UNIVERSITY OF CALIFORNIA SAN DIEGO 3 1 822 001 61 5871 oufn : ;i3 A*0 Compile djby Clara &T)dicottJean. mmm\mm^Mk\\\ presented to the LIBRARY UNIVERSITY OF CALIFORNIA • SAN DIEGO by FRIENDS OF THE LIBRARY Mr . Wilm er-B^-SJiieldg donor UNIVERSITY OF CALIFORNIA SAN DIEGO 3 1822 00161 587 THE UNIVERSITY LIBRARY UNIVERSITY OF CALIFORNIA, SAN DIEGO LA JOLLA. CALIFORNIA $ ^Bookfl bp Clara (Bnfitcott ifecars PUBLISHED BY HOUGHTON MIFFLIN COMPANY GLEANINGS FROM OLD SHAKER" JOURNALS. Illustrated. BRONSON ALCOTT'S FRUITLANDS. Illustrated. GLEANINGS FROM OLD SHAKER JOURNALS S^-'V ^ 4 i Hfik ,--*~ P i^Hv^l ELDRESS JOSEPHINE GILSON As she was in 1S96 GLEANINGS FROM OLD SHAKER JOURNALS COMPILED BY CLARA ENDICOTT SEARS Author of "Bronson Alcotfs Fruitlands" WITH ILLUSTRATIONS BOSTON AND NEW YORK HOUGHTON MIFFLIN COMPANY 1916 COPYRIGHT, I916, BY CLARA KNDICOTT SEARS ALL RIGHTS RESERVED Published October iqib PREFACE From an historical standpoint, the Shaker Village at Harvard, Massachusetts, holds a unique position among the Shaker Communities, having been the headquar- ters of Mother Ann Lee during that period in which she spread her gospel through the Eastern States at the end of the eighteenth century. All that happened there at that time and in the years that followed, especially up to 1853 and thereabouts, is of great psychological interest, as well as forming a chapter in our New Eng- land history that should not be allowed to fade into the Past unrecorded. The wall of reserve and inaccessibility with which the Shakers have surrounded themselves has made it well-nigh impossible before now to penetrate beyond a certain point into the mysteries of their industrious lives, so intricately interwoven with mysticism and the practice of almost perpetual adoration. But the old antagonism between them and "the world" has long since died away, and the religious excesses of the old days which caused such panic of fear and superstition would be as foreign to the modern Shakers as they would be to any outside of their faith. In the towns surround- ing their villages they are regarded as peaceful, honest citizens, and are held in affectionate esteem. Clara Endicott Sears CONTENTS Introduction xi I. Shadrack Ireland and the Square House . . i II. The Origin of the Shakers 5 III. Ann Lee 9 IV. The Voyage and Landing 16 V. The Settlement in the Wilderness ... 20 VI. Mother Ann tells of her Sufferings ... 25 VII. Sowing the Seed 32 VIII. The Arrival at the Square House .... 36 IX. Mother Ann's Ministration 44 X. How Jemima Blanchard became a Shaker Sister . 50 XI. Harvard Hostility to the Shakers .... 59 XII. Describing the Appearance of Mother Ann, Father William, and Father James ... 64 XIII. The Journey to Enfield and back .... 72 XIV. Driving the Out-of-Town Shakers from Har- vard 80 XV. Visit to the Harvard Shakers in 1782 by Gov- ernor Plummer of New Hampshire ... .92 XVI. A Respite at the Square House .... 96 XVII. The Mob at Elijah Wilds's 105 XVIII. The Final Exit from Harvard 115 via CONTENTS XIX. The Last Days 149 XX. Father James's Short Ministry and Early Death 159 XXI. The Vindication of Mother Ann's Character 167 XXII. The Gathering of the Church at Harvard . 176 XXIII. The Revival of 1807 187 XXIV. The Wave of Mystic Symbolism .... 199 XXV. The Harvard Shaker Industries .... 222 XXVI. The Herb Department 249 XXVII. Manners and Customs 257 XXVIII. The Philosophers at Fruitlands and the Shakers 262 XXIX. Harvard Recollections 273 XXX. Who was Leoline? 278 Conclusion 287 Appendix 291 ILLUSTRATIONS Eldress Josephine Gilson as she was in 1896 . Frontispiece A Little Band of the Faithful leaving the Shaker Meet- ing-House on the Sabbath in 1916 xii The Square House, built in 1769 2 Isaac Willard's House, where Mother Ann and the Elders stopped on their way to the Square House . 38 The House of Thaddeus Pollard, showing the Tree to which the Mob tied Abijah Worster 90 Elijah Wilds's House at Shirley, where the Mob attacked the Shakers 106 The Marble Shaft in the Woods bordering the Highway where Father James and Father William were Beaten iio The Shaker Village at Harvard, Mass 178 The Sacred Dance (with upturned palms) .... 182 The Sacred Dance (shaking the hands) . . . .192 Eldress Maria Foster 200 The Sacred Whirling Dance which induced the Gift of Prophecy when the Dancer fell in a Trance . . . 204 The Avenue leading to the Holy Hill of Zion at the Shaker Village, Harvard 208 The Sacred Dance on the Holy Hill of Zion . .212 The Men's Shop 222 The Stone Barn 222 x ILLUSTRATIONS The Old Mill at the Shaker Village, where the Spools, Broom Handles, Sieve Rims, etc., were made . . 226 Eldress Olive Hatch 230 All that remains of the Place of Worship on the Holy Hill of Zion at Harvard Shaker Village .... 234 A Group of Young Believers 238 Elder John Orsment, Jr 240 Elder Elijah Myrick in his Youth 240 Eldress Eliza Babbitt 242 Elder Ezra Newton 244 Elder Simon T. Atherton 244 The Schoolhouse 250 The Herb House 250 Shaker Sisters Labelling Herbs 254 The Home of the South Family of Shakers at Harvard . 264 The Shaker Meeting-House at Harvard 264 Elder Elijah Myrick 274 Elder Giles Avery, of Mt. Lebanon, N.Y. . . .274 Augustus Grosvenor 276 Is this "Leoline"? 280 Eldress Josephine Gilson in 1916 286 Eldress Louisa Green 292 Eldress Ellen Green 292 The Shaker Burying-Ground at Harvard .... 294 Eldress Annie Walker 296 Sister Annie Bell Tuttle 296 INTRODUCTION It has been my great privilege to be counted as a friend among the Shakers in the old township of Harvard, in Massachusetts, which crowns the uplands overlooking the broad valley of the Nashua. A little band of loyal souls still keep the candle of their faith burning in their secluded village, far re- moved from the outside world, like a shrine hidden in a sanctuary of hilly woodlands. Silence broods in the place and marks it for medita- tion. Each year one or two, long past the allotted age, fall quietly asleep in the Lord, and are placed gently and by loving hands among the brethren and sisters, lying in even rows in the old graveyard under the ancient pine trees. Eldresses Annie Walker, " Louysie " Green, and Ellen Green have joined them now, and sleep there side by side. Pansies and sweet alyssum and for-get- me-nots grow out of the sods that cover them. Their lives were pure like the flowers. May their rest be very sweet! But among those who are left is one whose vital mind reaches to far horizons. With a clearness of vision un- sullied by the desires of the world, she looks back into the Past and out into the Future with keen, intuitive perception. Many a quiet hour I have passed with her in the sombre twilight of the old sitting-room, where the por- traits of deceased Elders, Simon Atherton and Elijah xii INTRODUCTION Myrick, look down from one wall, and those of Eldress Olive Hatch and Eliza Babbitt look down from the other, while, hesitatingly at first, but with increasing confidence, I was permitted to pore over cherished re- cords of the past, and worn-out journals, and touching books of verses, — outpourings from hearts long since laid at rest. These are kept in hidden cupboards where the curious cannot find them. And while I read the faded pages, odd fantasies would seize me. The quiet of the place seemed charged with strange vibrations. Out from the Past I seemed to hear the shouts of triumph and the songs of praise of the " Be- lievers"; and hurrying footsteps creaked the floors — the place was peopled with a host of brethren and sis- ters whirling in the ecstasy of their strange worship. And then another sound would reach me — ominous and threatening. Oaths and curses rent the air — the mob had come; had reached the door, mad with antago- nism and venom. Stones and missiles shot through win- dow panes, and cries and imprecations followed them. But high above the tumult rang the songs of Zion, chal- lenging and triumphant. Out through the woods and over the fertile meadows echoed the hymns of Glory. And then a veil would cover the Past again with its mysterious folds; silence returned — heavier than be- fore. "Eldress," said I, looking up from the pages, "where has the fervor gone, and all the ardor and enthusiasm, and all the spiritual fire that swayed these men and women? The wind of the Spirit has swept through this place and borne the soul of it away on its wings. Only INTRODUCTION xiii the outer shell of what was here remains to designate the spot through which it passed." "Yea, oh, yea," she replied musingly; "what you say is true. . . . And times have changed. . . . And life is looked at from a different angle. But nothing that has gone before is lost. The Spirit has its periods of moving beneath the surface, and after generations pass, it sweeps through the world again and burns the chaff and stubble." "And who would dream in passing through these country roads," I said, "that every inch could tell its tale of thrilling history? — persecution and suffering first, and then the years of great prosperity; and finally a handful left to close the chapter! As years went by, Eldress, the people grew to love the Shakers." "They were good men and good women," she an- swered simply. Harvard, Massachusetts, 1916 GLEANINGS FROM OLD SHAKER JOURNALS I SHADRACK IRELAND AND THE SQUARE HOUSE Some localities seem to possess a mysterious and com- pelling attraction for certain waves of thought — and to them are drawn those people whose minds are tuned to the same vibrations. It must be some such hidden law that has caused lovers of secluded communities to settle along the high ridges that rise from the valley through which the Nashua flows like a silver ribbon, wending its way through green meadow-lands, hiding in places be- hind the dark pine forests, and flashing out beyond, to disappear again and reappear alternately, as the eye follows its course northward. Across the expanse of in- tervale rises the chain of distant mountains, and to- ward these the eyes of many dreamers have turned for inspiration and meditation. Shadrack Ireland brought his strange religion there first, closely followed by the Shakers; then Bronson Alcott and his English Mystics created their New Eden at Fruitlands, two miles distant; while eight or ten miles farther north the Millerites, or Second Adventists, chose a spot from which to ascend to Heaven when the sound of the last trump should rend the air. All the aspirations that have surged from the hearts of these 2 GLEANINGS FROM OLD SHAKER JOURNALS/ searchers after the Ideal seem to linger still about the place, just as the scent of roses long since faded will linger on in a deserted room. A mile and a half from the village green of Harvard, the Shakers live their peaceful lives in a complete seclu- sion. Many acres of rich soil and growing timberlands surround the little village street, once filled with the "Believers," but now a silent place, left dreaming of the past and heedless of the future. All is at a standstill there. The rush of modern times has proved too quick a pace for it to follow, and so has left it stranded, to complete its days in quiet retrospec- tion. The fine old maple trees have grown so large and leafy that the shadows give a cool green depth to half the picture. It is a place of dreams. The Square House heads the village street, and guards it like a sentinel. It had a strange, uncanny history before the Shakers came, and since that time has been the scene of many wonderful experiences. When Shadrack Ireland's followers built the house, the woods were thick around it, and here he lived a hidden life, with his soul-mate, Abigail Lougee. Now, Shadrack had been a New Light preacher, so they say, and was a strange, secretive man, and full of fan- cies. He came from Charlestown, where he left a wife and several children, and whether he feared they would turn up some day, or act in other inconsiderate ways, is not recorded, but the fact remains that he was guarded with the utmost secrecy. His days were passed in keep- ing watch from the cupola that then surmounted the roof. He reached it by a secret staircase, up which was IRELAND AND THE SQUARE HOUSE 3 drawn a string with a bell attached, to warn him of in- truders. Near by, upon the hill, a place of ragged bould- ers served as a meeting-place where he could hold con- verse with his followers, and still keep up his vigil. The striking feature of his religion was his claim to an im- mortal body. He warned his people that they must not bury him should his soul depart from it, because it surely would reenter it again. And so it happened that one night he was seized with violent pain and died. An old Shaker manuscript gives the account of it thus : — "The night he died he walked the floor in great dis- tress of mind and groaning with deep groans. He said, ' I feel the wrath of God.' . . . Abigail Lougee called Abi- gail Cooper to get up and light a light. They got a light as quick as they could, but he was gone when they got to him, as I understand." They watched him day and night with deepening agitation. He lay there cold and stark, and gave no sign of a return to life. They feared it might become known that this dread thing had happened, so they barred the house from wayfarers, and all took turns and watched. More days and nights went by, and now in consternation one by one, unable to bear it longer, fled from the room. The aforesaid manuscript will tell the rest: — "He finally was put in a coffin, and the coffin bricked around at the West end of the Square House cellar, near the South side, and remained there several months probably, — and finally Abijah Worcester helped bury 4 GLEANINGS FROM OLD SHAKER JOURNALS him in the night, somewhere in a South east course, or Southerly from the wash house. They took up some hills of corn, dug a grave and buried him, then set out the corn again so as not to have it discovered where the grave was. I suppose David Hoar helped Abijah bury him. "Ireland did considerable work in the finishing of the Square House. The stair banister and railings are with- out doubt his work. He was a good workman, — a kind of cabinet maker or joiner. He began quite zealous, — had much of the Spirit for his day when he began, and probably meant to go pretty correct. "One time in Mother Ann's 1 day she had the people get up in the night and go into the labors or dance in meeting, because Shadrack Ireland's spirit was there and brought such darkness. It brought such distress upon Mother, that she felt as though she must have the people assembled and go into the works of God." 2 So ended the first experience of the Square House which was to hold so important a position in the history of the United Society of Believers (commonly called Shakers) in Harvard, Massachusetts. 1 The founder of the Shaker religion. 2 "Amos Buttrick being in meeting at Watervliet, and there being quite a heft of death and darkness in meeting, Mother Ann came down out of the chamber, and told the people to labor for the power of God, 'for,' said Mother Ann, 'there are the darkest spirits here that I ever sensed, — Shadrack Ireland is here, — he began in the spirit and ended in the most total darkness of the flesh.'" " Brother Abel Jcwett says that Molly Lyon said the'Square House was raised not a week from the time her first child was born, August 12, 1769." (Unpublished Harvard Shaker Records.) II THE ORIGIN OF THE SHAKERS In order to have some sort of understanding of the con- tents of this book, the origin of the United Society of Believers, otherwise known as Shakers, must be ex- plained; for this strange sect did not start into being suddenly, but was an outcome of the religious history of the latter part of the seventeenth century. As far back as 1685, when Louis XIV of France revoked the Edict of Nantes, which had given religious liberty to the Protestants, he plunged the country again into the throes of persecution and bloodshed. As a result of this in- justice, there arose a sect of fanatics in the provinces of Dauphine and Rivarais, known as the "Camisards," or French Prophets. Jean Cavalier, a young baker, was their leader, and so inspiring was his leadership that in 1688 five or six hundred Protestants, both men and women, caught the fire of his enthusiasm, and followed him through the country prophesying the near approach of God's Kingdom on earth. The burden of their cry was, "Amend your lives, repent ye, the end of all things is nigh." In their worship they were strangely affected with paroxysms that resembled fits. They beat the air with their arms, and writhed with horrible contortions, until a faintness came over them which developed into a trance-like condition, and falling to the ground they lay there as if dead. When consciousness returned, they 6 GLEANINGS FROM OLD SHAKER JOURNALS were seized with violent tremblings and twitchings — crying to the Almighty for mercy for themselves and for mankind. As the bodily agitation diminished, they be- gan to prophesy — claiming to hear the commands issuing forth from God. They also claimed the gift of speaking in unknown tongues; of performing miracles; of heal- ing the sick, and of clairvoyance. Apprehensive of the powerful influence which these people were exercising wherever they went, the Government initiated a course of brutal persecution aginst them. In 1702 a number of the Camisards were put to death, and three years later a series of inhuman massacres occurred, ending in the burning at the stake of three of the most prominent prophets, while two others were broken on the wheel. Jean Cavalier with two or three followers managed to escape to England. Here they held meetings in and about London, with the result that before the end of the year 1705, three or four hundred prophets were stirring England as they had France with the warning that " the acceptable year of the Lord " was at hand. As these peo- ple had no especial creed and no established place of worship, the effect of their prophecies finally began to decrease in strength, and the flame of their enthusiasm flickered intermittently until the year 1747, when James Wardley and his wife Jane, both Quakers, be- came imbued with this prophetic spirit, and leaving the Society of Friends (the real name of the Quakers) they de- voted themselves to interpreting the visions which came to them, with the result that a new and definite proph- ecy was put forth announcing the second appearing of Christ as being close at hand. At this time they lived in THE ORIGIN OF THE SHAKERS 7 Bolton, but they moved to Manchester and lived for a number of years in the house of one John Townley on Canon Street, and here they formed a society which at first numbered about thirty people. "In their worship they would sit in silent meditation for a while, when they were taken with a mighty trem- bling under which they would express the indignation of God against all sin. At other times they were affected, under the power of God, with a mighty shaking ; and were occasionally exercised in singing, shouting, or walk- ing the floor under the influence of spiritual signs, or swiftly passing and repassing each other, like clouds agitated by a mighty wind." From these strange exercises the people received the name of "Shakers," and by some were called "Shaking Quakers." "The work which God promised to accomplish in the latter day, was eminently marked out by the Prophets to be a work of shaking. Thus the Lord promised that he would shake the earth with terror (Lowth's transla- tion of Isa. 11, 19-21); that in that day there should be a great shaking in the land of Israel (Ezek. xxxvui, 19- 20); that he would shake the heavens and earth (Isa. xiii, 13; Joel in, 16; Hag. 11, 6, 7, 21); that he would shake all nations, and that the Desire of all nations should come; and according to the apostle (Heb. xn, 26) that yet once more, he would shake not the earth only, but also the heavens — signifying the removing of things 8 GLEANINGS FROM OLD SHAKER JOURNALS that are shaken as of things that are made, that those things which cannot be shaken may remain." l It was the firm conviction of James and Jane Wardley and their followers that the Christ Spirit, which had manifested itself through the personality of Jesus of Nazareth, would again appear on this earth, but this time it would be through that of a woman. Their argu- ment was that God being Eternal Spirit, and permeat- ing all life, must combine within Himself all the positive or masculine qualities of Power, Justice, Truth, Knowl- edge, and Might, and the negative or feminine qualities of Mercy, Loving-kindness, and Forgiveness as well, and that as He had revealed his spirit through Man, so He must also reveal it through Woman, in order to complete the full revelation of his Divine Nature. With this expectation firmly established, they eagerly awaited its fulfilment, and they believed that they found the fulfil- ment complete in the personality of Ann Lee who united herself to the Society in 1758. 1 The Testimony of Christ's Second Appearing. (1810.) Ill ANN LEE Ann Lee came of humble birth. She was the daughter of John Lee, a blacksmith living in Manchester, England, and during her childhood she passed her days working in a cotton factory, preparing cotton for the looms. There was no time or opportunity for any schooling; therefore, though industrious and efficient in her work she grew up without knowing how even to .read or write. She was a strange child, subject to extraordinary spir- itual experiences — visions and prophetic dreams were her constant companions, and her mind dwelt continu- ally on the wickedness of human nature. Children who work in factories in manufacturing towns learn of the worst side of life at a very early age, and Ann's over- sensitive and morbid tendencies developed abnormally. She would frequently cry herself to sleep, or lie awake shivering with the fear of God's wrath, and would go to her work in the morning unrefreshed from her night's rest. Her father had no patience with her. Her mother, however, was what was then termed a " strictly religious and very pious woman," and she protected her from his anger. But that was not for long, for she died leaving Ann motherless at a very early age. As Ann grew older she was employed as a cutter of hatter's fur, and the daily life she saw around her was of the most sordid and depressing kind. Marriage repelled io GLEANINGS FROM OLD SHAKER JOURNALS her, and she shrank from any suggestion of it. But no one had patience with this point of view — her father least of all; and so against her inclinations she was married to a young blacksmith named Abraham Stanley, and they lived together in her father's house. Her four children died in infancy, and this she took as a retribution for having succumbed to the dictates of the world. All her old fears and the consciousness of the sin around her came back with redoubled force, which at length brought her under excessive tribulation of soul, and for a season she was possessed with great mental suffering, and with no mortal guide to lead her in the way of truth. It was under these conditions that she sought the spiritual protection of James and Jane Wardley. It seemed to her that these people possessed a greater de- gree of Divine Light and understanding than any that she had ever heard of. The great features of their doc- trine were the open confession of sin, and the taking up a daily cross against all evil and all the desires that be- long to the world. To her suffering mind these acted as oil that is cast upon troubled waters, and "by her faith- ful obedience to the instruction of her Leaders, she at- tained to the full knowledge and experience in spiritual things which they had found." * This brought her a sense of peace for a time, but the desire to attain an even greater spiritual understanding took such hold upon her that she could find no rest. "In watchings, fastings, fears, and incessant cries to God, she labored day and night for deliverance from the 1 Testimonies of the Life, Character, Revelations, and Doctrines of Mother Ann Lee. (Albany, 1888.) ANN LEE ii very nature of sin. And under the most severe tribula- tion of mind and the most violent temptations and buffet- ings of the enemy, she was often in such extreme agony of soul as caused the blood to perspire through the pores of her skin. "Sometimes for whole nights together, her cries, screeches and groans were such as to fill every soul around her with fear and trembling." J For nine years Ann went through periods of agony of mind with intervals of great peace, when visions and revelations would come to her in such vivid detail that the attention of James and Jane Wardley and their fol- lowers became centred upon her, with a growing con- viction that her spiritual nature was developed to a degree far exceeding any that had been revealed up to that time. During these years of spiritual experiences her intuitive faculties grew apace. She studied human nature in all its phases with such close attention that she developed the faculty of reading the thoughts and search- ing the hearts of those about her so unerringly as to cause consternation and fear. Tales of her miraculous insight and her soul-stirring visions were noised abroad, and became the subject of much inquiry. At this time she was thirty-two years of age, straight and regular in form and feature, with expressive eyes that were keen and penetrating. All the accounts of her lay stress on the remarkable power of her eyes. Now up to this time the Society had held its meetings 1 Testimonies of the Life, Character, Revelations, and Doctrines of Mother Ann Lee. (Albany, 1888.) 12 GLEANINGS FROM OLD SHAKER JOURNALS unmolested by the outside world, but now it took a more aggressive and definite stand. The Shakers de- nounced what they called "the abominable creeds of religion that had foisted themselves upon a suffering people." l They proclaimed with renewed emphasis the second coming of Christ, and prophesied the downfall of the Anti-Christ, who they declared was being worshipped throughout the land. Their meetings became more open and unrestrained, and excited public attention to such a degree that protestations were heard on every side, and soon mobs collected with the avowed purpose of sup- pressing these "heretics." Many times Ann Lee and her associates were arrested and thrown into prison. On one occasion, about the year 1770, an especially ardent meet- ing was being held at her father's house, when it was surrounded by an excited mob, who dragged her out and cast her into the dungeon of the prison at Manchester. The next morning she was hurried to another prison, a madhouse, called "Bedlam," and here she was locked into a dark stone cell, so small that she could not recline at full length. It was during her incarceration in this terrible place that she had her greatest spiritual experi- ence. She declared that after crying out in agony of spirit to be shown the solution of this life of temptation and sin and acute suffering, she was rewarded with a vision of such transcendent beauty and dazzling purity that she fell upon her knees, her eyes blinded by the supernatural radiance. The conviction was borne in upon her then, she said, that the life of the celibate was the acceptable one, and the taking up of the cross against 1 The Shakers. (East Canterbury, 1893.) ANN LEE 13 the world and the flesh was the only way of regenera- tion and of changing the "Children of Darkness" into " Children of Light." This belief became fixed and defi- nite in her mind. It had been the plan of the warden of the prison to see that Ann should die of hunger in her narrow cell and so cease to trouble the public, and to this end no food was taken to her for fourteen days, and during that time her door was never opened. But there was a young lad whom she had adopted, named James Whittaker, and he, with the devotion of youth, watched day and night outside the prison wall. He managed dexterously to evade the jailer a number of times, and stealing through the dark corridors to the door of Ann's cell, he inserted the stem of a pipe into the key-hole, pouring milk mixed with a little wine into the bowl, so that she was able to drink enough of it to keep her alive. When the two weeks had passed, and her sentence was ended, the warden and jailer, confident of finding her dead, opened the cell door. To their terror and amaze- ment she stood erect before them, and crossing the thres- hold, made her way with a firm and steady step that showed no sign of weakness to the entrance of the prison, where some of her faithful associates were awaiting her, and with them she passed out of sight. This occurrence was whispered abroad by the jailers, a superstitious awe having seized them, and many rumors concerning her occult power became current and aggravated the hos- tility of the public which was already becoming exceed- ingly ominous. Now this new conviction of Ann Lee's changed the 14 GLEANINGS FROM OLD SHAKER JOURNALS whole tenor of her mind. Whereas before she was prone to weep and lament over her sins and those of the world about her, she now became filled with a supreme joy. She related her prison experience — the revelation she claimed to have received and the attendant heavenly vision — to James and Jane Wardley and their followers. They listened with a rapt attention which soon became fraught with overpowering exaltation, and with loud re- joicings they declared that the hand of God pointed to her as His anointed Daughter into whom the Christ Spirit had entered, and they acknowledged her then and there as the Divine Mother for whom they had waited so long — asserting that now, through Woman, the second coming of Christ was fulfilled. After this she was known as Mother Ann Lee, and her followers looked to her for spiritual guidance and her word became their law. " I am Ann the Word," she affirmed, signifying that in her dwelt the "Word." » "After Ann was received and acknowledged as the spiritual Mother and leader of the Society, the manner of worship and the exercises in their public assemblies were singing and dancing, shaking and shouting, speak- ing with new tongues and prophesying, with all those various gifts of the Holy Ghost known in the primitive Church." 2 It was soon after this that another vision came to her. This time she saw a little village in a far-off land, and 1 The Testimonies of Christ's Second Appearing. (1810.) 2 Ibid. ANN LEE 15 many faces of men and women as yet unknown to her, looking toward her in expectation. Life was becoming very burdensome to the Shakers in England. Persecu- tion and hatred were meted out to them in full measure, and Mother Ann became convinced that this new vision was a call to a distant land where they could worship in peace and security, and seriously begin to spread the gospel of regeneration. Accordingly, as many as were able to follow her sailed on the ship Mariah in the month of May, 1774, bound for America. The little band of followers in- cluded her husband, Abraham Stanley (who then pro- fessed the same faith), James Whittaker, her brother William Lee, John Hocknell and his son, Richard Hocknell, James Shepherd, Mary Partington, and Nancy Lee, a niece of Mother Ann. That summer James and Jane Wardley moved from John Townsley's house on Canon Street into a hired house. But the departure of Mother Ann left them un- equal to meeting successfully the antagonism of the public in England. Nothing prospered with them from this time on, and finally they were removed to the alms- house, where they died. Those of the Society who were left, being without a leader, soon lost heart, and returned to "the world." IV THE VOYAGE AND LANDING A feeling of intense relief came over Mother Ann and her faithful followers when the good ship Mariah slipped her moorings and made for the open sea. Worn out as they were with the strain and stress of constant persecution from those of the Orthodox faith in England, they turned their faces with joy and hope toward the far-away shores of the American colonies, where free- dom of religious thought, so they were told, was the ac- knowledged right of all men and one of the corner-stones upon which the government of the country was to be built. In the exuberance of joyful anticipation they marched the deck, shouting exultantly, and dancing and shaking according to their strange manner of worship. Captain Smith, who commanded the vessel, was filled with amazement at the sight of their actions, which seemed to him unseemly as well as incomprehensible. He ordered them to stop at once, and when they paid no heed, but continued to respond to the dictates of the Spirit when it moved them to worship according to their custom, he was full of wrath and threatened to put them in irons, and if necessary to cast them into the sea. Before his threat could be carried out, however, a shout of warning came from below that the ship had sprung a leak. A sudden storm of wind and rain struck her, and now the waves rose dark and mountainous on every THE VOYAGE AND LANDING 17 side, and she struggled bravely to ride them as they broke across her deck. All was confusion and terror. The crew sprang to the pumps, while the captain ran to and fro directing them. Mother Ann, clinging to a rope and steadying herself as best she could against the violence of the wind, stood looking aft with searching and dilating eyes ; her gaze was seen to become tense and rapt. Suddenly she turned, and hurrying to the cap- tain's side she announced that she had had a vision of two angels standing at the helm, therefore, he must tell the crew that the ship was in charge of heavenly pilots and would sail its course in safety. Comforted by this an- nouncement, all hands worked with greater courage and precision. The cause of the leak was found to be the starting of a plank which they succeeded in making secure, and they proceeded on their voyage with thank- ful hearts. From this time on no further opposition was made to the Shakers. They worshipped without inter- ference, and finally on August 6, 1774, the Mariah sailed into the harbor of New York. When they landed they found the colonies on the edge of revolution. Not knowing where to go, they took counsel together, and having no means of subsistence they deemed it best to separate and seek employment wherever they could find it, promising one another to join forces again as soon as they were able to accumulate a little ready cash, and then they would lose no time in starting their great work of regeneration. Most of the little band found work in and around Al- bany. William Lee, being a blacksmith by trade, had no great difficulty in getting started. James Whittaker, 18 GLEANINGS FROM OLD SHAKER JOURNALS being a weaver, also found employment. Mother Ann remained in New York and tried to find work in washing and ironing, while her husband, Abraham Stanley, went into a blacksmith shop. In the mean time John Hocknell, who was the only one of them who had any property, went up the river, and invested in a tract of land in a place called Niskayuna, near Albany, with the purpose of eventually making a home there where they could carry out their plans in safety. He then went back to England, and brought over his family to help him in this work of preparation. Mother Ann's experiences during the following year were both painful and disheartening. The following account : will give some idea of the hardships she en- dured : — "Mother Ann was evidently destined to drink deeply of the cup of affliction and suffering, before her testi- mony could be opened and received in America. Her labor and travail of soul for the opening of the gospel was often so great as to banish all other concerns. Hence poverty, privation, and hunger were her frequent com- panions; — and hence, she was often left destitute of all earthly friends. "At one particular time she was reduced to such ne- cessity, that her only shelter from the inclemency of the winter was a small uncomfortable room, without bed or bedding, or any other furniture than a cold stone for a seat, and her only morsel was a cruse of vinegar, and 1 Testimonies of the Life, Character, Revelations, and Doctrines of Mother Ann Lee. (Albany, 1888.) THE VOYAGE AND LANDING 19 as she afterwards testified, she sat down upon the stone, without any fire, sipped her vinegar, and wept." To add to her desperate situation Abraham Stanley was taken with a severe illness, and night and day she was obliged to care for him, not knowing where to turn for the necessary food to keep them alive. At length, when her husband had recovered, Mother Ann found herself face to face with a new situation. As his strength returned, he began to walk the streets, and soon he made friends with some men whose religious views, if they had any, were directly opposed to the faith he had adopted, and this influence led him to cast aside his Shaker principles, and one day, on returning to the poverty-stricken home that sheltered them, he announced to her that she must return to live with him as his wife, or he should leave her then and there, to fare as best she could alone. Ann bade him leave her, saying that God would protect her — and she never saw him again. And now she was thrown entirely upon her own resources. Fortunately she sought work of a good, kindly woman who lived on Green Street (after- wards Pearl Street) and by her she was treated with consideration. Then the clouds began to lift for her, and on Christmas Day, 1775, John Hocknell and his family came to New York in search of her, and when they had found her they took her to Niskayuna, which was afterwards named Watervliet. Here her followers gathered around her, and started preparations for the great work they had in hand. V THE SETTLEMENT IN THE WILDERNESS Niskayuna was then a wilderness. The Shakers made a clearing in the deep woods and there they built themselves some rough log cabins, and the brethren set to work industriously to till the ground and plant the crops and make themselves independent. Here they could worship without fear of being molested, and great was their joy at the prospect of imparting their principles to what they deemed to be a sinful and wicked world. But as time went on and no one joined their ranks, doubts of ever being able to preach their gospel assailed them. Mother Ann alone never swerved in her faith. She gave them strength and encouragement to wait for the right time to come. "O my dear children," she would say, "hold fast and be not discouraged. God has not sent us to bring the gospel to this land in vain, but He has sent us to bring the gospel to this nation which is deeply lost in sin; and there are great numbers who will embrace it, and the time draws nigh." Elder William Lee then asked Mother, "Do you believe the gospel will ever open to the world?" Mother replied, "Yea, Brother William, I certainly know it will, and the time is near at hand when they will come like doves." William replied, "Mother, you have often told us so, but it does not THE SETTLEMENT IN THE WILDERNESS 21 come yet." Mother said, "Be patient, be patient, O my dear children, for I can see great numbers coming now, and you will soon see them coming in great numbers." And while they were thus downcast, "Mother came out and led them into the forest west of their dwelling, where, by the ministrations of the power and gifts of God, through Mother, they had a very joyful meeting, and praised God in songs and dances." 1 The winter following, in 1779, Mother Ann had many visions, and gave out prophecies that renewed the faith of the Shakers in their mission. After coming out of a trance on one occasion she said: "I see great numbers of people come and believe the gospel; I see great men come and bow down their heads and confess their sins." 2 In the spring these prophecies came true. In the town of New Lebanon in the month of March a great revival took place. It was of a spiritualistic nature, and the meetings resounded with loud cries to God — some cry- ing for mercy, while others gave vent to overpowering joy, filled with the conviction that the commencement of the Kingdom of Christ was at hand which would put an end to wars and fighting, and peace and harmony would at last reign on the earth. Many revelations were given through mediums, who walked about in a trance condition imparting messages from the spirit world. As these people had no leader, and as nothing seemed to come out of their prophecies, the excitement had begun to wane, when they heard of the settlement 1 Testimonies of the Life, Character, Revelations and Doctrines of Mother Ann Lee. (Albany, 1888.) 2 Ibid. 22 GLEANINGS FROM OLD SHAKER JOURNALS of Shakers in the woods of Niskayuna. Consequently a large band of people, including old and young, made their way there, and to them Mother Ann expounded the strange religion of which she was the head, and ini- tiated them in the mysteries of their symbolic form of worship. Deeply impressed, they confessed their sins, and believed Mother Ann to be filled with the Christ Spirit, embodying the second appearance on earth. So the little Society began to increase in great numbers, many coming from far and near; and thus Shakerism became a fixed institution in America, and was the very first Communistic Society established here. Stories of this peculiar sect passed from mouth to mouth, and soon the authorities began to make inves- tigations. By some Mother Ann was strongly sus- pected of witchcraft, and the old accusation was in sub- stance revived, "She casteth out devils by Beelzebub." It being a time of great suspicion regarding all com- paratively newcomers to the country, they were ar- raigned before the Commissioners at Albany, and told to take the oath of allegiance. To swear in any way was against the Shaker principles, and this they explained as best they could, but it only gave credence to the rumors that they were enemies of the country, it being well known that they denounced as sin war and all fighting or shedding of blood; therefore the entire board of Elders, and Mother Ann as well, were put in prison, where they were kept for six months. At the end of that time, however, they were all set at liberty by the Governor of New York, and returning to Niskayuna they found that those who had been left there had THE SETTLEMENT IN THE WILDERNESS 23 worked faithfully and well — many more converts hav- ing been brought into the Society, and all seemed to be prospering. There is a curious account in an old Shaker pamphlet of a visit made to the Shakers in the forests of Niska- yuna by the Marquis de Lafayette while he was in the service of General Washington. It runs thus: — "Lafayette, in company with another officer in regi- mental dress, entered very quietly the building where one of their devotional meetings was in progress. The one among the brethren most eccentrically exercised was Abijah Worcester. His outward manifestations were of a very curious type. He was under a spell of singular violent agitations; jerking, shaking, and sud- denly twisting in convulsions, in a most remarkable manner. Lafayette's tall and manly form arose in the seat he occupied near the door, and he passed down di- rectly to the front of the congregation and seated him- self by Abijah's side, and fastened his eyes upon him most intensely, and as Abijah felt moved upon by the spirits to go into convulsions, Lafayette would reach out his arm and lay his hand upon the subject under agitation. This disconcerted Abijah not a little, and he began to feel the presence of the distinguished visitor with some alarm. Finally, with much effort, he gasped, "You seem desirous of obtaining this power." But the reply he re- ceived in a calm, clear voice, " It is desirable," so worked upon Abijah that he suddenly arose and ran out of the door, followed as suddenly by General Lafayette, who kept close by his side. To break the connection, Abijah 24 GLEANINGS FROM OLD SHAKER JOURNALS hurried to the barn, but with his silent investigator close upon his heels. To make a show that he had busi- ness there, Abijah seized a broom and commenced a most vigorous sweeping of the floor, but there stood his inquisitorial friend, waiting patiently to see what the next move would be. Abijah, in dismay, started for the house; as quickly in his footsteps was he who stuck to him closer than a brother. Almost vanquished, Abijah lifted the hatchway and rushed into the cellar; but lo! Lafayette was there also. In great confusion Abijah rallied for one more effort, and grasping a rude ladder started to ascend to the floor above, but close upon the rounds was the unrelenting Lafayette, with a determina- tion to learn what power or impulse controlled the man who was possessed with such strange actions. The open- ing in the floor led to the room in which were assembled Mother Ann and the Elders. Then for the first time La- fayette found voice enough eagerly to ask of them what manner of man he had encountered, and what was the nature of his malady? He was informed that it was wholly of a religious type, and that such dwelt among them. The tenet of their religion was then explained to him, when he enquired to know why he could not share it as well as others; but Mother Ann informed him that his mission was of the world, and on the great earth plane before him; that in the soldier life which he had chosen, he had a work to do of vast importance, as in the suc- cess of the patriotic arms that of the freedom of the populace depended." l 1 Pamphlet, The Shakers. (East Canterbury.) VI MOTHER ANN TELLS OF HER SUFFERINGS After Mother Ann came from the jail at Poughkeep- sie she talked to her followers a great deal on the subject of giving proof of one's faith, and of suffering, if need be, in order to prove loyalty to a cause. One day Mehetable Farrington, and some others, induced her to tell them of her experiences in England, and the perse- cutions she was subjected to. "I suffered great persecutions in England," she told them, "on account of my faith. Sometimes the power of God operated so mightily upon me, that numbers would try to hold me still; but the more they tried to withstand the power of God, the more I was operated upon. "One of my brothers, being greatly enraged, said he was determined to overcome me. So he brought a staff about the size of a large broom handle, and came to me while I was sitting in my chair, and singing by the power of God. He spoke to me, but I felt no liberty to answer. 'Will you not answer me?' said he. He then beat me over my face and nose with his staff till one end of it was very much splintered. But I sensibly felt, and saw, the bright rays of the glory of God pass between my face and his staff, which shielded off the blows, so that I did but just feel them. He continued 26 GLEANINGS FROM OLD SHAKER JOURNALS beating till he was so far spent that he had to stop and call for drink. While he was refreshing himself I cried to God for his healing power. He then turned the other end of his staff and began to beat me again. While he continued striking, I felt my breath like heal- ing balsam streaming from my mouth and nose, which healed me, so that I felt no harm from his strokes; but he was out of breath, like one who had been running a race." Mother Ann related this same occurrence to Phebe Spencer and others. Mother Ann told Mehetable of another experience which she had. "When I lived in England," she said, "there arose a great mob against me, and determined to put an end to my existence. They took me into the highroad and ordered me to advance. In submission to their order I made the attempt, but was soon knocked down with clubs, and after I got up and began to walk, I was kicked every few steps nearly two miles. I then felt as if I should faint with thirst, and was almost ready to give up the ghost, by reason of the cruel abuses which I re- ceived from my riotous enemies. While I was suffering from the merciless mob, not one friend was allowed to follow me. But God in mercy remembered me, and sent a man who was instrumental in my deliverance. A cer- tain nobleman, living at some distance, who knew noth- ing of what was passing, was remarkably wrought upon in his mind, and urged by his feelings to go, but where, MOTHER ANN TELLS OF HER SUFFERINGS 27 and for what cause he did not know. But he ordered his servant to fetch his horse immediately. The servant went in haste, but the anxiety of the nobleman was so great, that he sent a messenger after his servant, to hasten him. "He then mounted his horse and rode hastily, as if it had been to save his own life, as he afterwards told me; but, for what cause, or where he should stop was unknown to him, till he came to a large concourse of people. He then enquired what their business was. On being informed, he rode up to the place where I was, and commanded the mob to desist their abuse, and sharply reproved them for their cruel conduct, and ordered them to disperse immediately. "He then enquired if I had any friends present; and told me if I had not, he was determined to take care of me himself. Elder Hocknell appeared, and said he was my friend. The nobleman gave him strict charge to take care of me. Thus God made use of this nobleman to do His will." While Mother Ann was relating this, Elder Hocknell was present, and he then told of his experiences that day, and testifying to the truth of what Mother Ann had said, he continued as follows: — "I followed Mother, feeling determined to follow her amidst the crowd. I had not proceeded 'far, before I was taken and thrown into a ' bulge place ' as they call it. With much difficulty I got out, and went to a fountain of water and washed myself, and then went and changed 28 GLEANINGS FROM OLD SHAKER JOURNALS my garments, and pursued after Mother. When I over- took the mob they beat and abused me very much, and then rolled me in a mud slough; and although I was wounded, and my head in a gore of blood, I did not suffer anger to rise in the least degree. After they left me, a poor widow came, and bound up my head with a handkerchief. I washed myself and went and changed my garments again, and went again in search after Mother. When I came to the place where she was, the nobleman was reproving and dispersing the mob." Mother Ann at another time told Abigail Babbitt of a most terrible experience she had gone through. "I was accused of blasphemy," she said. "My ac- cusers told me that my tongue must be bored through with a hot iron, and that I must be branded on the cheek. I was led before four of the most learned minis- ters of those parts. They asked me to speak in other tongues. I told them they must wait for God's power to move me, for it was by the operation of God's power that I spoke in other tongues. Soon after the power of God came upon me, and I spoke to them in different tongues of the wonderful works of God. These men, be- ing convinced that I spoke by the power of God, told the people not to hurt me; but the mob was not satisfied; their rage increased, and they said we must be stoned to death. So they led me and Elder William Lee, Elder James Whittaker, Daniel Whittaker, and James Shepard down into a valley, and the mob brought as many stones as two men could carry, and placed them down on the MOTHER ANN TELLS OF HER SUFFERINGS 29 side of the hill, and then began to cast them at us; but they could not hit any of us (except Daniel, who received a slight wound on one of his temples) upon which they fell into contention with themselves. "While they were throwing their stones I felt sur- rounded by the presence of God, and my soul was filled with love. I knew they could not kill me, because my work was not done; therefore I felt joyful and comforta- ble, while my enemies felt distress and confusion. "At another time, " she added, " there came a mob by night, and dragged me out of the house by my feet, till they tore the skin off my face." Abigail Babbitt testified that Mother then showed them the scars. 1 Now during this period, in spite of many difficulties, the Shakers were transforming the tract of land hidden in the forests. The clearings they made were being turned into fertile meadows, and little by little they planted crops and orchards, and dug out the rocks and stones from the waste lands and built walls with them. They worked with a joyful enthusiasm, following out to the letter one of the strictest rules of the Shaker religion, "Hands to work, and hearts to God," and as they saw their work prospering, an added zeal was born in them to spread their gospel throughout the land. Once at this time some young people came to see the Shakers, and Mother Ann gave them the following advice : — 1 A Summary View of the Millennial Church. (1823.) 30 GLEANINGS FROM OLD SHAKER JOURNALS "When you return home you must be diligent with your hands; for godliness does not lead to idleness. The Devil tempts others; but an idle person tempts the Devil. When you are at work, doing your duty in the gift of God, the Devil can have no power over you, because there is no room for temptation." And one day a young man came to her and asked her if he might plant some peach and plum stones which he had in his hand, and she replied, "Yea, — do your work as though you had a thousand years to live, and as you would if you knew you must die to-morrow." And as she turned and looked at an apple tree in full bloom, she exclaimed : — "How beautiful this tree looks now! But some of the apples will soon fall off; some will hold on longer; some will hold on till they are full half grown and will then fall off; and some will get ripe. So it is with souls that set out in the way of God. Many will set out very fair and soon fall away; some will go further and then fall off; some will go still further, and then fall; and some will go through." All this time Mother Ann had it in her heart to visit the homes of the "Believers," as they were wont to call them, that were scattered eastward. She often recalled the vision which came to her in England, of the far- away village, and the faces that were turned toward her expectantly; and she knew that as yet she had not seen that place, nor had she looked into those faces. So in MOTHER ANN TELLS OF HER SUFFERINGS 31 May, 1 78 1, she and Elder William Lee, Elder James Whittaker, Samuel Fitch, Mary Partington, and Mar- garet Leland started out to face the dangers of the grow- ing opposition which confronted them at every turn outside the confines of their forest home at Niskayuna. They left many brethren and sisters to care for the place in their absence, and with exhortations and words of warning to keep the candle of faith burning brightly, and to the remaining Elders to guard their flock, they went forth to the encounter of "the world " from which they meant to draw more converts to the new religion. VII SOWING THE SEED When Mother Ann and the Elders went forth on their journey, they were in no way ignorant of the dangers involved. Already they had learned through direful ex- perience that they could not count upon either hospi- tality or kindness, and as they went from one village to another, and from town to town, suspicion and antag- onism followed them. But in spite of this they made many converts. Men and women, both young and old, were drawn to them despite popular. prejudice, and hun- dreds came to Mother Ann, and questioned her, and to all she preached the confession of sins, the life of self- denial, the rejection of the world, and the adoption of the laws of the spirit. She also expounded to them the law of non-resistance, of loving their enemies, — "The soft answer turneth away wrath," she would tell them, — and often those who were the most obdurate at first be- came her most ardent followers, and proclaimed with greatest vehemence that in her the Christ Spirit was made manifest. It was a time of deep unrest in the religious world. Signs and wonders were looked for and expected, and the prophesying, the communications with the spirit world, the entrance of the spirit into a body and twisting it and turning it in^violent contortions, the speaking in unknown tongues, — all of which formed an integral SOWING THE SEED 33 part of the Shaker religion, — had a magnetic effect upon those of emotional temperament, and drew them, despite themselves, into the circle of influence which these strange people seemed to possess. It was this strong power, to which so many succumbed, that stirred a superstitious fear in the hearts of the majority in the country they passed through, and it was a frequent occurrence that upon their arrival at a village or town the authorities commanded them to leave the place and go elsewhere. Witchcraft, sorcery, the evil eye, — these were words that soon became associated with them in the minds of their enemies, and led to their inflicting abuse and cruelty upon them. Often they had to travel with much secrecy, but already the houses where they were welcome were numbering in the hundreds, and they would be given shelter and food in spite of the watchful eyes of the authorities. It was usual with them to hold a religious meeting when they were hospitably received, and the shouting and whirling, and the rhythmic danc- ing, which was their method of worship, swept their followers into a condition of mind bordering on ecstasy. When questioned concerning their worship they would exclaim : — "Why should the tongue, which is the most unruly member of the body, be the only chosen instrument of worship? God has also created the hands and the feet, and enabled them to perform their functions in the ser- vice of the body. And shall these important faculties, or indeed any of the powers and faculties of man, which God has given to be devoted to his service, be active in 34 GLEANINGS FROM OLD SHAKER JOURNALS man's service, or in the service of sin, and yet be idle in the service of God? "God requires the faithful improvement of every created talent. "O, clap your hands all ye people; shout unto God with a voice of triumph. Let the children of Zion be joyful in their King; let them praise his name in the dance." When the children of Israel were delivered from their Egyptian bondage, Moses and the children of Israel sang unto the Lord a song of thanksgiving for their de- liverance. "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her, with timbrels and with dances." And again : — "Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord : then shall the virgin rejoice in the dance, both young men and old together; for I will turn their mourning into joy, and will comfort them and make them rejoice from their sorrow." " Did not David, and all Israel dance before the Lord? And did not the Psalmist sing thus: — 'O praise God in his holiness, Praise him in the firmament of his power, Praise him in the sound of the trumpet; Praise him upon the lute and the harp; Praise him in the cymbals and the dances'" ? Thus they explained their manner of worship to those who flocked to meet them. SOWING THE SEED 35 But this religion of joy appalled the descendants of the grim and sober Puritans. The arguments of the Shakers confused them, for they knew they quoted the Scriptures, but they shrank from what seemed to them blasphemous and unseemly behavior, and as the voice of these strange people went abroad, the animosity of "the world" increased accordingly. So they travelled through the country, welcomed gladly by some, and repudiated by others, until they ar- rived in the hill town of Harvard, Massachusetts, one June afternoon in 1781. VIII THE ARRIVAL AT THE SQUARE HOUSE The greater portion of this account of the arrival of Mother Ann and the Elders at the Square House and of the subsequent visits to neighboring towns was com- piled by the Shakers in 1816 from eye-witnesses and from those who had taken part in the dramatic experiences attending the spreading of their gospel throughout New England. This compilation was published for the exclu- sive use of the Shaker Societies. It was found in man- uscript with many additions among the Harvard Shaker records, signed by Elder Thomas Hammond (1853), who was deeply interested in collecting together all that could be found concerning the life of Mother Ann and the Elders and those early days, which a few who were then living could remember. In addition were other manuscripts and old journals revealing many things concerning the Shakers which have never been put before the public until now. The account of the arrival at the Square House begins as follows : — x "Mother Ann and the Elders arrived at Harvard the latter part of June, 1781, stopping the first night at Zaccheus Stephens's in Still River, the last house in town on the right-hand side in going from Harvard to 1 Some portions of this account appear in Precepts of Mother Ann Lee and the Elders. (Published by the Shakers in 1888.) THE ARRIVAL AT THE SQUARE HOUSE 37 Lancaster. On Wednesday they went to Isaac Willard's (where our South family now is), where they tarried about a week. The house of Isaac Willard was in sight of the Square House, so called, in Harvard, where Mother and the Elders afterwards took up their residence. While at Isaac Willard's, Mother saw in vision a large mob, in black, which filled the road leading to the Square House, and which seemed opposed to her going there. She then saw two angels, who made their way through the mob, by which she perceived that God would open the way for her to go. "As they made their way to the Square House the last part of June or 1st of July, they probably came up to the stoop in front, on the south side of the house. Father William spoke and said, 'Are you willing we should come into your house?' (Abigail Cooper lived there at that time.) Abigail Cooper replied, 'No, I don't know as I am.' (Previous to this Abigail had gotten a little hint they were going to try to get in at the Square House to make their home there. She, knowing they were English people, her feelings were not favorable to them.) 'Well, you'll let us come in, will you?' ' I sup- pose I must.' " They came in, and after taking their seats they ob- served they were going to John Cooper's (this was per- haps half a mile from the Square House in a northerly direction), "and when we return from there we had thought of tarrying with you awhile." This did not set well on Abigail's feelings to have them speak of tarrying there. They asked her if she was satisfied with the reli- 38 GLEANINGS FROM OLD SHAKER JOURNALS gion she had — "if it saved her from sin?" Said they, "We have the pure gospel of Christ, and no confidence in the flesh ; and if you will take us in, we will do you good." " All we want is to help souls to God," said Mother Ann. Abigail said she had seen a great deal of false religion, and did not want to see any more. She thought if they had any new religion they could keep it to themselves, for all her: — she did not want it, nor did she care about seeing them. Mother Ann, looking at Abigail, said, "I have seen you before"; and looking around on the rest she said, "and so I have seen you all." (This had reference to Mother's vision in England.) "She tarried a short time," said Abigail, in telling about it, "and before they went out they asked me if I did not love them? I told them I did not. Father William answered me, 'We will make you love us before we leave the place.' As they were going out, Father William gave me an apple. I did not want it, but took it, and laid it on the manteltree piece. They had not been gone long before I could say in truth that I did love them. I loved the apple they gave me, for their sakes. When I was about my work I would now and then look at the apple, and take it in my hand. I knew they had something good about them because I loved them. So, I wanted they should come back, and when they came I was thankful to take them in, and glad to do anything for them that I could do. I found Mother's words to be true. In the conversation, Father William frequently said ' Don't you love us? Don't you love us some?'" After this the arrangements and preparations were CO M 5 THE ARRIVAL AT THE SQUARE HOUSE 39 made for the reception of Mother Ann and the Elders at the Square House, and they proceeded thither and took up their residence. "Here they were visited from almost every quarter of the land where the sound of the testimony had extended, and continued to preach the gospel and minister the power of salvation and eternal life to all who were will- ing to receive it. Here Mother Ann found the place and the people which had been shown to her in vision while in England, and during her residence in this place the gospel had a rapid and extensive circulation. She visited many places in this quarter, where the sound of the gospel had awakened souls to serious enquiry and where numbers had already embraced the testimony, particu- larly Shirley, Littleton, Woburn, and Petersham. "As grain was scarce in and about Harvard, Mother Ann sent Jonathan Slosson and Reuben Harrison to the Western Believers at Lebanon and about there, for grain, etc. They went, and by the kindness and liberal- ity of their faithful brethren, they soon obtained a good supply of flour and cheese. When they returned to Harvard with their provisions, Mother Ann and the Elders wept, and kneeled down in thankfulness to God for such a manifestation of faith and liberality in His people. Mother then called on the young believers to see what kindness and liberality had been displayed by the Western Believers, and to witness the faith and zeal of the two young men who had been on such a journey for their sakes. She said it was an example worthy of their imitation, and ought to awaken them to thankfulness and gratitude. 4 o GLEANINGS FROM OLD SHAKER JOURNALS "In December, 1781, Mother Ann and the Elders made a journey to Petersham. They arrived at Thomas Shattuck's late in the evening, and found the family watching and waiting in expectation of their coming. Mother Ann said, 'It is good to watch, and you should always watch.' Father William said, 'Ye watched, for ye knew not the hour we would come.' They, however, proceeded to David Hammond's that night. The next day, being the Sabbath, many people of the world came to attend meeting. Elder James preached the gospel from these words: 'Cleanse your hands, ye sinners; and purify your hearts, ye double minded; be afflicted and mourn and weep.' (James iv, 8-9.) He spoke with great power and energy of the spirit, and urged the ne- cessity of confessing, forsaking, and repenting of their sins. 'What is cleansing the hands,' said he, 'but con- fessing sins? And what is purifying the heart but for- saking them? And what is being afflicted and mourning and weeping but repenting of sin?' He continued his discourse about two hours. "This being the first visit that Mother Ann and the Elders had made in Petersham, the inhabitants gener- ally manifested a desire to see and hear for themselves, and as they pretended civility they had full liberty. "Accordingly on Monday evening there came a con- siderable number of civil people; also a company of lewd fellows from the middle of the town, who styled them- selves the 'Blackguard Committee.' This was the night that the ruffians carried off Mother Ann, knocked down and cruelly beat David Hammond and Mary, his woman; Father James was clinched by the collar, THE ARRIVAL AT THE SQUARE HOUSE 41 knocked down, and left for dead, and several others were knocked down. Father William was also hurt and all that stood in the way were beaten and bruised more or less." * There are more details known about this visit to Petersham as follows: — At the meeting held on that Monday evening, Elder James Whittaker was in charge. It was held in a room which opened out into another of a larger size and here had congregated the people of the world who had come out of curiosity to attend the meeting. Elder James asked those who were really interested to come into the room where the Believers had assembled. They all came crowding in to hear Elder James read the Scriptures. Mother Ann and Elizabeth Shattuck were sitting on a bed, while near them a number of other Sisters were grouped. Elder James stood with a light in his hand and was just about to read, when a cry of 'knock out the lights' rang through the rooms, and in an instant the whole assembly was in confusion. All the lights except one were extinguished, and into the room rushed three men with faces disguised with black paint, and seizing hold of Mother Ann, attempted to drag her from the room. Elizabeth Shattuck and the other Sisters rushed to her rescue, and a violent scrimmage took place. So fierce was the defense of the Shaker Sisters, that the men fearing recognition retreated and suddenly left the house. Elder James, apprehensive of some further trouble, asked the rest of the people there to quietly go to their homes. They accordingly dispersed. 1 From unpublished records. 42 GLEANINGS FROM OLD SHAKER JOURNALS Mother Ann with prophetic insight declared that the ruffians would return ere long, and in distress of mind the little band began to "labor" in order to keep evil away from them. But after a while confidence returned, and they were all about to secure some rest, when Mother Ann looked out of the windows and saw dark figures moving around the side of the house. She tried to hide herself knowing that she was the one of all others whom they were seeking, and the others fastened the doors and secured them as best they could, but immedi- ately a party of thirty men threw themselves against the doors, and bursting them open they rushed into the house, uttering oaths and imprecations. As the sisters had hidden away all the candles that were lying about on the floors after the scrimmage that had taken place, the men seized the pine knots out of the old chimney, and blowing them into a flame, they hurriedly made a search of all the rooms in the house. Mother Ann had taken refuge in one of the bedrooms, and when they finally found her "they immediately seized her by the feet and inhumanely dragged her, feet foremost, out of the house, and threw her into a sleigh with as little ceremony as they would the dead carcase of a beast, committing at the same time acts of inhumanity which even savages would be ashamed of." l The night was bitterly cold, and Mother Ann, with her clothes torn and tattered, was driven some miles to a tavern kept by one Samuel Peckham. Father William Lee and David Hammond had caught on to the back of 1 Testimonies of the Life, Character, Revelations and Doctrines of Mother Ann Lee. (Albany, 1888.) THE ARRIVAL AT THE SQUARE HOUSE 43 the sleigh, and in spite of being beaten over the heads with heavy whips, they managed to cling on in their de- sire to do their best to protect Mother Ann if possible. When the tavern was reached the men called for drink and Father William took the opportunity to remonstrate with them and bitterly reproach them for their cruelty. So earnest were his words that a sense of shame came over them, and fearing that their identity might be dis- covered they agreed to let Mother Ann go free if they would sign a promise not to prosecute them for their un- lawful acts. Fearing that a refusal might renew their persecution of Mother Ann, Father William agreed to this, and some of the men drove them back to David Hammond's house. Mother Ann entered the house singing joyfully a song of praise for her deliverance. This made a deep impression on her persecutors, and some of them admitted that they felt a sense of shame at having abused her so cruelly, and they asked her forgiveness. Mother Ann's answer was this: " I freely forgive you. I hold nothing against you, and I pray God to forgive you." Whereupon they left the house, sobered and ashamed. But it was not safe for the little band of Shakers to remain in Petersham. The accusations against them of witchcraft, which followed them wherever they went, raised such terror among some of the inhabitants that menacing threats were heard on all sides, and they decided to return to Harvard. IX MOTHER ANN'S ministration The Square House now became the centre of an extraordinary demonstration of religious enthusiasm. Hundreds of men and women journeyed there — the coming and going was incessant. As the days and weeks went by the ardor of the worship of God in their meet- ings increased. It is said that the sound that came from them could be heard a mile away. Mother Ann and the Elders exhorted their followers to confess their sins, and they did so with loud lamentations followed by excessive joy. In speaking of this the following account is given in "A Summary View of the Millennial Church": — "Her labors in this particular were often attended with such mighty power of God and such sharp and piercing testimony that few who heard it were able to resist its convicting power. Many were so powerfully wrought upon that they could not refrain from crying out and confessing their sins on the spot. Others whose feelings were more bound by the fear of the cross could find no rest, day or night, from the tormenting weight of their sins till they had honestly confessed them before some witness of God, appointed for that purpose. And everyone who was honest and faithful in that important work soon experienced the forgiving power of God, and MOTHER ANN'S MINISTRATION 45 felt an inward evidence of union and relation to the Kingdom of Heaven." And to those who came to confess their sins to her, she said, "If you confess your sins, you must confess them to God; we are but his witnesses." To such as asked her forgiveness she used to say, "I can freely for- give you, and I pray to God to forgive you. It is God that forgives sins. I am but your fellow servant." Now there was one man who professed faith, who con- fessed his sins to one of the Elders, but Mother Ann was convinced that he had not confessed all. This was a grave offense, and she called another Elder named Amos Rathbun and told him to go and labor with this man. "For he has pretended to open his mind, but has not done it honestly," she said. Accordingly Amos went and labored with the man l who pretended to make full confesssion, but he still did not confess truthfully or honestly. Mother Ann, still feeling and knowing the man's hypocrisy to Amos, also went into the room her- self, and spoke to the man with great sharpness and se- verity, saying, "You cover your sin, and do not confess it honestly." These words were spoken with such power of God that the man was struck down, and fell, with his whole length upon the floor, groaned out, and said, " It is true," and appeared to be in desperate agony, and for some time he was unable to rise up. While he lay in that situation, Mother Ann sharply reproved him for such abominable conduct, and for not confessing it to 1 The word "laboring" in this sense means shaking out evil. During this exercise the body is twisted with contortions which they believe is due to the inflow of the spirit. 46 GLEANINGS FROM OLD SHAKER JOURNALS Amos when he was called upon, and declared to him the impossibility of ever keeping the way of God with sin covered. 1 One of the tenets of Mother Ann's religion was that cleanliness was next to godliness, and this she dwelt on with special emphasis. Zeruah Clark was a Believer to whose house they sometimes went to hold a meeting, and on one occasion Mother Ann said to her : — "Be faithful to keep the gospel; be neat and industri- ous; keep your family's clothes clean and decent; see that your house is kept clean and your victuals are pre- pared in good order, that when the Brethren come in from their hard work they can bless you, and eat their food with thankfulness, without murmuring, and be able to worship in the beauty of holiness. Watch, and be careful, don't speak harsh, nor cast reflections upon them; but let your words be few, and seasoned with grace." Lucy Bishop was once scrubbing a room and Mother Ann came in and said, "Clean your room well; for good spirits will not live where there is dirt. There is no dirt in Heaven." At another time she spoke to some sisters who had been washing the floor, saying, "You ought to be neat and clean ; for there are no slovens or sluts in Heaven " ; 2 and Brother John Robinson testifies that Mother Ann said to one of the Believers when they were holding a 1 Testimony of Amos Rathbun. 2 Testimony of Sister Lucy Prescott MOTHER ANN'S MINISTRATION 47 meeting, "Never put on silver spoons nor tablecloths for me, but let your tables be clean enough to eat from without cloths." To the men she gave this command : — " Every faithful man will go forth to put up his fences in season, and will plow his ground in season, and put his crops into the ground in season ; and such a man may with confidence look for a blessing. But the slothful and indolent will say: 'To-morrow will do as well, — and to-morrow will do as well.' Such a man never finds a blessing, — if he has anything it is afterwards, and there seems no blessing in it. Just so he is in spiritual things; — he will be slothful in the work of God, and he will reap his reward. He that is unfaithful in the unrighteous Mammon, how can he be trusted with the true riches?" And she would exhort them to be industrious and eco- nomical and to let nothing be lost through shiftlessness and neglect. And this was the creed she gave them : — " Put your hands to work and your hearts to God ; pay all your just debts, and right all your wrongs. Remem- ber the poor; if you have but little to spare, give to them that need. Be neat and clean, and keep the fear of God in all your goings forth." These and many other like exhortations show the foundation of good, old-fashioned common sense that underlay the mysticism and fanaticism that were so strong in Mother Ann's nature. It was this capacity to 48 GLEANINGS FROM OLD SHAKER JOURNALS make her followers intermingle the humblest kind of drudgery of everyday life and the enthusiasm of their religious belief that gave sufficient life and impetus to the Society of Believers to carry them successfully through nearly a century and a half of great prosperity. Now the Square House was full to overflowing and hundreds camped in the woods near by. The present village street was then a mere wood road, but soon it bore the imprint of innumerable feet as day and night the brethren and sisters would go forth in the worship of God. Songs of Zion rent the air. Shouts of joy rever- berated from hill to hill. Much care fell upon Mother Ann and the Elders, and in an extract from one of the old journals a quaint description of it is given by Sister Jemima Blanchard to Eldress Roxalana Grosvenor who reports it : — "At a time when Mother and the Elders were greatly pressed with company and had very heavy labors so that they had slept very little for some weeks, Jemima saw Father James going to the barn. Mother called him and told him of some labors she wished him to perform. Father said, 'This is the third time I have started to go to the barn and lie down.' Mother replied, 'James, you are faithful, you shall have rest, but you cannot have it now.' "Sister Jemima once heard Mother reprove one of the brethren for going without his victuals for the sake of mortification and asked where he got his gift [inspira- tion]. She said Mother taught them to eat as much as they needed for the support of the body, and then serve MOTHER ANN'S MINISTRATION 49 God by the strength of it. She always showed a concern that all should have what they needed. She took special care of Jemima in this respect as she was bashful , and had but little appetite." Amos Taylor of Harvard stated "that a store of pro- visions was kept at the Square House sufficient for a large number of guests," and that meetings were there held daily which generally continued until past mid- night, and sometimes until break of day. The exercises were chiefly singing and dancing, forty or fifty men in one room, and as many women in another, "moving about as thick as they can crowd with extraordinary transports, singing sometimes one at a time, sometimes more than one," or dancing by a "perpetual springing from the house floor about four inches up and down." 1 1 History of Harvard, Massachusetts. X HOW JEMIMA BLANCHARD BECAME A SHAKER SISTER The following account was dictated by Sister Jemima Blanchard to Eldress Roxalana Grosvenor after the former had reached a great age and had become blind. The old manuscript reveals the extraordinary magnetic influence exerted by Mother Ann. "Daniel Wood was the first person from whom I obtained any knowledge respecting the Believers. He came to my father's house one evening, when I was there on a visit. (I lived at Isaac Willard's; the place our South family now occupy.) He said that they confessed their sins, and were operated upon by the power of God. My brother Joseph and myself were all the children who were there, the rest being out on an evening visit. " I listened to the conversation as long as I could hear it, it affected my feelings so, and then went out. Joseph soon followed me, and we talked about it together. "He said he would take me up to see them; but I did not agree to this, yet there was always a fear in my mind after this that they were the only people of God. Joseph seemed to feel it more than I did. Daniel said he did not know but they would come here, and I feared it. This was in the winter. The next April or May Joseph came to me and told me he had heard that they were coming, and that he intended to go to sea to get away from them. JEMIMA BLANCHARD BECOMES A SHAKER 51 I tried to dissuade him, but to no purpose. I never saw him afterwards. The next June I went to Holliston to work for a family by the name of Cutter. My friends were anxious to have me go, I suspect, for fear I should get taken in with the Shakers; and I was willing to get away for the same reason. While I was there Daniel Wood visited Cutter. I was at that time absent with a neighbor of his; and Cutter sent word to him to keep me over night, and in the morning he came there, and re- quested the man of the house to keep me through the day. And being afraid myself to see Daniel I stayed willingly. " I afterwards learned that Daniel stayed pretty much the next day, on purpose to see me. When I returned to Cutter's I urged him to go and see the Shakers; his wife joined me in it, and we persuaded him to go. On his re- turn he spoke favorably of the people. He said that Father William told him that God was at work with him, and tried to make him promise that if, during his stay in the place he should feel conviction he would return unto him. And he did promise. He told us that while on his way from Harvard town to Zaccheus Stephens's he felt such a weight of conviction come upon him that he got off his horse and lay down on the ground. He then knew that Father's word to him was true, and that to fulfill his promise he must go and see him. But he felt so certain that he should have to set out if he did that he broke his promise. We were so much interested in his account that we prevailed on him to go again and carry us. Accordingly in September he came and brought us. We went first to Zaccheus Stephens's in Harvard where 52 GLEANINGS FROM OLD SHAKER JOURNALS I saw some who had set out. Of these I knew Father Eleazer and Tabitha Green. They appeared so solemn and heavenly that it struck my feelings very much; they were under the operations of the power of God. We sat down to supper with the family. When they kneeled Cutter and his wife kneeled with them, but I durst not. I looked at them with wonder, and saw the power of God visible on their faces and even on the clothes of the Be- lievers. It looked perfectly white and run in veins. I noticed it mostly on those young persons whom I knew. We went on that night to my father's where we stayed all night. In the morning I started off alone to go to the Square House; — passed by Jeremiah Willard's where I was well acquainted. Oliver Willard, his first child (a very remarkable child who died when about three years old, being in great distress in his sickness, his friends would pity him, but he would reply, 'Pain ain't Hell') not two years old, was on the steps; he knew me and ran up to me. I took him up, he looked me in the face and immediately set to shaking his head so that it seemed as if his neck must break, and I put him down. He then took hold of my clothes and pulled me towards the house; I went in and found them all Believers. They spoke kindly to me, yet they seemed so solemn and strange that I soon came out, and went on to Isaac Willard's (his father) where I used to live. Here I found the same change in the appearance of the family, yet they looked pleasant, and were kind to me, said they were glad I had come, and asked if I was going to meeting, etc. I soon left them and thought I would go and see for myself what had wrought such a change in all my acquaintance. JEMIMA BLANCH ARD BECOMES A SHAKER 53 There were two young women at the Square House, with whom I used to be acquainted, viz., Deliverance and Beulah Cooper. I found them in the kitchen to work; and as I was passing through the hall, they came and invited me into the kitchen and talked very lov- ingly to me, said they had wanted very much that I should come, etc. "Mother was in the kitchen washing herself; she turned and looked at me with such a pleasant heavenly countenance, that it absorbed my whole soul, so that I scarcely heard what my companions said to me. Mother hastily put on her cap and handkerchief and came to me. She took me by the arm and said, 'Wilt thou be a daughter of Zion, and be searched as Jerusalem with candles?' I answered not, for I knew not what to say. Her word seemed to me like the voice of God. She then took me into meeting, and it seemed to me all day that her eyes were upon me, and that she could see through me. Once while passing through the kitchen into the meeting room Mother pulled me into her lap and hugged me to her heart saying, 'How is it that you are the buntling, when Phebe (my youngest sister) is the young- est?' As I always was my mother's pet, this made me feel still more that Mother knew all about me. The young women before mentioned got dinner for us, and when I came to the table they informed me that it was their manner to kneel before eating, and insisted upon my uniting with them, but I objected, saying that I did not want any dinner. "My natural father desired me to conform, but I felt that I could not, there being many of the world looking 54 GLEANINGS FROM OLD SHAKER JOURNALS on, with countenances expressive of scorn and contempt. Mother then came to me and said, ' It is becoming in all people to render thanks to God.' This bound my feelings so that I kneeled with her, yet showed by my manner that I did it for manner's sake. It was not our intention to stay overnight, but my acquaintances begged me to, and Mother told Cutter's wife she had better stay and let me visit my acquaintances; so we consented and stayed. In the morning we met Mother in the hall; she spoke very lovingly to us, and invited us to stay to breakfast, but Cutter's wife excused herself by saying, 'We must be making our visit end as fast as we can,' etc. Mother said, 'Why do you want to get this young woman away? You cannot help her soul to God ; and you cannot do this for you have not found Him yourself.' She took offense and went away, charging me to come soon. I told her I would, and that I would be to my father's to breakfast. As soon as Mother left me I went into the kitchen and took my leave of my acquaintances, leaving my com- pliments for Mother with them, and then made the best of my way out of the house, and hastened homeward, feeling released that I had got away, for I did not feel as if it was possible for me to be one of them. " I had gone about as far as where the first house now stands, when I distinctly heard Mother come down- stairs, go into the kitchen and say, 'Where is that young woman?' They replied, 'She is gone.' 'Gone!' said Mother. 'What did you let her go for? Go and call her back; tell her she has not bid me farewell yet; and it was I that invited her to stay, and she has not treated me with good manners.' I stopped as it were involunta- JEMIMA BLANCHARD BECOMES A SHAKER 55 rily and turned around, saw Mother standing on the doorstep, and the young women coming after me. They told me what Mother said, and I went back to excuse myself for I abhorred the idea of treating any one with ill manners, and especially such a beautiful and God-like woman as Mother. I told her I could not stay, that I liked them very much, but that I could not be like them, certainly at present; that they were now waiting for me to breakfast and that I could not stay any longer — that perhaps I should come again, etc. Mother said, 'Oh, oh, nay, you did not mean to come again.' I knew this was my very thought, so I knew not what to say, but still kept excusing myself as Mother held me by the arm. I kept trying to get my arm away, but as soon as I did this she would take me by the other, while she advanced still nearer to the house. When we got to the door I re- sisted going in, as much as I could civilly; and after I got in I kept striving to get away, but Mother would have another and another word to say, and I kept speaking in behalf of the people, how well I liked them, and how well they had done by me, meaning every sentence should be the last, until Mother said, 'Don't you want the people of God to pray for you?' I replied that I did. In an in- stant her arms were around my waist, and we were both on our knees. I shook so that the windows shattered, but I did not know what it was for some moments. Mother said, 'James, did I not tell you that the time had come when we must go into the highways and hedges and com- pel them to come in?' After this I thought no more of going home, being exercised almost constantly by the power of God for many days . 56 GLEANINGS FROM OLD SHAKER JOURNALS "Cutter and his wife stayed at my father's about a week, to see if I would not return ; they then came to the Square House to see if they could not get me; and as I was laboring by the east door Cutter's wife catched me by the clothes, and told me that Cutter wanted to speak with me, pretending there was some necessity for it, and said that he was standing by the fence. So I went with her as far as the south door, when the Believers saw me, and a company came out and took me into the house, while another company raised a war and drove them off. It was thought there was a plan laid to take me away by force. "I stayed about a month before I went home at all, doing nothing but to attend meeting and exercise in the gifts of God, except that I helped the kitchen sisters occasionally. Mother had given liberty for me to do this at any time; but when there was meeting (which was most of the time until one or two o'clock in the morning, except at meal times) I did not like to be out much. "There were from one to two hundred there to din- ner much of the time, but this would be accomplished quicker than any one could believe who had not seen it. At one time in the winter season there were so many, they were afraid they should break down into the cellar, and the brethren went out into the woods and cut lum- ber for props, and placed them down cellar to hold up the meeting-room floor. At this time Mother Ann called for all the children under fourteen years of age and sent them home, attended by a suitable person to take care of them. Then Mother Ann took some of the young sisters who stood next to her, and went out into the JEMIMA BLANCIIARD BECOMES A SHAKER 57 door yard and we labored around these with her. I was glad I happened to be near her, for I did not know as any others would come; but they flocked out after Mother, till I should think half of the assembly were there. There was room enough in the house after Mother went out. They would occasionally have an intermission of from fifteen minutes to half an hour in the course of the meet- ing. After being there about three weeks I expressed some uneasiness about not working any more with my hands; but as they seemed satisfied with me I contented myself a while longer. But when I had been there about a month I spoke of my home at Isaac Willard's. There was so much company all the time at the Square House that I could not feel at home in any place except in meeting, or in the kitchen. Mother told me they would labor upon it, and they concluded I might go. So I went home, but I used to go to meeting every night. I do not think I was left at home but one night, and then Mother told Jeremiah he must not do it again, as my brothers (who were very much opposed) might come and take me away by force. Mother would often have me stay over- night, if it was wet, or I was very weary, or not well. "I opened my mind to John Partington soon after I received the power of God as before stated, and the next morning he went away, so that I had no more oppor- tunity with him. And although I did it according to my best understanding at the time, yet Mother knew I needed another privilege and sent for me by Father Wil- liam. At first I was bound in my feelings, not knowing what to say, till they kneeled and prayed to God for me; I then talked with perfect freedom and without any cross. 58 GLEANINGS FROM OLD SHAKER JOURNALS "The next winter after I believed, my brother went to Jeremiah Willard and told him that my mother was sick and wanted to see me. It was thought best for me to go, and Lucy Prescott went with me. I found Cutter there, my mother was knitting. He tried to persuade me to go home with him; said his wife could not be pacified without his trying once more to get me. "He was a minister, and wealthy. They had often talked to me of the property, as if it was as much mine as theirs, if I would only stay with them; and now he brought up all his arguments afresh. My relations, ex- cept my mother, were very much against me, but I stood against them all. I had a real gift to speak to Cutter; he sat with his face in his hands, and did not speak a word; neither did any one else, except my mother, who admonished me for being saucy; but I heeded it not, and when I had done speaking I left the house immediately. I heard from Cutter several times afterwards, and learned that he run out of his property and became poor, which seemed like a real judgment, as there was no apparent cause for it." * 1 " I have heard Beulah Cooper speak of this man. She was in a meeting which he attended, and had a sign of sleeping. She sallied back and said, ' Let me alone, let me sleep.' He said that was a sign to him. "R. L. G." XI HARVARD HOSTILITY TO THE SHAKERS To the Shakers their form of worship was as sacred an exercise as that performed by the children of Israel be- fore the Ark in the Temple, but to those who had no knowledge of the symbolism involved in it, it seemed like a mad riot. It was not so very strange, therefore, that the people of Harvard rebelled against this dis- turbing element that little by little was sifting its way into the imaginations and emotions of at least one, and often two, in almost every household for miles around. Family ties were being snapped asunder; lovers separated in fright; the betrothed abjured their vows, and were seen among the throngs of worshippers, white- faced and ardent, in their labors to reach the spiritual plane. Those in opposition spared no pains to excite popular feeling against Mother Ann and the Elders. They called her the "Elect Lady," and tried to besmirch her char- acter by every sort of insinuation, and by direct accusa- tion as well; but in spite of all they could do or say, the numbers who followed her increased. A description of what took place from "the world's" viewpoint was printed at Harvard at this time : — "When they meet together for worship, they fall a-groaning and trembling, and every one acts alone for himself; one will fall prostrate on the floor; another on 60 GLEANINGS FROM OLD SHAKER JOURNALS his knees and his head on his hands; another will be muttering inarticulate sounds which neither they nor anybody else can understand. Some will be singing, each one his own tune, some without words in an Indian tone; some singing jig tunes, sometimes of their own making in an unknown mutter, which they call new tongues; some will be dancing and others laughing heartily and loudly; others will be drumming on the floor with their feet, as though a pair of drum-sticks were beating a ruff on a drum head; others will be ago- nized as though they were in great pain; others jumping up and down; others muttering over somebody, and talking to them; others will be shooing and hissing evil spirits out of the house; all in different tunes, groaning, jumping, laughing, talking, and stuttering, shooing, and hissing that makes a perfect bedlam; this they call the worship of God. . . . One of their postures which in- creases among them is turning round very swift for an hour and sometimes for two hours at a time, till they are all wet with sweat; this they say is to show the great power of God. "They meet together in the night and have been heard two miles by the people in the dead of night; sometimes a company of them will run away to a house, get into it, raise a bedlam, wake up all in the house, and the neighbors roundabout for a mile. They run about in the woods and elsewhere hooting and tooting like owls " At dawn, at midday, in the twilight, at the moonrise, a traveller on the country roads around Harvard would HARVARD HOSTILITY TO THE SHAKERS 61 see women and men, sometimes in groups according to sex, sometimes a single figure, whirling past them "danc- ing with rhythmic shaking of heads, arms, and hands." Fear and superstition gripped the hearts of the behold- ers and they were wont to flee precipitately. But to the Believers the Kingdom of Heaven seemed very near, and they were ready to face any opposition or any persecution so great was their zeal and so complete was their conviction. "In reproving and condemning sin, and all man- ner of evil, in feeling, words, and actions, the power of Mother Ann's testimony was beyond description. As nothing appeared to bring such excessive suffering and tribulation of soul upon her, as sin among 'Believers'; so the evident manifestation of the power of God through her, in reproving it, was often so extraordinary as to cause the most stubborn and stout-hearted to shake and tremble in her presence like a leaf shaken in the wind." l But to add to the apprehensions of the people of Har- vard, a rumor began to spread that the Shakers were in reality English spies, and whispered tales of secreted ammunition at the Square House aroused a deeper sus- picion and ire. David Whitney, a landowner, reported that a man had told him of a strange and mysterious- looking chest which was supposed to be filled with fire- arms, and which he had seen with his own eyes. In the warrant for a town meeting called August 31, 1 78 1, was this article: — 1 A Summary View of the Millennial Church. 62 GLEANINGS FROM OLD SHAKER JOURNALS "To hear and consider a petition of a number of In- habitants of Harvard, and see if the Town will, agreeable to said petition, consult and determine on some means to remove the people called Shaking Quakers who are col- lected together in this Town." It was voted to prosecute them, and a committee was formed to look into the matter. Captain Ephraim Davis and his company of militia escorted the com- mittee to the Square House for the purpose of ascer- taining the truth of these current reports. But whether they proved true or not, it was decided to warn the Shakers to leave the place before a certain date. They arrived at the Square House just as the Believ- ers were worshipping in meeting. The company sur- rounded the house and Captain Ephraim Davis shoul- dered his way to the room where Mother Ann was, and told her to leave the town. She replied that she meant to do so; "But," she added, "I will return again the next day if it is God's will, for all of you!" In the mean time a number of men entered the room where the Brethren were worshipping. "Daniel Wood, by order of Father William Lee, was stationed at the partition door, to keep the mob from entering the sisters' apartment: — several attempted to enter, but were kept back by Daniel. At length a violent, spirited stout man came up with a determination to enter, and clinching Daniel with sudden violence, forced him through the door. Instantly the blood gushed forth, and ran down Daniel's face and bosom. Soon after this HARVARD HOSTILITY TO THE SHAKERS 63 the Captain came downstairs and seeing Daniel bloody, enquired who had done this? 'One of your men,' replied Daniel. The Captain in fear of what might follow with- drew his men hastily, but not before he had satisfied him- self that there were no firearms at the Square House." l The Shakers then went on with their meeting, and in the ecstasy of their worship became oblivious to the menace of "the world." 1 Precepts of Mother Ann Lee and the Elders. XII DESCRIBING THE APPEARANCE OF MOTHER ANN, FATHER WILLIAM, AND FATHER JAMES In "A Summary View of the Millennial Church" is to be found a description of the personal appearance of Mother Ann. To the Shakers she stood as a luminous, vibrating figure against the dark, murky background of sin and ignorance, and that she was beloved by her fol- lowers is touchingly evident from their testimonies, which ring with a genuine devotion. In these days of modern psychology much of her immediate power might be explained along the lines of magnetism and hypnotic suggestion ; but these laws were unknown to the general public in her day, and the accounts that have come down of her through limited sources show plainly that she believed herself to be the medium for transmitting the direct power of God, and it was this conviction that enabled her to endure the hardships that followed her to the end of her life. "She was a woman rather below the common stature of women, thick-set, but straight, and otherwise well proportioned and regular in form and features. Her complexion was light and fair, and her eyes were blue, but keen and penetrating; her countenance was mild and expressive, but grave and solemn. Her natural con- stitution was sound, strong, and healthy. Her manners were plain, simple, and easy ; yet she possessed a certain MOTHER ANN 65 dignity of appearance that inspired confidence and com- manded respect. By many of the world who saw her without prejudice she was called beautiful; and to her faithful children, she appeared to possess a degree of dignified beauty and heavenly love which they had never before discovered among mortals. "At times, when under the power and operation of the Holy Spirit, her countenance shone with the glory of God, and her form and actions appeared divinely beau- tiful and very angelic. The power and influence of her spirit at such times was great beyond description, and no one was able to gainsay or resist the authority, by which she spoke." Sister Thankful Bruce described her thus: — "When I arrived there Mother Ann met me at the door, took hold of my hand and led me into the house. She sat down in a chair, and I sat down by her side. Her eyes were shut and it appeared that her sense was with- drawn from the things of time. She sung very melodi- ously, and appeared very beautiful. Her countenance appeared bright and shining, like an angel of glory, and she seemed to be overshadowed with the glory of God. The graceful motion of her hands, the beautiful ap- pearance of her countenance, and the heavenly melody of her voice, made her seem like a glorious inhabitant of the heavenly world, singing praises to God. "As I sat by the side of her, one of her hands, while in motion, frequently touched my arm; and at every touch of her hand I instantly felt the power of God run through my whole body." 66 GLEANINGS FROM OLD SHAKER JOURNALS Sister Elizabeth Johnson also tells of her first sight of Mother Ann: — ■ "She came singing into the room where I was sitting, and I felt an inward evidence that her singing was the gift and power of God. She came and sat down by my side, and put her hand upon my arm. Instantly I felt the power of God flow from her and run through my whole body. I was then convinced beyond all doubt that she had the power of God, and that I received it from her." Brother Daniel Moseley in describing her says: — "I also visited her after she went to Harvard. Her appearance then seemed to me more heavenly than I had ever seen it before. Her soul was filled with love and joy, peace and purity; and the gifts and power of God, through her, to all that took up their crosses, were ministered in great abundance." And Brother Richard Treat said of her: — "Even the Heavenly joy that seemed to shine in her countenance was sufficient to cheer the heart of every beholder." Eliab Harlow says of his visit to her : — "Mother Ann's appearance seemed truly beauteous and heavenly while walking the floor under the beautiful operations of God, and I was fully convinced that the power of God was there." MOTHER ANN 67 At another time, in the presence of Timothy Hubbard and others, Mother Ann was overshadowed with the power of God. "She stood erect on the floor for the space of an hour; her countenance was angelic, and she seemed to notice nothing of the things of time. She sang chiefly in un- known tongues; though sometimes, she uttered expres- sions in her own language. Among other expressions she recited the following : — ' Thou wilt keep them in perfect peace whose minds are stayed on Thee.'" In describing Mother Ann, Joseph Main, a Believer, wrote in after years : — "I was passing through a room where Mother Ann was. I saw her sitting in a chair and singing very melodiously, with her hands in motion; and her whole soul and body seemed to be in exercise. I felt as it were a stream of divine power and love flow into my soul, and was convinced at once that it came from Heaven, the source and fountain of all good. I immediately acknowl- edged my faith, and went and confessed my sins, hon- estly and conscientiously. After this I went and righted my wrongs, and set out, once for all, with a determina- tion to live a righteous life according to the counsel of God through these strange people, whom I verily found to be his true witnesses." 1 In an old journal Sister Roxalana Grosvenor tells us that Sister Jemima Blanchard said : — 1 Testimonies concerning the Character and Ministry of Mother Ann Lee. (1827.) 68 GLEANINGS FROM OLD SHAKER JOURNALS "She never saw Mother under any violent operation of the power of God. She seemed to possess within her- self an inexhaustible fountain of that power which she would often communicate to a whole assembly by sing- ing (not in a loud voice) and gently motioning her hands, or by speaking a few words. Father William and Father James used to labor in the worship with great power and zeal, and administer gifts to all around. But Mother's presence, — merely the sound of her voice, — or in the movement of her hand when under the immediate in- fluence of the spirit of God, was far more powerful than the united gifts of all others on earth. She was the sup- porter of all their gifts and the centre of their influence, and this they ever seemed to consider her, by all I could gather from Sister Jemima Blanchard." Sister Jemima also stated "that she had seen Father William and Father James on their knees, their arms around each other's necks an hour at a time, sorrowing, that they might bring the people into that gift. Some- times they would most all come into it." * Father William Lee had been an officer of the horse in the king's royal guard, belonging to a volunteer regi- ment called the Oxford Blues. In his person he was of a commanding figure, rather above middling height, thick-set, large limbs, and strong body. His hair was of a light chestnut brown, his eyes blue, his countenance open and very bold, calculated to inspire confidence and respect. He possessed a strong and robust constitution; his voice was strong, clear, and sonorous; in short, he 1 Unpublished manuscript. FATHER WILLIAM 69 was very remarkable for his strength, both in body and mind. In his faith he was firm, zealous, and powerful. He feared not the face of man; but was faithful, labori- ous, and persevering in the cause of God. In times of mobs and persecutions he was always undaunted, and often testified against the wickedness of his persecutors with a boldness and confidence which clearly evinced that he was a stranger to the fear of man. But one day in conversation with Ephraim Welch (a Believer) concerning the war which then existed in America, and the great troubles occasioned thereby, Father William said : — "Wars will never cease until God has finished his work with the nations of the earth; although it may be buried like fire for a season, yet it will break out with sevenfold increase, among the nations of the earth. The same sword which has persecuted the people of God, will be turned into the world among themselves, and it will never be sheathed until it has done its work." Father William possessed great kindness and charity, and such flow of heavenly love that he never failed to gain the love and affection of every faithful believer; yet in reproving sin, such was the power of God in him, that his very spirit seemed like a two-edged sword, and every one that had any feeling sense of sin at such times could not but tremble at the sound of his voice. Sometimes he used to say: — "We are poor, but we are able to make many rich; poor, afflicted people of God ! Once I served God out of fear; but now I serve him out of pure love." 70 GLEANINGS FROM OLD SHAKER JOURNALS Father William had one great fear, and that was that he might appear unappreciative of his everyday bless- ings before God. "So feelingly alive was his soul to the goodness and mercy of God, even for the smallest benefits, that he has been observed, when going to wash himself, to weep, and say : ' I thank Heaven for this water, for it is the blessing of Heaven.' "Many times when he sat down to his meals he would express his thankfulness, with tears in his eyes, for the goodness of God in providing these temporal blessings for the comfort and support of life. One day he reproved some of the young Believers for their lack of gratitude. He said, 'The sin of ingratitude is a great sin. You eat and drink of these precious things and do not consider from whence they come.' Elder William delighted greatly in singing divine songs, for which he had a re- markable gift. His voice was strong, and his music melodious and powerful; and when under the immediate operation of the power of God, it seemed like the music of some superior being." c//i/ JjrU&u>-/ri£ Ante t/ fi~-£e ^■*£ £~tZ- ev*i oy J&cvu-A^j- "The shuffling and step manner with some variations in their forms and speed, were the principal manner of exercise in the meetings for quite a number of years after the Church was gathered. To stand in their ranks and sing solemn songs without words was often the principal manner of worship." At the same time the Records state: — "Mother Lucy, Elder Abiather, Sister Ruth, and Ben- jamin Bruce came from Lebanon to Harvard. They sung: — '"With the help of Mother's Rod We'll always keep the way of God.' "This was the first of hymns being introduced." 1 84 GLEANINGS FROM OLD SHAKER JOURNALS And at the same time — "Joshua Goodrich and Betty Davis came from Han- cock and Joshua learned our brethren and sisters the song of the 'Happy Journey': — '"Oh the happy journey we are pursuing, Come, Brethren and Sisters, let's all strip to run; Let all be awakened and up and be doing, That we may attain our destined home.' " l The author has a feeling that Brother Joshua must have composed this upon the spur of the moment. The first thing to be done in the way of work was to build the meeting-house. The habit of the time was to construct the walls in a horizontal position, and when they were nearly completed they would all be raised and dovetailed together and the building would then stand ready for the finishing touches. The raising of the meeting-house at the Harvard Shaker Village was accomplished in one night, that time being chosen so that the eyes of the world might not see the process which was looked upon as a sacred rite. It hap- pened in June, 1791. We find in the Records that Oliver Adams paid £37.7.3 as a gift to the Society and the rest was paid for in the following way: — 1 Unpublished Harvard Shaker Records. GATHERING OF THE CHURCH AT HARVARD 185 "Some would bring money and some would bring eatables. 1 "The following song was sung by Daniel Tiffany at the South house, in the time the Church was gathering. Sister Betty Babbitt was there at the time. This was for the slowest manner of laboring, shuffling around, and then facing one way and shuffling": — Many converts now came to join the Shakers, and it was in the following manner that the funds of the Com- munity accumulated and helped pay the expenses: — "Sarah and Betty Babbitt brought each of them a cow and a calf, and five sheep and five lambs. Sarah Keep sold her house and land and brought in the pro- duct, £50. " Deborah Jewett brought three sheep and ten dollars. Joseph Mixer, Jr., moved his family to the Church and brought all his substance; three beds and their furniture, four swarms of bees, cattle, horses, grain and other eat- ables, and sundry other things to the value of £69.6.7. Elizabeth Crouch brought one large earthen plate. "Jonathan Wyeth and David Divinal brought with them one sucking pig. "Elizabeth, Sarah, Mary, and Patience Crouch 1 Unpublished Harvard Shaker Records. 1 86 GLEANINGS FROM OLD SHAKER JOURNALS brought twenty-four yards of check cloth, and Sarah brought sundry other things amounting to £1.8.0. Solomon Frizzle brought 127 pounds of cheese. Mehita- ble Grace brought one pound of chocolate. Deliverance Cooper brought cloth amounting to £1.5.6. "Oliver Robertson brought fourteen shillings and a yearling colt. "Phebe Keep brought one shilling and sixpence. Jonathan Crouch brought a pair of oxen with him three years old." 1 1 Unpublished Harvard Shaker Records. XXIII THE REVIVAL OF 1807 In 1800 and 1802 what is known as the "Kentucky- Revival" drew the attention of the country to the extraordinary manifestations that took place there. People walking in the streets were suddenly thrown to the ground by some unseen force and would remain un- conscious for hours; others were afflicted with painful contortions of the body; others without warning would run on all fours simulating the actions of a mad dog; children would shake and scream with terror. A con- viction that evil spirits had taken hold of the people and were martyrizing them became a fixed idea with some, while others maintained that this was a visitation destined to humble the pride of an over-boastful popu- lation. Listening to these tales the Shakers became con- vinced that these unfortunate people could be drawn to Shakerism through their explanation of these strange happenings, so like what had possessed some of their own people in the earlier days. They sent three emissa- ries out, who made such an impression upon the agi- tated minds caught in the grip of what they deemed to be a manifestation of disembodied spirits that they es- tablished several Shaker villages and so drew them into the fold. The impression that this made upon the Eastern villages smouldered until 1807, when a distinct quicken- ing of the spirit was felt to such a degree that it flamed 188 GLEANINGS FROM OLD SHAKER JOURNALS forth into a "Revival," an account of which was found among the old records, and is as follows: — "Public testimony pretty much ceased being held forth to the world for a number of years. The out fami- lies carried on the public meetings at this place, till the time of the Revival, or near that time, which Revival commenced in 1807. They used to come together and sing a solemn song or two, labor two or three songs in the shuffling or step manner, then perhaps sit a spell, then rise and sing another solemn song and dismiss meeting. "A little sketch concerning the Revival which was the first of the kind that took place since the Church was gathered : — "Sometime in the summer of the year 1807, the gift of God was given to us to put our hands to work and our hearts to God. And the ensuing fall the gift was re- newed to put our hands to work and our hearts to prayer, and wake up to God and come out of our lethargy state; and in obedience to that gift we were not forgotten in other gifts that were as much needed as that. Accord- ingly, our Parents received a letter from our beloved Mother Lucy at New Lebanon by the hand of Brother Nathan Slate which felt to them like a messenger of God in due time ; which was as follows : — "That in obedience to the above-mentioned gift it had the good effect to shake out and put away every- thing that was contrary to God, and search the hearts of every creature to see what was there that was con- trary to the Gospel. It was also the gift to shake out and put away all jesting and joking, and let it go among the THE REVIVAL OF 1807 189 unclean where it belonged ; for Believers that allow them- selves in such things were defiled thereby. They are unable to get a garment long enough to hide them before such as take up their cross against such unbecoming conversation. "And when they read the letter, they were struck with consternation; but soon they felt the power of God run through them like fire. It felt so heavy upon them that they could not bear it alone; accordingly they opened it to the Elders, and then to the brethren and sisters; which ran through them like fire through dry fuel, some leaping, some dancing, some shouting, some speaking with unknown tongues, some turning and some shaking. "Here the lively dance was again revived among Be- lievers, as well as other former gifts just mentioned. "It has had the good effect to search our hearts, and purge out everything that was a burden to our souls. And likewise to put away every hard feeling one against another, and in so doing we had gifts of sorrow, and gifts of love, by which we felt greatly refreshed. "This gift began the 19th of December, 1807, and lasted three or four weeks, although we did not shake at every meeting. Sometimes we had a gift to sit on the floor; sometimes we would have a regular church meeting. "There was a gift for us, when the Elders feel it necessary, to all meet together and each one pray to God for themselves, knowing their own hearts, and where their greatest infirmity lies; and for every one to pray to God to help them to overcome their greatest infirmity. igo GLEANINGS FROM OLD SHAKER JOURNALS "The first such meeting we had was in the evening of the first day of January, 1808, which is to be kept as a memorial. "Our Parents were in this meeting. They said they felt the gift of God in it, and there must be a little of the manna preserved in the pot. And this was to be the standard. Another gift was to bring us down into the valley of humiliation by singing a little song in which were the following words : — "'We will walk softly before thee, O God.' "This is called The Valley, which is to be kept through time, that when any one feels their sense too high, to bring them down into the valley of humiliation. "The Revival remained in its height about six weeks, having meetings at almost any time, and in different places. "At one particular time Father Eleazer led the way up to the Square House, and they had meeting till be- tween eleven to twelve o'clock. This was of a Monday night. Singing, lively dance, sitting on the floor, and various ways and gifts improved. They sung Mother's and the Elders' songs, together with others. "In that meeting Father Eleazer spake how it used to be in the first of the Gospel, when great numbers of people were collected here. Sometimes many would be knelt down around the house, praying for repentance and forgiveness of their sins; and others under the trees opening their minds. "'And,' said Father, 'all these precious gifts and power that we have received come from our Blessed Mother, Blessed Father William, and Father James.' THE REVIVAL OF 1807 191 "In the Revival they would sometimes calculate on having a regular meeting; but before long they would be set down on the floor; speaking in tongues, walking the floor, leaping and turning were more or less the exercises with lively dancing sometimes. Kneeling in the hall might frequently be seen. Then perhaps gather into the meeting room before breakfast or after, as might be, pitch up a song and soon they would gather, and it was easy to feel a flow of the spirit. "During the Revival Father Eleazer said : ' This shak- ing came to shake out that which was wrong, that we might inherit the kingdom of Heaven.'" l In one of the journals of that time is the following entry which must certainly be added to the rest : — "June 5 — Tuesday. It is a time of quite a revival here. A gift lately received from Lebanon. This evening the whole Society met in the meeting-house at half- past 6, and continued our meeting four and a half hours. Franklin Hammond had beautiful gifts in tongues in this meeting. Elder Joseph Hammond had a beautiful gift to speak, etc. He also says in his day-book, ' We had the most beautiful and heavenly meeting that I ever experienced, and even had any idea of. I think the manifestation exceeded anything I ever saw of the kind; and the sensations were heavenly, — beyond the power of language to paint.' " Elder Joseph Meacham died in 1796, and Mother 1 Unpublished Harvard Shaker Records. 192 GLEANINGS FROM OLD SHAKER JOURNALS Lucy Wright had full control of the whole order at New Lebanon. She came to Harvard several times and each time paid great attention to the new form of worship, for under her lead a great attempt was made to perfect the method of dancing, and bring it into a kind of rhythmic motion, suggestive of the angels dancing around the throne, as spoken of in Revelation. A number of entries are made in the records regarding this. — "Along about this time some songs began to be motioned with our hands; various motions for different songs; and to motion with our hands for the various kinds of song sung for laboring, etc. ^*\¥i ^l^ d^\^ U^^^ti^ £tf j^c^e^^ fitl c* j,,„ "There was also a manner that Believers placed themselves in, in their afternoon meetings on the Sab- bath — the form of an oven, that came from Lebanon somewhere along in these times." THE REVIVAL OF 1807 193 An entry under 1813 reads thus: — "We practised some along these days to go round in a circle single file, a kind of double hop, or a little slip of the foot on the floor." Now there was one sister who had a very beautiful voice, and the old records still ring with the sweetness of her tones, and make mention of her continually. She evidently took the lead among the singers as they marched through the mazes of the intricate twistings and turnings of the dance. She is spoken of thus : — "Sister Ascenath was a very beautiful singer in that day, and sung quite a number of beautiful songs which were learned here, namely : — '"Come, Brother, cast your anger off And every passion bury, — Come, souls, and drink your fill, Improve each moment, The Law was holy, — The old Israelites knew What it was they must do.'" • " In the afternoon the Elders went into the lower part of the meeting-house, the Lebanon and our Ministry 1 Unpublished Harvard Shaker Records. i 9 4 GLEANINGS FROM OLD SHAKER JOURNALS present. Saw them travel which was new to us. What we now call marching. "Saturday evening the brethren and sisters met in the meeting-house. Brother Rufus and Sister Ascenath in meeting. The Elder Brother Caleb spoke that there was a new manner of labor for us; then Brother Rufus stepped forward and said the people of God needed a change of manner; sometimes to labor out, sometimes to shake out, and sometimes to travel out, to travel on to God. We had a beautiful meeting. Brother Rufus and Sister Ascenath sung considerable." 6%U ^z^yt^ta' ^-&ma^. tot-as ^4^t^f 'i The following are extracts from old Shaker journals written at that time: — "Sept. 23d, 1827. Sabbath evening in meeting Brother Benjamin Wicker spoke to the young people, and told them how he had got along. He said he always went according to the counsel of his Elders; he did not stop to look at it to see if it was right or wrong; he said it was a dangerous thing for any one to reason and criticise upon what their Elders felt best for them, but if he had confidence in the Elders, he could go on and do as they said, and in that way any one was safe, even if their Elder should fall ; for he never knew any one to fail that went according to what their Elders taught them. THE REVIVAL OF 1807 195 Father Job then stepped forward and spoke on the above subject. He said if any one could judge his Elder, then he is no Elder to him; and he had no centre; but had got to look somewhere else for a centre. ' "Father Job spoke much on this subject while here, for all to keep their centre and follow their Elders; then they would go safe. "In October the Elders of the Church at Harvard went to Shirley, saw Father Job and his order. Father while speaking said if a person feels under considerable bearing, the best way is to be cheerful under it, for it certainly makes it more agreeable for others, and easier for ourselves to keep up cheerful. "The same day we were in Elder Brother Asa Brockel- bank's room and he spoke of what he heard Father Job say, since he had been at Shirley that time. Father Job said that he was the first that made it known to the people at Lebanon that the first gift was in Father Joseph. This was after the decease of Father James and was made known to Father Job by revelation. "When Father Job made this known in meeting at Lebanon, Elder John Hocknell dropped on his knees and said, 'Blessed be God.' And they all dropped on their knees and the floor was soon wet with their tears." "Jan. 10. Monday evening the young brethren and sisters had a singing meeting; before they got through Elder John came in and spoke as follows :' Young Breth- ren and Sisters, my labor is for you more than it is for the aged; because I believe the aged are established. I feel nothing but charity to have any one restored as long 196 GLEANINGS FROM OLD SHAKER JOURNALS as they have one spark of anything in them that wants to be good.' Said Elder John, 'Sabbath morning I was walking the floor, laboring to know whether we were really owned and accepted of God or not; and while I» was laboring, it appeared to me that I sensed as it were a great number of disembodied spirits, and they looked upon us and blessed us.' Said Elder John, 'This was a precious gift of God to me.'" "Sabbath. At 2 o'clock p.m. The Lebanon Ministry, our Ministry, the Elders, brethren, and sisters went into the street and marched, and when we got against the Square House, they came out, and the South fam- ily and we marched to the Second family five abreast. We marched to the west side of the house and stopped. They came out and formed on. Then we marched back and into the meeting house, sat down and rested a spell." In the same manuscript, under the date of February 20, 1 82 1, mention is made of the decease of Mother Lucy at Watervliet. In telling about her before her death while she was in meeting the narrative says : — " In the course of the meeting while the brethren and sisters were laboring, Mother called upon all to shake; and they all shook. "One Sabbath Mother was in their meeting and spoke to the brethren and sisters as follows: Mother said it had been a time to pick up first Mother's crumbs, THE REVIVAL OF 1807 197 and now it is time to pick up Father Joseph's crumbs. Mother said these gifts of laboring were given through Father Joseph and must not be lost. She called upon them to increase in their laboring. She also called upon them to shake; and after they had got through and formed in their ranks Mother called upon all to clap hands; and they had a very lively gift of clapping hands." It was only a year after the Revival that Father Eleazer Rand's ministry ended. He had been in poor health for some time and when the September sunshine was glorifying the reds and yellows of the woodlands, he breathed his last and his body was laid in the graveyard under the shadow of the pine trees. His ministry was of short duration, but it was a pro- gressive one, though the records are scarce regarding it; but some of his sayings were inscribed by one of the brethren : — "Put away the whole of the Tree of Knowledge of good and evil, so that we may have access to the Tree of Life that bear twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of nations. This shaking came to shake out that which was wrong; that we might inherit the Kingdom of Heaven. "Brethren, be not ashamed of the name of Shaker, for the faith and works that constitute the name of Shaker are worth more than all the riches of this world, with all its pollutions. 198 GLEANINGS FROM OLD SHAKER JOURNALS "Truth has its abode in the nature of God; it matters not to me where the creature comes from, the spirit of the world is no better in one man than another. Any- thing outside of the foundation will not answer our purpose. "Go to perdition all covetousness, and all hard feel- ing — and all idle talk and all vain jesting! "Labor to become little, and put away the great / and little you." "This was the last meeting that Father came into to speak, or take any care of the meeting, but he remained weak and feeble through the spring and summer. "He seemed at times to be upon the gaining hand, but soon he had poor turns which seemed to take away his strength, so that we were fully convinced that his work on earth was done. Everything was done that the Believers were able to do for his recovery, but in vain. He said his suffering was for the increase of the Gospel. He was going to prepare the way for other souls to come in and receive the Gospel. He closed his days here on earth in suffering, and departed this life in the ordinary manner November 9, 1808, greatly be- loved and respected by all Believers. "Then the first gift rested in Mother Hannah who at that time was very feeble and weak by reason of so much sufferings. But in the following spring she re- covered her strength remarkably, and stood as a pillar in the temple of God." 1 1 Unpublished Harvard Shaker Records. XXIV THE WAVE OF MYSTIC SYMBOLISM We must now pass over the succeeding years until 1842 and 1843, that memorable period when a spiritual un- rest took possession of men's minds, stirring aspirations toward a more ideal life. It was not only in our own strangely emotional New England that these unseen currents made themselves felt, but all over the world they circled, igniting the imagination and lifting the eyes, that had been bent downwards upon the earth, up to the far-off heavens, where the great billowy clouds seemed to shape themselves into ideal cities, communi- ties, republics, democracies. A general reaching out from the old fettering restrictions of thought, into a new realization of something fairer and more beautiful to be found in the near future, swelled the hopes of those whose hearts and minds were attuned to these pulsating vibrations. Only fourteen miles away from the Shaker Village, Emerson at Concord, with "his feet on the ground and his head in the clouds," was the centre of a group of men all of whom were looking out with a new vision upon what seemed like a new world. Two miles to the westward, just beyond the Harvard Village, and overlooking the intervale, Bronson Alcott, with Charles Lane and other transcendentalists, were creating their " New Eden " on the old farm they named " Fruitlands." Brook Farm was already established, and throughout the country other communities, brought into manifesta- 200 GLEANINGS FROM OLD SHAKER JOURNALS tion by this compelling desire for a more altruistic mode of living, were adding their influence to the general de- mand. The agitation was varied in its expression. With the intellectual it took the form of transcendentalism — ■ while a certain type of the spiritually inclined found satisfaction among the Second Adventists, or Millerites, whose principal community was situated only ten miles or so to the north, at Groton. In other parts of the country there were strange tales told by the Spiritualists preceding the famous "Roches- ter Knockings." With the Shakers, who were ever ready to vibrate like the strings of an ^Eolian harp to all mysterious spiritual influences, this period was marked by an excess of symbolism, intricate and sus- tained in every department of their daily life, and the whole trend of their religion now turned toward a direct communication with the spirit world. Some day these mysterious waves of thought that pass like electric cur- rents around the world, causing the same ideas and the same desires to spring up simultaneously in widely sep- arated countries and localities, will be better understood. One of the most influential of the Elders at the head of the "lead" at New Lebanon at this time was named Philemon Stewart. He was a man of indomitable will and great executive ability, and his commands were fol- lowed throughout the Society in strict obedience. It was from revelations received by the "lead" at New Leba- non that the rules and regulations were furnished, and when it was announced that "a gift" had come from there, whatever that "gift" was, absolute obedience to it was required. ELDRESS MARIA FOSTER Died 1897 Aged 76 years THE WAVE OF MYSTIC SYMBOLISM 201 As has been already stated, every act was performed symbolically at this period, and an interesting account, given by a Shaker who afterwards left the Society, ex- plains some of these rites. The following is his account of cleansing the buildings: — " In this gift a day is devoted specially to cleansing the outbuildings and the yards about the buildings. This revelation came in 1843. And by it, the 23d of Septem- ber in every year for ten years is set apart for this pur- pose. This special revelation and command was re- ceived at New Lebanon through the Elder, Philemon Stewart, to this effect. A little book containing the revelation is read in the several families throughout the denomination on the evening previous to the day for cleansing. The requirement is that on the morning of that day we rise at four o'clock, which is a half-hour earlier than usual. At half-past four the family must assemble in the meeting-room of their dwelling. It is required of every one to make a low bow as he or she enters the room. [The bowing was dispensed with in 1844.] After taking their places in the meeting-room, they must sing the following song — entitled the 'Voice of God.' The following are the words: ' I will roar, roar, roar, yea, I will howl, howl, howl, in my fury, saith the Lord, because of the abominations that rest in my Zion. And I will send forth a curse, curse, curse, yea, I will send forth a heavy curse upon the inhabitants that dwell in her.' Then all kneel down in prayer and while on our knees we bow three times. We eat no meat that day, but live 'light,' and for our supper we have nothing 202 GLEANINGS FROM OLD SHAKER JOURNALS but bread and water. A band of singers is selected from among the brethren by the Elders, and march with the Elders in solemn procession through every room, in all the brethren's workshops and other outbuildings, re- peatedly singing, as they pass along through every room and building, the song quoted above. It is said they shall sing it 'with shame and confusion.' And every time they sing the words, 'And I will send forth a curse, curse, curse,' the Elders shall stamp their feet with indignation. And when they come to any place where they believe there is any uncleanness, they shall shake. These are the exercises of the forenoon. In the afternoon, commencing at one o'clock, they march through all the fields in the same manner repeating the same song and ceremonies. "A band of singers is also chosen from among the sisters, who march with the Eldresses in solemn pro- cession in the forenoon through the sisters' workshops, nurse-rooms, the laundry, etc., with the same ceremonies, singing repeatedly the above song, shaking and stamp- ing as they go. In the afternoon they pass through the yards, and about the building repeating the same cere- monies. In the evening after our supper of bread and water, the dwelling-house is gone over in the same manner as the shops and fields in the daytime — with this exception however: instead of the above song the following is sung. It is entitled 'Cleanse your Sanc- tuary.' The following are the words: — '"Purify your hearts, O my children, cleanse your sanctuary clean, clean your dwellings and prepare for holy Mother to meet you.' THE WAVE OF MYSTIC SYMBOLISM 203 "The Eldrcsscs and singing sisters go through all the rooms occupied by the sisters, singing as they go: the Elders and singing brethren through those occupied by the brethren, singing as they go. The rest of the breth- ren and sisters must be in their several rooms during the performance. Thus ends the day. The employment of all the brethren and sisters, save the Elders and singers, is cleaning every dirty or filthy place on the premises, mending broken windows, putting things in place, etc. No other work is to be done during the day and no songs are to be sung but those quoted above, or others that are like it." His account of the "Warring Gift" as sent from New Lebanon has a strangely weird ring to it : — "When anyone is lacking in obedience or does not willingly cooperate with the spirit of a meeting, they are subjected to a warring gift. One sister commences cry- ing, ' Woe ! woe ! woe ! woe ! ' and is soon joined by several others — ' woe! woe! to them that should leave the ways of God, or oppose it.' And they accompany these impre- cations with a general concert of groaning, shouting, shaking, stamping, and altogether create a tumult which is indeed a caution to the unfaithful." x "When any one is spoken of as being under 'opera- tions' it means jerking of the head, bowing and twisting, rolling the eyes and contorting the face and throwing the arms about." 1 Two Years among the Shakers, by David R. Lamson. (1848.) 204 GLEANINGS FROM OLD SHAKER JOURNALS One very picturesque gift that came from New Leba- non in the spring of the year was to sow the seeds of Love, Truth, Hope, Charity, and all the virtues, in the fields before the planting began. Groups of the brethren could be seen sowing imaginary handfuls of seed the length and breadth of one field, while an equal number of sisters would be doing likewise in another. In this manner every field belonging to the Shakers was sown with the spiritual seed of all the cardinal virtues before any material seed was planted, in order that a special blessing should rest upon the growing crops. The account given of a meeting at this time is as follows : — "When the Elders exhort the brethren and sisters to go forth in the travel manner : — "The singers, about six or eight or more of them, placed themselves in the centre of the room, in two ranks, the one facing the other, sisters facing sisters, and brethren facing brethren. The remainder formed a circle around them, three abreast — the brethren by themselves forming one segment of the circle, and the sisters by themselves forming the other. The children form the inside file of the circle. The singers then strike up a march which they sing over four or five times, re- peating once each part of the tune every time; while the company march, and all, both singers and laborers, beat the time with their hands. Each placing his two hands before him in a horizontal direction moves them up and down in time with the tune. When the tune ceases all stop until another tune is struck. After a few tunes in THE WAVE OF MYSTIC SYMBOLISM 205 this way, Elder Brother says the brethren and sisters may take their places to go forth in the quick manner. Then they take their places; the sisters in the east part of the hall, and the brethren in the west, leaving a space between. The sisters form a line in front of a seat which runs east and west on the north side of the hall standing about middle way. The company stand facing the sing- ers, the Elders being in front and nearest the middle of the hall from east to west. When a tune is struck up, they turn, the brethren to the left, and the sisters to the right, and perform a sort of trotting step, each company around its own division of the room until the set of the tune, when all turn facing the singers and shuffle. This continues for about three minutes and another tune is struck. At the interval of the tunes there is sometimes speaking. Some brother or sister expresses their thank- fulness for their privilege in the Gospel, and express their determination to be obedient to their beloved Elders, and keep the way of God. Sometimes the Elders exhort the brethren and sisters to be zealous, and labor for the 'gifts and power of God.' In these exhortations, the Elders manifest great zeal and energy themselves. "As these exercises continue, the zeal increases, the whole company frequently clap their hands in concert. Some begin and turn around with great rapidity, some leap and shout and talk in unknown tongues, and sing in unknown tongues. All this time the young sisters con- tinue their turning, and they must not be checked be- cause it is by the inspiration of God that these things are done. They often fall prostrate upon the floor and all animation seems lost for a season. There is frequently 206 GLEANINGS FROM OLD SHAKER JOURNALS with them a crouching and bowing, as though affected with a shock of electricity." Another account is given which is equally interesting by Charles Edson Robinson in a pamphlet called "The Shakers," which gives more idea of the symbolism: — "When a tune was started they began a march in a circle around the centre of the room, the brethren two abreast, leading the column, the sisters following after in sections of three abreast. In this march there was a waving movement of the hands by drawing inward, as if gathering in spiritual good and storing it up for the necessities of the week. "Occasionally there was a clapping of hands in perfect concert, this being repeated for several times in succes- sion. In the marching and counter-marching, the wor- shippers frequently changed their positions, the breth- ren reducing their ranks to two abreast, while the sisters increased their ranks to three, and while in this position the singers stood in the centre, the others encircling them twice in their marching. Then again they formed in single file and marched around the central body ulti- mately forming into four circles, with the singers as a common centre. This was afterwards explained as sym- bolical of the four 'dispensations' as expounded in Shakerism. The first from Adam to Abraham; the sec- ond from Abraham to Jesus; the third from Jesus to Mother Ann; and the fourth, the 'Millennial' which the Shakers claim they are now enjoying as the triumphs of their religion. THE WAVE OF MYSTIC SYMBOLISM 207 "The following hymn was usually sung to the march- ing:— " ' I shall march through Mount Zion With my angelic band, I shall pass through the city With my fan in my hand, And around thee, O Jerusalem, My armies will encamp, While I search my Holy Temple With my bright burning lamp.' "At the close of the singing, one of the sisters began to rock her body to and fro; at first gently, then in a more violent manner, until two of the sisters, one on each side, supported her else she would have fallen to the floor. She appeared to be wholly unconscious of her sur- roundings, and to be moved by an invisible power. The shaking of the subject continued to increase in violence, and it was with great difficulty that she could be re- strained from throwing herself forcibly to the floor. Her limbs became rigid, her face took on an ashen hue, her lips moved, and she began to speak in a clear distinct voice, every word of which penetrated every part of the room which was as still as death. Every eye was on the recipient of the gift, every ear open to catch each word as it fell from her lips. She spoke of the shortness of life, of the absolute necessity of abandoning the world and its sinful pleasures before it was too late; that in Shak- erism was embodied all the virtues, and none of the vices of mankind; that through her the spirit of Mother Ann was speaking to every Shaker present to remain stead- fast to the faith and they would enjoy the richest of Heaven's blessings — an eternity of bliss." "For the space of fifteen minutes she spoke rapidly, 208 GLEANINGS FROM OLD SHAKER JOURNALS yet impressively, her whole frame shaking from head to foot. Gradually the 'spell' left her, and her limbs re- laxed as she sank into a seat completely exhausted." There is an account of a young man who had the te- merity to join in one of these sacred dances in a mocking spirit. "As the dance progressed he suddenly tripped and fell. One of the clairvoyants, or 'instruments,' as they call them, instantly sprang forward, passed his hands with great rapidity over him as though binding him with invisible cords, and then returned to the dance. The clairvoyant's eyes were closed, as indeed were the eyes of all while in that condition. The young man vainly struggled to rise, to turn, or hardly to move. He was fettered, bound fast by invisible manacles. The brethren were summoned to witness the sight. In the space of about half an hour the clairvoyant loosened his fetters and he arose mortified and confounded." Sometimes at a meeting an Elder from New Lebanon or from Enfield or one of the other Societies would be present, and announce that he had brought bas- kets full of gifts for the brethren and sisters — some would be from Mother Ann, some from Father James and Father William, and many other departed spirits. These presents were accompanied by attending angels. The baskets, gifts, and angels were invisible to all except to the mediums, who would describe them to the company. THE WAVE OF MYSTIC SYMBOLISM 209 The whole audience of brethren and sisters were re- quested to walk up and receive an invisible chain of gold which symbolized love. Each one would bend the head as if a chain were being passed over it. After all had received a gift, great joy and gratitude would be ex- pressed in the dance. In the year 1842 a very important revelation was re- ceived at New Lebanon, the knowledge of which was imparted to all the Societies, with the command to follow it in every detail. The revelation required that each Society should prepare a holy place of worship upon a hilltop as near at hand as could be found; the exact spot, however, would be designated through an inspired medium. Every Society had a different name for this holy spot. At Harvard it was called the Holy Hill of Zion, and it is close to the Shaker Village. A very beautiful avenue of maples that arches over- head led to a wood road that wound around the hill until the top was reached. Here the brethren were told to remove the trees, roots, stones, and everything that rendered the ground uneven for about three eighths of an acre in the form of a square, and to smooth it and seed it down so that it would be like a beautiful lawn. This was surrounded by a fence. In the centre a low fence surrounded a small space in the form of a hexagon. In the centre of this the Fountain of Life was supposed to flow. At the north end of this small spot a marble slab was erected from three and one half to four feet high. On this monument the following inscription was carved on one side : — 210 GLEANINGS FROM OLD SHAKER JOURNALS Written and placed here By the Command of our Lord and Saviour Jesus Christ. THE LORD'S STONE Erected upon this Holy Hill of Zion November 23d, 1843. Engraved at Harvard. On the other side, which faced the fountain, was inscribed : — For the healing of the Nations, who shall here seek my favor. And I will pronounce all people who shall come to this foun- tain, not to step within this enclosure, nor place their hands upon this stone while they are polluted with sin. I am God the Almighty in whose hands are judgment and mercy. And I will cause my judgments to fall upon the wilful violator of my com- mands in my own time according to wisdom and truth, whether in this world, or in Eternity. For I have created all souls, and unto me they are accountable. Fear ye the Lord. The Shakers held all day meetings on the Holy Hill, and here the worship in the dance was especially intri- cate and ecstatic. Round and round the fountain they would whirl in rhythmic motion, swaying in unison, marching, singing, hour after hour; and here the "in- struments" would hold converse with the departed spirits: the apostles, the prophets of t)ld, the famous dead of all nations — the great among the Egyptians, Indian chiefs, Arab sheiks, the French prophets, — all these disembodied spirits held converse with the wor- shippers through the mediums and clairvoyants. It has been recorded that at one meeting on the Holy Hill during this period forty thousand such spirits were seen encircling the hilltop like a great and mighty host of THE WAVE OF MYSTIC SYMBOLISM 211 witnesses, and remained there during the hours spent in worship. "The day for meeting upon the mountain is with the Shakers a glorious day, a day of rejoicing and a feast of fat things. All are elated with the idea of going onto the mountain ; both old and young seem equally elated — all go who are able to walk, and some who are not able to walk, ride, though it is a steep and difficult way for horses and vehicles." * It was very distasteful to the Shakers to allow visitors upon the Holy Hill, as the mystic symbolism of the worship was only intelligible to themselves. Here it became more intricate and involved than at any other time, and they made the claim that here the supernatu- ral revelations received were startlingly clear and defi- nite. At this time Elder Philemon Stewart at New Leba- non announced that an angel of the Lord had bade him write a book, which was called "The Sacred Roll and Book" and which set forth the commands from Heaven. On the title-page is written : — "A Holy Sacred and Divine Roll and Book from the Lord God of Heaven, to the inhabitants of earth; re- vealed to the United Society at New Lebanon, County of Columbia, State of New York, United States of Amer- ica. Printed in the United Society, Canterbury, N.H. 1843." The binding of this book was done by the Shakers at Harvard, and much mention is made of it in the journals 1 Two Years among the Shakers, by D. B. Lamson. 212 GLEANINGS FROM OLD SHAKER JOURNALS and records. The order was given that it should be read at stated times throughout the Society, but that has long since ceased to be done. The book was an excessive outburst, in keeping with the Spiritualistic tendencies that held such complete sway among the Shakers at this period, and which reached to such a point that a reaction set in from which they have never recovered. Now another gift came from New Lebanon at four different times, of which only a slight mention will be made, though the full account is among the Harvard Shaker Records. There were three visitations from "Holy Mother Wisdom" in 1841 and 1842. While the fundamental tenet of the Shaker religion is the dual nature of the Almighty, the exaggerations which spread through the symbolism of their worship became so insidious as to permeate their belief through and through, until the point was reached when the ab- stract feminine quality of Wisdom was brought down to the personal plane and called "Holy Mother" and given a voice with which to impart knowledge through mediums to the eagerly waiting Believers. Apparently "Holy Mother" visited every room and every building in the village, followed by all the brethren and sisters, and these she blessed, and she likewise spread her bless- ings over every building and every acre of land, so that all might prosper. Speaking of this visitation the following entry is made in one of the journals written in 1841 : — "One morning as we arose from the breakfast table, She, with all the captivating beauty of Wisdom, reveals THE WAVE £>F MYSTIC SYMBOLISM 213 the purpose of her visitation, and says, ' I have come to set my house in order, and to complete and fortify the walls of my Zion.' She counsels where to find her and invites us into the low and pleasant valley of humilia- tion: 'For,' says she, 'I am found there, and there I bless the humble soul.'" S 9 IP5 JL~ ^^ «^f£-*-»-v-«*£t^ *^t^"&^' • ^Q n-yC^/i* ■£ /HZ* et^™*^ ^6«/zri^/j, W?J^ z£±X -^•^-^^-r^tfiVeV /^dil^-/*"""^ it y^t- -£>*» (fi x *z&**^ x ' %&£r*£L ***£.. JlCAe ^k°je. ^f** )iJi &j*~f- "* ? ^Hr*: ■4^ <&rtt * tfJ('*~-s£Xi4"* •*>& <.im*4: -£~?<% -£L ff*;** eC^£r*~ tm ^rr^tA '- „ ,..,. | ., ' =g e BZ c- /^.vk'j^LUig i feft =f //x*'. II* J. f i, I . « "' I ^ M'bU,, i ^ P — ■ ol> = T = ^-^ — 3FEJ — ^-^ s aj i j pm^i 5 >» /a^ ^ii^y THE WAVE OF MYSTIC SYMBOLISM 219 "Now on this highly favored land Let us like faithful soldiers stand, For God in justice will demand According to our measure. Then let no one their trust betray To seek their own self-pleasing way, But move along this holy way With cheerfulness and pleasure." "Love, love, love is a blessing It is worth possessing — Mother's love is precious and pure, So I will labor for love, love, love, Mother's love will always endure." * ; 1 > ^ % -i-a 1 ;. t n — - r / " fa \ia — ; 't I ~ ~ W =p32 ±-tz \u ji ■ mi_^ ^^^L^ai. ^Cz^^c^ ^£iju/a^ ^U***-' Sffi . M' I a < > - ^ 1 m g- i^-i ' ■■ w 1^ ^ -grpqi y- tSrL&cs^t^* , M^-^U^-^L^LIi^^f *W$t0<*-4 1 Hymns written in 1837. Unpublished Harvard Shaker Records. 220 GLEANINGS FROM OLD SHAKER JOURNALS It was but fitting that in the midst of so much mysti- cism the different Societies should have their spiritual names, only known by the Shakers. The following list was found with other papers among the records: l — Spiritual names of the New Lebanon, New York Watervliet, New York Hancock, Massachusetts Enfield, Connecticut Tyringham, Massachusetts Harvard, Massachusetts Shirley, Massachusetts Enfield, New Hampshire Union Village, Ohio different Societies of Believers Holy Mount Wisdom's Valley City of Peace City of Union City of Love Lovely Vineyard Pleasant Garden Chosen Vale Wisdom's Paradise The list is not a complete one, for there were twenty- eight Societies. North Canterbury, New Hampshire Alfred, Maine Gloucester, Maine Niskayuna, New York Groverland, New York North Union, Ohio Watervliet, Indiana Pleasant Hill, Kentucky South Union, Kentucky Sabbathday Lake, Maine White Water, Ohio Shaker Station, Connecticut West Pittsfield, Massachusetts Sonyea, New York Canaan, New York East Canterbury, New Hampshire Dayton, Ohio Shakers, New York Narcoossee, Florida. There were no spiritual names entered for these. 1837 Good evening, my friends, And how are you to-night? We'll see you in meeting With pleasing delight; 1 Unpublished Harvard Shaker Records. See Appendix. THE WAVE OF MYSTIC SYMBOLISM 221 We wish you all happy With blessing and peace, And ready to labor For further increase; And while we proceed May the treasures of love, Come flowing upon us From heaven above; May angels attend Our devotions to-night, And freely assist us To worship aright. 1 1 Unpublished Harvard Shaker Records. XXV THE HARVARD SHAKER INDUSTRIES Up to this point the religious side of the Shaker history has been given here, as found in the old records. But the other side — the industrial part of it — is equally unique and interesting, for they were exceedingly pros- perous despite the time given to the things of the spirit. Mother Ann's injunction of "Hands to work and hearts to pray" was literally followed. Work was made a part of their religion, and so became an act of piety, and the most menial service thus acquired a dignity of its own. Worship and work intermingled and became part of each other, and the life of the Shaker was one of complete consecration to a perfectly definite ideal. The journals are very quaintly written — full of a certain strange mixture of childlike simplicity and Yankee shrewdness; and the industry of the Shakers was phe- nomenal. When Joseph Meacham succeeded Father James there were sixty resident Shakers at Harvard. In 1841 the num- ber had arisen to 115; in 1842 to 116; and in 1843 to 120. That was the high-water mark at the Harvard Shaker Village. After that the number began to decrease. The following item is out of one of the journals: — "In sixty-two years 422 became Shakers at Harvard. "Deceased in sixty-two years — 124. "Returned to the world in sixty-two years — 191." THE MEN'S SHOP THE STONE BARN Built with money earned by the sale of turkey-feather fans. The shingles were a gift from the New Hampshire Shakers and were shipped down the Merrimac River to Lowell and carted to Harvard THE HARVARD SHAKER INDUSTRIES 223 There was no laziness allowed at the Shaker Village. The brethren and sisters all had their allotted tasks, and each member of the Society was expected to put heart and soul into the work. In the first place there was the herb industry that kept many occupied. The brethren planted the herb garden, selected the finest seeds from it for sale, prepared dried herbs for the wholesale drug stores throughout the country; and the sisters labelled the packages. Certain of the brethren and sisters were deputed to gather the wild herbs in the surrounding country, as well as varieties of roots for medicinal pur- poses. In this department the Shaker medicines were made that were so popular and so widely known. Then there was the mill, and here the brethren turned out spools, broom handles, knives, chains, furniture, wooden boxes, etc., all of which were specialties in great de- mand. Caning chairs occupied many workers and carv- ing names on gravestones occupied others. The old slate quarry on Pin Hill, about a mile away, furnished the slabs. The tract of land belonging to the Society was now a very large one. Pastures, woodlands, and meadows spread over hundreds of acres. There were large cow barns filled with blooded cattle, a hundred or more be- sides the young stock. Butter and cheese were made for the market. There were flocks of sheep, and pigs in great numbers, and poultry as well. Twenty yoke of the finest oxen to be found far or near dragged the heavy ploughs that turned up the rich earth, where in summer the corn, oats, rye, and buckwheat swayed in the warm breezes. The vegetable gardens, with long, even rows of 224 GLEANINGS FROM OLD SHAKER JOURNALS beets and carrots and onions and "garden sarse," spread toward the south and joined the potato fields, from which they counted upon the yield of a thousand bush- els. All this cultivation of the soil was done by the Shaker brethren. Then there was also the industry of dyeing the cloth which was woven by the sisters. Whole cartloads of chestnut bark and butternut and flowering hardhack were gathered for coloring purposes, and sometimes whole days were spent in getting sufficient quantities to fill the demand. There was the bookbinding department, where hun- dreds of hymn-books used throughout the entire Society were bound. It was here that the famous "Sacred Roll and Book" was bound by William Leonard, besides school books and much Shaker literature. Every one worked as well as prayed, and there was no such thing as time hanging heavy on the hands here. And everything prospered. The large and handsome stone barn at the South Family was built entirely with the money earned in making the then popular turkey- feather fans. Palm-leaf fans were also made here and palm-leaf hats. Then there was the flower garden and vegetable seed industry. There was a saying common in that part of the country that "when you bought the Shaker garden seeds you were sure of what you were paying for." Nurseries of fruit trees covered wide acres, and hundreds of them were sold yearly to plant for orchards. The Shaker Apple Sauce, the Elderberry Wine, the Powdered Pumpkin packed in cans for pies, the Currant THE HARVARD SHAKER INDUSTRIES 225 Wine and Rose Water were in constant demand, and had a wide sale, as did also the Shaker Spring Water which was greatly considered. The work was all done by the Shakers. The boys who were sent there to be educated helped the brethren, and the young girls helped the sisters, for many children were taken into the Society, and some remained for life, while others left and went out into the world. But all helped to add to the general prosperity. And surely such thrift and industry deserved to prosper. In order to show the variety of occupations of the everyday life among the Shakers, the following extracts from the old journals are here inscribed. This gives a good idea of the way the journals read from day to day, though these extracts do not run consecutively. "Sabbath, Feb. 7, 1840. Public meeting as usual. The meeting-house was very much crowded with Be- lievers and the world. It is judged there were about 500 of the world attended one meeting to-day." "November 28, 1840. After evening meeting we had the privilege of following Christ's example in washing one another's feet. 'If I, then, your Lord and Master, have washed your feet, ye also ought to wash one an- other's feet,' saith Christ." "Sabbath, Dec. 13, 1840. We have a very good meet- ing. In meeting about twenty-two hours." "Sat., Sept. 4, 1841. In the evening many of the an- cients attended our meeting such as Noah, Abraham, 226 GLEANINGS FROM OLD SHAKER JOURNALS Jeremiah, and Isaiah, also some of the ancient sisters, the Virgin Mary and others." "May 17, 1842. Fair and quite warm and pleasant. Fruit trees full in the blow. The prospect now is that we shall have a fruitful season." "Sabbath, July 3d, 1842. At 2 o'clock reading meet- ing. Elder Grove had a communication given at New Lebanon concerning Tea, Swine, Meat, all kinds of strong drink, and Coffee." l "August 25, 1842. Simon started this morning for Lowell and Boston with peaches and plums to sell." "August 29, 1842. Fair and pleasant. Eat dinner at 1 1 o'clock. Prepare and get ready to start for the Holy Hill of Zion. Start at half-past twelve p.m. The Minis- try, Elders, and biggest part of the brothers and sisters go ; between eighty or ninety in all. We have a beautiful meeting here. Much speaking, singing, and dancing and marching. We get back to the first house at half-past six o'clock, having been gone six hours. "Note. We have meetings on the Holy Hill almost every other day." "March 23d. Cloudy p.m. Rainy. The Ministry start for New Lebanon this morning at about four 1 The use of these things was prohibited. The Shakers found an herb growing wild at Harvard that tasted like tea, and this they gathered and dried and made a concoction of, which they drank for their breakfast and supper. They named it " Tea Herb." THE HARVARD SHAKER INDUSTRIES 227 o'clock. The family got up at half-past three o'clock to see them start. The Shirley folks go home to-day. Brother Abel Jewett goes to Ashburnham to shear the sheep. Thomas Holden and Alfred Collier are preparing to shingle the west side of the sheep barn. Augustus at getting butternut bark for coloring. Elijah Myrick at the mill at sawing shingles. John Blanchard is at work here in the blacksmith shop at blacksmithing." "March 30, 1842. Elder Brother and Augustus are at work at the mill turning chair stuff, and sawing small sieve rims. The Farmers are at work fixing fences." "Sabbath, April 24, 1842. In meeting four hours. We have a blessed good time." "Sept. 18, 1842. Some of the brethren do work on the Holy Hill. We commenced drying apples in the new dry house to-day. Samuel and boys are getting in corn and pumpkins. "We do considerable at cutting apples this evening." "Sept. 20, 1842. Farmers digging stones in the long swamp. Samuel and boys digging potatoes and cutting stakes. Some of the brethren to work on the dry house and some at the rowen." "Sabh., 25, 1842. Fair and pleasant. Union meeting at 9 o'clock a.m. Standing meeting at 2 o'clock p.m. After we had been in meeting awhile we sung and marched up to the Square House, — went in, sung, 228 GLEANINGS FROM OLD SHAKER JOURNALS danced, and shouted in about all the rooms, then marched round the house two or three times and back to the meeting-house and finished our meeting. Got into the house at four o'clock. In meeting two hours. Eve- ning Union Meeting." "Wed. 2 1st, 1842. Cloudy and cold. Some of the brethren are at work on the Holy Hill to-day. Some at getting in and thrashing out beans. Some of the breth- ren and sisters gather wintergreen to-day." "Sept. 30, 1842. Some of the brethren work on the Holy Hill, some at threshing grain, some at carting ma- nure, and some at digging potatoes and getting stalks." "Oct. 18, 1842. Some of the brethren work on the Holy Hill, some at carting manure, and some at getting in and husking out corn." "Wed., Oct. 19, 1842. To-day at about one o'clock P.M. we, the brethren and sisters of the Church between the age of sixteen and sixty-five, commence sowing our farm over with the seed of Faith. We sowed the west side of the street this p.m. — were out about three hours. The following are the names of the brethren that were out sowing the seed this afternoon: Elder Grove, Brother Blanchard, Elder Brother Thomas Hammond, Brother John Cloutman, Brother Joseph Hammond, Isaac Myrick, William Leonard, Augustus H. Grosve- nor, Daniel Myrick, Samuel Myrick, Thomas B. Hol- den, Alfred Collier, Elijah Myrick. THE HARVARD SHAKER INDUSTRIES 229 "Protection, Blessing, Dependence, also other seeds were sown." "Nov. 1st, 1842. The Sisters commence sowing the east lots with the seed of Blessing, Protection, and De- pendence." "Nov. 4, 1842. Four men stopped here this evening and want to stay overnight. They are surveying a rail- road route from Fitchburg to Boston." "Sabh., Nov. 6, 1842. Reading meeting at half-past nine o'clock a.m. Meeting at 2 o'clock in the meeting- house. Marched from the meeting-house to the vineyard where we had a very pretty meeting — sung, danced, and shouted." " Nov. 12. We continue to apply vigorously to the work on the Holy Hill. The sisters sow the seeds of Protection, etc., on the Bigelow pasture and plain." "Nov. 14, 1842. Cloudy and windy, wind N.E. The brethren of the Ministry and Elders, also the brethren of the Church and families have a general turn out to work on the Holy Hill to-day — thirty-eight in all. The sisters of the Ministry, Elders, Trustees, and Family Deacons, also Olive Hatch and Minerva Hill, bring our dinner out to us. The sisters waited upon the brethren while eating. After dinner we assembled round the fountain and sang an anthem called 'Gospel Baptism' — sung and danced some, and received the love and 230 GLEANINGS FROM OLD SHAKER JOURNALS blessing of our Holy Saviour. The sisters then returned to the house." "Nov. 28, 1842. Samuel Myrick commenced keeping school to-day — 31 scholars." "Sabbath, Dec. 17, 1842. The Ministry in meeting this evening. They introduce a new manner of labor. It is for each one to sing his or her song and march promiscuously." "Sabbath, December 25, 1842, Christmas. Cloudy and cold. Reading meeting at 8^ o'clock a.m. and at i| o'clock in the p.m. to hear the Holy Laws. After the reading we have a standing meeting; were visited by Christ and Mother and many more good spirits : received a bountiful store of their love and blessing, also some spiritual presents from them. Much inspired speaking in meeting. After meeting the Ministry, Elders, breth- ren and sisters and children went to the kitchen and set for our supper brown bread and water in remembrance of the sufferings of our Holy Saviour and Blessed Mother Ann. There we received again their love and blessing. We sang and marched one song round the table, then retired to our rooms for the night." "Dec. 28, 1842. Fair. We butcher swine to-day. Au- gustus got one of his fingers badly cut while butchering." "Dec. 31st, 1842. We kill chickens for the market this a.m. Evening meeting as usual. Some of the Indian ELDRESS OLIVE HATCH Died 1908, aged 100 years THE HARVARD SHAKER INDUSTRIES 231 spirits make themselves known and speak in meeting this evening." "January 9, 1843. Some of the brethren are a-chop- ping timber and wood at the South Pasture woods. They worked there two or three days last week. Elijah Myrick works at the saw mill at sawing boards. Augus- tus at the blacksmith's to get iron works done for a shingle machine and broom press." " January 13, 1843. Cloudy and some rainy. Thomas Holden and Elijah Myrick work at the mill last night. Elisha Myrick cut his thumb with a piece of glass very bad." "Jan. 14, 1843. The Angel of Truth and the Angel of Repentance frequently speak in meeting — the Angel of Peace and Angel of Prophecy and Angel of Victory as well." "Jan. 17, 1843. Some of the brethren are sledding wood, some at the mill, and some at chopping wood in the woods." "Jan. 19, 1843. Evening reading meeting. Hear com- munications from the Holy Holy Mother, 1 Christ and Mother Ann, also a Roll from Amos, a Jew that was on earth in Christ's day." "Jan. 21st, 1843. This evening Jacob of old and his twelve sons attended our meeting. Likewise many other good spirits." 1 Wisdom is always spoken of as Holy Holy Mother. 232 GLEANINGS FROM OLD SHAKER JOURNALS "Sabbath, Jan. 22d, 1843. Our meetings as usual throughout the day. In singing meeting we hear some inspired communications read. One was from two Holy Angels — the Angels that drove righteous Lot out of Sodon at the time of its overthrow." "Jan. 25, 1843. Thomas B. Holden broke one of his fingers to-day while drawing stones or laying wall." "Jan. 26, 1843. Dana and Elisha finished seating chairs for the present. They have seated in all this win- ter seventy-three chairs." "Jan. 28, 1843. An account of chairs made in this family in the year 1841 and 1842, Elder Brother Thomas Hammond foreman in making chairs. Amount, includ- ing all sizes, 339. There was put at the office 83 com- mon, 3 rocking chairs with arms, and 6 small ones — 92 in all." "Note. In Feb., 1843, there were 20 boys. William Leonard and Samuel Myrick had charge of them. Thomas Holden and Alfred Collier had charge of the farm. Daniel Myrick had charge of the stock and family horses, Elijah Myrick of the swine, Jonathan Chandler of the seed garden, Augustus Grosvenor of the mill, Dana White and Elisha Myrick the Herb Garden." "Sabbath, Feb. 5, 1843. At half-past nine o'clock A.M. reading meeting. Elder Grove commenced reading a book that was given to our Ministry by the Prophet THE HARVARD SHAKER INDUSTRIES 233 Isaiah, — was written by inspiration since they came home — while they were at Holy Mount last summer." "Note. The brethren of the Society worked on the Holy Hill 600 hours in the fall of 1842 — so I have been informed this day by Brother John Cloutman who kept the account." "Feb. 12, 1843. Sister Sally's l brothers are on their way to market with each of them cheese for sale — with two horses each." "Feb. 17, 1843. Clear. Continues very cold. Elijah Myrick finished the shingle machine to-day. Augustus went to the blacksmith's to get some work done. John Williams does some at planing posts for the Holy Hill. Brother Jonathan Chandler is cutting seed bags for this year." "Feb. 20, 1843. Elder Brother informed us at the table at supper time that there would be a sitting meet- ing this evening at eight o'clock for all the brethren and sisters between the age of twenty and fifty years. Ac- cordingly at the time we assembled in the meeting-room : the Ministry, except Eldress Betty, being present. Elder Grove read to us communications from the Lord Jeho- vah, the Holy Saviour, and a Holy Angel." "Feb. 22d, 1843. Brother Joseph Mayo and Dana White work at sizing broom brush. Augustus works at the mill. Thomas Holden and Alfred Collier sled wood 1 Sister Sally Loomis. 234 GLEANINGS FROM OLD SHAKER JOURNALS and logs from the South pasture lot. Daniel Myrick came home with a load of plaster from Cambridgeport. Samuel Myrick and boys are chopping and sawing wood in the dooryard, and so is John Williams. Brother John Chandler and Isaac Myrick are at work at the Square House dooryard. John Cloutman, Lucy Ann Hammond, and Fidelia Grosvenor went to the Second Family this p.m. and stopped a little while. Brother John Orment is at work planing sieve rims." "Note. Augustus Grosvenor sawed the posts at the mill for the Holy Hill on 2d Feb., 1843." "Feb. 24, 1843. Hazy and cold. Augustus at the mill turning spools. Elijah Myrick at making a sink for the wash-house. Alfred Collier stays with Brother Na- than Kendall, who is sick at the Square House. John Williams, Elisha Myrick, Samuel Myrick, and boys are cutting wood in the dooryard. Brother Abel Jewett and Daniel Myrick came home from Cambridge with plaster. Laban Babbitt came home from Rhode Island, brought home to the South Family .with him two women, and boy and girl, to see the Believers. He some expects they will be Shakers." "Feb. 28, 1843. Elder Brother and John Cloutman went to Shirley after the stone for the Holy Ground." "Sabbath, March 5, 1843. Fair and cold. We have a reading meeting at 9! o'clock a.m. to hear a book read giving an account of finding the fountain on the Holy Hill of Zion." THE HARVARD SHAKER INDUSTRIES 235 "March 24, 1843. Augustus at the mill fixing broom handles." "Monday, March 27, 1843. Sister Molly Lyon de- parted this life at the Square House at half-past 2 p.m. aged 92 years last January." "Tuesday, March 28, 1843. At three o'clock we at- tend the funeral of Sister Molly Lyon. Thomas Holden made the coffin and Elijah Myrick and Dana White dug the grave. So one more of Mother's faithful first-born children has gone to receive the just reward of 'Well done, good and faithful servants.'" "April 19, 1843. We move the bee house from the Square House to the west side of the road, south of the rose yard." "April 22d. We moved two swarms of bees from the Second Family yesterday here to the Church." "April 24, 1843. Augustus went to Harvard town to sell fruit trees." "April 25. Augustus Grosvenor went to Littleton to sell peach trees." "April 26, 1843. Augustus Grosvenor went to Lex- ington with fruit trees." "April 28, 1843. We take up some over five hundred fruit trees to sell." 236 GLEANINGS FROM OLD SHAKER JOURNALS "Sat., 29 April, 1843. Cloudy in the p.m. We have a meeting in the meeting-house for the Society commenc- ing at 8 o'clock a.m. continued till 12 o'clock, begun again at 1 o'clock and lasted until 4 p.m. The Lebanon brethren, Brothers Philemon Stewart and Giles Avery read from a Roll given by the Lord Jevohah." "May 5, 1843. Some of the brethren set out between three and four thousand small apple and pear trees." "May 9, 1843. Brethren Abel Jewett, Seth Blanch- ard, and Isaac Myrick start for Ashburnham with the cattle and sheep." "May 12, 1843. Plum trees begin to blow out some." "June 9, 1843. Augustus works at the mill in the A.M. at finishing some apple knives, and at coloring cloth in the p.m. Brother Joseph Mayo helped the sisters split palm leaf." "June 24, 1843. The brethren that have been at work on the Holy Hill finished preparing the ground and sowed it down to oats and grass seed." "July 4, 1843. Brother Joseph Hammond went from here to the North Family at Shirley to be an Elder of that family." "July 12, 1843. There are thirty-one children male and female here." THE HARVARD SHAKER INDUSTRIES 237 "August 5, 1843. It is a general time of health and prosperity in the different Societies." "August 16, 1843. Nine of the sisters go a-whortle- berrying. Brother John Orsment carries them in the morning and goes after them at night with the Ministry's horses. They got about three bushels of berries." "August 23d, 1843. John Cloutman and some of the boys are budding apple trees. Roxalana Grosvenor and Mary Babbitt go to Shirley to-day and home again. Seth Blanchard went to Ashburnham to-day. We picked some of the plums for market. Joseph Mayo goes to the mill and carried home Ellis Harlow." "August 29, 1843. Seth Blanchard is and has been to work for a few days past smoothing off the stone that is to be placed at the head of the fountain on the Holy Hill of Zion." ^ "August 29, 1843. This evening, at twenty-seven minutes past seven o'clock, Sister Patience Crouch de- parted this life, at seventy-seven years. She has been sick so as to need watchers about eight weeks. Disease, Consumption." "August 30, 1843. Brother John Chandler is a-cut- ting his onion seeds. William Leonard and some of the sisters pick tea herb in the woods beyond Sandy Pond." "August 31st, 1843. We attend the funeral of Sister Patience Crouch at 9 a.m. We carried the corpse to the 238 GLEANINGS FROM OLD SHAKER JOURNALS grave by hand, had eight bearers. The brethren and sisters stopped at the grave till the corpse was covered, or the grave filled, then sing some songs. The deceased spoke to us through an inspired instrument. We then returned home. "There have been 9 clear days, 7 rainy, 6 cloudy, 4 changeable, and 4 hazy. About half the month has been very warm and sultry." "Sept. 2d, 1843. Seth Blanchard carried a lot of wool to Lancaster to get carded." "Sept. 4, 1853. Brother Abel Jewett went to Rufus Parls's this morning and bought a cow and drove her home. Elder Joseph Myrick, of the South Family, is here this evening; says he expects to begin to letter a lot of gravestones to-morrow that are going to be placed in our graveyard. "The sisters begin this p.m. to cut and dry apples." "Sept. 5, 1843. Two women from Boston came here by the way of Harvard stage. One, a mother to the other, says she wants her daughter to stay with us; she is some deranged, or shattered, as the saying is. I think it is probable that they both will leave here to-morrow, as it is very seldom that we take in crazy people to live with us." "Sept. 7, 1843. Ebenezer Grosvenor and Isaac My- rick go a-herbing." "Sept. 9, 1843. A load of the world from Boston here awhile to-day and took dinner." THE HARVARD SHAKER INDUSTRIES 239 "Sept. 11, 1843. Simon carried the marble stone that is to be placed on the Holy Hill to the South Family for Elder Joseph Myrick to letter." "Sept. 12, 1843. Elder Joseph Myrick has com- menced lettering the marble stone that is to be placed at the head of the fountain on the Holy Hill of Zion." "Sept. 14, 1843. Ebenezer Grosvenor and Brother John Orsment, Sr., went after elderberries." "Sept. 16, 1843. Clear and very warm for the season. Ebenezer and a boy plough in the nursery with two yoke of oxen. Some of the brethren at mowing rowen, some at laying wall at the calf pasture. Samuel and boys at pulling beans at the Red Field. Elder Brother and Joseph Mayo went a-herbing." "Thurs., Sept. 21st, 1843. Hazy, clear. Seth Blanch- ard, Lucy Clark, and Mary Babbitt went to Lowell. Elder Sister and Sister Sally Loomis went to Shirley to-day. Samuel Myrick and John Orsment thrash beans. William Leonard at making mortar for the mason work at the shed. We shoe our oxen. Augustus at hooping old barrels. Elijah Myrick at making a pump for the hog-house. Some are getting the rowen. Elder Brother and Brother John finished a lot of box sieves. Simon Atherton went to town upon business, to see about grapes, etc. Thomas at making window sashes for the shed. John Cloutman and some of the boys are a-bud- ding peach trees. Blanchard, the blacksmith, worked here to-day." 240 GLEANINGS FROM OLD SHAKER JOURNALS "Sept. 23d, 1843. Hazy. Some of the brethren at work getting in rowen. Some at thrashing beans. Au- gustus went to John Blanchard's after cider for vinegar. Brother Abel Jewett to Still River after peach scions. Joseph Mayo to Lancaster after wool. Elijah Myrick puts a pump into the hog-house — one he has been a- making. Two men by the name of Bancroft here to-day to buy fruit trees." "Oct. 21st, 1843. Samuel and boys finish digging potatoes. We have eight hundred bushels this year." "Oct. 26, 1843. Thomas Hammond and Elijah My- rick finish building the Holy Hill fence. Brother John Cloutman and company arrive home with the trees and some fat cattle soon after dark." "Oct. 31st, 1843. Thomas and Elijah commence painting the Holy Hill fence." "Nov. 6, 1843. Elder Joseph finishes hanging the gates to the Holy Hill fence." "Thurs., Nov. 16, 1843. William Leonard came home with a lot of pear stocks last night — brought home one thousand trees. 1 Lane the transcendentalist came here. Says he wants we should take his boy." "Nov. 23d, 1843. The Lord's Stone is erected on the Holy Hill. The stone was taken from the South House 1 Lane was one of the community at Fruitlands and associated with Bronson Alcott. ELDER JOHN ORSMEXT, JR. ELDER ELIJAH MYRICK IN HIS YOUTH THE HARVARD SHAKER INDUSTRIES 241 about ten of the clock and carried up on the Holy Hill and erected so as to stand correct at noon. The brethren of the Ministry and Elders' order assisted and eleven other brethren. Thomas Hammond and Elijah Myrick are putting up the fountain fence. "Laban S. Babbitt and Roxa Hill and Lucy Knowles here. They started to go home, got into their wagon and on turning round they upset and broke Laban's right arm close to the shoulder, and Roxa's left arm close to the wrist, besides injuring her otherwise, and hurt Lucy considerable, but broke none of her bones. Dr. Holman came to put things right as far as was in his power; he also came last Saturday evening to Mary Chandler who got her knees badly hurt by a horse on coming home from the South House with Brother Godfrey." "Nov. 30, 1843. Eldress Betty at the office. Laban S. Babbitt's horse started to run with him up by the Square House — not being able to run his horse with his lame arm he ran furiously against some sticks set on the ground to protect some apple trees, broke both shafts, throwed the driver, and cleared himself from the wagon ; he was stopped and caught by Brother John Cloutman who, in leading him back, slipped on the ice, fell, and lamed his ankle badly. Laban came off with trifling injury. "We weigh our cheese. Have made twenty-nine hun- dred pounds." "Dec. 14, 1843. The Sacred Roll and Book bound by the Shakers and sent out to the Nations." 242 GLEANINGS FROM OLD SHAKER JOURNALS "Dec. 23d, 1843. We attend to the gift of washing each other's feet after meeting." "Jan. 6, 1844. Sledding is a-going on as usual. Elijah Myrick made a machine to move Abigail Blanchard with. She is helpless and has to be lifted off and on to her bed often. Elder Joseph Myrick is at work at our mill at sawing sieve rims." "Jan. 13, 1844. Some rainy in the morning, and some splashy. Elijah Myrick makes a lot of broom handles." "Sabbath, Jan. 28, 1844. Meeting as usual. Lucy Myrick attended in the p.m. — danced a song in lively manner and expect it will be the last that she will ever dance in this world." " Feb. 2d, 1844. Evening at 8 o'clock we have a stand- ing meeting to commemorate the anniversary day that the Holy Roll and Book was given to be written by mortal hand for the inhabitants of Earth." "March 2d, 1844. Cloudy and warm — thaws con- siderable. The arrival of the mail this P.M. brings intel- ligence of an awful accident that has happened at Wash- ington this week, occasioned by the bursting of a gun on board the steamship Princeton, which killed the Secre- taries of State and of the Navy of the United States, also three other men and wounded a number more." "March 8, 1844. Cloudy and warm. Augustus Gros- venor finished sledding mud — has sledded one hundred ELDRESS ELIZA BABBITT Niece of Tabitha Babbitt Died 1S65 — aged 84 years THE HARVARD SHAKER INDUSTRIES 243 loads of mud and collected two hundred bushels of ashes to a compost for the nursery." "March 21st, 1844. Abiel Crosby is here a-learning of Samuel Myrick to braid palm-leaf hats." "May 4, 1844. Elder Brother made a frame to put a writing in that is to be placed at the entrance of the Holy Ground. Dana White and Elisha Myrick have planed a lot of seats for the Holy Ground this week." "May 4, 1844. William Leonard went out in pursuit of fruit trees." "May 5, 1844. We have our meeting upon the Holy Hill to-day." "May 17, 1844. Brother Abel Jewett and Augustus Grosvenor went with Elder Joseph Myrick to see Charles Lane's farm." x "Sabbath, May 19, 1844. Clear and quite windy and cold. "Lucy Myrick departed this life this p.m. at ten min- utes before four o'clock, aged twenty-seven years. Dis- ease, consumption. She has been sick about six months — was one of the Trustee Sisters. Thomas Hammond made her coffin and Dana White and John Williams dug her grave." "May 25, 1844. Ebenezer Grosvenor fixed the bee- house." 1 This was " Fruitlands." 244 GLEANINGS FROM OLD SHAKER JOURNALS "June 1st, 1844. An odd kind of a queer dick came here, took supper and stayed till the next afternoon and labored hard to convert us, then returned where I know not, neither do I care." "June 3d, 1844. We begin to get the butternut bark for coloring cloth." "June 13, 1844. Augustus went to Shirley last eve- ning and home again this morning — brought Elder Brother Abram. He is a-going to instruct us some about coloring cloth. Eldress Nancy Orsment, of the South Family, is at work here weaving tape. Joseph Mayo and John Orsment went a-herbing." "June 17, 1844. We hear that the cars run from Bos- ton to Concord to-day on the Boston & Fitchburg Rail- road for the first time since it was finished as far as there." "July 25, 1844. A number of the brethren went a- fishing to-day. Abigail Blanchard at the Square House departed this life at half-past one o'clock p.m. aged eighty-nine years and four months. Disease, old-age palsy." "August 7, 1844. Brother John Cloutman finished budding the pear and cherry trees — about fourteen hundred in all of both kinds. William Leonard com- menced the binding of a lot of hymn-books." "August 14, 1844. William Leonard, Dana White, and a number of the sisters gather a lot of the tea herb. THE HARVARD SHAKER INDUSTRIES 245 Louisa Blanchard and the girls go a-whortle-bcrrying on Oak Hill." "Sept. 18, 1844. Elder Brother finished a lot of twenty-seven dozen sieves that were ordered." "Sept. 20, 1844. Simon Atherton goes with some sis- ters to Acton barberry ing." "Sept. 4, 1844. Brother Joseph went to Groton and gathered a load of thoroughwort." "Sept. 19, 1844. Simon goes with some sisters to Acton barberrying." "Oct. 9, 1844. Samuel and the boys finish digging the potatoes, eight hundred and sixty bushels in all." "Nov. 1st, 1844. We house one hundred and seventy- five bushels of corn." "Nov. 10, 1844. In the p.m. we march out to the spot where Father James was tied and whipped. The South Family join us when we arrive there and partake in the dutiful and commendable act of commemorating the sufferings endured by our Gospel ancestry." " Dec. 10, 1844. Alvin Crocker, president of the Fitch- burg Railroad Corporation, informs us that the Com- pany intend to give all the Believers in Harvard a free pass over the road when it is finished to Fitchburg." 246 GLEANINGS FROM OLD SHAKER JOURNALS "Dec. 30, 1844. The passenger cars run up to Shirley Village to-day for the first time. A screaming from the engine whistle could be heard almost every hour from seven in the morning till seven at night. "Note. This was the first passenger train that went up there on the Fitchburg Railroad." "Monday, January 12, 1845. We receive intelligence that there is company a-coming here to dine to-morrow." "January 13, 1845. Company had turkey, plum pud- ding, beef steak, etc., for dinner." "Jan. 14, 1845. Elisha Myrick is seating chairs." "Jan. 15, 1845. William Leonard finishes binding the Sacred Roll and has bound i| dozen blankbooks for hymns and some for other uses, and is now repairing old books and doing other small jobs at binding." "Jan. 16, 1845. A rain-storm commenced early this morning. The greater part of the brethren are in the shops at work on brooms, broom staffs, window sashes, chairs, and books." " Feb. 8, 1845. Elder Joseph Myrick came here to-day to stay awhile and recruit his health." "March 7, 1845. Elisha has finished printing between seventy and eighty thousand labels for herbs." "March 11, 1845. Brother Nathan Kendall deceased this evening at half-past seven o'clock, aged almost ninety years." THE HARVARD SHAKER INDUSTRIES 247 "March 12, 1845. Thomas made the coffin and Alfred worked in the saw mill. Elder Brother's new wheels for the two-horse pleasure wagon are brought from the wheelwright. Elder Joseph Myrick goes to Shirley. He has been here most five weeks a-doctoring and has got quite smart." "March 226., 1845. Elijah split palm leaves for fans." "March 24, 1845. Thomas, Alfred, Elijah, and Elisha worked at the mill sawing slabs. They continued oper- ations till nearly midnight." 1 The account of the raising of the cart shed "April 15, 1845. Weather favorable. In the morning the brethren repair to the frame, as it is the day assigned for raising. Some help came from the families in season for the earliest operations. Eight brethren arrived from Shirley very soon and the job went on prosperously. By eleven of the clock the body of the frame was up. We took dinner at half-past eleven and finished raising at 3 p.m. Some of the families and the Shirley brethren stayed to supper. So here is recorded when the form of this building was first exhibited, and what will be its fate, whether burn down, blow down, be pulled down, or rot down, time only will prove." "April 21st, 1845. The first ploughing done on the farm this season. Thomas worked at the mill and Elijah at the blacksmith shop, Lafayette and Elisha plough 1 This often happened. 248 GLEANINGS FROM OLD SHAKER JOURNALS some in the medical garden. William Leonard and help are setting out tree seedlings." Produce raised in the Church Family at Shaker Village 1838 "Raised in 1838 — 34 bushels of corn, 830 do pota- toes, 60 do of wheat, 75 do of oats, 11 do of beans, 3100 lbs. pork, 3850 lbs. beef, 2000 lbs. of cheese, 719 lbs. but- ter, 145 bushels of buckwheat, 45 do of Indian wheat." 1839 " 135 bushels corn, 125 do rye, 40 do oats, 20 do wheat, 179 do buckwheat, 51 do Indian wheat, 13 do white beans, 950 do potatoes, 800 do rutabaga, 180 do tur- nips, 20 loads of pumpkins, 7000 lbs. sweet squash, 1500 lbs. cheese, 686 lbs. of butter, 4355 lbs. of pork. "The South Family and North Family accounts not included." 1843 "Dec. 30, 1843. An account of the produce, beef, pork, butter, and cheese raised this year in the Church — 115 bushels corn, 130 bushels of rye, 150 do oats, 800 do potatoes, 100 do turnips, 52 do wheat, 2800 lbs. cheese, 969 lbs. butter, 3850 lbs. beef, 3900 lbs. pork, 4 loads of pumpkins, 23 bushels of beans." XXVI THE HERB DEPARTMENT The following account of the building of the Herb House is taken from the journals of the brethren who worked in that department. Up to this time a small building had been used by them for preparing the herbs, but now the demand for them was so great that a larger building was necessary: — Herb Department "This year we cut the timber, saw it cut at the mill, and frame the Herb House ourselves (the foundation being laid in 1848), get the building so far completed as to be able to occupy the part designed for the herb busi- ness November 15, just one year from the day we com- menced cutting timber for the frame. Hire help to cover it and lay two floors and one half and finish five rooms, at a cost of about #1800. Money out. "The business this year is carried on by Elisha My- rick, aged 25, and George B. Whitney, aged 22, with the assistance of Isaac Myrick to gather herbs out from home and two sisters to pick over herbs, viz., Mary Robbins and Charlotte Priest. We do our pressing and keep our stock of pressed herbs at the Ministry's barn and pick our herbs and do other work at the yellow house. We distilled 165 gallons of peach water and made 134 pounds of ointment, 49 gallons of buckthorn syrup 250 GLEANINGS FROM OLD SHAKER JOURNALS and pressed between February 14, 1849, and February 14, 1850, 10,152 pounds of herbs, roots, etc. "The sales for 1849 including all the herbs, and de- livered to agents amount to #4042.31 net. "We raise, gather, and prepare this year 5788 pounds of herbs, barks, roots, etc., which is five hundred pounds more than was ever culled before. "The foregoing statistics would be a good introduc- tion, I thought, for the first journal I ever kept after having worked in the Herb Department 14! successive years. "Elisha Myrick, "Jan., 1850." "Jan. 2d. Elisha works at work bench in the Herb House, packing herbs to go to Boston." "Jan. 9, 1850. Elisha works all night packing and making out bills." "Jan. 14, 1850. Elisha up at 3 o'clock in the morning writing and putting up his herbs." "Jan. 17, 1850. Elisha is up at 4 o'clock putting up herbs to go to Boston. Three sisters pick over dry sage in the evening." "Feb. 10, 1850. Elisha and Mary and Charlotte put 33 pounds of herbs in ounces for Reed & Casler." "Feb. 14, 1850. After meeting in the evening we got some help and put up 18 dozen large cans of thyme till 12 o'clock." THE SCHOOLHOUSE THE HERB HOUSE THE HERB DEPARTMENT 251 "August 2d. Gather some hardhack." "August 6. Commence packing poppy leaves." "August 21, 1850. Seven sisters and four brethren go out beyond the depot to pick wintergreen." "August 22d. Cut the pennyroyal and the thyme." "August 31, 1850. Cut the savory." "Sept. 2d, 1850. Put up three kettles of peach leaves. Cut the lavender." "Sept. 6, 1850. Go after goldenrod. Cut some savory." "Sept. 10. Cut the hyssop and sweet balm." "Sept. 11. A company of brethren and sisters go to Chelmsford to pick wintergreen." "Dec, 1851. "Sold in Worcester and Providence #514.09 " to sundry customers 2565.61 Delivered to agents 2573.74 #565344" "Dec, 1852. Amount of herbs sold and delivered to agents the past year, #8300 net." 252 GLEANINGS FROM OLD SHAKER JOURNALS From the Herb Book 1850 "Sept. 15, 1850. Send fifteen barrels of summer sav- ory to grind, and two barrels of thyme. Cut the thorn apple." "Sept. 23, 1850. Commence cutting foxglove." "Sept. 25, 1850. Get a large load of bittersweet from Acton. Cut the remainder of the foxglove. A very large crop." "Sept. 27, 1850. Make Savin ointment at the wash- house. Put up a barrel of thyme in cans." "Sept. 30, 1850. Pick the buckthorn berries. Prepare the juice and put up sixteen ounce cans to go to New Bedford." "Oct. 1, 1850. Make the buckthorn syrup and put up two hundred cans of herbs." "Oct. 3, 1850. Go to Leominster in pursuit of herbs." "Oct. 5, 1850. Put up 730 ounces of peach water and rose water to go to New York. "A great number of herbs, etc., sent to Underwood." "Oct. 21, 1850. Go after chestnuts, put up two gross one half cans of sage for Underwood and prepare a lot of herb, etc." THE HERB DEPARTMENT 253 "Nov. 2d, 1850. Press yellow dock root all day — 311 pounds prepared and 48 more in the press, making 359 in all." "Nov. 5, 1850. Put up three barrels of dock root to go to Rhode Island." "Nov. 19, 1850. Weigh off a lot of herbs bought by a man by the name Vormund Hoyt, of Canada." 10,767 pounds pressed in 1850 "Sold herbs amounting to #3768.18 Delivered to agents 2305.06 Total amount of sales in 1850 #6073.24 net." "Feb. 16, 1850. Elisha takes up the horseradish root in the dry-house and carries it to the grist mill and gets it ground, also three barrels of dandelion root." "Feb. 26, 1850. We work till eleven o'clock in the evening, putting up cans of horseradish to go to Cali- fornia." "March 25, 1850. Up at two o'clock putting up orders to go to Boston." "May 30. Cut 500 pounds sarsaparilla root and 200 pounds sage." "July 8, 1850. Cut horehound and catnip and motherwort." "July 18. Cut the canary seed." 254 GLEANINGS FROM OLD SHAKER JOURNALS "June 13, 1850. Hoe the burdock and henbane for the first time in the west garden ; slough the carrot field for dandelions. "April 8, 1 85 1. The sisters help cut up some herbs to go to New London." "April 30, 1 85 1. Set out wormwood, marshmallow, and thyme roots." "May 2d, 1851. Transplant hyssop and feverfew to the west garden. Transplant horehound and sage." "Sept. 13, 1 85 1. Commence making ketchup in the new furnaces. Cut the marshmallow and sweet marjo- ram and rue seed. Isaac got a load of life everlasting." "Oct. 24, 1851. Put up pumpkin in cans." "Nov. 7. Put up cans of thyme." "Nov. 10, 1 85 1. Fill 1000 cans of summer savory." "Nov. 28, 1 85 1. Put up 200 cans of flour of pumpkin. Pack a lot of orders to go to New York." " Christmas Day. After the solemnities of the day are past I paper a lot of herbs." "Dec. 31, 1851. This day the year 1 85 1 closes forever. We have had some hot weather, some cold, some wet, some dry — we have had some joys, some sorrows, some prosperity, and some adversity." THE HERB DEPARTMENT 255 "Feb. 16, 1852. Put up ten pounds fine lilly root and one hundred pounds ground sage in pound papers. Pack $200 worth of pressed herbs to go to Wilson, Fairbanks & Co., for the California order. Send some herbs to the agents." "Feb. 18, 1852. Pack four large boxes of prepared herbs to fit out Weeks & Potter, Boston, who have taken the agency." "In one week 1596 pounds of herbs are pressed. In the year 1852 brought in #8300.14." "Feb. 13, 1852. Pack #7500 worth of cans of ground herbs for Underwood." "Feb. 14, 1852. Pack #7500 worth of cans for Davis, Boston." "Feb. 16, 1852. Pack #200 worth of prepared herbs to go to Wilson, Fairbanks & Co. for the California order. Send some herbs to the agents." " Feb. 23, 1853. Finish the hops and commence press- ing for an order to go to London, England." "Feb. 24, 1853. Press 250 pounds and pack 79 differ- ent varieties of two pounds each to go to London." "August n. Take up the poppy capsules and work the dandelion root and cut some thorn apple leaves for ointment." 256 GLEANINGS FROM OLD SHAKER JOURNALS "Aug. 1 6. We go with a number of the sisters to the intervale to collect a load of hardhack. Gather bone- set in the swamp. Isaac gets a load of queen-of-the- meadows." "Sept. 20, 1853. Make buckthorn syrup." Roots and herbs used Thoroughwort Sage Catnip Powdered Snakeshead Lobelia Horseradish Hops Milkweed Motherwort Hardhack leaves Thyme Powdered Pumpkin Mullen Savory Marjoram Chopped Wormwood Foxglove Parsley Rue Poppy leaves Hyssop Dandelion Boneset Thorn Apple, leaves and roots Dock Chopped Tansy Peppermint Skullcap Spearmint Wintergreen Pennyroyal Fleabane Cicuta Coltsfoot Digitalis Feverfew Marshmallow Yellow Lily root Burdock root Sarsaparilla root Lavender Sumac berries Water Pepper Roman Wormwood Lemon Balm Mint Sweet Bugle Oak of Jerusalem Elderberries Chickory XXVII MANNERS AND CUSTOMS Our space is too limited to include any more of the journals; the foregoing extracts have been chosen with a view to giving a correct and general impression of life at the Shaker Village. One phase of it, however, has not been sufficiently emphasized — the coming and going which was incessant. It was the habit of the Ministry of each Society to visit all the others once during the year, and as a result the journals are full of entries such as this: "A load of visitors arrive from Hancock"; or, "Our Ministry have started for Canterbury"; and so on through the list. "The world," as the Shakers called those outside of the Society, also came in great numbers; some from curiosity, some from genuine interest, and some with a view of joining them. Certainly there was no monotony in the life, and every hour of the day was filled with oc- cupation of some kind. "The world" was not always conversant of the habits of the Shakers, and as these last were ever tenacious of adhering strictly to all that they professed, and required others to conform, while with them, to the general order of the place, they had some very quaint and tactful ways of communicating their desire on this point. The following account of a visit to the Shakers is a demonstration of this : — 258 GLEANINGS FROM OLD SHAKER JOURNALS " On being seated at table, a printed sheet was handed to the guest, which at first might be mistaken for a bill of fare, but upon inspection proved to be an injunction to take upon the plate only what was to be eaten. This little sheet, entitled 'Table Monitor,' was written by a Shaker sister, Hannah Bronson, a native of Vermont, who entered the Community about the year 1800: — " Table Monitor '"Gather up the fragments, that nothing be lost.' — Christ. "'Here, then, is the pattern which Jesus has set, And his good example we cannot forget. With thanks for his blessing, his word we'll obey, But on this occasion we 've something to say. "'We wish to speak plainly and use no deceit; We like to see fragments left wholesome and neat; To customs and fashions we make no pretense, Yet think we can tell what belongs to good sense. "'What we deem goodly order we're willing to state, Eat hearty and decent, and clean out our plate; Be thankful to heaven for what we receive, And not make a mixture or compound to leave. '"We find of those bounties which heaven does give, That some live to eat, and that some eat to live;. That some think of nothing but pleasing the taste, And care very little how much they do waste. '"Though Heaven has blessed us with plenty of food, Bread, butter, and honey, and all that is good; We loathe to see mixtures where gentlefolk dine, Which scarcely look fit for the poultry or swine. "'We often find left on the same China dish Meat, apple sauce, pickle, brown bread, and minced fish; Another replenished with butter and cheese, With pie, cake, and toast, perhaps added to these. MANNERS AND CUSTOMS 259 "'Now if any virtue in this can be shown, By peasant, by lawyer, or king on the throne, We freely will forfeit whatever we 've said, And call it a virtue to waste meat and bread. "'Let none be offended at what we here say, We candidly ask you, is that the best way? If not, lay such customs and fashions aside, And this Monitor take, henceforth, for your guide.' "Many of the present generation have doubtless heard the expression, 'Shaker your plate,' who will now understand from whence its origin." x "A Manual of Good Manners" was printed at New Lebanon in 1844 and we cannot resist inserting a few quotations from it: — "It has often been remarked that it may be known whether a person is well bred or not, by seeing him eat one meal of victuals; therefore it is highly necessary for all persons, strictly to observe the rules of decency and good behavior while sitting at the table. "Always sit erect at the table. "The body should incline a little forward when eating, to avoid dropping victuals on your clothes. Nothing looks more clownish at the table than to see a person grasp and handle the victuals that he does not eat himself. "Never gaze at a person when he is eating, for it looks as though you coveted his victuals. It shows low breed- ing and selfishness to pick out the best of the victuals, 1 The Shakers, by Charles Edson Robinson. (East Canterbury, 1893O 260 GLEANINGS FROM OLD SHAKER JOURNALS or to turn over a piece of meat to look at both sides of it before you take it to eat. "Never be squinting, and scowling, and examining the victuals to see if you can discover a coal, a speck, or a hair; and if you do find one, take it out decently, and not make a great ado about it. For your honor's sake never make a mountain of a mole-hill. "Never pocket victuals at the table, it denotes a thievish disposition. "Throw nothing under the table. "Always pick your bones clean. "Behavior toward equals and general behavior "Always be willing to take your share of disagreeable chores. "Never play mean, dirty tricks upon any one; it shows meanness of heart and an ugly disposition. "Never give a joke, unless you can bear one as keen. "Jests and jokes are edge tools, and very dangerous to use, as they wound the tender feelings of our friends. "Never hang round in company where you are not wanted. "Never stand on the sides of your feet; it runs down your shoes. "Picking pockets, knocking off hats, throwing snow- balls, clubs, stones, or sticks in the street or at each other, is extremely rude and vulgar. "Biting fruit which you do not intend to eat is im- proper. "The wicked borrow and never return; but Christians MANNERS AND CUSTOMS 261 and well-bred people make it a rule to return whatever they borrow, as soon as convenient. "Be careful not to slam doors hard, nor walk heavy up and down stairs; it shows a noisy sense. "Never be found a-gazing round and looking over your shoulder, when you are going through a city or village, or by a house; if necessary to look, then stop and view handsomely; or wait until you get fairly by, and then turn round and make a business of looking. "Never try to pester any person on account of his form, features, or complexion; for it is very mean." 1 1 Crude but excellent advice! XXVIII THE PHILOSOPHERS AT FRUITLANDS AND THE SHAKERS Sometimes in old libraries there will be found examples of the Shaker literature, for among the Elders, especially at the period of which we are writing, there were men of excellent mental ability and no small literary attain- ments. There is a prevalent impression among those who know little of its history that the Society was made up entirely of ignorant people. Nothing could be further from the truth, as can be proved by a study of the books they have written. On some fundamental points the Shakers differ wholly from the Orthodox Church as has been seen, but they were fully capable of stating the reasons on which they based their faith both cleverly, ingeniously, and often persuasively. These men were also endowed with great executive ability and powers of organization. Elders Joseph Hammond and Joseph Myrick were conspicuous in this way, and it was with them especially that Bronson Alcott and Charles Lane and others among the transcendentalists at Fruitlands found congenial friendship and a goodly amount of men- tal inspiration. It was no small wonder that these men sought to converse with those who were so successfully solving the problem of a communistic life in direct con- trast to their own endeavors; for though the experiment at Fruitlands was full of an ideal beauty of purpose, it FRUITLANDS AND THE SHAKERS 263 was proving itself to be faulty from the material stand- point, and the neat houses of the Shaker Village sur- rounded by close-trimmed grass plots, the successful industries, the well-filled granaries, and the general atmosphere of cheerfulness and prosperity could not fail to arouse a curiosity and a desire to penetrate the principles on which the Society was founded, and to learn the methods used to bring forth such admirable results. Consequently Charles Lane and Bronson Alcott fre- quently left their " New Eden " on the slopes of Prospect Hill to pass a day with the Shaker Elders, and when they returned to the old farm at nightfall they discussed at length all that they had seen and heard. To Alcott Fruitlands was still the acme of all that could be desired, but as the autumn approached, Lane became more and more impressed by his conversations with the Shaker Elders. Those who have read "Bronson Alcott's Fruitlands" will remember how Charles Lane began to influence Mr. Alcott with the idea of the advantages of joining the Shakers after it had become wholly evident that the experiment at Fruitlands must be abandoned; and how Mrs. Alcott, fearful of what new impulse might seize the philosophers, wrote hurriedly to her brother, Samuel May, to secure another home for them, in order to re- move her husband from the danger of such suggestions. When the Con-Sociate family at Fruitlands was broken up, and the philosophers had dispersed, saddened by the tragedy of failure, Charles Lane and his son William joined the Shakers. 264 GLEANINGS FROM OLD SHAKER JOURNALS Alcott wrote to his brother Junius from Still River on June 5, 1844: — "We came here in April and propose remaining until autumn. Where I am to go next does not appear. Lane left me and joined the Shakers near by, where he now is, and Fruitlands our former place is in their care." l The following entries are a few of a great number to be found in the Shaker journals showing how strongly attracted these transcendentalists were to this Society: — "Nov. 29, 1843. Lane the transcendentalist came here in company with a man from Boston who professes to have received light enough to take up his cross." "Jan. 4, 1844. Charles Lane and his son came to the South Family yesterday. They have come to join our Society. They came here to-day to see about our taking the boy in this family. 2 The Elders conclude to take him. His name is William Lane. Born August II, 1832, in the City of London, England." Those who joined the Society could visit the different families; therefore, there are many mentions of Lane going to see his son. But it is evident that he took trips away at times and allowed himself the privilege of com- ing and going as he chose. The truth is he was in search 1 They looked after it while Joseph Palmer was making his prep- arations to establish himself there permanently. 2 The Church Family. THE HOME OF THE SOUTH FAMILY OF SHAKERS AT HARVARD, MASS. THE SHAKER MEETING-HOUSE AT HARVARD, MASS. FRUITLANDS AND THE SHAKERS 265 of something which he never found, and he restlessly wandered from one community to another in his search for the ideal manner of living. It is, of course, incon- ceivable that he should ever have thought of abandoning the freedom of his philosophy for the restrictions of the Shaker religion, but what he sought there was the rou- tine of a life of alternate action and meditation for which his soul yearned, and the Shakers seemed to allow him the right to act according to his own light. From the point of view of their own definitely outlined faith, they could not understand his attitude of mind, searching first here and then there for an ideal environment to har- monize with his strict, ascetic temperament. Even here, where a daily cross was taken up against the world and the flesh, he found too much thought given to supplying bodily needs. His theories, regarding the necessity of abstaining from all but the smallest measure of food that would sustain life, in no way coincided with those of the Shakers, who believed in building up a strong body in order to work the better for "the glory of God." His friendship with the Elders evidently made him a privileged person, which accounts for his coming and going as shown in the journals: — "Jan. 18, 1844. Charles Lane and bearded Palmer and his son and a boy came here. All except his son stayed to dinner." "March 18, 1844. William Lane went into the shoe- maker's shop to work, and is to learn the trade; com- menced to-day." 266 GLEANINGS FROM OLD SHAKER JOURNALS "March 20, 1844. Alcott and his wife and daughter here on a visit and take dinner." " March 27, 1844. Charles Lane and Samuel Bowers * arc here on a visit — they stay all day and read a letter recently received from England, and several others ad- dressed to their friends there. Elder Joseph accom- panied them on their visit." "Friday, Dec. 27, 1844. Bronson Alcott, Charles Lane's associate in transcendentalism, came here from Concord, Massachusetts, on foot, in company with Edward Hosmer, with whom Alcott lives at the present time. They came to the South Family yesterday and visit here to-day in company with Charles Lane. Hos- mer is much liked for his candor and intelligence. The above-named return to the South Family between three and four of the clock." The following is a letter from Lane to Mrs. Alcott, which is of interest, as it is expressive of his attitude of mind while living with the Shakers: — Charles Lane to Mrs. Alcott "Harvard, Mass., Feb. 226., 1845. '"If a judgment on self-experience is permitted, self- gratification has formed but a small item in the last ten years of my progress. But it is for that reason it has been progress and not mere existence. I am here for that pur- 1 Samuel Bowers was one of the English mystics who had been of the Fruitlands Community. FRUITLANDS AND THE SHAKERS 267 pose. Not among people who imagine they are already saved, but who have arrived at consciousness of the ne- cessity of doing something now and at once, day by day, in order that they may be saved. Were you to point out the position where I should be in conditions still more progressive, still more vital, still more loveful, my duty, my desire, my destiny would impel me to flee to it. The course you indicate is not so obviously onward that I instinctively perceive it. Backward I dare not go. Even to look backward, to think backward, is to be changed into a pillar of salt, — to be petrified into a piece of dead and contemptible history. "I regret also to be understood as putting my mind thus with the idea that sublimer conditions are possible. I feel daily that there is such a possibility — so do my companions. I am making the best efforts I can to pro- duce them — so are they. What this Society has been and is to me I cannot promise it would be to every one of an ideal temperament. Neither can I verbally reveal it. I shall not however have lived in vain for the great end if by my presence here through the needful trials and labors, I shall become a plank in the narrow way over which others shall hereafter find a smoother passage to temporal and eternal happiness. In any event I am mak- ing valuable practical experiences, psychological as well as physical. You will believe me when I say there is abundant opportunity here to help the human race, by example or exhortation. Self-denial, the great teaching process is permitted here to the greatest extent, not only permitted, but encouraged and extolled, and of course cannot fail, sooner or later, of its legitimate results. On 268 GLEANINGS FROM OLD SHAKER JOURNALS the whole then the missionary spirit is not void of hope- ful employment in this sphere. I think nowhere is the twofold purpose in human life, of being good and doing good, so fully provided for. If I but imagined a better place I would instantly explore and test it." It is evident, as the letter goes on, that, strange as it may seem, Mrs. Alcott was making a proposition, backed by Emerson, to start another community. Her husband's grief at the failure of " Fruitlands" was so intense, that with her usual unselfish devotion she was willing to make another sacrifice of herself and her children in order to enable him to make one more at- tempt to realize his altruistic dreams of a new Eden. But Charles Lane had suffered irreparable financial losses in the "Fruitlands" experiment and he evidently shrank from involving himself again in so disastrous a venture. "If," he continues, "you have assumed that I must see your proposition is a progressive one for me, I may mention two, that I may call private items, which would have to be cleared up in my mind, in addition to those over which I ought to hesitate as well as any other proposed cooperative. Friend Emerson does not act, or profess to act, wholly on universal grounds. Earnest devotion and unquenchable hope do not suggest his offering. Unless I am wrong, it is an act of the purest individual friendship. The rest of the outward means I understand to be still more private and individualized. I apprehend this basis will vitiate and mar, if not en- FRUITLANDS AND THE SHAKERS 269 tirely neutralize, the good moral results that could not fail to arise in a building founded on the true rock. It is no worse than the old world, but it is far behind ' Fruit- lands ' or this work. My resolution would be to live in caves and log huts till we can build better dwellings, and far away from all beloved association rather than be en- tangled in modes which involve the very evils of which we seek to rid mankind. I know many errors still cling here, but not that fatal one of property involvements with the old world. "No one can at any time advance beyond his age without bearing as great 'a cross' as he is able to live under. Whoever does this is in the process of salvation. To rejoin your family would be far from crossing to my nature. " Permit me to add that my sentiment regarding our onward duty towards building up the new world does not consist with the notion that we are to neglect our duties to the old world, or to abandon our human rela- tions. On the contrary, I should say he who is fittest for the spiritual sphere has best accomplished his duty in the natural sphere even in the judgment of the natural world itself. We are not to destroy the law, but to fulfil it, and fulfilling the law is the first step in the gospel. This is the feeling of the United Society as expressed in its earliest conditions, which I call the steps to the Temple, namely — " I. Pay all your just debts. "4. Give your hands to work. "2. Right all your wrongs. "5. and your hearts to God. "3. Confess and forsake your sins. 2-jo GLEANINGS FROM OLD SHAKER JOURNALS "With kindest regard to all around you I continue in peace thy friend, "Charles Lane. "William is quite well and 'jolly.' Elder Joseph has been ill ever since I returned. Yet he would be glad to see Mr. and Mrs. Hosmer as expected." 1 A. Bronson Alcott to his brother Junius Alcott "28th October, 1844. "Lane is writing letters to England on Shakerism." Letter from I. B. Howe to A. Bronson Alcott " Haverhill, Oct. 16, 1844. "How is Mr. Lane satisfied with the Shakers? They have done nobly. If they print and demonstrate their principles they would make a good peace army. I have thought more favorably of the Shakers lately than for- merly. They have accomplished wonders. Do not they work too much and study too little? Are they willing to receive new ideas or 'revelations'?" When in 1848 Charles Lane, who had returned to England, wrote to Mr. Alcott of his son's safe arrival on the ship Katherine at Liverpool, after a stay of four years with the Shakers, he makes this remark: "If the Shakers have deprived him of instruction, they have not diminished his desire for progress. God, nature, or or- ganization has been too strong for them." 1 Fruitlands Collection. FRUITLANDS AND THE SHAKERS 271 Extract from a letter to Mr. AlcottfromEdnah D. Littlehale, written at Harvard on July ig, 1849 "There are those who are ever young because their time is full of eternity. "One night I left a party on Prospect Hill and wan- dered down over the pastures for a nearer view of Fruit- lands. I had had poor and unworthy feelings and thoughts that day, and as I stood and looked upon the wild rocks and woods about the spot, I remembered that it had been the scene of a noble attempt whose failure even was blessed, and I could see you wandering beneath those trees, and I felt the strengthening influence which comes from your presence — that I cannot fall from a high ideal — that acceptance of a lower aim, of anything less than the absolutely true and good, is death. I have been quite interested in the Shakers since I have seen them. Their worship impressed me more than that of our ordinary churches, for it was earnest and sincere, and although its symbolism was poor and literal, yet there is a recognition in it of the symbolical nature of all outward life. They looked indeed like wild spectres as they marched around the room, but I found myself absorbed in watching individuals, — in trying to enter into their consciousness and to see as they did. How much is there worthy of reverence in every form of reli- gion, when we have our own position, to look at it from the point of view of its believers. I have read since one of the Shaker books, and it seems to me they have some great ideas. The recognition of the Feminine element is 272 GLEANINGS FROM OLD SHAKER JOURNALS certainly important, and in unison with the growing sentiment of our times, and the Sacredness of labor is not less so. I felt neither contempt nor ridicule as I left them, — only a regret that any should be cut off from aught that is beautiful and rich in human life. " Ednah Littlehale." x 1 Ednah Littlehale was afterwards Mrs. Cheney, who wrote the Life of Louisa M. Alcott. XXIX HARVARD RECOLLECTIONS Little by little a change came over the Shakers after this. Whereas in previous years it was deemed a priv- ilege to show the world the zeal and the enthusiasm with which they performed their acts of worship, a certain diffidence had now come over them — they shrank from ridicule and misunderstanding. The symbolism which meant so much to them was misinterpreted by onlook- ers. It seemed as if the zenith had been reached, had even been overreached, or as if they had pitched their note too high for possible sustaining, and the inevitable reaction now set in. As long as Philemon Stewart lived he did his best to keep the fire of the spirit glowing at white heat, but as the years went on it could be plainly seen that what had been before had slipped into the past. A calm serenity now took the place of the old exuberant ecstasy — they then became a peaceful, quiet, orderly Society — full of industry — reputed for their honesty, and well beloved throughout the countryside. The world still went to watch them at their worship, but it was now a quiet march, with slightly waving hands, which kept time to the hymn. Undoubtedly when quite alone some old- time fervor might break forth in some of the older mem- bers; but as a rule a decorous sense pervaded, making all seem but a shadow of that strange ecstatic past. The 274 GLEANINGS FROM OLD SHAKER JOURNALS psychic wave which had so stirred the deep emotions had now run its length and passed beyond. Brook Farm, and Fruitlands, and the Second Advent- ists, and all the centres where the spirit moved were silent; all had gone except the Shakers, and they, in peaceful quietude, retreated more and more from the world's inspection, leading still their busy and indus- trious lives, but now devoid of exaltation. Some of the Elders of the "Fruitlands" days are still remembered, and now, when even the old Shaker Church is closed and the Holy Hill is overgrown and desolate because so few are left, the residents will tell of good old times when all the country folk would come from far and near to attend the Sunday meeting. And some will tell about Elijah Myrick and his wise invention of a chimney pot which sold throughout the land. Elijah had a bland and sympathetic face and was a well-loved Elder. The Harvard people voted him on the School Board, and one erstwhile teacher tells of how he annually visited the school in order to address the scholars, and they were to recite before him. But when he came, his address was very short and to the point: "What we want, my dear children, is harmony — above all things harmony — harmony" ; and being seated he continued to murmur "harmony," and dropped into a quiet slumber, while the delighted children recited unmolested. This he did each year. Then there was Elder Simon Atherton, a good wise man, astute as could be, who was a most successful financier and kept a watch over the investments of the Shakers, and sold the herbs and garden seeds throughout O 4-> < 2 04 vO > •c f=S M X d < o^ ,_; o* W Si C^ § w .Q a fe HARVARD RECOLLECTIONS 275 the State; and of the Sisters Eldress Tabitha Babbitt, a clever, talented woman, and an inventor, too. The following account of her was compiled by a resident of Harvard : — "One of the most talented women among the Shakers was Tabitha Babbitt. While watching the operations of making wrought nails, it occurred to her that they might be cut from a sheet of iron rolled to the right thickness. She told her idea to the smith; he tried it, and cut nails were the result. One day as she was spinning, she no- ticed the brethren sawing wood in the old-fashioned way; she observed that one half of the motion was lost, and so conceived the idea of a circular saw. She made a tin disc, notched it round the edge, slipped it on the spindle of her wheel, tried it on a piece of shingle, found it would cut, and gave to the world the buzz-saw. The first circular saw made under her instructions is on ex- v hibition in the Geological Building at Albany, New York. She invented the double spinning-head our grandmothers loved so well. At the time of her death Tabitha Babbitt was inventing false teeth and had al- ready made a set in wax." But most of all they speak of Augustus Grosvenor and his untimely end. With bated breath they tell of how fine a man he was, and how many friends he had, and how he drew the plans and built the Rural House with forty rooms in it, and how one day the Shakers ceased to call him Elder, and he was forced to tend the swine as a rebuke, and desperate with humiliation his heart 276 GLEANINGS FROM OLD SHAKER JOURNALS stopped beating and he fell dead. Old Dr. McCollister, of Ayer, was called, and owing to the excited clamoring of his friends an autopsy was held, and behold! his heart was rent in two. His heart was put into a jar and taken to the druggist's shop at Ayer, and there his friends re- viewed it year by year, and saw the rent fully three inches long that cleft it. Now the truth of it was this: Elder Augustus Gros- venor was a rather remarkable man, handsome and fine- mannered. 1 His brother Lorenzo and his two sisters Fidelia and Roxalana were Harvard Shakers, and they all possessed a goodly measure of intelligence and no small amount of executive ability. Augustus, however, though thoroughly well meaning and a devout Shaker, unfortunately had no head for figures. So when he built the Rural Home, with forty rooms in it, he let his en- thusiasm for seeing things done well get much the better of him and thus failed to count the cost. The result of this was a cruel blow to the Shakers. A debt of twenty-five thousand dollars confronted them. This they paid with the help of the Shakers at Shirley, but naturally they felt some apprehension for the future, and so released him (as they call it) from his position of Elder. If he cared for the swine it was no more than he had done in earlier years, or than others did by turns, and as for his heart, it was feeble, anyway, and liable to break. So say the Shakers. But a most unhappy thing occurred. The drug store 1 Augustus Grosvenor's father and mother, Ebenezer and Mary Grosvenor, joined the Shakers in 1819 with their four children. After being ardent Shakers for forty-six years Roxalana and Fidelia left the Society to study mesmerism in 1865. AUGUSTUS GROSVENOR Died Sept. g, 1864, aged 57 years HARVARD RECOLLECTIONS 277 suddenly changed hands, and the newcomer was a stranger who had never heard this tale, and in clearing away the rubbish Augustus Grosvenor's heart went with it — nobody knows where! His body lies in the old graveyard, but without a heart! So ended the earthly career of Elder Augustus Grosve- nor in 1864. And other residents recall the time when two young Shakers found the call of life and love too much for them and so eloped to Ayer, and wedding bells rang out to greet them as a horse and wagon was seen coming at full speed down the Harvard road. Two friends had planned the escape and a clergyman stood ready to unite them. But there was no need to fear pursuit. The Shaker's life is one of voluntary submission. If any leave them and go out into the world they can never return, but they are left in peace to go their way. The question is so often asked : — "How can a Society of brethren and sisters be made to lead a life of absolute aloofness from all that stirs the human heart through mutual attraction?" Ask any one who has ever lived near them and they will tell you that, however strange it seems to those outside, the Shakers are genuinely scrup- ulous to live up to the one great principle of their faith — and all who know them in the surrounding townships will bear witness to a full belief in their integrity. "A Shaker is a Shaker," they will tell you, and that sums up a life of work, of worship, and taking up a daily cross against the world and sin. If any fail in this they have to leave, and can never return again. XXX WHO WAS LEOLINE? It is very evident to those who follow the subtle changes that occurred in the attitude of mind of the Shakers, that the Elders who in 1843 claimed widespread increase throughout the different families of the Society, both in members and in enthusiasm, foresaw with sadness a few years later an inevitable decline coming which they had no power to check. The reaction from excessive religious excitement to a distinct tendency to analysis and intro- spection, the advance in modern machinery which was supplanting hand labor, the growing use of concentrated foodstuffs, and the change in medicine from bulky doses of herb concoctions to tabloids, the innumerable fac- tories being built to turn out thousands of spools, broom handles, and all the articles which formed the nucleus of the Shaker industries, which relied wholly upon hand labor, and a general turning away from the desire for community life which had been so prevalent before, — these oncoming conditions were even then to be seen, as specks upon the horizon, by the discerning. Toward the end of Elijah Myrick's life he saw these so clearly that, when they ceased to hold their meetings upon the Holy Hill, he, so it is thought, buried the Lord's Stone in some secret place, determined that no chance should be given to the vandals and the scoffers of the world to desecrate that which had been so precious and so sacred to the Shakers. And it began to come about that many joined WHO WAS LEOLINE? 279 the Shakers now who sought their quiet village as a refuge, rather than from any compelling desire toward a life devoted to crucifying the flesh, and while these con- formed in every way to the Shaker principles, their in- fluence tended to modify much that before had been extreme. Unhappy wayfarers in the struggle of Life would seek repose among them, many of whom had edu- cation and cultivation to recommend them. The books of original poems belonging to this period, which were found with those of earlier date, — all of them outpour- ings from human hearts during hours of solitary medita- tion, — are completely different and on a different plane from those that preceded them. One dear old book with verses in it was found hidden away, and long since forgotten. The picture of a red rose was pasted in the centre of the cover, and all the poems were signed "Leoline," — the pretty nom-de- plume of some sweet, long dead sister. These give a glimpse into the human, tender side of the Shaker that is very beautiful, and infinitely touching. Who was "Leoline?" No one can tell, because all clues of her have long since disappeared. "What led her to give up her youth," we ask, "and join the quiet Shakers?" The question can have no answer given it. We see the book, — we note the deep-red rose so carefully pasted on the cover, — and we try to picture Leoline writing in the safe seclusion of the Shaker Village. The following poems and sonnets are carefully in- scribed. The handwriting is long and slender. Refine- ment and charm emanate from the pathetic little book. 28o GLEANINGS FROM OLD SHAKER JOURNALS Sonnet — Love — Sept., 1874 How strong yet sweet the power of human love! It vibrates through the heart when but one cord Is touched, and all its sentiments accord In one grand whole; the mind aspires above The false, the paltry, base, impure, and grows In consonance with God! The soul abhorred Grows strangely fair, and in thy love, dear Lord, Reflects the image of the snowy dove. Ah! would that I like dew upon the rose The perfume of that love draw forth; be blest By fellow-man; enjoy a calm repose From Sorrow's hand; a minister of rest To weary hearts; till life's last eve shall close And find thy toil and pain, O Love I redrest. Leoline. Life's Leaves Emerald leaves in the Spring's young garden, Tender and green, Fairest flowers in their arms enfolding As e'er were seen, Fluttering down at our feet in summer From fruited trees — Crimson and brown they flood in autumn The passing breeze — Falling and rising, and falling again — Remaining so — Sleeping in quiet and rest all winter Beneath the snow, Teaching us how in our changing ways At last there are quiet and peaceful days. Many leaves that are pressed as keepsakes Of long ago — Laid away 'mong the precious treasures We value so — Given to us from the doorway rosebush By some dear friend — Kept as the types of love and friendship That never end, Plucked, it may be, from off the violets Above the bed, IS THIS "LEOLINE"? The portrait was found in an old cupboard. Name unknown WHO WAS LEOLINE? 281 Where in their dreamless sleep are lying Our darling dead — Giving us all through our changing ways Sweet momentoes of peaceful days. Blotted leaves on our record tablet All stained with tears — Showing us where we missed our lesson Along the years — Pointing with golden index fingers At those well learned — Telling us truly what we cherished And what we spurned — Holding for us in sacred keeping The trusts we gave, Writing, just as we live, the story From crib to grave — Teaching us where in our changing ways There have been, and might have been, peaceful days. Other leaves that are best and fairest Though never grown — Golden leaves that have a meaning To us alone — Wrapped up with care and laid away And kept and kept — We know not why — perhaps the giver So long hath slept We do not miss them, and still their memory Is precious yet — Sacred and holy we cannot lose it, Cannot forget — But keep the lesson through changing ways — There were, are, and will be peaceful days. Leoline. April 8, 1879. Sonnet If I should send a ship to sea to-night Full freighted with rich stores of uncoined gold, And bound for India's clime or Iceland's cold — With floating pennons waving fair and bright — But with no rudder at the helm to guide — 282 GLEANINGS FROM OLD SHAKER JOURNALS No white sails waiting to unfurl and fold — No massive anchor my brave ship to hold — How could I hopeful be and with heart light Expect in safety she would reach the other side? My young heart is a vessel launched abroad Filled with ambitions, with high hopes and pride — But without friends, its voyage is a fraud — True friends to lead, those whom the sea hath tried, Firm friends, to hold it in the port of God! Leoline. Oct., 1880. Sonnet To Lucy J Before me lies a well-worn fan of thine — I see the wrinkled hand that held it now, I see the dim blue eyes, the furrowed brow, And round thee, as of old, my arms would twine; Why hast thou left me here? I would not call Thee back to me, I would not see thee bow Again beneath thy pain. I wish that thou Had'st taken me with thee; the sun may shine, The Summer bring her flowers, the snowy pall Of Winter spread thy bed, — thy sun has set, — Thy flowers are bound in Love's fair wreath; the Fall And Winter of thy life is past, and yet I hear thy voice, I see thy smile, in all. My heart breathes peace — Love nevermore forgets. Leoline. Daisies Dotting the meadows all over, Playing Bo-peep with the clover, Bowing and nodding above the green grass, Kissing the hem of the garments that pass, Daisies, daisies, beautiful things, — Are ye not angels on flutt'ring wings? Say, what in the world do you think When the saucy black bobolink Singing himself out of breath, has to pause WHO WAS LEOLINE? 283 And here the verses come to a sudden ending — unfinished. The remaining pages of the little book look strangely blank. Time is yellowing them. We close it gently, and put it tenderly away. CONCLUSION ELDRESS JOSEPHINE GILSON IN 1916 CONCLUSION The manuscripts, the records and journals, are gathered up now with a lingering regret. Their time-worn faded pages seem like the faces of dear old friends. As the last book is closed, the silence is broken by the high, thin quavering tones of two sweet old Shaker voices, singing in unison in the family living-room at the end of the hall: — "How pleasant the streams as they flow from the fountain On this Holy Mount of the Lord, Encircling thy borders, O beautiful Mountain, Stand hosts of bright Angels of God. No wonder the earth with the heavens is blended, The forests with music resound, For lo! on this Mount hath Jehovah descended And sheds His bright glory around! "From this chosen spot with divine inspiration The Most High shall utter His voice — Proclaiming His laws to all kindred and nations And causing the meek to rejoice — O Lord, we will praise and forever adore Thee, For righteous and holy art Thou — ■ On this Holy Mount we will worship before Thee And round Thy pure altar we'll bow." I glance enquiringly at the Eldress — "It's the hymn of the Holy Fountain," she says; "they often sing it when they sit together — remem- bering." FINIS APPENDIX APPENDIX THE BURYING-G ROUND Jeremiah Willard gave about an acre of land to the Church and Society of Christians in Harvard called Shakers for the possession of a burying-place in 1792. The Church and Society by mutual agreement began to fence it with stone wall. The work was done by the following persons: — Aaron Jewett Levi Warner Hosea Edson Jonathan Crouch Seth Babbitt Ebenezer Lyon Oliver Burt Isaac Cooper Caleb Couch Elijah Warner Abiather Eddy Samuel Cooper Henry Godding David Dunnel Ezra Lathe Solomon Cooper Aaron Williams Jonathan Bridges Simon Cooper Solomon Frizzle Abel Jewett, Jr. Aaron Jewett, Jr. Joseph Frost Jeremiah Willard Bezaliel Edson The above fence was eight days a-building. There were four yoke of oxen employed every day it was doing. The gate was made and set up by Hosea Edson: the hinges, latch, etc., by Daniel Jewett and Oliver Roberson. Paid Jeremiah Willard for the above piece of land $13.12. NAMES IN BURYING-GROUND OF THOSE LIVING FROM 70 UPWARD Age Date of Death Ezra Newton 101 1896 Olive Hatch 100 1908 Philip J. Mayer 99 1898 292 APPENDIX Age Date of Death Abigail Worcester 98 181 1 Hosea Edson 96 1829 Relief Edson 96 1866 Susanna M. Gooden 95 1795 Maria M. Wood 95 1914 Hannah Bridges 94 1875 Samuel Blood 94 1844 Henry Gooden. . 94 1830 Sarah Kendall 93 1852 Desire Chandler 92 1865 Sarah Dodge 92 1841 Molly Lyon 92 1843 Sarah Cooper 92 1 807 Deborah Prentice 91 181 1 Ruth Stearns 91 1822 Mary Chandler 91 1855 Elizabeth Sears 91 1890 Deborah Dunham 90 1854 Abiather Babbitt' 90 1806 Abel Jewett 90 1806 Charlotte Preist 90 1892 Louisa E. Green 90 1914 Nathan Kendall 90 1845 Elizabeth Dunham 90 1854 Lucy Mcintosh 90 1872 Jemima Blanchard 89 1847 Abigail Blanchard 89 1844 Thomas Hammond 89 1880 Mary Robbins 89 1889 Eunice Balthrick 89 1883 Abigail Babbitt 89 1813 Elizabeth Phinney 89 1813 Mary Crouch 89 1814 Anna Babbitt 88 1861 Matilda S. Persons 88 1890 Sarah Sargent 88 1876 PhebeKeep 88 1826 Maria Babbitt 87 1871 Hannah Babbitt 86 1852 5 Q APPENDIX 293 Age Date of Death Deliverance Cooper 86 1840 Moses Crouch 86 1807 Rebecca Robins 86 1834 Lydia Winchester 86 1820 John Perry 86 1819 Luke Fosgate 86 1873 Simon T. Atherton 85 1888 Susanna Giddings 85 1887 Joseph Wyeth 85 1837 Elizabeth Fletcher 84 1839 Sarah Hammond 84 1848 Betty Babbitt 84 1865 Stephen McKnight 84 1914 Seth Blanchard 84 1868 Bethiah Prescott 84 1813 Eunice Wildes 83 1855 Sarah Crouch 83 1833 Hannah M. Hall 83 1864 Lucy Hammond 83 1881 Mary Perry 83 1821 Elizabeth Jewett 82 1838 Beulah Cooper 82 1837 Roxalana Hill 82 1871 Abel Jewett 82 1859 Grove B. Blanchard 82 1880 Elizabeth D. Raymond 82 1867 Joseph Mayo 81 1852 Anna Lathe 81 1832 Mercy Clark 81 1825 Olive Blanchard 81 1868 Elizabeth Winchester 81 181 1 Mary Chandler 79 1885 Mary Hammond 79 1824 Silas Robbins 79 1825 Anna Mayo 79 1855 Abigail Osgood 78 1866 Caroline L. Kingage 78 1878 Phebe Lyscom 78 1838 Hannah Eddy 78 1828 294 APPENDIX A ge Date of Death Patience Crouch 77 1843 Mary Grosvenor 77 1862 Katherine Hall 77 1890 Silas Temple 77 1852 John Warner 76 1834 Jonathan Chandler 76 1852 Ebenezer Grosvenor 76 1854 Isaac Rich 76 1866 Xzena Robbins 76 1826 Mercy Dring 76 1881 Marcia M. Bullard 76 1899 Ezra Turner 76 1815 Aaron Jewett 75 1816 Jonathan Bridges 75 1833 Sarah Kendall 75 1882 Sarah Whitney 75 1880 Rachel Wood 75 1810 Tabitha Babbitt 74 1858 William Whiskins 74 1874 Bethiah Willard 74 1832 Delighteth Dodge 71 1826 Ellen Green 71 1915 Abiather Eddy 70 1816 Obediah Rich 70 1870 Bathsheba Winchester 66 1841 Mehi table Crouch 41 1821 Brazilla Alden 21 1810 Mehitable Grace 55 181 1 These last are recorded on account of their quaint, old-fash- ioned names. There are 310 graves: 136 died under 70; 174 over 70. APPENDIX 295 THE SQUARE HOUSE "The persons whose names are here paid the sums set against their names, towards paying for the Square House farm in Harvard." £ s. d. $144.17 — Mother Ann 43 5 o 10 . — Amasa Turner 3 o o 2 . — Jonathan Clark 012 o 9 . — Phinehas Eames 214 o 18.87 — Zaccheus Stevens 5 13 4 5.56 — Aaron Williams 1 13 4 2 . — Xzena Robbins 012 o 2.22 — Ruth Robbins 013 4 1 . — Sarah Robbins Sen o 06 o 20. — Jonathan Wetherbee 6 o o 2 . 50 — David Melvin 015 o 55 . 24 — Hannah Wait 13 1 1 5 8.83 — Susanna Willard 213 o 1 1 . 00 — Jonathan Wood 3 06 o 13. 11 — Peter Ayers and John Spires. . . 318 8 5 .00 — Sarah Whittemore 1 10 o 2 . 23 — Benjamin Ellis 013 4 1 .98 — Robert Kinnicom on 11 4 . 67 — Elizer Goodrich 1 08 o 6 . 67 — Daniel Wrathburn 2 00 o 1 . 1 1 — Asa Bacon o 06 8 2 . 00 — Jonathan Kinney 012 o 40.00 — Ethan Phillips 12 07 o 4 . 49 — Ivory Wildes I 09 8 1 . 00 — Jonathan Slosson o 06 o 1 . 00 — David Clark o 06 o 1 .67 — Joseph Jewett . . . . : 010 o 15.67 — Samuel Whittemore 4 14 "o 165.86 — Amos Hammond and sundry other persons, a part of which was in cattle 49 15 2 19 . 58 — Tabitha Green 05 17 6 $568.48 161 o 4 1 1 Unpublished Harvard Shaker Records. 29 6 APPENDIX "In 1805 — or 6 — the Square House was fixed up. They hired two hands, Josiah and Asa Wetherbee, who new shingled the roof and clapboarded the body of the house. They took away the little porch that was there on the north side and put a new porch on there with one roof slanting to the north." 1 " In 1845 the Square House had a new roof put on and slated — a new porch. The chimneys taken down and rebuilt and considerable done to the inside of the building." 2 "March 20, 1846. The brethren move the old porch at the Square House down by the barn where they calculate to fix it up for the milk convenience." 3 PRODUCE RAISED IN THE CHURCH FAMILY In 1840: — 260 bushels of corn, 700 do potatoes, 1000 rutabaga, 18 do beans, 6 do peas, 300 do rye, 800 lbs. sweet squash, 10 loads pumpkins, 5000 lbs. pork, 4000 lbs. beef, 1800 lbs. cheese, 739 lbs. butter, 119 bushels oats, 40 do barley. In 1841: — 3 bushels wheat, 454 bushels rye, 187 do oats, 35 do barley, 140 do corn, 40 do beans, 800 do potatoes, 100 rutabaga, 2000 lbs. cheese, 800 lbs. butter, 5400 lbs. pork, 4500 lbs. beef. In 1842: — 2500 lbs. cheese, 11 70 lbs. butter, 130 bushels of corn, 1000 bushels of potatoes, 280 do oats, pork? — beef? In 1844: — Corn 175 bushels Oats 175 Wheat 50 Beans 35§ Potatoes 860 Rye 90 Butter 1 179 lbs. Cheese 34*6 " Pumpkins 34 ^ads Pork 3600 lbs. Herbs raised and gathered 4406 lbs. This was from the Church Family alone. The South Family and North Family accounts not included. 1 Unpublished Harvard Shaker Records. 2 Ibid. 3 Ibid. APPENDIX 297 THE MEETING HOUSE RAISED In 1797 Sarah Keep sold her house and land and brought in the product, £50. Oliver Roberson brought fourteen shillings and a yearling colt. Deliverance Cooper brought cloth amounting to £1.5.6. Elizabeth, Sarah, Mary, and Patience Crouch brought twenty-four yards of check cloth and Sarah brought sundry other things, all amounting to £1.8.0. Phebe Keep brought one shilling and sixpence. Deborah Jewett brought three sheep and ten dollars. Solomon Frizzle one hundred and twenty-seven pounds of cheese. Mehitable Grace, one pound of chocolate. Oliver Adams paid for painting of the meeting-house £37.73 as a gift to the Society. May 19, 1798. Raised the barn by the store. 1 THE SHAKERS Extract from a letter written by request from a resident of Harvard who was brought up by the Shakers: — " Now, regarding the Shakers: I hear so many ideas expressed regarding Shaker customs that are not at all in keeping with the actual conditions that sometimes I almost decide to write a book about these people myself. Some one wrote a book, 'A Shaker Wooing.' I think it was W. D. Howells — absolutely devoid of Shakerism. It was the idea any one visiting there for a few days would gather from personal observation. But to know the Shakers one must live and be one of them. "Now the family head of the Shakers consisted of one Elder and two Eldresses. They were the ministerial body. They were the spiritual advisers, leaders in church worship and were the final word in all matters relating to the family affairs. The Shaker villages are always referred to as the 'families.' The 1 Unpublished Harvard Shaker Records. 298 APPENDIX Church, or Centre Family; the South Family, etc. ; the Trustees of the Society, and this body usually included the Church Min- is^ — t hat is, the family head before mentioned — and others, generally the family Elders and Eldresses. The members of this body were the business managers for the Society: bought and sold land, horses, cattle, supplies — invested the funds, etc. "Regarding the work: Elders and Eldresses were generally older men and women and with their official duties found little time for manual labor, although they did work when occasion required. In the summer time the breakfast was served at 6 a.m.; dinner at 12; and supper at 6 p.m. There was no varia- tion from these hours. During the shorter days in the winter, breakfast was served at 6.30 and supper at 5.30. "The family all sat in one dining-room for meals. The brethren at one long table and the sisters at another. Elders sat at the head of the brothers' table and Eldresses at the head of the sisters' table, next highest in rank or age sat next and so down the long table, the boys and girls at the foot of their respective tables. Same with Sunday worship. The brothers stood on the east side and the sisters on the west side in rows or ranks. Elders at the head of the line and the boys at the foot. During their march songs they marched in twos, in a large circle around the hall during the singing — the Elders leading the men and the Eldresses the women. Some of the older ones too feeble to march sat around the meeting-room. "Their sleeping-apartments were in the same building, but the brothers' rooms were at one side of the house and the sisters, at the other side. Separate stairways were made for the use of each sex. "This diagram may help you: — " I. Elder — the spiritual head and head of all affairs. " 2. Eldresses — relating to the family life. " 1st and 2nd Elder, 1st and 2nd Eldress — next in power and direct supervisors of the details of family life, work, etc. " Five Trustees — financial and business managers." (3Tf)e RtoetsiDe ptc$0 CAMBRIDGE . MASSACHUSETTS U . S . 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