly, he
told her privately, she might go into a
house which was on the land which he had
bought about a mile from Shakertown, and
none should disturb her. He also gave her
a part of the household furniture. The
Shakers came to us, and proposed to give
Polly one third part of all that James pos-
sessed, provided we would sign an instru-
ment of writing, which was false and illegal,
implying that she had eloped. Under this
idea James said he “rejoiced that he was
now clear of his wife.” . The same evening
after this had passed, three Shakers came
to said house and ordered Polly out immed-
'iately, under the idea that James had noth-
‘ing, having given up all to God. But Mr.
Bowman who had a lease of the place,
came and warned the Shakers off the plan-
tation, and admitted Polly to stay in the
"house during his time.' *
I and some others went again with Polly
to see. her children; we found her eldest .
son about eight years of age, chopping in a
clearing, his hands ...ere very sore and all
his knuckles bleeding; when Polly com-
*
320 A poRTRAITURs er shakeaism,
-plained of, bad usage, John's Weods said, she
ought to be thankful to them for the privi-
, lege of seeing her children, and ought not
to talk so, that if he was . in James' place,
she should never see them again. ...
The Shakers are a hidden people, they
* say they are not of this world, and all oth-
ers they call the world, and have no connec-
tion with them, only to buy and sell what
they can, so as to make gain and bring
money into their treasury. I believe their
leaders live, in ease and luxury, and coneeal
their principal views from the lower class,
who are slaves. (One of the men before
... mentioned who had left them, told me he
believed that Elder, David stored up liquor
for their own use, which was as far as possi-
ble concealed, from the common people
. He said that he saw Elder David's steward
at one time, bring several barrels of rum
and wine, which was taken to his lodg-
ing. Little can be known of Shakerisin
from their publications; besides their lan-
guage is so ambiguous, that no one who is un-
acquainted with their style can fully under-
stand them. For instance, when they men-
|tion Christ, they mean Ann Lee, or the ung-
"tion or spirit, in her. . They deny the per-
sonality of Christ ; what they méan is the
unction or spirit, and that ; this unction ºr
spirit is come the second time without, sin
unto salvation, into Ann Lee, aud, that those
who only believe and obey his testimony
sº R
A roRrn AiTURF or sRAKERISM, 321
W
can be saved. When the Shakers first ap-
eared in the western country they were
Čevered with sheep's cloathing, they pre-
tended to be meek an inoffensive ; that
they would not violently resist nor seek re-
dress at the civil law on any account, but in
proportion to their increase in numbers,
power and influence, the disguise is in some
measure worn off.
They condem all religion except their
own as anti-christian ; they also condemn
all government both civil and ecclesiastical
except their own. Let'Shakerism predom-
inate, and it will extirpate christianity, de-
stroy marriage, and also our present free
government, and finally "depopulate Amer-
ica. According to their scheme civil and
ecclesiastical government are blended to-
gether, theirs is a depotic monarchy. The
pope, their chief has the treasury in his own
i. money ereates influence ; their's is a
money making scheme. .
It may be thought the enlightened state
of Americans is a sufficient security, but from'
the progress of Shakerism for a few years
past, I think it is time for the friends of lib-
erty and of mankind to bestir themselves.
Tories have also increased in subtlety and
artifice. I believe if all the despots on earth,
and all the infernal spirits had united to de-
stroy Christianity and enslave mankind,
Shakerism could not have been exceeded.
Satan is transformed into an angel of light,
tº
322 A PortRAITURE ef-shAKERishi.
and his ministers into ministers of righteous-
ness. , Holiness is their theme whilst they
bind fetters on poor deceived souls, disturb
the peace of families and society; violate
marriage, which is an institution of God, the
i. nearest, the happiest relation in social
1] &, t ".
Who would have thought that Shaker.
ism could have succeeded as far as it has
already done in our western country P, soon
after the arrival of the three first Shakers
who came hither, some men of learning,
talents, and apparent piety, joined them, it
may be they were traitors in heart before,
and the more readily acceeded to their
treacherous scheme. All who join them of
this descriptica take the place of recruit-
ing officers, who are chiefly employed in
their Master's service. They compass sea
and land to make one proselyte, and he is
ten fold more a slave to pope • David than
thos,e for they partake of David's benefice,
and the proselyte becomes his slave.
Admitting there is no general danger as
to our government, shall not the innocent
and j. be protected P. Shall chil:
dren be torn from the mothers’ breast and
subjected to servile bondage and she left
without redress 8 ' '
The Shakers teach their disciples, that
it is a virtue to be without hº
If then under the influence of this doctrine,
men become monsters, and abandon their
A portrarture or SHAKERISM, 323
wives, shall we suffer the mother to be rob-
2ed of her tender offspring, by a father pro-
ſessedly destitute of parental affection;
and by him consigned to bondage 2. Here is
* species of involuntary servitude,' ' And
..he rights of conscience are also violatéd,
:hildren under the terror of theºlásh, must
kneel and dance to the Shakers idol Ann Lee.
Thus the principles of servile, subjection
are to be ingrafted in them; that they may .
be wretched dupes to society; , and under
the preteace of worshipping God, the root
of civil and religious liberty is a deeply
wounded. * . º # " '
I do not conceive that the Shakers in
general, whº have come to mature age, are
voluntary slaves, they have been artfully
decoyed into it, by the promise of greater
liberty; they are objects of pity ; seduced,
bewildered, and lost, under strong delusion,
kept in bondage, by the fear of hell, or the
terrors of the whip. It may be enquired,
can the Legislature 'constitutionally inter-
fere? I leave this question: with politicians
of the present day to answer. But, I ask
again, if a law can be passed to prevent black
and mulattoº persons from residing in the
State of Ohio, except they give bonds with
sufficient security, because they have been
degraded and unmanned by slavery, can we
not touch a treacherous nest which is hatch-
ing and breeding among us 2 I am an old
man, my time of service in this world is
}
324 a Portraiture of SHAksrism.
near an end. I have fought for liberty in
the American revolution. I have in my
weak manner been an advocate for it in
conventions and Legislative assemblies, and
now when I see a snake in the grass, or a
poisonous worm gnawing at the root of the
Tree of Liberty, shall I not at least cry out,
Take care f 1 r
. One of the aforesaid men; whose testi-
mony I have already mentioned, has since
told me, that he saw a considerable number
of women in Elder David's lodgings, drink-
ing wine very freely. He then thought this
was the way his hard labor was going, and
left them. à
I was lately conversing with a Shaker,
who denies that their leaders were living
in luxury. . It is generally granted, that they
are learned, cunning, artful men, Can it
be supposed that they have no design in
forming such a wonderful money, making
machine, without some way to lay it out, or
to make use of it 2 The Shakers ridicule
the Bishops of the Church of England, by
receiving the tenth part of their peoples'
labor, and can raise such immense sums of
money; what must Elder David Darrow
raise now, ahd as Shakerism' increases, who-
receives the whole of the labor of his sub-
jects; and not only that, but also all that they
Ör their ancestors ever had made ; for they
must bring all with them, to be given up to
pope David, and his cardinals with the ad-
a roarharture of shakºnism. 328i.
ditional benefit; that is, that they have now.
children to maintain, Since they have set-
tled in the western country, a Shaker we-
man has rarely been seen to suckle a child;
if they beget children, they, put them out
of the way, or by some means prevent prop-,
agation, Can it be supposed that their
money is designed only for the support of
their riding ministers, who deceitfully live
low, when they are travelling about making,
proselytes? if the leading Shakers do not
intend to live sumptuously on their money,
they must have, something worse, in view ;.
that is, to collect a fund in order to raise
and pay an army of tories, whenever an op-
portunity offers... I believe they have both
these ends in view, and that the leading
ºr "
Shakers live in luxury and wine, and women,
as, far as their plan of secrecy will ad-
mit of . * , , w
- The Shakers pay their fibe, rather than
attend musters; they pretend it is against
their conscience to fight. I believe it is
against their principles to lift, arms, or to
- do any thing in favor of American liberty;
it is evident that Elder David, is a, despot,
that his subjects yield implicit obedience,
and when he says fight, it may altar the
sase. When they first came amongºus,
!
they put on the appearance of a very humº-
ble sort of people, they would discourse de-
lightfully with those they were endeavour-
ing tº gº proselyte to their schekle, on the
326 a portRATURE or shakerism.
{}
beauty of holiness, and perfection; and
would tell them without these, none could
see the kingdom of God; that they had
done very well so far, but must 'ge farth-
er, that they could not be freed from sin in
the dispensation they were now in; but if
they would only confess their sins to them
and receive their testimony, they should
surely be saved from sin, and get fully inte
the kingdom of God. They would express
this in such terms; as. to make the prose-
lytes believe that they should be immed-
iately freed from sin, and they should re-
ceive heaven and perfect happiness, as
soon as they received their testimony; but
afterwards, whei the proselytes complain-
*
ed that they were not free from sin, ac-
cording to their expectation, but were in
reater bondage and distress than before; the
Shakers would tell them that théy are not
to receive this happiness and deliverance
immediately, that it must be procured by
their own sufferings. This they state in
such a way that their deliverance and hap-
piness are always, prospective. They tell
those who are fully under the yeke, that
they must suffer on till death. Their suſ.
ferings among the lower class, are chiefly
hard labor and low living.
It is a sentiment among the Shakers, that
it is a sure aymptom of a hypocrite to die
in peace, or to rejoice in their last moments,
that the true christian must suffer until the
A perTRArture of SHAKERISM, 327
last, and die in deep distress. The injury
that Shakerism has done, or may yet do to
religion, I leave for the ministers of the
gospel to enquire into ; I speak of it as a
political evil, under the pretext of divine
worsbip. I appeal to my fellow-citizens,
who live near the Shakers, if they do not
know and believe a considerable part of
what I have written to be true. Every
one who believes the above statements and
testimony, must see that Shakerism is in
every respect destructive to mankind, to
soul and body, church and state,
JAMES SMITH,
After Col. Smith had published the afore-
said pamphlet, it appears that the Shakers
in a I. publication, calls him libellous,
and otherways attempts to impeach his char-
acter; and they hired their lawyers and
editors to cry out, “The bulwark of our
religion, is in danger! the constitution will
be broken down, in case our legislature
should stigmatize through a law, the peace-
able inoffensive people called Shakers!!”
The revolutionary Col, James Smith, who
wrote the ...? pamphlet appears to
have been a gallant officer in the old revo-
lutionary war, and own father to James
Smith who joined the Shakers. • .
Col. Smith published another pamphlet
containing 44 octavo pages, in which he has
tº. a number of affidavits, attested
by respectable persons dated 1819, estab-

328 A poRift AITURE or 'SHAKERISM,
lishing the statement of his aforesaid publi-
cation, together with a proof of many other
. and irrational proceedings of the
Shakers. *
t .
4.
sEcoRD PART,
rarating. Panticularly on The surrefixes -ºn
. * W ſº
MARY M. DYER,
DECEPTION AND CRUELTY, , ,
or the . { :
.. sHAKERS,
t
The peculiar trials of the author, has in some meanure, called
, the publick attention ; which causeth it necessary, to introduce
the history by affidavits and certificates, that the reader ma
ave opportunity for a more correct idea of the person, who
brought into this controversy ; than they could expect to have,
from pointed enemies. Every considerate reader, will remem--
her that in all history, both sacred and profane, where a person
is called to contend against evil, they must meet with all the
ºpposition and persecution, that evil doers dare attempt. It is
therefore necessary for the author to bear in mind the words of
the Apostle. 1 Peter, iv. 12, 13. “Beloved, think it not
strange concerning the fiery trials which is to try you, as
- though some strange thing happened unto you ; but rejoice in
# as much as ye are partakers of Christ's sufferings ; that when
his glory shall be revealed, ye may be glad alse with ex-
'seeding joy.”
The following statements are given by persons 'of mots,
and those who are uninterested in the cause.
. . This may certify, that I the subscriber, have been acquain.
ted with Mrs. Mary Dyer from her infancy, and that l havº
not known, or heard, of any immoral or irregular sonduct of
* behaviour. - l
†
| J *:::PEVERLY, town slerº of Worthumberland, W. H."
h -
{}
330 a portraiture of shAKERism.
*}.
\ l t &
I, Jeremiah Eames, of Northumberland, have been. a neigh-
bor and personally acquainted with Mary M. Dyer, ever sinoe
she was born, and in all the time, never heard or knew of her,
any immoral-conduct or bad ecotomy.
JERRMIAH EAMES, Justice of the Peace, through the
State ºf New Hampshire. t
*I, Susannah, wife to the above J. E. do testify the same.
º - - y $USANNA, EAMES.
I, James Lucas, Justice Peace of Northumberland, N. H.
and Nancy wife to the above James, do testify that we have
been personally acquainted with Mrs. Mary M. Dyer, from her
childhood until she moved to the Shakers, and never heard an
instance against her character. JAMES LUCAS.
. # NANCY LUCAS.
I, Betsey Tillotson ºf Northumberland, do certify that I
have been personally acquainted with Mrs. Mary Dyer, the
24 last years previous to her husbands' moving her to the Shak-
ers, and witness to the above declaration.
g BETSEY TILLOTSON.
I, Jeremiah Eames, jr. do testify, that f lived in Northum-
berland, a near neighbor to Miss Mary Marshall, (now Mary
Dyer) about twenty years; aſterwards in Stewartstown about
seven years, when her husband moved her to the Shakers ;
and erer considered her a person of character, of strict truth,
a ſaithful wife, economical and industrious in her family, until
M. she was moved to the Shakers. ſº
T
The names which follow are persons who lived in the towns,
and adjacent towns where the author lived aſter marriage,
* This may certiſy to whom it may concern, that we, the un-
dersigned have been personally acquainted with Mrs. Mary
Dyer, the number of years annexed to our names, severally,
and ever considered, her a person of good character, of strict
truth and varasity, and who hath always been a faithful wife,
eeonomical and industriods in her family, while she lived in
this country,
*

Micajah ingraham, Judge; 1 year, Eunice, wife to Misajah,"
1 year. Daniel Goes, Justice Peace, 6 years. Moses Morril,
Justics Peace, 11 years, Ward Bailey, Justice Peace, 30
syears. Christºpher Bailey, 30 years. J Jºhn. Marshall, Justice
feace, 25 years. Betsey, wife to Joshua Marshäll, 25 years.
Judith Baidwin, 16-years. Lucinda Baldwin, 16 years. Na-
than Baldwin, and Catharine his wife, 16 5 ears. Barzilla
trainard, Sen. 7 years. Howard Blodget, 26 years. Naucy,
his wife, 15 years, Olive Morison, 6 years. Joseph Daniels,
10 years. Batzilla Bruinard Jr. 10 years.
, Elisha Dyer, Town Clerk of Stewartstown, was acquainted
with Mrs. Mary Dyer 20 years is, previous to her husbands
Wºt *
Q & º
4. * * * * * ****
A. Port RAIYūR#"bº 'SHAKERISM. 33}
sº
moving her to the shakers, and witness tº the fºrego *g
certificate. d º J - Y,
Elisha Dyer and Barzilla Brainard jr. are selectmen of
stewartstown. a * * . . . . * , -
* The above named Betsey Tillotson and Elisha Dyer, are the
only relation of Joseph Dyer in the Coos county., Joseph Pev-
erly, is the father of Joseph Dyer's first wife, She was brought
rºup a near neighbor and a schºol male with the author. "
! The following were of the christian band, who were members
Jin the Baptist Church at Gilmanton, N. -H, previous to their
| Enowing into the Gountry. r ſ sº º
we the undersigned, testify and say, that we were neighbois
r to Joseph and Mary Dyer during their residence in Stewarts-
...town, N. H. " They were two of the first five persons, baptized
- in the reformation in 1899, were united with us in Christiau
fellowship, under the adulinistration of Elder, Benjamin, Put-
nam, a worthy brother and faithful laborer' while with is,
which was but a short time. Joseph and Mary, walked worthy
“of the vocation wherewith they were cakeſ, and in real bar-
mony together, until the circumstance of the, introductiou of
the Shaker doctrine, which was as follows :-" &
A “We cºnsider Mr. idyer, the first cause of the Shakers' toc-
trine being introduced in this place. For years he was anxious
to have the professors put their property in one joint interest.
After Mr. Crooker (a minister) came here, he anited with Mr.
, Dyer in this scheme. And at a time we furnished him with
proper means to move his family here, he went to the Shakers
in Lebanon, N.Y. (as he afterwards stated) made enquiry how
to lay a ſoundation for a church in this way. . When the shak-
& ers induced him to believe they were right in every sense.
Instead of fetching his family, he brought same Shaker books .
and a writing from them, encouraging others to go to them,
*said he had joined them, and that they had got a chureh estab-
lished in gospel order, therefore...it would be utinecessary to at-
“tempt to establish again. . We were much disappointed and
could not fellowship his doctrine-rºwe had highly esteemed
him. He had been but, a short time in the Yolace, and caule as
a stranger, but was much favored as a preacher. He baptized
upwards of thirty persons while here ; and the only offence he
gave while ameng us, was, his joining the Shakers. This
, brought a grief on us which was enlarged by the said Dyer’s
uniting with him in thºse principles. 4 hortly after, Mr Crooker
I left the place, and since has not returned. After a few inouths
we received a letter from him in New-York, stating that he
had lived with the Shakers until he found them deceivers, and
that he found himself in Babylous' darkness,and under the bon-
dage of Egypt. And that the Lord, had agaul, delivered him .
for which he was thankful ; then desired us to everlook his
*s
353 a porrhairvan of shakerism.
A,”
* *
mistep in going to the Shakers ; also that he was again living:
with his family... We have seen Dyer’s Narrative, which ap.
pears, te be written with an intent to injure the innocent. We
consider it without foundation. From a constanf acquaintance
with the family, we know much of it is false, and believe it all
- a libellous... We never heard the least intimation of any kind
against Mrs. Dyer's character, while she lived in this country,
she was from a respectable family; we ever considered her a
virtuous neighbor, faithful wife, and tender mether, 8he never
journeyed with aby minister, only her owa husband;". Mrs.
Dyer ever appeared to respect her, and after be became relig-
ious it was considered, that they lived in as great union and
harmony as ever persons did, until he joined the Shakers, which
we think caused her great trouble. We have since Mr. Dyer
moved his family to the 8bakers, heard him say ** Mary was .
very pious.” We consider her worthy to be commended into
any family or shristian society. Elder Putnam is a man with
whom, we have had some acquaintance and information ; his
character is irrepreachable. re gº s
John James, JElizabeth James, Rebekah Morrison, Rebekah
Dennet, Hannah Weeks, Abigail Weeks, Mary Morril.
Cannaan, Essex, sa. May, 8th 1849.
Sworn before me Moses Morril, Justice Peaee, I ſhe subs:
scriber, do testify that the above declaration is true.
" . MOSE3 MORRIL., .
I, Nathan Frizzle of Hanover, testify and say, that I have,
been acquainted with Joseph Dyer and his wife as neighbors,
and christians, I was acquainted with Mrs. Dyer from her
youth ; and that I aever, knew, or heard, of the least blemish
-in her character. For several years I lived a near neighbor to
her family in Stewartstown—was a religious professor, with
them—saw them baptised August 1809, and in ail, never knew
or beard of the least complaint on either side, but love and un-
ion to God and each other, until June 1811, when the Shakes
doctrines entered the place ; soon aſter that Mr. Dyer's fami-
ly was secluded among the Bhakers. Yet 1 often have ange
seen Mr. Dyer, as he was in the country on business-he al-
ways gave a good report of his wife, said, “she was a pious
faithful wounan, and much favored of God.”. She ever had
, more candeur, than was natural to him ; lask of which I think,
has caused her great grief siuee, the difficulty arose between
them on the account of the Shakers. I have talked with Mº:
Dyer about certain accusations in Dyer’s Narrative, he gave me
understand that he did not compider either of those persons
guilty of a crime, but “ Mary had accused the church of God,
and that must be deſended.” And I certainly know that Mr.
Dyer had, at appeared to have great fellowship with each of
those persons, when they left the country last. And as fºr
mºrs. Dyer's ever jºurneying with a minister, or to preach *
º:
k
Ç
! A PORTRATURE OF SHARERISM, 333
Gertainly a mistake, unless with her own husband, wbe used at
times to preach, and she did sometimes journey with him to
their friends. I am some acquainted with the Shakers, and
go believe Mr. Dyer has wrossed his own mind, in defending
their cause. NATHAN FRIZZLE,
Grafton ss. Hanover. f f
March, 18th 1812. Attested befºre me, SILAs TIRNEy,
Justice Pence. , p. .
... Mr. §: is now an Elder of the Baptist order in Han-
ever, N. Yº
Several gentlemen in the upper towns of Vermont, hearing
that I was soon to appear before the General court, from their
eharitable hearts, unknown to me sent the following.
º sº Essex, ss. May 1818.
We the undersigned have for a number of years, been well
racquainted with Mrs. , Mary' M. Dyer, wife of Joseph Dyer,
1 and believe her refutation for truth and veracity is irreproach:
, able, and her character in every respect fair and unspotted.
We therefore with pleasure recommend her to that support,
countenance and encouragement, which a virtuous and unfor-
tunate-woman merits, from a just, humane and enlightened
tommaunity. * • * .
Q. Ingham, Chief Judge, M. Rich, side Judge.
3. Gates, side Judge. J. Cushman, Judge Prosate,
"Z. Perkins, Justice Peace, " J. Perry, States Attorney.
W. Gates, Clerk C. Ceurt. • R. Cutler, Justice Peace.
S. Cushman, Esq. 4 John Dean, High Sheriff.
" .." The foregoing certificates are many, the length of which,
perhaps has already become wearysome; bear with me a little.
The anxiety of the auther for her sex, least they sheuld be cast
, into the furnace of affliction, through which I have been passing,
(and my dear children,) shews to me, a necessity of my life
and character being established beyond a doubt—that thereby
truth may have its proper weight, which may cause te escape
the saares of death, or deception and misery. º
f wº i $
T - -s * * wº
t { * " . &
A FEW SKETCHES ON THE LIFE AND. con.
,' . . . VicTION OF THE Author. , " .
- | -
* I have thosen thee in a furnace ºf ºfficion.”—s. xlviii. 10.
W \ | 1. * . . . .
• I, Mary M. Dyer was born August 1, 1780. My nativity
was in the wiles of the upper Coes. In time ºf the revolution-
ary war at that chaos of trouble, when our country was clothed
with a robe of mourning, I was ushered into the world ; and
by certain scenes in providence, the most of my day; have been
l
|
\ dº
334 A. PortRAITURs of shakerisair
weiled with sackcloth. I was daughter of Caleb and Zernith:
Marshall of Northumberland, state of New-Hampshire. My
parents were born in Hampstead, W. H. My fathers' parents:
were William Marshali, born in Iºssex, formerly called Chebac-
eo, Mass, and Sarah Burswell, born in Salisbury, Mass. My,
mothers' parents were Reuben Herriman born in Plastow, N. H.
and Mehitable Putnam born in Danvers, Mass.
I was one of eight sisters, had four brothers ; our kind parents.
were dexterous in procuring te us education, although in a
wilderness land. From seven years old to seventeen, I pessess--
ed a poor state of health which caused the greatest attention
and anxiety from my dear parents. When nine years old, I
was brought to serious reflections en a future state; , so deep-
were my impressions that I dare not clese my eyes in sleep, un-
vil my desires had gone to the lord for his care, and if I awoke
in eternity to take-ºne to himself. If I attended publick wor-
ship, bearkened to the word spoken, my agitation was great,

and often compelled to ieave the meeting—meantime was a
stranger te my case, was ignorant of the spirit of Christ, which
was then moving my mind. I coutinued in this frame for a
© number of years. At length the busy world caught my atten-
tien, I sought for happines in vain amusement, and had much
favor among the circle of youth. In this time Joseph Dyer.
came into the neighborhood of my parents; made soule tarryx
He was from a respectable family; the son of Elijah Dyer, Esq:
of Canterbury, Con. whom 1 afterwards-married and moved to a
Stratford, N, H, It is common for us to be, disappointed in .
º
our earthly expectations, which to me appears wise, in-provi-;
dense, that thereby we might knew our dependense on the *
supreme. My mind was brought under seriºus contemplations
every circumstance shew ine, I had-need of peace wiſh God.
In April 1804, our family being exposed to the small pox, Jr.
with my two babes, (a son and daughter) were-obliged to ge
18 miles to a Pest-house in an obscure place in the woods ;
there to enter the horrible scene . At a time I was unable te-
sit-up, had no nurse, my children very sick—l was almost in
tlespair of my son's recovery. After all had retired, a child.
en each of my arms, my coatsm plations were-No arm to
relieve me, no friend dare come near us; what shall i do? The
cold sweat stood in drops on me. I felt in double horror, t
was unwilling to part with my child, saw myself a sinner,
and that it was just in God to thus afflict me, and cut me
eff also, I was in sgeuy, begged of God to have mercy on
me, and if consistent with his will to spare my child, or oth-
erways to give me a reconciled mind ; soy anxiety was very
great that I might be spared, and I promised, I would servº
God. It then appeared as though I had a promise in my mind,
that if I would serve God our lives should be prolonged, I
felt to give myself up ; then God in his character appeared
* - - •
A poRTRAirURE OF shArerºshi. 335
ray friend. I was relieved in my mind, the rage of the dis-
order abated, and in abeut a week, we were able and left
the pest house. . rº w
After this every thing wore a different aspect, that which
attended to a gay life was disgusting. My mind was solemn,
had a desire for christian company, and attend theetings.
My husband was opposed to a serious life, and would not
for years consent to my attending meeting, and because they
were Methodists. It was seldom we had any other preach.
ing. My husband's thiist for mirth was great. He strove
much to have me attend parties and balls with him, if I
would not, he would attend without me. I a few times at-
tended, but could not unite in their mirth, as th ey run te
great excess in consequence of intenºperance. These prao-
tices appeared so different from the sharacter of the just, it
grieved my heari, and when alone would often desire of the
Lord to change the heart of his mind. In 1806, we moved
to Stewartstown, N. H. where we owned a large farm. The
situation appeared with bright prespects for future prosperity ;
but we ever find something to blast our earthly expectations.
We lived near Canada line, kept spirituous liquors for sale.
The inhabitants on the border of Canada, for fear of arrests,
(as they had fled for debt) did choose the sabbath to visit our
house, for the purpose of solacing themselves with liquors :
drunkenyledº and contentions often ensued—such things arous.
ed my jºid. I felt diseonsolate and miserable"; I saw the
nature pºin very great, and abhored it in myself and others.
Mythusband treated me with respect as, a wife, but would
duite ; care ºf of this company: I contemplated great
(happiñess were become reformed. In secret often cried
to God tº have mercy, and change his nind. I uttered my
troublesºło none, but as much as possible endeavoured to con.
esal those *...* After about two years of this afflieted iife
may busbandº, had a remarkable dream ; he was terrified and
said, he thought it was a warning for him to prepare for death,
and that his life was to be short. I observed, I thought it a
warniug for him to forsake sin. He said I knew I have wasted
much of my time and property in vain company, and now see
i.am a sinner ; for the future shali do it no more. In a short
time a Baptist missionary preached in town, (Elder Quimby)
Mr, Byer attended, was much alarmed with his state of mind,
continued in agitation for a number of days, often crying te
God for forgiveness of sins; at length appeared to find peace,
and his mind filled with extacy of joy. I was ſhankful for the
reformation ; , our house and company was changed from
drunkards and swearing, to christians, reading and praying.
| The shock was great in the neighbourhood, reformation con-
|tinued. The long time I had been deprived of feligious privi-
leges caused asy mind te be darkened, but my husbead now


k!
ſº
*
336 - A PortRArture of shAKERISM,
eacouraged me, which removed great weight and fear. I con-
tinued for a time in a low doubting state of sorrowing ; after
which my husband invited me to attend meeting, and hear
Elder Putnam preach, (a stranger) saying he had heard him,
that he was a good minister. (We had now moved on to a new
farm.), I attended, and can bless the day I heard his voice.
He opened the scriptures in such beauty, and told the life and
mind of a christian ; shew the sufferings of Christ, that he died
for all, and espécially for those that believe on him as a saviour ;
and that, the spirit of Christ in the creaſure was to hate sin
and long for holiness ; and that we must separate ourselves
fróin the customs of the world, by following Christ in every
duty; and that in duty the Lord owned and blest his people,
&c. His discourse had much instruction, which strengthened
my faith ; I could say with Watts",—
“How beauteous are their feet, .
Who stand on Zion's hiti,
Who bring salvation on their tongues,
And words of peace reveal.”
My confidence in the Lord grew stronger and stronger;
Elder Putnam baptizéd Mr. Pyer and myself August º I
soon had such evidence that God for Christ's sake had forgiven
my sins, that I promised never to doubt it again ; and I can
say of a truth, though I have passed through many sexese son-
flicts, and distressed places in mind—yet l never doubted but
what idy sins were then forgiven. My husband hſterwards im-
proved as a teacher ; and while we stood is union with our'
christian friends, God shew us favor ; in all ºr pursuits both
temporal and spiritual we were favored ; .#. ghildren
becºme serious, one was hopefully converted. We cºntinued'
in this happy state for a titue; Auy husband attended, Imestings
among differint denoulinations, exhorted with theuſ...}aid he be-”
lieved he was called to preach the gospel, rºdected that he had
a family sai; it would be sin to cucumber himself any further,
and that young men called into the ministry, ought, nº!, tº
inarry; grew as unsteady in his religious whims as he hºt frt-
merly been in his v, orldly affairs; i.e. was anxious to have the
plofessors put their property in one joint interest, the tº mini".
tein familie.' would be provided ſhr, while they were called out
to preach ; he e i ſound inyself again in a ſurnace of afflictions-
This doctrine introduced the Sh 'ters among ui, which bre-ight
our family in' awful ruin I think Ad n and Eve, found ne
greater cha! ge, when they were drove from the garden of
Éden into a land of briers and thorns, then I ('id in My mind
when I found myself and family whiangled with Shakeriºrs. f
kept my trialsås unob hid from my night, rs as possible, in
hopes for a reconciliati n. ©h that the Lºrd would psiºn
bear the crics of an afflicted mother, and deliver my family
A roRTRAITURE or shAKERISM, 337
from the care of that deceitful treacherous power, brought forth
by Ann lee. . e
In my deepest and most severe trials, I have never lost confi-
dence in God as my friend, my troubled mind at all times rests
in the bosom of hope, knowing that his power, has the pre-em-.
inence and will render a just reward. I petitioned for my
children in June 1817. After my return from Concord, I
received a letter from Eunice Chapman, which was the first
information i had-from her, or where she lived. The letter was
lengthy but the more particular part of the contents were ;
“That she had heard of me and my sufferings by Josiah Ter-
ry; she wrote me the particular abuse of the Shakers taking my
child from me, also their taking me from the hotrse at the time I
went to see the children. She further stated that the way she be-
came acquainted with Josiah, she heard of him in the place as
one who had lately leſt the Shakers at a distance, and that she
went te enquire for her lost children, where she heard they
were at Enfield, N. H. and their father also ; (James-Chapman)"
she requested me to give her information about her children, ,
also of my own sufferings.” I had not known until now that
Josiah had left the people ; and have never seen him since, I
wrote Mrs. Chapman; received the following.
Second letter to Mrs. Dyer.
Albany, Dec. 15, 1817.
DEAR MADAM,<-I have just reeeived yours of the 5th. ult.
I rejoice that we have been able to communicate to each
other ; and that the Lord has given us resolution to expose the
Shakers and struggle for our just rights, the care of our chil-
drem. I am preparing to publish another book ; your relation
will be very important. I know your sufferings must have been
severe, by the relation I have had from Josiah Terry, who says
he and you lived in the same family the time you lived with the
Shakers. I shall lay my case,before the legislature this winter
(which sets in Jan.) and hope you will continue in yours.' I
hope there will be a law passed for the protection of unfortu-
mate women and children: This being done other states could
easily follow the example and in time every one. If possible
give me some information about my children. I have just le.
ceived a letter frºm Lucy Wright (first Mother now among the
Shakers, she is at New-Lebanon) in answer to one I sent ber.
She says “I can wash my hands in innocence before God and
all men, on aceºunt of any ill treatment to you, or your chil-
dren,” &c. I shall inform her of the réception of her innocent
letter, and tell her, “Shakers daily can wash their innocent
hands in the tears of bereaved moisers' and orphans” . . You
must set your ſage like a flint, and be prepared to meet with all
the sland, frºm the Shakers, that an evil spirit can invent
* | t
338 A PORTRAITURE 6F SHAKERISM,
Dear woman you so well know the wounds of a bereaved"
mother, I think you will not fail of sending me your afi-
davit, y Your's respestfully. &
4. & EUNICE CHAPMAN.
To Mrs. Mary M. Dyer. ty. º
º
& Janswer to the above,
l Guildhall, Jan. 12, 1817.
Werthy MADAM,-Accerding to your request I have writ-
$on and sent you an account of the deaſings of the Shakers. I
feel it an inexcusable duty to assist such afflicted mothers, that
which I can state in truth I am willing ; the time has been se
short since I concluded to send it you, that I have not accom-
plished it to my mind in full ; I have named but few circum-
stances, but those, I have been somewhat particular in ; so
the Shakers' cannot in censcience deny it if they attempt to
in word—it is against their principles to ewn truth against
Shakers; I have written in the fear of a just God, according
to the best of my memory, and the assistance of a memoran-
dura which I have. ; I hope you will be able to understand .
it. I am unacquainted with writing history of such length,
and the thoughts of my trials are so wounding, and overcomes
me to that degree, that I tave been sick a number of times
since 1 began to write, so as to be unable to do any thing.
Among all my trials, I find great consolation in grace, let us
keep in mind that God ever rules, he will turn and overturn,
until justice takes place. A short time before l left the Shak-
ers, 1 asked them why they wished to wound and cruelize me
to death, as it could be no advantage to any : I also wondered
why the Lord suffered me to ge among them. ... I think I have,
since discovered the mystery, which is, my sufferings and the
suffering of many other, may expose the dangers of $hakerism,
and cause thousands to escape much sorrow : I am sure if
those who had formerly lived with shakars' had been faithful
and declared the truth about them I should never been caught
in their snare, Should the Shakers' attempt to remonstrate
against me as they have against you, I have one consolation :
that is, no person can spread a scandalous report about me and
speak the truth. d
At a time I was at the Shakers I saw one of your daughters,
(as I have since learnt) she was not allowed to tell me her
name or from whence she came. I have strong, desires that
your childreu should be restored to you... I expect to continue
in receiving every possible affliction that can be invented by
Shakers. May God, grant his grace. t *
Your's with respect.
* * MARY M. Drex.
To Mrs. Euaice Chapman. *
d g
q
A PORTRAITURE OF SHAKERISM.. 339
The following is the statement sent to Eurce Chapman with
some addition. Also laid before the House of Representa-
tives, in N. H. 1813.
A brief statement of the sufferings of Mary, M.
Dyer, occasioned by the Society called Shakers.
Written by herself. To which is added affidavits
and certificates. (Printed) Concord, N. H. 1818. ,
To the Honorable the Senate, and House of Representatives,
ºf the State of New-Hampshire in General Court convened:
The great confidence I repose in your candour and wisdom,”
, causes me to lay before you my situation; earnestly entreating
you, by all the affections of a mother, to restore to my bosom
iny long lost children. This 1 humbly pray. *
tº MARY M. DYPER.
Enfield, June 6, 1818. e • 4
: A BRIEF STATEMENT. .
1, Mary M. Dyer, was lawfully married to Joseph Dyer, in
the year 1799. - After our marriage we resided seven years in
stratford and four years in Stewartstown, both in the county of
Coos in the State of New-Hampshire. During this time
nothing disturbed our quiet, except my husbands' inordinate
appetite for spirituous liquors. We were in easy circumstan-
ees; blessed with five children and united together in a .
hope of salvation through Christ ; we were of the baptist de-
nomination. Yet as there was no church established near us, .
we stood single characters. The good people thought it ex-
pedient to establish a church ; accordingly in June 181 i, our
people assisted our minister in going to the state of New-York,
to move his family among us, When he returned instead of
bringing his family, he brought some Shaker books, and a rec-
ommendation from the Shakers, in the State ef N. Y. to those in "
Infield, N. H. and said he had joined the Shakers' society. This
was the first information I ever had of the Shakers; it astonished
and disappointed me: Strange as it may seem Mr. Dyer went to
Enfield to visit them. I was deeply impressed that their hºlief was
contrary to the gospel. Mr. Dyer was anxious I should go with
him. In July we went, Mr. D. was pleased with them at the first,
said, he wanted no further evidence to convince him they
were right. It caused me grief to see him so enraptured with
new imaginations. My Doer immediately joined, intending to
set up a society in Stewartstown ; we returned home, he set
up their ceremonies and dances in our family. I could, not
believe with him, and was distressed at the thought of a separ-
ation in religious opinion ; I endeavoured to convince him of
their errors by scripture but my reasonings were in vain. He
said unless 1 would be a Shaker, he would carry the children
4.
$.
º
346) A poRTRAITURE of shakerism.
*
H *
to the Shakers and leave me , my sorrow was great; it was
the first time I ever knew him dissatisfied with me. I offered
to live with him as a slave, if he would let me live with my
children. But no-Oh! my sorrow, at the thought of being
separated from my family. I again endeavoured to reason with
him ; and told him in case I should go, I could not have his
care and protéction unless the Elders should see it proper, and
perhaps be separated. from my ehikiren, and if I was not con-
, tented to stay, my friends would reject me, on the account of
going to the Shakers, and 'I should be left.destitute without
protection and childless, without home or friends ; my grief
was almost insupportable. He replied—“if I would go, he
would ever provide for and protect me, and that I should have
the care #f the children, and in case either of us were disconten-
ted, he would have three children and I twe.” To this he called
God ſo witness, this removed: my fears. Afterwards I strove
to gain every favorable islea of the Shakers, that I might be
contented with them, -aſter I had gained many favorable ideas,
and became quiet—l observed, I thought the Shakers might be
right, and told him the reasens, which were many. When Mr.
Dyer learnt that their was a possibility of my believing on
them, he appeared displeased, and leſt reading the Shaker’s
bible. I think until now he had not considered the loss of a
wife, but felt it in his power, to leave his family, or be a Shak-
er at leisure. [We ought not to trifle or mock with religious
pretensions.] I questioned him to know his mind ; he said he
had never been so strong in the belief as he had pretended,
and that he threatened to carry the children away, to try my
faith. I told him I was relieved in my inind, and did not know
but the relief was by believing on them. He replied, the Lord
had delivered my mind, and that it was the spirit of Christ
which I possessed and not the Shaker's spirit, for he had not .
felt happy since he joined them. Here I was brought again to
a stand. He began to be malicious ; I observed, “he was so
changeable I knew nothing to depend upon by him, and as he
owned he had talked contrary to his own mind, I could not
believe him, and that it was only the Shakers' cross that now
enrages him. I was then so ignorant of Shakers, and he ap-
peared of such a vicious spirit, caused me inore to believe they
were a true people, than any thing I had hitherto found.”. I ,
begged of him to be mild, until we could have an opportunity
ji more convinaed about them, knowing if he should leave
...their faith, and afterwards turn to them again, the punishment
must be severe. He grew moré enraged, and said if I did not
give up my belief in the Shakers, I should go out of the fam-
ily. I knew it was not the will of God to leave lily children }
and in the month of August we mutually gave up the idea of
being Shakers' and became harmonious. - In Feb. 1812 on, ;
Journey to Portsmonth, N. H. Mr. Dyer called on the Shalë.
*
A fortraiture of SHAKERISM, 341
ers in Alfred (Me.) stayed one night with them, returned
strong in the faith that the Shaker's were the only true church.
The changes had been such I felt to contend no more. And
by his request we wrote them a friendly letter.” º
After war was proclaimed between America and Great Brit-
ain, as we lived near Canada, Mr. Dyer" was anxions tº have
is' family among the Shakers. In Autumn he visited his
*
º
friends in Connecticut, took with him my only daughter, then
eleven, and my son Gºrville eight years old, to leave them with
the Shakers at Enfield, until he returned (in four or six weeks
after) that we might know how they would like, and learn."
something more of the Shakers. On his return instead of
bringing our children, he brought orders, from the elders, for
me to come down immediately with our children, assuring på a
somfortable habitation and other necessaries for the family.
Mr. Dyer was directed to stay at Stewartstown to settle his
affairs, and said his hired man should go with me to drive our
sleigh. I was unwilling to go without him, unless he would
promise, that if I, was dissatisfied I, might return with all my
children ; to this he consented. l had fears, and on the way
solicited a sister to go with me. I arrived at Enfield Jan. 1813;
my little son Orville I found siek, though not confined ; he was
anxious for my care and desired to return with me. I expec-
ted no other but his return, as I found no house prepared for
me; but every thing disagreeable. The Shakers would not
let me have the two children, but said as their father left them
1 should not take them. A brother older was so grieved for
his yeunger brother, that he offered to stay in his stead Î But
no—I then asked for the outside garments of my other chil-
ren after three days tarry, that we might return with them.
But to my astonishment was refused, and told I might go home
without my children, if I was not contented to live without
them, I might come back and live with the Shakers. (The ages
of Iny shildren at this time, to wit, Caleb M. thirteen in August;
Betsey eleven, in Jan. ; Orville, niae in June ; , Jerub, seven in
March, Joseph, four in Feb.) The Eiders talked harshly to me,
because I was unreconciled and wondered why I come there
with my unbelief, filled with my natural and carnal affections,
thinking to carry my children back. I was the most abomina-
ble wretch on earth; for one who had the opportunity which I
-º- sº
. * This letter was written on a single sheet of paper to Ed-
mund Lougee and John Lyon, (elders of Enfield Society) and
superscribed to Nathaniel Draper, (a deacon.) Mr. Dyer
wrote on one part of the sheet, and I on the other. This was
the letter (the superscription and what Mr. Dyer wrote were
torn off) that was brought before the Gen. Court, to convict
#. ºwn. anieurs : a letter sealed with Mr. Dyer's own
&lººd -
29*
342 A PortRAITURE of shAKERisal.
w
had, and be se anbelieving it was terrible. Elder Lougee
stampéd and told me never to presume it again. And for me
to think to carry the children away from the gospel was
dreadful : that Joseph was coming down to live as soon as pos-
sible, that I must go home, and take care of Daniel Taylor's
family,” and my children should be at no expeace there, he
said many thiugs severe and cruel. I needed much of that
spirit that could endure all things. The scene was se dis-
tressing, that my adult sister, who accompanied me, wept like
a child... I was obliged to depart and leave all my dear children
under the controul of a people whose tender mercies are cru-
elties. As I was about to leave them, the elders said i must not ex-
pose their treatment towards my family, nor speak of my dis-
satisfaction, if I did, I should fare the worse. I suspected that
Mr. Dyer was confederate with the Shakers', thus to dupe me
and confine my children, and thereby induce me to comply.
I never had been without my fears, that the $hakers were
treacherous. I endeavored, according to orders, to conceal
my grief, returned home supposing there was no relief for me,
and my poor defenceless children , but the agitation, of my
mind became insupportable.
One evening as I awoke from sleep, I was in a delirium for a
short time. . Mr. Dyer said he had observed for many days past,
that I was in trouble, requested to know what it was, and’.
said, sure you will be ruined if it cannot be removed. I wept
and observed that i dare not tell him my troubles lest he should
tell the $hakers, which would make my case worse (I was
afraid the Shakers would carry my children at a distance, if I
made any complaint against them) as he insisted on knowing
the cause 1 told him “I could not be separated from my chil-
dren and live.” To go and live with the Shakers' and endure
their severity would be awful . I burst inte tears and related
to him what the Shakers” had said to me. Mr. Byer affection-
ately said I should go and live at the Shakers' aud have the
charge of my children, until he could settle his business ; he
would talk to the shakers' and they should treat me better.
We snon set out with our furniture and arrived at Enfield the
last day of Jan. 1813. I was placed in a family of shakers ;
they said I must retnain there until our property in Stewarts-
town was disposed of or exchanged ſor some farm near thern.
They treated me kindly a few months and I really thought
them a good people. They frequently requested are to bear
testimony of the way of grace; they said as I had been accus-
tomed to converse upon the subject of religion, I could speak
better to the understanding of unbelievers than they could,
(obedience was required) accordingly i did. A person who
• This family were at Stewartstown and believed in the
Shaker’s faith. * *
*
&
A PortRAITURE of SHAKERISM, 343
º
had previously belonged with the Shakers', came to see me
(who was then a member of the Baptist church) and observed
she believed I was a christian, (she having heard me speak in
public) but I was not like the Shakers, and if I continued with
then I should be obliged to renounce every thing I thqught to
be grace. I had now been with the in five or six months. This
with other circumstances which occurred caused me to exaun-
ine, with more care than 1 hitherto had dode, the doctrine,
and practice of the Shakers, and also my faith ; that I might
the better become acquainted with the Shaker system. I
read their books, sometimes argued against their principles, at
other times for them, . and applied to the scriptures. They
said I must not read the scriptures, it would weaken my faith
in their way; that they were unnecessary as all the Elders said
- * was the word of God. I soon discovered so much familiarity
and deception among them it catised me to be anxious for my’
husband's return, that we might both he convinsed of their
evil practices and make our escape. A house was preparing
for our family three miles from the Shakers' as they said. Mr.
Ryer arrived in Nov. 1813, to take up his abode among the
Shaker's. And according to my expectation I was preparing
my furniture to move when to my astonishment the evening
previous to my expected removal, we were all called into a
room to here orders from Father Job and Mother Hannah,
which were, “Joseph with Daniel Taylor's family, and some
of the Curtis' children : Moses Atwood and his child to go..to
the house at Lebanon'; Mary must stay here, some of her
children are to live in this family, others at the church, and she
may have to take the care of her youngest, and Thomas Cur-
tis, as they are about of an age. Now this is the feelings of
father and mother, if you feel reconciled to the gift, you Bay
say; so.” (Edmund Lougee administered this gift.) My hus-
band said—“l feel with father and mother in their gift, and
- am thankful for the privilege.”* I was speechless, my expeg-
tations and hopes all vanished.Thus my family and furniture was
"scattered ; meantime, I was not allowed to converse with my
husband on the subject. sº
I was severely disappointed in having my family separated.
We had until now, lived as boarders in their family, expecting
to move soon. Now I saw all was gone, no way for escape.
I knew not how to contain myself under the anguish of my
heart—as I was a hundred miles from my friends, and none to
depend on but those whom ſ found to be great deceivers. But
as we were uot allowed to disclose our griefs to another, I sep-
erat d thyself from the family, wept hours, then appeared in
iºn
-r-r
*Mr. Dyer since told me, that he and the elders had pre-
viously talked about this, he had consented.
rº-º-º: ____” 4*
* Wºl
ls p. \
• 344 . A portRATURE or shAKERisii.
º, * *
silence, endeavouring to be reconciled as much as possible te
my fate.
in a few days my husband leturned to live in the house
where I lived. . The Shaker's said, the gospel had separated us,
and we must not speak to each other, neither must we look on
each other as man or wife. If I wanted any assistance in
care, I must go to the other brethren, and if he wanted a favor,
he must call en sister Lucy. The following observations were
made by the leaders at different times. None were married
except such as were united by orders from the head; that the
gift of God would find the man and woman who were created
for each other in the new creation, that they would be placed
together in their proper order in the church, that this was the
intent of God from the creation, that the man was the head of
the woman, and the woman was the orown of glory the man
sheuld receive, in his redemptiem—but that none were able to
unite agreeable to the will of God, until the way was provided
by their first Mother, and that, a man could not be a real Shak-
er without a woman | Soon a man was selected, who appeared
to be filled with an earthly spirit, and placed in every situation
to see and meet me. not to be discovered by the lower order.
Through pretended ignorance I kept a proper distanee. The
elders said “Mary you must not be so shy.” I told them uny
fears were, that I should do wrong. They replied, “You must
throw aside your fears Mary and obey us, that will be pleasing º
to God, you must not be so shy, but become acquainted or
you will be sorry, the world's people think we are afraid of
each other, but they do not know the liberties we take, you
must net be afraid of loving the brethren, we think it a privi-
lege for the brethren to love the sisters, and the sisters to love
the brethren, and if you are faithful you will find the fruits of
the gospel.” §
Reflecting on these things filled my mind with grief and dis-
pair. I told them I was not fit for. a Shaker, I was .#
upon at various times to confess my sins, they were dissatisfie
that I had no more to confess ; and said, “Mary yºu have not
committed fins enough to humble you before us, we had rath-
er have thirty the wickedest persons you can name, than one
like you, to make a Shaker of ; you must be separated from
that spirit you call God—and be filled with our spirit, then you
will thirst for the same that we de, and be willing to comply.”
They attributed my unwillingness to my conscience, and
said, “it is Satan, trying to keep you out of our kingdom.”
They strive to induce people to comply with scenes ºf sin,
which are common among those on the second step of their
kingdom. It was with difficulty that I understood the myste-
ry. pretended ignorance until I was obliged to condemn it.
When I spake against it, Elder Edmond said “ Mary you have
struck at the ſoundation of the work, the gospel cannot be alter
A port RAITURE OF SHAKERISM. 345
* .*
º ) º
ed, you must be reconciled to it.” I will endeavour to give
the reader a faint idea of this mysterious gospel. The Shakers
have a spirit, that which they call Holy Ghost 3, some appear
to have much of this power; those are called strong in the
gospel, or possessing much of God. When they atte‘mpt to
seduce a subject they will try to impose on them, much of this
spirit, (similar to the laying on of hands of the apostles) then by
orders, a person of the different sex are placed, where they are
ebliged to see each other, then you must not be afraid, &c.
Thus, they will managé, until they think, their subjects, are
transformed into their spirit. They call this a gift of God—I
leave speaking r f their conduct. By ſaith and humble prayer,
God gave me strength to resi-t their gospel's power. They
Toften said I was not willing to bear their fire.
*
: 4
e Notre. -
The Shaker's have much art in binding the minds of their
youth, the male and female. . They pl.ce them in the ranks
facing each other ; give them opportunity to converse together;
- eause every tender affection of the heart to be fixed on each
other ; meantime those youth appear to be perfectly innocent
of any evil. The elders then propose singing the following
words; or similar—. tº
Let love abound on Zion's ground, "
Let members stand united,
. This gift of peace, wiłł still, increase, &
To it we are invited. *
T This gift of love is from abeve,
So says our blessed mother,
It flows around, qm Zion's ground,
• , -}. To sister and to brother,
Every enotion of the heart must be disclosed to the Elders.
After those youth become much attached to each other, be-
lieving it was love from God; then the elders to break their
fortitude of mind, or as penance, condemn all those tender aſ-
fections, and say, “You must have your union in the Holy
Ghost,” or with some of the old Shaker's, love God in them.
They are then, immediately let into their pit, purgatory, of the
Shaker power. At times they appeared heart broken in addi-
tion to the Shaker's torment that attended them. In this way
they are tampered upon, until they become subjects to their
elders in every requirement. My prayer is that Israel's God
will protect my children from those shares of demons. If
subjects are ever so tormented in body or mind, they have no
other refuge, but to flee to their elders, their god, for judg-
ment or mercy, their prayer must be to them. . Under the
power of this infatuation or some other means, many of those
ignorant-subjects are kept under a state of debilitation, un-
til they are consumed. As to the different grades among the
t *—-
546 a portRarpure or shakerism.
*
*
Shaker's I am ignoraut of, except by information, which I ob-
tained by their instruction, reading their books, and passing
*ong them. ... They say there is vessels of honor, and of
dishonour in the house of God. They say they have the
first, second and third heavens among them, which are cal-
led steps. The first, step is to confess your sins to the eld-
*rs or eldresses, be justified in obeying their orders, believe
their commands to be truth. Those are called hewers of wood
and drawers of water, such gain their salvation by toil. Those
are considered vessels of dishonor, (or that God or the elders,
Gishonour them.) Others are stated on the second step as is
before sketshed; after that the perfect union, which is the
third step. The first and second class you may soon discover,
if you live among the old believers. The third class have their
secret rooms, where the men and women, are the most in
their rooms together, of any class of the different sex, in my
acquaintauce. They say it is to make caleulation for their sub-
jects. A person who has coine to the years of understanding,
in a world of information before they are placed among the
Shaker's, can judge about those things ; but ohildren to be
placed there, in their ignorance, they have no other knowledge
but to believe as they are taught, perish like those in the gain-
sayings of Korah. Öh my ignorant children : They call their
power Holy Ghost, power of God, or heavenly grace, and that
it is the same spirit which rested on the man Jesus, then on
Ann Bee, now on the father's and mother's, elder’s and eld-
resses. Which they say awakes the passion, creates their love,
forms their union, accomplishes their heaven. *
Many, after arriving to their restored state, live years in this
united scheme, when old-age encounters, they lose their power,
their strength fails, they are cast out of their Paradise, resign
their station to others, and in a stupid state will sigh and say
“I am old and good for nothing.” This was the speech of
Benjamin Merril to me, after he was put down in his station,
He had been an elder more than twelve years. , Sarah Edson,
another man's wife, was eldress with him, Merril had a wife
and children among the Shakers, but they must be hated by
him, for the love of Sarah, who was the female part of his man
hood. They appear to cover their conduct from the public
by condemning all other people in that, which l consider them
.basely guilty. & Ug g
The foregoing is the outlines of Shakerism, or of their
secret privileges which they scid the world was never to know.
Before I left them, they gave me charge that if I attempted to
devulge it, they would injure me all in their power. And it is
certain, that a person who has lived a life more than commen
for morality, and such should bear true testimony of the Shakers;
such person would meet with libellous slander. which ought
we to fear, false slander from the Shakers—or of refusing the
&
*
w
*
* A poRTRArture of SHAKERISM. 347
f
requirements of a just God? “Fear nothing which kill the
body, but are not able to kill the soul,” &c. Matt. x 28. The
Shakers have sought every possible way to injure me, made an
instrument of my º me, but I realize no
wound, only my mind beingºeſ wrated from my children. and
their confinement among the shakers. .The only thing I ever
did to stain my character was joining the Sbakers’. Shew me
the person that knows me guility of anything more—I defy it.
I ask each one, do you know of me any immoral conduct?
our conscience says, “No.” I know before the eternal God
hat I am clear from the accusations charged against me. I
consider that I was suffered to go among the Shakers’ and
èalled into this furnace of afflictions, that the wickedness of
Shakerism might be made known. I feel as though the greans
of the afflicted, hath ascended to the ears of the Lord of Sabba-
oth aud.that he assists me in my trials. And as the werk is
laid before me, I am straitened until it is accomplished. I feel
to do my duty in the presence of that God, who is just, and
knows all our hearts." The end of the note.
I then questioned some pf the lower order about those
things ; they acquainted the elders of it, I was called to an ac-
count. They said Mary did not you tell such an one, so and
so. I owned I had : they said “ you have done wrong.” I
asked them why it was worse for them to knew, then for me.
They said, “we do net teach all alike—but instruct each ac-
cording to the situation in which we intend to place them.”
To see the situation in which I was placed, perfect obedience
required, and I not allowed to utter a word to none but those I
feared would lead me to evit, was distressing. I have some-
times passed whole nights in sobs and groans (see Sarah Curtis
letter) when I considered the deplorable situation of my help-
less children, who must be trained up to deny God, be obedi-
dient to those elders, Oh thought I, if I could but escape
with my children, all my sufferings would vanish fºrever. My
grief was too great to be concealed, and without deubt, the eld-
era auspected I was intending to leave them, and if possible take
with me some of my children. They called me inte a rooma
where were a number both men and women, shew me a writing
which they intelided should debar me or my husband from ever
taking, them away. For many reasons I refused to sign the
writing and stated to them the consequence, with ah the per-
suasion that would be hatural, for a wounded in other. (See
dep. Rob. C.) They then artfully and subtely said, “Mary
this is not doue to take your children from you, for we believe

you the most tit person to take the cate of them—it is only
done for a trial, of your faith, as Abraham was called to give
up Isaac-f you will sign it you shall have the care of them.
They had previously taken from my care all but the young-
est. This writing did not oblige the Shakers to educate our
*ra
*
f
348 a portraiture of shakeRISM, .
\
*
children, nor to provide for them in sickness, or to give them
alty thing when of age ; in case of inability they were liable to
become paupers. The writing bound is to give them up en-
tirely to the disposal of the Elders-and in no case, however
cruel, they should be treated to Šátéfère. My husband said .
he was willing to put this confidênce if the elders, he signed the
writing and compelled the to also. " I had no relief only te
weep. After that for a short time they let me have more privi-
lege with my children, then took front me the care and said,
“natural affections inust be destroyed, you need not be anx-
ious about your children; they are none of yours.” I was
compelled to pass by them when sick, see their wishſul eyes
follow me, was not allowed to enquire after their health. They
endeavoured to keep the children's sickness eoncealed from
me. Once one of them, and another" time two of them, were
so gicle their lives were despaired of, and l was not apprised of it .
until aſterwards. though one was in the house where 'I ate my
food, O ! deplorable state for a mother, how can I write ſor
tears : My grief overcame me to such a degree, with other tor-
ments of the Shakers, my health become much impaired.
Netz.—I here note one circumstance which took place after
I was forbid peaking to or doing for my children. Mr. Dyer
"being at a distance in the country was asked and owned a cir-
cumstance, which had he have been as strict as the Shaker rule
is, or as his general practice is, he would not have owned this
truth, wiz. " . " . . * *
I, George W. Byram of lawful age, testify and say, that.in
Feb. 1:17, Capt. Joseph Dyer was at my house in Maidstone,
Wei mont. We couversed about the Shakers, arid" about his
wife's dissatisfaction. One circumstance , he related which
struck my feelings with sensibility. . He said his wife (or Mary)
worried about her children, more than be thought she ought : he
further observed, a short time before she left the people, one
morning she came running down stairs, and appeared to be in-a
fright, that he was passing the stairway at the same tiſſue, and
seeing her agitation I stopped, she said something is the matter
of our youngest child, who was in the third loſt, I started to
go up, eud she attempted to go with him, Said he, “I forbid
her, she was urgent to go, then I spake with authority and told
her the should not go-she then stopped,” . I told him, I
should have thought she would have gone up. He said “when
I speak with that power, Mary has to obey me.” I told him
I did not know how he could treat her so. I thought it cruel
that she could not have the liberty of going to see her sick
child. GEORGE, W. BY RAM.
Essex, ss. May 15, 1819.
Sworn before me, Joseph Berry, Justice Peace. .
The circumstarce was, in the inorning I saw the most of the
children belonging to the family, did not see my youngest cbild,
*
A PORTRAITURE OF SHAKERISM, 349
I was anxious for him, though I had not the care of him, did
net know but he was sick, or had overslept, knowing if he was
caught in bed, after the rest of the family were up, he would be
punished; I went to the head of the garret stairs,spake to a lad in
the same room, asked where Jeseph was ; my child heard my
voice, he was in bed, he attempted to speak, but did not speak
a word to be understood, he tried the second and third time,
but did not speak a word plain. My knowing he was often ill,
and the eircumstance of his being in bed, and speaking as he
did, I thought him faint, or going into a fit; reproofs to me
a had been so frequent, I dare not go to the child’s assistance
without liberty—thus I was turned off. My anxiety for the
welfare of my children was at times so great, I felt near to de-
straction ; my bosom was filled with grief, and could vent my
troubles to mone. I prayed much that the Lord would pre-
serve my reason.—The end of the note. *
After this the father and mother of the church (Job Bishop
and Hannah Goodrich) come to see me and said, “ Mary you
have endured such trials, we are sure you will never leave the
people ; therefore have got a gift for you to take another step
in the kingdom. The gospel has separated you from your
family ; you be a free woman if you will have faith, you shall
yet see the salvation of God, you have never yet been willing
to give yourself up to the gospel seul and body.” I told him
I was willing to do any thing that was right. They said,
“You are not a judge of right nor wrong, neither do you un-
derstand the scriptures ; you must be taught the way of God,
believe that when we speak it is the word of God, and obey as
such ; what liberty we give you may improve, and is no sin ;
none can know the will of God but by us, and their is no other
way for salvation bat this ; we possess a fire that is Christ, the
word Christ means the anoiating which the man Jesus possess-
ed, and you are not willing to bear it, but you must seek after
it, and labor to obtain it; this will induce you to enjoy heav-
en when you come into union and relation according to the
order of God.” I pretended ignorance, but oh, I thought
your intentions are vile. As I was leaving the rooin, the
mother said, “if you are insulted, you must say nothing to the
person who insults you, but go to the Eldress.” One of the
Elders said I must endure a certain scene to prepare me for
their holy state, but he did not know as I should be able to
endure it and live. I have never positively known what this
declaration meant,” much was said, but as I have already

* }, Sarah M. L. Sewel, of lawful age, depose and say, that
when I was in my eighteenth year I joined the Shakers in Can-,
terbury M. H. thinking thea, an holy people. I was first
taught to confess my sins to God in the Elders, then subject
myself to ‘3 coutinued obedieuce to them, as to the supreme,
*.
k
356) A PORTRAITURE 9F SHAKERISM.
*
written beyond the delicacy of my sex, to give the reader a
faint portraiture of their practices, I state no further. The
statement from the father and mother made about their gospel
erder, and the connected appearance of the leaders, caused
this must be my conscience ; all in my mind that taught me to
the contrary, I must believe was Satan and put it away. In
this they said I should be saved from all sin, and be as holy as
the angels. My teachers said there was no other way to be
saved, and all that did not subjeet in this way must go to hell ?
They profess to have power to forgive, or retain the sins of
men. I endeavoured to be obedient, was taught to deny my
love and affections towards my natural relations, and to low
God in eur teachers. We must call Job Hishep and Hannah
Goodrich, father and another. We had to look for favours of them
as of Christ ; and believe they had power to save or damn the
soul! We are in the greatest fear of offending those who are over
us in order ; on them our all depends a we believe while
among the Shakers. . All subjects are compelled to work very
hard, we must have faith to work when we feel unable to sit
up ; we are called up at haſ part three in the summer, and
half past four in the winter. Children's work is hard, they are
punished for trifles. I was of common health when I went to
the Shakers, until for some cause (my health was not impair-
ed) they said I must take something to benefit me, l took
something, and what it was I do not know, my throat and
mouth was sore, my tongue swollen, my face and all over me
was swollen. I could neither hear, Bee, nor speak for many
days—for five or six days I swallowed nothing. At times I
lost my reason ; my health became in some measure restored,
though in a state, wherein it is impossible for me to be well.
Mores feminorum totates mutantes. [It is now many Inonths
since and I continue the same.} : I had until now lived in
the family with those elders, to whom I was taught strict obe-
dience. One evening at dusk, I was passing from one family
to another, I met one of those Elders ; he bid me stop, I
obeyed, he took hold of me, I thought him rude, (oan I state
any further, I feel myself on a fast decline, the truth requires
it) I endeavoured to break his hold and said, “it is sin.”. He
said “it is no harm for you and I, only you must not tell.” I
was obliged to submit to his passion. I was ever eſraid of
that person afterwards. The Shakers' said it was the devil in
me that made me afraid of such a good map as the Elder.
The Elders desired me to state false to favor them : I saw my
gese wretched, made it my choice to leave the Sbakers ; they
said if I left them I should not have my clothes. I left them
April, 1818, an ordinary linen gown, a pair of thick leather
wash shoes, were of more value than all the other clothes, they
jet me have. when I went te the Shakers, I had clothes dº
*
A PORTRAITURE OF SHAKERISM. 35?
*
fºu
me to fear the event. I retired under these contemplations—
“A new gift indeed, how am I to give up soul and body ? and
I must not say a word to any that should offend me, the only
resistance was to go to my eidress—I trembled under the
thoughts, considering the leaders connected in a wicked de-
sign; I also knew they were a bid people, unless they chose to
make themselves manifest. Soon aſter this they were so bold
1 was obliged to defend myself. This sentence has caused
much enquiry, which the deligacy of my feelings forbid my
enlarging upon ; but as it appears necessary to give a short ex-
planation of many circumstances named in my first pamphlet,
I shall remark this. #.
I was by my Eldress ordered to a house alone to work ;
soon after when at my work, a man came tiptoeing close be-
hiud me, as 1 turned my head he stept away, said nothing; he
soon entered the room again, I looked at him ºxpected him te
say something, but he did not, but his evil looking eyes were
fixed on me, came near, I stepped back, was frightened, he
left mes—in a minute he returned and with all the looks of a
demon, came towards me until near, said not a word, but ges-
tures were such, I was not only frightened but vexed. In
haste I fled to the house where the family was. , I went to the
Eldress with perplexity and fear ; to her i used their own lan-
guage, and will now use the same words.--"Eldress Molly” I
have something to say to you,” “What is the matter Mary.”
After a pause I said, ‘I never come here to be consumed upon
four 1*, nor never will 1 live in such practices.” She said,
“ be quiet Mary and you will do well enough.” (I saw it was
a combined plan, and grew the more vexed.) I then told her,
* I never would live in such works, and as sure as any person
attempted again to insuit me, I would expose them, and make
trouble for the family. I shew temper, was earnest, she gave
back and said, “we can do nothing with you Mary.” I then
leſt the chamber, went to a closeline for alothes. The same
man came again, began to speak to nue. I told him in positive

cent for a girl that hired out for a living. I have lost my clothes, \
credit, health, and friends in consequence of believing the
Shakers, My mother is a poor widow, depending on the
mercy of the people. I am thankful that I have escapºt J.
from the $hakers, and that their is a merciful God who is a
father to the fatherless. SARAH M. L. SEWEL.
Present, Charles Glidden, John Lyford. -
August 3d 1818. Attested before me, Charles Glidden,
Justice Peace. w s
§he is now (1821) a town charge, and has been for two
years, which is in consequence of her sickness when with the
Shakers. Stated by Daniel Gaie, overseer of the poor.
* Molly Mills.
k
* *g.
352 A poRTRATURE of shakerism.
#
terms, ‘ I will be let alone,’ his aountenance fell, he left
me.” Yeu Molly Mills and Moses Jewett know this is truth.
In the first place I obeyed my orders in not speaking to him,
but went to my Eldress ; second I had no special orders, and
could talk for myself. Among all their intimations'-(which
were many) until now, I had never let them know that I
would not comply with every order, from father and mother;
feeling a determination that Shakers should speak, and mani-
fest their intentions so plain, they could not screen themselves
by saying they intended no such thing. God gave me wisdom
to discern, and an abhorrence too, which defended me from
being a captive to their wickedness, which the Lord hates. I
could say , more, but shall forbear, and consider myself under
no obligation to answer any further on the subject, unless of
shoice and freedom. Nothing but love to, and danger of my
fellow-mortals that would induce me to thus appear public.
My sensations are tender, and in the naturak Baind, to be pitied.
This resistance of mine offended the leaders, They then used
every art in their conjuration to distress me. many things are se
unaccountably strange, if I should name them, it would be
thought incredible ; my health was in a constant decline.
Those afflictions are called the judgments of God, for our un-
belief, or unwillingness to obey the leaders. I told the Eldress,
I considered them the gods who invented these torments.
* Yea,” said she, “God is in us for judgments or mercies, you
had better submit to the gospel, and there is yet a gift of mer-
vy for you ;" and further said, “You must reneunce all belief
in any God or Christ, but in the Elders, and consider the God
which you believe in is antichrist; and stamp that power under
your feet, and believe God is in thy elder sister, and there iss
f"hrist for your salvation ; if I would do this 1 should be coin-
fortably well.” I told her I could sooner have my limbs cut
asunder ; that I was sure I believed in that God who continued
my life, and that the same power would restore me to health,
if i left the Shakers. 8he said, “Nay Mary.” An elder man
said “God will not suffer you to go away, their never was any
lent this people, whe had the information of us, that you have,
and those things are never going to the world.” I viewed my-
sesſ in a fast decline, and really thought they intended my
death, I was in constant mourning. My calamity becoune so
great, that when I saw ragged stragglers pass the street, I
coveted their liberty and happiness. At times I concealed my:
self to look to God for strength to assist me, when I returned
they would mock and say, “ Mary how did you feel when you
was kneeled down to your God, I don't believe in any God,
•ºrºv- y- *- zººs
* The Shakers' conduct is such, causeth me to esteem the
aavages for their benevolence in charity to their female
prisoners.
A poRTRAITURE of SHAKERISM, 353
l
but the God in the Elders.” John Lyon once said thus to me,
before many of the youth. My health become so ill, the Elders
said there was no cure for rue. I had frequently asked the
privilege of taking a journey to the salt water, ºr to my friends,
they would not perinit it, and insisted that it would shorten.
my days.
They would not let me send a letter or receive one, unless
they first examined it; and forbid my even opening a letter, if
it was given in my hand. At this time I privately sent to a
friend whom I wished to see. The Elders found it out and at-
tempted to punish me, by piacing me among the ordinary of
them ; much was said to abase me. This disturbed me not,
for I considered the lower class the most upright, the honor of
the Elders I did not want. I think the reader must consider
me an idiot, to bear with their sauce and impertinence so con-
stantly. This, not because I had been accustomed to such
treatment; I never was, I had known no other but friendship
with my acqflail. ‘ance. While a youth, my vain mind was so
exalted, I coveted the happiness of none ; I desired no more
attention than was shewn me. I married ; my husband
was considered honorable. When I began to receive ill treat-
ment from the Shakers, I saw no way for relief. I was among
strangers, no friend to speak with ; my children taken from
me, i was heart broken, wept day and night. My husband
appeared some uneasy, and though he was forbid; yet a few
*times asked me the reason of my tears. If I told him my dis-
satisfaction, he informed the Elders, (believing them perfect).
supposing they would right these wrongs, saying their was a
misunderstanding, soon I should be called up, and severely
reprimanded for speaking to my husband, “You going to
your husband'with your eomplaints, telling you can't bear, we
will learn you that you have got to bear this, and much more ;
it is all flesh” that complains ; what do you think of yourself,'
you are something nice that you cannot bear, God. will find
gifts in the gospel that will bring; you down. If you say any
thing more to Joseph, you shall have chastisements that you
... will remember.” I was sometimes, frightened, . requested to
go out, but I must stay until orders to go out. I thought if I
oan't bear this, what will my children do. In all my trials I
sought to give no offence to a just God. Once after they had
been talking very aggravating, Molly Mills an Eldress said,
* Mary I don’t know what you are made of, whether you
have got no temper, or no feelings, we have been trying all
ways to stir up your temper. If you would get nuad and rave,
you would see yourself a sinner, and feel this need of forgive-
* I told then they knew i abhored it among them, they
said, my crying about my children, was as much the flesk, as
though I lived a prostitute. p
30+
354 A PORTRAITURE OF SHAKERISM.
mess, but you keep your devils in and only gry, and that is a
devil.” Lucy, stamped and said, “put away that crying
devil.” I found I was adding trouble to myself, when I said
any thing to my husband ; and he appeared perfectly safe, in
giving the care of his wife and children to those Elders. He
believed the Elder’s declarations ; they turned him off with a
story best to suit their gospel; what could I do? I often forgot.
my own troubles’ at the thoughts of my innocent children be-
ing subjected to that people.
They would not afford me any medical aid, nor necessaries'
for sickness ; meantime saying 1 could not live, that I had
travelled to redemption, and should soon take my exit 1 I saw
I must perish or go to my friends. Previous to my going, to
avoid reproach, I went to all the adults in the family, to know
if I had done or said any thing to offend them. They said,
“Nay, nay,” until I came to the Elders, they said “may Mary
you have not offended, only you have not got our faith,”
which is to believe and obey the leaders as Gods. The last
time I had any conversation with my youngest child (two
children” were with me, on account of some mending I was
doing to their mittins) one of the Eldresses came into the room
with violence, raved at my child, called him mean names,
caught hold of him, and attempted to drag him away, and or-
dered the other child out, the child in a fright screamed, I
plead with her not to treat him so ; her answer was, “I will,
he is none of your child he is mine ; and dragged him along.
Ah thought I, this is enough. I saw I could render my chil-
dren no relief, and every trial appeared to hasten me to the
grave. In this situation I was when I made my mind to leave
the Shakers. My constant grief afflicted my nerves to that
degree, my frame was in a constant tremor, my paleness like
death. This was no excuse against work, and I was not suffer.
ed to lie down only at their stated hours of lodging. I was
not only exercised with severe pains of body, but had the most
anxious concern for the welfare of my soul. I had so far heatk-
ened to the 9hakers. I had lost my peace with . God—felt
bound in chains of darkness—and think I tasted the bitterness
of the damned. In this agony my thoughts would fly to my
ehildren, they were under the same power! the most of my nights
I spent in tears and lamentations. I became so feeble, that
often when I dropped into a drowze, I awoke with faintness
and shortness of breath ; and at times so nurub as to lose the
use of my limbs, could scarcely utter a word, few times thought
1 was dying. £arah Curtis (who has since left them) slept
with me, she appeared terrified at my condition. Soon after
1 was leſt alone nights, aud for cause I know not, only that I
* I'he two youngest shildrea in the family, were in, their
sixth year. '
*
f
A PORTRAITURE OF SHAKERISM, 355
should die alone. I told the Elders I could not live in this
distress, and I considered them the cause, and in case I died, as
I was situated my life would be required at their hand ; thºt
I considered myself no other than sºurdered among them. I
was still left alene; in my sad state I cried to the Lºrd, to
know what my case would be, if I died under the Shaker’s
power as I then was,
A scene opened before me ; I saw myself and the Shakers
bound down among the damned spirits entirely banished
from the presence of peace : I was in a wonder to behold the
bitterness, spite and anguish, Hsaw among those uniserable be-
ings; I thought I saw the spirits of some 1 was acquainted
with, I also saw a mountain of mist, or thick fog, at my right
hand, before me I saw people in the busy huddle of the world,
were not entirely given to the service of sin, nor into the obe-
dience to the lord. I them had a desire to see the followers
of Christ. The people before me, parted to the right and left,
leaving a space botween ; beyond I saw a plain looking people,
their clothing was a robe or scarf, which covered from their
head to their feet, they turned not, but past slowly on one after
the other, until they past the end of the mountain out of my
sight. These were the followers of Christ, which were enter-
ing into glory, and as they posted, this mountain was between
them and me. I saw myself and the Shakers further lost from
God, than those who stood in a natural state. And by obeying
a deceiving spirit; I was wretched and cried to the Lord, if
possible to deliver me from that power, and restore me in
favor with himself. I saw there was a possible escape, while
in the body, but if I continued until death in subjection to the
spirit they were of, their would be no escape for me. Then
with my whole soul and mind I cried to the Lord for mercy,
or in other words, 'out ef the belly of hell, cried 1, and the
Lord heard me.’ I then had given to my mind a command,
with a promise, which was, to renounce all confidence in the
Shakers, bear testimony of their iniquities, as I had seen and
learnt among them. Would I do this, I should be healed in
body and mind ; l answered in audible voice, I will. I felt a
degree of consolation flow to my mind,and felt God to be near,
and that he was uny friend ; then fell inte a quiet sleep. When
I awoke I was anxious to knew why the Lord suffered me to
go there. I was shewn that it was to bear testimony of them,
and that I could not feel for those sufferers among them, unless
I also suffered. That day I told the Elders I should again be
restored to health ; they said, “Nay Mary, you cannot, it is
out of the power of medicine to cure you.” I observed, that
it was in the power of God to heal me, and I had that proause
and was sure he would if I obeyed him. Elder Edmond said,
* I believe he will, you have such strong faith.” I began to
feel better; my mind was to leave thero, as soon as conven-
*
356 A roRTRAITVRE of shakerism.
g
ient. The next sabbath I attended meeting with them, after
their ordinary service was ended, their was orders for all to
kneel, I would not, felt forbid, to worship with them. While
they were upon their knees, I felt it a duty to declare before the
Shakers and spectators (as many were present) how I had
been deceived, also what falsehood and intrigue the Shakers
ised to gain members, and how they torinenſed people. My
fears were such about my children, I thought if I declared the
truth, the Shakers would be se offended they would not let
me have any of them when I left the society. By this fear I
disobeyed the manifestation, and again fell under their power.
The next sabbath , I felt forbid attending their meeting, and
would not. The bands of their power were strong on me,
from the sabbath before; was formented; I went to a spiń-shop
where was no person, kneeled, and in agony and tears, sup-
Plicated the Lord to break those bands, which bound my
souf down to death. It seemed as though I should perish. In
this supplicating posture, I continued near an hour, (as I after-
ward found) God heard my cries. N was again relieved, felt
calm but feeble. I raised myself but was unable to stand for
some minutes; as soon as able went to the house where James
Jewet, had the care of my youngest child ; Amos Carter was,
in the room. I observed to Amos, “You look better in
health ;’ he said, “he cared not for the health of the body,
if he could have that peace he once had in the soul.” I ob-
served, * my greatest concern is not to offend God.” James
Jewet then said “You have offended God te day, by breaking
from the body of Christ,” (ſheaming the body of Shakers.) I-
said nothing but rejoiced in my heart, that God had power
over the adversary of souls, and though “e were much fallen,
and under the bonds of death, yet he was able to raise our
souls to hife. ,, .
I feund from the conversation of others, that when I was in
prayer, and those bands were broken, all the leading one’s of
the family, felt the shock and were uncomfortably affected.
They afterwards told me, their was net power in the gospel to
subject me. I had proved by experience, that they had power
over the natural mind, also saw that nothing but faith in the
* Amos afterwards said to me, he must go to hell, that he
could find no peace with God ; he wished he could see cer-
tain ministers whom he had known, he was sure they were
good men. (After he went to the Shakers he frequently made
mock of ministers, which made-sport for the Elders, by them
they were called antichrist's ministers.) Now, he wanted
their prayers ; poor creature ; he strove to escape from them,
(his being feeble) they followed him and took him back ; he
had been mugh applauded among them, until after he was sick,
then they mocked, said he had a devil.
*
A PORTRAITURE OF SHAKERISM," 357
living God, was able to resist them. " Oh that God would
have mercy on my children, and all honest souls among Shak-
ers. Friday evening the child was dragged out of the room-
Saturday I took no part of work with the family, intended to
leave soon. I was seon ordered to the Elders' room. When I
felt sufficiently established, I went. They threatened me, they
flattered, but in vain ; I told them freely I was going away. I
desired to see my husband, was permitted, in the presence of
four Elders. To him I observed, “my health is so bad, I can-
not live, if I centinue here; neither can I be justified in obeying
the leaders.” Mr. Dyer said he was willing I should go away,
that he could not desire any to stay in the trouble he thought
I had been in for six months, from my appearance. I remind-
ed him of his promises to Ise, before I consented to join the
Shakers. He said “he had no more right to take care of
me, than of any other woman ; that the gospel had separated
us, and I was not his wife : and as for the children, they were
out of his power, he had given them to the Elders, otherwise
he would ; now should he let me have any, he should lose his
union.” Then I turned to the Elders, entreated of them to
let me have my babe, (or yeungest) and that I would procure
sufficient bonds that it should be no expence to their father
or them ; and that I would ask mething more ;-but “Nay.”
I plead again with them ; as I must be alone, destitute of any
dependance in the world—I was willing to some on my knees
and receive this child as a favor, if they would grant it me.
They appeared hardened to all humanity or tenderness, and
told me positively, I should have none. Oh, what heart could
endure ; until now, I had expected some of the children. I
, found every promise broken! I felt all the sorrows of an afflic-
ted mother bereaved of her children : My case was desperate.
To go any further from my children was dreadful, to stay was
death ! Who can have sensation with mine ; Oh can any :
I think some mother's can, but cannot relieve me; I call for
the tender feelings of father's, to have pity on the fenenime sex;
let me implore you to remove this heavy yoke of bondage, and
break those chains which rends every tender feeling of the
heart; I seek a relief for my situation, and a remedy against
further evils of the kind ; H eannot write for tears.
The Elders charged me not to expose their practices, say-
ing, “it is a secret which the world never did know, nor never
are to ; and if I told it, they would deny it and make me the
liar.” I had previously asked them why they did not let me
know what I had got to meet with, before I came there, and I
was sure nothing would have made me come. They said,
“none weuld be a Shaker, if they first knew what would be
required of them.” --
My husband was going Monday, (this was Saturday) to the
town of my aativity. I asked the Shakers to let me go with
$58 A PORTRAITURE (3E SHAKERISM,
*
him, they would not ; but said I might write to an acquain-
tance, for them to come for me. The next day I escaped
with my youngest child, though there was a guai. to watch
me and the child. Here I remark the manner of my escape.
I wrote my letter Saturday; Sabbath I was anxious to obtain
my child, and escape. When the family went to meeting they
left two girls, one inclined to continue with me ; if F passed
from one room to the other, she would follow. I observed,
you seem to keep very close ; she said, “I mean to ;" as I did
not pretend to go to the door without my cloak, I had it hang-
ing upon my chair. At the usual time I told the girl she had
better prepare food for the family, as they would soon be home
from meeting.' This gave her a start, she fled to a dining room,
which was some distance from me. With anxious eyes I saw a
man with two women passing the house in a sleigh; I asked if
he would carry for me a letter ‘Yes.” Will yºu carry me, as
I wish to leave the Shakers ? he consented. I went to the
Shaker that guarded my child, told him a gentiaman at the
door would carry iny letter ; then asked him for some cider to
reward the man; in haste he went to the cellºr. I improved
this opportunity took my child, went out. The mau drove in
haste to Jeremiah Towles’ in Hanover (strangers.)
This was the only deceitful thing I done while with the
Shakers. This was the forepart of Jan. 1815; I had the
oomfort of riding eight miles with the deer creature in my arms.
The child said “will you take care of me hiary **Yes.” “I had as
lives you would as any body, why did not you take care of me,
when at the Sinkers’; the Elders’ said yºu was tired of ºne, and
did not wish to take care of me.” . The"; alters have told many
lies to keep my children. My husband ºllowed ine and took
the child away, as is stated in the following. #
This may certify, that sometime about the first day of Jan.
1815, Mary Dyer came to uny house in Hanover, with a child,
and stated, she had been living with the Shakers, and that their
conduct and oppression was such, her health so bad, she could
not stay and iive ; that they took her children from her.
While she was talking on the subject of her distress, Joseph
Dyer came in and tore the child from her. She begged of him
to let her have it, and stated, as he had promised before she
went there, in case she was not contented, she should
have two children and he three, and she wanted that
one, as it was her babe. He refused her request, treated her
violently, and went out. Her trouble appeared great, a she
was from her friends, and said he refused io take care of her.
We thought her ease had and that she was much abº:
., JEREM IAH TOWLE.
DEBORAH TOW lº.
Attested before me Silas Tenny, Justice Pease-
Grafton, ss. Hanover, June 11, 1817. * *
A PORTRAITURE Jº shARERISM. 359
The same day I left Mr. Towle, went to John Williams' a
neighbor ; he is a near kindred to Mr. Dyer, which caused a
former acquaintance. Here I found the spirit of the Samaritan
to the afflicted. I realized snch deliverance from the fear and
bondage of the Shakers, that for a short time, I almost forgot
my former troubles, I was very feeble, but soon began to
regain uny health, I had anxious desires to know what people
were the Lord's beloved. I had been so deceived, eaused
many fears. It was 86 ordered in providence, that in a short
time, three Friend Quakers came there, tarried over night, had
a meeting. I found they had a substance in spirit. Those
Triends were the first publick friends I had ever seen. The
witness I had at the meeting, and visit, caused me to be anx-
ious to know beyond a doubt whether they were of God or not.
Soon I was alone in a room, and in serious meditation,
I began to receive and drink into a fountain of love and joy,
more than I can express ; I desired no greater happiness.
I then believed that this was the bliss which happified the saints
in glory, and was angels' food. It was perfect and pure, was a
healing balm to the wounded soul. I could plainly discern,
the difference between the spirit of the Shakers, and this. I
thought how does God convey this to me in such a wonderſul
manner. It came to my mind, that this treasure is in earthen
vessels, that the excellency is of God, and not of man. I
then thought, those friends were the earthen vessels which God
was pleased to dwell in. I felt thankful for this manifestation.
I went to the room where those friends were, found they were
nearly clothed with this spirit; I was sure they were the be.
loved ones of God.
In Feb. 1815, my husband advertized me, as his lawful wife.
I thought this would compel him to take care of, and provide.
for me , and that I could be near my children, and not fear the
• Shakers. . Accordingly in March 1815, I went with my friends,
demanded his care and protection, as follows.
Whereas we the subscribers have this sixth day of March,
1815, carried Mary Dyer by her request to the people called
Shakers, in Enfield, N. H. there heard her make a lawful re-
quest of her husband, Joseph Dyer, for that privilege, which he
stated by his advertisement dated Feb. 1, 1815, that she had
left, viz. a place for her residence, and likewise his care and
protection as a husband ; this she desires with liberty of son-
science ; free from the bondage of the Shaker's faith. After
many objections he consented, and said he would take kind
care of her. . She desired to send a line back by us, to the
place she had been living. He refused her sendiug it, or any
other word. JEREMIAH TO WLE.
{}EBORAH TOWLE.
* Attested before me, SILAs TENNY, Justice Peace,
Grafton, ss. Hanover, June 11, 1817.
360 a rowtharrºr OF SHAKERISM,
*
I was glad to be near my children, though under many era.
barrassments, if I could avoid the despotie government. Their
faith is strict obedience to all their requirements. I had me
fears of their torment, if I was not compelled to obey them. I
was placed in a room alone, forbid going into any other apart-
ment, and said, “It is law fol a wiſe to obey her husband,”
and I nºnet in every requirement, otherways, he was not oblig-
ed te support me. . They forbid my writing, or speaking to any
person separated from the Shakers. They brought my food
like a prisoner, ordered ine to spin tow when sick, sat a mis-
tress to order me, gave me a stint, and would rage at me if I
did it met. I requested some sewing work, they refused me.
and said “if I was not contented with my situation, I might
go away and provide for myself.” See the following.
I, Calvin Eaton, of Hanover, Grafton Fs. depose and say.
In the first of January, [815, I became acquainted with Mary
Dyer; her situation appeared very distressing, as she was out of
health, and without a home or acquaintanee. In March she
went to the Shakers, at Enfield. From information of those
who carried her, I thought it my duty to go and see her, and
know how her situation was, I went in company with a friend.
I conversed with her husband and some of the Elders. I ques-
tioned them to know whether she had done any thing to offend
them. They said she was innocent of any crime, but she would
not believe in their faith”; and further stated, “no person could
reside there, unless they were of their faith, and that her tor-
ment weuld be so great, she would be glad to go away herself.”
I was then permitted in a room whº she was, in company
with a friend, as we requested to see tier. Two Shakers went
in with us, they said no person should see her, male or female,
separate from them. (Shakers.) She appeared glad to see us,
said she had been wishing to see some person, that she might
know if the law required her to be under the restrictions she
was placed ; then added she was forbid going to any other
apartment or house, of writing or sending word to a friend,
and a woman placed over her, to order her work, and that no .
person slept in the house but herself.
CALVIN EATON.
Attestsd before me, SILAs TENNY, Justice Peace.
Grafton, ss. Hanover, June 11, 1817.
I told them if the law would allow a husbatid to treat his
wife so, I was willing to suffer until people were williag to
have a better law , and that I had rather have a home, pro-
vided by my husband, than to be alone in the world, with better.
circumstances. My husband had previously said, he would
oppress me as far as the law would allow, that I should be made
* A sufficient has been said, to have it understood what this
required faith is,
\ g *
A PORTRAITURE OF SHAKERISM, 361
*
made willing to go away and take care of myself. James
Chapman usually attended my husband, when he came to my
room. This man though a stranger, would talk abusively ;
once he talked so, my husband saw it very much grieved me ;
forbid him ; said it was of no service. I observed to him, that
I thought it probable, he had a wife, whom he had treated in a
similar manner. He denied that he ever had a wife. I aſter-
wards learned that he had robbed his wife of all her children,
and brought them to Enfield.
While in a low state of health, my husband in a rage would
some into my room, double his fist, come towards me, and say,
“confess your sins and join the people of God, or you will go
to hell.” At other times say, “you must do more work, or
you shall suffer; I have a right to punish you as a child, if you
do not obey me.” I fell into tears, and requested of him to
let me live in peace while I did live : it appeared my life was
short as I was situated ; I had but little, desire to live. I asked
him “what I had ever done to merit his displeasure to this
degree.” He owned nothing, and said, “it appeared at times,
as though he should die to treat me as he was obliged to ; and
told me he did not wish me to work so as to hurt myself.” I
made it my home in this house ten weeks, and no person
slept in the house but myself. My health became much im-
paired, I requested some relief; they refused me any ; left ſhe
alone a bitter cold night; my fire went out early in the eve-
ning. In the morning it was with difficulty that I dressed
myself, and had no fire to kindle. I remained in the cold
until eight o'clock. I thought I should die there alone. They
forbid iny writing, sending word, or speaking to any to let my
trials be known. My friends were at such a distance, I chose
rather to suffer and die, under my husband’s protection, than to
be far from my children, exposed to reproach and slander. My
time was mostly accompanied with tears.
The Shākers said if I was not contented I might go away,t
I told my husband I was willing to suffer unto death, by the
Shakers-cruelty; if thereby he would be convinced, and liber-
ate our children. He said, “he believed I would sooner die,
than go away.” While I was absent, I heard of the Shakers
trying to slander ºne ; which was one inducement for me to
stay, where may husband would know me innocent. Neither
d
did I know an just relief from this place, All this time they
would not allow me to see my children; if I saw them pass the
* I since think the Elders ordered him all this ill treatment-
it was not his natural disposition.
t I had learned that their custom was, if a woman who was a
wife to a Shaker husband, and would not subject to the
Elders orders, would be thus treated, to cause them to go away;
(tius to clear the husband. y
31
362 A PORTRAITURE OF SHAKERISM,
}*
street by the house, this was some satisfaction to me : though
if I attempted to speak to them, they would run, (this their
orders.) . Under all my affliction, I felt more willing to be tor-
tured to death in innocence, than to leave in a strolling manner,
and have the Shakers’ slander follow.me. I had learned that
every person who had left them, was basely talked about by
Skakers. I thought “Lord let me die, where my husband
shall know me innocent ;” thus concluded to perish. Become
measurably reconciled ; began to pray to the Lord to give me
patience and forfitnde to endure my lot, and that my sufferings
might be for the best good to others, even to their convince-
mebt, of the Shaker's errors. But it appears the Lord was not
ready for my exit.
Providence sent a person to see what my situation was.
(Asa Tenny of Hanover.) I was thankful that the Lord chose
a character, whose morals could not be impeached. He was
of the Friends society ; debilitated with consumptive habits
from a youth ; thus his principal and health had protected him
ſrem all vice”. It being noon day, and mostly at dinner, I was
in hopes to have had opportunity to let him know their treat-
ment; but a number of youth and children being in the same
house with me at the time, one acquainted my husband, who
would not suffer me to talk with him. If I told of the cruel
treatment, the Shakers would deny it. It the more grieved
me to have them deny the truth in my face. I could only tell
him I wanted some paper ; and if I had any friends, I wished
two to come and see my situation, and let me know what lib-
erty the law allowed me as a wife.
This was Monday, Wednesday two men came, told me to
take my liberty as formerly, when in Mr. Dyer’s care, and then
gave me some writing paper.' I made a journal, of the past
and present conduct of the Shakers; began to write a petition
to the Legislature, believing they would find redress for such
grievances; which in the 1817, I lay before the court. I took
more liberty, walked out, got sight of my children, but must
not converse with them. I went in the stage twice to the con-
gregational meeting at Hanover; let the people know the Shak-
ers conduct. Esq. Gilbert wrote them to treat me better, or
they would be noticed I also ſelt strong impression, to warn
the Shakers of judgments and calamities from God, if they did
not cease in their practices. Accordingly death seized their
numbers, many died very suddenly, and in a strange situation.
Then, fevers raged among them ; they said such calamity
had not been known among them for fourteen years. Haunah
Emerson a Shaker, spoke to me about it. I told her it was not
Tº Notwithstanding my deplorable state, and this man's
innocence ; yet the Shakers have sought to slander me on this
event. º
º
J
*
A - PORTRAITURE OF SHAKERISM1. 363
unexpected to me; God would remember them, They had now
permitted me come to a room in the dwelling house to eat. I
was eating when this conversation passed ; I was ordered to
silence. I said, I shall speak my miud when you talk to me.
I felt as though God interfered in my behalf; my fears were
taken away. When I approached the table for food, (I ate
alone) I would thank God for my food ; and by certain ex-
pressions would shew to the sisters, (standing by) that it was a
God superior to their Eiders. Once 1 thanked that God whº
caused the grass to grow and waters to run. Once I thanked
the gternal God for my food, though it was conveyed to me
by similar characters of that which conveyed the food to Elijah,
at the brook Cherith, before Jordan.
In similar ways, I endeavoured to shew my faith in a God.
The Shakers began to be alarmed, and said, if I did not leave
and seek my living somewhere else, in two weeks they would
carry my children where'ſ never again could see them. This
shocked me ; I let it be known. Friend Williams and Judge
Evans came there, told the Shakers they must treat me bettº
allow me the privilege of doing my own work ; associate wº,
my friends ; see and know to the welfare of my children; go
to meeting where it answered my own conscience. The Shakers
with my husband promised before those men, that I should be
thus favored. I returned to my room, well satisfied. Next
morning, my husband was sent iwenty-eight miles to hire my
board, returned the next day ; at evening told me, I must go
away in the morning. I reasoned with my husband, saying,
I had endured oppression next to death, until they were
obliged to treat me better. . Now this stratagen to get me
further from my children—i wept bitterly.” I entreated for one
child ; if they would give me that, I would go and provide
for myself; otherways I should not go willingly. They said it
was holy ground, none should stay on it but Shakers;f obliged
me to go. My husband with Jatues Chapman, drove the car-
riage away.
I continued in lamentation, at the thoughts of leaving my
children behind me. My husband said, “why do you weep
so Mary, you have done the best you could, the blame is ail
on me.” We called at a tavern, (strangers.) I uttered not a
word of troubles ; yet the woman, beholding my grief, wept
with me. As we journeyed, my husband requested me to try
every way possible, to obtain some of any children ; if I could
obtain one child, he should be convinced, and would leave the
* My husband since told me, it was such a trial, he came near
to giving up his faith. * º
ºf Previously they said none could stay, but now, none
should stay but Shakers ; ever before they had tormented pee-
ple away. . .
364 A Fortraiture 6F SHAKERISM,
-1.
Shakers. He desired me to petition the Legislature for theta,
I saw the treachery of the Shakers so great, I felt anxious to
petition, for a law to rrotect and relieve all such oppressed and
afflicted wives and children, as are endangered by Shakers.
Mr. Dyer was a kind husband, and 1 verily believe, would
have now treated me kindly, if it had not been for the Shakers.
He again renewed his proulisé of providing for me through life. .
i
I was left at the place intended ; it seemed like a great dis- .
tance from the children. When I contemplated on past events,
ray distress was greater than 1 could bear. I took the stage,
went back to the Shakers ; thought to persuade my husband .
to let Ine live nearer my children. The Shakers said he was .
absent, I did not see him nor the children : I returned. After
a time, James Chapman with my husband came to my abóde.
I endeavoured to persuade my husband to take care of me hion-
self, as I was under his power, and had no authority to act in the
affairs of a living, He said he was not my husband ; if I
wanted the care of any I might marry to one. I told him,
ºr. give me one of my children, and l will dismiss all husbands.”
He made me an immodest answer, and left me to weep ; hé
appeared to have much of the Shaker power—therefore their
eruelty and barbarity. I soon wrote him a letter, this is an
extract. g
Ma. DYER,--"The situation you have placed me in, call ſor
a number of dollars worth of clothes, which I must have on
your account. I have refrained getting any, not willing to run
you in debt. Dear sir, persons of my relations, have so pitied
me in this situation, as to offer lue a home and a living for life,
if I was never able to do a days work more. This would be
unjust ; I despise the idea: I once sacrificed a father's house
for your protection, Though, you often say the gospel hath
separated us ; yet you hold the government or power of a hus:
band to keep my children, and injure ine. I desire you would
consider, though the orders was, that you and I should not
look on each other as husband and wife ; yet this comes far
short of breaking those bands, which are sealed with the days.
of my youth ; also five children now bound to my heart, which
I have bourn to you, and nursed from my bosom. It is more
than a few words, or ceremonies from a man that binds us;
and words from an Elder cannot break it. Give me my chil-
dren, or cause ine to be as before I was married; and I will
say those bands will feel to me broken. I desire you would
consider; time will coine when we must appear in judgment ;
and render a just account; those things cannot be forgotton.
1 warh you all not to lead people. into a deception ; God is
strong in judgment. Molly Mills, if you should hereafter find
yours. If jost in a world of spirits, with many which you have
causeu the same ; great must be your condemnation. It
seems as though it is almost a last day of repentance for you.
t
A PORTRATURE OF SHAKERISM- 365
ſ
i would wish to be remembered as one almost destroyed among
you. I think you cannot forget the pleading ºf my broken
heart before you, the º; I often refeived was the most
& ou ! I warn you ;
complete terror. I warn y #y M. DYER.??
I had no answer; went again to the Shakers, I wandered
about the village, to get sight of my. husband and children;
until grief and fatigue brought on a sicknes: with fainting. I
strove to get to a worlds' family for relief. I was number of
times obliged to lie upon the ground, when I thought, I should
never waii, more. As I was more acquainted with Judge
Evans family, than any other in Enfield, I went there. The
Judge knowing so much of my sufferings, in consequeño.” of
the Šhakers cruelties; and has frequently said, I ought to have
relief. I returned to the place of my board, tarried until the
time of board expired ; my health was better.
i again went to the Shakers, and in the presence of Judge
Evans told them, that provided they would let me see my huº-
band and children, converse with them, absent from the Shak-
ers, i would leave them, go to my friends, and never some
near them more ; they refused. I offered to converse in the
presence of the Judge; they refused ; the Judge passed on.
They then ordered me away, saying, unbelievers could not stay
with them. I told them that house was my former home ; was
now my husband's home; and where his home was, was mine :
and I should not leave until I had seen the children, unless
something extraordinary took place ; that l had not seen them
for a long time, and I wish to go into the country to my friends,
and knew not when I should return. They refused ine, grew
enraged, came one after the other striving to make me go out.
1 told them l wished to stay until the return of the stage in the
morning, and declined saying any more to them : kept sewing,
(as I was making a cap.) They ordered me to seek a shelter
for the night. I said, “I have nothing to do about it ;” felt
calm, They found their talk was no more than bubbles to
me. At length my husband entered the room, appeared in a
passion,” seized me in order to thrust me out of the doors, (as
there were two to pass.) The first, I clinched by the door case,
held until he tore my clothes badly. Hydia Merrilt unclench
ed my hands so suddenly, I fell to the floor; I was amazed.
When I recevered my senses, my husband, James Chapman,
and two Shaker women stood by me. Then in a more rough
anner I was taken through the next door to the ground ;
from thence through the door-yard into the street ; tore off my
cap, and handkerchief, left me sitting on the ground. I think at
this time the Lord preserved my mind ; “I felt calm, made no
*Here was another Shaker gift, which he had to obey.
f Lydia º now Mr. Dyer's spiritual companion.
i
366 A PORTRAITURE OF SHAKERISM.
*
º
noise, until they halted at the door, when I asked, if they
thought it was Christ.they were serving in treating me so. I
was past the power of aeger or grief, my feelings seemed
fixed against all barbarity, death looked pleasant to me. And
I did not realize the wounds I then received, until after-
wards. t w
This was after sunset, in a cold evening, in Oct. 1815. I
saw my husband take my trunk, with all my clothes, and my
mantle, and carried them out of my sight. In about half an
hour my husband came to me, said I had better be going to
some house for shelter, and that the deacons would let me stay
at the office. I told him as he had separated me from every
thing but life, I was willing he should take that. If I died in
his hands, he would see and know my end. After this my suf-
ferings were severe; but the recollection of them, are so
wounding and distressing to me, I can write no further. When
I reflect how l am cut off from the society of my dear babes,
by my once kind partner in life, I cannot express my grief :
Oh! how heart rending, and no remedy. tº ,
A few inore days of pain and woe, ~
A few, more suffering scenes below,
And then to Jesus I shall go,
y Where everlasting pleasures flow.
The awful trumpet soon will sound,
And shake the vast greation round ; *
How dreadful to the guilt; soul, *>
But nothing shall the saints control.
g *
gººmsº
**
HUMANITY REWARDED WITH GRA TITUDE.
A PARABLE,
A sea-captain who commanded a vessel belonging to a gen:
tleman of the slave trade, bought many negroes on the banks
of the river Calaber, among whom he observed a young ner
gress, seemingly overcome with grief; affected by, her tears,
by request he learnt she wept for an only child, she had lost
the evening before, . The same day the captain had an invita"
tion from the negro king to make him a visit. . He with a num-
ber of his men, well armed, were conducted to some distancº
from the shbre, where he found the king on an elevated seat.
in the shade of some trees, with a number of negro lords
around him, and a number of armed men, to guard his %lack
majesty. The captain heard groans that made hila shudder ;
f
ſº *
*
good a master, which was fulfilled.
A poRTRAITURE OF SHAKERISM, 367
º n
he turned round, saw a negro child, tied by the leg to a stake
in the ground. Two other negroes of hideous aspect, stood
by the side of a hole dug in the earth, armed with hatchets,
seemed to guard the child, who looked at them weeping, with
his little hands raised in a supplicating posture. The king ob-
serving an emotion which this strange spectacle caused in the
captain, thought to encourage him, by assuring him he had
nothing to fear from the two negroes, whom he looked at with
surprise. Said he with gravity, it is only a child, whom we are
a going to sacrifice to the god Egho, for the prosperity of the
kingdom. This intelligence made the captain tremble with
horror. Compassion and humanity would not suffer the cap-
tain to sonsider all he had to fear, trom the number and feroo-
ity of the barbarians. “Let us save this wretched child”
cried he, bid his men follow him. He ran to the child, the
English animated by the same feelings, followed. The ne-
groes at seeing this yelled dismally, fell upon the English; the
captain presented his pistol, the king drew back, caimed the
fury of the negroes; the captain expressed his motives, then
entreated the king to sell him the victim, he hesitated not in a
price, purchased the child. The captain flew to the innocent
creature he had shatched from death ; relieved, him from his
bands with transport. Soon as the child’s fears' were removed,
'he smiled and caressed his deliverer, whe with penetrated ten-
derness, took leave of. the king, returned to his ship. When
he came on board he saw the young fiegress whom he bought
in the morning ; she was ill, sat tweeping by the side of the sur-
geon, who not able ". her to eat, obliged her to re-
main in the open air, for fear she would faint. 4
As soon as the return of the ship's crew, she turned her
head. Perceiving the little negro in the arms of a sailor,
shrieked, arose ; ran to the child, who knew his mother, called
to her, held out his arms. She clasped her infant to her bosom,
every fatal resolution she had formed, her loss of liberty, the
dreadful ills she had suffered, her, project of dispair or death,
all were forgotten. She was a mother, had found her lost
child. She learnt every circumstance of the captains behavior.
$till holding her child if her arms, she threw herself at her ben-
efactors feet. “Now it is said she, that I am truly your slave :
this night was to have delivered me from bondage, (by suicide)
I held you a tyrant, but you have given me more than life, have
given me back my shuld. You have become my father; hence-
forth be assured of my my obedience ; this infant is a dear an cer-
tain pledge. This speech with all the warmth and energy of the
most impassionate gratitude, which was to the captain, a full re- ~"
ward. He had more than three hundred slaves on board, to whom
the young hegress related the adventure. They expressed their
admiration by plaudits. In return promised submission to so,
aſſ
368 A Portraitube of shAKERISM.
|
*
* w
*
Such is the power of gratitude and virtue over the most fe-
rocious savages. ' What then among us, should be the irresist-
ible force of this means, so sweet, so sure to subject all hearts.
Who will not say the intent of the negro king was not barba-
rous. Such practices would net be sufferable in America,
womld be the reply ; yet to the sorrow of many hother's,
Aumerica dees not escape practices equally cruel, Out of
pretended consciencious motives, children are taken from
their mothers, consecrated to eartbly gods, to be trained up in
superstitious idolatry and ignorance. Some will say this is not
so bad as taking a child's life. First, see the expression of the
negress at receiving her child,—“you have given me more
than life : you have given me my child.” Second, it would be bet-
ter for the thread of life to be taken from the child, while in that
state of innocence, which the Lord was willing to receive and
to bless; than to be trained up, to deny the lord that bought
them, by worshipping another Christ or false gods; Ann Lee
or the Shaker Elders. What laws will not Shakers transgress,
and call it conscience : What cruelty is too severe for Shak-
ers to practice, as pretended duties to God? The law of jus-
tice must be observed or none are safe. A mother will
forget her own life to relieve her children. e
After about half an bour, one of the deacons came and in-
formed me, I might stay in the store-house. I told him, as I
wes under the care of my husband, and had no home provided,
I should be glad to lodge under the roof' where he resided,
which was the house I had been taken from.) Soon Mr.
$. and James Chapman came withºa waggon, put me into
it, and drove away to the store-house. . As a throng of Shakers
were present, Mr. D. that they might believe -e deranged,
then seized my hands, held them fast and began to draw me
out of the carriage. I asked him to liberate my hands, and
suffer me to get out myself. “I shan’t,” said he, then dragged
me over the wheel ; carried me into the house ; then said
* now you may go up stairs yourself.” In the chamber was a
fire and candles. Mr. Dyer with C. remained sometime a
kind of watch, they endeavoured to draw me into conversation.
But I said little more to them, than that our conduct would
one day come before a righteous tribunal, Soon supper was
brought in, they invited me to eat ; 1 attempted to but cºuld
not. Mi. D. and C. now left me alone, but as my gown had
been badly torn in the fray. My husband at, my request,
brought me my trunk, which contained some things suitable
to repair it. ſº *
with this work, and sketching down the circumstance, I
was bustly occupied till 12 at night. There was bustle and
noise of human voices after 11 o'clock beneath any chamber.
Yet, though alone I did not fear ; I felt the reasonableness of
my request; I felt too the full force of those comfortable
º
A poRTRAITURE OF SHAKERISM. 369
words** Fear him who is able to destroy both soul and body
in hell.” I was locked in. This evening afforded me time to
reflect on what had passed. “Iſ,” thought I, “ for merely desir-
ing to see my children I am thus treated, how will the children
themselves be treated.” Oh, how miserable how wretched 1
a mother and yet without a child a wife and yet without a
husband Econfined among my enemies.
Though I in Christ have strong belief,
Marks I sustain of Jesus grief;
To his my woes some likeness bear,
And in his sufferings I share.
Was he in grief forsook by all,
* Contemned and scorned by great and samall,
I too in silence sadness mourn,
Reviled, despised, and left alone.
Did he for sins on others found,
Receive a deep a mortal wound,
in me this mark is also known,
! smart for follies not my own.
Łike his, such agonizing pain,
Nor mortal ever could sustain ;
Then blush my soul, from hence forbear, .
With Christ’s afflictions to compare.
In the morning Mr. Dyer and C. game into my room, asked
me about going away. I told him I wished to see my children.
first, he would not consent, went out. They soon came again,
urged me to leave in that days stage. I told bim I could not
go without seeing my children. He said, “if I did * he
would bind and carry me away.” “Though” replied I, “I
am destitute of a home, cast"a helpless female on the world;
if you will grant me but a single undisturbed serious interview
with our children, also with yourself; I'll seek me out a
home; l’ll trouble you ‘no more; I’ll leave you forever.
* Nay, nay,” said he, “I’ll parley with you no longer, you
shall go at any rate.” I burst into tears, and exclaimed, “I
can't live without sight of my children.’ Why I why, Mr.
Dyer, will you wound a creature to death until yesterday
did I ever disobey your command 2 have I not loved, honored,
and cherished you ? my dear sir, where are your vows in our mar-
riage contract? can these be they” (my emotion was unutter-
able) “can these be they in a positive refusal, but to set Iny.
, eyes, on those, once pledges of our future happiness? a just
God will remember this treatment.” He gave no answer but
hurried out.
In the afternoen they returned with quite a different gift.
“Mary,” said they, “you may see your children; it is just
370 A PortRAITURE of SHAKERIsM.
you should ; we consider a mother ought to love her children
and visit them. . I asked if I might converse with them?
“Yea, yea,” said Chapman, “and Joseph shall find you a
* home, and you shall come and visit them as oſten as you
please, and stay as long as you wish ; and you shall have this
chamber as yours, and visit a week to a time if you choose ;
and if you desire to visit your friends at Coos, we will send you
word about your children, by every opportunity.” This was
indeed a bright sun, but was surrounded with clouds. I had
been so often deceived by the Shakers, I replied as follows.
“I do not believe you are any better now than before Satan
hath only covered his cloven ſoot, for a future purpose.” I
was now indulged with a ſew minutes interview with my chil-
dren; but in the presence of several Shakers. I entreated
for my babe, as his health was impaired. But—nay. I asked
for it only six months, that his health might be restored, offering
to give any bonds for its return at the expiration of that term.
Every proposal of the kind was absolutely refused. I knew
the Shakers to well to drop a word, which should cause the
shildren to offend them. I could not unbosom a mother's
heart. None but a mother can realize the anguish of my soul,
when my children were again taken out of my sight ! I had
suffered so much to gain sight of them, parting was like a
lasting farewell. Their pale ealaciated looks, proved one
cause of their unwillingness to my seeing them. With my
heart big with grief, I could say. -
My Saviour let me see thy face,
And rest my soul in thine embrace ;
§end down fresh cordials from above,
And mix this woe with signs of love.
*
Dost thou not bear thy children's grief?
Then I from thee shall gain relief ;
Yes by thy grace and love divine,
Though all unworthy lam thine.
Then in a tolerable style, my husband accompanied by
Chapman, carried me to Orford. Here, as H, was in a manner
destitute of clothes, and had not seen my friends in Coos for
nearly three years, he consented to pay for twelve weeks
board and to suffer me to visit my friends six weeks, provided
that I would not return to Enfield during the whole time. He
advanced ine the money for the six weeks board of my ab"
scence, saying “ this will help pay your stage fare.” The
other he was to pay for my board at Orford. After spending
six weeks in Orford, I went to Coos. After H had been some
time at my mothers,"I saw Mr. Dyer passing the house, and
spoke to him; he made me no answer. He soon returned, {
spoke to him again, being near to him; he was still mute. I
º
A PORTRAITURE OF SHAKERISM. 3.71
was anxious to hear from my children, and as I suspected he
had business in a village near by, I went there, ſound him,
and in the presence of several people made my enquiry. He
still made me no answer,” but went away. “Is this,” thought
I “the tenderness of a husband, can he not condescend to
acquaint me concerning the welfare of our children, separated
from me by a hundred miles? are these the fulfilment of the
fair promises made me in the store-house ’’ I was confounded :
but was confounded still more, when I afterwards learned that
ceming through Orford, instead of paying for the other six
weeks board as he had agreed, he refused and called ſor some
articles which he supposed I had felt there. But I had fortu-
nately taken them all away. When I returned to my mothers,
I found a notification of my husbands, left there by the con-
stable of town; shewing that he had hired my board in Lan-
caster, N. H. six miles from my mothers. I went to the fam-
ily which consisted of a couple of aged people, by the name
of Page, about seventy years each, and a little child, seven or
eight years old. I enquired wby Mr. D. did not hire my
board among my relations, as it would cost no more. They
answered, “we told him he ought to let you live with your
mother, if you choose; that we could not make you comfort-
able ; we cannot take care of ourselves ; instead of taking a
boarder, I ought to have semebody to help me. I (said the
old lady) am so sick and weak, much of the time I cannot
go up and down stairs, and am almost blind.t If it was not
for this little girl to assist me I should suffer. We told Mr.
D. that he did not use you well in not consulting you on the sub-
ject. But he replied, “I have nothing to do with hºr about it.
I do not care whether she is contented or not. All I want
of you is, to let her eat with you, and to have a place in your
corner, As to her clothes she may find them herself, or go
without, and a bed too, or lie on the floor.” And further said,
“I don't expect she will be contented, or be here a month;
all I want is to prevent her from coming upon me for a home.
She is clever in the house ; will make no difficulty. If yout
will engage I will advance to you half the pay, which you
shall have with use the year, if she dont stay a day.”
Here I was brought to a stand. F had ever intended to
have my part of support, out of our property, unless they gave
me some of my children. I new that every man who joined
the Shakers," and had a wife, that would not subunit to the
Shaker orders, were perplexed and harrassed until glad to for-
H
- Another Shaker gift.
sake fill, and flee for refuge. Therefore I had felt a determi-
nation to persevere in patience, (God being my helper) and try
every possible means to reclaim those just rights, which be-
-º- * - —A
-º-r- W v-ºv–
f She died in a short time afterwards.
372 A PorthArtuñE or GHAKERISM.
-*
longs to my sex—but here looked like an end. I paused with
a desire to know what to do. . I saw a deficiency in the plan
of my husband. “But,” said I, “the writing” you have
signed, and what you say about your agreement with my hus-
band does not agree : I ought to expect a fulfilment of the
writing.” As they were utterly unable to do this, 1 told them
“if they would give me a writing, shewing that there was mis-
understanding between them and Mr. Dyer, and that they
would not board me, I would return.” This they did.
In Feb. 1817. a brother in law, Mr. Rich of Maidstone, Vt.
earried me to Enfield to persude Mr. D. to treat me better.
In the first family of Shakers in which we stopped, I saw one
of my children, and spoke to the child. Mr. D. forbid me... I
attempted again to converse with him ; Mr. Dyer again forbid
me. Mr. Rich then remarked, you will let me talk with the
child, why not Mrs. Dyer? John Lyon said, “one question
from Mary would be attended with more injurious consequen-
ees, than twenty from you.” “Yes,” said I, “ for i know
how you bind the mind, and can take off his fears.”... Mr.
Rich urged them to give me up one or more of my children.’
You will find the particulars in second affidavit of Moody
Rich. Some circumstances brought past scenes up afresh : I
had no resource but to weep. I told them “if I must be de-
prived of my children, I had nothing to live for ; that l was
willing to stay near them, (but would not unite with the
shakers) if I suffered unto death.” Mr. Rich replied, “you have
already suffered much, and you will suffer more if I leave you
here; you must not stay.” He then prevailed cn Mr. [9ſer to
allow him the same that year, as he was to have given for my •
board in Lancaster 3 and to allow me to earn what I could for ,
myself. Mr. Rich became obligated that I should gause M. D.
no more expense that year. -
Feb. 1817, Mr. Dyer, with my brother Rich came to my
mothers, appeared pleasant and said, “ Mary, I want a settle-
ment with you. I will give you a lot of land in Stewartstown,
if you will give me an acquittance for life.” I told him...land
would do me little good without my children. If you will give
me some of them, I will settle with or without property.”f
He reſused me the children, but was anxious for a separation
of the marriage contract, and said “I suppose you kilow
Elder Edmond hath leſt the body, and I have been an assist-
ant in his stead, since his death. Could l be free from you, I
could have my proper lot in the church:{ i should think you
* The writing as it appeared had been made by a son who
lived in a family near by, J
+ ſhad then earned to myself near a hundred dollars.
# Here was a gift to encourage hiº to be rid of all
expence. *
4
A PORTRAITURE OF • SHAKERISM, 375
...”
ſº
would be so kind as to shew me this favor.” “If you will
let me have but one child, that I can make a home by myself
I will settle. Otherways a lot of wild land is of no use to me,
I must hire my board, or lean upon my relations; and, you
ought to provide for me a home.” He said, “if you will take a
lot of land it is well; I shall do no more for you.” I fell into
tears, endeavoured to reason with him, he said “it does no good
to talk, I shall not alter myºproposal;” with abruptness left
the house. Mr. R. went to him, stated that my situation was
very dependent, that my being a wife, l had no authority to act
in law. Mr. D. presented Mr. R. with a ‘note of twenty six
dollars (signed by Barzilla Brainard) and said, “This I wiſh
make a present of to her, for the expence of a bill, if she will
petition.” Mr. Rich took the note, advised me to sue.
“Yes,” said I, “could I petition the General Court, obtain my
children, I would free my husband.”
MOODY RICH2S AFFIDAVIT.
I, Moody Rich, of Maidstone, in the county of Essex and
State of Vermont, depose and say ; That I was present and saw
Joseph Dyer and Mary Marshall united in marriage in the year
1799—that they lived happily together. until he joined the So-
ciety of Shakers. After the difficulty which that circumstance
occasioned, I went in company with his wife to Enfield, to
endeavour to prevail upon him to treat her like a wife, and to
permit her to see and cenverse with her children, but was un-
successful. He utterly refused to live with her, and assigned
no reason but his having joined that society. They would not
suffer her to converse with her children even in their presence,
although urged by her in the most pressyng and affecting man-
ner. I therefore brought her back to her friends : not, how-
ever, until 1 had offered to procure to them good bonds, to any
amount, if they would permit her to take one of her children,
conditioned that said child should be well supported, clothed
and educated ; which they absolutely refused. Since which
time, I have frequently seen and conversed with said Dyer, and
endeavoured to persuade him to grant his wife a support, but he
persisted in declaring..." that, he considers the marriage con-
tract between them dissolved ; in consequence of his union
with the Shakers—that he did not consider himself bound to
grant her any support whatever, and that he never would do it.”
She is now living upon the charity of her friends and relations.
Said Dyer, previous to his joining the Shakers, was in easy cir-
cumstances, possessed of a handsome property which she had
contributed her full share of labour, industry and economy to
acquire. MOODY RICH.
Maidstone, June, 7th, 1817.
Essex, ss. Before me, TIMoTax Faskchild, Justice Peace.
Accordingly, June 1817, my friends assisted and Attended
, 32
374 A PORTRAITURE OF SHAKERISM1.
with me, at the session in Concord, N. H. None can realize
the conflict of my mind at this undertaking. I must appear
among strangers under the eritical eye of inspection. - Nothing
would-induce a woman to such a task, but a mother's affec-
tions. When I came before the House of the Members, it
was to me, like being arraigned before the eternal Judge. I
was under a degree of depression. My thoughts were, Lord
direct me : I think he did assist me. After I made my state-
ment, my husband said, “It does no good for me to tell about
our going to the Shakers—Mary has told the truth about it,”
which was as I have previously stated. Then to justify him-
self in joining them, he railed upon me, in a base manner—
asserted things unknown to me. The speaker of the house
stopped him—said, “You are taking up time in relating that
which is nothing to this case.” The court was dismissed.
The statements of my husband wounded me ; I desired my hus-
band to talk with me before some of the members—I was sure
they would be convinced that his statement was false ; he
would not be prevailed upon to speak with me; I was over:
whelmed with grief."
In the afternoon a motion was made to ascertain the mind of
the House ; whether they did not consider that this woman
had been treated with awful and horrible conduct, and whether
there ought to be a law to remedy such evils. They voted in
my favor. The Shakers instantly left the house.
After the trial of my petition, before the bill was found, one
of the members called on me, said the court felt interested in
my behalf, and all that was possible would be done to favour
my cause. The people treated me with thuch tenderness. I
think a measure of that charity which abideth forever was ex-
ercised towards me, for which I ought ever to be thankful,
Sweet is the voice that soothes my care,
The voice of love, the voice of song;
The lyre that celebrates the fair,
And animates the social throng.
But far more sweet are virtues deeds,
The hand that kindly brings relief,
Thé heart that with the widow bleeds,
And shares the drooping orphans grief.
The pious and humane here do rise
With liberal hands, and feeling hearts,
And chase the tears from sorrow’s eyes,
And bids each noxious woe depart.
• I little knew what I had afterwards got to endure, by be."
ing accustomed to the yoke.
A PortRAITURE OF SHAKERISM, 37
&
In a comfortable expectation, I returned to my friends, pr
pared for the reception of my children. I soon heard
bill liberating my children, with some of our property past th
house of representatives—but, for some cause, the govern
was not united in it. I was much disappointed and grieve
After a time, I learnt the bill presented did not liberate m
children, neither did it break the power of the Shakers i
separating mothers from their children. I was then thankf
that it did not pass the council. My anxiety was none d.
preciated about my family, but was great for their liberation
I continued in Coos, with my connexions. Nothing particul
occurred until February 1818, Mr Pyer came to town twit
past the house of my residence—left no word concerning ol
children ; left the place, all without my knowledge. This wº
distressing to me, as I had not seen my children in two year.
I soon leasint that Mr. Dyer had been to Mr. Brainard, receive
the pay on the obligation previously spoken of, and gave hil
an acquittance on the note. This seemed unjust, as he ha
desired me to petition a bill also for my children, and as l ha
expended the money of my earnings to twi-º, the amount º
the obligation, I therefore considered it mine. This scheme
considered a craft of the Shakers, so to impoverish me that
... should not be able to visit my children. The contemplatio
was aggravating ; I desired my friends to assist me in going t
Eufield; it had become my lawful residence ; I would apply t
the authority, they would assist me in procuring a hom
near my children, and cause my husband to support it. M.
friends engaged a passage for me sixty miles, then in the stag
I went to Euſield. The people treated me humanely, fº
which I am thankſul— meantime I am continually woundej
My husband, with the Shakers, are inveterate, seeking to rais
prejudice against me; my family at such a distance from m
acquaintance, compels me to pass unprotected (only by Pro
viderce,) among strangers, under the partial eye of inspection
I forbore repining, having a consolation that God is impal tia.
and knoweth all things.
In March 1818, l arrived at Enfield, put up at Mr. Jamie
Willis's inn. Though all were strangers here, they were hos
pitable. I acquainted them of my business, was introduced t
Joseph Merril, Esq. he was Justice of Peace and Selectman o
Infield. I submitted my case to him as follows:—“That m:
children were secluded among the Shakers in this town—that
had been in the country with my friends, had not seen in
children for more than two years, and could not be contented
to stay any longer from them. My husband had refused m
any support—that he had resided in town the space of tim
required to gain a residence, it was therefore my home.”
thus desired the assistance of the authority in this my tieglected
case. Esquire M. said he would see Mr. U. and the Shakers
and, if possible, cause them to be more reasonable. He ſur
376 A PORTRAITURE OF SHAKERISM.
ther stated, “The Shakers have abused other women in the
same manner. Enfield is now under a tax for one woman’s
support, Moses Johnson's wife, he is now with the Shakers; he
carried with him a good property, which is deposited among
them, and we cannot obtain a cent of it.” He stated cases of
their wronging their subjects out of their just rights who left
the Shakers. Through the Esquire's influence, Mr. D. with
others of the Shakers, met the Selectmen at Mr. W’s. on my
account. Many were present when I made my statement.
Mr. D. said he was under no obligation to support me, and had
no way to assist me; that I was as capable and-able to provide
for myself as he was ; that he owned no property except wild
Hands, and that if I would give him an acquittance for life, he
would bequeath a lot of that to me. I, doubted the truth of
his assertion, observing that he was seeking, by fraud, to de-
prive me of every dependence, Nathaniel Draper then pro-
duced writings shewing they had paid Mr. D. for ail his other
property. I observed to Mr. Dyer that he had wasted his
property endeavoring to keep me from my ehildren. As he
would make, Jo provision for me, I said if he would give me
some of my cuildren, I would go to my friends and provide for
myself, to this he positively refused, and went out. I with-
drew to a bed-chamber to vent my grief unobserved.
In our conversation my husband owned that I was not wil-
ling to sign the pretended bond, as also the ill treatment I re-
ceived when I visited my children in October 1815. The peo-
ple appeared convinced that my husband, with the Shakers,
had dealt very oppressively with me. They attacked the
Shakers violently, said they should give me some of my chil-
dren, and that they would not be allowed to conduct in such
a manner. ->
Nathaniel D. said, “Mary may come and see her children,
if they are willing to go with her they may—he then invited a
number to go also. Accordingly, Esquire Merril and wife,
E-quire Fogg and wife, with others, accompanied me to the
Shakers. They appeared inflexible to my intreaties for an
hour; they then with reluctance said, I might go to such an
house and see my daughter; presently my sons were conduct-
ed in. After passing a few words with my eldest, I placed the
youngest by me, and after asking if he knew me, and other
questions to form some acquaintance, I said, “Would you not
like to have me take the care of you as well as any one, if it
was the gift?” He looked up with a smile, and said, “Yea.”
The instant the child consented, Draper shut the outer door,
6rdered the child to be taken out of my arms, then he, with
other of the children, were surrounded by Shakers and convey-
ed out of the room, by a back door. Horrid sight !
* Iſad the anxiety of the child been ever so great to go with
me, he would not have dared to own it only in a gift,
A portRAITURE of SHAKERISM, 377
I would not have asked the child to have gone with me had
not Draper made the previous promise. This was the first
time I had ever asked either of my children to go with me,
knowing I had not power to take them ; and in case he con-
sented, and did not escape, they were sure to be punished.
My mind was much agitated, I walked the room, observing to
Draper that I thought it enough for him to torment his own
child, without aggravating mine. ſº g
The outline of Draper is, that he and his wife are Shakers,.
they have but one child, a daughter; when of age she made
‘choice to leave the Shakers, at Harvard, Massachusetts, where
she was brought up. While I was with the Bhakers she visited
her father at Enfield, she came a hundred miles for that pur-
pose ; and with tears in her eyes would intreat him to treat her
as a child—he neglected her, and would rise-f.om his seat and
leave her. After a short tarry, the word was, “If you do not
think proper to confess your sins and join us, you must de-
part.” Accordingly she returned in the stage, after warning
them to forsake their lies, and other bad conduct. I returned
to my bearding house, and retired, but could not sleep. My
contemplations were : I am among strangers, my husband an
enemy, distressed about my children. I am impatient, and
cannot bear it. 'I am willing to risk my life, to liberate my
children. Greater love can no man have than to give his life
for his friend! How can I wait any longer ? Is there any
just God that rules Shall I be aggravated to deeds of hor-
ror . * -
For more than a week I would have been willing to have
resoued my children as the point of the bayonet, I cryed to
the Lord to assist my mind, and give me patience to endure
my sufferings. Soon after this I obtained a composure of
mind, as follows:
Is this unpleasant cup now given,
By thee my Father Lord of heaven?
* O let me thus in silence stand,
And take it meekly at thy hand.
If thou wilt help me to believe,
I can this bitter draught receive;
Though mix’d with wormwood and with gall,
My soul in faith can drink it all.
• Thou know'st I am but feeble dust, U
Too apt thy goodness to distrust;
But let not darkness veil my mind, *
Let me not think my God unkind. *
Vengeance is not prepared for me,
My cup of wrath was drank by thee;
O let my soul forbear to frown,
2." drink the huilder mixture down,
378 A PORTRAITURE OF SHAKERISM,
This was the third time the Shakers had taken this child
from my arms by violence. Mrs. Chapman from Albany, N. Y.
was now with me, in pursuit of her children. The authority of
New York had made a law favorable to her case, which gave
her more power. Chapman, her husband, was seized with a
criminal writ, for abuse to a female, while under keepers; the
inhabitants searched for the children, found one, and assisted
her in conveying it away, as you will see in the sequel.
Better for you Shakers to replenish the earth with your own
posterity, than to rob mothers. Were you not guilty of worse
deeds than to have lawful children I should have a better
opinion of you, than I now have. . º
Job Bishop, you who pretend to be in place and mission of
Jesus, gather your thoughts. How have you...conducted 2, The
great day of the Lord will call before you again all those you
have caused to suffer. , Are you drowned in stupidity by be-
lieving in no other God but Shakers.
Proud Shakers, could a giddy dånce of atoms lawless hurl’d,
Produce so singular, so fair, so harmoniz'd a world 2
Why do not Arab's driving sands, the sport cf every storm,
A palace here, the child of chance, or there a temple form.
Presumptive wretch thyself survey, that lesser fabric scan.
Tell me from whence the immortal dust, that form'd the
reptile man : ſº
Who hid the babe new launch'd in life, the philky draught
arrest,
And clasp'd the coming——
Who with a love to beg for words, the mothers bosom warms,
Along the rugged paths of life, to bear it in her arms.
A God : A God . Creation shouts, a God each insect
cries
and moulded in his palm the earth, and hung it on the skies.
Soon after Mrs. Chapman escaped with her child I was sent
for, to meet with others, at Esquire Merril's. There was a
number of Shakers with Judge Blaisdell of Canaan, Nº. Hamp-
shire, threatening Esquire Merril, and others, for assisting Mrs.
Chapman in obtaining her child. I felt deeply interested in
her cause, having drank of the same bitter cup. Esquire
Blaisdell was a stranger to me, and I requested not to be made
acquainted with him, until I had heard his statements. He
uttered harsh sayings against Mrs. Chapman, said that she was
a very bad character; and those who assisted her had laid
themselves liable to confinement in States Prison.
It was asked, how he knew she was a bad character, he
answered, “ her husband had stated so.” I observed, if she
attempted to obtain her children while her husband was a
Shaker, he of ceurse, whether willing or not, must state hard
things about her, to weaken the confidence of the people,
and thereby deprive her of assistance, but surely the state of
A PORTRAITURE OF SHAKERISM. 379
New-York favoring her in a bill, is sufficient to remove such
vague reports. I was then introduced to the Judge as one of
those afflicted women. I observed that l considered it cruel
in attempting to oppress those who had assisted Mrs. Chap-
man in obtaining her children ; that she had been long from
them, had passed through great trials, came a distance among
strangers, had risked her life for thera, the people would have
been inhuman not to have assisted her. -
I then related my situation, and told hew the Shakers had
treated me with respect to my child. He said it was a hard
case that women should be thus treated ; that he felt sorry for
me ; that he did not wish to be my opposer; that he was un-
willing to come, and that the Shakers came three times after
him before he consented to come. I observed that my life
was of little consequence as I was then situated. He said there
was relief for me, that a man was obliged to, support lºt wife.
Q." How can she obtain it, she cannot compel her tusband
to provide for her ?
3. She can get trusted for such things as she stands in need
of, and he must pay the expense.
I observed that it was dangerous for a person to trust a
woman when her husband is severe against her. With the
$hakers, it is the case that if any ºttempt be made by persons
to assist in procuring the children of unfortunate beings like
myself, there are many among thern who rise up and strive to
injure the person aggrieved all in their power. As you are now
against those people and seem favorable to me, I will be candid
enough to mention, that I had rather suffer ever so much myself,
than that any of my real friends should suffer loss by favouring
my cause. I felt impatient, and knew not but I should be left
to horrid deeds. I was deeply affected at the prospect before
me. He advised me to contract for such things as I stood in
need of, saying that my husband must account for it; and fur-
ther said, I advise you to petition the Megislature, they will find
relief for you... I observed that I was unprepared to go, yet 1
would be willing to do any thing for the relief of my children.
“Well,” said he, “If you do, I think stirely you will find favor
in your case.” The Shakers appeared uneasy, and were in a
hurry about going, he went to the outer door with the Shakers,
returned, and again urged me to go to Concord. He appear-
ed like an aged father capable of giving good advice. He
with the Shakers left the house.
# boarded at Mr. James Willis's a number ef weeks, and
purchased some articles of clothing, which was charged to my
husband. The Selectmen of Enfield drew a petition, seek-
ing redress.for my case, and a remedy against apparent evils.
This was signed by many respectable gentlemen, and presented
before the house of representatives ; and I once more as a vic-
tim to the slaughter, was arraigned before mine enemies (the
Shakers and their assistants) with partial eyes of scrutiny.
380 A PortRAITURE of SHAKERISM.
Among the evidences produced in this casa were Judge
Blaisdell, who was by the Shakers called into the stand, as an
advocate against one whom he had previously advised to ap-
pear in this place for relief. As I cast my eyes around my
mind was filled with various thoughts. One was, he is not alone
in such an act. (Judge Evans came forward in the same man-
ner,) when it occurred to me that money had strong influence
over man, and that the innocent had previously suffered by the
strong arm of the wicked ; and why, therefore, should I be
impatient. God will reward according to the intent of their
hearts those men, who for filthy lucre will lift their hands to
raise the walls and strengthen the bars of separation between a
wounded mother and her children are less excusable than those
who reb mothers to build up their kingdom. -
*
“Judges who rule the world by laws,
Will ye despise the righteous cause,
When the injur’d poor before you stand?
Dare you condemn the righteous poor, *
And let rich sinners 'scape secure,
While gold and greatness bribes your hand.
Slave, ye forget, or never knew,
That God will judge the judges too :
. The Almighty thunders from the sky,
Their grandeur Inelts, their titles die.—WATTs.
The Shakers brought forward a lengthy remonstrance against
ne, on which I made a few remarks as follows: -
You, Shakers—you know that what I have stated about you
is the truth—and you know your remonstrance is false. You
have some color to excuse yourselves in some part of it, which
is this: 'You hold no untruth" is a lie to your God that upholds.
the Shakers. It is only, deceiving Satan and his kingdom,
meaning people that are not Shakers.-Likewise you hold,
none are married only such as are married in your gospel, and
they that justify themselves by the deeds of the law are fallen
from grace. You do not speak of married people as husband
and wife—you say, such a person and his woman. Therefore
you cannot permit double marriage. I know they do not ad-
mit that I am wife to their believing Joseph, as they have
quoted St. Paul to the Corinthians, 1st book, 7th chap 12th
verse, where he says, “lf a brother hath a wiſe that believeth
not, and she be pleased to dwell with him, let him not put her
away,” &c. I have sought every way in my power to con-
tinue with Mr. Dyer—but no. I was willing to live with him
as a child, or a slave, or a wife—but no. He did treat me as a
child in one sense—he placed me under the control of some
Shakers, and said I must obey them. This 1 did until 1 learnt
I was not obliged to by law. & \
A PORTRAITURE OF SHARERISM, 381
f
Again—the imprisonment was this: you forbid my speaking,
or writing, or sending any word to any person but the Shakers ;
you forbid my leaving my apartment, and when I asked to go
to uneeting, you said you would lock me out if I went. And
you know I was locked in the house alone a number of times
by some person. And I never had the key at any time, nei-
ther did I lock or unlock the door at any time, neither did {
at any time know of any person's being in the house, unless
there were Shakers within at the same time. &
As to Mr. Dyer's providing for me, he never has been wif-
ling, and the Shakers have never been willing he should, any
further than he was compelled to. And the first time he saw
me at my mother's since I left the Shakers, he said that used
to be my home, and it might be again—he would provide no
more for me, only if I would give him an acquittance, he would
give me a lot of wild land. I told him if he would give me one
of the children I would.—But no *
As to the property, the best part of it is secluded among the
Shakers in deception. -
The duty of children to parents, and likewise their govern-
ment. According to the Shakers’ faith they own no lawful
parents. The children and common people call Job Bishop
... and Hannah Goodridge, father and mother, and style thea
parents—to them they have to be in perfect obedience, or
they are in fear of punishment temporally and spiritually ; and
this must be their conscience, and every thing contrary to this
is Satan trying to lead them out of their kingdom. The
writing 1 signed about the children was no bond, neither were
all my children's names to it. What do you call a civil man-
'ner of visiting children 2 -
The stint set me was this: they said I must spin enough to
pay my board, which they set at two dollars per week. This
takes two days' work spinning, to pay one day’s board. Per-
haps Mr. Dyer is unacquainted with the work in y mistress gave
me... When I could not spin for infirmities. I attempted to knit.
They teok my work from me, and carried it away, accusing .
me of stealing, because I spun it out of the tow they brought—
then they brought me a number of pounds of cotton to prepare
for spinning—this I did. It was my choice to work if I could
have such as, my health would permit of Iny doing, to keep my
mind from reflections on my troubles.
I wish you would tell me what unseemly conduct is, (as you
term it) that I may know. Perhaps it is this—when particular
persons were filled with your gospel, and situated as you were,
you know I despised you, and did go out of your sight as quick
as possible—(was this unseemly 2)—while the ignorant youth
you would prey upon as a wolf upon a tender lamb, and you,
TMoses Jewet, would sneer, and say, they had not strength fo
endure the gospel / You cannot forget the lamentations and
complaints that have come before you Elders on the account.
{
382 A PORTRAITURE OF SHAKERISM.
*
Though you conceal yourselves from the knowledge of the au.
thority of this world, Providence can reach you.-You had
better quote the first chapter of Romans to prove your common
practice, than Corinthians.
The declaration in my pamphlet is the truth, and this also,
and you know it. I should be willing my children should live
with you, if it was not your abominable practices and lies. I
heartily wish you would forsake them. . . And as God did visit
you with his judgments at the time you treated me so cruelly
at Enfield, I now warn you. As it is out of your power to
bring an accusation against me in truth, it is equally as cruel
for you to report falsehood to defame me, as it is to injure my
health, or property, or wound me about my family. Yet I
have to receive all those cruelties. I will endure them with as
great patience as possible, putting my trust in that God who is
Just. You must be rewarded according to your dealings.—
Will any one be blest in assisting you in your oppressions :
Friends have pity * MARY DYER.
July, 1818.
& *
I had taken little time to obtain affidavits against the Sha-
kers, believing that their abuse to me, with the general informa-
tion the public had of them, was sufficient evidence to cause a
law to be passed for the defenceless. The members appeared
anxious for an established protection, but to no avail. The
bill found by the committee, gave a wife the right of a divorce,
with a part of the property. As this did not heal the deepest
wounds, by request it was put over. -
The reason of the following statement is, at the time of th
petition of the author and others, laid before the Legislature
for trial in June 1818, many of the members and certain med-
ical men, were invited by the Shakers of Canterbury to visit
their society, in pretence of a committee to examine the state
of health among their subjects, endeavouring to confute cer-
tain statements made against them. Among others -Dr. Rus-
sell of Concord was present, who afterwards related as fol-
lows:– “At the time of the pretended examination, none were
examined, only such as were brought forward by the Shakers,
and in the presence of many, the Shakers said there were none
sick in their society, and I am sure their health was unknown,
from the opportunity prescribed.” And further Dr. William
Graves said to me, it was contrary to his mind to have signed
, the writing which was published, and that he reasoned against
the same, with . Dr. Chadbourne, who urged him to sign the
statement, which was as follows.
* "TO THE PUBLIC.
“we the underigned physicians, being called to visit the
society of Shakers in Canterbury, to examine respecting cer-
tain crimes, alleged against them by Mary Dyer, before the
- A poRTRAITURE OF SHAKERISM, 383 "
Legislature of this State at their present session, testify and say :
that every facility was cheerfully afforded us, by the society for
a thorough investigation of the subject.; that they were sever-
ally examined under oath, in separate apartments, and from a
knowledge of facts, we are authorised to state, that the testi-
mony of Mary Dyer respecting certain potions or medicines,
being administered, to their females, producing a change in
their habits and constitution, thereby inducing a state of sterility,
is wholly without foundation ; as are also her statements of a
similar character, respecting the other sex. And we further
state, that in our opinion, no medicine can be exhibited pos-
sessing sufficient power to produce so great a derangement in
the system, without destroying life.
h PETER GREEN.
WILLIAM GRAVES.
THOMAS CHADBOURNE.??
Printed in New-Hampshire Patriot, June 23, 1818. g
A few more remarks are made by Dr. Chadbourne, particular-
ly on his practice among the Shakers, which to write, would en-
large the volume. But this question may be asked the doctor,
“Do you remember when you was called on by the Shakers,
to assist in doctoring Sarah M. Sewel- when she was swolen
from head to foot, and in such a manner that she could neither
see nor speak ; and in consequence of medicine which was
previously given hel by the Shakers ? and was not your ex-
pression then, “She has been handled the roughest with medi-
cine that I ever saw a person 2* I leave it between you and
the Almighty ; he seeth not as man sees, but judgeth accord-
ing.to truth and justice. Gold and silver are but dust ; we
ought to well consider by what motives we act. The high,
the low, the rich, the poor in worldly things, are equal before
Omnipotence. But the iºnocent and guilty will find as great a
separation in the eternal world, as was between Dives and
Lazarus.--Author.
TO THE PUBLIC. *
“Whereas a number of gentlemen of the faculty, and some
other gentlemen, during the present session of the legislature,
visited the people at Canterbury, ealled Shakers, as a self-con-
stituted, inquisitorial Committee, for certain purposes to them-
selves best known ; We the undersigned do declare, that said
Committee had neither authority nor request by the Committee
on the petition of Mary Dyer, Joshua Stevens and others, from
the town of Enfield, to go on said inquisitorial business, and
that all their proceedings relative to said business, was unani-
mously rejected by said Committee, when they returned to
Concord. Auth, BOODY
JOSEPH ROODY, *
JOHN łºśap,' Committee. men.
- *
&
384 A roRTRAITURE of SHAKERISM.
t
After the case was put over, I asked some of the Commit-
tee—“Supposing the basest of crimes were proved against
the Shakers, would their be a law passed, protecting, a mother
with her children 2° Esq. Gilbert of Hanover replied, “Yes,
the cases which were brought forward were bad enough ; had
their been more similar, a law would have passed, that a child
should not be bound to the Shakers ; and, indeed children
would not be allowed to be put there.” My being sensible
that several statements might be secured. I considered it dutv
to move forward in the business. Accordingly I wrote the fol-
lowing, had it published in the N. H. Patriot.
FRIENDS OF HUMANITY, CONSIDER
It appears that there never were more trying circumstances
-in our land of liberty than the present. Persons compelled to
deny their faith in a bleeding Saviour, which is the greatest de-
gree of wretchedness to a believer. Husbands and wives are
separated—mothers and children are separated ; , and females,
after becoming wives and mothers, and standing in respectabil-
ity and wealth, with every tie of affection—they are driven
from their families and cast upon the open world, without pro-
tection or heme. Some are now in consequence supported by
the towns, and many are deranged
You, Shakers l—Your money and false speeches have done
much for you. Will you compel persons to expose you, fur-
ther 2 You well know, it can be done. It is not a pleasing
task to expose your wickedness ; but it appears that necessity
requires it. Feminine fortitude is weak; yet what will not a
mether endure for the benefit of her children 2 She will suffer
the greatest degree of mortification, and bear to have her
character stigmatized, though perſectly innocent, and face those
enemies who are worse than murderers, rather than be absent
from her young, or have them confined in slavery and bondage.
Can I surmount those trials 2 How can I endure to be sepa-
rated from my family any longer ? If I should through much
grief fall into despair, so that I could not let my desire and
prayer be known, I hope the public will not forget the cause-
and find a relief for my children, and assist mothers so that
they shall not he obliged to be separated from their babes. .
It appears that at the late session the majority of the legisla-
ture were wishing for relief in such cases ; but as it was a case
very different from any thing they had been accustomed to, the
community found it difficult to form a law touching every point-
Therefore the bill formed by the committee came so far short
of relief, that the members of the House thought it best not tº
have the bill pass, and accordingly it did not. The members
did me a favor in not accepting the bill, as it left the children
under the same embarrassment as before. The committee
consisted of twelve persons, who appeared to be honorable
Ç
A portraiture of SHAKERISM, 385
*
5 gentlemen. I had seen but two of them before, The Shakers’
assistance was four of themselves, and six or more others em-
ployed for money. This with many days to influence the
minds of the people, by inviting members, with others, to visit
them, and treating thein with every civility, and making fair
speeches. I had no money nor any other way to influence
people, but to coine, destitute as I was, and depend on the
mercies of the people for relief. Had the committee been as
well acquainted with the treachery of the Shakers as many of
the members were, I think they would have found a relief.-
My situation has caused me to prove the benevolence of many,
which I find extensive—for which I am grateful. The gentle-
men from Enfield employed the Hon. PHILHP CARRIGAIN to
write me a petition, and likewise to open my case before
the counnittee. This I understand he has done freely from
his generous heart towards the oppressed. He was also a
stranger. *
The only thing that keeps me from despair is, I believe in a
God of Justice, and he knows my innocence. And it appears
to me that l have been drawn into these trials of opposition
that the secrets of Shakerism might be exposed, and that I am
not to be liberated until it is done. I hope no person that is
acquainted with their iniquity will be backward in acquainting
me with the same. If you hear of my being any place near
you, of this description, I wish you would make yourselves ac-
quainted with me, and I shall be very thankful.
* MARY DYER,
I immediately went to Canterbury, N. H. near the Shaker
village, where I remained some weeks, gaining information.—
During this time the Shakers appeared disturbed, and kept
constant watch to know where I was, and what I was doing.
Presently they attempted to compromise with those they had
injured. Some they threatened, while others they presumed
to flatter—thus to prevent truths being exposed. On some
they prevailed, while others, like the unshaken oak, stood firin
in the truth My business led me to many places—every
where I went the Shakers followed me.
On my return to Enfield, I made a short tarry at Boscawen ;
while there, a Shaker Deacon from Canterbury called. and was
urgent to have me go to Canterbury and stay with them :
stated that there was none in the Society that had aught against
me, and that if I would go with them and live, they would treat
me better than any other people. I asked him why they re-
monstrated against me, trying to injure me by denying the
truth 2 . He said, “We aint a going to say thee haint spoke
the truth Mary.” . Thomas, said I, you have already denied
the truth and published it to the world, and your name is sign-
ed with the rest ; and though you are a stranger to me, conse-
quently know nothing of the treatment I have received, yet it
$86 A PORTRAKTURE of SHAKERISM.
|
must be within the compass of your knowledge that many
things are denied, which you, and all other Shakers, must know
and acknowledge to be true.
He owned some things, but was careful not to accede to all,
in the presence of the family. I was well acquainted with the
secret windings and plots of the Shakers, which caused me to
auspect this friendly offer of the Deacon, which I shall speak of
in the sequel, showing the treachery intended.
A few days after, October 11, I saw General Davis, of War-
ner, N. H. who made the following statement: w
“A sister of mine by the name of Goold, joined the Shakers,
she left her husband and children, went and lived with them.
Her husband was unwilling she should leave him and his fami-
ly. He came to me, desired me to go with him, and persuade
his wife to come home—saying she might enjoy her faith in
the Shakers’ religion, and frequent their meetings. We ac-
cordingly went to the Shakers—my brother reasoned with his
wife, but ſin vain, I secretly told him to take his wife and put
her in the slay, I would defend him, if he would carry her
away. She appeared to mistrust us, and ran out of sight.--
We searched for her through the house into the cellar, and
found her under the stairs. As we brought her out of the cel-
lar, she pretended sickness. The sisters prepared some tea for
her, and urged him to let her stay. He said if she was unwell,
he would much rather she should have medical aid at home,
knowing that her indisposition was affected. They promised
to convey her home in a few days. On this promise we left
her; but after her arrival my brother had many trials in conse-
quence of her belieſ in the Shakers, yet did not suffer her to
leave his family. Now, Mrs. Dyer, I know my brother's trials
were severe, but a husband's situation cannot be considered so
hard ºnd distressing as that of a wife. A husband only has to
lose the society of his wife : but a woman finds herself under a
despotic government, without any authority to defend herself.
No home, husband or children—he that ought to protect her,
may slander her ever so much, yet she can bring no suit against
him. It is surely unequal that the weaker vessel should bear
the heaviest burthen, and I think there ought to be a law to
protect mothers and children against the power of the husband,
when such become duped to the Shakers' discipline. It is es-
sential there should be a law to justify people, in a marriage
contract, and that they should become bound under an obliga-
tion of strict justice towards each other. This is as essential *
any point for the regulation of Societies—without this, the world
would become beastial. It would be better not have a law to
bind a woman in obligation to a man, than to have him tº '
this power to oppress her. Aſter she has become a mother, to
take her children from her, cast her upon the mercy of stran-
gers, in a forlorn state, filled with grief, exposed to slauder and
Poverty. The law of nature, even the brute creation, would
A PortRAITURE OF SHAKERISM. 387
f
teach men other ways—wretched unfeeling beings to deprive a
mother of her young. Here is the strongest bias of the Sha-
kers; for a man to hate his family—then to give all in his pow-
er to them. The husband's power is over his property and
family. , I will use my influense to cause a law of protection.”
The General's heart appeared filled with sensibility. It has
ever been a consolation to find persons so far acquainted with
the Shakers, as to know the truth 'concerning them. At times
I am unwilling to bear my fate. Gohsidering it proceeds from so
unjust a hand as my husbandº. ask, why will men suffer the
feminine part of creation to be, bowed down with grief and
oppression, which hastens' them to the grare, and make no
effort to remedy the evil : Some, no doubt, will say this trouble
interferes not with me or mine. True, it has not reached all;
but whenever §hakerism is believed, it has one and the same
effect, as all are exposed, either they or their posterity. ſº
I ought not, nor do I, depend wholly on human aid for re-
lief—but as God makes use of persons as instruments for relief,
perhaps I do injustice in applying to the authority for assistance
and redress. Our Saviour came in the form of man to relieve
us from the great curse! and, as appears, far from selfish mo-
tives ; for when Jesus was about to finish his work, he only
asked for the same glory he had with the Father before the
world was. The humanity of his heart towards the distressed,
caused him to be willing to go through the severest suffering for
relief of others. Is it possible that there is not still soune of that
humanity on the earth?, Oh Lord, I pray you move the hearts
of the rulers. I ask the assistance of that authority who form-
ed law, which empowers the husband thus to treat his family.
“In case a married man is drawn into a belief with the Sha-
hers, would it not be a mercy for him to have the authority
protect his family and property 2” The Shakers require him
to subject ałł in their power to them previous to exposing their
iniquit, and deception, 3ontending that there is no salvation
without #rst securing all to them. Aſter this, the creature may
stay in torture, or go away destitute and forlorn. Many, in
such a condition, have wasted a miserable life with them, con-
sidering themselves miserable whether they stay or leave their
Society. ... The man must be, and is, separated from his property
and family, if he joins the Shakers. Now is it not better to
have the property secured for the benefit of the children, and
where the parent may afterwards, if he pleases, find some assis-
tance and relief ? Would not reason and wisdom say that
such a protection would bé'well'? The children could then
have the privileges which our 'common laws afford them—thus
gaining information, so that mature age would give them judg-
ment to make choice of whatever profession of religion they
saw fit-and the Shakers thereby lose their power to prey upon
the ignorance of children, binding them in slavery and tor-
\
388, A PORTRAITURE OF SHAKERISM.
ment—thus detecting them in adding to the numbers of their
own posterity or sink in oblivion. I further add : W
“O just God require this protection,” that thereby the beau-
ty of youthful innocence may be preserved in safety. Great is
the anxiety ef my wounded heart for my dear children, who
are, some of them, now at an age to be compelled into their
wicked scenes. I ask not for the richness and greatness of this
world for my children, but this i ask, “That the eternal God
would by some means preserve my children from the foul prac-
tices of the Shakers,” I further pray, “That people may be
convinced of the filthy conduct of the Shakers.”
Some persons will argue, that the Shakers help to support
poor children : To this I answer, they will keep none, neither
receive any person, except such as they consider profitable. If
those accepted, are profitable to them, why not to a town, if
they can procure no other means of support. The privilege of
guardianship or of a town pauper, are preferable to the igno-
rant, oppressed debilitated state of the Shakers—which state
causeth them to have little chance of escape. By this protec-
tion we should soon learn whether it was for the salvation of
lost men, or for gain, that the Shakers thus contend. I have
witnessed a number of instances, a few of which I quote, as
specimens of their sincerity.
J knew them to turn away five children from their Society,
which they said would not be profitable. These children were
put there by their parents, who had a home for them before
they went to the Shakers, but when turned away, had none:
I have known persons who were advanced in years, and
ethers who were infirm, and had not much property, come
there, believing them the true Church of Christ, and that there
was no other way for happiness but by confessing their sins to,
and u:,iting with them, according as they teach. They were
utterly rejected, saying to them, “We can't receive any more
at present—if you want to be saved, go and take up your cross
and forsake all sin in your knowledge, and you can travel out
of the nature of sin away, as well as with us.” The strongest
entreaties made no impression, they were hurried off. But to
one who has property or a sprightly family, the gift is, “You
must separate yourself from the world-come out from among
them, or we can have no fellowship with you—you are so in
the world's spirit we can't endure it—you can never get into a
travel for redemption until you give up all, and coine m with .
us. By this means you will have strength over all sin, and
power to destroy a 'sinful mature—otherwise you will find no .
redemption, though you try ever so much. r
Except a man hates his own life, •
And all his sins forsake : &
, Hate father, mother, children wife,
Of Christ he can’t partake :
Oh the way, the narrow way,” &c.
- a poRTRATURE of SHAKERISM, 389
I next called on Dr. Kittridge, in Salisbury, N. H. . He was
in bed, sick with consumption. My being informed that he
had been a practitioner among the Shakers, induced me to call:
I made enquiry for Sarah M. Savel, whom he had attended
among them. He said he had doctored among them, but did
not know their females by name. ... I told her complaint-(see
her affidavit) he said, I well recollect it and her—she is now
under my care, but has left the Shakers ; you are perhaps
* aware that the Shakers doctered her before they sent for me 3’’
I answered, Yes, and for that reason I thought it incumbent on
me to search for the truth in such cases, which has induced
me to call on you, knowing that many cases similar to hers
must have come to your notice. It is my belief that the cause
is produced by the unjust means practiced upon their subjects :
the circumstance of my family being there, causeth me great
anxiety. , I then asked what they pretended was the cause of
her complaint-?
•A. “They said, it was poison by going out.”
I asked what made her mouth; throat, and her entire person
so affected.. He said,
“That is dark on the part of the Shakers.”
I then said, I wish you to tell me whether medicine can be
given te cause such an effect He said,
“The Shakers and me are on good standing—I do not, wish
to offen d theme.” - º
Hearing that the truth would offend them, and finding a little
declension, caused me greater anxiety, and I felt a selemn
weight on my mind. Then said I, it is of importance that I
should know your mind, as there has been much said about
those things, and the Shakers have used much force to refute
the charges-still I positively believe them guilty. , I do not
wish to hold a mistaken idea against any one, and Doctor, you
do know, and I have confidence in you as a pious man, and
shati confide it what you relate. If you say that medicine
cannot be given to cause this effect, I will believe you ! If you
say there can be, and not immediately take life, I shall be con-
firined without a doubt as to the Shakers practices. On which
he said, “There can be.” . . .
'N w I was no more at a loss why there was no more wit-
nesses of the Shakers lewd conduct. . Though the Shakers',
A subjects are forbid speaking their complaints to esch other, yet
I could not deny the sight of my eyes, and the sounds of groans
to my ears. This caused me to have such pity that I artfully
learned the cases of many. Some continue for a number of
year" in a decline; then expire in a consumption. In short,
their appearance is such that I should judge the prevailing
power among them was, that spirit which brought death on aii
W Creation. i.
'. I left, Salisbury, and on my way tº Enfield, called on Robert
Dickey :* who had previously been in the Shaker's So-
* *
« . » &
390 A PortRAITURE ef Shakerism.
ciety.--(See Merriam Dickey's statement.) I wrote Mrs.
Pickey's statement. It was read to Mr. Dickey and a number
9ſ their adult children. Mr. Dickey said it was truth—Mrs.
Dickey signed her name to it, and feft it to be attested. I then
wrote part of Mr. Dickey's statement—it was very lengthy, he
thought it would occupy as many as sixty pages. He observed,
that when it was finished, it would be more severe against the
Shakers than the one given by his wife.
My health being bad, and much wearied with my journey
and task, I concluded to leave his statement unfinished, go to
Enfield, (it being a short distance.) and rest a few days'; then
return and complete it, and have them both attested to. Mr.
Dickey conveyed me £o Enfield, and left me at the house I had
formerly resided at in October 1818. -
Before Mr. Dickey returned from Enfield, he called on the
$hakers, told them I had returned to town, and by enquiring
he told them about those statements. They then persuaded
him in such a manner, that he again joined them.
Soon after 1 saw his wife, she appeared much perplexed, and
said, “I wish the General Court had made a law, that if any
man joined the Shakers, his wife and family should be free from
the power of the husband. . Previously I was brought almost to .
the grave by means of my husband's joining the Shakers, and
now I am to be tormented again.” I asked for her affidavit,
also her son's, which I had written; she said, “I had no op.
portunity to make oath to it until since my husband joined the
Shakers, now he will not let me attest the truth against them,
'saying they are the people of God, and nothing must be said
against them. You may take it as it is, and I hope there will
be a law passed that a man shall not have power to torment his
wife and family after he joins the Shakers.” Mr. Dickey
would not suffer his son to give a testimony, saying he would
shew him no favors if he did.
I soon found that from my absence, until my return in Octo-
ber, the Shakers had asserted that I had gone to Boston, (a
place I never saw,) intimating that it was for lewd purposes I
"went thereº- Had they accomplished their design in causing
me to go to Canterbury, at the time the Deacon came to Bos-
cawen offering me a home, it is most probable, that instead of
ºbeing well treated with them, I should have been put in some
disconsolate cell, ſhere to have perished while the report
would have been, that I was at, or died in Boston. The Lord
was my protector at that time, and did not suffer me to believe
nanother Shaker lie.
1 began to make arrangements for the winter, and to have
my book published. The Shakers, to obstruct me, came, with
* For two months previous to my return, I did not norm my
friends where I was, expecting soon to finish my task and
return.
A PORTRAITURE OF SHAKERISM, 391
my husband, who compelled me to go among strangers, The
object of this visit, after he had refused me any support for
two years, was to evade paying my board at Enfield, as I had
intended. Though the family were strangers, and in some
measure favoring the Shakers, by acquaintance, they became
* friendly, and gave the following statement.
“I Ruth Payne, wife of William Payne, of Lebanon, N. H.
do certify that in October 1818, Joseph Dyer, of Enfield, N. H.
engaged us to board his wife Mary. She came in November.
. When she came her health was bad—she appeared to be op-
pressed with trouble—he said he should find his wife work, and
lay out the benefit to his own profit. She said she had, not
provided any winter clothes, and he had taken her from her
employment”—said she was so far, from her friends she should
suffer, if he did not get her some clothes. In four weeks he
came again, but brought her no clothes. She was sick, and I
lent her clothes. I, with my husband, talked to Mr. Dyer
about it, and were dissatisfied with him. After six weeks he
brought her a few articles, which she said was the only clothing
he had found her in five years. He did not deny it. In my
acquaintance with Mrs. Dyer, she appeared like a peaceable
industrious woman, behaved herself with prudence, and y es-
teem her piety. RUTH PAYNE.”
The Shakers, finding they had merited the disapprovation of,
this family, proposed my being moved to a Mr. Flood's. Those
people were strangers to me, and had formed a very good
opinion of the Shakers. However, we soon became acquaint-
ed, which caused them to be frièºdly.
The following is a statement of Mrs. Flood.
“I Rhoda Flood, of Lebanon, N. H. do testiſy, that Joseph
Dyer came to our house to hire his wife's board. I told him I
did not know as she would like our fare; he said she was not
difficult about her living, and that she could help me, being an
ingenious, industrious woman. He spoke as much in her praise
as any man could reasouably speak of a wife. She boałded in
my family a number of months—I found her as worthy as he
'had stated. He visited the house several times, and treated
his wife abusively about her work, and also in his conversation
with her. Her attachment to his children is great—I once
went with her to see them. The Shakers made no objection
to my seeing them, but said Mary should not see them with any
person but the Shakers. She was afraid to go into the thieket
without me, so we returned without seeing them, Her grief
was great as she had not seen them for some time. She bears
her trials in much patience, and conducts herself with pro-
priety. iº l
* In the fall and winter I worked at tailoring.
*
º
392 A PortRAITURE of SHAKERISM.
I am sensible Mr. Dyer's defamatory pamphlet is false—I
heard his wife converse with him about it, and he did not sub-
stantiate one charge he had made against her; nor aame a cir-
cumstance proving a single statement. I told him his book*
caused me to have a poorer esteem of the Shakers, than any
thing before ; it made me believe them liars. He said he
should beard his wife but a short time longer—then she must
go to her friends. RHODA FLOOD.”
Each family where I have boarded, and all my acquaintance,
treat me with respect and kindness, for which I am grateful.--
I am now at Mr. Flood's, perusing a Shaker book, entitled,
* Dyer's Narrative.” In which my character is aspersed.—
Though the Shakers make an instrument of my husband, to
wound me, yet I have many friends. "I consider that it is
through much tribulation that we enter the kingdom of heaven.
My wounds are great, but not so great for myself, as for my
| helpless children, who are under the same lying, wicked pow-
er-that strives to injure me; and this piece of obloquy is form.
\ed to destroy the confidence of the public, and thereby
strengthen the bonds which now separate me from my children. ,
When I had perused it, I found it contrary to truth and distress-
ingly unjust. Such an effect had it on me for a time, that I
could neither eat nor sleep for trouble. When I attempted to
sleep I would sometimes sink into a drowse, my groans
would awaken me, and those in the adjoining apartment. It
seemed as though my heart would burst with grief, but said
little, thereby could I hold my tears. I walked the room most
of the time for a number ºldays. My thoughts were many;
I thought if I had my childrém, 1 could go to my acquaintance,
they know those things are false, but my business requires me
to be among strangers. How can I bear people to behold me
with such surmises as Dyer’s book conveys. Were it not for
seeking relief for my children, ‘I would prefer death with a good
character, than to live in such stain. How could they lie so :
I found no relieſ until I wrote the following letter. .
* ... " º Lebanon, March 25, 1819.
MR, DYER,- After the publication of my brief statement,
&c. I received informatiºn from you and other Shakers, that if
I would quietly give up all title, to any part of our property and
children, and cease any further publication exposing the Sha-
kers, all would be well; but, that jf. I did not, fatts were in
your possession, a disclosure of...which would inflict such a
wound on my character as shpuld never be healed. I could
not tell what accusatious were in your possession, (threats i

* This book was published while “I was at Mr. Flood's;
when I talked with my husband about it, he appeared in
trouble. l * |
•
A PORTRAITURE OF SHAKERISM, 393
knew were frequent,) but I know that however vile I might -s
have been before God, my life, before man, had never been
sullied (or spotted) by any immoral conduct. As I could not
comply with those proposals, I felt willing that not only the
character of Shakers, but my own, should come before the
public. The pretended facts you mentioned, are now before
me, arrayed in scarlet, sitting on a beast full of names—spite
and falsehool, presenting a golden cup, (which is self righteous-
ness,) full of filthy abominations, by which inany of your sub-
jects have been made drunk, and thereby have falsely sworn.
Mr. Dyer, what shall I say 2 How shall f answer you? Will
the public believe your book As to yourself, you know it is
false. I can produce the most ample testimony of my general
character. And also that it is no orime for a Shaker to perjure
himself, provided it be a command of God speaking by your
Elders—will a candid public ask more ? * *
My Dear Sir—You are my husband, I turn every way to
screen you from any part in those foul imputations. I look at
our former life-, at your present profession of kindness, and at
your religious creed. In this last only, can I find for you the
least shadow of excuse. You believe that the scriptures are a
back dispensation, that you are under a new dispensatien, in
which the will of God is revealed to the Elders, in every thing .
that pertains to the duty of man: consequently whatever is
done by their direction, is no sin. This, my dear sir, you
know to be the faith of the Shakers. But can this annihilate
the solemnity of an oath, with which your publication is sup-
ported 2 An oath, in which the heart-searching God is called
upon—I pause with astonishment : 1 turn over your book, not
a single affidavit against my character, except such as believe
in obeying your elders, appears. Some are written in disguise,
as though they were separate people—why is it that there is no
“others ? Surely not because my character was unknown, for
we had lived together a number of years before you first joined
the Shakers. I had some character among my neighbors,
what was that : We constantly had hired help or boarders—
where is their tessimony ? Were those pretensions true, the
matter could not be hid 2 I have heard that you and other
Shakers have been ranging from place to place, in pursuit of
statements against my character, but find none, except Sha-
kers. Can it be possible that a person, a stranger, being the
short space of twenty-three months (the length of time I was
with the Shakers) among such a pure holy people as the Sha-
kers profess to be, should misbehave in such a manner, as to
stain themselves forever ? When previously I had lived under
, the eye of inspection more than thirty years, and not an act
of innumorality can be found, reason should teach any one, that
a mother, to be separated from her dear children in the manner
# I was, would be sufficient cause to fill the mind, without seek-
ing any wicked pursuit. The very nature of the allegations
f
!
394 A PortRAITURE of SHAKERISM,
brought against me, renders it impossible for me severely to dia,
prove them though they are false.
Dear Sir, dare you say under the thought of a just God to
judge you, that those statements are true? You say I am “a
headstrong, unmanageable woman.” I turn the pages over
and over, ſor something more than your base assertion, but find
none. Mary Covel informed me, before Esquire Loomis, that
you made a statement against me which was false, and urged
her to attest to it. Judge Loomis at the same time said that
your prodigality ought to be published.
John Dean, Esq. Sheriff of the county of Essex, (in conse-
quence of reading your narrative) offered to give me a deposi-
tion, showing that since you were a Shaker, that you were a
liar and a knave, A
Many of our former acquaintance have sent to me, stating
that they would give me affidavits shewing your bad conduct
in the time of our living together. I refused it, I despise it,
and as ashamed that I ever had a husband and the parent of
my children that should be as unwise as you are. If there
were no sin in rendering railing for railing, the respect I bear
to your friends, and the love I have for my children, and the
relation I stand in to you, would debar me from seeking to in-
jure you. I have hitherto avoided, and shall continue to for-
bear. It is not you that now abuses me, it is your obedience
to the Shaker principles, which require you not only to deny
all conjugal affections, but also to lie : When I consider the
treacherous power you are governed by ; it causes the greater
anxiety about my children. Had you the natural fondness for
children that some parents have, my trouble would be iess,”
Your being void of this, causes you to rejoice in a separation
from them. Although they are in the same village, yet none
live in the family with you, You pretend that you see to the
welfare of them—as you are situated, this is impossible.
Mr. Dyer, you have stated that I wish to be rid of my chil-
dren How could you ? When you have, repeatedly said
that my children were my idols; and since I have left the
Shakers, you have told me that my attachment to them was
so great, that the separation was my misery here, and would
be iny hell hereafter. Your first observation is false, and too
frivolous to answer. You have spoke of carrying the children
about in the night, and I in bed : Once, when our oldest child
was an infant, I was suddenly and violently seized with sick:
ness; you did not dare to leave me to go for assistance. ...At
this time, for a few hours, you took care of me and the child.
You cannot name another time, and truth be your witness. ,
You also speak of my whipping our son Qrville, endeavoring
to shew my cruelty : You never knew of my whipping a
child but once; then you brought the rod, and communded
me to whip the child, and told me I should spoil my chil-
dren by indulging them. I sorrow in my heart that I ever
3aW you. -
A PORTRAKTURE OF SHAKERISM, 395.
Your observations concerning a saddle, I deny; and indeed
I do not believe you were incontinent, while living with me,
And further, according to your own stateinent, you were not
afraid of my clamor, neither of erossing me. I ask you, does
your conduct in this pamphlet appear like the spirit of Christ 2
You have spoke of a separation, this is to prejudice people
against me; you know there never was any such thing.—
Contrary to your own mind, you have the same reason now
to say that l reject you, that you ever had. What can I
do? I scorn to complain! Give me my children, I ask no
In Oree
• As to your pretensions about my being incontinent you have
confessed to me that you consider me innocent. You have
not only wounded me, but the dear disciples or ministers of
Christ, are a prey to your wicked pretensions; will you perse-
cute piety and innocence : “Woe unto the world because of
offences I for it must needs be that offences come ; but woe to
that man by whom the offence cometh !”—JMatt. xviii. 7.
Mr. Dyer, you know the man first spoken of, was a man
worthy to be respected ; he baptized both of us. I esteem him
for the cross of Christ. He was but a youth, compared with
our ages; yet to us, he was a father in the gospel. St. Paul
says, “You have many teachers, but few fathers.” Can you
forget his faithful labors and prayers for us. After our first
visit to the Shakers, you received him as an angel; you shed
tears of joy . Where is the blessedness you spoke of 2 How
do you reward him It is by telling a falsehood, that thereby
you might accuse me. . .
Dear Sir, will not such things, unrepented of, glare upon you
with horror in the world of despair.
The other minister who labored amºng us, you have spoken
of, you know your heart was bound in favor of him, and his
confidence appeared to be the same in you. Yout also
know that although, I considered him homest in his opinion,
yet I never had confidence in him as possessing a stable mind.
I often observed to you, that I saw in him a weakness, falling
in with your new inventions; and you cannot but remember
telling me that you and he confessed your sins to each other,
before we heard of Shakers, and esteemed yourselves better
than others of the brethren. I wish you to consider that you
were the ostensible cause of his going among the Shakers, and
of bringing their heresies among us. It appears, by a letter
which he sent the Christian friends, that he has since left the
Society, and is a humble penitent
Mr. Dyer, are not the Shakers like frogs (see Rev. xvi. 13,
14,) who emit their stime after ail such as leave their Society.
, Does it not add to the shame of the Shakers to make use of the
name of Susana Curtis, a poor object of pity, who came to us
begging charity.
Have you forgotten ‘the deranged state of her mind, how
WN
* g *
º
396 A PORTRAITURE OF SHAKERISM.
often she attempted to kill herself. She being an orphan
child, in pity I kept strict watch over her by day, kept her
near me at night, until her health was better. Now by the
Shaker's gifts she rewards me by false accusations. Can your
Shaker gods pardon all the sins which their subjects commit,
by false swearing 2–a strange god Is it not a subject of that
lake, which receives all liars : Instéad of your degrading your
former friend, ought not you to repent in sackcloth, that you
was the cause of his disgracing himself, by joining the Shak-
ers ? I wish your senses might be awakened from your infatua-
tion, before it is eternally too late. If you would jet truth and
reason govern your mind, you would soon be a different man
from what you now are. I have affidavits from credible peo-
ple, shewing the vile conduct of the Shakers. Does not their
old foundation totter? what makes them squirm, and catch at
froth, and bubbles? that will not save them ; I tell you now,
that deception and falsehood is that spirit which is rejected of
God. I feel as though God was my friend, and in whom I
have peace.
My dear sir, was it in your power to persecute me to death.
it would not diminish my future joy, would only add sin to
5 our sorrow. What have l done who have I offended ? shew
me the person that knows me guilty of any of those accusations?
I defy it. You and the Shakers, can write as you please, and
while I am your wiſe, I have no remedy or defence—my grief ,
prevents my writing—l pause !——Never, until now, have I
been willing to disgrace our family, by a divorce : but now I
find by my husband's falsehood to injure—more than a separa-
tion could do. &. Jº
Mr. Dyer, my dear Sir, those things bring to my mind past
events. The scenes of my youth, contrasted with any present
melancholy condition, raises in my mind, unut-erable emotione.
It was in the gay circle of youth, that you first paid me, your
addresses, several reasons induced me to refuse entering into a
marriage contract, and desired you to make suit to some other.
In December 1795, you ſound a companion in Elizabeth Pever-
ly, of Northumberland. The two following, years I was
absent from that part of the country : I tarried near the salt
water for my health and information. I returned in perfect
health, and was happy again to be with my kind parents. You
returned to my ſather's a widower, end again offered ſue your
hand. I observed that you had fallen into dissipated habits,
and wasted your property. This you readily denied, except-
ing your being unsteady, and attributed the cause to your be-
ing destitute of a companion That your attachment for me
at onr first acquaintance had never yet been eradicated. That
unless I gave you my hand, you could wed with no other woman,
but must sell your farm, and wander a vagabond through the
earth. g
You appeared to be involved in trouble. I had ever more
A pontRAITURE OF SHAKERISM, 397
than ordinary regard for you, though I had never suffered my
mind to be strangely attached to any. Your constant solici-
tation overpowered my feminine heart. I wished for your
happinesss; and thought I had better marry to the love and
good disposition of a man in your circumstances, than to one
possessed of great riches, but who perhaps might use me with
cruelty. You know my standing as a young woman was as
good as any could desire. I had the friendship of all my as-
quaintance, and had never known trouble but by ill-health.--
In this situation I forsook a good home, the protection of kind
parents, and the gay circle of youth. I gave you my youth,
my health, my love, and my honor for what 2. The love and
protection of a husband. But instead of friendship is brought
to view in a pamphlet (Dyer’s Narrative,) horrid ingratitude.
When I view and consider the days of my freedom, I
cannot but lament that I forsook a life of ease and pleasure,
and became bound to your instability; thus reducing myself to
a homely condition. I have exerted myself every way to hide
your faults; but the Lord knows your conduct towards me.—
What shall I say Could any woman be more faithful to you
or your property than I was 2 I sought to honor you; it was
my delight. The respectability of a husband, exalts his wife :
the honor of parents commend their children. In this is cen-
tered every blessing that pertainsto this world's happiness.-
I had the vanity to believe you esteemed me, and would treat
me well. Oh! mistaken woman that I was, to put confidence
in that man ; I can say with Job, “I speak in the bitterness
of my soul.” Through affection I was blinded, having confi-
dence in your promises, until I was led to the brink of ruin :
My thoughts frighten me, when I consider that by you I am
robbed of my support, my home, my health, my dear children,
and my character traduced ; Can this be a reward of love 2
I look again, at Dyer's Narrative-scandalous infamy, horrid
demon Under this power are my helpless children. I walk
the room with astonishment ; my eyes are fountains of tears.
MARY M. DYER,
N. B.-You, Shakers, know that my love to my family is
great, and that I would use every just exertion for my rightful
privileges with them, and for their information and liberty.—
Had not this been the ease; but as you have stated, (that I
wished to be rid of my children.) I should not have denied my-
self of social friends, with a pleasant situation, and have rang-
ed over hills and vales among strangers in a forlom state, see:-
ing this redress. But this I have done, regardless of your slan-
àer, aspiring for a reprieve for my banished children. Yon
know, that by you, I was deprived of every assistance, except
! my reputation, which had never been sullied, that has enabled
me to vindicate my causé. *
Now *. * devised this wicked stratagem (Dyer’s Nar-
,398 A. PeFTRAITURE of shakerism.
rative) to blind the eyes of the public ; are you not like the
enemies of Susannah in the days of Daniel ? Thus to continue
in your voluptuous haunts : I am unwilling to have my
children thus modified and made a mock of.
º MARY M, DYER.
Let others trust what names they please,
Their saints and angels boast;
I've no such advocates as these,
Nor pray to the heavenly host.
Jesus alone, shall bear my cries, º *
Up to his Father's throne;
He, dearest Lord, perfumes my sighs,
And sweetens every groan.
In April, 1819, I visited my mother in Coos, staid four weeks,
and returned with my brother to Haverhill, whe, e I was pre-
sent, and heard the trial in law, between Mr. Willis and Mr.
Eyer, for the debt which I contracted,” after I had endeavor-
ed every other possible way to cause my husband to provide
for me, his wife. The attorney for the Shakers called no
others as witnesses, but Shakers, who are not only in partner-
ship, but are under the influence of their leaders; and who be-
lieve that a damnation of soul awaits them, if they do not speak
and do that which is for the upbuilding of their cause and
church. º
The first witness called, was Moses Jewet—he was question-
ed, “Which of the two, Joseph Dyer or his wife, first joined
the Shakers ??? M.
.4. “Joseph believed the first time he came, but Mary did
not. (At a canting look from the other Shakers sitting by,)
he caught his words and said, “Neither of them got faith, (or
believe& the first time they came.”
Every Shaker then present knew that Joseph Dyer went in-
to their dances the first time he visited them, which is allowed
of in none, unless they first cnnfess their sins and join them.
Q. “Did Mrs. Dyer have the care of her children, or a privi-
lege with them, while she was with the Shakers, and until she
came away?” *
.A. & Yea.” &
This he said when he knew three of them lived in a separate
family, and where 1 was forbid going, and the other two I was
forbid speaking to.
Q. “What was the occasion of Mrs. Dyer's being earried
out of the house, when she went to see her children 2''
* This was after he had refused, before the sé, ct to
make any provision for me ; and was done at the sugg stro-1 wi
Judge Baisdel, as a method of redress.
A PORTRATURE OF SHAKERISM, 399
g
After much said, he made out that I went into their meet-
ing-house or room, and would not leave that until had a pri-
vate interview with Joseph, (meaning my husband,) so that
they were obliged to carry me out, l,
Moses knew the house I was in was the one I lived Ji, while
with them, and where my husband then lived ; and that I re-
quested to see my husband and children together, separate from
others of the Shakers; and that I had coine about thirty miles,
and also that as this was the third time I had come and was
refused, therefore was not willing to leave without seeing
them, not knowing whether they were dead or alive.
Next James Petingel was asked by the Shaker's attorney
how I was dressed at the time l came there after my return
from the country, when living at Mr. Willis's He said,
* She was very well clothed.” *
Q. “Did she not fetch some presents for her children 2 and
what were they 2 (This was to show I was not in a necessi-
ated state.)
JA. “She had seven white cambric handkerchiefs.”
Q. * Did you notice them *
.A. “Yea, I took hold of them, and should judge them worth
fifteen cents each, they were nice.”
‘l must say, as to my dress, Petingel could not know it, as I
had on a mantle which covered me, and was not taken off while
there. As to the handkerchiefs, I had but four half square
handkerchiefs, marked with the first letters of my, sons names.
Two of them were red and white factory; the other two
white. I had a twenty cent pocket handkerchief, marked
with my own name ; this I intended for my daughter. All for
the purpose of letting the children know that I had not forgot
them.
But for truth’s sake I shall observe that Petingel saw but two
of those handkerchiefs—one the pocket handkerchief which I
had in my hand, the other a meek handkerchieſ, which was
done up separate from the others. Hearing there was but one
child in that family, I did not see the other children, nei-
ther have I given to them the handkerchiefs. The factory
ones have never yet been used, but are in the same folds, and
which I keep in memory of the two dear little boys with whose
names they were marked. Petingel neither took nor touched
either of those handkerchiefs. What could induce him to
equivocate about so frivolous a thing, I could not imagine.—
He also stated that I asked one of my sons to go with Ine,
and he refused. This was also false, for I never asked but
one to go with me, and he consented; on which they immedi-
ately took him from me. The reason of my not asking them,
was because I knew oi no means of escape for them in case
they did consent. And if it was know a they did consent,
they would be punished. + ºt
The other Shakers * that when Joseph Dyer met the
*
400 A PORTRAITURE OF SPIAKERISM,
Selectinen, at Mr. Willis's, my husband told me, if I stood in
need of any thing, “to call on him.” This was not the fact,
for he refused every thing of the kind. And for this cause I
had contracted the debt, supposing that he would be obliged
to pay it. - * \
My knowing all the circumstances of the foregoing state-
ments, and seeing the intricate windings of the serpent, it was
with much emotion that I could hold my peace. I would have
been willing to sacrifice much, had it been proper, and I had
had the liberty of asking questions on the first statements, as
others were not acquainted with the circumstances. Much
with me was pending on this case. As I was desirous of ob-
taining a quiet home near my children; could I obtain this, the
Shakers would be obliged to support the wives of Shaker hus-
bands. This the Shakers were sensible of, and said they must
gain this case if possible ; that if Joseph lost his cause, other
women would come for support also. The Shakers had four or
five lawyers to one of the plaintiff. They gave the same
amount of the charge which Mr. Willis sued my husband for.
They appeared to be in great anxiety, and went to the utmost
for influence, and said, iſ they could conquer Mary, they were
not afraid of other women's claims,
In this manner the cause was managed, so that Mr. Willis
lost his case, Many hundred dollars of our property has Mr.
Tyer expended to defend the Shaker's kingdom, while I am
turned off destitute. Nor would I call on him for any, had Î
my children so I could go among my connexions—but they are
secluded among strangers. I again returned to Enfield. The
third day, my husband came where I was, said he had provided
a home for me, and would take care of me himself. This
was the first time he had offered to take care of me since we
went to the Shakers. See the ſollowing statement.
1 Mary Willis, of lawful age depose and say, that about the
last of May or first of June, 1819, Mrs. Mary Dyer came to
our house in Enfield ; a few days afterwards her husband came
also, and said, “Mary, now I have come to carry you home
with me, and am going to take care of you myself, as you have
requested.” Mrs. Dyer said, “I am afraid, yºu will carry me
to the Shakers ?” He said “Nay, you shall bave a house
separate from them, where I will live with, and take care of
thee myself.” She asked if she might go to meeting amºng her
christian friends; visit and receive visits from them 2. He said,
“ yea, and 1 win find for you a horse to ride.” She asked if she
might cook her own food and manage her own work unmºlest-
ed?—be said, “Yea, you may.” She said, “ Could this be
the case, I should be thankful,” she appeared, pleased, and
seemed to consent. At this instadt another Shaker appeared ;
Mrs. Dyer appeared are med, and said, “You pretend in tak-
ing the care of me yourself, and dare not go with me to the
place without another Shaker with you! You have treachery
A PORTRAITURE OF SHAKERISM, 401
|
}
|
at heart. Do not put me among the Shakers, I had rather
you would put me in the fire, I am afraid of my life among
them.” She was in trouble, and full of fears. The other Sha-
ker spoke, saying, he did not blame her for not wanting to live
among the Shakers; for he knew that none could live there
unless they believed with the people, Mr. Dyer promised if
his wife would go peaceably, she should aot be troubled with
the Shakers, but have every privilege he had promised. Mrs.
Dyer went to another part of the house, and afterwards went
with her husband, as the family stated. My health was so bad
that I was mostly confined to my room. The next morning, a
young woman of our family, (Polly Clifford.) came to me and
said she went the evening before with Mrs. Dyer, to the Sha-
kers, and that they had confined her. The girl was much ter-
rified. I afterwards saw and spoke to Mrs. Dyer twice, in her
confinement, as she looked out at the chamber window. For
the two last years she has made it a home at our house, when
at Enfield, except the time he was confined among the Sha-
kers, and her conduct has been such that I esteem her a virtu-
ous pious woman.
MARY WILLIS,
Grafton, ss.-Enfield, August 26, 1820. Sworn to before
Ine, Joseph MERRML, Jus. Peace.
Mary Willis is a pious woman. \
I Polly Clifford, of Iawful age, testify and say, that on or
about the last of May or first of June, 1819, Joseph Dyer came
to Mr. James Willis's, in Enfield, where he told his wife that
he had provided a home for her, that he would provide and take
care of her himself. Mrs. Dyer said she was afraid to go alone
with them, (a Shaker man was with Mr. Dyer,) and requested
me to go with them, that I should know their conduct. She
said she was afraid they intended her death, or to confine her
until she perished. The family was alarmed on her account,
and advised her not to go with them, but she said he had never
before offered to take care of her, and if she now refused, the
blame would fall en her; perhaps he would treat her better, if
so, she should be glad. The family sonsented to my attending
her until the next day. Mr. Dyer opposed my going, saying
none should go with her. It was now nine o'clock at night;
Mrs. Dyer's fears increased ; she said she dare not go alone,
and would not go, unless i went with her. After saying much,
he consented to my going. # *
When we arrived at the place appointed, we found no house
prepared for Mrs. Dyer. We slept in a dwelling-house of the
Shakers, where a number of them slept. In the morning Mr.
Dyer came to the chamber door where we slept, and said we
had better go down to a fire (as the morning was chilly,) Mrs .
Dyer asked him where the house was for her to live in, he
said, “I * none fix’t yet.” We went down stairs into a
34
402 A PortaAyruńe of SHAKERISM.
room where there were a number of Shakers. Presently Mrs.
Dyer attempted to go out of the door with me as we attempt.
ed to pass the inner door, a number of Shakers crowded into it,
so that we could not pass. We saw the outer door was locked,
and she asked what the outer door was locked for 2 He said
she was not going out, and crowded her back ; he desired me
to go out; she was frightened, screached, and urged me not to
leave her. She ran to the window and attempted to get out ;
her husband clenched her, thurst her into a chair, and held her
there. I was so frightened. I could scarce stand on my feet.
I thought I should faint. She saw my gondition, and said I
might go, as I could not help her. I was conveyed through
to the other part of the house, and let out. Being much terri-
fied, I thought they would destroy her. In a few days after, I,
with two other females, went to see where she was ; the Sha-
kers refused us entrance into the house, or of seeing her. The
Shaker women said, “We have got Mary, and we can take
care of her.” POLLY CLIFFORD,
Grafton, ss.-Enfield, August 26, 1820. Sworn before me,
Joseph MERRIL, Jus. Peace.
When my husband came for me, and had removed all rea-
sonable objections, and had thus deceived me, I saw no relief.
He said he had a right to take me where he pleased, as I was
his wife. At the time I consented to accompany him, my heart
was big with fears, I anticipated sorrow ; but the declaration
of the lawyers and judges at May court," ran through my mind.
I found that the most cruel treatment and greatest sufferings
caused by a Shaker husband, was no excuse for me. He can
put me where he pleases, treat me as he will, provide for me
tor not, confine me or not, all at his pleasure, and yet there is no
remedy for the wife of a Shaker. The fact of his obtaining his
case at court, caused him to be more confident than before.--
It is but too true that truth has become so far veiled with false
declarations, that justics has become lifeless. 4
Before I left Mr. Willis's, I engaged a lad to go in speed five
miles, where 1 had been boarding, to caution the woman to
keep my papers until I came... I concealed the emotion of my
heart as much as possible, considering that if I went quietly, re-
lying on his word, he would have no excuse to treat ºne ill.
When we arrived, it was late at night, I, with my female friend,
were shewn into a lodging room, in a building occupied by
Shakers. In the morning my trials were severe. . After a few
hours, my husband came to me, saying he had a place pre-
pared for me, and I might go in peaceably or he would carry
ine by force. I had rather go than contend, and followed him
in. There were two outer doors to the house ; one was nailed
* After May court, I had given up all expectation of any more
assistance as support, from my husband. I was assisting Mrs.
willis in tailering, thereby supplying myself.
A PORTRAITURE OF SHAKERISM, 403
up with three large nails, the other was locked. There was
no fire-place or chimney, except a tunnel to a small stove.--
There were two small chambers snug to the roof, one of those
was my residence. I observed weapons in different parts of
the house, to deter persons from assisting in an escape. Two
Shaker women lodged in the opposite chamber, and two Sha-
ker men slept in the room beneath mine, so as to prevent my
escape by the chamber windows, by night. They took care al-
ways to lock me in at night, and sometimes in the day time.
My husband remained in a lower room, the more effectually to
prevent my escape.
At times he would come, bringing one or two more with
him, and visit me. A Shaker woman, (Louisa Chiles.) came
three times a day, and brought our food ; and six times a day
kneeled with my husband in my prison. I questioned the Sha-
kers about those weapons, and observed the scriptures said,
** He that sheds man blood, by man his blood shall be shed ;”
they said, “We have a right to fight dogs and sorcerers,” and
all without the gates are considered dogs and sorcerers. I art.
fully sent word to the inhabitants to be cautious in trying to
relieve me; and that if they attempted it by force their lives
were in danger. I tried many ways for escape but in vain.—
My husband forbid my speaking to any friendly female” out of
his presence.
I have learnt that they turned off some of those who came
to enquire after me, telling them i was living pleasantly with
my husband. My husband said to me, “Mary, you must be
subjected to the gospel in every requirement.” . For five weeks
I had no ohange of clothes ; and was confined under a hot roof
through the heat of summer. They brought in woollen rolls,
which my husband said I must spin. I told him I considered
it a sin for me to work profiting them, and strengthening their

*I have been informed that the first morning I was confined,
the Shakers sent an order to the woman where I had been
boarding, by my husband, and my name signed to it, request-
ing her to send by the bearer all that was mine. The woman
refused, saying some of her clothes were in my trunk. They
sent again, offering her as much money, as she should say, and
clear her from all harm, if she would give up the trunk and eſ-
ſects. The woman, like a faithful heart, held her integrity,
and kept the articles; she had not forgot the errand of the boy.
Here was a stratagem of the enemy to conceal truth by de-
stroying the testimonies which 1 had collected. The manu-
script of this book was mostly, prepared, and was in that
woman's custody. Had it been destroyed, the task and ex-
pense of again collecting it, would probably have prevented me
publishing it; but Providence has so ordered it that my papers
and myself have been proteefed ; and if the Shakers are not
satisfied with these, I can soon procure many more.

404 . A PortRAITURE of SHAKERISM.
& *
hands to enslave me, and many other persons. I had much
rather suffer than encourage their hypocrisy.
The treatment I received brought my troubles up afresh. I
dare not eat or drink until my husband had partook of part of
the same, suspecting they intended my death. In reasoning
with my husband, I told him he had falsified his word in every
promise, as far as related to the Shakers. And that he, in con.
forming to them, had done all in his power, to wound and in-
Jure me. In fact it appeared they were not satisfied with any
thing short of my life.
My situation with grief overcame me, destroyed my appetite,
and I was in a fast decline. On my first being confined, I was
anxious to see my children, but was refused. After I had been
confined four weeks, they asked me if I did not wish to see my
children? I said, not in such a dirty habit as I was then in ;
that my forlorn situation was as much as I could bear, without
seeng my helpless children, knowing they were also prisoners.
Soon after, an Elder, with my children, came suddenly into the
loom . If, instead of them, three coffins had been presented to
my view, it would not have brought a more severe exercise on
my mind. The wretched thought of seeing us all prisoners,
was distressing. I told my children I was always glad to see
them, but was sorry to know that both they and myself were
prisoners; and that I had requested to see them when I was
in a condition more proper, as respected cleanliness, which
they would not grant. Now when my clothes are dirty and
woru, and myself almost disheartened, they cause you to come.
This they de that they may afterwards say to you, "There,
see your dirty worlds' mother full of trouble ; that is because
she has left the gospel, and if you go away, you will be just
so tº thus to sour your minds against me. The Shakers are
the cause of being in this abject and abused state ; they are not
contented in separating you from me, but have falsely slander-
ed me, and now have confined me," perhaps to perish. The
Elder said, “we do not talk against you to the children.” I
asked the eldest child if they had read Dyer’s Narrative 3
At first they were at a loss what reply to make, but at last said,
• ‘Yea.” I then turned to the Elder—you say you do not talk
to them against me—what could you do more. The cases you
have pretended to state in that Narrative, you know are lies:
Show me a person that knows me guilty of any part of those
accusations; I defy it—search the world, not a person knows
me guilty. I can face all people and feel clear, before God
and man; yet by your continued lies I suffer, . The Elder said:
** wherein we have done wrong, we mean to do better.” I
* Until abw, the children did not know I was confined, but
had been told that I, of choice, was living with the Shºkºra-
My husband said, now I am willing the children shººd know
you are confined.
e
A PORTRAITURE OF SHAKERISM, 405
- t
replied, “As long as you worship that old drunken prostitute,
(Ann Lee,) you will continue to torment and use people with
cruelty. The spirit she possessed was cruel, she gloried in tor-
turing her subjects; and you, as far as you worship her as
Christ, possess the same spirit. It is not because of the evil I
have done, but because I would not comply with your wicked-
ness, which causeth you thus to use me with cruelty, Through
deception you caused us to come among you, by the same
means have my family been destroyed. Not contented with
that, you have formed abominable lies, to destroy the confi-
dence of the people, knowing I was depending on strangers,
that I should not have a living on earth, or at least, near my
children; but it has not had the effect you intended; it has
not injured their confidence in me, but rather raised a pity in
the mind of my acquaintance. And now to avoid your char-
acters being known, you have confined me here, to stop my
publication, and oppress me to the grave—making use of the
husbands's power over a wife, to accomplish your wicked de-
signs. . If I do die here, it will not be the first, second, or third,
that has died confined among you.” *
My daughter attempted to alleviate my distress, saying, “you
must not think you are confined, and it wont seem so bad as
thou thinkest it.” . I told her I knew more of their wicked-
mess than she did, and had it all to think of. I talked till I
was almost exhausted, not knowing as I should ever see my
childrea again. I felt like eonfirming my dying words to them.
My husband, the Elder, and two Shaker women were present.
After they had spoken the few sentences which I have before
observed, they sat mute. As the children arose to go out, I
went to the chamber stairs; my ſeelings burst with grief, which
overcame me, and sat me puking. I continued in this manner
for some hours; every feeling of heart was touched with the
deepest sense of injury. My cries, with tears immense, were,
Oh! my God—my God what shall I do What shall I do
If my poor children were liberated ſrom this band I should be
willing to die. -
In my cries to God to have pity, my grief abated, and I be-
came caim. . In my severest trials, my husband appeared to
be moved ; he came to my room; I desired him to stay out of
my sight; that he was the cause of my distress, and the sight
of any of the Shakers brought my troubles afresh. He left me,
but when puking again, he came, and said he did not want me
to die alone. He asked if I would not have some of the sisters
to doctor me 2 i told him no—they would be as likely to kill
me as help me. He asked me if I would not have some other
doctor * I told him doctors could not remove the cause, it was
his conduct that so afflicted me. He said all the trouble he
had ever experienced was not equal to this; and, “could it
answer the same purpose for you to treat me bad as it does for
me to treat you so, I should much rather receive it.” I told
*
406 a portraiture of SHAKERISM,
him I had no wish to treat him bad, or any other person. He
said, “If crawling to Hanover (eight miles) upon my hands
and knees, would remove the trouble, I would be willing 2" I
answered that it did not require any thing very hard to perform
to remove the oppression. Not to keep me confined in the
heat and dirt, and let me see my children liberated, my trou-
bles would cease But you appear to be given over to hard-
hess of heart and blindness of mind. He said, “My natural
mind would not do this. You know Mary, that formerly, if I
read a novel treating upon barbarity, I could not avoid shedding
tears, and what do you suppose my feelings must be now, to
see you in such trouble, and know I have caused it ! I an-
*wered, “You might know better.” He said, “It is not for me
to judge, what is right or wrong; I must obey; God is placed
in the lead of his people, and we must obey their commands
though ever so crossing to our feelings. I cannot give back for
cries, sighs, nor tears, nor for life itself. My salvation depends
on obedience. If you should give way to grief so as to die, I
Acannot give back.” {
He appeared to be absorbed in horror, and realized the situ-
ation I was reduced to ; still his mind was estranged fron do-
ing right by Shakerism. I asked him if he remembered his for-
mer promises 2 he said he did ; we rehearsed them over. I
asked him what he did with the oath he took, that I should
have my children. He said, “When I made these promises,
I was in the spirit of the world—when I came here, the gift.of
God could not conform to it. Still I believe it would have
been better to have let you lived with your children; and had
not the children been taken away, I believe you would have
been with the people now.” I told him I never should have
left the children. I asked him why they did not let me live
with them? He said, “As you did not believe in the minis-
try, they thought you would leave the people, and thought it
best to secure the children while they could.”
Just at this time an Elder came in, when I mentioned my
husband's remark; my husband objected, and after the Elder
went out, said, “Why will ye tell ?” How can the Shakers
expect to be blessed when they falsely state that it was my
choice to give them my children? He said, “ Perhaps that
which appeared false to you, is no offence to God—that if any
thing is said or done, in a gift, it is right with God though it
appear ever so wrong to you, Who shall steady the ark or
govern the lead of God.”
1 observed, that God required no lies to build up his king:
dom—it is the opposite power that makes use of false hood. ... I
then asked him how he could consent to have such an infa-
mous book published in his name, (Dyer's Narrative.) “You
know it is false; I am sensible you never wrote it, and am sure
you could never have thought of such conduct He owned
He did not write it, and said l anust not think hard of him, and
J
A PORTRAITURE of SHAKERISM. 407
q |
that as he considered me innocent of the accusations alledged,
he wished me to forgive him. I told him I had nothing to do
about forgiving—he had wronged justice and truth, and he
naust make as public a confession as was the declaration. He
said “I feel awful when you talk to me.” Yes, said I, because
you have lied so, no wonder you feel bad, you might have
known better.” He said, “obedience is required of me, the
same as though I had a boy, and told him to turn a horse into
the corn-field : it would be wrong to have the horse in the
corn-field, yet the boy would be justified in obeying. Hence
the wrong falls on the one that gives the orders,” I asked him
what protection a woman had under the care of a husband with
such a belief. By such obedience there might be that imposed
on me which would shorten my days. He said he did not wish to
injure me, but I must be subjected to the gospel. I observed,
the Shakers causeth you constantly te injure me ; and as to
their gospel, I knew it to be a gospel of deception and lies;
and believed.' Ann Lee to be a liar, a drunkard, and a lewd
woman.—l had no better opinion of her Eiders; but now they
have their works so completely hid by painted sepulchres, that
they were secured from justice among men, but not from God;
and I am willing to have that sentence in scripture take effect,
which says, “All liars shall have their part in that lake which
burns with fire and brimstone.” I am heartily glad (his sentence
is in the scriptures, as it can be so well applied to the Shakers.t
My husband walked the room in agitation; he appeared to
be much harrassed in his mind, and somewhat in a doubt
whether to obey his reason or the commands of the Shakers.--
At length he said, “If I should loose my union with the peo-
ple, I should be in hell ?” I was astonished, and observed how
different our minds were. . I am sure I am acquainted with the
Shakers and the spirit they are of, and desire no union with
them ; my desire is, that I might be entirely separate front
the spirit and power of their God. I felt as though t was de-
livering my last testimony to him, for it seemed reasonable t
could never escape from that cell. I became so feeble, having
no relish for food, that I was mostly confined to my bed.—
Having communicated my mind to him, I felt in real peace,
and was willing to die or live, feeling happy with God; suffer-
ing no pain either in body or mind. • *
My husband came to ine, (I was unable to sit up) and asked
if I would have some food.t I had not taken any food since
* I oould scarce endure to see him so stupified by the Sha-
kers, and could not help pitying him. .
t From the time we first went to the Shakers until now, I
had never before, while with them, an opportunity of speaking
my mind freely to my husband.
f The first that was brought me after my puking, was salt
pork fried, boiled potatoes, and coarse browu bread, which I
coud not eat, * g * *
**
408 A PORTRAITURE OF SHARERISM.
*
J was so overcome with puking; it was the second day since,
and I had no relish.
When they saw that I failed fast, was in perfect peace of
mind, and could receive no food, I think they grew more
alarmed. I expected to die, and felt as though God was my
friend, and the only one that conla help me. The Shakers
sent for six men, whom they called the world; before them,
my husband said I might have my liberty, and that he was will-
ing to come to a settlement. I think they made this stir, so
that in case I should die, people would not say I died confined.
I asked one man, if in case I should get away, whether it would
give the Shakers any advantage against me 2 He said, no dan-
ger, come to my bouse. * *
As soon as they were gone, my husband asked me if I would
have something to eat; that there was a number of sorts of pie,
and nutcakes down stairs. This . I supposed was brought
in that the men might see and think I was well provided for.
I never complained of any kind of food—all was good, but this
was better than any before offered. I felt no desire ſor food.
He however, went out, and soon after returned to the cham-
ber, bringing some lemon water, sweetened ; he said it was
lemon he had bought, gave me half of the peal. He drank,
some before he gave it me ; said, I need not be afraid of its
being poisoned; he mixed it. himself. I drank some which
gave me an appetite ; he then brought to me a bit of apple,
egg, and strawberry pie. I attempted to take a bit ; it was
with difficulty that I could hold it. After f ate a trifle of
strawberry, (which was all I could take) I felt more strength.
In times of my trial, I found consolation from the Psalms of
David. See 86, 94, 10%, 109, 116. . Those applied to my
mind. I spoke to my husband about going away, he utterly
refused me. The following lines were also my mind.
º I Jesus am ascended high, ,
No more to suffer, bleed or die;
I live te hear my ehildren's cries,
I live to wipe their weeping eyes.
I live to sanctify their woes,
I live to conquer all their foes,
I live to help in each distress,
I live to enrich their souls with graces.
r
The inhabitants became alarmed, a number called and
told the Shakers, unless they gave me more liberty they would
have trouble. Among others General Brewster, called on busi-
ness with my husband, he advised to a settlement. said, it was
impossible for a woman to live in the situation I was placed.
My husband and the Shakers pretended they wanted a settle-
A PORTRAITURE OF SHAKERISM, 409
}!!|tº
\
, ment. Soon as he was gone they would do nothing about a
settlement. I began to have hopes of getting away. (I had
strong desires to accomplish, this publication, that others might
be aware, and not be caught in a similar manner.) I tried to
walk in the room what I could, and eat what I could bear ;
my health grew better. Mr. Dyer would allow me no liberty
of writing, or any other way to obtain bonds for the settlement,
until by art and the assistance of a friend, I escaped the dole-
ful cell. Mr. Dyer followed me, would have taken me back,
had net people interfered, who assisted me. s
A CERTIFICATE.—This may certify that we the under-
signed are personally acquainted with Mrs. Mary Dyer, and
have reason to consider her a peaceable pious woman. In
June 1819, we heard she was confined aunong the Shakers—
and out of pity we called to se& her. Mr. Dyer was unwilling
we should see her out of his presence—her grief appeared in-
supportable. A number of weeks afterwards, she came to our
house sick; saying she had artfully escaped from the Shakers.
Her husband followed her, and (not being any of our men
folks at home,) would have taken her back, had there not
been some strangers from Vermont in an adjoining room, heard
her pleading with him, not to carry her back to perish as she
had almost done a number of times before. The strangers ab-
ruptly came in, saying, “Is not Mary Dyer here?” We repli.
ed, yes, that is the woman. We were sensible it was her.—
We read a book of her publication, a short time before we left
home, it read just as she talks now ; and is this her husband 2
We said it was, a "d we were determined he should not carry
her away. Her husband said, “I have a right to carry my
wife where I please, and I wish you to mind your own business.”
The man appeared to he irritated, and said, “It is my business,
and every other man's, to see that no woman is abused as you
bave abuséd' this P’ Mr. Dyer said, “I shall do as I please
with my wife, and carry her where I please.” He then at-
tempted to step up to her; there were two gentlemen and a
lady, who all immediately stepped forward; one gentleman
turned the large end of a loaded whip, and told Mr. Dyer to
touch her if he dare, Mr. D. said, “I did not come to fight !” .
The gentlemen said, “then let this woman alone, you do not
treat her like a wife, and you are not worthy to be her hus-
band.” Mr. D. turned and went out. The strangers welcomed
Mrs. Dyer to a home with them. Mrs. Dyer declined, saying §
she hoped for a settlement, and had commenced a task of pub.
lishing a larger account of the Shakers, which made it necessa-
ry for her to be near that vicinity. They cautioned her not to
be caught again by the Shakers, and passed on their journey.
MARY DELANO. T.
ABIGAIL DELANO.
After f had gained better health, I obtained bonds prepara-
tory to a settlement; and in July, with captain Cook and Mrs.
q
419 . A Perth AITURE OF SHAKERISM,
Proctor, (both of Lebanon, N.H.) returned to the Shakers'
and requested a settlement according to previous agreement.—
Mr. Dyer positively refused any settlement. I then told him I
99nsidered he had no claim on me if I provided fºr myself. I
took my trunk and clothes and attempted to go away, but he
objected, as will be seen in the fellowing certificate.
º, the undersigned, do testify that in the month of June,
1819, a Shaker man came to me to go to their village in En.
field : I went, and with others was shown into a chamber
wherein was Mrs. Dyer, sick in bed. Her husband, Joseph
foyer, said, “I have kept Mary confined for a time—now she
may have her liberty, only she must go upon her own risk.”-
Mrs. Dyer said to him, “As soon as these men are gone, you
will not let me go.” She then appeared unable to go. We
advised a settlement. Mr. D. said he was willing, only she
must get bonds. Her confinement at this time prevented her
getting bonds. About three weeks after, Mrs. Dyer came to
my house, said she had obtained bonds for a settlement, and
desired me, with others, to go with her and persuade her hus-
band to a settlement; that she was afraid of being again con-
fined, and wished for power in law to act and defend herself.
My knowing , the circumstances, thought it my duty to assist
her, as I supposed it would be agreeable to her husband.
We accompanied her there, and heard her request of her
husband a settlement according to agreement, which he posi-
tively refused, saying his wife was part of himself, and he could
make no agreement with himself. We endeavored to prevail
on him but to no effect. She took a trunk and attempted to
go out, but he took it from her. She left the house with an
intent to escape, and we followed. He forbid our carrying her
away or of assisting her. He having caught her, with violence
put her into the house again.
* JESSA COOK.
In the evening, by a back door (which I had previously drew
the nails from) I escaped to the bushes, H travelled a mile and
a half, resting in thickets; late at night I arrived at an Inn.”—
My husband followed me the next day, but returned without
me. This was the third time I had been confined among the
Shakers; and I have much reason to believe many have been
by them confined and have, in consequence, mourned ont a
dreary life.
Shall I forever be deprived of seeing my children, or be ex-
oned to this slaughter? I desire that the authority wouid re-
ieve me from the bonds of a Shaker husband. I am like a
pelican upon the house top—a spectacle for remark in a land
of strangers. I went to Hanover, (ten miles.) and kept my-
* I afterwards learnt, by persons who saw them, that the Sha-
kers searched for me, with candle light until after 11 o'clock,
1
A PORTRAITURE OF SHAKERISM, 411
#
;
*
self retired, in hopes to find some way of protection and assist-
ance for my health. While in this dejection, I was one day
perusing a public print, wherein I saw a remark from the Ex-
eter Watchman, which awoke my sorrows afresh. While in
my tears I wrote the following.
In a public print of a late date, is brought to the view of the
public eye, in a pointed manner, the name of the afflicted Mary
Dyer. It is to be regretted that any person or people in a
country celebrated to such a high degree for humanity, as our
New-England states are, should suffer themselves or others,
to persecute and wound the tender feelings of a much afflicted
and defenceless female. Is it not a sufficient cause of grief for
a woman to know her husband to be a severe enemy 2 To be
separated from her dear children—to be stript of every depen-
dence for support—to be imprisoned without a crime—to be
obliged to escape for life : If any person can think this is not
enough to press the feminine heart to the grave, without the
assistance of continued aggravations, to bring deep sighs from a
wounded heart, then be pleased to take life immediately.—
Life is sweet—but where is there a mother, who would not
risk her life for her dear babes? And not only risk her life,
but the ties she bas to her dear offspring, binds her care to
them to that degree that she for their defence placeth herself
in public view, where her character is mangled, which is more
dear than life. None knows the smart but those who feel the
wound. MARY M. DYER.
August, 1819.
N. B.-The groans of injured innocence will be remembered
by justice, similar to the souls under the altar.
What can I say Where is the cause? I am willing to be
brought to justice and judgment. I have offended justice in
consenting to believe the Shakers. This is the great wound—
shall I ever regain it I ask friends and foes, is not this all 2
Oh, the stain the wound, I have received, in consequence of
believing my husband’s promises to be true, and the Shakers to
be an honest good people. Nº.
The Shakers profess to walk as did Christ and his apostles.—
Did they ever rob, torture, imprison, or lie about any ? No!
nor never will. But that old Romish power, as far as she dare
for fear of the law, will take whom they can, captive, and then
with despotic command rob them. If unreconciled, punish and
confine them, by locks, cords, and chains—éalling it the judg-
ments of God, for disobedience; they will then deny facts, to
cover their crimes. To such as obey, they are separated from
their families—robbed of their interest—and the simple ones
made slaves until death. On this depends the salvation of
those subjects. &
With propriety it may be said, that my destitute, lonely, un-
protected life is desperate. It is undesirable, unnatural, and
\
*
d
E
|
412 A PortRATURE of SHAKERISM,
º
cruel. I have struggled much to avoid such a condition.—
But what are the crieś of a languishing female, or a tortured
mother against the strength and power of a husband, controuled
and assisted by such a banditti 2 But let my murmurs hush
when I consider that one legacy which Christ promised his fol-
lowers was persecution.
God himself will heal those-wounds,
When once we leave this cumbrous clay;’
Then we shall chant in softer sounds,
With angelic hosts in endless day.
Written by, l MARY M. DYER.
N. B.-Previous to my leaving Stewartstown, I promised
God and my friends, if I found the Shakers iniquitous, I would
expose them to the public, which I have endeavored to do ac-
cording to my understanding. ,
A skETCH of THE SHAKERS, ABUSE To CHILDREN.
Children were called up by a bell, at half past four in theſ
winter, and half past three in the summer. The second morn-
ing after Mr. Dyer left me at the Shakers, early, before light,
j was awoke by a bustle in the hall adjoining the room where I
slept. I heard faint cries, as from a child my impression was
that my sick son was in trouble. I went instantly to the hall,
where I found a small boy, of whom I asked where Orville
was 2 He said, “I do not know.” I was providentially led
to a large dark closet ; the door of which I opened, when I
saw a person start back.--It was my son—ſ told him he need
not fear, it was his mother ; on which he came forward and
smiled. I asked him why he was put there 2 He said, “be-
cause I was cold, and there was no fire that I could warm me
by, and I cried ; Moses (a Shaker) put me here, and said he
guessed that would warm me.” e
This was on a cold morning in January, and the child was
not fully clad. I asked him where the remainder of his clothes
were, he found them,and I assisted in putting them on. I then led
him out and took him to my room. The child I found had
dressed himself, been thirty or forty feet from the outer door, to
wash, at a pump, then returned to the hall to wipe himself;
the latch of the door was at this time so frosty that I could
scarcely get my wet hand from it. All this he had passed
through, and had not been to a fire, when he complained of the
cold. * s
The Shakers do not make allowance for children, they think
they must be as men and women. A child seven years old,
living in the family of Shakers where I boarded, was of a rude
disposition. A number in the family told me of the following
circumstance, which they said they were eye witness to :
one of the 'shakers took the lad down to the side of a pond,
s ſ
*
|
A PORTRAITURE OF SHAKERISM. 413
$.
tied a rope around him, hung him up free from the ground on
the limb of a tree; telling him he should stay there all night,
he left him in this situation, and when he thought proper, went
and took the child down. After that, they concluded they
could not subject him to their minds, so they sent for his father,
who was a Shaker, to take him out of the family, in the follow-
ing manner — After retiring, he was taken from his bed, and
conveyed away. I heard them in the hall, (it being uncom-
mon for any person to make a stir after we were ordered to
bed) I left my lodging, and, went to the door of the hall ad-
joining my sleeping room, there I saw them send the boy off-
The Shakers said it was flesh in me that caused me to wish
to know about such things. In the morning I learned that no
person must say a word about the boy; and even an adult sis:
ter of his knew not where he was gone. This sister was all
who was leſt of that family, and was kept ignorant of her only
brother’s departure. Every move or question that was asked,
searching out the Shakers' stratagems, was called flesh, unseem-
ly, carnal, and every evil name that could be pronounced.—
This did not frighten me, as I was determined to know what
Shakerism was, and their secret windings so far as to under-
stand all their mysteries, which I have done as far as I wish.-
This boy was kept in a shop two weeks, night and day alone,
except when they carried him food; his bed was a coarsé
couch on the floor, with some old rugs to cover him. He was
afterwards bound out to the world. “He had such impressions
about the torments of the world, that when they told him about
going, he was unwilling to leave his prison, prefering this con-
finement to the supposed toriaents of the world. Such is the
idea of children among the Shakers, that though their suffer-
ings are ever so great among them, they think if they went to
the world, they would be much greater. The child's father
joined the Shakers, took from his wife seven children, which
with his interest,he carried to the Shakers; he left his wife with a .
nursing child. The trouble which this circumstance caused his
wife, threw her into a decline; she was under the care of a
ph vsician, and finally became a town charge. She afterwards
regained her health. * -
When the babe was three years old, it was sick with the
whooping cough, and the authority of the town called on the
father to support the child. The Shakers sent for the child.
The mother, not being willing to part with her sick child, re-
quested the Sheriff to carry her with it, as she was willing to
! stay in any place and nurse her child. The Sheriff carried her
: with the child to the house where her husband dwelt. The
t child was immediately taken from the mother, by the father,
who said he should carry" it to Canterbury Society, about for.
. * I saw the father carrying the child away—it was a stormy
day in March, but he only carried it about four miles to sepa.
Tate it from the mother.
|
H
}.
h
|
35% w
*
1
414 A Portraiture of SHAKERISM,
{}
ty miles distant. Then the woman was taken by a Shakeria
a slay, and carried out of the Society to the Sheriff that brought
her; ordering him to take her back where he brought her from,
or take care of her himself. The woman appeared to be over.
whelmed with grief. Esquire Fogg was the Sheriff who brought
Mrs. Allard and her child, he was also representative for En-
field, and entered my petition in court in 1818, and before the
committee he made the above statement.
He also attested another circumstance, viz.:-A man of his
acquaintance, had a servant boy who was allured away by the
Shakers. The master hearing where the child was, came for
Esquire Fogg for assistance, and he went with the man to the
Shakers. The Shakers promised them the lad the next day,
saying they wished to fix his clothes. The next day Esquire ,
Fogg, with the man, went for the boy. . The boy was not to
be found, and the šiakers aid they knew nothing about him ;
and the man was obliged to go away without the boy,
another Statement before the Committee.*
A lady who stated that when she was a child, her parents
gave her to a married couple, as an adopted child. Her adopt-
ed father joined the Shakers—the mother did not—her father
would order her to dance; as her mother did not, she was un-
willing, for which he placed her bare feet upon live coals with
embers, until she was so burned that she could not walk; her
mother poulticed her feet. 4.
Because she was unwilling to kneel to her food, but chose to
stand with, her mother, her father would strip her naked, make
her kneel, and whip her severely, *
.Another Statement alivered before the Committee, by John
Johnson, of Concord, JW. H.
i
Some time in the winter of 1809 or 1810, I went to the Sha-
kers Society in Canterbury New Hampshire, to purchase a
woollen wheel. Hentered the office, a house for trading, where
there were three men, but l saw no wenen. After 1 made my
business known, one of the men went with me to another
building where the wheels were, where I made choice of one, I
then returned alone to the office to pay the expense. My
having soft bottomed socks on, was unheard. until I entered
through a walk into a room, where the first object presented to
my view was one of those men with his arms around the neck
f a woman I turned myself, and cast a look to another part
f the room, there I saw the other man with a woman in the
same position. .. s
question by the Committee, “Perhaps they were hot Sha'
*kers ???
swer.-4* They had Shaker clothes on.”
Answer.- y JOHN JOHNSON.
>
A. Poath AITUBE of SHAKERISM. 415
&
, Sworn by War, A. KENT, Justice of the Peace, June, 1818;
Four of the Shakers who appeared somewhat alarmed, say-
ing they wished it had been some other person who gave such
testimony against them. Mr. Johnson is a worthy man, and a
preacher in the Methodist connexion. ; :
WHAT THE SHAKERS CALL FLESH.
When the author lived with the Shakers all affection or re-
gard and tenderness from parents to children, or children to
parents, they called flesh. If any wept or was sorrowful be-
cause of abuse, or a separation from each other, it was called,
sunk deep in the fall, and very unseemly conduct. A person
to have strong attachment to their connexion, making it inani-
fest among the Shakers, is called more lost in the flesh and
harder to be redeemed by their gospel than a person guilty of
the greatest whoredoms. As also any mind in us, objecting to
the orders of the Elders, or any unbelief in them as God or Sa-
viours, was also the flesh. They often called sickness the
devil and flesh, saying, “You must resist it and overcome it.”
Great God, help the people to understand the deception of the
Shakers. They make use of the expression, “There is free
liberty for you to do this, or that,” which is considered the
same as a command. Disobedience to this free liberty is also
considered flesh. At times they say there is a gift to do so or
so ; or there is a privilege to do this or that, to labor for the gift
of God, labor to love the Elders, ſor union, &c. &c. which, if
obeyed, will soon lead you into what the scriptures call flesh ;
and if you reject, the Shakers will call-you flesh, disobedient to
God, and full of rebellion and fallen nature, which must be
overcome by tribulation and chastisement. You Shakers, know
this is truth. You also know that for this cause, you have
palmed a stigma on the character of the innocent, for which
crime you will have to answer in that lake which, burns with
unquenchable fire : , God will judge you, and avenge his own
elect, who cry unto him day and night.
How delightful and pleasant is the outward appearance of
the Shakers, while within, are task-masters, bondage and sla-
very. And none are allowed to utter a word of their trouble,
though they suffer unto death. When the Elder was forbid.
ding my giving any information of my trouble or sickness, he
said, “If each were allowed to tell one another their troubles,
our Sqciety would be broken up in a month ; but if nothing is
said, though all are in trouble, they know of none but their
7% -
The Shakers labor to be, and are, without matural affection.
It is true they have a kind of affection; for they love the fair
or amorous. But when become infirm or aged, they are set at
naught! Can this be the spirit of God? I think he loved good
old Simeon, when he came tottering into the temple, and took
Jesus. And Jesus en the cross, displayed natural affection
416 A PORTRAITURE OF SHAKERISM,
when he sought protection for his sorrowed mother who stood
by the cross, weeping, to see the sufferings of her son. Shakers
be careful in what you do.
&
See the Lord of glory dying,
See him gasping, hear him crying,
See his burden’d bosom heave.
Look ye sinners, you who hung him,
See how deep your sins have stung him,
Dying sinners leok and live.
See the rocks and mountains shaking,
Earth unto her center quaking,
Nature's groans awake the dead.
Look on Phebus struck with wender,
While the peals of legal thunder, $
Smite the blest Redeemer's head.
*
Hell, and all the power infernal,
, Vanquish’d by the King eternal,
When he pour'd the vital flood.
By his groans which shook creation.
Lo, we find the proclamation,
Peace and pardon through his blood.
The following remarks are made on the conduct of Nathaniel
T}arker and Moses Johnson, both belonging with the Shakers in
Enfield, at the time the author was with the Society. The
circumstances are familiar to the inhabitants of Enfield. N.
Barker was formerly from Warner, N. H. . When in easy cir-
cumstances of life, with an excellent companion, they were
parents of a large family of children. Mrs. Barker was ex-
tremely fond of her husband, so prejudiced in his favor as to
ever view him faultless. When standing in this paridisical
state, the Shakers, with their doctrine, came to that place,
and B. joined them; his wife was unwilling, but to avoid a
separation in the family shé moved with him to the Shakers.-
He was soon brought to their discipline, “You must hate your
wife, or have no salvation.” He treated her badly, her chil-
dren were taken from her care, so that she became disconso-
late and left the Shakers, she was involved in sorrow, and. for
the first time, (to drown her sorrows,) entered into dissipated
habits, and other evils ensued. She often spoke of her hus-
band and the love she bore to him, weeping and saying she had
no desire to live . In this dreary manner, her life was soon
ended.
Moses Johnson of Enfield,a respectable man for truth and ve-
racity, said he was well acquainted with Mrs. Barker, as a
A rôRTRAITURE OF SHAKERISM. 417
al
• | ſ
neighbor, and that she was as likely a woman in looks and abilities
as had ever inhabited Enfield. Nathaniel, her husband, continued
with the Shakers, and after many years, died a miserable
death. His toes first rotted off, then his feet ; so continued to
putrify by slow degrees. Part of his limbs were dissected,
some weeks before his death.
* Moses Johnson, sen. is now with the Shakers. When he
joined them, possessed a good interest, which since is secluded
among them. His wife was unwilling to be a Shaker; ſor a
time her absent connexions supported her, She is now sup-
ported by the town of Enfield ; her husband, children, and all
his property, is with the Shakers, none of it can be obtained
for her support. If the selectmen propose any thing to them
about it, they answer, “ Moses has no property, you may take
his body, he is no profit to us.” Johnson has done hard labor
for many years, become infirm. Now, after all his exertion, to
gain a seat in the kingdom of their gospel, and to be purified
from the spirit of the world, they are willing to give him up to
the buffetings of Satan, as they term it. Astonishing thought !
one of their old subjects after sacrificing their family, property,
and many years hard labor to Baal's God, their feward is, they
may die unnoticed, or go to the world, or h”) ; that is, they
call the world hell, and with thens heaven. .
James Foster of Canterbury, N. H." after making all this
sacrifice became infirm. The Shakers sent him away destitute,
saying “his temper is so bad, we can do nothing with him.”
- As much as sixteen er eighteen years he has been living in their
holy state, where (they say) is the only power to overcome a
sinful nature ; meantime has ripened so in wickedness, they are
afraid of him. I candidly, believe that persons living among
them are so aggravated (without grace) their temper grows
more vicious. However any thing for an excuse, to be rid of
expence, and treasure up riches to Molock.
There a few cases of wives being deranged, in consequence
of the cruel treatment of their husbands, after joining the
Shakers. Hannah Eastman about thirty years deranged and
died. Mrs. Mills, mother to Molly M. Mrs. Merril who died
at Hanover. Mrs. Foster of Windsor. Mrs. Crain of Dalton.
And by other cruelties many might be named who were
brought into derangement.
CoNTEMPLATION, on SIN AND MISERY.
See the man who is unhappy in, the circle of his own con-
cerns ; with a heart embi'jºred against a virtuous wife, who for
the love te a husband, forsook the pleasing society of youth;
and protection of kind parents, subjected herself, to him.
whose eyes are searching after forbidden objects; which causeth
-81 *———1–––a
-: -y-
* See Betsey Foster's affidavit.
418 A PortRAITURE of shakeRisst.
him to grow weary in assisting in the united care of their chil-
dren ; for which cause, willingly takes them from the care of
their mother, subjects them to strangers; bound under igno-
rance, they become orphans in the land rejects his wife, de-
prives her of all rightful support, treats her cruelly by word
and deed ; thus deprived of earthly protection, under the
suspicious eye of inspection. In this dejected state (without
grace) is drove to despair and wretchedness. Is not this power
nourished from the source of infancy, by a sinner, or a Shaker
husband?
HAPPINESS.
N
See the man who is happy in the circle of his own concerns;
blest with a virtuous wife, who to him is the greatest earthly
joy. , His delight is to cherish and protect her, Her affections
for him are such, with confidence in his fidelity, she resigns to
him herself, her dearest care ; intrusts him with the most secret
thoughts of her heart. And to form the circle of happiness, a
family of affectionate children, in the united care of those par-
ents, with thankful minds, trained up in the love of piety, and
every beauty of life. They are like the blooming rose, or
innocent myrtle; pleasant now, and ripening for lasting joys.
Here is the spring of love, the source which leads to perfect
bliss, such are favored by heaven. Christians, much more
might be said on Shakerism: Some affidavits are kept from
publication, for further consideration, being barefaced,
The following are letters, affidavits, and certificates, treating
on various subjects.
Maidstone, April 20, 1819.
MRs. MAay DYER, |
Madam, -A pamphlet recently published by your husband,
having within a few days fallen into my hands, I have given it
a hasty perusal. I cannot but consider it a most wanton, un-
natural, and malicious attack upon your character; an insid-
ious display of sophistry, misrepresentation and falsehood; cal-
culated to impose and prejudice a virtuous community. And
as-some of the subjects embraced in it, have fallen within my
own observation, relative to which I have before given a brief
affidavit. And as a more detailed representation may be de-
sirable, I herewith transmit you one, which is at your disposal,
and which contains a more minute statement of facts. I feel
impelled to this course from a decided regard to the cause of
truth and justice, a disposition to vindicate my reputation from
the aspersion, which that publication has attempted to east
upon it, and sympathy for the sufferings of an oppressed, abus-
ed and afflicted female. p
Your's most respectfully, MOODY RICH.
I, Moody Rich, of Maidstone in the county of Essex, and
Štate of Vermont, of lawful age, do depose and say : That in
A PORTRAITURE OF SHAKERISM. 419
the month of February, A. D. 1816, I accompanied Mary Dyer,
wife of Joseph Dyer to the society of Shakers in Enfield in the
State of New-Hampshire. On the morning of the 12th., we
called on John Lyon who I understood was an Elder in the
Society, and informed him, that we were there for the purpose
of seeing Mr. Dyer. He informed us that Mr. Dyer was at a
distance, and we could not see him. I remarked to said Lyon
that such was the nature of our business with him, that I should
not return to Vermont without seeing him, and that we should
remain there, until we could have an opportunity. After consid-
erable importunity on our part, and the manifestation of much
reluctance on his, said Lyon consented to send for said Dyer,
and we were shewn into a joiner's shop, and seated on a pile
of rough beards, where two men were at work, to await said
Dyer's arrival. Dyer soon arrived, and the subject of Mrs.
Dyer's maintenance was introduced. Said Dyer at first, refused
to make any arrangement with me, for Mrs. Dyer’s support,
but at length after the day had been almost spent in conversa-
tion on the subject (during all which time we remained in the
work shop, excepting the few moments we were absent at din-
ner,) he with much reluctance consented to pay me 52 dollars,
upen condition, that I would give him an obligation to maintain
her for the term of one year; which I did.
Having with difficulty accomplished one object of our jour-
ney to Enfield, Mrs. Dyer next solicited the favor of an inter-
view with her children. After some hesitation they consented
to comply with her request. Orville, the second son, was ac-
cordingly invited from an upper room in the same building, in
which I understood he had been during the whole day. It was
near the setting of the sun, when the little trembling victim
appeared before his afflicted mother. The scene was afflicting.
I asked him many questions, which he answered with hesitation
and embarrassment; but when his mother began to converse,
and interrogate him, said Dyer and Lyon, instantly stopped her ;
and after repeated unsuccessful attempts, (she being stopped,
and positively and peremptorily forbid,) desisted. I expostu-
lated with said Dyer against the arbitrary and unnatural exercise
of unfeeling authority. Said Dyer and Lyon replied that one
question from Mrs. Dyer, would be attended with effects more
injurious, than twenty from me. She replied it was because
she knew what questions. would be calculated to free him
from the bondage which they had impesed upon him. Orville
was ordered to retire, and we went to a building which they
termed an office, the place appeinted for an interview with the
other children, not however until I had pledged myself, that
Mrs. Dyer should not interrogate them, contrary to the rules
of the Shakers, which I was compelled to do before they would
consent that we should see them. In a few moments the chil-
dren appeared. It was jast at night. Hasked them but few -
429 A portraºruhe OF SHAKERISM,
t
*uestions as our interview must necessarily be short. I asked
Mrs. Dyer, why she did not talk with them. She replied, she
did not know that she had libérty, Mr. Dyer remarked she
might ask them, if they were well, and if they were contented.
She replied, it is useless to ask those questions, for I know how
they are obliged to answer.
Being satisfied that any further attempt to converse with the
children, under the prohibitions and restrictions that were in-
posed, would be calculated only to increase the wretchedness
of their unhappy mother and her devoted offspring, we with-
drew. As we were leaving the house, Mr. Dyer apologized for
the mannerin which we had been treated, by saying, “Friend
Rich, I should be glad to treat you better, if you was not in
such company.” We then left the village, and Mrs. Dyer
returned with me to Goos.
About a year subsequent to this period, I had conversation
with said Dyer ºn this subject at the dwelling house of widow
Zeruiah Marshall in Northumberland, N. H. during which, he
observed, that he was no more obliged to support his wife, than
any other member of the family, (pointing and referring to one
or two of her sisters who were then present,) and that he would
not pay any thing, should her friends furnish her with necessary
support or assistance, and did positively refuse to make any
provision whatever for her future suppport.
I further depose, and say, that I never expressed or acknowl-
edged myself satisfied with the opportunity afforded Mrs. Dyer
at Enfield, in Feb. 1816, nor did I ever hear her express herself
satisfied:—but said Dyer and Lyon, could not but distinctly
understand that we were both mush dissatisfied.
I further depose, that I have been acquainted with Mrs.
Dyer from our childhood to the present time, that her reputa-
tion for truth, integrity and chastity is irreproachable ; and
established upon a basis which bids defiance to calumny.
MOORY RICH.t
State of Vermont, Essex County, ss. Guildhall, May 22,
1819. Sworn to, before me, Joser H. Bierry, Justice Peace.
I, ELIZA PAGE, of Lancaster, do testify, that I was acquain-
ted with Mrs. Mary Dyer, in her father's family. They are re-
spectable, and her character ever virtuous. º The most of the
time, for the two first years after her marriage, I boarded in
Mr. Dyer's family. I know Mrs. Dyer was an industrious, atten-
tive, prudent, faithful wife 5 mild and patient in her disposition;
always pleasant to her husband, and in all cases treated him
* The Shakers have attempted to make Mr. R. a liar, be-
cause he said we were ill treated.
t Mr. Rich has for a number of years, been a member of the
Legislature, Vt. Is now a Judge of the County court,
Fèsex county. -
A poRTRAITURE OF SHAKERISM. 421
with respect. I often saw her, was well aequainted with her
character, until her husband moved her to the Shakers. I
never.knew or heard the least thing against her. I have often
heard Mr. Dyer say, she was one of the best of wives. And
after he went to the Shakers, I heard him speak greatly in her a
praise ; said; she was very pious, and much esteemed among
them,
Mr. Dyer is a man naturally void of tender care for his
family; was formerly given to dissipated habits, which caused
him to neglect them. He frequently spent time carousing,
leaving his family in indigence, and his wife sick. He ran to
great extravagance in expence, on the account of his career.
I once observed to Mrs. Dyer, unless she shew resentment for
such things, I would not assist her. She replied, “you do not
know what you would do, unless you was in my situation.”
I never knew her to complain, or find fault with her husband,
but ever appeared to be blinded to all his faults.
I have seen Dyer’s narrative, have reason to believe it a
malicious falsehood ; and that innocence is injured when he
attempts to defame his wife. ELIZA PAGE.
Coos, ss. May 25, 1819. Sworn before me WILLIAM
LovEvoy, Justice Peace.
J1 letter from Sarah Curtis.
* Hanover March, 29th, 1819.
Dear Madam,_Since I saw you I have been led to take a
view of my past conduct in giving my affidavit to your husband
Joseph Dyer. Not knowing what was the design of the Shak-
ers, and finding it in a pamphlet (entitled Dyer's Narrative)
now before the publick; and finding the book containing such
slander and abuse on your character, painted and coloured to
that degree, I am wounded for you, Had I known their inten-
tions, I should have been more cautious. Not that I would
be understood, that I intended designed deviations from truth,
but as I reflect on the restrictions i was laid under, as well as
all those who are under the influence, of the Shaker elders.
You know we were taught and must receive their instruction,
as immediate and divine revelation from God ; and to consider
every opposite thought as originating from Satan. And you
know we were forbid speaking our minds to any but the
Elders; thereby cause us to confide in such constructions as
their selfish designs induced them to make on any of their sub-
jects. I had from the beginning strong belief in the Elders.
Although, have had many afflicting trials by them, yet my
belief was fixed that my salvation depended on the ministry o
the Elders, aud believed their words were from God, until I
read Dyer's Narrative. One of the Elders wrote my affidavit,
read it to me, and told me what it meaned as they said ; but it.
does not read to me as I thought it did. I see I was deceived.
422 A Portraiture of shAKERISM.
I never khew any evil or bad conduct of you in my life. I
know I have great reason to respect you, do not think hard of
the ; 1 feel as though I was an accountable creature, and
through deception I have wronged you... I am sorry. I signed
the affidavit in obedience to them; and I regret that I suffered
my name to be annexed to such a libel. When I realize the
kong acquaintance I have had with you, and your husband. I
know I have every reason to respect you, and peculiarly for
your kindness to my father's family. It is with pleasure that
I recollect the time, when yon and I made a public profession
of religion together. The happy hours we have spent together
in jºin flowship, have left a lively impression on my
lºlºld, w * }
I now speak of eases named in Dyer's narrative. With
respect to a disturbance in the methodist class meeting,” I will
state the circumstance. At the Scommencement of a close
meeting, which was holden after the erdinary services of the
day, you found yourself shut in ; you remarked that as your
busband had sometime before been excluded, you yourself
wished to go out ; that you could not think there could be
walls in the kingdom of heaven to separate christians. You
was desired to stay but would not ; the door was then opened,
when you and I went out together.'t Never any thing more of
dissension.
Dear Madam, after you made a profession of religion, until
you removed from Stewartstown, I considered you a mother in
Israel; as a ſriend, a neighbor, your house was a covert for the
distressed to flee. My distressed brothers and sisters, you have
often relieved ; my sister Susannah in particular. When
twelve years old she was without a shelter and sick, you re-
ceived her to your home; when she was motherless you aursed
and cherished her for several months without reward. How
shall I express to you my feelings, at seeing her affidavit in
Dyer's narrative 2 She has wronged you, she has slandered
you ; not only you, but the pious Elder Crooker, who himself
baptized her. Can this be Susannah Curtis! Poor girl, she
must have been driven to it by the Shaker Elders, or she could
not have done so; you well know the absolute authority which
they hold over their subjeets. I know you will forgive her.
Elder Putnam's character was certainly good, he seemed emi-
mently to possess the life and power of religion,
I am surprised that Mr. D. should-speak in such bitter terms
against you. He certainly cannot speak his own mind ; it
must be that of the Elders. But my dear sister, take courage;
if you have been slandered by his book, my eyes have been
opened by it. It has saused me to leave the Shakers entirely
* This circumstance Mr. Dyer brought against his wife.
£8arah was of the methodist Seciety.
A Portraiture of shAkERISM. 423
and ſerever. The worst conduct I know you guilty of, while
with the Shakers, was, that one morning when you went into
the shop (in which were most of your children) to wash and
dress your youngest child, and my youngest brother for meet-
ing, you stopped a few minutes ; the sisters made a great ado
about this and called you flesh. When you lodged with me,
and passed a considerable part of the night in weeping, but
made no complaint, I asked the Eldresses what was the matter :
they told me “it is nothing but the flesh.” They were ever
filling my mind with insinuations against you, so that I actually
believed, that when you turned or looked, or wept, it was all
flesh. Forgive me my dear sister, forgive me for signing the
-affidavit before named, and please to give this a place in your
* intended publication.
Your's with the tenderest affections,
* SARAH CURTIs.
N. B. I could not once understand why you were so much
promoted among the Shakers, and at the same time, we were
taught to be jealous of you ; but the riddle is explained. The
leaders were afraid of your leaving them and drawing others
with you. -º- S. C.
Robert Crain's affidavit.
I, Rob ERT CRAIN, of lawful age, depose and say: That in
the year 1813, I became acquainted with the Shakers, in En-
field, N. H. and considered them an honest christian people.
| visited them and enquired concerning their manner of re-
ceiving people into their society. I had heard many things
about them and I wished to be convinced for myself. If I
found them a people in the service of God as they professed to
be, I should be glad to join them. They appeared very plausi-
... ble, and said, “we have found the gospel, which saves us from
all sin.” I observed that i had heard, that a person, to join the
Shakers, must give them their children and property. “Nay,
Robert, we do not desire you nor any other, to give up their
Achildren or property. We have property enough, and as many
ghildren as we wish to take care of, and we consider you able and
capable to take care of your own family. We have taken some
poor children out of pity, where their parents were not able
to take care and provide for them, but never, unless it was
their desire and choice to give them up. Now if Robert
thinks he has lived in sin long enough, and wants to take up
his cross against the world the flesh and devil; and follow
Christ in the regeneration ; we are willing to receive you, and
wiłł give you a privilege with us. You may have the use of as
much of a farm and house and other buildings, as is necessary
for your family, until you can sell your farm and help your-
self.”. I considered it a great privilege to live near them,
thereby attend their meetings ; my confidence in them was
424 A PORTRAITURE OF SHAKERISM.
reat. I joined them so far as to confess my sins; this is
called the first step. In the fall of the same year, I moved
my family into an out house in their village. .
The January fellowing, Joseph Dyer moved his family into
the same village, with a family of old believers ; his wife was
much esteemed by the Shakers, for her good sense and facul-
ties ; they said her temper of mind was such, that she was
profitable to gather the people together. If a person was in
trouble, her disposition was such, that she would cause a sad
heart to be cheerful ; when we had sickness the Elders would
send her up to advise us. She was excellent in sickness ;
once she was sent to assist in laying out one of our children, as
we supposed it was dying. She made use of means which re-
stored the child to health; and this after a series of doctoring
and nursing, by the Shakers and others. She was always pleas-
ant, kind and tender-hearted. I never heard the least accusa-
tion brought against her, until after she was unwilling to give
up her children. I often heard her husband speak in her
praise ; that she was an excellent wife : had a good disposi-
tion ; that she took the best care of her family; that she would
make them comfortable with small expense ; he appeared to
esteem her highly. I often heard him speak of her particular
disposition to chastily, and that it would be easy for her to take
up the great cross of the Shakers ; * but her attachment was
such to her children that it would be hard for her to give them
up. Mr. Dyer appeared in strong belief, to be in full fellow-
ship with the old believers. After a space of time, Mrs:
Dyer's countenance, became fallen and dejected ; she appeared
to be in trouble. §
I think in the spring of the year 1814, I was passing the
Shakers north house family, where Joseph, Dyer and Mary his.
wife lived. I was called in and escorted into a room, where.
said Dyer and wife was with elders and others of the Shakers.
When I learnt the occasion I was surprised. All those people
were trying to make Mrs. Dyer sign a writing to bind her chil-
dren to the Shakers. She was unwilling and reasoned much
against it and wept! They said to her, “it is the gift, and you
must be in union ; no wonder you feel trouble, you always
will, unless you obey the gift.” She argued that she could not
believe that it was the will of God, for her to give up her chil-
dren, and none could take better care of them, than she
could. They then said she must have the same faith that
Abraham had to give up Isaac, and they would be restored to
her again, when she had shewn her submission. , Her husband
was hard against her, said the power lay in his breast, and he
should sign it whether she did or not, and that she would have
no peace until she signed. He signed his name : she took the
pen and attempted to sign. She burst out crying and lay the
pen down and said, “ I can't sign, I am sure it is not my duty,
A PortRAITURE of SHAKERISM. 435
or I should not feel so bad". Then the Elders and Mr. Dyer
said, the children should not be taken from her, and if she
would sign she would feel better. After rauch more being said,
she signed the writing. They desired me to witness the same
which I did.
I said nothing but sat with amazement. I pitied the woman :
she was then out of health, and to bave her so borne down
with oppression, and no friend to relieve her, was cruel. My
thoughts were, that perhaps there will be a gift soon for me to
give up my children, it continued to bear on uny mind, that
any were abused, and it is in the orders for all the sub-
jects to open their trials to the Elders. I opened this to
• Elder John Lyon, (who was one that pressed her to sign) he
answered, “ Robert, you must not think strange, that Mary
was not willing to sign that indenture, she is not willing to
pbey any of the gifts; her faith is to do as her reason tells
her is right. She has not got a right manner of faith ; she
is not willing to receive any of the gifts that are , felt for
her; if she don't get faith to believe and obey the gifts, she
will leave the people.” Soon after this she appeared on a swift
decline, but I heard no complaint.
In December or January following she left them; in a few
weeks after, i heard she had returned to have her husband
make provision for her. I learned by the family that she was
kept alone. I saw her a few times through a window, but
dare not speak to her, for fear of offending the Shakers; it
looked cruel to see a woman at such a distance from her
friends and confined. Now there was nothing too vile for
them to say about her.” Previously every thing was spoken
in her favor, until they came with their arbitrary gifts. She
'a few times left her place of confinement. Once she came
to my house, as I had always considered her a candid chrise
tian woman, and worthy of respect, we treated her accord-
inghy. Oae of the Elders came immediately after, and said,
if she came again, I must turn her out of doors. I was
unwilling to obey the gift.
I have often heard them boast in telling how faithful
brother Joseph Dyer was in hating his wife ; and have heard
them tell how he knocked her down the steps when he hauled
her out of doors, at the time she came to see her children. I
am sure she has had great trials in consequence of her hus-
band's being duped by the Shakers; and I believe he slan-
ders her without a cause in obedience to his orders. I think
he would as soon do that, as he would in obedience, reveal the
art of Free Masonry, which I have reason to believe he hath
done. I will give my reasons for it. Elder John Lyon (one
to whom Joseph confessed his sins) told me he had, and said,
-ā-
Tº see Josiah Terry's deposition.
#
426. A PORTRAITURE OF SHAKERISM,
“he was the first that ever disclosed the art among believ-
ers;” also said, “it was the greatest cross he ever had to
take up : his confessing his sins, or giving up his wife and
children, and signing the covenant, was nothing to him, com-
pared to his divulging this secret. Elder Edmund Lougee
(who was the other to whom Joseph confessed his sins,) said,
“It seemed as though it would separate soul and body, when
it was required;” they said, “they pitied him, but could not
'help him.” I asked, why it was required 2 they said, “he had
travelled as far as he could without, the way of God is fixed,
‘and it can't be altered ; every secret of the heart must be laid
'open before God's leaders, or there is no salvation for the
creature. The father and mother felt a gift to have it done,
ard there was no giving back.” º --/
Afterwards at a time, when the Elders required to have me
give up my family and property to them, it was of that conse:
quence that it brought me into a melancholy state. Mr. Dyer
came to me, and said, “Now Robert you have come to a full
cross to give up all. I suppese you think it is more than you
are able to bear; but you don't know how much you can
bear, until you begin to take up your cross. I have known
what it was, to give up my wife and childrèn, which were as
dear to me, as yours are to you, and signed the covenant, and
sacrificed all to God; and one thing more I have done, which
was harder than all the rest, and that which you never will
have to pass through.” I could not imagine. wi, Divulging the
secrets of Masonry; this I have done, and I have lived through
it, and you will, if you try to take up your cross.”
In our conversation, he repeated a circumstance of Hiram -
the widow’s son, whom he said “the Mason's murdered be-
cause he would not disclose a superior art which he had ob-
tained in Free Masonry; also that he was buried where none
knew only such as had attained to that degree and said he
had attained that knowledge. And that he was buried at
cables length from low water mark. Then he repeated a
health which he said was customary to be drank in rememe
brance of him at certain periods, when, the lodge met.
To wit:
“Here's to him that lived and died upon the square,
And is buried none knows where, 4
, But them that Master Masons are.”
I am ignorant as to Masonry, yet, I consider it a matter of
serious consequence, that a power should reign under the name
of a just and holy religion, that will cause a person to violate
the most sacred oaths which I consider the Free Masons under.
We passed more similar conversation. & º •
In the Spring of the year 1815, the Elders had a gift ſor me,
to let my eldest daughter, Juliana, go to the first family on a
A PORTRAITURE OF SHAKERISM, 42?
ºr
visit, and stay a short space. Not long after, the Elders came
to my house, Molly Mills an Eldress first spoke i began to talk
as follows ; “Well Robert, do you mean to be a good believ-
er ?” I answered, “Yea.” “Well Robert, if you mean to
be a good believer, you must do as good believers have done,
and break every band. We want to know if you have not got
tired of your fleshy bands, if you have, there is a gift for you
to be made free : there is a gift for you to bind Juliana to the
first family of Elders, and, if you are not tiréd of taking care of
children, you may give up yours, and we, will let you have
some others to take care of.” H observed, “ let me see those
you speak of, if I like them better than I do mine, perhaps I
may trade.” John Lyon then spoke, said, “we have not got
hold right, we will drop it.” , |
Shortly after John Lyon came to my house, and said, “he
had got a special gift from Mother, and he wanted me to re-
ceive it from him, as from God himself; not consider or think
of it as though it came from man, for it is not so, it is the same
as though God Almighty spoke or Jesus Christ his Son.”
Then he added, “ Mother felt a special gift for you, to bind
your two oldest children, to the first family Elders.” I observº
ed, “ that when I came here you said I might take the care of
my children myself, and you further said, none bound their
children here, unless it was their will and choice ; and I had
rather take care of my own children.” “Well Robert, that
was the gift then; but there is an increase in the work of God;
you was not able to hear any thing else them. . You was thi
natural ; when you were weak, we fed you with milk, now
you have got a growth, you must take up a full cross, and obey
* every gift ; by this you will find an increase in the work of
God. Now there is an increasing gift, if you obey it all is
well, if not the union will be withdrawn from you, you must
be cut off from the people of God.” . * p
At this time I had strong confidence in them... I observed,
...that I chose to have Juliana come home and see bow she liked.
He answered, “if you take her away, there never will be
another privilege for her.” I was anxious, and contrary to
” orders f took her home. The Elders soon came, and desired
".
me not td come to their meetings. I had for a number of
years and until now, believed that my salvation depended on
fellowship with those people. Now I must give up my confi-
dence, and seek for Christ some other way. They continued
in condemning me, because I would hear to my reason, and
laid on me the awſui denunciations of poverty, wretchedness,
and hell at last. . . . . . - • |
& I sought to make new arrangements for a living, but my
mind continued to follow the Shakers to that degree, I became
bewildered gave up to go to hell or obey every gift. In
this dejected state, i went to the Elders and gave myself up to
428 A PORTRAITURE of shakeaism.
ſº
obey every order, deny all reason, and natural affection. Soon El-
der John Lyon administered a gift as follows: for me to go to the
first family Elders, and tell them it was my own will and choice
to bind my children to them, and give them up according to
the order. This I did, our children were scattered. Soon my
wife and I were moved to the north house, among the old be-
lievers. My wife was distressed about her children, l was for-
bid speaking to her or she to me, I was forbid looking towards
her; they said I must take up my cross as Joseph had, (mean-
ing Joseph Dyer) he had taken up his cross, against his wife,
and children; has given up his property ; , obeyed every gift $
and he has lived through it, and it won't kill you. I consid-
ered if l gave up my property, that my wife would soon be
turned away as others had been, for, she through this trouble
and disappointment, had lost her reason, was incapable of work.
I considered fought to be so far reasonable as to see that my
wife was made comfortable. The Shakers treatment to Ine,
en this account, convinced me that they were neither just nor
humanºğalso that they spoke falsely. I desired to go to the
room where my wife was, to know about her health : they re-
fused me, and pretended she was well. , Contrary to orders 1
went to her apartment, when with much difficulty, I saw her
situation, and gave her to understand, that I should leave the
Shakers; if it was her choice she might go with me, we cons
eluded to go. I requested my children, but “ nay.” Out of
four I obtained one. My wife's trouble has been such con-
cerning her children, that she by times became bewilr
dered.
I will now name a circumstance which my son related since
1 brought him from the Shakers, to wit: when he lived at the
old family of Shakers, he saw a boy twice whipped, so thatthe
blood raiſ down his back ; first, for leaving the barn door open

... when called to dinner, there was no damage done by the door
being left opan. The other, because he had a small pin which he
said he found, and Susannah Curtis (a Shaker girl) said she had
lost one off her cushion; for this he was whipped, until he asked
to have them hang him.
Another circumstance 1 now recollect. There was a young
man by the name of Josiah Terry, who had lived with the
shakers a number of years, and was treated cruelly. At a
time when he was so strong in the Shaker's religiºn, that he
said he would starve and suffer to death on the Shaker's land,
(believing it holy ground) before he would leave them. . The
*ircumstauce which caused this expression, wa", Josiah joined
the shakers when he was about sixteen years old; he appeared
a bright agtive youth, they were much pleased with him for a
nºr of years, then there appeared a difficulty. I under-
stood that Josiah when aggravated would shew temper. A per-
son to live with the Shakers as a subject, must bear in patience,
A PortRAITURE of SHAKERISM. 429
any or every affliction that creatures can invent ; and I am
sensible that the Shakers seek out inventions to torment their
subjects. One morning Moses Jewett (an old Shāker.) came
to our house, and said, “Josiah was gone away.” I asked
how he came to go away. He said, “we drove him off yºs-
terday ; we told him we had no union with him some days
ago; but we had much ado to get rid of him. After we told
him to go off, he shut himself into the little house ; we had to
pry the hinges off to get the door open, and hauled him out.
We would not have him around, not so much as to let him
sleep in the hog's style I knew he had been much esteemed,
and now when he believed his whole salvation. depended on
the Shaker Elders, how could they use him so. Jewett
brought no aecusation against him, only “ he shew temper.”
I asked where he was. Jewett answered, “I don’t know
where, I expect he is creeping about.” I asked what he had
to eat 2 he answered, “not any thing, and he eat but little for
a number of days before he went away.” Jewett went home.
When any left the society the Eiders would let us know it,
and set them off as bad as they could, perhaps to discour-
age us. t q
I watched to see if I could discover" Josiah; shortly I saw
him in a pasture. I pitied him and felt wounded. I was at a
loss to know how to relieve his hunger and not be blamed by
the Elders; however I took a large piece of bread and cheese,
carried it in sight-of him, lay it on a stump ; , he saw me and
got it, which answered two purposes, one to sustain life, the
other to convince that he had a friend. I gave him some
more food that night ; he said he dare not, sleep in my house
that night, for fear the Elders would find it out and blane me.
The next day I saw him, he said he would receive no favór
contrary to the orders or gift, but would stay on the Shakers
land, until he left the body, and it was no matter how soon ;
if he was out of the body, he should travel faster into the gos-
pel, and that he was convinced their was no other way for sal-
vation but the Shakers. He appeared perfectly honest and,
harmless ; he lay in the woods that night, (it was a time of
snow) but had no covering. .
The next day Jewett came to me, and said the Elders would
have union with me, in taken him into my house to live, but I
must not let Josiah know it. They then went and told him he ,
might come to me if I would take him; they would have
union with me in it. (This Josiah said when he came.) He
stayed with me a number of weeks, i had no difficulty with
him, he was steady and industrious, at times he appeared in
trouble, and would attempt to tell something, then abruptly
say, I must not speak of my trials, that is contrary to order or
gift, Josiah become more settled in his mind and concluded
to hire out. When he went away he was about twenty four
&
y
430 A PortAArture of SHAKERISM.
º
years ; his trouble had been such that his mind was weakened;
he appeared injured in his faculties. y
Signed, ROBERT CRAIN.
. Grafton ss. March 2, 1819, Personally appeared Robert,
signer of the above, and made oath to the same.
* Before me, JESSE J. Fogg, Justice of the Peace.
A letter from MARY CRAIN, wife of Robert Crain.
º 4 IXalton, July 17, 1818.
Dear Friend.—I now embrace an opportunity of writing to
yon, as like circumstances have been our lot. As you were.
acquainted with my circumstances while with the Shakers, you
must needs kuow what my troubles were and now are, Mary,
I have waded through scenes of trouble, since I saw you.--
Through the influence of the Shakers, my family have been
broken up, and my dear children torn from Iny arms 1 1 lived
there afterwards, five months, and only saw them once, that the
Shakers knew of, except at meeting. My poor little Mary Ann
was taken from me—she went like a lamb to the slaughter
She went to meeting the next sabbath ; so did I. The poor
child sat crying and sobbing, as though she would break her-
heart ; but I was not allowed to speak to her. Oh, the distress
1 was in. I could not eat, sleep nor-work. Eldress, Molly
Mills told me, under this wait of trouble and distress, if Mary
Ann would not stay where the place was provided for her, we
must bind her to the world. Such a healing balm I had for my
wounded heart, when they would not let me have the care of
her. H found my health wasting fast—I knew not what to do.
To go any further from my children, I thought I could not :
but I found I could not stay in such a condition—I was almost
distracted. Their influence over me was so piercing it capti-
wated my reason, brought me into a delirium. A great part of
the time after they took my children, I was incapable of any
work.
I long to see you and converse with you. I was not allowed
to speak to my husband, nor look towards him ; if I did, I
broke orders—we were faithfully watched. I am not writing to
one who is a stranger to such customs. After l moved tº. the
North house, where you used to live, I found things very differ"
ent from what I ever had seen, or was taught. The testimony
to me had been, all peace and union, without 6ne single jar."
All faces wore a solemn cheerfulness when I saw them former-
ly ; but when I became one of the family, I found contention,
sisters with brothers contending ; brothers with brothers, sister;
with sisters. They said I might contend, but not as the world
contended. Oh, the deceitfulness of this people. I believe ifº
one half of our leading men knew as much about the Shakers
as I do, they would not be suffered to go on in their unfeeling,
A FORTRATURE OF SHAKERISN1. 431
|
unnatural, deceitful way. Of all people they have the most de-
ceit covered. I believe the Lord will search them out. You
know their gathering gifts, and sifting gifts, O Lord, let their
deceit be laid open to the world of understanding. Must par-
ents and children, husbands and wives, brothers and sisters
be torn asunder I am almost overconie with grief, while i
write. Please to excuse my writing ; my mind is so prest with
grief, which causeth it to be scattered. Mary, I am anx-
ious to obtain my children in some way, but know not how to
accomplish it. I am in hopes to “ee you when I come down in
September. I subscribe myself your affectionate friend.
To Mrs. MARY DYER. MARY CRAIN.
N. B. One thing I mention, hearing so much said about
it, that is—John Lyon, in the presence of Robert Crain, Louisa
Childs and myself, said, that what he said, was the same as
though God Almighty spoke, or Jesus Christ, his Son. John
Lyon was then an Eider.
The following are a few lines the Shakers learnt the children
to sing, when my daughter lived at the first family. She said
they were not allowed to sing it to the world's people.
, Of all the relation, that ever I see,
My old fleshy kindred is the furtherest from me.
So bad and so ugly, so distant they feel,
To shun and despise them inereased my zeal.
Oh how ugly they look, how ugly they look, how masty they
To shun and despise them increases my zeal. [feel,
How ugly, &c.
* - - - -º
*
The following is written for the purpose of throw-
ing light on the public, also with a desire to con-
vince the Shakers of their errors and danger-
Extracted from the Shaker Bible, called Christ's
Second Appearing, shewing their principles in
Man's creation, fall and restoration ; with a few
observations.
Of Man's Creation and state of rectitude.
P. r. v. 20, 21." In man's creation he was not completely
happy alone, among all the creatures which God had made, for
man there was no companion. And the Lord God made for
him, a woman, Those two made but the one entire man coln-
plete in his manhood.” P. 21. v. 6, “ in this capacity they
were eadowed with co-operating faculties, sensations and affec-
jº
&
432 A PortRAITURE of SHAKERISM.
4.
tions, and were thus calculated to be influenced by proper ob-
jects, to augment their happiness as well as the honor and visi-
ble glory of the Creator.” P. 29. v. 53. “And it is equally
certain, that the law of the Eternal World, which created man
soul and body, male and female, intended by the very law of
their creation, that they should be fruitful and multiply and re-
plenish the earth.” W. 54, “ For this very purpose, they were
endowed with those animal faculties and sensations, which in
due subordination to the law and command of God, would
have innocently constituted them one flesh—V. 56, and thus,
while the man and woman stood in uprightness and innocence,
they were both maked and were not ashamed.” . P. 8. v. 28,
30, &c. “Man possessed an earthly instinct, which was infe.
rior and was to be kept in subordination to the law of God, in
the living soul, by which the actions, of Adam and Eve were
to be directed—V. 36, while man, stood in this rectitude, he
could have produced the fruits of harmony and peace ; and
through obedience, answered without obstruction, the ultimate
end of his creation, &c.”
2. Of Man's Fall.
P. 13, v. 14, 23. “Man’s nature is called serpent. The
serpent beguiled Eve.”. W. 15, 16, 17, 18. “Thus Adam and
Eve were seduced, became subjected to the inferior disposition,
regardless of the law of God vested in the soul.” (of Adam.)
v. 21. “And partook of that tree, which the ſtuit thereof,
was good only in its right use, evil only in ita wrong.”. P. 33,
v. 5, 6, 7, 8, 9, 10. Is stated, “that Adam and Eve while in a
childhood state, partook of that fruit which was prepared for
them at mature age.” A poem in the sequel of the Shaker
Bible, reads thus: * -
“ Man's temptation and hiterime,
Was to be as God’s before his time,
While in his weak and infant state, ,
It was not for him to create.
But tempted by a poisonous brute,
* He took of the forbidden fruit.” &c. &c. ſº
“Thus forfeited all right to the tree of life.” P. 35. “And
were driven but of the garden.” ' ' g
JNotes by the .Author. [If I read the scriptures right, Adam
and Eve never knew a childhood state, but were created man ,
and woman in the beginning. However this will answer for à
line of excuse, to lead ſrom the state of natural man, wheréin
the Shakers say, is no possible .* to obey the coinmand of
God acceptably ; unto a state of the Shakers, wherein as they,
say, can fulfill all the commands of God, or the original law
which was given to man in the garden as I will shew.] , ,
w
10
A PORTRAITURE OF SHAKERISM. 433
*- º &
*
3. Of the Restoration.
P. 37, v. 54. “Though fallen man was banished, yet nev-
ertheless, the law and the commandment which God gave
man, was in itself Eternal, and although corrupted and chang-
ed, yet it could not be destroyed.” P. 38 v. 35. “It was a
just, holy and good God, that commanded man, to multiply
and replenish the earth, &c. And required as the fruit, a holy
seed, without which that law could not be answered.” W. 37.
“Which could not apply to fallen man.” V. 38. “Yet as the law
of nature being in itself eternal, the commandment was in-
tended to stand, until the true spiritual seed should appear.”
P. 52, v. 7, 8, 10. “The old natural creation, was from the
beginning set in order, to subserve the purpose of God, in re-
lation to a new and spiritual creation,and the old was to continue
no longer, than was to subserve the purpose ; and therefore a
line was drawn from the beginning of the old creation, to the
beginning of the new—this line pointed out two manner of peo-
ple. Types and figures, which pointed to the substance of a
new creation, or the setting in order a new age, or spiritual
seed, of which Christ Jesus was the beginning.”
Next is to shew that Christ's church, was not complete, (as
the Shakess say) by the man Jesus, without a female Savior.
P. 431. v. 14. “Although there was a true church in the day
of the apostles, which was supplanted and trodden down, it was
because the order in the foundation was not complete, nor
• could it be, until Christ made his second appearing-v.16, and
as certain as the only true God, did promise to establish a true
church, in which he would dwell, so certain that church is
brought forth and contains all that was promised in the latter
day.” v. 20. “The law and covenant were promised and are
in the church. V. 21, 22. There is power in the church to for-
give sin, and whosesoever sins they remit are remitted in Hea-
ven, and whosesoever, sins ye retain, are retained unto them.
Salvation and redemption are in the church, and no where
else.” P, 433. v. 2. “Jesus is not Christ, but the head of the
body, which is anointed with Christ.” .P. 434, “The world
is not one person but many—yet all the world sprang from one
man; but as the first man was not alone ig the foundation of
the old creation, so neither did Christ Jesus in his single person,
complete the order in the new creation. V. 12. The first man
was created male and female jointly, but neither male nor fe--
male separately, until the woman was taken out of the man;
so in the first appearing of Christ, that spirit of anointing was
male and female jointly, but not separately in visible order :-
Nor could any spiritual union and relation exist in order be-
tween the sexes, until the woman was raised up to complete
the order in the foundation of the new creation, for the redemp-
tion of both man and woman"—[Note. Or those who are con-
37
434 a poRTRATURE of SHAKERISM,
ſº
sidered in the state of manhood with the Shakers. A person
unacquainted with the Shakers, to hear them preach or talk
would think they walked as did the man Christ Jesus, when on
earth. The reader can judge.]—P. 435, v. 7. “Man anointed
with the Holy Ghost, was the first foundation pillar of the
chureh ; and the church is not composed of the man without the
woman, but both one [present time], united in the Lord, [the
church] by an inseparable bond of spiritual union, &c. V. 8.
And whether they are immediately or personally known or not,
yet by the spirit of harmony and union flowing through the
anointed, there is a relative knowledge of their nature, as much
as the world know of their foundation pillars, whose image they
bear. W. 9. The man is net without the woman in the Lord,
nor the woman without the man.”
[Note.—lt may be understood, that many in the Shaker's
Society, though they live to an old age, are ever considered in
a childhood state.]
V. 10. “In the natural creation, the man was first, and then
the woman, for the increasing glory. V. 11. “Christ Jesus
was the second man, the beginning of a new creation, and
according to the invariable order of things, the new creatio
required a second woman for the increase and glory of the
same.”
[Note-According to the Shakers common profession, such
a connexion would be a nuisance unto them ; but they are not
known by what they say. I further observe, that the man
Jesus possessed and now possesses, that power which is suffic-
ient to purify and renew all that believe on him unto repent-
ance. Such shall come forward as a bride to him, leaning by
faith on their beloved. Glory to Heavens King, my soul re-
joices while I consider the blessedness, and that it is neither
inale nor female, but all are one in that blessed fountain, which
is Glory to Heaven of itself; where God is all and in all, he
in us and we in him. Glory to God in the highest : when our
soul is immersed in him, there will be ao need of other objects
to augment the glory..] . . . s g g
P. 438, v. 25–º Christ did verily make his appearance in a
woman, and in one who was last in the fulness, of man's fall.”
p. 439, v. 26. “And that spirit which spake by the prophets,
which dwelt in the man Jesus, &c. was revealed in a woman.”
W. ºn, T is And that woman in whom was manifested, that
spirit and word of power, anointed and chosen of God, to ac-
complish the purpose of God, in the restoration of lost man,
and to finish the work of man's final redemption, was Ann Lee.”
v. 23. º Aº a chosen vessel, she became the vessel, of the
Holy Ghost, and second heir with Jesus her Lord and head Î
and by her suffering and toil for a lost world, became the first
born of many sisters, and the true mother of all living in the
A poRTRATURE of SHAKERISM, 435
new creation.” W. 29. It says, “by which the woman is re-
- teemed from the curse and sorrows of the fall.”
[Note.—lnstead of the wenan's being redeemed from the
cause of the fall by Ann Lee's testimony, the sorrow of many
wives and mothers are added four fold; which is by a total
separation between parents and children. What can be a
greater eurse, in any thing that pertains to this life? Wain im-
agination to pretend obstruction to the salvation of any man or
woman, in protecting their own family, who feels more for the
welfare of children than their own parents? If it is such a sin
for a mother to have the care of her children, or for a child to
take care of their parents, as the Shakers pretend, (which pre-
tence is if they do, there is no salvation for them,) why did
Christ raise the only son of a widow, who was following him to
the grave weeping. He comforted her, told her “weep
not,” and then raised him from the dead. See Luke vii. 12,
13, 14, 15. Again, if it is sin for brothers and sisters to
have affestion and care for each other, why did he raise Laza-
rus from the dead, to relieve the grief of his affectionate sis-
ters? and again, when Jesus was on the cross, it appears he
could not die, or his work was not finished until he set an ex-
ample when he found a home and protection for his loving
mother who stood weeping by him ; here was the most striking
evidence of tender pity to the affectionate sorrowing females.
Is not this a great contrast with Shakerism : The blessed
Saviour brought peace and pardon, love and good will to man.
The spirit of Ann Lee, and Jesus cannot he one.]
Shaker bible, W. 30. “The foundation of God is laid and
completed, for the full restoration of both man and woman in
Christ, according to the order of a new covenant, which God
hath established in them, for his own glory and the mutual good
of each other.” V. 31. And in this covenant both male and
female jointly united, find each their correspondent relations.”
W. 32. “The man who was called Jesus, and the woman who
was ealled Ann, are verily the two first foundation pillars of the
church ; the two anointed ones ; the first father and mother
of all the children of regeneration ; the invisible joint parentage
for the increase of that seed ; through which all the families of
the earth shall be blessed.”
[Note.—Shakers, after all your pretensions that the man
Jesus must have been begotten an holy being, or otherwise he
could not have been a redeemer, (See Shaker's Bible p. 437,
v. 21.) still you presume to assert, that there is no salvation
wrought by him, without the assistance of Ann Lee. A
woman of her character whom you acknowledge was sunk to
the greatest depth of the fallen man. Ann Lee a Saviour with the
man Jesus; your own reasonings gives you the lie; many of you
know her wicked conduct to be of the deepest dye. No won-
der that her followers, can cruelize with barbarity, falsehood and
436 A Portraiture of ShakeRISM.
*
deceit. How long will you cause the groans of the afflicted
to ascend to God, who saith, Deut. 32, 35. “To me be-
longeth vengeance and recompence ; their foot shall slide in
due time; for the day of their calamity is at hand and the
things that shall come upon them make haste.”
They also state that the woman is the crown of glory man is to
receive in his redemption. Speaking first of Ann Lee, as being "
the bride of Jesus; they say,
This is the crown of glory his mother (wisdom) did impart,
Hm the days of his espousal and gladness of his heart.-PoEM.
S. Bible, p, 467, v. 12. They call Ann the wife of the
Lamb. “W. 3. says, “ Christ Jesus in his first appearing.
spake much of his coming in his own glory, and the glory of
his father, and all the holy angels. But what was that glory in
which he was to come 2 The apostle in the spirit of Christ ex-
pressly says, “ The woman is the glory of the man.” And
the prophet Isaiah also speaking of the branch in the latter day,
says, “ In that day shall the branch of the Lord be glory and
beauty.” W. 4. “Then as the man is the head of the woman,
and the woman is the glory of the man, and as Christ did verily
make his first appearing in the man, which was the first part of
the manhood; it remains that Christ was to make his second
appearing in the woman, the second part of his manhood ; and
this was the glory in which he was to appear; with the glory ºf
his father and all the höly angels. The sequel of the Shaker
Bible, reads thus, e
* Long ere this fleeting world began,
Or dust was fashion'd into man,
There power and wisdom we can view,
Names of the everlasting two."
The father's high eternal throne,
Was never fill’d by one alone ;
There wisdom holds the mother's seat,
And is the father's helper meat.
* This vast creation was not made,
Without the fruitful mother's aid,
For by the works of God, we know
The fountain head from which they flow.”
Hear the Shakers have placed the female as the glory of the
Son, also of the Father, and of all the holy angels. According
to this, God, Christ, and all the angels have left the kingdom of
heaven. The scriptures state, Gal. iii. 28, that “...it is neither
male nor female, but all one in Christ Jesus.” And Mat. 22,
30, Christ says speaking of the resurrectiºn, “You. do err, not
iºnowing the scripture, nor the power of God, for in the resur-
rection, they neither marry, nor are given in marriage.”... [.
not this sufficient proof The scriptures plainly shew, that
A PORTRAITURE OF SHAKERISM. 437
*
there is neither male nor female in the world of spirits or the
kingdom of heaven. Again, we will inquire, “if” Ann Lee is .
the glory of Christ º' Answer. Speaking of the glory of the
saints; Christ took Peter and John and James up into a moun-
tain to pray, they saw his countenance change, and his raiment
white; they also saw Moses and Elias talking with him, and
saw them all in their glory. I ask the Shakers what women
they suppose were the glory of these holy men at this time 2
Again, John, Chap. 17, Christ says, “I have glorified my
father on the earth by finishing the work thou gavest me to do.
Then he said, “. Now O Father, glory thou me, with thine own
self, with the glory I had with thee before the world was.”
Was Jesus then asking for Ann Lee his crown of glory?
Lamentable thought ! to have children brought up in such
apostacy The Shakers say they are in the kingdom of heaven,
and that the Eternal God, has established himself in their
Father and Mother, as one (power and wisdom.) Their Elders
and Eldresses, as Christ; male and female, and all other re-
stored ones among them, as the holy angels. By this it ap-
pears that after they ceased in their drunkenness, and could
not lead regular minded people into such bare faced sins, they
introduced the Shaker Bible. An invention of fiends, to lead
the ignorant and uninformed into abominations, blinding them
by shewing thereby that all in a restored state are thus united.
To prove who "are prepared for this state, they refer to Noah,
Abraham and Sarah, shewing that they were justified. Viz.
S. B. p. 54. v. 60. “According to scripture, the differ-
ence between the works of Noah, and those who corrupt the
earth was just this ; Noah was five hundred years old before he
begat his three sons; which, was not until twenty years after
he was called to preach repentance to the world. This par-.
ticularly shews the time and manner of Noah's life in regard to
his having a family, and to his obedience to that which he was
commanded: also shews that what he did was by special com-
mand of God. As it is written, Noah was a just man and per-
fect in his generation. His generation was Shem, Ham and
Japheth, and unto them were sons born after the flood; but not
before, nor even then did they, until they were permitted so to do,
and God blessed Noah and his sons and said be fruitful, &c.”
. P. 55. “And the Lord said unto Noah, thee' have i found
righteous before me in this generation.” “And in all this, both
with regard to the law of nature and revelation, was Noah
pointedly distinguished from the mighty men of renowa, who
took them wives of all which they chose.” Here is the excuse
why the Shakers separate men and their wives ; they say,
“ such make choice to suit themselves without consent from
God; but here, (with Shakers) the wisdom of God in his peo-
ple, will find those who were created for each other, and when
travelled ºa holy state, it will be known which they are.”
7 *
t
438 A PORTRARTURE OF, SHAKERISM,
P. 80. “Abraham and Sarah are justified because they were
old when Isaac was born.” Were the Shaker sisters when old,
favored as was Sarah, they would unquestionably people their
own society, and have prevented lawful mothers the sorrowful
thoughts of having their children in servitude, to be trained up
in ignorance and slavery, or be led into the abominations of the
Elders! To this their appears an obstruction. º
N. B. A person who has been reared among the Shakers
from childhood, until thirty years old, then leave the society
and marry : but few have offspring. The male and female
appear to be alike subject to this effect. What is the cause 2
People often observe, “the Shakers have a singular look in
their countenance.” It is so, and most of those who have been
Shakers for many years, wear the very aspect of death would
a rational person like to have their connexions reside where
such exposures await them 2 This with slavery, bondage and
absolute terror from the fear of man 2 The ignorant have no way
for escape, but think they must endure all those things or go to
hell ; when in truth they are now subjects of tartarean tor-
methts.
From what has already been stated, it may appear, that the
Shakers consider themselves the true spiritual seed which was
to be made worthy to obey the commands given to Adam and
Eve, which were reserved by God from the fall of man, unto
the restoration, as hath been quoted. S. B. p. 37, v. 54,
p. 38, v. 35. It mays be understood, that the Shakers had
not learned, until a number of years after the death of Ann
Lee that she was the bride of Christ, or the crown of glory he
was to receive in his redemption. She said she was greater
than he, and that God had revealed to her greater light; which
appears to be in parting husbands , and wives, parents and
children, and that they must hate and abuse each other. She
also said that rum was the spirit of God, and one of his good
creatures, and made mugh use of it, as also did her Elders
while she lived ; and on account of their drunkenness, meet-
ings was held by the order of the leaders, which caused to
bring forth such fruit, as gave their testimony the lie. After
Ann Lee's death drunkenness abated; since that they
have got their bible formed in a shape, to make for them-
selves a covering larger than the fig leave apron worn by
Adam and Fve. I will ask, what was the law given to
Adam when in his state of rectitude : Aecording to the Shak-
er's bible P. 8, v. 28, Adam was a law to himself and Eve
must obey him. Now the Shaker Eve's must be in obedience
to their Adams. One would naturally suppose the Elders
formed their bible to accomplish selfish purposes, and agree-
able to the minds of carnal men; of whom Joseph Meach-
um was the first 5 that after he became the head Father of
of all the Shakers, was now near fifty years old. Yet he
A portraiture of shAkERISM. 439
*
could make choice of Lucy Goodrich, who had a husband.
Him she must hate, because those affections were natural ;
meantime must love God in father Joseph with all her mind,
might and strength. Meachum had a wife and nine chil-
dren, but those must be neglected and abhored, for the favor
of loving the second appearing of Chrsit in his favorite Lucy.
They were the first two who made their appearance together
as male and female Saviours. This voluptuous plan was soon
abolished with Meachum by the just hand or death, and left
to his successors.
No wonder they wished the scriptures abolished. What must-
be the fate of a female who is unwilling, and will not conform
to such a gospel ? I answer. She is held in derision by all the
society, for a crime unknown, except by the leaders; she is
proclaimed as evil, and condemned for disobedience to their
commands. If she abide with them, she is crushed under se-
were oppression and torture. If she leave them in perfect in-
nocence, they will circulate evil reports and bitter reproaches
against her, with threatnings of the heavy judgments of God,
and the torments of hell. Some are so deceived by flattering
words, and the fear of hell; that they continue among the Sha-
kers, though they perish.-Reader, have pity on children and
youth, who are ignorant of those stratagems—realize them as
you would your near and dear relation.
The Shakers preach that they keep all the commands of
Christ, and that Jesus kept all his father's commands, and that
he was never commanded to multiply. This they hold out as a
deception to those whom they consider in the outer court of the
temple.—They farther state, that God the Father did not re-
quire of his son, the full work of redemption; neither was it
completed until God made himself manifest in Ann Lee, a fe-
male Savior, unto whom was given a new commandment, P.
455, v. 53, 54, “The Holy Ghost thus signifying that sin could
never be finally taken away, by all the blood that could be shed,
until Christ should come in the flesh of woman. Therefore,
the full order of confessing sins was never established, until
Christ's second appearing. Again. In Christ's first appearing,
he died for the sins of the world , but there was none who re.
mained in a joint and correspondent relation and equality with
him, to receive the confessions and bear them away , and thus
the first gift and revelation of God through Mother, was a full
confession of sin, and a full salvation from sin as the conse-
quence.” t
[Remark. This is a secret winding of the enemy, to
discover the disposition of their subjects; also to shame and
humble them, Those who have been of lewd character, they
are easily to be convicted and subjected ; also, easy to be.
lieve and enter into their gospel ;-that judgment which had
formerly been overpowered by passion, has now become ex-
t
449 A PORTRAITURE OF SHAKERISM,
$
tinct—While others who have kept good morals as a standard ;
this, united with the fear of offending a just God, are hard to
be convicted, and will not comply with their gospel, unless over
persuaded by their reasoning, that Christ is male and female,
and all his chosen followers must be thus connected, to regain
the restored state. God in their leaders makes choice of such
as suit—this is their marriage—some are able to withstand this
stratagem, by fighting the good fight of faith, and by looking te
God, they receive the light of Christ to lead them through, as
the three worthies were led through the fiery furnace, and with
their garments unspötted—Glory to God for such a deliverance.
But where are the infatuated subjects, who have no other God
to look to, but a God in their elders ? Those are bound in that
fire which the rich man was, when he lifted up his eyes, being
in torment ; but they lift their eyes no higher than their tor-
mentors, who keep them bound under a decay of nature, until
many at early age, perish. They are made to believe that this
is acceptable to God, and the only way to heaven ; a God of
the world ! a sensual heaven : My desire is, that God would
by some means, enlighten the sincere and lead them out. I
view the innocent, as those who for a short time, are spared by
God’s mercy, and are like the children in the furnace ; who,
if they had continued in their own will, would have been con-
sumed in the flames—and Jeremiah in the dungeon, had he not
made use of means offered for his relief, he must have perished ;
as will the souls of those who continue among the Shakers.-
Among the acquaintance the author has had with the Shakers,
she has never known the instance of a lawful married man and
wife, being chosen as companions among them ; but the man
must hate his wife, and the woman her husband, and both hate
their children ; be in perfect obedieace to the orders, consider
themselves children in knowledge, until some have travelled
(as the leaders say) unto the state of man or womanhood, then
their God makes choice of some others' for companions
to them :—Many are considered through life and to old age, as
children in the Gospel. They are taught the first rudiments of
, their principles or discipline—That is, “Do as you are bid and
be justified, be faithful : the more work you do, the more trea-
sure you will lay up in heaven ; endure hardships as good sol-
diers.” If they are sick and complain, “It is only old nature
that complains, let it die—it is better to wear out, than to rust
out—if you endure, you will find your redemption by and by.
If any person asks if you are contented, or how you are treat-
ed, you know you are centented in the way of God. If you
have hardships, or chastisement, it is all for your good, prepar-
ing you for future joy, so that you are always well used, and
you know it is a great sin to intimate any thing against this way.
if you do, you will meet with the judgments of God. You
must keep your minds open to the elders, in all things. If you
*
A PORTRAITURE OF SHAKERISM, +441
are dissatisfied, or have any temptation to go away, or have any
suspicion of the elders not living to their profession, or any thing
to discourage you, you must come to us and open your mind #
we can reconcile you. You need not worry about right or
wrong; we know what is right, obey us ; be faithful in your
works and you will do well enough, &c.” Thus they are held
in hope and die without mercy. | tº ſº
Again. A man with his wife and children attempting to join
the Shakers, pass through the following scenes. First... “We
are glad to see you, and find that you hate your sins. We have
found power over all sin by confessing our sins and taking up a
full cross. Come, take the first step, (which is to confess sins.)
Stranger. “I understand, that people to join you, must give up
their family and property.” “Ah, that is the story which is
circulating ; but it is all a mistake —we have property enough
and as many children as we wish to take the care of: All, we
want of people, is, to live a holy life to God. . We consider
you capable of taking care of your family and property. If you
are really sick of living in sin and among sinners, we are ready
to hear you confess your sins, and will help you to come into
the way and work of God ; and we assure you now there is no
other way but this, to be saved from sin, and here is full salva-
tion and victory over all sin, and the nature of sin.” The
stranger confesses his sins, and joins the people of God, as h9.
believes.—“Now if you wish to be separate from a sinfól
world, you may be privileged with a house in our village, and
other necessaries.” Conceded to. Elder. “Now the great
work of redemption, is, to be rid of self and natural affections :
this you must overcome, or never be a partaker of the gospel.”
Soon, there is a gift for the children to be given up ; then the
wife, then the property. . If any objections—“What sat out
to forsake the world, and carrying it with you !” You com-
plain, that you do not find that happiness you expected. “No
wonder, here is the full cross. It is under the cross where you
will find the crown. You have so much of the world, and cares
of the world, the gospel can’t find you ; this is a stript work ;
and if you mean to possess Christ you must hate and forsake
all-be a single creature before God, and in this way you will
find your union and relation to God, which you sat out for.”—
Now the man in trouble, reluctantly consents—begins to reject
his family—is called up by the Elders, who say, “there is a
gift for you to put such and such children, at such families,some
of your furniture with them.*-you and your wife come in with
us ; here you will have a privilege of the gospel, and will find
great salvatiop.” This is made known to the wife. She is un-
willing to º with her children, and desires of him, if he will
be a Shakef, to let her live in peace with her children. She is
so distressed he comes again to the Elders to know if he cannot
be justified some other way. Now they come with severity,
} *
442 A PortRAITURE of shAKERISM.
-*
r
*gainst his fetider affections, “The way of God is a strait
**y the line is drawn ; you must hate your old natural affec-
tions. You have been led by old Eve, until you are so sunk in
your loss, that I don't know as you will ever regain it ; you
* a great way from God. ... You now begin to find your loss.
He that loves father or mother, wife or children, or his own
iſe, more than me, is not worthy of me, says Christ. Since
yº, have come to the light, unless you take up a full cross, you
will be more rejected of God than ever. What would it profit
You, if you should gain the whole world and loose your soul ?”
Stranger. I am willing to give up some of my children, but
tºy wife, will not come. I must keep property for her and per-
haps I shall not be contented. The elders finally conclude to
take part of the children, and let him be a short time. Those
children are taken—the mother grows uneasy to lose the care
º her children—she with her husband, comes to see them—
They now have the promise, if they will come among the Sha-
kers to live, that they shall have the care of their children.
They again believe the Shaker's promises t—move with
them, and for a time are treated well. The mother becomes
more reconciled. Now another gift. The man must give his
property to the Shakers, and all his children, and hate his wife,
or be like Annanias and Saphira, rejected of God and despised
9fman. “But now you have been so faithful, if you will come
into full obedience, obey every gift, you will soon come into a
furtherance in the gospel, and be a partaker of heaven here ; if
not, yºur soul will be rejected forever. The gospel requires you to
give all in your power.” Here the man is brought to the severest
test. Concludes to obey, rather than to sacrifice his soul. The
woman is overwhelmed in grief; her husband rejects her, her
shildren and home are gone. Now she may have a living only
under slavery to a despotic power. Here she traces a continu-
ed train of deception and falsehood—views the Shakers in their
true light ! If by accident sees her children, they look, so de-
jected, that it adds sorrow to her trouble. Hader her grief, she
pines away and goes down to the grave, or otherwise seeks ref-
uge among her friends, and feels the full weight of her forlorn
condition. She finds no home without her children. Her once
kind husband, now treats her with violence—her rightful home
and property are gone—The destroyer has come into the land ;
every thing appears as though seized with a blast of death-
All people appear like strangers. The woman in this condition
bemoans her fate, and falls into despair. This is the case with
some, while others, who trust in God, having a hope and a wit-
Hess, that Christ is their friend, seek for reconciliation, and bear
with patience in much tribulation, those afflictions; knowing
that God will avenge the wicked and reward the righteous ;
knowing also, that it is through much tribulation that we
enter the kingdom of heaven.—The man continues with the
A poRTRAITURE OF SHAKERISM. 443
Shakers a number of years; finds hardships, eontradictions and •
afflictions, until he is convinced that the Shakers are unrighteous,
cruel, and unholy. He leaves them—his property is gone—his
family is destroyed—his health decayed—his faculties debili-
tated—is a poor greature. Still he ought to rejoice that he has
become convinced, and again restored to a state of possible re-
peatance towards God. Some men who continue with them
are mere slaves through life; while ºthers are promoted, and
for a time have every favor of the God of this world : when
eld age comes on, many of those as do others, become dejected,
and live a solitary life for a number of years. Through age and
toil, the man becomes infirm ; his tabernacle bows and totters;
his gestures beeome disagreeable : nothing to please the amo.
rous mind. The power of the Shakers Christ in him is dead,
No dear connexion to seothe him : no parental or filial affee-
tions ; those are previously slain as enemies; every tie of re-
lation which was intended by the Creator for the support of
the aged and infirm, are all broken. He is past labor, and
is no profit to God or man; let him die 1 (saith the Shakers)
View the deaths of Benjamin Brown, Benjamin Merrill,
Thomas Howard and Luther Lyon. Many others might be
named, whose deaths were similar ; some females worse.
If wealth or toil would have secured to them the comforts
of life, and a bed for the sick, they would not have died in such
neglected ignominious manner. Were the particulars named,
the reader would think it incredible; you must judge from
affidavits. -
Again. . Shaker Bible P. 13, v. 14, 23, says, “ Man's na-
ture was the serpent.” Was not nature, when created, as pure
as any part of God's creation ?, and all pronounced good e
But that unjust coverting power, that now is the cause of liars,
extortioners, misers, drunkards and adulterers, did cause man’s
nature to transgress the law of God and justice. But the
wrath of Adam’s transgression is appeased by the all-atoming
blood of Jesus Christ. And since his resurrection, his spirit is
a light, a law, in the breast of every man, which reproves the
world of sin, of righteousness, and judgment to come. This is.
the great teacher of righteousness; hear ye him. By obeying
this, you are accepted of God who is just ; and grow into that
tree, the fruit of which is love, peace, joy, long suffering,
gentleness, meekness, faith, &c. By continuing in obedi.
ence to this, the soul grows up in the fullness of God, when it
leaves the body it centres in God, is glorified with that power,
which is jey unspeakable of itself. , Let every man and woman
be just with themselves and their neighbors in all things.
Love worketh no ill to his neighbors, and of course would not
to a person's own family. But the love of the God of this
world, works adultery, fornication, uncleanness, lasciviousness,
idolatry, lying, witchcraft, hatred, variance, emulations,
444 A PORTRAITURE OF SHAKERISM.
wrath, strife, seditions, heresies, envyings, murders, drunken-
ness, revelling, &c. I refer to the Shakers ; view your conduct,
see what it was in the days of your first mother and her Elders,
also see what it now is, as far as you dare for fear of the law.
Among yourselves are you not as impure as ever ? You also
condemn people for not obeying the command of your Elders
so did the pharisees. Jesus asswered them thus, Matth. 3,
3, 45, 57. why do you transgress the commandments of God
by your traditions For God commanded, saying, honor thy
father and mother; and he that curseth father and mother, let
him die the death! But ye say, Whosoever shall say to his
father or mother, “it is a gift, by whatsoever thou mayest be
profited by me; and honor not father or mother, he shall be
free.” Thus bave ye made the commandments of God of
none effect by your traditions. {} |
Ye hypocrites, well did Isaiah prophecy of you, saying, “ This
people draweth nigh unto me with their mouth, and honoreth
me with their lips, , but their heart is far from me. In vain they
do worship me, teaching for doctrines the commandments of
men.” It is not Ann Lee, nor her Elders that will judge
any ; but Christ says, “The words which I have spoken shall
judge you.” Those words are just and are recorded : you will
find there is sufficient power, to judge all people without the
assistance of Ann Lee. It is not sensual love that requires
such a connexion as you have proposed, saying it is necessary
to strengthen the spirit of Christ in his followers. Is it not that
spirit that is cursed above all cattle; and which would choose
to have people subject to its own wicked inventions, calling
itself Holy Ghost, exalting itself above all that is called God
It not only caused Adam to transgress the law of God, but now
denies the spirit and authority of Christ, by a new fangled man-
ner of twisting the scriptures to form a cord to bind Jesus
Christ to Ann Lee ; thereby place her followers in a situation
to support that earthly spirit which she possessed; although the
Shakers persecute and oppress all who testify the truth against
them : still may the truth roar out of Zion, until it shakens
every such rotten foundation. , Have not the Shakers grown
rich by fraud, and grinding their subjects 2 don't they like to
be called Rabbi of the great 2 are they not ashamed of their
first mother and her disciples in the character or robes which
they wrought for themselves? They have therefore attempted
to clothe upon them robes of righteousness, which are fixed by
more masterly bands, than those who were educated under the
tuition of Ann, and by those hands which have need to be
cleansed by the blood of Christ. In the great day of the Lord,
those coverings will all vanish, all will then see whether they
have worshipped God or alaumon. Though you call for
mothers and Élders to save you, yet their mountains of self-
righteous and rocky hardened hearts, cannot cover you from
*
A portraiture of shAkERISM. 445
the strict hand of justice; the same cup you [leaders] have
measured to others, shall be measured to you double; there
will be weeping and wailing. Remember the punishments of
Alice Beck, Hannah Beck, Noah Wiggin, Andrew Ward,
Sarah Basford, and poor Comfort Smith. (I name those as a
specimen of others.) Do you remember the miserable death
she died in consequence of your chastisements 2
JNote. Her being confined in the horse barn there is as yet,
no attested evidence, but the author had from the mouth of
one belonging to your society, that he saw her in that confine-
ment, but for fear of offending the Shakers he is unwilling to
have his name mentioned. Also Sarah Tibbets and her sister
stated that at that time they belonged to the Shaker's society.
The common report in the society was, that Comfort Smith
was confined in a horse barn, and that because she had sinned
against the ministry, who were Job Bishop and others residing
in the meeting-house. Comfort had previously been a member
with them. (See Clement Beck's affidavi'.) She was taken from
the barn a short time before her death.
Thus she was punished for reporting Job Bishop. Under
whatever pretext licentiousness is practised, its nature is the
same ; you may for a covering, as do ye in many other things,
call your connexien, such a marriage as you say God instituted
in paradise, or prescribed by the ministry of the angels to the
Jews which you say the protestants forbid. See Shaker Bible,
p. 317. This must be the marriage yeu spake of when you
said, “none were married agreeably to the will of God only
the Shakers.” Your leaders well know how to change your
condition, and it appears by many circumstances, the ged you
possess is changeable and selfish. While the author was living
at the Shakers, John Beck” was Elder, and Mercy Elkins was
Eldress of the first family at Enfield, N. H. In two years Mercy
Elkins went to Canterbury to live, (40 miles distant) because
of her ill health ; she was between thirty and forty years of
age. Zilpha Goodale was placed in her stead. After a period
of time Zilpha was displaced and Abigail Bowden was given
to John. Here it appears Mr. Beck had three crowns of glory
given to him in a short time. You call this a marriage of the
Lord ; scripture says, what God hath joined together let no
man put asunder ; your god can join and separate at leisure.
It is possible for one man to have seven wives by a gift from a
Shaker god, and all those wives alive at the same time. At
Alfred, in Maine, John Burns and Sarah Kindell were selected
as father and mother to the Shakers in that place, where they
ruled for many years. There was also an Elder of that family
by the name of Elisha Pate who had a wife and children
* John was called Elizure; the names of both male and
female, are often changed with the Shakers.
w
l,
*
446 A PORTRAITURE OF SHAKERISM.
**
* *
previous to his joining the Shakers. Pate was sprightly. In
the year 1817 or 18, Father John was considered infirm, the
power of Christ in him grew weak, and not equal to Pate and
mother Sarah. Accordingly Father John was placed in an
abased state among the common members, while Elder Pate
...took the lead with mother Sarah ; here they appear to shift
their crowns of glory, from one to the other. As light expels
darkness, and truth exposes error, it is desirable that the eye
of understanding would view within those walls, and have a
real understanding of Shakerism. *
Thankfulness is due from me, M. M. Dyer, to him who over-
rules all things,that I have been preserved until I have finished the
arduous task of compiling the foregoing history. The con-
tents have laid on my mind with wait, from the time l was pos-
itively convinced of the Shakers errors (while with them) until
now. It has been with difficulty and much opposition that I
have succeeded. The sufferings and contradictions I have en-
dured by them, the liability of others being caught in the
snare, the promises I made my preserver if he would relieve me,
all were so binding, I could find no real peace, without a
willingness to this obedience ; in which I find peace with God,
and justification before unan. The Shakers have done much
to suppress the truth and injure me , all which has been a spur
to press me forward in this duty ; and causeth me to be the
more thankful, for a just God who knoweth all things, can
strengthen the feeble hands. g
when my children were taken from me, it broke my heart;
but whea I found that through the power of a husband, false-
hood to injure me, (a wife hath no defence against it) it was
taking my life. I cannot paint the depth of my sensation . I
desire a ſaw of preservation for the defenceless part of commu.
, nity, that they may be protected from sorrows and wounds of
the deepest dye. s - . ... " .
I desire the reader to overlook the many defects in the fore-
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The task more difficult than would be on any other.
, I subscribe myself a well wisher to the publick, the female
partin particular. MARY M. DYER.
w God is my refuge in distress,
* ..y A present help when dangers press.-Watts.”
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