"LI B RAR.Y 

OF THE 
U N IVERSITY 
Of ILLINOIS 

PURCHASED FROM 
MR. H. A. RATTERMAN 
OF CINCINNATI IN 1915 

335,973 

N757C 

cop.^ 



[ "list. Purvey 



I 




VIEWS IN ZOAR. 



Till-; COMMUNISTIC SOCIETIES 



OF 



rii 



Till: UNITED STATES; 



FROM PERSONAL VISIT AND OBSERVATION: 

[NCLUDING DBTATLBD ACCOUNTS <T III i: 

SOMISTS, ZOARITES, SHAXERS, THE AMANA, ONEIDA, BETHEL, 
AURORA, ECARIAN, \NI> OTHER EXISTING SOCIETIES, THEIR 
RELIGIOUS CREEDS, SOCIAL PRACTICES, NUMBERS, 
[NDUSTRIES, \M» PRESENT CONDITION. 



Bv CHARLES NORDHOFF, 

ATJTHOR 

■KTHK.LN CALIFORNIA, ORHGON, AND Till: s.\Nli\vi> H l-l INDS," 
"CALIFORNIA: l»r; hkai.TH. imvmi.i. \s>> SRSCDBNCB," 

I'lv. 



mill ILLUSTRATIONS. 



LONDON: 

JOHN MURRAY, ALBEMARLE STREET. 

1-7.'.. 



A II i- 1 'i/i i < rettrtrd. 






i.oxdos : hunted by 

bpottiswoode ami co.. sew-sthebt squauu 

ash parliament street 



I 



M. 



IT, S~ <j 7 3 

N~> 5"7c 

C JO 2v 



TO MY FRIENDS, 

DOCTOB AM) MRS. JOHN DAVIS. 



OF CINCINNATI. 



36? I 55 



TABLE OF CONTENTS. 



Ps.70 

INTRODUCTION II 

slbjects of the ino.uhy 11 

The Condition and Necessities of Labor 15 

Mistake of the Trades-Unions 17 

EtBASom for it 18 

Labor Societies, as at present manaoed, Mischievous 21 

THE AMANA SOCIETY 25 

Its History and Origin 2G 

Amana in 1874 :: 1 

Social Habits and Customs — 82 

Religion and Literature 43 

THE HARMONISTS AT ECONOMY 63 

Economy in 1874 <;.") 

History of the Harmony Society G9 

Its Religious Creed 83 

Practical Life 81 

Some Particulars of " Father Rapp " 91 

THE SEPARATISTS OF ZOAR 99 

Ormin and History 99 

TnEm Religious Faith 103 

Practical Life and Present Condition 1 10 

THE SHAKERS 117 

M Mother Ann " 118 

The Order of Life among the Shakers 185 

A Visit to Mount Lebanon l r> l 

„ Details of all tiii: Shaker Societies 179 

Shaker LITERATURE 214 

"Spiritual Manii i.-iaiions'' 






viii Contents. 



THE ONEIDA AND WALLINGFORD PERFECTIONISTS 259 

Ori-.in and History 259 

Their Religious Belief 2G8 

Daily Life and Business Administration 277 

Sunday at Oneida 287 

" Criticism " and " Prayer-Cures " 293 



a 






, 



THE AURORA AND BETHEL COMMUNES 305 

Aurora in Oregon 305 

Bethel in Missouri 324 

Their History and Religious Faith 329 

THE ICARIANS 333 

THE BISHOP HILL COLONY 343 

Its Origin and History 344 

Causes op its Failure 349 

THE CEDAR VALE COMMUNE 353 

Tim SOCIAL FREEDOM COMMUNITY 357 

THREE COLONIES— NOT COMMUNISTIC 361 

Anaheim, in California 361 

Vineland, in New Jersey 366 

Silkville Prairie Home, in Kansas 375 

COMPARATIVE VIEW AND REVIEW 385 

Statistical 385 

Communal Politics and Political Economy 392 

Character of the People 399 

Influences of Communistic Life 406 

Conditions and Possibilities of Communistic LrvrNG 409 

BIBLIOGRAPHY 421 

INDEX 435 



', 



LIST OF ILLUSTRATIONS. 



Views in Zoar Frontispiece. 

Map showing Location of Communistic Societies Tofaa />. 22 ' 

GRACE BEFORE MEAT — AMANA " 28 

School-House— Am an a " S8 

Amana, a General View " 40 

Church at Amana " 54 

Interior View of CnuRcn " 54 

Plan of the Insfirationist Villages " 54 

Assembly Hall— Economy •• 64 

Chubgh at Economy " c-4 

A Street View ln Economy " 88 

Father Raff's House — Economy " 88 

Chuboh at Zoar " 108 

School- House at Zoar " 108 

A Group of Shakers " 118 

The First Shaker CnuRcn, at Mount Lebanon 130 

SnAKER Architecture — Mount Lebanon " 1 :; } 

SnAKER Architecture — Enfiei n. N. II " 134 

Sn \ki:u Women at Work 137 

Sn ram Costumes 141 

Shakes Worship. — The Dance 144 

i:rs in Every day Costume 150 

Elder Frederick W. Evans " 153 

Vn;w of a Shaker Village 15 1 

The Bebb-House— Mouirr Lebahoh 155 

MEBTiKa-HoxmH ai Moron Lebanon 15G 



io List of Illustrations. 



Interior of MEETING -HOUSE at Mount Lebanon 157 

Shaker Tannery — Mount Lebanon 1G1 

Shakes Office and Stoke at Mount Lebanon 1G2 

A Bhakeb Eldeb 1G5 

A Qbouf of Shaker Children To face fA^ 

SHAKER Dining-IIall " 1GG 

A Siiaker ScnooL " 214 

Shakeh Music-IIall " 214 

J. II. Noyes, Founder of the Perfectionists " 2G0 

Costumes at Oneida " 282 

The Bethel Commune, Missouri " 324 

Church at Bethel, MISSOURI " 328 



INTRODUCTION. 



Though it is probable that for a long time to come the 
mass of mankind in civilized countries will find it both nec- 
essary and advantageous to labor for wages, and to accept the 
condition of hired laborers (or, as it has absurdly become the 
fashion to say, employe's), every thoughtful and kind-hearted 
person must regard with interest any device or plan which 
promises to enable at least the more intelligent, enterprising, 
and determined part of those who are not capitalists to be- 
come such, and to cease to labor for hire. 

Nor can any one doubt the great importance, both to the 
security of the capitalists, and to the intelligence and happiness 
of the non-capitalists (if I may use so awkward a word), of in- 
creasing the number of avenues to independence for the latter. 
For the character and conduct of our own population in the 
United States show conclusively that nothing so stimulates 
intelligence in the poor, and at the same time nothing so well 
enables them to bear the inconveniences of their lot, as a rea- 
sonable prospect that with industry and economy they may 
raise themselves out of the condition of hired laborers into 
that of independent employers of their own labor. Take away 
entirely the grounds of such a hope, and a great mass of our 
poorer people would gradually sink into stupidity, and a blind 
discontent which education would only increase, until they be- 
came a danger to the state; for the greater their intelligence, 
the greater would be the dissatisfaction with their situation 
just as we sec that the dissemination of education among the 



i 2 Communistic Societies of the United States. 

English agricultural laborers (by whom, of all classes in Chris- 
tendom, independence is least to be hoped for), has lately 
aroused these sluggish beings to strikes and a struggle for a 
change in their condition. 

Hitherto, in the United States, our cheap and fertile lands 
have acted as an important safety-valve for the enterprise and 
discontent of our non-capitalist population. Every hired work- 
man knows that if he chooses to use economy and industry in 
his calling, he may without great or insurmountable difficulty 
establish himself in independence on the public lands; and, 
in fact, a large proportion of our most energetic and intelli- 
gent mechanics do constantly seek these lands, where with pa- 
tient toil they master nature and adverse circumstances, often 
make fortunate and honorable careers, and at the worst leave 
their children in an improved condition of life. I do noc 
doubt that the eagerness of some of our wisest public men fop 
the acquisition of new territory has arisen from their convic- 
tion that this opening for the independence of laboring men 
was essential to the security of our future as a free and peace- 
ful state. For, though not one in a hundred, or even one in a 
thousand of our poorer and so-called laboring class may choose 
to actually achieve independence by taking up and tilling a 
portion of the public lands, it is plain that the knowledge that 
any one may do so makes those who do not more contented 
with their lot, which they thus feel to be one of choice and not 
of compulsion. 

Any circumstance, as the exhaustion of these lands, which 
should materially impair this opportunity for independence, 
would be, I believe, a serious calamity to our country ; and the 
spirit of the Trades- Unions and International Societies appears 
to me peculiarly mischievous and hateful, because they seek to 
eliminate from the thoughts of their adherents the hope or ex- 
pectation of independence. The member of a Trades-Union 
is taught to regard himself, and to act toward society, as a 



Introduction. 13 



hireling for life ; and these societies are united, not as men 
seeking a way to exchange dependence for independence, but 
:l> hirelings, determined to remain such, and only demanding 
better conditions of their masters. If it were possible to in- 
fuse with this spirit all or the greater part of the non-capitalist 
class in the United States, this would, I believe, be one of the 
gravest calamities which could befall us as a nation; for it 
would degrade the mass of our voters, and make free govern- 
ment here very difficult, if it did not entirely change the form 
<>f our government, and expose us to lasting disorders and at- 
tacks upon property. 

We see already that in whatever part of our country the 
Trades-Union leaders have succeeded in imposing themselves 
upon mining or manufacturing operatives, the results are — the 
corruption of our politics, a lowering of the standard of intel- 
ligence and independence among the laborers, and an unrea- 
soning and unreasonable discontent, which, in its extreme de- 
velopment, despises right, and seeks only changes degrading 
to its own class, at the cost of injury and loss to the general 
public. 

The Trades-Unions and International Clubs have become a 
formidable power in the United States and Great Britain, but 
so far it is a power almost entirely for evil. They have been 
able to disorganize labor, and to alarm capital. They have 
succeeded, in a comparatively few cases, in temporarily in- 
creasing the wages and in diminishing the hours of labor in 
certain branches of industry — a benefit so limited, both as to 
duration and amount,that it can not justly be said to have inured 
to the general advantage of the non-capitalist class. On the 
other hand, they have debased the character and lowered the 
moral tone of their membership by the narrow and cold-blood- 
ed selfishness of their spirit and doctrines, and have thus done 
an incalculable harm to society; and, moreover, they have, by 
alarming capital, lessened the wages fund, seriously checked 



14 Communistic Societies of the United States. 



enterprise, and thus decreased the general prosperity of their 
own class. For it is plain that to no one in society is the 
abundance of capital and its free and secure use in all kinds 
of enterprises so vitally important as to the laborer for wages 
— to the Trades-Unionist. 

To assert necessary and eternal enmity between labor and 
capital would seem to be the extreme of folly in men who 
have predetermined to remain laborers for wages all their lives, 
and who therefore mean to be peculiarly dependent on cap- 
ital. Nor are the Unions wiser or more reasonable toward 
their fellow-laborers; for each Union aims, by limiting the 
number of apprentices a master may take, and by other equally 
selfish regulations, to protect its own members against compe- 
tition, forgetting apparently that if you prevent men from be- 
coming bricklayers, a greater number must seek to become car-? 
penters ; and that thus, by its exclusive policy, a Union only 
plays what "Western gamblers call a "cut-throat game" with 
the general laboring population. For if the system of Unions 
were perfect, and each were able to enforce its policy of ex- 
elusion, a great mass of poor creatures, driven from every de- 
sirable employment, would be forced to crowd into the lowest 
and least paid. I do not know where one could find so much 
ignorance, contempt for established principles, and cold-blood- 
ed selfishness, as among the Trades-Unions and International 
Societies of the United States and Great Britain — unless one 
should go to France. While they retain their present spirit, 
they might well take as their motto the brutal and stupid say- 
ing of a French writer, that "Mankind are engaged in a war 
fur bread, in which every man's hand is at his brother's throat." 
1 'irectly, they offer a prize to incapacity and robbery, compel- 
ling their ablest members to do no more than the least able, 
and spoiling the aggregate wealth of society by burdensome 
regulations restricting labor. Logically, to the Trades-Union 
leaders the Chicago or Boston fire seemed a more beneficial 



Introduction. 1 5 



eveul than the invention of the Bteam-engine ; for plenty seems 
to thi'in a curse, and scarcity the greatest blessing.* 

* Lest I should to some readers appear to use too Btrong language, I 
append lierc a few passages from a recent English work, Mr. Thornton's 
book '• On Labor," where lie gives an accouut of some of the regulations 
of English Tradi B-Uniona : 

•• A journeyman is not permitted to teach his own son his own trade, 
nor, if the laid managed to learn the trade by Btealth, would he he per- 
mitted to practice it. A master, desiring out of charity to take as ap- 
prentice one of the eight destitute orphans of a widowed mother, has been 
told by his men that if he did they would strike. A bricklayer's assist- 
ant who by looking on has learned to lay bricks as well as his principal, 
is generally doomed, nevertheless, to continue a laborer for life. lie will 
never ri<e to the rank of a bricklayer, if those who have already attained 
thai dignity can help it.'' 

'•Some Unions divide the country round them into districts, and will 
not permit the products of the trades controlled by them to lie used ex- 
cept within the district in which they have been Fabricated. ... At Man- 
cheater this combination is particularly effective, preventing any bricks 
made beyond a radius of lour miles from entering the city. To enforce 
the exclusion, paid agents are employed : every cart of bricks coming to- 
ward Manchester is watched, and if the contents be found to have come 
from without the prescribed boundary the bricklayers at once refuse to 
work. . . . The vagaries of the Lancashire brickmakera are fairly paral- 
leled by the masons of (he same county. Stone, when freshly quarried, is 
softer, and can be more easily cut than later: men habitually employed 
about any particular quarry better understand the working of its partic- 
ular stone than men from a distance; there is great economy, too, in trans- 
porting stone dressed instead of in rough blocks. The Yorkshire masons, 
however, will not allow Yorkshire stone to be brought into their district 
if worked on more than one side. All the rest of the working, the edfif- 
ing and jointing, they insist on doing themselves, though they thereby 
add thirty-five per cent, to its price. ... A Bradford contractor, requiring 
for a staircase some steps of hard delf-etone, a material which Bradford 
masons so much dislike that they often refuse employment rather than 
undertake it. got the steps worked at the quarry. But when they arrived 
n sdy for setting, his masons insisted on their being worked over again, 
at an expense of from S& to 10s. per step. A master-mason at Ashton ob- 
tained some stone ready polished from a quarry/ near Macclesfield. His 
men, however, in obedience to the rules of their club, refused to fix it un- 
til the polished part had been defaced and they had polished it again by 
hand, though not so well as at first ... In one or two of the northern 
Counties, the associated plasterers and associated plasterers 1 laborers have 
come to an understanding, according to which the latter are to abstain 

from all plasterers' work except simple whitewashing; and the plasterers 
in return are to do nothing excepl pure plasterers 1 work, that the labor- 
er- would like to do for them, insomuch that if a plasterer wants laths or 
ter to go on with, he must not go and fetch them himself, but must 
send a laborer for them. In consequence of this agreement, a .Mr. Booth, 
of Bolton, having sent one of his plasterers to bed and point a dozen win- 
dows, had to place a laborer with him during the whole of the four days 

rafl engaged on the job, though any body could have brought him all 



1 6 Communistic Societies of the United States, 



Any organization which teaches its adherents to accept as 
inevitable for themselves and for the mass of a nation the 
condition of hirelings, and to conduct their lives on that pre- 
mise, is not only wrong, but an injury to the community. Mr. 
Mill wisely says on this point, in his chapter on " The Future 
of the Laboring Classes :" " There can be little doubt that the 
status of hired laborers will gradually tend to confine itself to 
the description of work-people whose low moral qualities ren- 
der them unfit for any thing more independent; and that the 
relation of masters and work-people will be gradually super- 
seded by partnership in one of two forms : in some cases, as- 
sociation of the laborers with the capitalist ; in others, and per- 
haps finally in all, association of laborers among themselves," 
I imagine that the change he speaks of will be very slow and 
gradual ; but it is important that all doors shall be left open 
for it, and Trades-Unions would close every door. 

Professor Cairnes, in his recent contribution to Political 
Economy, goes further even than Mr. Mill, and argues that a 
change of this nature is inevitable. He remarks : " The modi- 
fications which occur in the distribution of capital among its 
several departments, as nations advance, are by no means for- 
tuitous, but follow on the whole a well-defined course, and 
move toward a determinate goal. In effect, what we find is a 
constant growth of the national capital, accompanied with a 
nearly equally constant decline in the proportion of this cap- 
ital which goes to support productive labor. . . . Though the 
fund for the remuneration of mere labor, whether skilled or 
unskilled, must, so long as industry is progressive, ever bear a 

he required in half a day. ... At Liverpool, a bricklayer's laborer may 
legally carry as many as twelve bricks at a time. Elsewhere ten is the 
greatest number allowed. But at Leeds 'any brother in the Union pro- 
fessing to carry more than the common number, which is eight bricks, 
shall Be lined Is.;' and any brother 'knowing the same without giving 
the earliest information thereof to the committee of management shall be 
fined the same.' . . . Daring the building of the Manchester Law Courts, 
the bricklayers' laborers struck because they were desired to wheel bricks 
instead of carrying them on their shoulders." 



Introduction, 1 7 



constantly diminishing proportion alike to the growing wealth 
and growing capital, there is nothing in the nature of things 
which restricts the laboring population to this fund for their 
support. In return, indeed, for their mere labor, it is to this 
that they must look for their sole reward ; but they may help 
production otherwise than by their labor : they may save, 
and thus become themselves the owners of capital; and profits 
may thus be brought to aid the wages-fund."* 

Aside from systematized emigration to unsettled or thinly 
peopled regions, which the Trades-Unions of Europe ought to 
organize on a great scale, but which they have entirely neglect- 
ed, the other outlets for the mass of dissatisfied hand-laborers 
lie through co-operative or communistic efforts. Co-operative 
societies flourish in England and Germany. "We have had a 
number of them in this country also, but their success has not 
been marked ; and I have found it impossible to get statistical 
returns even of their numbers. If the Trades-Unions had used 
a tenth of the money they have wasted in futile efforts to short- 
en hours of labor and excite their members to hatred, indolence, 
and waste, in making public the statistics and the possibilities 
of co-operation, they would have achieved some positive good. 

But while co-operative efforts have generally failed in the 
United States, we have here a number of successful Commu- 
nistic Societies, pursuing agriculture and different branches of 
manufacturing, and I have thought it useful to examine these, to 
see if their experience offers any useful hints toward the solu- 
tion of the labor question. Ilitherto very little, indeed almost 
nothing definite and precise, has been made known concern- 
ing these societies; and Communism remains loudly but very 
vaguely spoken of, by friends as well as enemies, and is com- 
monly a word either of terror or of contempt in the public prints. 

* "Some Leading Principles of Political Economy newly expounded." 

By J. E. Cairnes, M.A. New York, Harper & Brothers. 

u 



1 8 Communistic Societies of the United States. 

In the following pages will be found, accordingly, an ac- 
count of the Communistic Societies now existing in the United 
States, made from personal visit and careful examination ; and 
including for each its social customs and expedients ; its prac- 
tical and business methods; its system of government; the in- 
dustries it pursues; its religious creed and practices; as well 
as its present numbers and condition, and its history. 

It appears to me an important fact that these societies, coin- 
posed for the most part of men originally farmers or mechan- 
ics — people of very limited means and education — have yet suc- 
ceeded in accumulating considerable wealth, and at any rate a 
satisfactory provision for their own old age and disability, and 
for the education of their children or successors. In every 
case they have developed among their membership very re- 
markable business ability, considering their original station in 
life ; they have found among themselves leaders wise enough 
to rule, and skill sufficient to enable them to establish and car- 
ry on, not merely agricultural operations, but also manufact- 
ures, and to conduct successfully complicated business affairs. 

Some of these societies have existed fifty, some twenty-five, 
and some for nearly eighty years. All began with small 
means ; and some are now very wealthy. 

Moreover, while some of these communes are still living 
under the guidance of their founders, others, equally success- 
ful, have continued to prosper for many years after the death 
of their original leaders. Some are celibate ; but others in- 
culcate, or at least permit marriage. Some gather their mem- 
bers into a common or "unitary" dwelling; but others, with 
no less success, maintain the family relation and the separate 
household. 

It seemed to me that the conditions of success vary sufficient- 
ly among these societies to make their histories at least inter- 
esting, and perhaps important. I was curious, too, to ascertain 
if their success depended upon obscure conditions, not gener- 



Introduction. 19 



ally attainable, as extraordinary ability in a leader; or unde- 
sirable, as religious fanaticism or an unnatural relation of the 
Bexes; or whether it might not appear that the conditions ab- 
solutely necessary to Bnccess were only such as any company 
of carefully Belected and reasonably determined men and 
woinon might hope to command. 

I desired also to discover how the successful Communists 
had met and overcome the difficulties of idleness, selfishness, 
and nnthrift in individuals, which are commonly believed to 
make Communism impossible, and which are well summed 
up in the following passage in Mr. Mill's chapter on Com- 
munism : 

"The objection ordinarily made to a system of community of property 
and equal distribution of the produce, that each person would be inces- 

tly occupied in evading his fair share of the work, points, undoubt- 
edly, to a real difficulty. But those who urge this objection forget to 
how great an extent the same difficulty exi>ts under the system on which 
nine tenths of the business of society is now conducted. The objection 
Boppoeee that honest and efficient labor is only to be had from those who 
are tin him Ives individually to reap the benefit of their own exertions. 
But how -mall a part of all the labor performed in England, from the 
lowest paid to the highest, is done by persons working for their own 
benefit. From the Irish reaper or hodman to the chief justice or the 
minister of state, nearly all the work of society is remunerated by day 
wages «>r fixed salaries. A factory operative has less personal interest in 
bis work than a member of a Communist association, since he is not, like 
him, working for a partnership of which he is himself a member. It will 
no doubt be said that, though the laborers themselves have not, in most 
personal interest in their work, they are watched and superin- 
tended, and their labor directed, and the mental part of t lie labor per- 
formed, by persons who have. Even this, however, is far from being uni- 
versally the fact In all public, and many of the largest and most suc- 

-fiil private undertakings, not only the labors of detail, but the control 
and superintendence are intrusted to salaried officers, And though the 
' master's eye, 1 when the master is vigilant and intelligent, is of proverbial 
value, it must be remembered that in a Socialist firm or manufactory, 
each laborer would be under the eye, not of one master, but of the whole 



20 Communistic Societies of tJic United States. 

community. In the extreme case of obstinate perseverance in not perform- 
ing the due share of work, the community would have the same resources 
which society now has for compelling conformity to the necessary con- 
ditions of the association. Dismissal, the only remedy at present, is no 
remedy when any other laborer who may be engaged does no better than 
his predecessor : the power of dismissal only enables an employer to ob- 
tain from his workmen the customary amount of labor, but that cus- 
tomary labor may be of any degree of inefficiency. Even the laborer 
who loses his employment by idleness or negligence has nothing worse 
to suffer, in the most unfavorable case, than the discipline of a work- 
house, and if the desire to avoid this be a sufficient motive in the one 
system, it would be sufficient in the other. I am not undervaluing the 
strength of the incitement given to labor when the whole or a large share 
of the benefit of extra exertion belongs to the laborer. But under the 
present system of industry this incitement, in the great majority of cases, 
docs not exist. If communistic labor might be less vigorous than that 
of a peasant proprietor, or a workman laboring on his own account, it 
would probably be more energetic than that of a laborer for hire, who 
has no personal interest in the matter at all. The neglect by the unedu- 
cated classes of laborers for hire of the duties which they engage to per- 
form is in the present state of society most flagrant. Now it is an ad- 
mitted condition of the communist scheme that all shall be educated ; 
and this being supposed, the duties of the members of the association 
would doubtless be as diligently performed as those of the generality of 
salaried officers in the middle or higher classes ; who are not supposed to 
be necessarily unfaithful to their trust, because so long as they are not 
dismissed their pay is the same in however lax a manner their duty is 
fulfilled. Undoubtedly, as a general rule, remuneration by fixed salaries 
docs not in any class of functionaries produce the maximum of zeal ; and 
this is as much as can be reasonably alleged against communistic labor. 

" That even this inferiority would necessarily exist is by no means so 
certain as is assumed by those who are little used to carry their minds 
I icyond the state of things with which they arc familiar. . . . 

"Another of the objections to Communism is similar to that so often 
urged against poor-laws: that if every member of the community were 
assured of subsistence for himself and any number of children, on the 
sole condition of willingness to work, prudential restraint on the multi- 
plication of mankind would be at an end, and population would start 
forward at a rate which would reduce the community through successivo 



Introduction. 2 1 



stages of increasing discomfort to actual starvation. There would cer- 
tainly be much ground for this apprehension if Communism provided no 
motives to restraint, equivalent to those which it would take away, Bui 
Communism is precisely the state of things in which opinion might be 
expected to declare Itself with greatest intensity against this kind of 
selfish intemperance. Any augmentation of numbers which diminished 
the commit or increased the toil of the mass would then cause (which 
now ii does not) immediate and unmistakable inconvenience to every in- 
dividual in the association — inconvenience which could not then be im- 
puted to the avarice of employers or the unjust privileges of the rich. 
In such altered circumstances opinion could not fail to reprobate, and if 
reprobation did not sullice, to repress by penalties of some description, 
this or any other culpable self-indulgence at the expense of the commu- 
nity. The communistic scheme, instead of being peculiarly open to the 
objection drawn from danger of over-population, has the recommenda- 
tion of tending in an especial degree to the prevention of that evil.'' 

It will be seen in the following pages that means have been 
found to meet these and uther difficulties ; in one society even 
the prudential restraint upon marriage has been adopted. 

Finally, I wished to see what the successful Communists had 
made of their lives; what was the effect of communal livine 
upon the character of the individual man and woman ; whether 
the life had broadened or narrowed them; and whether as- 
sured fortune and pecuniary independence had brought to 
them a desire for beauty of surroundings and broader intelli- 
gence : whether, in brief, the Communist had any where be- 
come something more than a comfortable and independent 
day-laborer, and aspired to something higher than a mere bread- 
and-butter existence. 

To make my observations I was obliged to travel from Maine 
in the northeast to Kentucky in the south, and Oregon in the 

f. I have thought if beet to give at first an impartial and 

not unfriendly account of each commune, or organized system 
ol commnnes; and in several concluding chapters I have ana- 
lyzed and compared their different mstoms and practices, and 



22 Communistic Societies of the United States. 

attempted to state what, upon the facts presented, seem to be 
the conditions absolutely requisite to the successful conduct of 
a communistic society, and also what appear to be the influ- 
ences, for good and evil, of such bodies upon their members 
and upon their neighbors. 

I have added some particulars of the Swedish Commune 
which lately existed at Bishop Hill, in Illinois, but which, after 
a nourishing career of seven years, has now become extinct; 
and I did this to show, in a single example, what are the causes 
which work against harmony and success in such a society. 

Also I have given some particulars concerning three exam- 
ples of colonization, which, though they do not properly be- 
long to my subject, are yet important, as showing what may 
be accomplished by co-operative efforts in agriculture, under 
prudent management. 

It is, I suppose, hardly necessary to say that, while I have 
given an impartial and respectful account of the religious 
faith of each commune, I am not therefore to be supposed to 
hold with any of them. For instance, I thought it interest- 
ing to give some space to the very singular phenomena called 
"spiritual manifestations" among the Shakers; but I am not 
what is commonly called a " Spiritualist.' 5 



*1K] l) • • 




m 

■- 

H 

- 
Z 
i 

- 



o 

- 

h 

O 

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- 
o 



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THE INSPIRATIONISTS, 



AT 



AMANA, IOWA. 



THE A MAN A COMMl'XITY. 



I. 

The "True Inspiration Congregations," as they call them- 
Belvee Q'Wahre Inspiration 1 8 Gemeinden"), form a commu- 
nistic society in Iowa, seventy-four miles west of Davenport. 

The society has at this time 1450 members; owns abonl 
l'.\<X>0 acres of land; lives on this land in seven different 
small towns; carries on agriculture and manufactures of sev- 
eral kinds, and is highly prosperous. 

Its members arc all Germans. 

The base of its organization is religion,* 'hoy are pietists; 
and their religious head, at present a woman, is supposed by 
them to speak by direct inspiration of God. Hence they call 
themselves " Inspiration's." 

They came from Germany in the year 1842, and settled at 
•first near Buffalo, on a large tract of land which they called 
Eben-Ezer. Here they prospered greatly; but feeling the 
need of more land, in 1S55 they began to remove to their 
present home in Iowa. 

They have printed a great number of books — more than 
<>ne hundred volumes; and in some of these the history of 
their peculiar religious belief is carried back to the beginning 
of the last century. They continue to receive from Germany 
accessions to their numbers, and often pay out of their com 
mon treasury the expenses of poor families who recommend 
themselves to the society by letters, and whom their inspin d 
leader declares to be worthy. 



26 Communistic Societies of the United States. 



They seem to have conducted their pecuniary affairs with 
eminent prudence and success. 



II. — HlSTOEICAL. 

The " Work of Inspiration " is said to have begun far back 
in the eighteenth century. I have a volume, printed in 1785, 
which is called the " Thirty-sixth Collection of the Inspira- 
tional Eecords," and gives an account of "Brother John 
Frederick Rock's journeys and visits in the year 1719, where- 
in are recorded numerous utterances of the Spirit by his word 
of mouth to the faithful in Constance, Schaffhausen, Zurich, 
and other places." 

They admit, I believe, that the "Inspiration" died out 
from time to time, but was revived as the congregations be- 
came more godly. In 1749, in 1772, and in 1776 there were 
especial demonstrations. Finally, in the year 1816, Michael 
Krausert, a tailor of Strasburg, became what they call an 
"instrument" (werkzeug), and to him were added several 
others : Philip Morschel, a stocking-weaver, and a German ; 
Christian Metz, a qarpenter; and finally, in 1818, Barbara 
Ileynemann, a "poor and illiterate servant-maid," an Alsa- 
cian (" eine arme gam ungclehrte Diemtmagd"). 

Metz, who was for many years, and until his death in 1S67, 
the spiritual head of the society, wrote an account of the so- 
ciety from the time he became an "instrument" until the 
removal to Iowa. From this, and from a volume of Barbara 
Heynemarm's inspired utterances, I gather that the congrega- 
tions did not hesitate to criticise, and very sharply, the con- 
duct of their spiritual leaders; and to depose them, and even 
expel them for cause. Moreover, they recount in their books, 
without disguise, all their misunderstandings. Thus it is 
recorded of Barbara Ileynemann that in 1820 she was con- 



VV/r Atnana Community, 27 



demned to expulsion from the society, and her earned entreat 

its only sufliced to obtain consent that she should serve ae a 
maid in the family of one of the congregation ; but even then 
it was forbidden her to come to the meetings. Her exclusion 
seems, however, b 1 have lasted but a few months. JMetz, in hi* 
"Historical Description," relates that this trouble fell upon 
Barbara because she had too friendly an eye upon the young 
men ; and there are several notices of her desire to marry, 
for instance, under date of August, 1S22, where it is related 
that "the Enemy" tempted her again with a desire to marry 
George Landmann; but "the Lord showed through Brother 
Rath, and also to her own conscience, that this step was 
against his holy will, and accordingly they did not marry, 
but did repent concerning it, and the Lord's grace was once 
more given her." But, like Jacob, she seems to have wrestled 
with the Lord, for later she did marry George Landmann, 
and, though they were for a while under censure, she regained 
her old standing as an " inspired instrument," came over to 
the United States with her husband, was for many years the 
assistant of Metz, and since his death has been the inspired 
oracle of Amana. 

In the year 1S22 the congregations appear to have attracted 
the attention of the English Quakers, for I find a notice that 
in December of that year they were visited by William Allen, 
a Quaker minister from London, who seems to have been a 
man of wealth. He inquired concerning their religious faith, 
and told them that he and his brethren at home were also sub- 
ject to inspiration. He persuaded them to hold a meeting, at 
which by his desire they read the 14th chapter of John; and 
he told them that it was probable he would be moved of tho 
Lord to speak to them. But when they had read the chapter, 
and while they waited for the Quaker's inspiration, Barbara 
Heynemann was moved to speak. At this Allen became im- 
patient and left the meeting; and in the evening he told tho 



28 Communistic Societies of the United States. 

brethren that the Quaker inspiration was as real as their own, 
but that they did not write down what was spoken by their 
preachers ; whereto he received for reply that it was not neces- 
sary, for it was evident that the Quakers had not the real in- 
spiration, nor the proper and consecrated " instruments " to de- 
clare the will of the Lord ; and so the Quaker went away on 
ln's journey home, apparently not much edified. 

The congregations were much scattered in Germany, and 
it appears to have been the habit of the "inspired instru- 
ments " to travel from one to the other, deliver messages from 
on high, and inquire into the spiritual condition of the faith- 
ful. Under the leadership of Christian Metz and several others, 
between 1825 and 1839 a considerable number of their fol- 
lowers were brought together at a place called Armenburg, 
where manufactures gave them employment, and here they 
prospered, but fell into trouble with the government because 
they refused to take oaths and to send their children to the 
public schools, which were under the rule of the clergy. 

In 1842 it was revealed to Christian Metz that all the con* 
gregations should be gathered together, and be led far away 
out of their own country. Later, America was pointed out as 
their future home. To a meeting of the elders it was reveal- 
ed who should go to seek out a place for settlement ; and Metz 
relates in his brief history that one Peter Mook wanted to be 
among these pioneers, and was dissatisfied because he was not 
among those named ; and as Mook insisted on going, a message 
came the next day from God, in which he told them they 
might go or stay as they pleased, but if they remained in Ger- 
many it would be "at their own risk;" and as Mook was not 
even named in this message, he concluded to remain at home. 

Metz and four others sailed in September, 1842, for New 
York. They found their way to Buffalo ; and there, on the ad- 
vice of the late Mr. Dorsheimer, from whom they received 
much kindness, bought five thousand acres of the old Seneca 








QBA< i: BEFORE HEAT— AM ana. 




BOHOOL-HOl -i: —AM \s v. 



The Amana Community. 2Q 

Indian reservation at ten dollars per acre. To this they added 

later nearly as much more. Parts of this estate now lie within 
the corporate limits of Buffalo; and though they sold out and 
removed to the West before the land attained its present value. 
t lie purchase was a must fortunate one for them. ATetz records 
that they had much trouble at tii^t with the Indians; but they 
overcame this and other difficulties, and by industry and ingenu- 
ity soon built up comfortable homes. Three hundred and fifty 
persons were brought out in the first year, two hundred and sev- 
enteen in 1S44 ; and their numbers were increased rapidly, un- 
til they had over one thousand people in their different villag 

Between 1S43 and 1S55, when they began to remove to Iowa, 
they turned their purchase at Eben-E/.er (as they called the 
place) into a garden. I visited the locality last year, and found 
there still the large, substantial houses, the factories, churches, 
and shops which they built. Street cars now run where they 
found only a dense forest ; and the eight thousand acres which 
they cleared are now fertile fields and market-gardens. An- 
<>ther population of Germans has succeeded the Amana Socie- 
ty ; their churches now have steeples, and there is an occasional 
dram-shop; but the present residents speak of their predeces- 
sors with esteem and even affection, and in one of the large 
stores I found the products of the Iowa society regularly sold. 
A few of the former members still live on the old pureha 

They appear to have had considerable means from the first. 
long the members were several persons of wealth, who con- 
tributed large sums to the common stock. I was told that one 
person gave between fifty and sixty thousand dollars; and 
others gave sums of from two to twenty thousand dollars. 

They were not Communis in Germany ; and did not. I was 

told, when they first emigrated, intend to live in community. 

Among those who came over in the first year were some fami- 
- 
lies who had been accustomed to labor in factories. To tin 

the agricultural life was unpleasant, and it was thought advis* 

C 



30 Communistic Societies of the United States. 

able to set up a woolen factory to give them employment. 
This was the first difficulty which stared them in the face. 
They had iuteuded to live simply as a Christian congregation 
or church, but the necessity which lay upon them of looking 
to the temporal welfare of all the members forced them pres- 
ently to think of putting all their means into a common stock. 

Seeing that some of the brethren did not take kindly to 
agricultural labor, and that if they insisted upon a purely ag- 
ricultural settlement they would lose many of their people, 
they determined that each should, as far as possible, have em- 
ployment at the work to which he was accustomed. They be- 
gan to build workshops, but, to carry these on successfully, 
they had business tact enough to see that it was necessary to 
do so by a general contribution of means. 

" We were commanded at this time, by inspiration, to put 
all our means together and live in community," said one to 
me ; " and we soon saw that we could not have got on or kept 
together on any other plan." 

Eben-Ezer is a wide plain ; and there, as now in Iowa, they 
settled their people in villages, which they called " Upper," 
" Lower," and " Middle " Eben-Ezer. From the large size of 
many of the houses, I imagine they had there, commonly, sev- 
eral families in one dwelling. At Amana each family has its 
own house ; otherwise their customs were similar to those still 
retained in Iowa, which I shall describe in their proper place. 

In 1854 they were " commanded by inspiration " to remove 
to the West. They selected Iowa as their new home, because 
land was cheap there ; and in 1855, having made a purchase, 
they sent out a detachment to preparo the way. 

It is a remarkable evidence of the prudence and ability 
with which they conduct their business affairs, that they were 
able to sell out the whole of their eight-thousand-acre tract 
near Buffalo, with all their improvements, without loss. Usually 
such a sale is extremely difficult, because the buildings of a 



The Amana Community. 31 

communistic society have peculiarities which detract from 
their value for individual uses. The Rappists, who sold out 
twice, were forced to submit to heavy loss each time. I do not 
doubt that several of the northern Shaker societies would have 
removed before this to a better soil and climate but for the 
difficulty of Belling their possessions at a fair price. 

The removal from Eben-Ezer to Amana, however, required 
ten years. As they found purchasers in one place they sent 
families to the other; meantime they do not appear to have 
found it difficult to maintain their organization in both. 



III.— Amana— 1874. 



" The name we took out of the Bible," said one of the officers 
of the society to me. They put the accent on the first syllable. 
The name occurs in the Song of Solomon, the fourth chapter 
and eighth verse : " Come with me from Lebanon, my spouse, 
with me from Lebanon : look from the top of Amana, from 
the top of Shenir and Uermon, from the lions' dens, from the 
mountains of the leopards." 

Amana in Iowa, however, is not a mountain, but an exten- 
sive plain, upon which they have built seven villages, conven- 
iently placed so as to command the cultivated land, and to 
form an irregular circle within their possessions. In these 
villages all the people live, and they are thus divided: 



Kame. 



Amana . 



East Amana 

Middle Amana 

Amana near the Hill. 

West Amana 

South Amana 



Homestead. 



Popula- 
tion. 



450 

135 

350 
185 

150 
150 

185 



Jiuxinrxs. 



J Woolen-mill, gaw and grist mill, 
( and farming. 

Farming. 

AVoolen-mill and farming. 

Farming, saw-mill, and tannery. 

Grist-mill and farmintr. 

Saw mill and farming. 
(Railroad station, a saw-mill, farm- 
\ ing, and general depot. 



6 



2 Communistic Societies of the United States. 



The villages lie about a mile and a half apart, and each has 
a store at which the neighboring fanners trade, and a tavern 
or inn for the accommodation of the general public. Each 
village has also its shoemakers', carpenters', tailors', and other 
shops, for they aim to produce and make, as far as possible, all 
that they use. In Middle Amana there is a printing-office, 
where their books are made. 

The villages consist usually of one straggling street, outside 
of which lie the barns, and the mills, factories, and work- 
shops. The houses are well built, of brick, stone, or wood, 
very plain ; each with a sufficient garden, but mostly stand- 
ing immediately on the street. They use no paint, believing 
that the wood lasts as well without. There is usually a nar- 
row sidewalk of boards or brick; and the school-house and 
church are notable buildings only because of their greater 
size. Like the Quakers, they abhor "steeple-houses;" and 
their church architecture is of the plainest. The barns and 
other farm buildings are roomy and convenient. On the 
boundaries of a village are usually a few houses inhabited by 
hired laborers. 

Each family has a house for itself ; though when a young 
couple many, they commonly go to live with the parents of 
one or the other for some years. 

As you walk through a village, you notice that at irregular 
intervals are houses somewhat larger than the rest. These 
are either cook-houses or prayer-houses. The people eat in 
common, but for convenience' sake they are divided, so that 
a certain number eat together. For Amana, which has 450 
people, there are fifteen such cooking and eating houses. In 
these the young women are employed to work under the super- 
vision of matrons ; and hither when the bell rings come those 
who are appointed to eat at each — the sexes sitting at separate 
tables, and the children also by themselves. 

" Why do you separate men from women at table ?" I asked. 



The Atnana Con; in unify. 33 

"To prevent silly conversation ami trifling conduct," was the 

answer. 

Food is distributed to the houses according to the number 
cf persons eating in each. Meal and milk are brought to the 
doors; and each cooking-house is required to make its own 
butter and cheese. For those whom illness or the care of small 
children keeps at home, the food is placed in neat baskets; 
and it was a curious sight to see, when the dinner bell rang, a 
number of women walking rapidly about the streets with these 
baskets, each nicely packed with food. 

"When the bell ceases ringing and all are assembled, they 
stand up in their places in silence for half a minute, then one 
says grace, and when he ends, all say, " God bless and keep us 
safely," and then sit down. There is but little conversation 
at table ; the meal is eaten rapidly, but with decorum ; and at 
its close, all stand up again, some one gives thanks, and there- 
upon they Hie out with quiet order and precision. 

They live well, after the hearty German fashion, and bake 
excellent bread. The table is clean, but it has no cloth. The 
di>hcs are coarse but neat; and the houses, while well built, 
and possessing all that is absolutely essential to comfort ac- 
cording to the German peasants' idea, have not always carpets, 
and have often a bed in what Xew-Englanders would call the 
parlor; and in general are for use and not ornament. 

They breakfast between six and half-past six, according to 
the season, have supper between six and seven, and dinner at. 
half-past eleven. They have besides an afternoon lunch of 
bread and butter and coffee, and in summer a forenoon lunch 
of bread, to which they add beer or wine, both home-made. 

They do not forbid tobacco. 

Each business has its foreman; and these leaders in each 
village meet together every evening, to concert and arrange 
the labors of the following day. Thus if any department 
needs for an emergency an extra force, it is known, and the 



34 Communistic Societies of the United States. 

proper persons are warned. The trustees select the temporal 
foremen, and give to each from time to time his proper charge, 
appointing him also his helpers. Thus a member showed me 
his "ticket," by which he was appointed to the care of the 
cows, with the names of those who were to assist him. In the 
summer, and when the work requires it, a large force is turned 
into the fields ; and the women labor with the men in the har- 
vest. The workmen in the factories are, of course, not often 
changed. 

The children are kept at school between the ages of six and 
thirteen ; the sexes do not sit in separate rooms. The school 
opens at seven o'clock, and the children study and recite until 
half-past nine. From that hour until eleven, when they are 
dismissed for dinner, they knit gloves, wristlets, or stockings. 
At one o'clock school reopens, and they once more attend to 
lessons until three, from which hour till half-past four they 
knit again. The teachers are men, but they are relieved by 
women when the labor-school begins. Boys as well as girls 
are required to knit. One of the teachers said to me that this 
work kept them quiet, gave them habits of industry, and kept 
them off the streets and from rude plays. 

They instruct the children in musical notation, but do not 
allow musical instruments. They give only the most element- 
ary instruction, the " three Us," but give also constant drill 
in the Bible and in the Catechism. " Why should we let our 
youth study? We need no lawyers or preachers; we have al- 
ready three doctors. What they need is to live holy lives, to 
learn God's commandments out of the Bible, to learn submis- 
sion to his will, and to love him." 

The dress of the people is plain. The men wear in the 
winter a vest which buttons close up to the throat, coat and 
trousers being of the common cut. 

The women and young girls wear dingy colored stuffs, mostly 
of the society's own make, cut in the plainest style, and often 



The A??ia?ia Community. 35 

6hort gowns, in the German peasant way. All, even to the 
very small girls, wear their hair in B kind of black cowl or cap, 
which covers only the buck of the head, and is tied under the 
chin by a black ribbon. Also al 1 , young as well as old, wear 
a small dark-colored Bhawl or handkerchief over the shoulders, 
and pinned very plainly across the breast. This peculiar uni- 
form adroitly conceals the marks of sex, and gives a singularly 
monotonous appearance to the women. 

The sex, I believe, is not highly esteemed by these people, 
who think it dangerous to the Christian's peace of mind. One 
of their most esteemed writers advises men to "fly from inter- 
course with women, as a very highly dangerous magnet and 
magical tire." Their women work hard and dress soberly; 
all ornaments are forbidden. To wear the hair loose is pro- 
hibited. Great care is used to keep the sexes apart. In their 
evening and other meetings, women not only sit apart from 
men, but they leave the room before the men break ranks. 
Boys are allowed to play only with boys, and girls with girls. 
There are no places or occasions for evening amusements, 
where the sexes might meet. On Sunday afternoons the boys 
are permitted to walk in the fields; and so are the girls, but 
these must go in another direction. "Perhaps they meet in 
the course of the walk," said a member to me, " but it is not 
allowed." At meals and in their labors they are also separated. 
With all this care to hide the charms of the young women, to 
make them, as far as dress can do so, look old and ugly, and 
to keep the young men away from them, love, courtship, and 
marriage go on at Amana as elsewhere in the world. The 
young man " falls in love," and finds ways to make his passion 
known to its object; he no doubt enjoys all the delights of 
courtship, intensified by the difficulties which his prudent 
brethren put in his way ; and he marries the object of his af- 
fection, in spite of her black hood and her sad-colored little 
shawl, whenever he has reached the age of twenty-four. 



36 Communistic Societies of the United States. 

For before that age he may not marry, even if his parents 
eonsent. This is a merely prudential rule. " They have few 
cares in life, and would marry too early for their own good 
— food and lodging being secured them — if there were not a 
rule upon the subject;" so said one of their wise men to me. 
Therefore, no matter how early the young people agree to 
marry, the wedding is deferred until the man reaches the 
proper age. 

And when at last the wedding-day comes, it is treated with 
a degree of solemnity which is calculated to make it a day of 
terror rather than of unmitigated delight. The parents of the 
bride and groom meet, with two or three of the elders, at the 
house of the bride's father. Here, after singing and prayer, 
that chapter of Paul's writings is read wherein, with great 
plainness of speech, he describes to the Ephesians and the 
Christian world in general the duties of husband and wife. 
On this chapter the elders comment " with great thoroughness " 
to the young people, and " for a long time," as I was told ; and 
after this lecture, and more singing and prayer, there is a mod- 
est supper, whereupon all retire quietly to their homes. 

The strictly pious hold that marriages should be made only 
by consent of God, signified through the " inspired instrument." 

While the married state has thus the countenance and sanc- 
tion of the society and its elders, matrimony is not regarded 
as a meritorious act. It has in it, they say, a certain large de- 
gree of worldliness ; it is not calculated to make them more, 
but rather less spiritually minded — so think they at Amana — 
and accordingly the religious standing of the young couple 
suffers and is lowered. In the Amana church there are three 
"classes," orders or grades, the highest consisting of those 
members who have manifested in their lives the greatest spirit- 
uality and piety. Now, if the new-married couple should 
have belonged for years to this highest class, their wedding 
would put them down into the lowest, or the " children's order," 



The AtHana Community. 



for a year or two, until they had wen their Blow way back by 
deepening piety. 

The civil or temporal government of the Amana commu- 
nists consists of thirteen trustees, chosen annually by the male 
members of the society. The president of the society is 
chosen by the trustees. 

This bodv manages the finances, and carries on the tcm- 
poralities generally, but it acts only with the unanimous con- 
Bent of its members. The trustees live in different villages, 
but exercise no special authority, as I understand, as individ- 
uals. The foremen and elders in each village carry on the 
\v< irk and keep the accounts. Each village keeps its own books 
and manages its own affairs; but all accounts are finally sent 
to the head-quarters at Amana, where they are inspected, and 
the balance of profit or loss is discovered. It is supposed that 
the labor of each village produces a profit ; but whether it does 
or not makes no difference in the supplies of the people, who 
receive every thing alike, as all property is held in common. 
All accounts are balanced once a year, and thus the produc- 
tiveness of every industry is ascertained. 

The elders are a numerous body, not necessarily old men, 
but presumably men of deep piety and spirituality. They are 
named or appointed by inspiration, and preside at religious 
niblies. 

In every village four or five of the older and more experi- 
enced elders meet each morning to advise together on business. 
This council acts, as I understand, upon reports of those younger 
eiders who are foremen and have charge of different affairs. 
These in turn meet for a few minutes every evening, and ar- 
range for the next day's work. 

"Women are never members of these councils, nor do they 
hold, as far as I could discover, any temporal or spiritual au- 
thority, with the single exception of their present spiritual 
head, who is a woman of eighty years. Moreover, if a young 



38 Communistic Societies of the United States. 

man should marry out of the society, and his wife t-hould de- 
sire to become a member, the husband is expelled for a year 
— at the end of which time both may make application to come 
in, if they wish. 

They have contrived a very simple and ingenious plan for 
supplying their members with clothing and other articles aside 
from food. To each adult male an annual allowance is made 
of from forty to one hundred dollars, according as his position 
and labor necessitates more or less clothing. For each adult 
female the allowance is from twenty-five to thirty dollars, and 
from five to ten dollars for each child. 

All that they need is kept in store in each village, and is 
sold to the members at cost and expenses. When any one re- 
quires au article of clothing, he goes to the store aud selects the 
cloth, for which he is charged in a book he brings with him ; 
he then goes to the tailor, who makes the garment, and charges 
him on the book an established price. If he needs shoes, or a 
hat, or tobacco, or a watch, every thing is in the same way 
charged. As I sat in one of the shops, I noticed women com- 
ing in to make purchases, often bringing children with them, 
and each had her little book in which due entry was made. 
" Whatever we do not use, is so much saved against next year ; 
or we may give it away if we like," one explained to me ; and 
added that during the war, when the society contributed be- 
tween eighteen and twenty thousand dollars to various be- 
nevolent purposes, much of this was given by individual mem- 
bers out of the savings on their year's account. 

Almost every man has a watch, but they keep a strict rule 
over vanities of apparel, and do not allow the young girls to 
buj' or wear ear-rings or breastpins. 

The young and unmarried people, if they have no parents, 
are divided around among the families. 

They have not many labor-saving contrivances; though of 
course the eating in common is both economical and labor- 



The Amana Community. 39 



saving. There is in each village a general wash-house, where 
the clothing of the unmarried people is washed, but each fam- 
ily does its own washing. 

They have no libraries ; and most of their reading is in the 
Bible, and in their own " inspired " records, which, as I shall 
show further on, are quite voluminous. A few newspapers 
are taken, and each calling among them receives the journal 
which treats of its own specialty. In general they aim to with- 
draw themselves as much as possible from the world, and 
take little interest in public affairs. During the war they 
voted ; " but we do not now, for we do not like the turn pol- 
itics have taken" — which seemed to me a curious reason for 
refusing to vote. 

Their members came originally from many parts of Ger- 
many and Switzerland ; they have also a few " Pennsylvania 
Dutch." They have much trouble with applicants who desire 
to join the society ; and receive, the secretary told me, some- 
times dozens of letters in a month from persons of whom they 
know nothing ; and not a few of whom, it seems, write, not to 
ask permission to join, but to say that they are coining on at 
once. There have been cases where a man wrote to say that 
he had sold all his possessions, and was then on the way, with 
his family, to join the association. As they claim to be not 
an industrial, but a religious community, they receive new 
members with great care, and only after thorough investiga- 
tion of motives and religious faith; and these random appli- 
cations are very annoying to them. Most of their new mem- 
bers they receive from Germany, accepting them after proper 
correspondence, and under the instructions of "inspiration." 
Where they believe them worthy they do not inquire about 
their means ; and a fund is annually set apart by the trustees 
to pay the passage of poor families whom they have deter- 
mined to take in. 

Usually a neophyte enters on probation for two years, sign- 



/,o Communistic Societies of the United States. 

ing an obligation to labor faithfully, to conduct himself ac- 
cording to the society's regulations, and to demand no wages. 
If at the close of his probation he appears to be a proper per- 
son, he is admitted to full membership ; and if he has property, 
he is then expected to put this into the common stock ; sign- 
ing also the constitution, which provides that on leaving he 
shall have his contribution returned, but without interest. 

There are cases, however, where a new-comer is at once ad- 
mitted to full membership. This is where " inspiration " di- 
rects such breach of the general rule, on the ground that the 
applicant is already a fit person. 

Most of their members came from the Lutheran Church; 
but they have also Catholics, and I believe several Jews. 

They employ about two hundred hired hands, mostly in ag- 
ricultural labors ; and these are all Germans, many of whom 
have families. For these they supply houses, and give them 
sometimes the privilege of raising a few cattle on their land. 

They are excellent farmers, and keep fine stock, which 
they cave for with German thoroughness; stall-feeding in 
the winter. 

. The members do not work hard. One of the foremen told 
me that three hired hands would do as much as five or six of 
the members. Partly this comes no doubt from the interrup- 
tion to steady labor caused by their frequent religious meet- 
ings ; but I have found it generally true that the members of 
communistic societies take life easy. 

The people are of varying degrees of intelligence ; but most 
of them belong to the peasant class of Germany, and were 
originally farmers, weavers, or mechanics. They are quiet, a 
little stolid, and very well satisfied with their life. Here, as 
in other communistic societies, the brains seem to come easily 
to the top. The leading men with whom I conversed appeared 
to me to be thoroughly trained business men in the German 
fashion ; men of education, too, and a good deal of intelli- 




_ 



The Avian a Community. 41 



gence. The present secretary told me that he had been div- 
ing all his early life a merchant in Germany ; and he had tho 

grave and somewhat precise air of an honest German mer- 
chant of the old style — prudent, with a heavy sense of respon- 
sibility, a little rigid, and vet kindly. 

At the little inn I talked with a number of the rank and 
file, and noticed in them great satisfaction with their method 
of life. They were, on the surface, the commoner kind of 
rman laborers ; but they had evidently thought pretty thor- 
oughly upon the subject of communal living ; and knew how 
to display to me what appeared to them its advantages in their 
lociety : the absolute equality of all men — " as God made us ;" 
the security for their families; the abundance of food; and 
the independence of a master. 

It seems to me that these advantages are dearer to the Ger- 
mans than to almost any other nation, and hence they work 
more harmoniously in communistic experiments. I think I 
noticed at Amana, and elsewhere among the German com- 
munistic societies, a satisfaction in their lives, a pride in the 
equality which the communal system secures, and also in the 
conscious surrender of the individual will to the general good, 
which is not so clearly and satisfactorily felt among other na- 
tionalities. Moreover, the German peasant is fortunate in his 
tastes, which are frugal and well fitted for community living. 
He has not a great sense of or desire for beauty of surround- 
ings : he likes substantial living, but cares nothing for elegance. 
II is comforts are. not, like the American's, of a costly kind. 

I think, too, that his lower passions are more easily regu- 
lated or controlled, and certainly he is more easily contented 
t<> remain in one place. The innkeeper, a little to my sur- 
prise, when by chance I told him that I had spent a winter on 
the Sandwich Island-;, asked me with the keenc-t delight and 
curiosity about the tree-, the climate, and the life there; and 
wanted to know if I had seen the place where Captain Cook, 



42 Communistic Societies of the United States. 

" the great circumnavigator of the world," was slain. lie re- 
turned to the subject again and again, and evidently looked 
upon me as a prodigiously interesting person, because I had 
been fortunate enough to see what to him was classic ground. 
An American would not have felt one half this man's inter- 
est ; but he would probably have dreamed of making the 
same journey some day. My kindly host sat serenely in his 
place, and was not moved by a single wandering thought. 

They forbid all amusements — all cards and games what- 
ever, and all musical instruments; "one might have a flute, 
but nothing more." Also they regard photographs and pict- 
ures of all kinds as tending to idol-worship, and therefore not 
to be allowed. 

They have made very substantial improvements upon their 
property ; among other things, in order to secure a sufficient 
water-power, they dug a canal six miles long, and from five 
to ten feet deep, leading a large body of water through Amana. 
On this canal they keep a steam-scow to dredge it out annually. 

As a precaution against fire, in Amana there is a little tower 
upon a house in the middle of the village, where two men keep 
watch all night. 

They buy much wool from the neighboring farmers; and 
have a high reputation for integrity and simple plain-dealing 
among their neighbors. A fanner told me that it was not 
easy to cheat them ; and that they never dealt the second time 
with a man who had in any way wronged them ; but that they 
paid a fair price for all they bought, and always paid cash. 

In their woolen factories they make cloth enough for their 
own wants and to supply the demand of the country about 
them. Flannels and yarn, as well as woolen gloves and stock- 
ings, they export, sending some of these products as far as 
New York. The gloves and stockings are made not only bj 
the children, but by the women during the winter months 
when they are otherwise unemployed. 









The A man a Community. 43 



At present they own about 3000 sheep, 1500 head of cattle, 
200 horses, and 2500 h< 

The society has no debt, and lias a considerable fund at in- 
terest. 

They lose very few of their young people. Some who leave 
them return after a few years in the world. Plain and dull 
as the life is, it appears to satisfy the youth they train up ; and 
no doubt it has its rewards in its regularity, peacefulness, se- 
curity against want, and freedom from dependence on a master. 

It struck me as odd that in cases of illness they use chiefly 
homeopathic treatment. The people live to a hale old age. 
They had among the members, in March, 1874, a woman aged 
ninety -seven, and a number of persons over eighty. 

They are non-resi.stants ; but during the late war paid for 
substitutes in the army. " But we did wrongly there," said one 
to me ; " it is not right to take part in wars even in this way." 

To sum up : the people of Amana appeared to me a remark- 
ably quiet, industrious, and contented population; honest, of 
good repute among their neighbors, very kindly, and with re- 
ligion so thoroughly and largely made a part of their lives 
that they may be called a religious people. 



IV. — Religion and Literature. 

" If one gives himself entirely, and in all his life, to the will 
of God, he will presently be possessed by the Spirit of God." 

"The Bible is the "Word of God; each prophet or sacred 
writer wrote only what he received from God." 

u In the New Testament we read that the disciples were 

Milled with the Holy Ghost' But the same God lives now, 

and it is reasonable to believe that he inspires his followers 

1 now as then; and that he will lead his people, in these days 

in those, by the words of his inspiration." 



44 Communistic Societies of the United States. 

"He leads us in spiritual matters, and in those tempoial 
concerns which affect our spiritual life ; but we do not look to 
him for inspired directions in all the minute affairs of our 
daily lives. Inspiration directed us to come to America, and 
to leave Eben-Ezer for Iowa. Inspiration sometimes directs 
us to admit a new-comer to full membership, and sometimes 
to expel an unworthy member. Inspiration discovers hidden 
sins in the congregation." 

" We have no creed except the Bible." 

" We ought to live retired and spiritual lives ; to keep our- 
selves separate from the world ; to cultivate humility, obedi- 
ence to God's will, faithfulness, and love to Christ." 

" Christ is our head." 

Such are some of the expressions of their religious belief 
which the pious and well-instructed at Amana gave me. 

They have published two Catechisms — one for the instruc- 
tion of children, the other for the use of older persons. From 
these it appears that they are Trinitarians, believe in "justifi- 
cation by faith," hold to the resurrection of the dead, the final 
judgment, but not to eternal punishment, believing rather that 
fire will purify the wicked in the course of time, longer or 
shorter according to their wickedness. 

They do not practice baptism, either infant or adult, hold- 
ing it to be a useless ceremony not commanded in the New 
Testament. They celebrate the Lord's Supper, not at regular 
periods, but only when by the words of " inspiration" God or- 
ders them to do so ; and then with peculiar ceremonies, which 
I shall describe further on. 

As to this word " Inspiration," I quote here from the Cate- 
chism their definition of it : 

" Question. Is it therefore the Spirit or the witness of Jesus 
which speaks and bears witness through the truly inspired 
persons ? 

"Answer. Yes ; the Holy Ghost is the Spirit of Jesus, which 



The Amana Community. 45 



brings to light the hidden secrets of the heart, and gives wit- 
ness to our spirits that it is the Spirit of troth. 

"(J. When did the work of inspiration begin in the later 
times 1 

1*4. Ahout the end of the seventeenth and beginning of the 
eighteenth century. About this time the Lord began the gra- 
cious work of inspiration in several countries (France, England, 
and, at last, in Germany), gathered a people by these new 
messengers of peace, and declared a divine sentence of pun- 
ishment against the fallen Christian world. 

" Q. How were these 'instruments' or messengers called? 

"A. Inspired or new prophets. They were living trumpets 
of God, which shook the whole of Christendom, and awakened 
many out of their sleep of security. 

» * * * * # 

" Q. What is the word of inspiration? 

"A. It is the prophetic word of the New Testament, or the 
Spirit of prophecy in the new dispensation. 

" Q. What properties and marks of divine origin has this 
inspiration ? 

*.A. It is accompanied by a divine power, and reveals the 
secrets of the heart and conscience in a way which only the 
all-knowing and soul-penetrating Spirit of Jesus has power to 
do; it opens the ways of love and grace, of the holiness and 
justice of God; and these revelations and declarations are in 
their proper time accurately fulfilled. 

" Q. Through whom is the Spirit thus poured out? 

"-4. Through the vessels of grace, or 'instruments' chosen 
and fitted by the Lord. 

" Q. IIow must these ' instruments' be constituted ? 

11 A. They must conform themselves in humility and child- 
like obedience to all the motions and directions of God within 
then) ; without care for self or fear of men, they must walk in 
the fear of God, and with attentive watchfulness for the inner 



46 Communistic Societies of the United States. 

signs of his leading; and they must subject themselves in 
every way to the discipline of the Spirit." 

Concerning the Constitution of the Inspiration Congrega- 
tions or communities, the same Catechism asserts that it " is 
founded upon the divine revelation in the Old and New Tes- 
tament, connected with the divine directions, instructions, and 
determinations, general and special, given through the words 
of the true inspiration." 

" Question. Through or by whom are the divine ordinances 
carried out in the congregations ? 

"Answer. By the elders and leaders, who have been chosen 
and nominated to this purpose by God. 

" Q. What are their duties ? 

"A. Every leader or elder of the congregation is in duty 
bound, by reason of his divine call, to advance, in the measure 
of the grace and power given him, the spiritual and temporal 
welfare of the congregation ; but in important and difficult 
circumstances the Spirit of prophecy will give the right and 
correct decision. 

" Q. Is the divine authority to bind and loose, intrusted, 
according to Matt, xvi., 19, to the apostle Peter, also given to 
the elders of the Inspiration Congregations ? 

"A. It belongs to all elders and teachers of the concre^a- 
tion of the faithful, who were called by the Lord Jesus through 
the power of his Holy Spirit, and who, by the authority of their 
divine call, and of the divine power within them, rule without 
abuse the congregations or flocks intrusted to them. 

" Q- What are the duties of the members of the Inspiration 
Congregations ? 

" A. A pure and upright walk in the fear of God; heartfelt 
love and devotion toward their brethren, and childlike obedi- 
ence toward God and the elders." 

These are the chief articles of faith of the Amana Com- 
munity. 



The Amana Community. 47 

— ~ 

They regard the utterances, while in the trance state, of 

their spiritual head as given from God; and believe — as is as- 
serted in the Catechism — that evils and wrongs in the congre- 
gation will be thus revealed by the influence, or, as they say, 
the inspiration or breath of God; that in important, affairs 
they will thus receive the divine direction ; and that it is their 
duty to obey the commands thus delivered to them. 

There were " inspired instruments" before Christian Metz. 
Indeed, the present "instalment," Barbara Landmann, was 
accepted before him, but by reason of her marriage fell from 
grace for a while. It would seem that Metz also was married ; 
for I was told at Amana that at his death in 1867, at the age 
of sixty-seven, he left a daughter in the community. 

The words of "inspiration" are usually delivered in the 
public meetings, and at funerals and other solemn occasions. 
They have always been carefully written down by persons 
specially appointed to that office; and this appears to have 
been done so long ago as 1719, when " Brother John Frederick 
Rock" made his journey through Constance, Schaffhausen, Zu- 
rich, etc., with " Brother J. J. Schulthes as writer, who wrote 
down every thing correctly, from day to day, and in weal or 
woe." 

When the "instrument" "falls into inspiration," he is often 
severely shaken — Metz, they say, sometimes shook for an hour 
— and thereupon follow the utterances which are believed to 
proceed from God. The " instrument" sits or kneels, or walls 
about among the congregation. "Brother Metz used to walk 
tut in the meeting with his eyes closed ; but he always knew 
to whom he was speaking, or where to turn with words of re- 
proof, admonition, or encouragement" — so I was told. 

The "inspired" words are not always addressed to the 
general congregation, but often to individual members ; and 
their feelings are not spared. Thus in one case Barbara Land- 
mann, being " inspired," turned upon a sister with the words, 



48 Communistic Societies of the United States. 

" But you, wretched creature, follow the true counsel of obedi- 
ence ;" and to another: "And you, contrary spirit, how much 
pain do you give to our hearts. You will fall into everlasting 
pain, torture, and unrest if you do not break your will and re- 
pent, so that you may be accepted and forgiven by those you 
have offended, and who have done so much for you." 

The warnings, prophecies, reproofs, and admonitions, thus 
delivered by the " inspired instrument," are all, as I have said, 
carefully written down, and in convenient time printed in 
yearly volumes, entitled " Year-Books of the True Inspiration 
Congregations : Witnesses of the Spirit of God, which happen- 
ed and were spoken in the Meetings of the Society, through 
the Instruments, Brother Christian Metz and Sister B. Land- 
mann," with the year in which they were delivered. In this 
country they early established a printing-press at Eben-Ezer, 
and after their removal also in Iowa, and have issued a con- 
siderable number of volumes of these records. They are read 
as of equal authority and almost equal importance with the 
Bible. Every family possesses some volumes ; and in their 
meetings extracts are read aloud after the reading of the 
Scriptures. 

There is commonly a brief preface to each revelation, re- 
counting the circumstances under which it was delivered ; as 
for instance : 

"No. 10. Zoioer Eben-Ezer, November 7, 1853. — Monday 
morning the examination of the congregation was made here 
according to the command of the Lord. For the opening 
service five verses were sung of the hymn, ' Lord, give thyself 
to me;' the remainder of the hymn was read. After the 
prayer, and a brief silence, Sister Barbara Landmann fell into 
inspiration, and was forced to bear witness in the following 
gracious and impressive revival words of love." 

The phrase varies with the contents "of the message, as, on 



another occasion, it is written that " both ' instruments' fell into 



The Amana Community. 49 

inspiration, and there followed this earnest admonition to re- 
pentance, and words of warning;'' or, again, the words are de- 
scribed as " important," or "severe," or "gentle and gracious 
and hope inspiring." 

During his wanderings in Germany among the congrega- 
tions, Metz appears to have fallen into inspiration almost daily, 
not only in meetings, but during conversations, and even occa- 
sionally at dinner — whereupon the dinner waited. Thus it is 
recorded that " at the Rehmuhle, near Ilambach, June 1, 1839 
— this afternoon the traveling brethren with Brother Peter 
came hither and visited friend Matthias Bieber. After con- 
versation, as they were about to sit down to eat something, 
Brother Christian Metz fell into inspiration, and delivered 
the following words to his friend, and Brother Philip Pe- 
ter." 

The inspired utterances are for the most part admonitory to 
a holier life ; warnings, often in the severest language, against 
selfishness, stubbornness, coldness of heart, pride, hatred toward 
God, grieving the Spirit; with threats of the wrath of God, 
of punishment, etc. Humility and obedience are continually 
inculcated. "Lukewarmness" appears to be one of the pre- 
vailing sins of the community. It is needless to say that 
to a stranger these homilies are dull reading. Concerning 
\i<>lations of the Ten Commandments or of the moral law, I 
have not found any mention here ; and I do not doubt that 
the members of the society live, on the whole, uncommonly 
blameless lives. I asked, for instance, what punishment their 
rules provided for drunkenness, but was told that this vice is 
not found among them ; though, as at Economy and in other 
German communities, they habitually use both wine and 
beer. 

When any member offends against the rules or order of life 
of the society, he is admonished {ermahnt) by the elders ; 
and if he docs not amend his ways, expulsion follows; and 



50 Communistic Societies of the United States. 

here as elsewhere in the communities I have visited, they seem 
vigilantly to purge the society of improper persons. 

The following twenty-one " Rules for Daily Life," printed in, 
one of their collections, and written by one of their older lead- 
ers, E. L. Gruber, give, I think, a tolerably accurate notion of 
their views of the conduct of life: 

" I. To obey, without reasoning, God, and through God our 
superiors. 

" II. To study quiet, or serenity, within and without. 

" III. Within, to rule and master your thoughts. 

" IV. "Without, to avoid all unnecessary words, and still to 
study silence and quiet. 

" V. To abandon self, with all its desires, knowledge, and 
power. 

" VI. Do not criticise others, either for good or evil, neither 
to judge nor to imitate them ; therefore contain yourself, remain 
at home, in the house and in your heart. 

" VII. Do not disturb your serenity or peace of mind — hence 
neither desire nor grieve. 

"VIII. Live in love and pity toward your neighbor, and 
indulge neither anger nor impatience in your spirit. 

" IX. Be honest, sincere, and avoid all deceit and even se- 
cretiveness. 

" X. Count every word, thought, and work as done in the im- 
mediate presence of God, in sleeping and waking, eating, drink- 
ing, etc., and give him at once an account of it, to see if all is 
done in his fear and love. 

"XL Be in all things sober, without levity or laughter; and 
without vain and idle words, works, or thoughts ; much less 
heedless or idle. 

" XII. Never think or speak of God without the deepest rev- 
erence, fear, and love, and therefore deal reverently with all 
spiritual things. 

" XIII. Bear all inner and outward sufferings in silence, 



The Annum Community, 5r 



complaining only to God ; ami accept all from him in deepest 
reverence and obedience, 

u XIV. Notice carefully all that God permits to hajti.cn to 
you in your inner and outward life, in order that you may not 
fail to comprehend his will and to be led by it. 

"XV. Have nothing to do with unholy, and particularly 
with needless business affairs. 

" XVI. Have no intercourse with worldly-minded men; 
never seek their society ; speak little with them, and never 
without need ; and then not without fear and trembling. 

" XVII. Therefore, what you have to do with such men, do 
in haste; do not waste time in public places and worldly soci- 
ety, that you be not tempted and led away. 

XVIII. Fly from the society of women-kind as much as 
possible, as a very highly dangerous magnet and magical lire. 

"XIX. Avoid obeisance and the fear of men; these are 
dangerous ways. 

" XX. Dinners, weddings, feasts, avoid entirely; at the best 
there is sin. 

" XXI. Constantly practice abstinence and temperance, so 
that you may be as wakeful after eating as before." 

These rules may, I suppose, be regarded as the ideal stand- 
ard toward which a pious Inspirationist looks and works. Is 
it not remarkable that they should have originated and found 
their chief adherents among peasants and poor weavers i 

Their usual religious meetings are held on Wednesday, 
Saturday, and Sunday mornings, and every evening. On 
Saturday, all the people of a village assemble together in the 
church or meeting-house; on other days they meet in smaller 
rooms, and by classes or orders. 

The society consists of three of these orders — the highest, 
the middle, and the lower, or children's order. In the latter 
fall naturally the youth of both BOZOS, but also those older and 
married persons whose religious life and experience are not 






0. *** 



52 Communistic Societies of the United States. 

deep enough to make them worthy of membership in the 
higher orders. 

The evening meeting opens a little after seven o'clock. It is 
held in a large room specially maintained for this purpose. I 
accompanied one of the brethren, by permission, to these meet- 
ings during my stay at Amana. I found a large, low-ceiled 
room, dimly lighted by a single lamp placed on a small table 
at the head of the room, and comfortably warmed with stoves. 
Benches without backs were placed on each side of this cham- 
ber ; the floor was bare, but clean ; and hither entered, singly, 
or by twos or threes, the members, male and female, each go- 
ing to the proper place without noise. The men sat on one 
side, the women on the other. At the table sat an elderly 
man, of intelligent face and a look of some authority. Near 
him were two or three others. 

When all had entered and were seated, the old man at the 
table gave out a hymn, reading out one line at a time ; and 
after two verses were sung in this way, he read the remaining 
ones. Then, after a moment of decorous and not unimpres- 
sive silent meditation, all at a signal rose and kneeled down 
at their places. Hereupon the presiding officer uttered a 
short prayer in verse 5 and after him each man in his turn, be- 
ginning with the elders, uttered a similar verse of prayer, 
usually four, and sometimes six lines long. When all the men 
and boys had thus prayed — and their little verses were very 
pleasant to listen to, the effect being of childlike simplicity — 
the presiding elder closed with a brief extemporary prayer, 
whereupon all arose. 

Then he read some verses from one of their inspired books, 
admonishing to a good life ; and also a brief homily from one 
of Christian Metz's inspired utterances. Thereupon all arose, 
and stood in their places in silence for a moment ; and then, 
in perfect order and silence, and with a kind of military pre- 
cision, benchf ul after benchf ul of people walked softly out of 



The A ma ii a Community. 53 



the room. The women departed first ; and each went home, I 
judge, without delay or tarrying in the hall, for when I got 
out the hall was already empty. 

The next night the women prayed instead of the men, the 
presiding officer conducting the meeting as before. I noticed 
that the boys and younger men had their places on the front 
6eats; and the whole meeting was conducted with the utmost 
reverence and decorum. 

On Wednesday and Sunday mornings the different orders 
meet at the same hour, each in its proper assembly-room. 
These are larger than those devoted to the evening meetings. 
The Wednesday -morning meeting began at half-past seven, 
and lasted until nine. There was, as in the evening meetings, 
a very plain deal table at the head, and benches, this time with 
backs, were ranged in order, the sexes sitting by themselves as 
before ; each person coining in with a ponderous hymn-book, 
and a Bible in a case. The meeting opened with the singing 
of six verses of a hymn, the leader reading the remaining 
verses. Many of their hymns have from ten to fourteen 
verses. Kext he read some passages from one of the inspira- 
tional utterances of Metz ; after which followed prayer, each 
man, as in the evening meetings, repeating a little supplicatory 
verse. The women did not join in this exercise. 

Then the congregation got out their Bibles, the leader gave 
out the fifth chapter of Ephesians, and each man read a verse 
in his turn ; then followed a psalm ; and the women read 
those verses which remained after all the men had read. 
After this the leader read some farther passages from Metz. 
After the reading of the New Testament chapter and the 
psalm, three of the leaders, who sat near the table at the head 
of the room, briefly spoke upon the necessity of living accord- 
ing to the words of God, doing good Murks and avoiding evil. 
Their exhortations were very simple, and without any attempt 
at eloquence, in a conversational tone. 



54 Communistic Societies of the United States. 

Finally another hymn was sung; the leader pronounced a 
blessing, and we all returned home, the men and women going 
about the duties of the day. 

On Saturday morning the general meeting is held in the 
church. The congregation being then more numerous, the 
brethren do not all pray, but only the elders ; as in the other 
meetings, a chapter from the New Testament is read and com- 
mented upon by the elders ; also passages are read from the 
inspired utterances of Metz or some other of their prophets ; 
and at this time, too, the " instrument," if moved, falls into a 
trance, and delivers the will of the Holy Spirit. 

They keep New -Year's as a holiday, and Christmas, Easter, 
and the Holy-week are their great religious festivals. Christ- 
mas is a three days' celebration, when they make a feast in the 
church; there are no Christmas-trees for the children, but they 
receive small gifts. Most of the feast days are kept double — 
that is to say, during two days. During the Passion-week 
they have a general meeting in the church every day at noon, 
and on each day the chapter appropriate to it is read, and fol- 
lowed by prayer and appropriate hymns. The week ends, of 
course, on Sunday with the ascension ; but on Easter Monday, 
which is also kept, the children receive colored eggs. 

At least once in every year there is a general and minute 
" Untersuchung," or inquisition of the whole community, in- 
cluding even the children — an examination of its spiritual con- 
dition. This is done by classes or orders, beginning with the 
elders themselves; and I judge from the relations of this cere- 
mony in their printed books that it lasts long, and is intended 
to be very thorough. Each member is expected to make con- 
fession of his sins, faults, and shortcomings ; and if any thing 
is hidden, they believe that it will be brought to light by the 
inspired person, who assumes on this occasion an important 
part, admonishing individuals very freely, and denouncing the 
sins and evils which exist in the congregation. At this time, 




- 

( BUR( II \T AM \s \. 





INTERIOR VIEW Hi- OH R< II. 




IM.VN OP Till: INSPIRATIONI3T VILLAGES 



HO** 



The Amana Community. 55 

too, any disputes which may have occurred are brought up 
and healed, and an effort is made to revive religious fervor in 
the hearts of all. Not unfrequently the examination of a class 
is adjourned from day to day, because they are found to be 
cold and unimpressible ; and I notice that on these occa- 
sions the young people in particular are a cause of much 
grief and trouble on account of their perverse hardness of 
heart. 

The celebration of the Lord's Supper is their greatest relig- 
ious event. It is held only when the "inspired instrument" 
directs it, which may not happen once in two years ; and it is 
thought so solemn and important an occasion that a full ac- 
count of it is sometimes printed in a book. I have one such 
volume : " Das Liebcs- und Gedachtniszmahl des Leidens und 
Sterbens misers Herrn und Ileilandes Jesu Christi, wie sol- 
ches von dem Herrn durch Sein Wort und zeugnisz angeh'dn- 
digt, angeordnet und gehalten worden, inVier Abthcilungen, 
zu Mittel und Nieder Eben-Ezer, im Jahr 1855 " (" The Sup- 
per of Love and Remembrance of the suffering and death of 
our Lord and Saviour Jesus Christ : How it was announced, 
ordered, and held by his word and witness, in four parts, in 
Middle and Lower Eben-Ezer, in the year 1855"). It is a 
neatly printed volume of 2S4 pages. 

The account begins with the announcement of the Lord's 
command : " Middle Eben-Ezer, April 21st, 1855, Saturday, in 
the general meeting, in the beginning, when the congregation 
was assembled, came the following gracious word and deter- 
mination of the Lord, through Brother Chr. Metz." There- 
upon, after some words of preface, the "instrument" kneeled 
down, the congregation also kneeling, and said: "I am com- 
manded humbly to reveal, according to the sacred and loving 
conclusion, that you are to celebrate the supper of love and 
remembrance in the presence of your God. The beginning 
and the course of it shall be as before. There will be on this 



56 Communistic Societies of the United States. 

occasion humiliations and revelations, if in any the true 
Worker of righteousness and repentance has not been allowed 
to do his work. The Lord will make a representation of the 
lack of his understanding in many of you; his great love will 
come to light, and will light up every one." After more of 
this kind of address, the "instrument" said: "You are to be- 
gin the Lord's Supper on Ascension-day, make ready then all 
your hearts, clean out all filth, all that is rotten and stinks, 
all sins and every thing idle and useless ; and cherish pious 
thoughts, so that you shall put down the flesh, as you are com- 
manded to," and so on. 

On a following Sunday, the " instrument " recurred to the 
subject, and in the course of his remarks reproved one of the 
elders for disobedience to the Lord and resistance to grace, and 
displaced him in the assembly, calling another by name to his 
place. At the close, he spoke thus, evidently in the name and 
with the voice of God : " And I leave it to you, my servants, 
to take out of the middle order here and there some into the 
first, and out of the third into the second, but not according 
to favor and prejudice, but according to their grace and con- 
duct, of which you are to take notice." 

A day was given to admonitions and preparation ; the "in- 
strument" speaking not only to the congregation in general, 
in the morning and afternoon meetings, but to a great many 
in particular — admonishing, exhorting, blaming, encouraging 
them by name. The next morning there was a renewal of 
such hortatory remarks, with singing and prayer; and in the 
afternoon, all being prepared, the elders washed the feet of the 
brethren. This is done only in the higher orders. 

Thereupon tables are brought in, and bread and wine are 
placed. After singing, the " inspired " person blesses these, 
and they are then received by the brethren and sisters from 
the hands of the elders, who pronounce the customary words 
of Scripture. 



The Antana Community. 57 



This being accomplished, the assembly temporarily adjourns, 

ami persons previously appointed for this office spread on the 
tables a modest supper of bread and cake, coffee, chocolate, 
and a few other articles of food, and to this all sit down with 
solemn joy. At the conclusion of this meal, a hymn is sung, 
and the assembly retire to their homes. 

When the three regular orders have gone through this cele- 
bration, there is a fourth, consisting of children under sixteen 
years, and of certain adult members who for various reasons 
have been thought unworthy to partake with the rest; and 
these also go through a thorough examination. 

I asked one of their leading elders whether they believed in 
a "prayer-cure,' 1 explaining what the Oneida communists un- 
derstand by this phrase. He replied, " No, we do not use 
prayer in this way, to cure disease. But it is possible. But 
if God has determined death, ten doctors can not help a 



man." 



The present inspired instrument being very aged, I asked 
whether another was ready to take her place. They said No, 
no one had yet appeared ; but they had no doubt God would 
call some one to the necessary office. They were willing to 
trust him, and gave themselves no trouble about it. 

It remains to speak of their literature. 

They have a somewhat ponderous hymnology, in two great 
volumes, one called " The Voice from Zion : to the Praise of the 
Almighty," by "John William Petersen (A.D. 1G98)," printed 
at Eben-Ezer, N. Y., in 1851, and containing 958 pages. The 
hymns are called Psalms, and are not in rhyme. They are to 
be sung in a kind of chant, as I judge from the music prefixed 
to them ; and are a kind of commentary on the Scripture, one 
part being taken up with the book of Revelation. 

The other volume is the hymn-book in regular use. It con- 
tains 1285 pages, of which 111 are music — airs to which tho 
different hvmns may be sung. The copv I have is of the third 

E 



58 Communistic Societies of the United States. 



edition, and bears the imprint, "Amana, Iowa, 1871." Its 
title is " Psalms after the manner of David, for the children 
of Zion." It has one peculiarity which might with advantage 
be introduced in other hymn-books. Occasional verses are 
marked with a *, and it is recommended to the reader that 
these be taught to the children as little prayers. In practice, 
I found that in their evening meetings the grown persons as 
well as the children recited these simple and devotional little 
verses as their prayers: surely a more satisfactory delivery to 
them and the congregation than rude and halting attempts at 
extemporary utterance. 

Many of the hymns are very long, having from twelve to 
twenty-four verses ; and it is usual at their meetings to sing 
three or four verses and then read the remainder. They do 
not sing well ; and their times — those at least which I heard 
— are slow, and apparently in a style of music now disused in 
our churches. The hymns are printed as prose, only the verses 
being separated. I was told that they were " all given by the 
Spirit of God," and that Christian Metz had a great gift of 
hymn-writing, very often, at home or elsewhere, writing down 
an entire hymn at one sitting. They are all deeply devotional 
in spirit, and have not unfrequently the merit of great sim- 
plicity and a pleasing quaintness of expression, of which I 
think the German language is more capable than our ruder 
and more stubborn English. 

Their writers are greatly given to rhyming. Even in the 
inspirational utterances I find frequently short admonitory 
paragraphs where rude rhymes are introduced. Among their 
books is one, very singular, called " Innocent Amusement " 
(" Unschuldiges Zeitvertreib "), in a number of volumes (I saw 
the fifth). It is a collection of verses, making pious applica- 
tions of many odd subjects. Among the headings I found 
Cooking, Rain, Milk, The Ocean, Temperance. Salve, Dinner, 
A Mast, Fog, A Net, Pitch, A Rainbow, A Kitchen, etc., etc. 



The Amana Community. 59 

It is a Tna-s of pious doggerel, founded on Scripture and 
with fanciful additions. 

Another is called " Jesus's ABC, for his scholars," and is 
also in rhyme. Another is entitled " Rhymes on the Bufferings, 
death, burial, and resurrection of Christ." There are about 
twelve hundred pages of the ABC book. 

They have printed also a miniature Thomas a Kcmpis, " for 
the edification of children;" two catechisms; a little work en- 
titled " Treasure for those who desire God," and other works 
of similar character. A list, not complete, but containing all 
the books I have been able to collect, will be found in tho 
Bibliography at the end of this volume. 

At the end of the Catechism are some pages of rules for the 
conduct of children, at home, in church, at school, during play 
hours, at meals, and in all the relations of their lives. Many 
of these rules are excellent, and the whole of them might well 
be added to the children's catechisms in use in the churches. 
Piety, orderly habits, obedience, politeness, cleanliness, kind- 
ness to others, truthfulness, cheerfulness, etc., are all inculcated 
in considerable detail, with great plainness of speech, and in 
sixty->i.\ short paragraphs, easily comprehended by the young- 
children. The fifty-fourth rule shows the care with which 
they guard the intercourse of the sexes : " Have no pleasure in 
violent games or plays; do not wait on the road to look at 
quarrels or lights; do not keep company with bad children, 
for there you will learn only wickedness. Also, do nut jjIk// 
with children of the other sex" 



THE HARMONY SOCIETY. 



AT 



ECONOMY, P^.. 



THE HARMONY SOCIETY. 



I. — Economy in 1874. 



Traveling from Cleveland to Pittsburgh by rail, you strike 
the Ohio River at Wellsville; and the railroad runs thence, 
for forty-eight miles, to Pittsburgh, along the river bank, and 
through the edge of a country rich in coal, oil, potters' clay, 
limestone, and iron, and supporting a number of important 
manufactures. 

To a traveler in search of the Rappist or Harmony settle- 
ment at Economy, the names of the towns along here seem to 
tell of the overshadowing influence of these communists ; for, 
passing Liverpool, you come to Freedom, Jethro (whose houses 
are both heated and lighted with gas from a natural spring 
near by), Industry, and Beaver; you smile at the sign of the 
" Golden Rule Distillery ;" and you wonder at the broken 
fences, unpainted houses, and tangled and weed - covered 
grounds, and that general air of dilapidation which curses a 
country producing petroleum and bituminous coal. 

Presently, however, you strike into -what is evidently a large 
and well-kept estate : high and solid fences ; fields without 
weeds, and with clean culture or smooth and rich grass; and 
if you ask the conductor, he will tell you that for some miles 
here the land is owned by the " Economites ;" and that the 
town or village of Economy lies among these neatly kept fields, 
but out of sight of the railroad <>n the top of the steep bluff. 

Economy has, in truth, one of the loveliest situations on the 
Ohio River. It stands in the midst of a rich plain, with swell 



64 Communistic Societies of the United States. 



ing hills behind, protecting it from cold winds in winter ; a 
magnificent reach of the river in view below ; and tall hills on 
the opposite shore to give a picturesque outlook. The town 
begins on the edge of the bluff ; and under the shade-trees 
planted there benches are arranged, where doubtless the Har- 
monists take their comfort on summer evenings, in view of 
the river below them and of the village on the opposite shore. 
Streets proceed at right-angles with the river's course; and 
each street is lined with neat frame or brick houses, surround- 
ing a square in such a manner that within each household has 
a sufficient garden. The broad streets have neat foot-pave- 
ments of brick; the houses, substantially built but unpreten- 
tious, are beautified by a singular arrangement of grape-vines, 
which are trained to espaliers fixed to cover the space between 
the top of the lower and the bottom of the upper windows. 
This manner of training vines gives the town quite a peculiar 
look, as though the houses had been crowned with green. 

As you walk through the silent streets, and pass the large As- 
sembly Hall, the church, and the hotel, it will occur to you 
that these people had, when they founded their place, the ad- 
vantage of a sensible architect, for, while there is not the least 
pretense, all the building is singularly solid and honest ; and 
in the larger houses the roof-lines have been broken and man- 
aged with considerable skill, so as to produce a very pleasing 
and satisfactory effect. Moreover, the color of the bricks used 
in building has chanced to be deep and good, which is no 
slight advantage to the place. 

Neatness and a Sunday quiet are the prevailing character- 
istics of Economy. Once it was a busy place, for it had cot- 
ton, silk, and woolen factories, a brewery, and other indus- 
tries ; but the most important of these have now ceased ; and 
as you walk along the quiet, shady streets, you meet only oc- 
casionally some stout, little old man, in a short light-blue jacket 
and a tall and very broad -brimmed hat, looking amazingly 




MBLY HALL— ECONOMY. 



fjg^A 




< lll'Ki II \ I ECONOMY. 



T/it Harmony Society, 65 



like Hendriek Hudson's men in the play oi Rip Van Winkle; 
or some comfortable-looking dame, in Norman cap and BtuflE 
gown; whose polite "good-day" to yon, in German or En- 
glish as it may happen, is not unmixed with Bnrprise at Bight 
of a strange face ; for, as you will presently discover at the 
hotel, visitors arc not nowadays frequent in Economy. 

The hotel is one of the largest bouses in the place ; it is of 
two stories, with spacious bed-chambers, high ceilings, roomy 
fire-places, large halls, and a really line dining-room, all scrup- 
ulously clean. It was once, before the days of railroads, a fa- 
vorite stopping-place on one of the main stage routes out of 
Pittsburgh ; in the well-built stable and barns opposite there 
was room for twenty or thirty horses; the dining-room would 
seat a hundred people; and here during many years was a 
favorite winter as well as summer resort for Pittsburghers, 
and an important source of income to the Economists. 

"When I for the first time entered the sitting-room on a 
chilly December morning, the venerable but active landlord 
Mas dusting chairs and tables, and looked up in some amaze- 
ment at the intrusion of a traveler. " I can stay here, I sup- 

-e," 6aid I, by way of introduction ; and was answered : 
"That depends upon how long you want to stay. We don't 
take people to board here." My assurance that I meant to re- 
main but two or three days, and that I had been recommended 
by Mr. Ilenrici, the head of the society, secured me a room ; 
and the warning, as I went out for a walk, that I must be in 
by half-past eleven, promptly, to dine; and by half-past four 
for supper, because other people had to eat after me, and 
ought not to be kept waiting by reason of my carelessness. 
"For which reason," added the landlord, "it would be well 
for you to come in and be at hand a quarter of an hour before 
the times I have mentioned.' 1 When I had dined and BUpped 
and slept, I saw what a I06S to Pittsbnrghers Mas the closing 
of the Economy hotel; for the Harmonists live well, and are 



66 Communistic Societies of the United States. 



substantial eaters in their German fashion. Nor was any cer- 
emony omitted because of the fewness of guests ; and old 
Joseph, the butler and head-waiter, who, as he told me, came 
to serve here fifty years ago, and is now seventy-eight years 
old, attended upon my meals arrayed in a scrupulously white 
apron, ordered the lass who was his subordinate, and occa- 
sionally condescended to laugh at my jokes, as befitted his 
place, with as much precision and dignity as when, thirty or 
forty years ago, he used to serve a houseful of hungry trav- 
elers. 

Later in the afternoon I discovered the meaning of my 
landlord's warnings as to punctuality, as well as the real use 
of the " Economy Hotel." As I sat before the fire in my own 
room after supper, I heard the door-bell ring with a frequency 
as though an uncommon number of travelers were applying 
for lodgings; and going down into the sitting-room about 
seven o'clock, I discovered there an extraordinary collection 
of persons ranged around the fire, and toasting their more or 
less dilapidated boots. These were men in all degrees of rag- 
gedness ; men with one eye, or lame, or crippled — tramps, in 
fact, beggars for supper and a night's lodging. They sat there 
to the number of twenty, half naked many of them, and not a 
bit ashamed; with carpet-bags or without; with clean or dirty 
faces and clothes as it might happen ; but all hungry, as I 
presently saw, when a table was drawn out, about which they 
gathered, giving their names to be taken down on a register, 
while to them came a Harmonist brother with a huge tray full 
of tins filled with coffee, and another with a still bigger tray of 
bread. 

Thereupon these wanderers fell to, and having eaten as 
much bread and coffee as they could hold, they were consigned 
to a house a few doors away, peeping in at whose windows by 
and by, I saw a large, cheerful coal fire, and beds for the whole 
company. 



The Harmony St €t\ (v. 07 



u \ oa Beo, after yon have eaten, the table must be cleared, 

and then toe eat; and then come these people, who have also 
to he fed, so that, unless we hurry, the women are belated with 

their work," explained the landlord of this curious inn to me. 
"Is this, then, a constant occurrence?" I asked in gome 
amazement; and was told that they feed here daily from fif- 
teen to twenty live such tramps, asking no questions, except 
that the person shall not have been a regular beggar from the 
iety. A constant provision of coffee and bread is made for 
them, and the house set apart for their lodging lias bed ac- 
commodations for twenty men. They are expected to wash 
at the stable next morning, and thereupon receive a breakfast 
of bread, meat, and coffee, and are suffered to go on their way. 
Occasionally the very destitute, if they seem to be deserving, 
receive also clothing. 

" But are you not often imposed upon ?" I asked. 
" Yes, probably ; but it is better to give to a dozen worth- 
ier oiks than to refuse one deserving man the cup and loaf 
which we give," was the reply. 

The tramps themselves took this benevolence apparently as 
a matter of course. They were quiet enough ; some of them 
looked like decent men out of work, as indeed all professed to 
be going somewhere in search of employment. But many of 
them had the air of confirmed loafers, and some I should not 
have liked to meet alone on the road after dark. 

Economy is the home of the "Harmony Society," better 
known to the outside world as the followers of Rapp. It is a 
town of about one hundred and twenty houses, very regularly 
built, well-drained, and paved ; it has water led from a reservoir 
in the hills, and flowing into troughs conveniently placed in 
every street; abundant shade-trees; a church, an assembly 
hall, a store which supplies also to some extent the neighbor- 
ing country ; different factories, and a number of conveniences 
which villages of its size are too often without Moreover, it 






68 Communistic Societies of the United States. 



contains a pleasant pleasure-garden, and is surrounded by fine, 
productive orchards and by well-tilled fields. 

At present Economy is inhabited by all that remain of the 
society which was founded by George Rapp in 1805. These 
number cue hundred and ten persons, most of whom are aged, 
and none, I think, under forty. Besides these, who are the 
owners of the place and of much property elsewhere, there are 
twenty-five or thirty children of various ages, adopted by the 
society and apprenticed to it, and an equal number living there 
with parents who are hired laborers ; of these hired laborers, 
men and women, there are about one hundred. The whole 
population is German; and German is the language one com- 
monly hears, and in which on Sunday worship is carried on. 
Nevertheless all the people speak English also. 

The Harmonists themselves are sturdy, healthy -looking 
men and women, most of them gray haired ; with an air of 
vigorous independence; conspicuously kind and polite; well- 
fed and well-preserved. As I examined their faces on Sun- 
day in church, they struck me as a remarkably healthy and 
well-satisfied collection of old men and women ; by no means 
dull, and very decidedly masters of their lives. Their work- 
ing <3ress has for its peculiarity the roundabout or jacket I 
have before mentioned; on Sunday they wear long coats. 
The women look very well indeed in their Norman caps; 
and their dress, wholesome and sensible, is not in any way 
odd or inappropriate. Indeed, when Miss Rapp, the grand- 
daughter of the founder of the society, walked briskly into 
church on Sunday, her bright, kindly face was so well set 
off by the cap she wore that she seemed quite an admirable 
object to me ; and I thought no head-dress in the world could 
so well become an elderly lady. 



The Harmony Society. 69 



IT. — Historical. 

(Jcorge ILipp, founder and until his death in 1 s-j-7 head of 
tin- " Harmony Society," was born in October, I7r>7, at Iptiu- 
gen in Wurtemberg. lie was the son of a small fanner and 
vine-dresser, and received such a moderate common-school 
education as the child of parents in such circumstances would 
naturally receive at that time in South Germany. When he 
had been taught reading, writing, arithmetic, and geography, 
Ii left school and assisted his father on the farm, working as 
a weaver during the winter months. At the age of twenty- 
six he married a fanner's daughter, who bore him a son, John, 
and a daughter, Rosina, both of whom later became with him 
members of the society. 

Rapp appears to have been from his early youth fond of 
reading, and of a reflective turn of mind. Books were proba- 
bly not plentiful in his father's house, and he became a student 
of the Uible, and began presently to compare the condition of 
the people among whom he lived with the social order laid 
down and described in the New Testament. He became dis- 
satisfied especially with the lifeless condition of the churches; 
and in the year 1787, when he was thirty, he had evidently 
found others who held with him, for he began to preach to a 
small congregation of friends in his own house on Sundays. 
The clergy resented this interference with their office, and per- 
secuted Rapp and his adherents; they were fined and im- 
prisoned ; and this proved to be, as usual, the best way to in- 
their numbers and to confirm their dislike of the pre- 
vailing order of things. They were denounced a-" Separatists," 
and had the courage to accept the name. 

Rapp taught his followers, I am told, that they were in all 
things to obey th<- law-, to be peaceable and quiet subjects, and 
t - pay all their taxes, those to the Church ao well as to the 



70 Communistic Societies of the United States. 

State. But he insisted on their right to believe what they 
pleased and to go to church where they thought it best. This 
was a tolerably impregnable platform. 

In the course of six years, with the help of the persecutions 
of the clergy, Eapp had gathered around him not less than 
three hundred families; and had hearers and believers at a 
distance of twenty miles from his own house. lie appears to 
have labored so industriously on the farm as to accumulate a 
little property, and in 1803 his adherents determined upon emi- 
grating in a body to America, where they were sure of free- 
dom to worship God after their own desires. 

Eapp sailed in that year for Baltimore, accompanied by his 
son John and two other persons. After looking about in 
Maryland, Pennsylvania, and Ohio, they concluded to buy five 
thousand acres of wild land about twenty-five miles north 
of Pittsburgh, in the valley of the Connoquenessing. Fred- 
erick (Beichert) Eapp, an adopted son of George Eapp, evi- 
dently a man of uncommon ability and administrative talent, 
had been left in charge in Germany ; and had so far perfected 
the necessary arrangements for emigration that no time was 
lost in moving, as soon as Eapp gave notice that he had found 
a proper locality for settlement. On the 4th of July, 1804, 
the ship Aurora from Amsterdam landed three hundred of 
Eapp's people in Baltimore ; and six weeks later three hundred 
more were landed in Philadelphia. The remainder, coming 
in another ship, were drawn off by Haller, one of Eapp's travel- 
ing companions, to settle in Lycoming County, Pennsylvania. 

The six hundred souls who thus remained to Eapp appear 
to have been mainly, and indeed with few exceptions, of the 
peasant and mechanic class. There were among them, I have 
been told, a few of moderately good education, and presuma- 
bly of somewhat higher social standing than the great body ; 
there were a few who had considerable property, for emigrants 
in those davs. All were thriftv, and few were destitute. It 



The Harmony Society. Ji 



Is probable that they had determined in Germany t>< establish 
a community of goods, in accordance with their understanding 

of the social theory of Jesus; but for the present each family 
retained its property. 

Rapp met them on their arrival, and settled them in differ- 
ent parts of Maryland and Pennsylvania; withdrawing a cer- 
tain number of the ablest mechanics and laborers to proceed 
with him to the newly purchased land, where he and the\ 

nt a toilsome fall and winter in preparing habitations i'<>r 
the remainder; and on the 15th of February, 1S05, these, and 
each as they could so early in the season gather with them, 
formally and solemnly organized themselves into the "Har- 
mony Society," agreeing to throw all their possessions into a 
common fund, to adopt a uniform and simple dress and style 
of house; to keep thenceforth all things in common; and to 
lahor for the common good of the whole body. Later in the 
spring they were joined by fifty additional families; and thus 
they finally began witli about one hundred and twenty-five 
families, or, as I am told, less than seven hundred and fifty 
men, women, and children. 

Rapp was then forty-eight years of age. lie was, accord- 
ing to the best accounts I have been able to gather, a man 
of robust frame and sound health, with great perseverance, 
enterprise, and executive ability, and remarkable common- 
sense. It was fortunate for the community that its members 
were all laboring men. In the first year they erected be- 
tween forty and fifty log-houses, a church and BChool-honse, 
grist-mill, barn, and some workshops, and cleared one hundred 
and fifty acres of land. In the following year they cleared 
four hundred acres more, and built a saw-mill, tannery, and 
storehouse, and planted a small vineyard. A distillery was 

i a part of this year's building; and it is odd to read that 

the Harmonists, who have aimed to do all things well, were 

famous among Western men for many yean for the excellei 

F 



7 '2 Commtuiistic Societies of the United States. 

of the whisky they made; of which, however, they always 
used very sparingly themselves. Among their crops in suc- 
ceeding years were corn, wheat, rye, hemp, and flax ; wool from 
merino sheep, which they were the first in that part of Penn- 
sylvania to own ; and poppies, from which they made sweet- 
oil. They did not rest until they had established also a woolen- 
mill. It was a principle with Eapp that the society should, 
as far as possible, produce and make every thing it used ; and 
in the early days, I am told, they bought very little indeed of 
provisions or clothing, having then but small means. 

Eapp was, with the help of his adopted son, the organizer 
of the community's labor, appointing foremen in each depart- 
ment; he planned their enterprises — but he was also their 
preacher and teacher; and he taught them that their main 
duty was to live a sincerely and rigidly religious life; that 
they were not to labor for wealth, or look forward anxiously 
for prosperity ; that the coming of the Lord was near, and for 
this they were waiting, as his chosen ones separated from the 
world. 

At this time they still lived in families, and encouraged, or 
at any rate did not discourage, marriage. Among the mem- 
bers who married between 1805 and 1807 was John Eapp, the 
founder's son, and the father of Miss Gertrude Eapp, who still 
lives at Economy ; and there is no doubt that the elder Eapp 
performed the marriage ceremony. During the year 1807, 
however, a deep religious fervor pervaded the society ; and a 
remarkable result of this "revival of religion" was the deter- 
mination of most of the members to conform themselves more 
closely in several ways to what they believed to be the spirit 
and commands of Jesus. Among other matters, they were 
persuaded in their own minds that it was best to cease to live 
in the married state. I have been assured by older members 
of the society, who have, as they say, often heard the whole of 
this period described by those who were actors in it, that this 






The Harmony Society. 73 



determination to refrain from marriage and from married life 
originated among the younger members ; and that, though "Fa- 
ther Rapp" was not averse to this growth of asceticism, lie did 
not eagerly encourage it, but warned his people not to act 
rashly in so serious and difficult a matter, but to proceed with 
great caution, and determine nothing without careful counsel 
together. At the same time he, I am told, gave it as his own 
conviction that the unmarried is the higher and holier estate. 
In short, there is reason to believe that he managed in this 
matter, as he appears to have done in others, with great pru- 
dence and judgment. lie himself, and his son, John Rapp, 
set an example which the remainder of the society quickly 
followed ; thenceforth no more marriages were contracted in 
Harmony, and no more children were born. 

A certain number of the younger people, feeling no voca- 
tion for a celibate life, at this time withdrew from the so- 
ciety. The remainder faithfully ceased from conjugal inter- 
course. "Husbands and wives were not required to live in 
different houses, but occupied, as before, the same dwelling, 
with their children, only treating each other as brother and 
sister in Christ, and remembering the precept of the apostle : 
" This I say, brethren, the time is short ; it remaineth that both 
they that have wives be as though they had none," etc. These 
are the words of one of the older members to the Reverend 
Dr. Aaron "Williams, from whose interesting account of the 
Harmony Society I have taken a number of facts, being refer- 
red to it by Mr. Ilenrici, the present head of Economy. The 
same person added : " The burden was easier to bear, because 
it became general throughout the whole community, and all 
bore their share alike." Another member wrote in 1862 : 
" Convinced of the truth and holiness of our purpose, we volun- 
tarily and unanimously adopted celibacy, altogether from re- 
ligious motives, in order to withdraw our love entirely from 
the lusts of the flesh, which, with the help of God and much 



74 Communistic Societies of the United States. 

prayer and spiritual warfare, we have succeeded well in doing 
now for fifty years." 

Surely so extraordinary a resolve was never before carried 
out with so simple and determined a spirit. Among most 
people it would have been thought necessary, or at least pru- 
dent, to separate families, and to adopt other safeguards 
against temptation ; but the good Harmonists did and do noth- 
ing of the kind. " What kind of watch or safeguard did or 
do you keep over the intercourse of the sexes," I asked in 
Economy, and received for reply, " None at all ; it would be 
of no use. If you have to watch people, you had better give 
them up. We have always depended upon the strength of our 
religious convictions, and upon prayer and a Christian spirit." 

" Do you believe the celibate life to be healthful ?" I asked ; 
and the reply was, " Decidedly so ; almost all our people have 
lived to a hale old age. Father Rapp himself died at ninety; 
and no doubt many of our members would have lived longer 
than they did, had it not been for the hardships they suffered 
in Indiana, where we lived in a malarious region." I must 
add my own testimony that the Harmonists now living are 
almost without exception stout, well-built, hearty people, the 
women as well as the men. 

At the same time that the celibate life was adopted, the 
community agreed to cease using tobacco in every form — a 
deprivation which these Germans must have felt almost as se- 
verely as the abandonment of conjugal joys. 

The site of the Pennsylvania settlement proved to have been 
badly chosen in two respects. It had no water communica- 
tion with the outer world ; and it was unfavorable to the growth 
of the vine. In 1814, after proper discussion, the society de- 
termined to seek a more desirable spot ; and purchased thirty 
thousand acres of land in Posey County, Indiana, in the Wa- 
bash valley. Thither one hundred persons proceeded in June, 
1S14, to prepare a place for the remainder ; and by the summer 






The Harmony Society. 75 

of 1^15 the whole colony was in its new home, having sold 
six thousand acres «»f land, with all their valuable improve- 
ments, in their old ho.ne, for one hundred thousand dollars. 

The price they received is said to have been, and no doubt 
was, very much below the real value of the property. It is 
impossible to sell off a large and expensively improved estate 
like theirs all at once. It is probably true that the machinery 
and buildings were worth all they received for the whole prop- 
erty; and it would not be an overestimate to give the real 
value of what they sold at one hundred and fifty thousand 
dollars. They had begun, ten years before, with one hundred 
and twenty-five families; as after the second year they had 
bred no children, and as they then lost some members who left 
on account of their aversion to a celibate life, it is probable 
that they had not increased in numbers. If they had property 
worth one hundred and fifty thousand dollars, they would 
then have been able to divide, at the end of ten years, at 
the rate of twelve hundred dollars to each head of a family — 
a considerable sum, if we remember that they began with 
probably less than five hundred dollars for each family; 
and had not only lived comfortably for the greater part of 
ten years, but enjoyed society, had a good school for their 
children, a church, and all the moral and civil safeguards 
created by and incident to a well-settled community or town. 
Setting aside these safeguards and enjoyments of a thoroughly 
organized society, it seems to me doubtful if the same number 
of families, settling with narrow means at random in the wil- 
der! ich independently of the others, could at that period, 
before railroads were built, have made as good a showing in 
mere pecuniary return in the same time. So far, then, the 
Harmony Society would seem to have made a pecuniary suc- 
- — a fact of which they may have made but little account, 
but which is important to B general and independent consider- 
ation of communistic experiment 



76 Communistic Societies of the United States. 

On the Wabash they rapidly built up a town ; but, possess- 
ing now both experience and some capita 1 ., they erected larger 
factories, and rapidly extended their business in every depart- 
ment. " Harmony," as they called the new town, became an 
important business centre for a considerable region. They 
sold their products and manufactured goods in branch stores 
as well as at Harmony ; they increased in wealth ; and, what 
was of greater importance to them, they received some large 
accessions of members from Germany — friends and relatives 
of the founders of the colony. In 1817 one hundred and thirty 
persons came over at one time from Wurtemberg. I was told 
that before they left Indiana they had increased to between 
seven and eight hundred members. 

"Father Kapp" appears to have guided his people wisely. 
He continued to exhort them not to care overmuch for riches, 
but to use their wealth as having it not; and in 1818, " for 
the purpose of promoting greater harmony and equality be- 
tween the oriorinal members and those who had come in re- 
cently," a notable thing was done at Eapp's suggestion. Orig- 
inally a book had been kept, in which was written down what 
each member of the society had contributed to the common 
stock. This book was now brought out and by unanimous 
consent burned, so that no record should thenceforward show 
what any one had contributed. 

In 1824 they removed once more. They sold the town of 
Harmony and twenty thousand acres of land to Robert Owen, 
who settled upon it his Xew Lanark colony when he took pos- 
session. Owen paid one hundred and fifty thousand dollars — 
not nearly the value of the property, it is said ; but the Har- 
monists had suffered from fever and ague and unpleasant 
neighbors, and were determined to remove. They then bought 
the property they still hold at Economy, and in 1S25 removed 
to this their new and final home. One of the older members 
told me that the first detachment which came up from Indiana 



T/u Harmony Society. 77 

consisted of ninety men, mechanics and farmers; and tb 
u made the work fly." They laid out the town, cleared the tim- 
ber from the Streets and house places; and during BOme time 
completed a log-house every day. .Many of these Log-cabina 
are still Btanding, but are no longer used as residences. The 
first church, now used as a storehouse, was a log-house of un- 
imonly large dimensions. 

I think it probable, from what I have heard from the older 
members, that when they were comfortably settled at Economy, 
the Harmony Society was for some years in its most flourish- 
ing condition. All had come on together from Indiana; and 
all were satisfied with the beauty of the new home. Those 
who had suffered from malarious fevers here rapidly recovered. 
The vicinity to Pittsburgh, and cheap water communication, 
encouraged them in manufacturing. Economy lay upon the 
main stage-road, and was thus an important and presently a 
favorite stopping - place ; the colonists found kindly neigh- 
bors; there was sufficient young blood in the community to 
give enterprise and strength; and "we sang songs every day, 
and had music every evening," said old Mr. Keppler to me, 
recounting the glories of those days. They erected woolen 
and cotton mills, a grist-mill and saw-mill; they planted or- 
chards and vineyards ; they began the culture of silk, and with 
such success that soon the Sunday dress of men as well as 
women was of silk, grown, reeled, spun, and woven by them- 
Belvi 

In building the new town of Economy they displayed— 
thanks, I believe, to the knowledge and skill of Frederick 
Rapp — a good deal of taste, though adhering to their ancient 
plainness; and their two removals had taught them valuable 

sons in the convenient arrangement of machinery; so that 
Economv is even now a model <>f a well-built, well-arraii: 
country village. As soon as they 1" gan to substitute brick for 
log houses, they insisted upon erecting for " Father Rapp" a 



78 Communistic Societies of the United States. 



house somewhat larger and more spacious than the common 
dwelling-houses, though not in any other way different. This 
was advisable, because he was obliged to entertain many visit- 
ore and strangers of distinction. The house stands opposite 
the church ; and has behind it a spacious garden, arranged 
in a somewhat formal style, with box-edgings to the walks, 
and summer-houses and other ornaments in the old ceomet- 
rical style of gardening. This was open to the people, of 
course ; and here the band played on summer evenings, or more 
frequently on Sunday afternoons; and here, too, flowers were 
cultivated, I am told, with great success. 

How rapidly they made themselves at home in Economy ap- 
pears from the following account of the Duke of Saxe -Wei- 
mar, who visited the place in 1826, only a year after it was 
founded : 

"At the inn, a fine, large, frame house, we were received by Mr. Rapp, 
the principal, at the head of the community. He is a gray-headed and 
venerable old man ; most of the members immigrated twenty-one years 
ago from Wiirtemberg along with him. 

" The warehouse was shown to us, where the articles made here for sale 
or use are preserved, and I admired the excellence of all. The articles 
for the use of the society are kept by themselves; as the members have 
no private possessions, and every thing is in common, so must they, in 
relation to all their wants, be supplied from the common stock. Tho 
clothing and food they make use of is of the best quality. Of the latter, 
flour, salt meat, and all long -keeping articles, are served out monthly; 
fresh meat, on the contrary, is distributed as soon as it is killed, accord- 
ing to the size of the family, etc. As every house has a garden, each 
family raises its own vegetables and some poultry, and each family has 
its own bake-oven. For such things as are not raised in Economy, there 
is a store provided, from which the members, with the knowledge of the 
directors, may purchase what is necessary, and the people of the vicinity 
may do the same. 

" Mr. Rapp finally conducted us into the factory again, and said that 
the girls had especially requested this visit that I might hear them sing. 
When their work is done, they collect in one of the factory rooms, to the 



The Harmony Society. 79 

number of sixty 01 seventy, to sing spirit mil and other tonga. Tiny have 
a peculiar hymn-book, containing hymns from the old Wdrtemberg col 
lection, and others written l>y the elder Rapp. A chair was placed for 
the old patriarch, who sat amid the girls, and they commenced ■ hymn 
in a very delightful manner. It was naturally symphonious, and exceed- 
ingly well arranged. The girls sang four pieces, at first sacred, hut after- 
ward, by Mr. Rapp'a desire, <>i"a gay character. With real emotion did f 
witness this interesting seene. 

"Their factories and workshops are warmed during the winter by 
means of pipes connected with the steam-engine. All the workmen, and 
cially the females, had very healthy complexions, and moved me 
duply by the warm-hearted friendliness with which they saluted the 
elder Rapp. I was also much gratified to see vessels containing fresh 
sweet-scented flowers standing on all the machines. The neatness which 
universally reigns is in every respect worthy of praise."* 

This account shows the remarkable rapidity with which 
they had built up the new town. 

But perfect happiness is not for this world. In 1S31 came 
to Economy a German adventurer, Bernhard Miiller by right 
name, who had assumed the title Graf or Count Maximilian 
Leon, and had leathered a following of visionary Germans, 
whom he imposed, with himself, upon the Harmonists, on the 
pretense that he was a believer with them in religious matters. 
lie proved to be a wretched intriguer, who brought ruin on all 
who connected themselves with him; and who began at once 
to make trouble in Economy. Having secured a lodgment, he 
began to announce strange doctrines, marriage, a livelier lib', 
and other temptations to worldliness ; and he finally succeeded 
in effecting a serious division, which, if it had not been pru- 
dently managed, might have destroyed the community. After 
bitter disputes, in which at last affairs came to such a pass that 
a vote had to be taken, in order to decide who were faithful 
t.> the "M order mid t<» Rapp, ami win) were for Count Leon, 

* "Travels through North America, during the years 1835-20, i>y His 
Highness, Bernhard, Duke of 8axe- Weimar Eisenach.' 1 Philadelphia, l v 



80 Communistic Societies of the United States. 

an agreement was come to. " "We knew not even who was for 
and who against us," said Mr. Henrici to me ; " and I was in 
the utmost anxiety as I made out the two lists ; at last they 
were complete ; all the names had been called ; we counted, 
and found that five hundred were for Father Rapp, and two 
hundred and fifty for Count Leon. Father Rapp, when I told 
him the numbers, with his usual ready wit, quoted from the book 
of Revelation, 'And the tail of the serpent drew the third 
part of the stars of heaven, and did cast them to the earth.' " 

The end of the dispute was an agreement, under which the 
society bound itself to pay to those who adhered to Count 
Leon one hundred and five thousand dollars, in three install 
ments, all payable within twelve months ; the other side agree- 
ing, on their part, to leave Economy within three months, tak- 
ing with them only their clothing and household furniture, and 
relinquishing all claims upon the property of the society. This 
agreement was made in March, 1832 ; and Leon and his fol- 
lowers withdrew to Phillipsburg, a village ten miles below 
Economy, on the other side of the river, which they bought, 
with eight hundred acres of land. 

Here they set up a society on communistic principles, but 
permitting marriage ; and here they very quickly wasted the 
large sum of money they received from the Harmonists ; and 
after a desperate and lawless attempt to extort more money 
from the Economy people, which was happily defeated, Count 
Leon absconded with a few of his people in a boat to Alexan- 
dria on the Red River, where this singular adventurer perished 
of cholera in 1S33. Those he had deluded meantime divided 
the Phillipsburg property among themselves, and set up each 
for himself, and a number afterward joined Iveil in forming 
the Bethel Community in Missouri, of which an account will 
be found in another place. 

In 1832, seven years only after the removal to Economy, the 
society was able, it thus appears, to pay out in a single year 






The I far many Society. 81 

one hundred and five thousand dollars in cash — a very great 
sum of money in those days. This shows that they had large- 
ly increased their capital by their thrift and industry at New 
Harmony in Indiana, and at Economy. They had then ex- 
isted as a community twenty-seven years ; had built three 
towns; and had during the whole time lived a life of comfort 
and social order, such as few individual settlers in our Western 
States at that time could command. 



iii. — doctrines and practical llfe in economy ; 
with some Particulars of "Father Rapp." 

The Agreement or Articles of Association under which the 
" Harmony Society " was formed in 1805, and which was sign- 
ed by all the members thenceforward, read as follows : 

"ARTICLES OF ASSOCIATION. 

" Whereas, by the favor of divine Providence, an association or com- 
munity has been formed by George Rapp and many others upon the basis 
of Christian fellowship, the principles of which, being faithfully derived 
from the sacred Scriptures, include the government of the patriarchal age, 
united to the community of property adopted in the days of the apostles, 
and wherein the simple object sought is to approximate, so far as human 
imperfections may allow, to the fulfillment of the will of God, by the ex- 
ercise of those affections and the practice of those "virtues which are es- 
sential to the happiness of man in time and throughout eternity : 

"And whereas it is necessary to the good order and well-being of the 
said association that the conditions of membership should be clearly un- 
derstood, and that the rights, privileges, and duties of every individual 
therein should be so defined as to prevent mistake or disappointment, on 
the one hand, and contention or disagreement on the other; 

" Therefore be it known to all whom it may concern that we, the un- 
dersigned, citizens of the County of Beaver, in the Commonwealth of 
Pennsylvania, do severally and distinctly, each for himself, covenant, 
grant, and agree, to and with the said George Rapp and his associ;/ 
a- follows, viz. : 



82 Communistic Societies of the United States. 



" Article I. We, the undersigned, for ourselves, our heirs, executors, 
and administrators, do hereby give, grant, and forever convey to the 
said George Rapp and his associates, and to their heirs and assigns, all 
our property, real, personal, and mixed, whether it be lands and tenements, 
goods and chattels, money or debts due to us, jointly or severally, in pos- 
session, in remainder, or in reversion or expectancy, whatsoever aud where- 
soever, without evasion, qualification, or reserve, as a free gift or donation, 
for the benefit and use of the said association or community ; and we do 
hereby bind ourselves, our heirs, executors, and administrators, to do all 
such other acts as may be necessary to vest a perfect title to the same in 
the said association, and to place the said property at the full disposal of 
the superintendent of the said community without delay. 

" Article II. "We do further covenant and agree to and with the said 
George Rapp and his associates, that we will severally submit faithfully 
to the laws and regulations of said community, and will at all times mani- 
fest a ready and cheerful obedience toward those who are or may be ap- 
pointed as superintendents thereof, holding ourselves bound to promote 
the interest and welfare of the said community, not only by the labor of 
our own hands, but also by that of our children, our families, and all 
others who now are or hereafter may be under our control. 

" Article III. If contrary to our expectation it should so happen that 
we could not render the faithful obedience aforesaid, and should be in- 
duced from that or any other cause to withdraw from the said associa- 
tion, then and in such case we do expressly covenant and agree to and 
with the said George Rapp and his associates that we never will claim 
or demand, either for ourselves, our children, or for any one belonging to 
us, directly or indirectly, any compensation, wages, or reward whatever 
for our or their labor or services rendered to the said community, or to 
any member thereof; but whatever we or our families jointly or severally 
shall or may do, all shall be held and considered as a voluntary service 
for our brethren. 

" Article IV. In consideration of the premises, the said George Rapp 
aud his associates do, by these presents, adopt the undersigned jointly 
and severally as members of the said community, whereby each of them 
obtains the privilege of being present at every religious meeting, and of 
receiving not only for themselves, but also for their children and families, 
all such instructions in church and school as may be reasonably required, 
both for their temporal good and for their eternal felicity. 
" Article V. The said George Rapp and his associates further agree 



The Harmony Society. 83 

to supply the undersigned severally with all the necessaries of life, 
clothing, meat, <lrink, lodging, etc., for themselves and their fianfl 
And this provision is not limited to their days of health and strength; 
but when any ofthem shall become sick, infirm, or otherwise unfit for la- 
bor, the same support and maintenance shall be allowed as before, to- 
gether with such medicine, care, attendance, and consolation as their sit- 
uation may reasonably demand. And if at any time after they have be- 
come members of the association, the father or mother of a family Bhould 
die or be others ise separated from the community, and Bhould have their 
family behind, such family shall not be left orphans or destitute, bul shall 

partake of the same rights and maintenance BS before, BO long OS they re- 
main ia the association, as well in sickness as in health, and to such ex- 
tent as their circumstances may require. 

" Aktici.i: VI. And if it should so happen as above mentioned that 
any of the undersigned should violate his or their agreement, and would 
or could not submit to the laws and regulations of the church or the 
community, and for that or any other cause should withdraw from the 
ciation, then the said George Rapp and his associates agree to refund 
to him or them the value of all such property as he or they may have 
brought into the community, in compliance with the first article of this 
agreement, the said value to be refunded without interest, in one, two, or 
three annual installments, as the said George Rapp and his associates 
shall determine. And if the person or persons so withdrawing them- 
selves were poor, and brought nothing into the community, notwithstand- 
ing they depart openly and regularly, they shall receive a donation in 
money, according to the length of their stay and to their conduct, and 
to such amount as their necessities may require, in the judgment of the 
superintendents of the association." 

In ISIS, as before mentioned, a book in which was recorded 
the amount of property contributed by each member to the- 
general fund was destroyed. In 1S3G a change was made in 
the formal constitution or agreement above quoted, in the fol- 
lowing words : 

"1st. The sixth article [in regard to refunding] is entirely annulled 
and made void, as if it had never existed, all others to remain in full force 
as heretofore. 2d. All the property of the society, real, personal, and 

mixed, in law c>r equity, and howsoever contributed or acquired, shall be 



84 Communistic Societies of the United States. 



deemed, now and forever, joint and indivisible stock. Each individual 
is to be considered to have finally and irrevocably parted with all his 
former contributions, whether in lands, goods, money, or labor, and the 
same rule shall apply to all future contributions, whatever they may be. 
3d. Should any individual withdraw from the society or depart this life, 
neither he, in the one case, nor his representatives in the other, shall be 
entitled to demand an account of said contributions, or to claim any thin"- 
from the society as a matter of right. But it shall be left altogether to 
the discretion of the superintendent to decide whether any, and, if any, 
what allowance shall be made to such member or his representatives as 
a donation." 

These amendments were signed by three hundred and nine- 
ty-one members, being all who then constituted the society. 
No other changes have been made ; but on the death of Father 
Eapp, on the 7th of August, 1847, the whole society signed 
the constitution again, and put in office two trustees and seven 
elders, to perform all the duties and assume all the authority 
which Father Eapp had relinquished with his life. 

Under this simple constitution the Harmony Society has 
flourished for sixty-nine years ; nor has its life been threatened 
by disagreements, except in the case of the Count de Leon's in- 
trigue. It has suffered three or four lawsuits from members 
who had left it ; but in every case the courts have decided for 
the society, after elaborate, and in some cases long-continued 
trials. It has always lived in peace and friendship with its 
neighbors. 

Its real estate and other property was, from the foundation 
until his death in 1834, held in the name of Frederick (Reick 
ert) Eapp, who was an excellent business man, and conducted 
all its dealings with the outside world, and had charge of its 
temporalities generally; the elder Eapp avoiding for himself 
all general business. Upon Frederick's death the society form- 
ally and unanimously imposed upon Father Eapp the care 
of the temporal as well as the spiritual affairs of the little com- 
monwealth, placing in his name the title to all their property. 



The Harmony Society. S5 

But, as he did not wish to let temporal concerns interfere with 
his spiritual functions, and as besides he was then growing old, 
being in L834 seventy-seven years of age, he appointed as his 
helpers and Bubagents two members, R. L Baker and J. Ben- 
rici, the latter of whom is still, with Mr. Jonathan Lenz, the 
head of the society, Mr. Baker having died some years ago. 

The theological belief of the Harmony Society naturally 
crystallized under the preaching and during the life of Father 
Rapp. It has some features of German mysticism, grafted 
upon a practical application of the Christian doctrine and 
theorv. 

At the foundation of all lies a strong determination to 
make the preparation of their souls or spirits for the future 
life the pre-eminent business of life, and to ohey in the strict- 
est and most literal manner what they believe to be the will 
of God as revealed and declared by Jesus Christ. In the fol- 
lowing paragraphs I give a brief summary of what may be 
called their creed : 

I. They hold that Adam was created "in the likeness of 
God ;" that he was a dual being, containing within his own 
person both the sexual elements, reading literally, in confirma- 
tion of this, the text (Gen. i. 26, 27) : "And God said, Let us 
make man in our image, after our likeness, and let them have 
dominion;' 1 and, "So God created man in his own image, in 
the image of God created he him ; male and female created 
he them ;" which they hold to denote that both the Creator and 
the first created were of this dual nature. They believe that 
had Adam been content to remain in his original state, he 
would have increased without the help of a female, bringing 
forth new beings like himself to replenish the earth. 

II. Bnt Adam fell into discontent; and God separated from 
his body the female part, and gave it him according to his de- 
sire; and therein they believe consisted the fall of man. 

III. From this they deduce that the celibate state is more 



86 Communistic Societies of the United States. 



pleasing to God ; that in the renewed world man will be re- 
stored to the dual Godlike and Adamic condition; and, 

IV. They hold that the coming of Christ and the renovation 
of the world are near at hand. This nearness of the millennium 
is a cardinal point of doctrine with them; and Father Eapp 
firmly believed that he would live to see the wished-for reap- 
pearance of Christ in the heavens, and that he would be per- 
mitted to present his company of believers to the Saviour 
whom they endeavored to please with their lives. So vivid 
was this belief in him, that it lead some of his followers to 
fondly fancy that Father Eapp would not die before Christ's 
coming ; and there is a touching story of the old man, that 
when lie felt death upon him, at the age of ninety, he said, 
" If I did not know that the dear Lord meant I should present 
you all to him, I should think my last moments come." These 
were indeed his last words. To be in constant readiness for 
the reappearance of Christ is one of the aims of the society; 
nor have its members ever faltered in the faith that this great 
event is near at hand. 

V. Jesus they hold to have been born " in the likeness of 
the Father"— that is to say, a dual being, as Adam before the fall. 

VI. They hold that Jesus taught and commanded a com- 
munity of goods ; and refer to the example of the early Chris- 
tians as proof. 

VII. They believe in the ultimate redemption and salvation 
of all mankind; but hold that only those who follow the celi- 
bate life, and otherwise conform to what they understand to be 
the commandments of Jesus, will come at once into the bright 
and glorious company of Christ and his companions ; that of- 
fenders will undergo a probation for purification. 

VIII. They reject and detest what is commonly called 
" Spiritualism." 

As the practical application to their daily lives of the re- 
ligious faith which I have concisely stated, Father Eapp 



The Harmony Society. 

taught humility, simplicity in living, self-sacrifice, Love to 
your neighbor, regular ami persevering industry, prayer ami 
Belf-exainination. 

In the admission of new members, they exact a complete 
confession of sins to one of the elders of the society, as being 
a wholesome and necessary part of true repentance, requisite to 
secure the forgiveness of God. 

On Sunday two services are held, besides a Sunday-school 
for the children ; and the preacher, who is the head of the 
ciety, does not stand up when delivering his discourse, but sits 
at a table on a platform. The church has two doors, and the 
nun enter at one, the women at the other, each sex occupying 
tme end of the building by itself; the pulpit being in the mid- 
dle, and opposite a raised and inclosed space wherein sit the 
elders and the choir. 

They observe as holy days Christmas, Good Friday and 
Easter, and Pentecost; and three great festivals of their own 
— the 15th of February, which is the anniversary of their 
foundation; Harvest-Home, in the autumn; and an annual 
Lord's Supper in October. On these festival occasions they 

emble in a great hall ; and there, after singing and addre> 
a feast is served, there being an elaborate kitchen adjacent to 
the hall on purpose for the preparation of these feasts, while 
in the cellars of the same building are stores of wine of differ- 
ent ages and kinds. 

They live well ; all of them eat meat, and but a few abstain 
fr<»m pork. They rise between five and six, according to the 

.son of the year ; eat a light breakfast between six and seven ; 
have a lunch at nine; dinner at twelve; an afternoon lunch, 
called " vesper brodt" at three; to which, when they have la- 
bored hard in the fields, they add wine or cider; supper be- 
tween six and seven ; and they go to bed b\ nine o'clock. 

Father Rapp taught that every one ought to labor with his 
hands, and at agricultural labor where this w:. ible. Ho 



88 Communistic Societies of the United States. 



was himself fond of out-door employments, and liked to be in 
the fields, helping the plowmen or harvesters. The women 
attend to the housekeeping; and as this is simple and quickly 
done, they are fond of working in the gardens attached to the 
houses. In the old times, women as well as men labored in 
the fields in harvest time, or at other times when work was 
pressing ; and the younger women still follow this habit, which 
was probably brought over from Germany. 

Each household consists of men and women to the number 
of from four to eight, and usually in equal numbers. The 
houses have but one entrance door from the street. They car- 
pet their floors, and generally deny themselves no comforts 
compatible with simplicity of life. 

Father Kapp taught them to love music and flowers; almost 
all the people can read music, and there are but few who have 
not learned to play upon some instrument. In their worship 
they use instrumental music; and it forms an important part 
in their feasts. They do not practice dancing, to which they 
have always felt opposed. As they study plainness of dress, 
they use no jewelry. 

They once had a museum, which has been sold. Father Eapp's 
house contains a number of pictures, among them a fine copy 
of Benjamin AVest's "Christ Healing the Sick;" the church 
and assembly hall have no works of art. The people read the 
newspapers ; and those who wish for books have them, there 
being a library ; but "the Bible is the book chiefly read among 
us," I was told. 

Father Rapp taught that it was advisable for the society to 
make all it could for itself; and he had an intelligent appreci- 
ation of the" value of labor-saving machinery. Economy has 
therefore complete and well -furnished shops of various kinds. 
Its steam-laundry is admirably contrived ; and its slaughter- 
house, with piggery and soap-boiling house near by ; its ma- 
chine shop, with a cider-boiler annexed; its saw-mill, wagon 




\ B1 REST \ 1 1 : w IN ECONOMY 





r\ I Mil: i: IPP - it.. I -i l . n\,.mi 



The Harmony Society. 89 

shop, blacksmith shop, tannery, carpenter's Bhop, bakery, vine- 
gar factory (where innch eider is utilized), battery, tailor's and 
shoemaker's Bhops, tin shop, Baddlery Bhop, and weaver's shop, 
show how various were and are the industries followed here, 
and how completely furnished the society was, from within, for 
all the wants of daily life. I saw even a Bhop lor the repair 
of clocks and watches, and a barber's shop; the barber serving 
the aged and sick, and being otherwise foreman of the tailor's 
Bhop. 

In this long list I have not specified the brewery, grist-mill, 
a large granary, a cotton and a woolen mill; nor the two great 
cellars full of line wine casks, which would make a Californian 
envious, so well-built are they. 

There is also a school, and the Harmony people have always 
kept up a good school for the children in their charge. They 
aim to give each child an elementary education, and afterwards 
a trade; and as the boys learn also agricultural labors of dif- 
ferent kinds, they are generally self-helpful when they pass 
into the world. The instruction is in German and English ; 
and the small girls and boys whom I examined wrote very well. 

Each family cooks for itself. There were formerly bake- 
ovens in every block, one being used by several families; but 
there is now a general bakery, whence all carry bread in in- 
definite and unlimited supplies. Milk, too, is brought to the 
houses, and from what each household receives, it saves the 
(•nam for butter. "When the butcher kills a beef, a little boy 
i> sent around the village, who knocks at each window and 
cries out "SotttjU isch holt n n — "Come and get meat"- - and the 
butcher serves to each household sufficient for its wants. Oth- 
er .-applies for the household are dealt out from the general 
storehouse at 6tated periods; but if any one needs more, he 
has only to apply. Tea is not generally used. 

Clothing i- given out as it is needed by each person; and I 
was told that the tailor usually keeps his eye Upon the people's 



qo Communistic Societies of the United States. 

coats and trousers, the shoemaker upon their shoes, and so on ; 
each counting it a matter of honor or pride that the brethren 
shall be decently and comfortably clad. 

" As each labors for all, and as the interest of one is the in- 
terest of all, there is no occasion for selfishness, and no room 
for waste. We were brought up to be economical ; to waste 
is a sin ; we live simply ; and each has enough, all that he can 
oat and wear, and no man can nse more than that." This was 
the simple explanation I received from a Harmonist, when I 
wondered whether some family or person would not be waste- 
ful or greedy. 

In the season, all the people who are not too old labor more 
or less in the fields and orchards. 'This is their habit, and is 
thought healthful to body and soul. 

The Harmonists have usually attained a hale and happy old 
age. I had access to no mortuary records, and there are no 
monuments in the cemetery, but a great part of the people 
have lived to be seventy and over ; and they die without fear, 
trusting that they are the chosen people of the Lord. 

Such is Economy at this time. Its large factories are closed, 
for its people are too few to man them ; and the members 
think it wiser and more comfortable for themselves to employ 
labor at a distance from their own town. They are pecuniar- 
ily interested in coal-mines, in saw-mills, and oil-wells; and 
they control manufactories at Beaver Falls — notably a cutlery 
shop, the largest in the United States, and one of the largest 
in the world, where of late they have begun to employ two 
hundred Chinese ; and it is creditable to the Harmony people 
that they look after the intellectual and spiritual welfare of 
these strangers as but too few employers do. 

"Is there any monument to Father Rapp?" I asked; and 
the old man to whom I put the question said, quietly, " Yes, 
all that you see here, around us." 

His body lies in a grave nndistinguishable from others 



The Harmony Society. 91 

surrounding it. There ia do portrait of him — for ho alwa 
refused to sit for one But hia memory is most tenderly and 
reverently cherished by hia followers and snrvivore. Prom a 
number of persona I gathered the following personal details, 

which give a picture of the man: He was nearly if Dot quite 
feet high; well-built, with blue eyes, a somewhat stately 

walk, and a full heard, which he was the lir.-t in the society to 
wear, lie was extremely industrious, and never wasted even 
a minute; knew admirably how to use every spare moment. 
He waa cheerful, kindly, talkative ; plain-spoken when he had 
to find fault ; not very enthusiastic, but somewhat dry and very 
practical. In his earlier years, in Germany, he was witty; 
and to the last he was ready and apt in speech. His conver- 
sation centred always npon religion and the conduct of life; 
and no matter with whom he was speaking, or what was the 
character of the person, Rapp knew very well how to lead the 
talk to these topics. 

The young people were very fond of him. u He was a man 
before whom no evil could stand." "When I met him in the 
street, if I had a had thought in my head, it Hew away.'' He 
was constantly in the fields or in the factories, cheering, en- 
couraging, or advising the people. "He knew every thing — 
how to do it, what was the best way." " Ah, he was a man f 
he told us what to do, and how to be good." In his spare 
moments he studied botany, geology, astronomy, mechanics. 
•• Be was cover idle, not even a quarter of an hour." He be- 
lieved much in work; thought hard iield-work a good cure for 
spiritual as well as bodily diseases. He was an "extraordinarily 
pient preacher;" and it is a singular fact that, dying at the 
• of ninety, he preached in the church twice but two 
Sundays before his death; and on the Sunday before he died 
addressed his people from the window of hi- Bick-room. He 
wa ■ : good man, with true, honest eyes.* 1 He "always la- 
bored against selfishness, and to serve the brethren and the 



92 Communistic Societies of the United States. 

Lord." He appears to have abhorred ostentation and needless 
forms and ceremonies, fur lie sat while preaching; never pre- 
scribed any uniform diess or peculiar form of speech; and 
neither in their worship nor in their daily lives taught the peo- 
ple to make merely formal differences between themselves and 
the world at large. That he did not feel the necessity of such 
outward protests against " the world," and relied for the bond 
of union in the community so entirely upon the effect of his 
teachings, seems to me one of the surest and most significant 
proofs of his real power. 

Such is the report of their founder and guide from the 
older men now living, who knew him well. That he was a 
man of great force and high character it seems to be impos- 
sible to doubt. It has often been reported that he was tyran- 
nical and self-seeking; and that he chose his people from 
among the most ignorant, in order to rule them. But the pres- 
ent members of the Harmony Society can not be called igno- 
rant : they are a simple and pious people, but not incapable of 
taking care of their own interests; and their opinion of their 
founder is probably the correct one. Their love and reverence 
for him, their recital of his goodness, of his abilities, and of his 
intercourse with them, are the best testimony as to his charac- 
ter; and their continuance in the course he laid out for them, 
for more than a quarter of a century since his death, shows 
that not only did his teaching and life inspire confidence, but 
also that his training bore wholesome fruit in them. 

He made religion the most important interest in the lives of 
his followers. Not only did he preach on Sundays, but he ad- 
monished, encouraged, reproved, and advised constantly dur- 
ing the week ; he divided the people into companies or classes, 
who met on week-dav evenings for mutual counsel in religious 
matters, and with these he constantly met ; he visited the sick ; 
lie buried the dead — with great plainness and lack of cere- 
mony. He taught that they ought to purify the body, and he 



The Harmony Society. 93 



Mas himself :x model of plain and somewhat rigid and prac- 
tical living, and of self-abnegation ; and I think no thoughtful 
man can hoar his Btory from the older members of the society 
who were brought uj> under hie rule, and consider the history 
of Economy, and the present daily life of its people, without 
conceiving a gnat respect for Father Rapp's powers and for 
the use he made of them. 

Pecuniarily Rapp's experiment has been an extraordinary 
success. The society is now reported to be worth from two to 
three millions of d< 'liars. By an investigation into all its affairs 
and interests, made in the Pennsylvania courts in 1854, by rea- 
son of a suit brought by a seceding member, it was shown to 
be worth at that time over a million. In these days of default- 
ing bank ollicers and numerous breaches of trust, it is a singu- 
lar commentary upon the communal system to know that the 
society has never required from its chiefs any report upon 
their administration of the finances. The investigation in the 
courts was the first insight they had since their foundation into 
the management of their affairs by Rapp and his successor-; 
and there the utmost efforts of opposing lawyers, among whom, 
by the way, was Edwin M. Stanton, afterward Secretary of 
War, failed to d r the least maladministration or misap- 

propriation of funds by the rulers; and proved the integrity 
of all who had managed their extensive and complicated busi- 
nesfl from the beginning. 

As Father Rapp grew older, his influence over his people 
became absolute. His long life among them bore fruit in an 
unwavering confidence in his sound judgment and unselfish 
devotion. He appears to have led them in right paths ; for, 
though probably few will be found to subscribe to their pecul- 
iar religious tenets, all their neighbors hold them in the high- 
teem, as just, honest, kindly, charitable, patriotic; good 
citizens, though they do not vote; careful of their servants and 
laborers; fair and liberal in their dealings with the world. 



94 Communistic Societies of the United States. 



Of Economy as it now is, what I have written gives a suffi- 
ciently precise view. The great factories are closed, and the 
people live quietly in their pretty and simple homes. The en- 
ergies put in motion by their large capital are to he found at 
a distance from their village. Their means give employment 
to many hundreds of people in different parts of Western 
Pennsylvania ; and wherever I have come upon their traces, I 
have found the " Economites," as they are commonly called, 
highly spoken of. They have not sought to accumulate wealth ; 
hut their reluctance to enter into new enterprises has probably 
made them in the- long run only more successful, for it has 
made them prudent ; and they have not been tempted to work 
on credit; while their command of ready money has opened 
to them the best opportunities. 

The present managers or trustees (" verioalter") are Jacob 
Ilenrici and Jonathan Lenz. The first, who is also the religious 
head, being in this respect the successor of R. L. Baker, who 
was the successor of Father Rapp, is a German by birth, and 
a man of culture and of deep piety. He was educated to be 
a teacher; and entered the Harmony Society in 1S2G, a year 
after its removal to Economy. Rapp appears to have appre- 
ciated from the first his gentle spirit, piety, and sincere devo- 
tion to the community, as well as the importance of his culture 
and talents. He lived long in the house with Father Rapp, 
and was his intimate and confidant. Upon Frederick Rapp's 
death, Father Rapp appointed Baker and Ilenrici to attend to 
the temporal concerns with which he was then charged; and 
upon the Elder Rapp's death, these two were chosen to take 
his place. When Mr. Baker died, Mr. Ilenrici was chosen to 
fill his place, and he selected Mr. Lenz to be his coadjutor. 

Mr. Lenz was born in the society in 1S07, and has lived in 
it all his life. He also is a man of some culture, of gentle 
and pleasant manners, and an excellent business man. 

Both are aged, Ilenrici being seventy, and Lenz sixty 



The Harmony Society. 95 



seven. Both are tall, firmly built, and fine-looking men, with 
a peculiarly gentle and lovable expression of faee. They live 
together in the house built fur Father Bapp, where also live 
eral of the older members, among them Bfise Gertrude 
Rapp, a granddaughter of the founder, a charming old lady, 
with a very bright, intelligent faee. All these old people are 
60 well preserved, and have so free and wholesome an air, that 
intercourse with them is not a slight argument to the visitor 
in favor of their simple manner of life. 

There is a council of seven persons, from among whom the 
trustees arc ehosen. 

It is a curious fact that among the hired people of the so- 
ciety, living in Economy, are a number whom they adopted 
children and brought up, and who conform their lives in 
all respects, even to the celibate condition, to the rules of the 
society, but prefer to labor for wages rather than become 
members. 

The society does not seek new members, though I am told 
it would not refuse any who seemed to have a true vocation. 
As to its future, little is said. The people look for the coming 
of the Lord ; they await the appearance of Christ in the heav- 
ens; and their chief aim is to be ready for this great event, 
when they expect to be summoned to Palestine, to be joined to 
the great crowd of the elect. Naturally there are not want- 
ing, among their neighbors in Pittsburgh, people who are tor- 
mented with curiosity to know what is to become of the large 
properly of the Harmonists when these old people finally, in 
the course of nature, pass away. "The Lord will show us a 
way," is the answer at Economy to such inquiries. "Wehavo 
not trusted him in vain so far; wo trust him still, lie will 
give us a sign." 



THE SOCIETY OF SEPARATISTS, 



AT 



ZOAR, OHIO. 



THE SOCIETY OF SEPARATISTS 

AT ZOAR. 



I. — History. 
The village of Zoar lies in Tuscarawas County, Ohio, about 



half-way between Cleveland and Pittsburgh, on a branch of 
the railroad which connects these two points. It is situated 
on the bank of the Tuscarawas Creek, which affords at this 
point valuable water-power. The place is irregularly built, 
and contains fewer houses than a village of the same number 
of inhabitants usually has ; but the dwellings are mostly quite 
large, and each accommodates several families. There is a 
commodious brick church, a large and well-fitted- brick school- 
house, an extensive country tavern or hotel, and a multitude 
of sheds and barns. There are, besides, several mills and fac- 
tories; and in the middle of the village a somewhat elaborate, 
large, square house, which was the residence of the founder 
and head of the society until his death, and is now used in 
part as a storehouse. 

Zoar is the home of a communistic society who call them- 
selves " Separatists," and who founded the village in 1817, and 
have here become quite wealthy. They originated in Wurtem- 
berg, and, like the Harmony Society, the Inspirationists, and oth- 
ers, were dissenters from the Established Church. The Sepa- 
ratists of southern Germany were equivalent to what in New 
England are called "Come Outers" — protestants against the 
prevailing religious faith, or, as they would say, lack of faith. 



ioo Communistic Societies of the United States. 

These German "Come Outers" were for the most part mystics, 
who had read the writings of Jacob Boehm, Gerhard Terstegen, 
and Jung Stilling; they cherished different religious or doc- 
trinal beliefs, were stigmatized as fanatics, but were usually, I 
judge, simple-hearted, pious people, desirous to lead a more 
spiritual life than they found in the churches. 

Their refusal to send their children to the schools — which 
were controlled by the clergy — and to allow their young men 
to serve as soldiers, brought upon them persecution from both 
the secular and the ecclesiastical authorities, resulting in flog- 
ging, imprisonment, and fines. The people who finally emi- 
grated to Zoar, after enduring these persecutions for ten or 
twelve years gathered together in an obscure part of AViirtem- 
berg, where, by the favor of a friend at court, they were per- 
mitted to settle. But even from this refuge they were hunt- 
ed out after some years ; and, finding no other resource left, 
they at last determined to remove in a body to America, those 
few among them who had property paying the passage of 
those who were without means. 

Their persecutions had, it seems, attracted the attention of 
some English Quakers, who aided them to emigrate, and with 
kindly forethought sent in advance of them to certain Quakers 
in Philadelphia a sum of money, amounting, I have been told, 
to eighteen dollars for each person of the company, with 
which their Philadelphia friends provided for them on their 
landing. This kind care is still acknowledged at Zoar as an 
" inestimable blessing." 

They arrived at Philadelphia in August, 1S17, and almost 
immediately bargained with one Ilagar for a tract of five 
thousand six hundred acres of land, which they were, with the 
help of their Quaker friends, enabled to buy on favorable) 
terms. It was a military grant in the wilderness of Ohio, and 
they agreed to give for it three dollars per acre, with a credit 
of fifteen years, the first three years without interest. 






. The Society of Separatists at Zoar. 101 

Joseph Baumeler, whom they had chosen to be their Leader, 
went out to take possesion with a few able-bodied men, ami 
these built the first log-hut on the 1st of December, I s 17. 
During the following spring the remainder of the society fol- 
lowed; hut many were so poor that they had to take service 
with the neighboring fanners to earn a support for their fam- 
ilies, and all lived in the poorest possible way. 

At this time they had no intention of forming a communist- 
ic society. They held their interests separately; and it was 
expected that each member should pay for his own share of 
(lie land, which had been purchased in order to he thus subdi- 
vided. Their purpose was to worship God according to their 
faith, in freedom, and to live, for that end, in a neighbor- 
hood. 

But, having anions them a certain number of old and feeble 
people, and many poor who found it difficult to save money to 
pay for their land, the leading men presently saw that the en- 
terprise would fail unless it was established upon a different 
foundation; and that necessity would compel the people to 

iter. Early in 1819 the leaders after consultation deter- 
mined that, to succeed, they must establish a community of 
goods and efforts, and draw in to themselves all whom poverty 
had compelled to take service at a distance. This resolution 
was laid before the whole society, and, after some weeks of 
discussion, was agreed to; and on the loth of April articles of 
agreement for a community of goods were signed. There 
were then about two hundred and twenty-five persons — men, 
women, and children. The men were farm-laborers, weavers, 
carpenters, bakers, bnt at first they had not a blacksmith among 
them. 

Prom this time they began to prosper. "We could never 
have paid for our land, if we had uot formed a community,' 1 
the older people told me; and, from all I could learn. I believe 

this t.> be true. 

11 



102 Communistic Societies of the United States. 

At first they prohibited marriage, and it was not until 1828 
or 1830 that they broke down this rule. 

On forming a community, Joseph Baumeler, who had been 
a leading man among them, was chosen to be their spiritual 
as well as temporal head. His name probably proved a stum- 
bling-block to his American neighbors, for he presently began 
to spell it Bimeler — a phonetic rendering. Thus it appears in 
deeds and other public documents ; and the people came to be 
commonly spoken of as " Bimmelers." Baumeler was origin- 
ally a weaver, and later a teacher. He was doubtless a man 
of considerable ability, but not comparable, I imagine, with 
Kapp. He appears to have been a fluent speaker; and on 
Sundays he delivered to the society along series of discourses, 
which were after his death gathered together and printed in 
German in three ponderous octavo volumes. They concern 
themselves not only with religious and communistic thoughts, 
but largely with the minor morals, manners, good order in 
housekeeping, cleanliness, health observances, and often with 
physiological details. 

In March, 1S24, an amended constitution was adopted. Be- 
tween 1828 and 1830 they began to permit marriage, Baum- 
eler himself taking a wife. In 1832 the Legislature formally 
incorporated the " Separatist Society of Zoar," and a uew 
constitution, still in force, was signed in the same year. 

" As soon as we adopted community of goods we began to 
prosper," said one of the older members to me. Having abun- 
dance of hands, they set up shops ; and, being poor and in debt, 
they determined to live rigidly within their means and from 
their own products. They crowded at first into a few small log- 
cabins ; some of which are still standing, and are occupied to 
this day. They kept cattle ; were careful and laborious farm- 
ers ; and setting up blacksmith's, cai"penter's, and joiner's shops, 
they began to earn a little money from work done for the neigh- 
boring farmers. Nevertheless their progress was slow, and they 






The Society of Separatists at Zoav. 103 

accounted it a great piece of good fortune when in 1S27 a 
canal was built through their neighborhood, What with put- 
ting their own young men upon this work, and Belling supplies 
to the contractors, they made enough money from this enter- 
prise to pay for their land; and thenceforth, with free hands, 
they began to accumulate wealth. 

They now own in one body over seven thousand acres of 
very fertile land, including extensive and valuable water- 
power, and have besides some land in Iowa. They have es- 
tablished a woolen factory, where they make cloth and yarn 
for their own use and for sale. Also two large flour-mills, 
a saw-mill, planing-mill, machine shop, tannery, and dye- 
house. They have also a country store for the accommoda- 
tion of the neighborhood, a large hotel which receives summer 
visitors; and for their own use they maintain a wagon shop, 
blacksmith's and carpenter's shops, tailors, dressmakers, shoe- 
makers, a cider-mill, a small brewery, and a few looms for 
weaving linen. They employ constantly about fifty persons 
not members of the community, besides "renters," who man- 
age some of their farms on shares. 

They have now (in the spring of 1S74-) about three hundred 
members, and their property is worth more than a million 
dollars. 



II. — Religious Faith and Practical Life. 

The " Principles of the Separatists," which are printed in 
the first volume of Joseph IJaumeler's discourses, were evident- 
ly framed in Germany. They consist of twelve articles : 

"I. We believe and confess the Trinity of God: Father, 
Son, and Holy Ghost. 

"II. The fall of Adam, and of all mankind, with the loss 
thereby of the likeness of God in them. 

"III. The return through Christ to God, OUT proper Father. 



104 Communistic Societies of the United States. 

" IV. The Holy Scriptures as the measure and guide of our 
lives, and the touchstone of truth and falsehood. 

" All our other principles arise out of these, and rule our 
conduct in the religious, spiritual, and natural life. 

"V. All ceremonies are banished from among us, and we 
declare them useless and injurious; and this is the chief cause 
of our Separation. 

"VI. We render to no mortal honors due only to God, as 
to uncover the head, or to bend the knee. Also we address 
every one as ' thou ' — clu. 

" VII. We separate ourselves from all ecclesiastical connec- 
tions and constitutions, because true Christian life requires no 
sectarianism, while set forms and ceremonies cause sectarian 
divisions. 

" VIII. Our marriages are contracted by mutual consent, 
and before witnesses. They are then notified to the political 
authority ; and we reject all intervention of priests or preachers. 

" IX. All intercourse of the sexes, except what is necessary 
to the perpetuation of the species, we hold to be sinful and 
contrary to the order and command of God. Complete vir- 
ginity or entire cessation of sexual commerce is more com- 
mendable than marriage. 

" X. We can not send our children into the schools of Baby- 
lon [meaning the clerical schools of Germany], where other 
principles contrary to these are taught. 

" XI. We can not serve the state as soldiers, because a Chris- 
tian can not murder his enemy, much less his friend. 

"XII. We regard the political government as absolutely 
necessary to maintain order, and to protect the good and hon- 
est and punish the wrong-doers ; and no one can prove us to 
be untrue to the constituted authorities." 

For adhering to these tolerably harmless articles of faith, 
they suffered bitter persecution in Germany in the beginning 
of this century. 



The Society of Separatists at Zoar. 105 

Subject to the above declaration they have a formal consti- 
tution, which divides the members into two classes, the noviti- 
ates and the full associates. The former are required to serve at 

least one year before admission to the second class, and this 
is exacted even of their own children, if on attaining majority 
they wish to enter the society. 

The members of the first or probationary class do not give 
up their property. They sign an agreement, " for the further- 
ance of their spiritual and temporal welfare and happiness," in 
which they " bind themselves to labor, obey, and execute all 
the orders of the trustees and their successors," and to " use all 
their industry and skill in behalf of the exclusive benefit of the 
said Separatist Society of Zoar;" and to put their minor chil- 
dren under the exclusive guardianship and care of the trustees. 

The trustees on their part, and for the society, agree to se- 
cure to the signers of these articles " board and clothing free 
of cost, the clothing to consist of at any time no less than two 
suits, including the clothes brought by the said party of the 
first part to this society." Also medical attendance and nurs- 
ing in case of sickness. " Good moral conduct, such as is en- 
joined by the strict observance of the principles of Holy Writ," 
is also promised by both parties; and it is stipulated that 
"no extra supplies shall be asked or allowed, neither in meat, 
drink, clothing, nor dwelling (cases of sickness excepted); but 
Mich, if any can be allowed to exist, may and shall be obtained 
I by the neophytes] through means of their own, and never out 
of the common fund." 

All money in possession of the probationer must be deposited 
with the society when he signs the agreement; for it a receipt 
is given, making the deposit payable to him on his demand, 
without interest. 

Finally, it is agreed that all disputes shall be settled by 
arbitration alone, and within the society. 

When a member of the first or probationary class desires t<> 



106 Communistic Societies of the United States. 

be received into full membership, he applies to the trustees, 
who formally hear his demand, inquire into the reasons he can 
give for it, and if they know no good cause why he should not 
be admitted, they thereupon give thirty days' notice to the so- 
ciety of the time and place at which he is to sign the covenant. 
If during that interval no member makes charges against him, 
and if he has no debts, and is ready to make over any property 
he may have, he is allowed to sign the following Covenant : 

" We, the subscribers, members of the Society of Separatists 
of the second class, declare hereby that we give all our property, 
of every kind, not only what we already possess, but what we 
may hereafter come into possession of by inheritance, gift, or 
otherwise, real and personal, and all rights, titles, and expecta- 
tions whatever, both for ourselves and our heirs, to the said 
society forever, to be and remain, not only during our lives, 
but after our deaths, the exclusive property of the society. 
Also we promise and bind ourselves to obey all the commands 
and orders of the trustees and their subordinates, with the ut- 
most zeal and diligence, without opposition or grumbling ; and 
to devote all our strength, good- will, diligence, and skill, dur- 
ing our whole lives, to the common service of the society and 
for the satisfaction of its trustees. Also we consign in a simi- 
lar manner our children, so long as they are minors, to the 
charge of the trustees, giving these the same rights and powers 
over them as though they had been formally indentured to 
them under the laws of the state." 

Finally, there is a formal Constitution, which prescribes the 
order of administration ; and which also is signed by all the 
members. According to this instrument, all officers are to be 
elected by the whole society, the women voting as well as the 
men. All elections are to be by ballot, and by the majority 
vote ; and they are to be held on the second Tuesday in May. 
The society is to elect annually one trustee and one member 
of the standing committee or council, once in four years a 



The Society of Separatists at Z 'oar. 107 

cashier, and an agent whenever a vacancy occurs or is made. 

The time and place of the election are to be made public 
twenty days beforehand by the trustees, and four members 
are to be chosen at each election to be managers and judges at 
the next. 

The trustees, three in number, are to serve three years, but 
may be indefinitely re-elected. They have unlimited power 
over all the temporalities of the society, but are bound to pro- 
vide board, clothing, and dwelling for each member, " without 
respect of persons;" and to use all confided to their charge for 
the best interests of the society. They are to manage all its 
industries and affairs, and to prescribe to each member his 
work; "but in all they do they are to have the general con- 
sent of the society." They are to appoint subordinates and 
superintendents of the different industries; are to consult in 
difficult cases with the Standing Committee of Five, and are 
with its help to keep the peace among the members. 

The agent is the trader of the society, who is to be its inter- 
mediate with the outside world, to buy and sell. This office 
is now held by the leading trustee. 

The standing committee is a high court of appeals in cases 
of disagreement, and a general council for the agent and 
trustees. 

The cashier is to have the sole and exclusive control of all 
the moneys of the society, the trustees and agent being obliged 
to hand over to his custody all they receive. He is also the 
book-keeper, and is required to give an annual account to the 
trustees. 

The constitution is to be read in a public and general meet- 
ing of the society at least once in every year. 

The system of administration thus prescribed appears to 
have worked satisfactorily for more than forty years. 

"Do you favor marriage |" I asked some o£ the older mem- 
bers, trustees, and managers. Thev answered " No;" but they 



10S Communistic Societies of tJie United States. 

exact no penalty nor inflict any disability upon those who 
choose to many. " Marriage," I was told, " is on the whole 
unfavorable to community life. It is better to observe the 
celibate life. But it is not, in our experience, fatally adverse. 
It only makes more trouble ; and in either case, whether a 
community permit or forbid marriage, it may lose members." 

About half of their young people, who have grown up in 
the society, become permanent members, and as many young 
men as girls. They do not permit members to marry outside 
of the society ; and require those who do to leave the place. 
" Men and women need to be trained to live peaceably and 
contentedly in a community. Those who have been brought 
up outside do not find matters to their taste here." 

Baumeler taught that God did not look with pleasure on 
marriage, but that he only tolerated it ; that in the kingdom 
of heaven "husband, wife, and children will not know each 
other ;" " there will be no distinction of sex there." Neverthe- 
less he married, and had a family of children. 

When a young couple wish to marry, they consult the trustees, 
whose consent is required in this as in the other emergencies 
of the community life ; and the more so as they must provide 
lodgings or a dwelling for the newly married, and furniture 
for their housekeeping. Weddings, however, are economical- 
ly managed, and the parents of the parties usually contribute 
of their superfluities for the young couple's accommodation. 

When marriages began among them, a rule was adopted 
that the children should remain in the care of their parents 
until they were three years old ; at which time they were 
placed in large houses, the girls in one, boys in another, where 
they were brought up under the care of persons especially ap- 
pointed for that purpose ; nor did they ever again come under 
the exclusive control of their parents. This singular custom, 
which is practiced also by the Oneida communists, lasted at 
Zoar until the year 1845, when it was found inconvenient. 







CHURCH \ I ZOAK, 



- - " 




-, ||f»OL H"i -i \ I 



The Society of Separatists at Zoar. 109 

The Bixty ( .r seventy young persons under twenty-one now 
in the community live with their parents. Until the age of 
fifteen they are sent to school, and a school is maintained all the 

ir round. Usually the instruction has been in German ; but 
when I visited Zoar they had an American teacher. 

On the blackboard, when I visited the school, a pupil had 
jnst completed an example in proportion, concerning the di- 
vision of property among heirs; and I thought how remarkable 
it is that the community life ever lasts, in any experiment, be- 

;d the first generation, when even the examples by which 
children of a community are taught arithmetic refer to divis- 
ion of property and individual ownership, and every piece of 
literature they read tends to inculcate the love of "me" and 
" mine." I do not wonder that general literary studies are not 
encouraged in many communities. As for the Zoar people, 
they are not great readers, except of the Bible and the few pi- 
ous books which they brought over from Germany, or have 
imported since. 

The Zoar communists belong to the peasant class of South- 
ern Germany. They are therefore unintellectual ; and they 
have not risen in culture beyond their original condition. Nor 
were their leaders men above the general level of the rank and 
lilt,' ; for Baumeler has left upon the society no marks to show 
that he strove for or desirad a higher life here, or that he in 
the least valued beauty, or even what we Americans call com- 
fort. The little town of Zoar, though founded fifty-six years 

>, has yet no foot pavements ; it remains without regularity 
of design ; the houses are for the most part in need of paint ; 
and there is about the place a general air of neglect and lack 
of order, a shabbiness, which I noticed also in the Aurora com- 
munity in Oregon, and which shocks one who has but lately 
visited the Shakers and the Rappi 

The Zoarites have achieved comfort — according to the Ger- 
man peasant's notion — and wealth. They are relieved from 



1 10 Communistic Societies of the United States. 

severe toil, and have driven the wolf permanently from their 
doors. Mueh more they might have accomplished ; but they 
have not been taught the need of more. They are sober, quiet, 
and orderly, very industrious, economical, and the amount of 
ingenuity and business skill which they have developed is quite 
remarkable. 

Comparing Zoar and Aurora with Economy, I saw the ex- 
treme importance and value in such an experiment of leaders 
with ideas at least a step higher than those of their people. 
There is about Economy a tasteful finish which shows a desire 
for something higher than mere bread and butter, a neatness 
and striving for a higher kind of comfort, which makes Econ- 
omy a model town, while the other two, though formed by peo- 
ple generally of the same social plane, are far below in the 
scale. 

Yet, when I had left Zoar, and was compelled to wait for an 
hour at the railroad station, listening to men cursing in the 
presence of women and children ; when I saw how much 
roughness there is in the life of the country people, I conclud- 
ed that, rude and uninviting as the life in Zoar seemed to me, 
it was perhaps still a step higher, more decent, more free from 
disagreeables, and upon a higher moral scale, than the average 
life of the surrounding country. And if this is true, the com- 
munity life has even here achieved moral results, as it certain- 
ly has material, worthy of the effort. 

Moreover, considering the dull and lethargic appearance of 
the people, I was struck with surprise that they have been able 
to manage successfully complicated machinery, and to carry 
on several branches of manufacture profitably. Their machine 
shop makes and repairs all their own machinery ; their grist- 
mills have to compete with those of the surrounding country ; 
their cattle, horses, and sheep — of the latter they keep no less 
than 1400 head — are known as the best in the county ; their 
hotel is a favorite summer resort; their store supplies the 



The Society of Separatists at Zoar, \ \ \ 



neighborhood; and they have Pound among themselves ability 
enough to conduct successfully all these and several other call- 
ing8, all of which require both working skill and business acute* 
ness. 

They rise at six, or in summer at daylight, breakfast at .-ev- 
en, dine at twelve, and sup at six. During the long summer- 
days they have two " lutes" between meals. They do not eat 
pork, and a few refrain entirely from meat. They use both 
tea and coffee, and drink also eider and beer. Tobacco is for- 
bidden, but it is used by some of the younger people. In the 
winter they labor in their shops after supper until eight o'clock. 

Each family cooks for itself; but they have a general bake- 
house, and make excellent bread. They have no general laun- 
dry. They have led water into the village from a reservoir on 
a bill beyond. Most of the houses accommodate several fami- 
lies, but eaeli manages its own affairs. Tea, coffee, sugar, and 
other ''groceries," are served out to all householders once a 
week. The young girls are taught to sew, knit, and spin, and 
to do the work of the household. The boys, when they leave 
school, are taught trades or put on the farm. 

In their religious observances they studiously avoid forms. 
On Sunday they have three meetings. In the morning there 
is Binging, after which the leading trustee reads one of Baum- 
eler's discourses, which they are careful not to call sermons. 
In the afternoon there is a children's meeting, where there is 
singing, and reading in the Iiible. In the evening they meet 
to sing and hear reading from some work which interests them. 
They do not practice audible or public prayer. There are no 
religious meetings during the week; but the boys meet OCCSr 
;ally to practice music, as they have a band. The chinch 
has an organ, and several of the houses have pianos. They 

d" not allow dancing. There is no "preacher," or clergyman. 
They have printed a hymn-book, which is u.-ed in their wor- 
ship. 



1 1 2 Communistic Societies of the United States. 



Biiumeler had some knowledge of homoeopathy, and was 
during his life the physician of the community, and they still 
use the system of medicine which he introduced among them. 
Like all the communists I have known, they are long-lived. 
A number of members have lived to past eighty — the oldest 
now is ninety-one ; and he, strangely enough, is an American, 
a native of New Hampshire, who, after a roving life in the 
West, at last, when past fifty, became a Shaker, and after eleven 
years among that people, came to Zoar twenty-eight years ago, 
and has lived here ever since. The old fellow showed the 
shrewd intelligence of the Yankee, asking me whether we New- 
Yorkers were likely after all to beat the Tammany King ; and 
declaring his belief that the Eoman Catholics were the worst 
enemies of the United States. He appeared to be, what a 
person of his age usually is if he retain his faculties, a sort of 
adviser-general; he sat in the common room of the hotel, and 
when any one came in he asked him about his business, and 
gave him advice what to do. 

The oldest German member is now eighty-six; and there 
are still between thirty and forty people who came over from 
Germany with Biiumeler. The latter died in 1853, at the age 
of seventy-five. 

Most of the members now are middle-aged people, and the 
society is prosperous. Thirty-five years ago, however, it had 
double the number it now counts. Occasionally members 
leave ; and in the society's early days it had much trouble and 
suffered some losses from suits for wages brought against it by 
dissatisfied persons. Hence the stringent terms of the cove- 
nant. 

They use neither Baptism nor the Lord's Supper. 

In summer the women labor in the fields, to get in hay, po- 
tatoes, and in harvesting the grain. 

They address each other only by the first name, use no 
title of any kind, and say thou (clu) to all. Also they keep 



The Society of Separatists at Zoar. 1 13 



their hats on in a public room. The church lias two doors, 
one for the women, the other for the men, and the sexes sit 
on different sides of the house. 

The hotel contains a queer, old-fashioned bar, at which the 
general public may drink beer, cider, or California wine. In 
the evening the sitting-room is filled with the hired laborers 
of the society, and with the smoke of their pipes. 

Such is Zoar. Its people would not attract attention any 
where; they dress and look like common laborers; their lead- 
ing trustee, Jacob Ackermann, who has carried on the affairs 
of the society for thirty years and more, might easily be 
taken for a German farm-hand. It is the more wonderful to 
compare the people with what they have achieved. Their 
leader and founder taught them self-sacrifice, a desire for 
heavenly things, temperance, or moderation in all things, pref- 
erence of others to themselves, contentment — and these vir- 
tues, together with a prudence in the management of their af- 
fairs which has kept them out of debt since they paid for 
their land, and uprightness in their agents which has protected 
them against defalcations, have wrought, with very humble in- 
telligence, and very narrow means at the beginning, the result 
one now sees at Zoar. 



THE SHAKERS. 



THE SHAKERS. 



i. 

The Shakers have the oldest existing communistic societies 
on this continent. They are also the most thoroughly organ- 
ized, and in some respects the most successful and nourishing. 

Mount Lebanon, the parent society, and still the thriftiest, 
was established in 1792, eighty-two years ago. 

The Shakers have eighteen societies, scattered over seven 
states; but each of these societies contains several families; 
and as each "family" is practically, and for all pecuniary 
and property ends, a distinct commune, there are in fact fifty- 
eiflrht Shaker communities, -which I have found to be in a more 
or less prosperous condition. These fifty-eight families con- 
tain an aggregate population of- 2i-15 souls, and own real estate 
amounting to about one hundred thousand acres, of which 
nearly fifty thousand are in their own home farms. 

Moreover, the Shakers have, as will be seen further on, a 
pretty thoroughly developed and elaborate system of theology ; 
and a considerable literature of their own, to which they at- 
tach great importance. 

The Shakers are a celibate order, composed of men and 
women living together in what they call ''families,'" and hav- 
ing agriculture as the base of their industry, though most of 
them unite with this one or more other avocations. They 
have a uniform style of dress; call each other by their first 
nanus; say yea and nay, but not thee or thou; and their BO 
cial habits have led them to a generally similar style of house 






1 1 8 Communistic Societies of the United States. 



architecture, whose peculiarity is that it seeks only the useful, 
and cares nothing for grace or beauty, and carefully avoids 
ornament. 

They are pronounced Spiritualists, and hold that "there is 
the most intimate connection and the most constant com- 
munion between themselves and the inhabitants of the world 
of spirits." 

They assert that the second appearance of Christ upon earth 
has been ; and that they are the only true Church, " in which 
revelation, spiritualism, celibacy, oral confession, community, 
non-resistance, peace, the gift of healing, miracles, physical 
health, and separation from the world are the foundations of 
the new heavens." * 

In practical life they are industrious, peaceful, honest, highly 
ingenious, patient of toil, and extraordinarily cleanly. 

Finally, they are to a large extent of American birth, and 
English is, of course, their language. 



II.— "Mother Ann." 



The " Millennial Church, or United Society of Believers, 
commonly called Shakers," was formally organized at New 
Lebanon, a village in Columbia County, New York, in Sep- 
tember, 1787, three years after the death of Ann Lee, whose 
followers they profess themselves, and whom they revere as 
the second appearance of Christ upon this earth, holding that 
Christ appeared first in the body of Jesus. 

Ann Lee, according to the account of her accepted among 
and published by the Shakers, was an English woman, born of 
humble parents in Manchester, February 29th, 173G. Her fa- 
ther was a blacksmith ; she was one of eight children ; in her 



* " Autobiography of a Shaker," etc., by Elder Frederick W. Evans. 




I 
H 



The S linkers. i ig 



childhood she was employed in a cotton factory, and later as 
a cutter of hatters' for. She was also at one time cook in a 
Manchester infirmary ; and to the day of her death she could 
neither read nor write. 

About the year 1747, some members of the Society of 
Quakers, under the influence of a religious revival, funned 
themselves into a society, at the head of which was a pious 
couple, Jane and James Ward ley. To these people Ann Lee 
and her parents joined themselves in 1758, Ann being then 
twenty-three years of age and unmarried. These people suf- 
fered persecution from the ungodly, and some of them were 
even cast into prison, on account of certain unusual and vio- 
lent manifestations of religious fervor, which caused them to 
receive the name of "Shaking Quakers;" and it was while 
Ann Lee thus lay in jail, in the summer of 1770, that "by a 
special manifestation of divine light the present testimony of 
salvation and eternal life was fully revealed to her," and by 
her to the society, "by whom she from that time was acknowl- 
edged as mother in Christ, and by them was called Mother 
A /in."* She saw the Lord Jesus Christ in his glory, who 
revealed to her the great object of her prayers, and fully sat- 
isfied all the desires of her soul. The most astonishing visions 
and divine manifestations were presented to her view in so 
clear and striking a manner that the whole spiritual world 
seemed displayed before her. In these extraordinary mani- 
festations she had a full and clear view of the mystery of in- 
iquity, of the root and foundation of human depravity, and of 
the very act of transgression committed by the first man and 
woman in the garden of Eden. Here she saw whence and 
wherein all mankind were lost from God, and clearly realized 
the only possible way of recovery. "+ " By the immediate rev- 

* u Shaken' Compendium of the Origin, History, etc, with Biographies 

of Ann Lee," etc. I5y F. W. Evans, 1869. 

t "A Summary View of the Millennial Church."' etc. Albany, 1848. 



1 20 Communistic Societies of the United States. 

elation of Christ, she henceforth bore an open testimony against 
the lustful gratifications of the flesh as the source and founda- 
tion of human corruption ; and testified, in the most plain and 
pointed manner, that no soul could follow Christ in the regen- 
eration while living in the works of natural generation, or in 
any of the gratifications of lust"* 

In a volume of " Hymns and Poems for the Use of Believ- 
ers" (Watervhet, Ohio, 1835), Adam is made to confess the nat- 
ure of his transgression and the cause of his fall, in a dialogue 
with his children : 

"First Adam being dead, yet speaJceth, in a dialogue with his children. 
"Children. First Father Adam, where art thou? 
With all thy num'rous fallen race ; 
We must demand an answer now, 

For time hath stript our hiding-place. 
Wast thou in nature made upright — 
Fashion'd and plac'd in open light? 

"Adam. Yea truly I was made upright : 

This truth I never have deni'd, 
And while I liv'd I lov'd the light, 

But I transgress'd and then I died. 
Ye've heard that I transgress'd and fell — 
This ye have heard your fathers tell. 

11 Ch. Pray tell us how this sin took place— 
This myst'ry we could never scan, 

That sin has sunk the human race, 
And all brought in by the first man. 

'Tis said this is our heavy curse — 

Thy sin imputed unto us. 

"Ad, When I was plac'd on Eden's soil, 

I liv'd by keeping God's commands — 
To keep the garden all the while, 

And labor, working with my hands. 
I need not toil beyond my pow'r, 
Yet never waste one precious hour. 

• * " A Summary View of the Millennial Church," etc. 



The Shakers. i 2 1 



"But iii a careless, idle frame, 

1 grazed about on what was made. : 
And idle hands will gather shame, 

Ami wand'ring eyee oonfose the head 
I dropp'd my hoc ami pruning knife, 
To view the beauties of my wife. 

* An idle beast of highest rank 

Came creeping ap just at that time, 
Ami show'd to Eve a curious prank, 
Affirming that it was no crime: — 
'Ye shall not die as God hath said — 
Tis all a sham, be not afraid.' 

"All this was pleasant to the eye, 

And Eve affirm' d the fruit was good ; 
So I gave up to gratify 
The meanest passion in my blood. 

horrid guilt ! I was afraid : 

1 was condemn'd, yea I was dead. 

"Here ends the life of the first man, 
Your father and his spotless bride; 
God will be true, his word must stand — 

The day I sinn'd that day I died : 
This was my sin, this was my fall I— 
This your condition, one and all. 

u Ch. How can these fearful things agree 

With what we read in sacred writ — 
That sons and daughters sprung from thee, 

Endu'd with wisdom, power, and wit ; 
And all the nations fondly claim 
Their first existence in thy name ? 

1 v Ad, Had you the wisdom of that beast 

That took my headship by deceit, 
I could unfold enough at least 

To prove your lineage all a cheat. 
Four pedigree you do not know, 
The BKOOHD Adam told you so. 



122 Comnmnistic Societies of t/ie United States. 

" When I with guile was overcome, 

And fell a victim to the beast, 
My station first he did assume, 

Then on the spoil did richly feast. 
Soon as the life had left my soul, 
He took possession of the whole. 

"He plunder'd all my mental pow'rs, 
My visage, stature, speech, and gait ; 
And, in a word, in a few hours, 

He was first Adam placed in state : 
He took my wife, he took my name ; 
All but his nature was the same. 

" Now see him hide, and skulk about, 

Just like a beast, and even worse, 
Till God in anger drove him out, 

And doom'd him to an endless curse. 
O hear the whole creation groan ! 
The Man of Sin has took the throne ! 

"Now in my name this beast can plead, 
How God commanded him at first 
To multiply his wretched seed, 

Through the base medium of his lust. 
O horrid cheat ! O subtle plan ! 
A hellish beast assumes the man ! 

" This is your father in my name : 
Your pedigree ye now may know : 
He early from perdition came, 

And to perdition he must go. 
And all his race with him shall share 
Eternal darkness and despair." 

The same theory of the fall* is stated in another hymn : 

* It is curious that the Jewish Talmud (according to Eisenmenger) has 
a somewhat similar theory — namely, that Eve cohabited with devils for 
a period of one hundred and thirty years; and that Cain was not the 
child of Adam, but of one of these devils. 



!i 



The Shakos. \ 23 

"We read, when God created man, 
He made him able then to stand 

United to his Lord's command 

That he might be protected ; 
But when, through Eve, he was deceiv'd. 
And to his wife in lust had cleav'd, 
And of forbidden fruit reeeiv'd, 

He found himself rejected. 

" And thus, we see. death did begin, 
When Adam first fell into sin, 
And judgment on himself did bring. 

Which he could not dissemble : 
Old Adam then began to plead, 
And tell the cause as you may read ; 
But from his sin he was not freed, 

Then he did fear and tremble. 

"Compeird from Eden now to go, 
Bound in his sins, with shame and woe, 
And there to feed on things below— 

His former situation : 
For he was taken from the earth, 
And blest with a superior birth, 
But. dead in sin, he's driven forth 
From his blest habitation. 

" Now his lost state continues still, 
In all who do their fleshly will, 
And of their lust do take their fill, 

And say they are commanded : 
Thus they go forth and multiply, 
And so they plead to justify 
Their basest crimes, and so they try 

To ruin souls more candid." 



The "way of regeneration" is opened in another hymn in 
the same collection : 



I 24 Communistic Societies of tJic United States. 

" Victory over the Man of Sin. 

"Souls that hunger for salvation, 

And have put their sins away, 
Now may find a just relation, 

If they cheerfully obey ; 
They may find the new creation, 

And may boldly enter in 
By the door of free salvation, 

And subdue the Man of Sin. 

"Thus made free from that relation, 

Which the serpent did begin, 
Trav'ling in regeneration, 

Having pow'r to cease from sin ; 
Dead unto a carnal nature, 

From that tyrant ever free, 
Singing praise to our Creator, 

For this blessed jubilee. 

" Sav'd from passions, too inferior 

To command the human soul ; 
Led by motives most superior, 

Faith assumes entire control : 
Joined in the new creation, 

Living souls in union run, 
Till they find a just relation 

To the First-born two in one. 

" But this prize can not be gained. 

Neither is salvation found, 
Till the Man of Sin is chained. 

And the old deceiver bound. 
All mankind he has deceived, 

And still binds them one and all, 
Save a few who have believed, 

And obey'd the Gospel call. 

"By a life of self-denial, 

True obedience and the cross, 
"VVe may pass the fiery trial, 
Which does separate the dross. 



The Shakers. I - 



[£ we bear our crosses boldly, 

Watch and ev'ry evil shun. 

We shall find b body holy, 

And the tempter overcome. 
****** 

"By a pois'nous fleshly nature. 

This dark world has long been led ; 

There can be no passion greater — 

This most be the serpent's head : 
On our coast he would be cruising, 

If by truth he were not bound: 
But his head has had a bruising, 

And he's got a deadly wound. 

"And his wounds can not be healed. 

Light and truth do now forbid, 
Since the Gospel has revealed 

Where his filthy head was hid: 
With a fig-leaf it was cover'd. 

Till we brought his deeds to light : 
By his works he is diseovcr'd. 

And his head is plain in sight."' 

It should be said that Ann Lee had married previously to 
these manifestations, her husband being Abraham Stanley, like 
her father, a blacksmith. By him she had four children, all of 
whom died in infancy. It is related that she showed from girl- 
hood a decided repugnance to the married state, and married 
only on the long-continued and urgent persuasion of her friends: 
and after 1770 she seems to have returned to her parents. 

She and her followers were frequently abused and perse- 
cuted; and in 1773 "she was by a direct revelation instructed 
to repair to America;" and it is qnaintly added that "per- 
mission was given for all those of the society who were able, 
and who felt any Bpecial impressions on their own minds so 
to do, ti> accompany her.'"* She had announced. Bays the 



Shaki re 1 < ampendiuin." 



1 26 Communistic Societies of the United States. 

same authority, that " the second Christian Church would be 
established in America ; that the colonies would gain their in- 
dependence ; and that liberty of conscience would be secured 
to all people, whereby they would be able to worship God 
without hinderance or molestation." Accordingly Ann Lee 
embarked at Liverpool in May, 1774, eight persons accompany- 
ing her, six men and two women, among them her husband 
and a brother and niece. They landed in New York in Au- 
gust ; and, after some difficulties and hardships on account of 
poverty, finally settled in what appears to have been then a 
wilderness, " the woods of "Watervliet, near Nlskeyuna, about 
seven miles northwest of Albany." In the mean time Ann 
Lee had supported herself by washing and ironing in New 
York, and her husband had misconducted himself so grossly 
toward her that they finally separated, he going off with an- 
other woman. 

At Xiskeyuna, Ann Lee and her companions busied them- 
selves in clearing land and providing for their subsistence. 
They lived in the woods, and Ann was their leader and preacher. 
She foretold to them that the time was near when they should 
see a large accession to their numbers ; but they had so long to 
wait that their hearts sometimes failed them. They settled 
at "Watervliet in September, 1775, and it was not until 17S0 
that, by a curious chance, their doctrines were at last brought 
to the knowledge of persons inclined to receive them. 

In the spring of that year there occurred at New Lebanon 
a religious revival, chiefly among the Baptists, who had a 
church in that neighborhood. Some of the subjects of this 
revival wandered off, seeking light and comfort from strangers, 
and found the settlement of which Ann Lee was the chief. Her 
doctrines, which inculcated rigid self-denial and repression of 
the passions, were at once embraced by them ; they brought 
others to hear Ann Lee's statements, and thus a beginning 
was at last made. 



The Shakers. I 2 7 



New Lebanon, where the new converts lived, lies upon the 
border of Massachusetts und Connecticut ; and into these states, 
particularly the first, the new doctrine spread. Ann Lee, DOW 
called by her people Mother Ann, or more often Mother, travel- 
ed from place to place, preaching and advising; in Massachu- 
setts she appears to have remained two years. It is asserted, 
too, that she performed miracles at various places, healing the 
sick by laying on of hands, and revealing to others tlieir wick- 
edness and concealed sins. For instance : 

"Mary South wick, of Hancock [in Massachusetts, where 
there was a colony of Ann Lee's followers], testifies: That 
about the beginning of August, 17S3 (being then in the twenty- 
first year of her age), she was healed of a cancer in her mouth, 
which had been growing two years, and which for about three 
weeks had been eating, attended with great pain and a con- 
tinual running, and which occasioned great weakness and loss 
of appetite. 

"That she went one afternoon to see Calvin Ilarlowe, to get 
some assistance ; that Mother being at the house, Calvin asked 
her to look at it. That she accordingly came to her, and put 
her finger into her mouth upon the cancer; at which instant 
the pain left her, and she was restored to health, and was never 
afllicted with it afterward. 

" Taken from the mouth of the said Mary Southwick, the 
23d day of April, 1S08. In presence of Jennet Davis, Rebec- 
ca Clarke, Daniel Cogswell, Daniel Goodrich, and Seth Y. 
AVells. (Signed) Mary Southwick." 

The volume from which this formal statement is extracted* 
contains a number of similar affidavits, which show that mi- 
raculous powers of healing diseases are claimed to have been 

* "Testimony of Christ's Second Appearing," etc. Published l>y the 
United Society of Shakers. Albany, lboO. [The first edition was printed 
in 1808.] 



1 28 Communistic Societies of the United States. 

exercised during Ann Lee's life, not only by her, but by her 
chief followers, Elder William Lee her brother, John Ilock- 
nell, Joseph Markham, and others. 

It does not appear that Ann Lee made any attempts to settle 
her followers in colonies or communities, or that she inter- 
rupted the family life, except that she insisted on celibacy. 
But she seems to have gathered her followers in congregations, 
because she from the first required, as a sign of true repentance 
and a condition of admission, that " oral confession of all the 
sins of the past life, to God, in the presence of an elder brother," 
which is still one of the most rigorous rules of the order. 

She is reported to have said : " When I confessed my sins, 
I labored to remember the time when and the place where I 
committed them. And when I had confessed them [to Jane 
and James Wardley, in Manchester], I cried to God to know 
if my confession was accepted ; and by crying to God contin- 
ually I traveled out of my loss."'"" Also she said : " The first 
step of obedience that any of you can take is to confess your 
sins to God before his witnesses." " To those who came to 
confess 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 forgive 
you, and I pray God to forgive you. It is God that forgives 
you ; I am but your fellow-servant.' "f 

Ann Lee died at Watervliet, N. Y., on the 8th of September, 
1784, in the forty-ninth year of her age. 

In the " Summary View of the Millennial Church," as well 
as in some other works published by the Shakers, there are 
recorded details of her life and conversation, from which one 
gets the idea that she was a woman of practical sense, sincere- 
ly pious, and humble-minded. She was "rather below the 
common stature of woman, thickset but straight, and other- 

* "Shakers' Compendium." 4 " Summary View," etc. 



The Shakers. i 29 



wise well-proportioned and regular in form and feature. Her 

complexion was light and lair, and her eyes were blue, but 
keen and penetrating; her countenance mild and expressive, 
but grave and solemn. Her manners were plain, simple, and 
v. She possessed a certain dignity of appearance that in- 
spired confidence and commanded 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 
be ft >re discovered among mortals."* She never learned to read 
or write. Aside from her strictly religious teachings, she ap- 
pears to have inculcated upon her followers the practical vir- 
tues of honesty, industry, frugality, charity, and temperance. 
'• Tut your hands to work and give your hearts to God." " You 
ought never to speak to your children in a passion ; for if you 
do, you will put devils into them." " Do all your work as 
though you had a thousand years to live ; and as you would if 
you knew you must die to morrow." " You can never enter 
the kingdom of God with hardness against any one, for God is 
love, and if you love God you will love one another." " Be 
diligent with your hands, for godliness does not lead to idle- 
ness." " You ought not to cross your children unnecessarily, 
for it makes them ill-natured." To a woman : " You ought to 
dress yourself in modest apparel, such as becomes the people 
of God, and teach your family to do likewise. You ought to 
be industrious and prudent, and not live a sumptuous and glut- 
tonous life, but labor for a meek and quiet spirit, and see that 
y.>ur family is kept decent and regular in all their goim:- 
forth, that others may sec your example of faith and good 
works, and acknowledge the work of God in your family." To 
6ome farmers who had gathered at Ashfield, in Massachusetts, 
in the winter, to listen to her instruction-: u It i.-, now spring 



Summary View. 

K 



1 30 Communistic Societies of the United States. 

of the year, and you have all had the privilege of being taught 
the way of God ; and now you may all go home and be faith- 
ful with your hands. Every faithful man will go forth and 
put up his fences in season, and will plow his ground in sea- 
son, and put his crops into the ground in season ; and such a 
man may with confidence look for a blessing." 

These are some of the sayings reported of her. They are 
not remarkable, except as showing that with her religious en- 
thusiasm she united practical sense, which gave her doubtless 
a power over the people with whom she came in contact, most- 
ly plain farmers and laborers. 

Mother Ann was succeeded in her rule over the society, or 
" Church," as they preferred to call it, by Elder James Whittaker, 
one of those who had come over with her. He was called 
Father James; and under his ministry was built, in 1785, "the 

first house for public wor- 
ship ever built by the so- 
ciety." He died at En- 
field in July, 1787, less 
than three years after 
Mother Ann ; and was 
succeeded by Joseph 
Meacham, an American, 
a native of Connecticut, 
in early life a Baptist 
preacher; and with him 
was associated Lucy 

THE FIRST SHAKER CHURCH, AT MOUNT LEBA- W right, aS « the fil'St bad- 

NON, NOW A SEED-HOUSE. => ' 

ing character in the fe- 
male line," as the "Summary" quaintly expresses it. She 
was a native of Pittsfield, in Massachusetts. Joseph Meach- 
am died in 179G, at the age of fifty-four, and it seems that 
Lucy Wright then succeeded to the entire administration and 
" lead of the society." She died in 1821, at the age of sixty- 




The Skak 



one. " During her administration the several societies in the 
r-tntes of Ohio and Kentucky were established, and large boo 

■ions were made to the Eastern societies. 
While Joseph Meacham was eider, and in the period between 

1787 and ITI'2, eleven societies were formed, of which two 
were in New York, four in Massachusetts, two in New Hamp- 
shire, two in Maine, and one in Connecticut. 

Meantime, in the first year of this century broke out in 
Kentucky a remarkable religious excitement, lasting several 
rears, and attended with extraordinary and in some cases hor- 
rible physical demonstrations. Camp-meetings were held in 
different counties, to which people flocked by thousands; and 
here men and women, and even small children, fell down in 
convulsions, foamed at the mouth and uttered loud cries. " At 
first they were taken with an inward throbbing of the heart; 
then with weeping and trembling; from that to crying out in 
apparent agony of soul ; falling down and swooning away, until 
every appearance of animal life was suspended, and the person 
appeared to be in a trance." " They lie as though they were 
dead for some time, without pulse or breath, some longer, some 
shorter time. Some rise with joy and triumph, others crying 
for mercy." "To these encampments the people flocked by 
hundreds and thousands — on foot, on horseback, and in wagons 
and other carriages." At Cabin Creek, in May, 1801, a " great 
number fell on the third night; and to prevent their being 
trodden under foot by the multitude, they were collected to- 
gether and laid out in order in two squares of the meeting- 
house; which, like so many dead corpses, covered a consider- 
able part of the floor." At Concord, in Bourbon County, in 
June, 1801, " no 6ex or color, class or description, were exempt- 
ed from the pervading influence of the Spirit; even from the 
■ of eight months to sixty years." In August, at Cane Ridge, 

* "Shaken 1 Compendium. 11 



32 Communistic Societies of the United States. 



I 12 



in Bourbon County, " about twenty thousand people " were 
gathered ; and " about three thousand " suffered from what wa9 
called " the falling exercise." These brief extracts are from 
the account erf an eye-witness, and one who believed these 
manifestations to be of divine origin.* The accuracy of 
McNemar's descriptions is beyond question. His account is 
confirmed by other writers of the time. 

Hearing of these extraordinary events, the Shakers at New 
Lebanon sent out three of their number — John Meacham, Ben- 
jamin S. Youngs, and Issachar Bates— to "open the testimony 
of salvation to the people, provided they were in a situation to 
receive it." They set out on New- Year's day, 1805, and 
traveled on foot about a thousand miles, through what was 
then a sparsely settled country, much of it a wilderness. They 
made some converts in Ohio and Kentucky, and were, fortu- 
nately for themselves, violently opposed and in some cases at- 
tacked by bigoted or knavish persons ; and with this impetus 
they were able to found at first five societies, two in Ohio, two 
in Kentucky, and one in Indiana. The Indiana society later 
removed to Ohio; and two more societies were afterward 
formed in Ohio, and one more in New York. 

All these societies were founded before the year 1830 ; and 
no new ones have come into existence since then. 

Following the doctrines put forth by Ann Lee, and elabora- 
ted by her successors, they hold : 

I. That God is a dual person, male and female ; that Adam 
was a dual person, being created in God's image ; and that 
"the distinction of sex is eternal, inheres in the soul itself; 
and that no- angels or spirits exist who are not male and fe- 
male." 

II. That Christ is a Spirit, and one of the highest, who ap- 

* "The Kentucky Revival, or a Short History of the late extraordinary 
Outpouring of the Spirit of God in the Western States of America," etc. 
By Richard McNemar. Turtle Hill, Ohio, 1807. 



The Shakers* 133 



beared first in the person of Jesus, representing the male, and 
later in the person of Ann Lee, representing the female ele- 
ment in God. 

III. That the religious history of mankind is divided into 
four cycles, which are represented also in the spirit world, 
each having its appropriate heaven and hell. The first cycle 
included the antediluvians — Noah and the faithful going to 
the first heaven, and the wicked of that age to the first hell. 
The second cycle included the Jews up to the appearance of 
Jesus ; and the second heaven is called Paradise. The third 
cycle included all who lived until the appearance of Ann Lee ; 
Paul being " caught up into the third heaven." The heaven 
of the fourth and last dispensation " is now in process of forma- 
tion," and is to supersede in time all previous heavens. Jesu-. 
they say, after his death, descended into the first hell to preach 
to the souls there confined ; and on his way passed through the 
second heaven, or Paradise, where he met the thief crucified 
with him. 

IV. They hold themselves to be the " Church of the Last 
Dispensation " the true Church of this age ; and they believe 
that the day of judgment, or " beginning of Christ's kingdom 
on earth," dates from the establishment of their Church, and 
will be completed by its development. 

Y. They hold that the Pentecostal Church was established 
on right principles; that the Christian churches rapidly and 
fatally fell away from it; and that the Shakers have returned 
to this original and perfect doctrine and practice. They say : 
"The five most prominent practical principles of the Pente- 
cost Church were, first, common property ; second, a life of celi- 
bacy ; third, non-resistance; fourth, a separate and distinct 
government; and, fifth, power over physical disen To all 

these but the last they have attained; and the last they con- 
fidently look for, and even now urge that disease is an offense 
to God, and that it is in the power of men to be healthful, 
if they will. 



134 Communistic Societies of the United States. 

VI. They reject the doctrine of the Trinity, of the bodily 
resurrection, and of an atonement for sins. They do not wor- 
ship either Jesus or Ann Lee, holding both to be simply elders 
in the Church, to be respected and loved. 

VII. They are Spiritualists. " We are thoroughly convinced 
of spirit communication and interpositions, spirit guidance and 
obsession. Our spiritualism lias permitted us to converse, face 
to face, with individuals once mortals, some of whom we well 
knew, and with others born before the flood.* They assert 
that the spirits at first labored among them ; but that in later 
times they have labored among the spirits; and that in the 
lower heavens there have been formed numerous Shaker 
churches. Moreover, " it should be distinctly understood 
that special inspired gifts have not ceased, but still continue 
among this people." It follows from what is stated above, 
that they believe in a "probationary state in the world of 
spirits." 

VIII. They hold that he only is a true servant of God 
who lives a perfectly stainless and sinless life ; and they 
add that to this perfection of life all their members ought to 
attain. 

IX. Finally, they hold that their Church, the Inner or Gos- 
pel Order, as they call it, is supported by and has for its com- 
plement the world, or, as they say, the Outer Order. They 
do not regard marriage and property as crimes or disorders, 
but as the emblems of a lower order of society. And 
they hold that the world in general, or the Outer Order, will 
have the opportunity of purification in the next world as well 
as here. 

In the practical application of this system of religious faith, 
they inculcate a celibate life; "honesty and integrity in all 

* " Plain Talks upon Practical Religion ; being Candid Answers," etc. 
By Geo. Albert Lomas (Novitiate Elder at Watervliet). 1873. 




BHAKBB DWELLING, MOl SI LEBANON. 




i. HAM I I. DWELLING, Of THE ENFIELD -II \ 



The S linkers. 135 



words and dealings ;" "humanity and kindness to friend and 
foe;" diligence in business; prndenoe, temperance, economy, 

frugality, " but not parsimony ;" " to keep clear of debt ;" suit- 
able education of children; a "united interest in all things," 
which means community of goods; suitable employment for 
all ; and a provision for all in sickness, infirmity, and old age. 



III. — The Ordek of Life among the Shakers. 

A Shaker Society consists of two classes or orders: the No- 
vitiate and the Church Order. There is a general similarity 
in the life of these two ; but to the Novitiate families are sent 
all applicants for admission to the community or Church, and 
here they are trained ; and the elders of these families also re- 
ceive inquiring strangers, and stand in somewhat nearer rela- 
tions with the outer world than the Church families. 

To the Church family or commune belong those who have 
determined to seclude themselves more entirely from contact 
with the outer world ; and who aspire to live the highest spirit- 
ual life. Except so far as necessary business obliges deacons 
and care-takers to deal with the world, the members of the 
Church Order aim to live apart; and they do not receive or 
entertain strangers or applicants for membership, but confine 
their intercourse to members of other societies. 

Formerly there was a considerable membership living in the 
world, maintaining the family relation so far as to educate 
children and transact business, but conforming to the Shaker 
rule of celibacy. This was allowed because of the difficulty 
of disposing of property, closing up business affairs, and per- 
haps on account of the unwillingness of husband or wife to 
follow the other partner into the Shaker family. There are 
still such members, but they are fewer in number than former- 
ly. The Novitiate elders and olden - - I loop some oversight, 




1 36 Communistic Societies of the United States. 

by correspondence and by personal visits, over such outside 
members. 

The Shaker family, or commune, usually consists of from 
thirty to eighty or ninety persons, men and women, with such 
children as may have been apprenticed to the society. These 
live together in one large house, divided as regards its upper 
stories into rooms capable of accommodating from four to 
eight persons. Each room contains as many simple cot-beds 
as it has occupants, the necessary washing utensils, a small look- 
ing-glass, a stove for the winter, a table for writing, and a 
considerable number of chairs, which, when not in use, are sus- 
pended from pegs along the wall. A wide hall separates the 
dormitories of the men from those of the women. Strips of 
home-made carpet, usually of very quiet colors, are laid upon 
the floors, but never tacked down. 

On the first floor are the kitchen, pantry, store-rooms, and 
the common dining-hall ; and in a Novitiate family there is 
also a small separate room, where strangers — visitors — eat, 
apart from the family. 

Eanged around the family house or dwelling are buildings 
for the various pursuits of the society : the sisters' shop, where 
tailoring, basket-making, and other female industries are carried 
on ; the brothers' shop, where broom-making, carpentry, and 
other men's pursuits are followed ; the laundry, the stables, the 
fruit-house, wood-house, and often machine shops, saw-mills, etc. 

If you are permitted to examine these shops and the dwell- 
ing of the family, you will notice that the most scrupulous 
cleanliness is every where practiced ; if there is a stove in the 
room, a small broom and dust-pan hang near it, and a wood-box 
stauda by it; scrapers and mats at the door invite you to make 
clean your shoes ; and if the roads are muddy or snowy, a 
broom hung up outside the outer door mutely requests you to 
brush off all the mud or snow. The strips of carpet are easily 
lifted, and the floor beneath is as clean as though it were a 



The Shaki rs. 



i37 




KER WOMEB AT WORK. 



table to be eaten from. The walls are bare of pictures; not 
only became all ornament is wrong, but because frames are 
places where dust will lodge. The bedstead is a cot, covered 
with the bedelothing, and easily moved away to allow of dust- 
ing and sweeping. Mats meet you at the outer door and at 
every inner door. The floors of the halls and dining-room are 
polished until they shine. *»* 

Moreover all the walls, in hall and rooms, are lined with 
rows of wooden pegs, OH which spare chairs, hats, cloaks, bon- 
nets, and shawls are hung; and you presently perceive that 
neatness, order, and absolute cleanliness rule every where. 

The government or administration of the Shaker societies is 
partly spiritual and partly temporal. "The visible Head of 
the Church of Christ on earth is vested in a Ministry, con- 
bisting of male and female, not less than three, and generally 



138 Communistic Societies of the United States. 



four in number, two of each sex. The first in the Ministry 
stands as the leading elder of the society. Those who com- 
pose the Ministry are selected from the Church, and appointed 
by the last preceding head or leading character ; and their au- 
thority is confirmed and established by the spontaneous union 
of the whole body. Those of the United Society who are se- 
lected and called to the important work of the Ministry, to 
lead and direct the Church of Christ, must be blameless char- 
acters, faithful, honest, and upright, clothed with the spirit of 
meekness and humility, gifted with wisdom and understand- 
ing, and of great experience in the things of God. As faith- 
ful embassadors of Christ, they are invested with wisdom and au- 
thorit}', by the revelation of God, to guide, teach, and direct his 
Church on earth in its spiritual travel, and to counsel and advise 
in other matters of importance, whether spiritual or temporal. 
" To the Ministry appertains, therefore, the power to appoint 
ministers, elders, and deacons, and with the elders to assign of- 
fices of care and trust to such brethren and sisters as they shall 
judge to be best qualified for the several offices to which they 
may be assigned. Such appointments, being communicated to 
the members of the Church concerned, and having received the 
mutual approbation of the Church, or the family concerned, are 
thereby confirmed and established until altered or repealed by 
the same authority."* 

"" " Although the society at New Lebanon is the centre of 
union to all the other societies, yet the more immediate duties 
of the Ministry in this place extend only to the two societies 
of New Lebanon and Watervliet. [Groveland has since been 
added to this circle.] Other societies are under the direction 
of a ministry appointed to preside over them ; and in most in- 
stances two or more societies constitute a bishopric, being 
united under the superintendence of the same ministry." 



* " Summary View,'' etc. 



The Shakers. 1 39 



Each society has ministers, in the Novitiate family, to in- 
struct and train neophytes, and to go out into the world to 
preach when it may be desirable. Each family has two elders, 

male and female, to teach, exhort, and lead the family in spir- 
itual concerns. It lias also deacons and deaconesses, who 
provide for the support and convenience of the family, and 
regulate the various branches of industry in which the mem- 
bers are employed, and transact business with those without. 
Under the deacons are " care-takers," who are the foremen 
and forewomen in the different pursuits. 

It will be seen that this is a complete and judicious system 
of administration. It has worked well for a long time. A 
notable feature of the system is that the members do not ap- 
point their rulers, nor are they consulted openly or directly 
about such appointments. The Ministry are self-perpetuating ; 
and they select and appoint all subordinates, being morally, 
but it seems not otherwise, responsible to the members. 

Finally, " all the members are equally holden, according to 
their several abilities, to maintain one united interest, and 
therefore all labor with their ha?ids, in some useful occupa- 
tion, for the mutual comfort and benefit of themselves and 
each other, and for the general good of the society or family 
to which they belong. Ministers, elders, and deacons, all with- 
out exception, are industriously employed in some manual oc- 
cupation, except in the time taken up in the necessary duties 
of their respective callings." So carefully is this rule ob- 

rved that even the supreme heads of the Shaker Church — 
the four who constitute the Ministry at Mount Lebanon, Daniel 
Holer, Giles V>. Avery, Ann Taylor, and Polly Reed— labor at 
basket-making in the intervals of their travels and ministra- 
tions, and have a separate little "shop" for this purpose near the 
church. They live in a house built against the church, and eat in 
a separate room in the family of the first order; and, I believe, 
generally keep themselves somewhat apart from the people. 



140 Communistic Societies of tJic United States. 

The property of each society, no matter of how many fami- 
lies it is composed, is for convenience held in the name of the 
trustees, who are usually members of the Church family, or 
first order; but each family or commune keeps its own ac- 
counts and transacts its business separately. 

The Shaker family rises at half-past four in the summer, 
and five o'clock in the winter ; breakfasts at six or half -past 
six; dines at twelve; sups at six; and by nine or half-past 
all are in bed and the lights are out. 

They eat in a general hall. The tables have no cloth, or 
rather are covered with oil-cloth; the men eat at one table, 
women at another, and children at a third; and the meal is 
eaten in silence, no conversation being held at table. When 
all are assembled for a meal they kneel in silence for a mo- 
ment ; and this is repeated on rising from the table, and on 
rising in the morning and before going to bed. 

When they get up in the morning, each person takes two 
chairs, and, setting them back to back, takes off the bedcloth- 
ing, piece by piece, and folding each neatly once, lays it across 
the backs of the chairs, the pillows being first laid on the seats 
of the chairs. In the men's rooms the slops are also carried 
out of the house by one of them ; and the room is then 
left to the women, who sweep, make the beds, and put every 
thing to rights. All this is done before breakfast ; and by 
breakfast time what New-Englanders call "chores" are all 
finished, and the day's work in the shops or in the fields may 
begin. 

Each brother is assigned to a sister, who takes care of his 
clothing, mends when it is needed, looks after his washing, tells 
him when he requires a new garment, reproves him if he is 
not orderly, and keeps a general sisterly oversight over his 
habits and temporal needs. 

In cooking, and the general labor of the dining-room and 
kitchen, the sisters take turns ; a certain number, sufficient to 



The Shaker*. 



141 







SHAKER (..-II MES. 



make the work light, serving a month at a time. The younger 
sisters do the washing and ironing; and the clothes which are 
washed on Monday are not ironed till the following week. 

Their diet is simple but sufficient. Pork is never eaten, 
and only a part of the Shaker people cat any meat at all. 
Many use no food produced by animals, denying themselves 
even milk, butter, and eggs. At Mount Lebanon, and in some 
of the other societies, two tables are set, one with, the other 
without meat. They consume much fruit, eating it at every 
meal ; and the Shakers have always fine and extensive vege- 
table gardens and orchards. 

After breakfast every body goes to work; and the " care- 
takers,' 1 who are subordinate to the deacons, and are foremen 
in fact, take their followers to their proper employments. When, 

in harvest, an extra number of hands is needed at any labor, 
it is of course easy to divert at once a sufficient force to the 
place. The women do not labor in the fields, except in such 
light work as picking ben i Shaken do not toil severely. 



T42 Communistic Societies of the United States. 



They are not in haste to be rich ; and they have found that for 
their support, economically as they live, it is not necessary to 
make labor painful. Many hands make light work ; and where 
all are interested alike, they hold that labor may be made and 
is made a pleasure. 

Their evenings are well filled with such diversions as they 
regard wholesome. Instrumental music they do not generally 
allow themselves, but they sing well ; and much time is spent 
in learning new hymns and tunes, which they profess to re- 
ceive constantly from the spirit world. Some sort of meeting 
of the family is held every evening. At Mount Lebanon, for 
instance, on Monday evening there is a general meeting in the 
dining-hall, where selected articles from the newspapers are 
read, crimes and accidents being omitted as unprofitable ; and 
the selections consisting largely of scientific news, speeches on 
public affairs, and the general news of the world. They pre- 
fer such matter as conveys information of the important po- 
litical and social movements of the day ; and the elder usually 
makes the extracts. At this meeting, too, letters from other 
societies are read. On Tuesday evening they meet in the as- 
sembly hall for singing, marching, etc. Wednesday night is 
devoted to a union meeting for conversation. Thursday night 
is a "laboring meeting," which means the regular religious 
service, where they " labor to get good." Friday is devoted to 
new songs and hymns ; and Saturday evening to worship. On 
Sunday evening, finally, they visit at each other's rooms, three 
or four sisters visiting the brethren in each room, by appoint- 
ment, and engaging in singing and in conversation upon gen- 
eral subjects. 

In their religious services there is little or no audible prayer ; 
they say that God does not need spoken words, and that the 
mental aspiration is sufficient Their aim too, as they say, is 
to " walk with God," as with a friend ; and mental prayer may 
be a large part of their lives without interruption to usual avo- 
cations. They do not regularly read the Bible. 



77w Shakei 143 



The Sunday service ia held either in the u meeting-hou 
when two or three families, all composing the society, join to- 
gether; or in the large assembly hall which is found in every 
family house. In the meeting-house there are generally bench 

>n which the people sit until all are assembled. In the aa 
sembly hall there are only seats ranged along the wall.-; and 
the members of the family, as they enter, take their accustomed 
places, Btanding, in the ranks which are formed for worship. 
The men face the women, the older men and women in the 
front, the elders standing at the head of the first rank. A 
somewhat broad space or gangway is left between the two 
front ranks. After the singing of a hymn, the elder usually 
makes a brief address upon holiness of living and consecra- 
tion to God; he is followed by the eldress; and thereupon 
the ranks are broken, and a dozen of the brethren and sisters, 
forming a separate square on the floor, begin a lively hymn 
tune, in which all the rest join, marching around the room to a 
quick step, the women following the men, and all often clap- 
ping their hand's. 

The exercises are varied by reforming the ranks; by speak- 
ing from men and women; by singing; and by dancing as 
they march, "as David danced before the Lord" — the dance 
being a kind of shuffle. Occasionally one of the members, 
more deeply moved than the rest, or perhaps in some tribula- 
tion of soul, asks the prayers of the others; or one comas to 
the front, and, bowing before tlie elder and eldress, begins to 
whirl, a singular exercise which is sometimes continued for a 
• •oiisiderable time, and is a remarkable performance. Then 
r-oine brother or sister is impressed to deliver a message oi 
comfort or warning from the spirit-land; or some spirit asks 
the prayers of the assembly : on such occasions the elder asks 
all to kneel for a few moments in silent prayer. 

In their marching Mid dancing they hold their hands before 

them, and make a motion as of gathering something to them- 

L 



144 Communistic Societies of the United States. 




SHAKER WORSHIP.— THE DANCE. 



selves: this is called gathering a blessing. In like manner, 
when any brother or sister asks for their prayers and sym- 
pathy, they, reversing their hands, push toward him that 
which he asks. 

All the movements are performed with much precision and 
in exact order; their tunes are usually in quick time, and the 
singers keep time admirably. The words of the elder guide 
the meeting; and at his bidding all disperse in a somewhat 
summary manner. It is, I believe, an object with them to vary 
the order of their meetings, and thus give life to them. 

New members are admitted with great caution. Usually a 
person who is moved to become a Shaker has made a visit to 
the Novitiate family of some society, remaining long enough 
to satisfy himself that membership would be agreeable to him. 
During this preliminary visit he lives separately from the fam- 
ily, but is admitted to their religious meetings, and is fully in- 



VV/t Shakers, 145 



formed of the doctrines, practices, and requirements of the 
Shaker people. If then ho still desires admission, he is ex- 
pected t<» set his affairs in order, so that he .-hall not leave any 
unfulfilled obligations behind him in the world, [f he has 
debts, they must be paid ; if he has a wife, she must lively give 
her consent to the hnsband leaving her; or if it is a woman, 
her husband must consent. If there are children, they musl 
be provided for, and placed so as not to suffer neglect, either 
within the society, or with other and proper persons. 

It is not necessary that applicants for admission shall pos- 
- property. The only question the society asks and seeks 
to he satisfied upon is, ' ; Are you sick of sin, and do you want 
salvation from it P A candidate for admission is usually taken 
on trial for a year at least, in order that the society may be 
satisfied of his fitness ; of course he may leave at any time. 

The first and chief requirement, on admission, is that the 
neophyte shall make a complete and open confession of the 
sins of his whole past life to two elders of his or her own sex ; 
and the completeness of this confession is rigidly demanded. 
Mother Ann's practice on this point I have rpioted elsewhere. 
A- this is one of the most prominent peculiarities of the Shak- 
er Society, it may he interesting to quote here some passages 
fiom their books describing the detail on which they insist. 
Elder George Albert Lomas writes: 

•• Any one seeking admission as a member is required, ere we can <,dvc 
any encouragement at all, to settle all debts and contracts to the satisfac- 
tion of creditors ; and then our rule is: If candid seekers after Balvation 
come to us, we neither accept nor reject them; we admit them, leaving 
the Spirit of (loo.lnc-s to decide aa to their sincerity ; to bless their efforts, 
if such, or to make them very dissatisfied if hypo( ritieal. After becoming 
thoroughly acquainted with our principles, we ask individuals to give 
evidence of their sincerity, if really sick of -in. by an honest confession of 
ry improper transaction or sin thai lie- within the reach of their mem- 
ory. This confession of sin to eiders of their own sex, appointed for the 
purpose, ""-- believe to be the door of hope to the soul, the christian val- 



146 Communistic Societies of the United States. 

ley of Achor, and one which every sin-sick soul seizes with avidity, as 
being far more comforting than embarrassing. And this opportunity re- 
mains a permanent institution with us — to confess, retract our wrongs as 
memory may recall them; and aids individuals in so thoroughly repent- 
ing of past sins that they are enabled to leave them in the rear, while 
they pass on to greater salvations. It often takes years for individuals 
to complete this work of thorough confession and repentance ; but upon 
this, more than upon aught else, depends their success as permanent and 
happy members. Those who choose to use deceit, often do so, but never 
make reliable members : always uncomfortable while they remain ; and 
very few do or can remain, unless they fulfill this important demand of 
'■opening the mind.'' If we do not detect their insincerity, God does, and 
they are tempted of the devil beyond their wish to remain with the Shak- 
ers; while he that confesseth and forsdkeih his sins shall find mercy. This 
is not a confession to mortality, but unto God, witnessed by those who 
have thoroughly experienced the practical results of the ordeal. ' My 
son, give glory to the God of heaven ; confess unto him, and tell mc what 
thou hast done.' "* 

Another authority says on this subject : 

"All such as receive the grace of God which bringeth salvation, first 
honestly bring their former deeds of darkness to the light, by confessinu 
all their sins, with a full determination to forsake them forever. By so 
doing they find justification and acceptance with God, and receive that 
power by which they become dead indeed unto sin, and alive unto God, 
through Jesus Christ, and are enabled to follow his example, and walk 
even as he walked." t 

A third writer reasons thus upon confession : 

" As all the secret actions of men are open and known to God, therefore 
a confession made in secret, though professedly made to God, can bring 
nothing to light; and the sinner may perhaps have as little fear of God 
in confessing his sins in this manner as he had in committing them. And 
as nothing is brought to the light by confessing his sins in this manner, 
he feels no cross in it ; nor does he thereby find any mortification to that 
carnal nature which first led him into sin ; and is therefore liable to run 
again into the same acts of sin as he was before his confession. But let 

* "Plain Talks on Practical Religion,'* etc. 

t " Christ's First and Second Appearing. By Shakers." 



T/ic Shakers. 147 



the sinner appear In the presence of a faithful Bervant of Christ, and thi 
confess honestly his every secret -in. one by one. of whatever nature or 
name, and faithfully lay open his whole life, without anj covering or dis- 
guise, and he will then feel a humiliating sense of himself, In the presence 
ol God, in :i manner which he never experienced before. He will then, 
in very deed, tiiul s mortifying i toss to hi> carnal nature, and feel the cm 
cifizion of his h:>t and pride where be oevei did before. He will then 
perceive the essential difference between confessing his s'm> in the dark, 
where mi mortal ear can hear him, and at tually bringing his evil deeds to 
the light of <>ne individual child of God; and he will then he convinced 

that a confession made before the light of God in one of his true win.' 

an bring upon him a more awful sense of Ins accountability both to 
God and man than all his confessions in darkness had ever done." 

Community of property is one of the leading principles of 
the Shakers. " It is an established principle of faith in the 
( 'liiirch, that all who are received as members thereof do freely 
ami voluntarily, <>i' their own deliberate choice, dedicate, devote, 
and consecrate themselves, with all they possess, to the service 
of God forever." In accordance with this rule, the neophyte 
brings with him his property; hut as he is still on trial, and 
may prove unlit, or find himself uncomfortable, he is not al 
lowed to give up 1 1 is property unreservedly to the society; 
hut only its use. agreeing that so long as he remains he will 
require neither wages for his labor nor interest for that which 
In brought in. On these terms he may remain as long as he 
proves his fitness. But when at last he is moved to cuter the 
higher or Church order, he formally makes over to the society, 
forever, and without power of taking it hack, all that he owns. 
The articles of agreement by which he does this read as I"'. 
lows: 

•• We solemnly and conscientiously dedicate, devote, and give 
up ourselves and services, together with all our temporal in- 
terest, to < rod and his people : to be under the care and direc- 
tion of such elders, deacons, or trustees as have been or may 

* "Suinmarj View," etc. 



148 Communistic Societies of the United States. 



hereafter be established in the Church, according to the ii 
article of this Covenant. 

" We further covenant and agree that it is and shall be the 
special duty of the deacons and trustees, appointed as afore- 
said, to have the immediate charge and oversight of all and 
singular the property, estate, and interest dedicated, devoted, 
and given up as aforesaid ; and it shall also be the duty of the 
said deacons and trustees to appropriate, use, and improve the 
said united interest for the benefit of the Church, for the relief 
of the poor, and for such other charitable and religious pur- 
poses as the Gospel may require and the said deacons or 
trustees in their wisdom shall see fit ; Provided nevertheless, 
that all the transactions of the said deacons or trustees, in their 
use, management, and disposal of the aforesaid united interest, 
shall be for the benefit and privilege, and in behalf of the 
Church (to which the said deacons or trustees are and shall be 
held responsible), and not for any personal or private interest, 
object, or purpose whatsoever. 

" As the sole object, purpose, and design of our uniting in a 
covenant relation, as a Church or body of people, in Gospel 
union, was from the beginning, and still is, faithfully and hon- 
estly to receive, improve, and diffuse the manifold gifts of 
God, both of a spiritual and temporal nature, for the mutual 
protection, support, comfort, and happiness of each other, as 
brethren and sisters in the Gospel, and for such other pious 
and charitable purposes as the Gospel may require ; Therefore 
we do, by virtue of this Covenant, solemnly and conscientious- 
ly, jointly and individually, for ourselves, our heirs, and assigns, 
promise and declare, in the presence of God and each other, 
and to all men, that we will never hereafter, neither directly 
nor indirectly, make nor require any account of any interest, 
property, labor, or service which has been, or which may be 
devoted by us or any of us to the purposes aforesaid; nor 
bring any charge of debt or damage, nor hold any demand 



The Shakers. 149 



whatever againsl the ( 'hun-h, oor against any member <t mem- 
ben thereof , on account of am- property or Bervice given, 
rendered, devoted, or consecrated to the aforesaid sacred and 
charitable purpose." 

A- under tins agreement or covenant no accounts can W. 
demanded, bo the societies and families have no annual or 
business meetings, nor is any business report ever made to the 
members. 

riculture and horticulture are the foundations of all the 
communes or families; but with these they have muted 
some small manufactures. For instance, some of the families 
make brooms, others dry sweet corn, raise and put up garden 
seeds, make medicinal extracts; make mops, baskets, chairs; 
<>ne society makes large casks, and so on. A complete list of 
these industries in all the societies will be found further on. 
It will be seen that the ranee is not great 

I 'm -ides this, they aim, as far as possible, to supply their own 
needs. Thus they make all their own clothing, and formerly 
made also their own woolen cloths and flannels. They make 
shoe.-, do all their own carpentering, and, as far as is convenient, 
raise the food they consume. They have usually fine barns, 
and all the arrangements for working are of the best and most 
convenient For instance, at Mount Lebanon the different fam- 
ilies saw their firewood by a power-saw, and store it in huge 
wood-houses, that it may be seasoned before it is used. In 
their farming operations they spare no pains; but, working 
slowly year after year', redeem the soil, clear it of stone-, and 
have clean tillage. They are fond of such minute and careful 
culture as is required in raising garden seeds. They keep fine 
stock, and their barns are usually admirably arranged to save 
labor. 

Their buildings are always of the best, and kept in the best 
order and repair. 

Their savings they invest chiefly in land ; and many families 



i 50 Communistic Societies of the United States. 



own considerable estates outside of their own limits. In the 
cultivation of these outlying farms they employ hired laborers, 
and build for them comfortable houses. About Lebanon, I am 
told, a farmer who is in the employ of the Shakers is consid- 
ered a fortunate man, as they are kind and liberal in their 
dealings. Every where they have the reputation of being 
strictly honest and fair in all their transactions with the world's 
people. 

The dress of the men is remarkable for a very broad, stiff- 
brimmed, white or gray felt hat, and a long coat of light blue. 
The women wear gowns with many plaits in the skirt; and a 
singular head -dress or cap of light material, which so com- 
pletely hides the hair, and so encroaches upon the face, that 
a stranger is at first unable to distinguish the old from the 




SISTEKS IN EVEKV DAY COSTUME. 



The Shakos. 151 



young. ( tat of doors they wear the deep sun-bonnet known in 
this country commonly as a Shaker bonnet They do not pro 
fess to adhere to a uniform ; bnt have adopted what they find 
to be a convenient Btyle uf dress, and will not change it until 

they tind something better. 



IV. — A Visit to Mount Lebanon - . 

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

I found mvself in a comfortable low-ceiled room, warmed 
by an air-tight stove, and furnished with a cot-bed, hall a 
dozen chairs, a large wooden spittoon idled with saw-dust, 
a looking-glass, and a table. The floor was covered with strips 
of rag carpet, very neat and of a pretty, quiet color, loosely laid 
down. Against the wall, near the stove, hung a dust-pan, 
shovel, dusting-brush, and .-mall broom. A door opened into 
an inner room, which contained another bed and conveniences 
lor washing. A closet in the wall held matches, soap, and 
other article-. Every thing was scrupulously neat and clean. 
On the table were laid a number of Shaker book- and noWfi 



152 Communistic Societies of the United States. 



papers. In one corner of the room was a bell, used, as I after- 
ward discovered, to summon the visitor to his meals. As I 
looked out of a window, I perceived that the sash was fitted 
with screws, by means of which the windows could be so se- 
cured as not to rattle in storm)' weather ; while the lower sash 
of one window was raised three or four inches, and a strip of 
neatly fitting plank was inserted in the opening — this allowed 
ventilation between the upper and lower sashes, thus prevent- 
ing a direct draught, while securing fresh air. 

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




ELDEK FKJiltLKKK W. EVANS. 



The Shakers. i 53 



Sometimes quite noisy; scrupulously neat, and much given to 
attend to their own business. 

The Sabbath quiet and stillness which prevailed I attributed 
to the fact thai there had been a death in the family, and the 
funeral was to be held that morning; but 1 discovered after 
wards that an eternal Sabbath stillness reigns in a Shaker 
family — there being no noise or confusion, or hum of busy in- 
dustry at any time, although they arc a most industrious 
people. 

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

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

lie is both a writer and a speaker; and while not college 
bred, has studied and read a good deal, and has such natural 
abilities as make him a leader among his people, and a man of 
force any where. He is a person of enthusiastic and aggres- 
sive temperament, but with a practical and logical side to his 
mind, and with a hobby for science as applied to health, com- 
fort, and the prolongation of life. In person lie is tall, with a 
Btoop as though lie had overgrown his strength in early life; 



154 Communistic Societies of the United States. 

with brown eyes, a long nose, a kindly, serious face, and an at- 
tractive manner. He was dressed rigidly in the Shaker costume. 







VIEW OF A SHAKER VILLAGE. 



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

As you drive up the road from Lebanon Springs, the first 
building belonging to the Shaker settlement which meets your 
eye is the enormous barn of the North Family, said to be the 
largest in the three or four states which near here come to- 
gether, as in its interior arrangements it is one of the most 



The Shah, rs. 



155 



complete. This huge structure lies <>u ;i hillside, ami is two 
hundred and ninety-six feet long by fifty wide, and five stories 
high, the upper story being on a level with the main road, ami 
the lower opening on the fields behind it. Next to this Lies 
the sisters' shop, three stories high, used for the women's in- 
dustries; and next, on the same level, the family house, one 
hundred feet by forty, and five stories high. Behind tin 
buildings, which all lie directly on the main road, is another 
set — an additional dwelling-house, in which are the visitors' 
room and several 1*001X18 where applicants for admission re- 
main while they are 011 trial ; near this an enormous wood- 
shed, three stories high; below a carriage-house, wagon sheds, 
the brothers' shop, where different industries are carried on, 
such as broom. -making and putting up garden seeds; and 
farther on, the laundry, a saw-mill and grist-mill and other ma- 
chinery, ami a granary, with rooms for hired men over it. The 
whole establishment is built on a tolerably steep hillside. 




mi: HBRB-HOU8B, Mm sr LEBANON. 



A quarter of a mile farther on are the buildings of the 

Church family, and also the great boiler-roofed church of the 

ind other communes or families are scattered along, 

!i basing all its interests separate, and forming a distinct 



156 Communistic Societies of the United Slates. 



community, with industries of its own, ami a complete organ- 
ization for itself. 




KMM aiW.i'T — ^r: 



MEETING-IIOUSE AT MOUNT LEBANON. 



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

Elder Frederick came to give me notice that I was permitted 
to witness the funeral ceremonies of the departed sister, which 
were set for ten o'clock, in the assembly-room ; and thither I 
was accordingly conducted at the proper time by one of the 
brethren. The members came into the room rapidly, and ranged 
themselves in ranks, the men and women on opposite sides 
of the room, and facing each other. All stood up, there being 
no seats. A brief address by Elder Frederick opened the serv- 



The S/iaL 



157 




IN fERIOR 



ices, after which there was singing; different brethren and 
Bisters Bpoke briefly; a call was made to the spirit of the de- 
parted to communicate, and in the course of the meeting a 
medium delivered some words supposed to be from this source; 
eome memorial verses were read by one of the sisters ; and then 
the congregation separated, after notice had been given that 
the body of the dead sister would be placed in the hall, where 
all could take a last look at her face. I, too, was asked to look; 
the good brother who conducted me to the plain, unpainted 
pine coffin remarking very sensibly that " the body is not of 
much importance after it is dead." 

Afterwards, in conversation, Elder Frederick told me that 
the " spiritual " manifestations were known among the Shaken 
many years before Kate Fox was born; that they had had all 
manner of manifestations, but chiefly visions and communica- 
tions through mediums; that they fell, in his mind, into three 
epochs: in the first the spirits laboring to convince unbelievers 
in the society ; in the second proving the community, the spirits 
relating to each member his past history, and showing up, in 
certain cases, the insincerity of profa j in the third, he 

said, the Shakers reacted en the spirit world, and formed com- 
munities of Shakers there, under the instruction of livinff 



1 58 Communistic Societies of the United States. 

Shakers. " There are at this time," said he, " many thousands 
of Shakers in the spirit world." lie added that the mediums 
in the society had given much trouble because they imagined 
themselves reformers, whereas they were only the mouth-pieces 
of spirits, and oftenest themselves of a low order of mind. 
They had to teach the mediums much, after the spirits ceased 
to use them. 

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

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

They had changed their policy in regard to taking children, 
for experience had proved that when these grew up they were 
oftenest discontented, anxious to gain property for themselves, 
curious to see the world, and therefore left the society. For 
these reasons they now almost always decline to take children, 
though there are some in every society; and for these they have 
schools — a boys' school in the winter and a girls' school in sum- 
mer — teaching all a trade as they grow up. "When men or 
women come to us at the age of twenty-one or twenty-two, then 
they make the best Shakers. The society then gets the man's 
or woman's best energies, and experience shows us that they 
have then had enough of the world to satisfy their curiosity and 
make them restful. Of course we like to keep up our nura- 



The Shakers. 159 



ben ; bat of course we do not sacrifice our principles. You will 
be surprised to know that we lost most seriously during the war. 

A great many of our younger people went into the army ; maiiv 
who fought through the war have since applied to come hack 
to us; and where they seem to have the proper spirit, we take 
them. We have some applications of this kind now." 

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

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

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

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

As to celibacy, he asserted in the most positive manner that 
it is healthful, and tends to prolong life; "as we are constant- 



160 Communistic Societies of the United States. 

ly proving." He afterward gave me a file of the Shaker, a 
monthly paper, in which the deaths in all the societies are re- 
corded ; and I judge from its reports that the death rate is 
low, and the people mostly long-lived.* " We look for a tes- 
timony against disease," he said ; " and even now I hold that no 
man who lives as we do has a right to be ill before he is sixty ; 
if he suffer from disease before that, he is in fault. My life 
has been devoted to introducing among our people a knowl- 
edge of true physiological laws ; and this knowledge is spread- 
ing among all our societies. We are not all perfect yet in 
these respects ; but we grow. Formerly fevers were prevalent 
in our houses, but now we scarcely ever have a case ; and the 
cholera has never yet touched a Shaker village." 

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

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

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

"Every commune, to prosper, must be founded, so far as 



* In nine numbers of the ShaTcer (year 1873), twenty-seven deaths 
are recorded. Of these, Abigail Munson died at Mount Lebanon, aged 
101 years, 11 months, and 12 days. The ages of the remainder were 07, 
93, 88, 87, 86, 82, six above 75, four above 70, 69, 65, 64, 55, 54, 49, 37, 31, 
and two whose ages were not given. 



The Shakers. 



161 



its industry goes, on agriculture. Only the (simple labore and 

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

In the beginning, he said, the societies were desirous to own 
land ; and he thought — n i^^^ ■ 

immoderately so. They 
bought to the extent of 
their means ; being eco- 
nomical, industrious, and 
honest, they saved money 
rapidly, and always in- 
vested their surplus in 
more land. Then to cul- 
tivate these farms they 
adopted children and 
young people. Twenty 
years ago the Legisla- 
ture of New York had 
before it a bill to limit 
the quantity of land the Shakers should be allowed to hold, 
and the number of apprentices they should take. It was in- 
troduced, he said, by their enemies, but they at once agreed to 







•At*. 
SHAKBH tasm BY, HOI RT u.n.VNON. 



1 62 Communistic Societies of the United States. 



it, and thereupon it was dropped ; but since then the society 
had come generally to favor a law limiting the quantity of 
land which any citizen should own to not more than one hun- 
dred acres. 




-jV -.■ ■ 'f» 



SIIAKEK OFFICE AND STOKE AT MOUNT LEBANON. 

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



The Shakers. 163 



so as tn lay by something for hard times. In met, we do not 

do much mure than this." 

Nevertheless nearly all the Shaker soeietics have the repata 
tion of being wealthy. 

In their daily lives many profess to have attained perfec 

tion : these are tlie older people. I judge by the words I have 
heard in their meetings that the younger members have oc 
casion to wish for improvement, and do discover faults in 
themselves. One of the older Shakers, a man of seventy-two 
years, and of more than the average intelligence, said to me, in 
answer to a direct question, that he had for years lived a sin 
Less life. "I say to any who know me, as Jesus said to the 
Pharisees, ' which of you convicteth me of sin.' " Where faults 
are committed, it is held to be the duty of the offender to con- 

38 to the elder, or, if it is a woman, to the eldress; and it is 
for these, too, to administer reproof. " For instance, suppose 
one of the members to possess a hasty temper, not yet under 
proper curb ; suppose he or she breaks out into violent words 
or impatience, in a shop or elsewhere ; the rest ought to and do 
tell the elder, who will thereupon administer reproof. But 
also the offending member ought not to come to meeting be- 
fore having made confession of his sin to the elder, and asked 
pardon of those who were the subjects and witnesses of the 
offense." 

As to books and literature in general, they are not a reading 
people. "Though a man should gain all the natural knowl- 
edge in the universe, he could not thereby gain either the 
knowledge or power of salvation from sin, nor redemption 
from a sinful nature."" Elder Frederick's Library is of ex- 
tremely limited range, and contains but a few books, mostly 
concerning social problems and physiological laws. The Bwed 
i>h brother, who had been a student, .-aid in answer to my 

* "Christ's First and Second Appearing." 






164 Communistic Societies of the United States. 

question, that it did not take him long to wean himself from 
the habit of books ; and that now, when he felt a temptation in 
that direction, he knew he must examine himself, because he 
felt there was something wrong about him, dragging him down 
from his higher spiritual estate. lie did not regret his books 
at all. An intelligent, thoughtful old Scotchman said on the 
same subject that he, while still of the world, had had a hobby 
for chemical research, to which he would probably have de- 
voted his life ; that he still read much of the newest investiga- 
tions, but that he had found it better to turn his attention to 
higher matters ; and to bring the faculties which led him 
naturally toward chemical studies to the examination of social 
problems, and to use his knowledge for the benefit of the so- 
ciety. 

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

Considering the homeliness of the buildings, which mostly 
have the appearance of mere factories or human hives, I ask- 
ed Elder Frederick whether, if they were to build anew, they 
would not aim at some architectural effect, some beauty of de- 
sign. He replied with great positiveness, " No, the beautiful, as 
you call it, is absurd and abnormal. It has no business with us. 
The divine man has no right to waste money upon what you 



The Shak\ rs. 



165 



would call beauty, in his house or his daily life, while there are 

people living in misery." In building anew, he would take 
care to have more light, 

a more equal distribu- 
tion of heat, and a more 
general ran" for pro- 
tection and comfort, 
because these things 
tend to health and loner 
life. But no beauty. 
Be described to me 
amusingly the disgust 
lie had experienced in 
a costly New York 
dwelling, where he 
saw carpets nailed 
down on the floor, " of 
course with piles of 
dust beneath, never 
swept away, and of 
which I had to 
breathe ;" and with 
heavy picture-frames hung against the walls, also the recep- 
tacles of dust. " You people in the world are not clean accord- 
ing to our Shaker notions. And what is the use of pictures P' 
he added scornfully. 

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

They hold strongly to the equality of women with men, and 
look forward to the day when women shall, in the outer world 




A SUAKEK ELDEK. 



1 66 Communistic Societies of the United States. 



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

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

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

Smoking tobacco is by general consent strictly prohibited. 
A few chew tobacco, but this is thought a weakness, to be 




a QBOl P "i ~u \ki l; i iiii.i.i;i n. 




SHAKER HIMM, II \l I . 



The Shakers. 167 

left off as standing in the way <>f a perfect life. The follow- 
ing notice in the Shaker bIiowb that even Borne very old sin- 
ners in this respect reform : 

OBITUARY. 

On Tuesday, Feb. 20tli, is?:;, ]>;,,!, bj the power of truth, and for the 
cause of Human Redemption, al the Young Believers 1 1 toder, lit Lebanon, 
in the following much-beloved Brethren, the 

TOBACCO-CHEWING HABIT, 
aged respectively, 

In D. S. - - -' - - - - 51 years' duration. 

In CM. ....-- ,-,? 

hiA.G. ... - 15 

InT.S. 30 " 

In Oi.ivkii Phf.ni 1 .... 71 " 

InL.S. - - 1") " 

IulI.C. - - - 53 

InC. K. --- - - 13 

No funeral ceremonies, no mourner-;, no grave-yard; but an honorable 

in < OBD thereof made in the Court above. Ed. 

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

The housekeeping of a Shaker family is very thoroughly 
and effectively dune. The North Family at Mount Lebanon 
consists of sixty persons; hx Bisters suffice to do the cooking 
and baking, and to manage the dining-hall ; six other sisters in 
half a day do the washing of the whole family. The deacon- 
give out the supplies. The men milk in bad weather, 
the women when it is warm. The Swedish brother told me 
that he was this winter taking a turn at milking— to mortify 
the flesh, I imagine, for he had never done this in his own 
home; and he DBCd neither milk nor butter. Many of the 



i68 Communistic Societies of the United States. 



brethren have not tasted meat in from twenty-five to thirty-live 
years. Tea and coffee are used, but very moderately. 

There is no servant class. 

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

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

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

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

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

The visiting which is done on Sunday evenings is perhaps 
as curious as any part of their ceremonial. Like all else in 



The Sfiakers. 



169 



TABLE MONITOR. 


i.ATIIER LP THE FRAGMENTS THAT REMAIN, THAT NOTHING BE LOST.-C11BIOT. 


Here then is tlic pattern 


Tho' Heaven has bless'd us 


Which JeSUS lias set ; 


With plenty of food: 


And his good example 


Bread, hotter, and honey, 


We can not for 


And all that is good j 


With thanks for his blessings 


We loathe to sec mixtures 


His word we'll obey; 


Where gentle folks dine, 


But on this occasion 


Which scarcely look fit 


We've somewhat to say. 


For the poultry or swine. 


We wish to speak plainly 


We often find left, 


And use no deceit ; 


On the same china dish, 


We like to see fragments 


Meat, apple-sauce, pickle, 


Left wholesome and neat : 


Brown bread and mine'd fish; 


To customs ami fashions 


Another's replenish'd 


We make no preteu 


With butter and cheese; 


Yet tli ink we can tell 


With pie, cake, and toast, 


What belongs to good sense. 


Perhaps, added to these. 


What we deem good order, 


Now if any virtue 


We're willing to state — 


In this can be shown, 


Eat hearty and decent, 


By peasant, by lawyer, 


And clear out our plate — 


Or king on the throne, 


Be thankful to Heaven 


We freely will forfeit 


what we receive, 


Whatever we've said, 


And not make a mixture 


And call it a virtue 


Or compound to leave. 


To waste meat and bread. 


We find of those bounties 


Let none be offended 


Which Heaven does g 


At what we here say; 


That some live to eat. 


We candidly ask you. 


And that some eat to live — 


Is that the best way ? 


That some think of nothing 


If not — lay such customs 


1 1 nt pleasing the taste, 


And fashions aside, 


And care very little 


And take this Monitor 


How much they do waste. 


Henceforth for your guide. 1 



J 



I 70 Communistic Societies of the United States. 

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

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

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



The Shakers. 1 7 1 



" Those who have committed deeds cognizable, by the laws of the land, 
shall never be admitted, until those laws have dealt with their trans- 1 
-ions and acquitted them. 

u Tho8e who have in any way morally wronged a fellow-creature, 
shall make restitution to the satisfaction of the person injured. 

"Wives who have unbelieving husbands must not be admitted with- 
out their husbands 1 consent, or until they are lawfully released from the 
marriage contract, and vice versa. They may confess their sins, but can 
not enter the sacred compact. 

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

" There shall exist three Orders, or degrees of progression, viz. : The No- 
vitiate, the Junior, and the Senior. 

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

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

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

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

"The Shaker government, in many points, resembles that of the mili- 
tary. All shall look for counsel and guidance to those immediately be- 
fore them, and shall receive nothing from, nor make application for any 
thins to those but their immediate advisers. For instance: No elder in 
cither of the subordinate bishoprics can make application for any ameud- 

-N 



i72 Communistic Societies of (he U?u'lcd States. 



merit, any innovation, any introduction of a new system, of however 
trivial a nature, to the ministry of the first bishopric; but he may desire 
and ask of his own ministry, and, if his proposal meet their concurrence, 
they will seek its sanction of those next higher. All are to regard their 
spiritual leaders as mediators between God and their own souls; and 
these links of divine communication, successively descending from Power 
and Wisdom, who constitute the dual God, to their Son and Daughter, 
Jesus and Ann, and from them to Ann's successors of the Zion of God on 
earth, down to the prattling infant who may have been gathered within 
this ark of safety — this concatenated system of spiritual delegation is the 
river of life, whose salutary waters flow through the celestial sphere for 
the cleansing and redemption of souls. 

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

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

' "Whoever wants to be the highest 

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

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

" Virtually for this jjurpose, but ostensibly for some other, have I known 



The Shaker*. 173 



many promising young people moved to ;i back order, ot U>w< r grade of 
fellowship. By BUCh trials the leader.- think to try tin ir souls in the 
furnace of affliction, withdraw them from earthly attachments, and imbue 
them with reliance upon God. In fact, to destroy terrestrial idols of 
every kind, to dispel the clouds of inordinate affection and concentrative 
l..\e, which fascinatingly float around the mind and screen from its view 
the radiant brightness (if heaven and heavenly things, is the great ob ( 
of Shakerism. 

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

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

'•All shall rise simultaneously every morning at the signal of the b.ll, 
and those of cadi room shall kneel together in silent prayer, -trip from 
the beds the coverlets and blankets, lighten the fi at her-, open the win- 
dow - to ventilate the rooms, and repair to their pl.i< 1 - of vocation. Fit' 
:i minutes are allowed for all to have their -lee pin- apartments. In 
the summer the signal for rising i- heard at half-past four, in the winter 



1 74 Communistic Societies of the United States. 

at half-past five. Breakfast is invariably one and a half hours after rising 
— in the summer at six, in the winter at seven ; dinner always at twelve ; 
supper at six. These rules are, however, slightly modified upon the Sab- 
bath. They rise and breakfast on this day half an hour later, dine light- 
ly at twelve, and sup at four. Every order maintains the same regularity 
in regard to their meals. 

" In the Senior Order, at the ringing of a large bell, ten minutes before 
meal-time, all may gather into the saloons, and retire the ten minutes be- 
fore the dining-hall alarm summons them to the table. All enter four 
doors and gently arrange themselves at their respective places at the 
table, then all simultaneously kneel in silent thanks for nearly a minute, 
then rise and seat themselves almost inaudibly at the table. No talking, 
laughing, whispering, or blinking are allowed while thus partaking of 
God's blessings. After eating, all rise together at the signal of the first 
elder, kneel as before, and gently retire to their places of vocation, with- 
out stopping in the dining-hall, loitering in the corridors and vestibules, 
or lounging upon the balustrades, doorways, and stairs. 

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

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

" The man who is now the archbishop of Shakerism was, when a youth, 



The Shakers. 175 



very apt to fall into a drowsy state in retiring time; but he broke up 

that habit by standing erect the half-hour before every meeting for nbt 
months. And there are many as zealous as he in supporting every order, 
No unnecessary walking in the corridors or passing in and out of doors 
arc in this sacred time allowed. When the half- hour has expired, a 
small handbell summons all to the hall of worship. None are allowed 
to absent themselves without the elder's liberty. If any are unwell or 
tired, it is but a little matter to rap at the elder's door, or ask a com- 
panion to do it, where any one may receive liberty to retire to rest if it is 
expedient. All pass the stairs and corridors, and enter the hall, two 
abreast, upon tiptoe, bowing once as they enter, and pass directly to their 
place in the forming ranks. 

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

of a Beparation. For the tidings of SUCb reciprocity, whether true or Mir- 



i 76 Communistic Societies of the United States. 

mised, is sure before the lapse of many hours to reach the ears of the eld- 
ers ; in which case, the one or the other party would be subsequently 
summoned to another circle of colloquy and union. 

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

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

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

" No one shall leave the premises of the family in which he lives with- 
out the consent of the ciders ; and he shall obtain the consent by stating 
the purpose or business which calls him away. This interdiction in- 
cludes the act of going from one family to another. But on their own 
grounds brethren may range at pleasure ; and the families are so large 
that the territory included in the domain of each extends in some direc- 
tions for miles around. 



T/n Shakers. i 77 



Xo conversation is allowed between members of different families, 
unless it be necessary, succinct, and discre< t. 

" Before a brother enters a sister's apartment, <>r ■ sister enters s broth- 
er's they sliall rap and enter bj permission. \\ In d they < nt< t the apart- 
ment of their own sex, they may open the door and ask, ' .May I come in F 

"The name of a p< i'.-nn shall never be us< d to designate a dumb beast 
No one is allowed to play witb or handle unnecessarily any bead wbal 
Brethren and Bisters may not unnecessarily touch each other* If 
a brother shakes hands with an unbelieving woman, or a sister with an 
Unbelieving man, they shall make known the same to the elders before 
they attend worship. Such salutes are admissible, lor the sake of civility 
or custom, if the world party first present the hand— never without. All 
visiting of the world's people, even their own relations, is forbidden, unl 
there exist a prospect of making converts, or of gathering some one into 
the fold. All visiting of other societies of their own sect is under the im- 
mediate superintendence of the ministry, who prescribe the numher, se- 
lect the persons, appoint the time, dcline the length of their stay, and the 
routes by which they may go and come. 

"The deacons are empowered to change the employment of an indi- 
vidual for an hour, a day, or a week, to perforin a necessary piece of la- 
bor. But a permanent removal to another vocation can l>c required only 
by the elders. 

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

or produced for .-ale in the family, and these two register! are compared 
by the ministry. 

.Not i -ingle action ol life, whether spiritual or temporal, from tin 



1 78 Communistic Societies of the United States. 

initiative of confession, or cleansing the habitation of Christ, to that of 
dressing the right side first, stepping first with the right foot as you as- 
cend a flight of stairs, folding the hands with the right-hand thumb and 
fingers above those of the left, kneeling and rising again with the right 
leg first, and harnessing first the right-hand beast, but that has a rule for 
its perfect and strict performance. 

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

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

«|» T* 1* "T* *F I* *f* *P * 

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

" All were taught to confess all violations of their instructions, and a 



The Shakers. 1 79 



portion <>i" every Saturday was get apart for tiiat purpose. They niter 
one at a time, and kneel before the can taker; and, after confessing their 

faults, the care-taker makes some necessary inquiries in relation to other 
boys, gives them generally some good advice, and they depart After 
eighteen years of age they are not required to kneel during the act of 
confession. To watch over a company of boys like these i>. with a little 
tact, an easy task. The vigils must he incessant; but there are in so 
large a number those upon whom the care-taker may rely ; and if ill con- 
duct or bad habits are creeping in, it may soon be detected by a shrewd 
observer." 

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



Details of the Shaker Societies. 

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

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

Alfred. 

The society is near Alfred, in York County, about thirty miles 
Southwesterly from Portland. Its estate of eleven hundred 
acres lies in a putty situation, between hills, and include 



i8o Communistic Societies of the United States. 



large pond and an important water-power. The land is not 
very fertile or easily cultivated. They sold off last year an 
outlying tract of timber-land for $2S,000, and were glad to be 
rid of it. 

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

The society was "gathered" in 1794; there were then three 
families ; and in 1S23 it had two hundred members. Twelve 
years ago one of the families, being small, was drawn in to the 
others, and the buildings it occupied have since been let out. 
The decrease began to be rapid about thirty years ago, when 
the founders, who had become very aged, died off, and new 
members did not come in in sufficient numbers to take their 
places. Two thirds of the present members were brought into 
the society as children, many being brought by their parents; 
others, orphans, adopted. Twenty per cent, of the present 
membership are over fifty years of age. 

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

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

They take nine or ten newspapers, and encourage reading; 
have a small library, and a good school, in which thirteen 



The Shakers. I - 1 



children are taught The people have been long-lived; only 
a few weeks before I visited Alfred) died at the Church Fani 
ilv Lucy Langdon No well, aged ninety-eight, sin- was born 
on the 4th of July, L776, and had lived almost all her life in 

the society, her father having been one of its founders, and the 
owner of some of the land on which the society now live. 

Had Bhe lived long enough, she was to have been taken to the 
proposed Centennial Exhibition at Philadelphia. 

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

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

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

New Gloucester. 

The New Gloucester Society lies in Cumberland County, 
about twenty-five miles northwest of Portland. It consists of 
two families, having together about seventy members, of whom 
one third are men. In lb23 it had three families, the third 
being gathered in 1S20, and broken up in 1831. The society 
had in 1823 one hundred and fifty members. 

It was " gathered " in 1794 ; its members are now all Ameri- 
cans except two, who arc Scotch. Among them are persons 
who were farmers, merchants, printers, wool-weavers, and some 
mechanic 



1 82 Communistic Societies of the United States. 

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

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

The meeting-house at this place was built in 1791, and the 
dwelling of the Church Family in the following year. Both 
are of wood, are still in good order, and have never been rc- 
shingled. 

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

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



The Shakers. 1S3 



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

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

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

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

Canterh wry. 

The society at Canterbury lies on high ground, about twelve 
miles north by ea*t from Concord. It consists of three fam- 
ilies, of which, however, two only are independent; the third, 
which has but iifteen members, receiving its supplies from the 
Church Family, which contains one hundred members. The 
three families have in all one hundred and forty-five mem- 
bers. In L823 they had over two hundred, and forty years a°-o 
they had about three hundred. 

Forty of the whole number arc under twenty-one; and one 



84 Communistic Societies of the United States. 



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

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

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

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

The Canterbury Society was " gathered " in 1792 ; the lead- 



The Shakers. 185 



mg men owned the farm on which the buildings now Btand, 
and gave the land to the community. The old gambrel-roofed 
meeting-house was built in L792, and still stands Lngood order. 

The founders and early members were Free-will Baptists, who 
became Shakers after a great u revival." They had some prop- 
erty originally; and soon "began to manufacture spinning- 
wheels, whips, sieves, mortars, brooms, scythe-snaths, and dry 
measures; they established also a tannery. As times changed, 
they dropped some of these industries and took up others. ( hie 
of their members invented the washing-machine which they 
now make, and they hold the patent-right for it. 

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

\ercise " meeting of the children, and they are, of course, in- 
cluded in the usual meetings for worship, reading, and conver- 
sation. 

The "shops 1 ' or work-rooms are all excellently fitted; in 
the girls' sewing-room I found a piano, and a young sister tak- 
ing her music-lesson. 

The childien are trained to confess their sins to the elders, 
in the Shaker fashion, and this is thought to be a most impor- 
tant part of their disciplin 

In the duelling-house and near the kitchen I noticed a great 
number of buckets, hung up to the beams, one fur each mem- 
ber, and these are used to carry hot water to the rooms for 
bathing. The dwellings are not heated with steam. The 



1 86 Communistic Societies of the United States. 

dining-room was ornamented with evergreens and flowers in 
pots. 

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

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

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

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

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

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

The trustees here give once a year an inventory and state- 
ment of accounts to the elders of the Church Family. In the 
years 184S-9 they suffered severe losses from the defalcation 
of an agent or trustee, but they have long ago recovered this 
loss, and now owe no debts. 

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

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



The Shakers* 1S7 



EnjiJJ, N. IL 

The Society at Enfield lies in Grafton County, about twelve 
miles southeast from Dartmouth College, and two miles from 
Enfield Station, on the Northern New Hampshire Railroad. It. 
is composed of three families, having altogether at this time 
one hundred and forty members, of whom thirty-seven are 
males and one hundred and three females. This preponder- 
ance arises chiefly, I was told, from the large number of young 
Bisters. There are thirty-five youth under twenty-one years 
of age, of whom eight are boys and twenty-seven girls. In 
1^23 the Enfield Society had over two hundred members; 
thirty years ago it had three bundled and thirty members. 
They d<> not now receive many applications for membership, 
and of those who apply but few remain. 

This society was "gathered" in 1793, and consisted then of 
but one family or community. It arose out of a general re- 
vival of religion in this region. A second family was formed 
in 1S00, and the third, the "North Family," in 1S12. They 
lost some members during the war of the Rebellion, young 
men who became soldiers, and some others who were drawn 
away by the general feeling of unrest which pervaded the 
country. They like to take children, but are more careful 
than formerly to ascertain the characters of their parents. "We 
want a good kind ; but we can't do without some children 
around us," I was told. 

The society has about three thousand acres of land, part of 

it being an outlying farm, ten or a dozen miles away. The 

bnildingB are remarkably substantial. The dwelling of the 

Church Family is of a beautiful granite, one hundred feet by 

sixty, and of four full and two attic Btories; some of the shops 

are also <>f granite, others of brick, and in the cither families 

stone and brick have also been used. There is an excellently 

arranged infirmary, a roomy and well-furnished school-room, 

u 



1 88 Communistic Societies of the United States. 

a largo music-room in a separate building; and at tlie Church 
Family they have a laundry worked by water-power, and use 
a centrifugal dryer, instead of the common wringer. 

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

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

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

The members of the society are almost all Americans, and 
the greater part, of them came in as little children. Of foreign- 
ers, there are one Englishman, two of Irish birth, one of Welsh, 



T/ic Shakers. 1S9 



and two French ( ianadians. As elsewhere, Baptists, Methodists, 
and Millerites or Second Adventists contribnted the larger 
part of the membership. 

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

Most of the members are under forty, and almost all are 

* 

farmers. I heard of one lawyer; and one when he entered had 

been a law student. Almost all are meat eaters, and they DSC 
both tea and coffee. A few of the older men are allowed to 
chew tobacco. There are no fevers in the societv, and their 
health is excellent, which arises partly I suppose from the fact 
that the ground upon which the buildings Btand lias thorough 
natural drainage. Some of their members have lived to the 
of ninety — which is not an uncommon age. by the way, for 
Shakers — and on the register of deaths I found these aires: 
89, 86, 86, 80, 80, 70, 76, 75, and so on. 

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

There was some years ago a defalcation in one of the socie- 

. which "came hugely if not entirely through neglect of the 

rule not to owe money." The family which suffered in this 

case has not entirely recovered from the blow; it still owes 

a Hiiall debt. 

An annual business report is now made by the trustft 
the ministry who are set over this society and thai at Can! 
bury. 

There is but one Shaker Society in Connecticut,) 



190 Communistic Societies of the United States. 



Enfield^ Conn. 

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

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

This society is prosperous. One of the families has just 
erected a large and, for Shakers, uncommonly stylish dwell- 
ing; and all the buildings are in good repair and well paint- 
ed. Nevertheless they have not had an easy task to make 
a living. " If we have got any thing here," said an elder to 
me, " it is because we saved it." They have, however, the ad- 
vantage of an excellent farm. In the beginning they raised 
garden seeds, and were among the first in this country to es- 



The Shakers, 191 



tal>lit.h this business, and at one time they made lead pipe — 
but the invention of machinery drove them out of that busi- 
ness. 

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

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

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

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

There are four Shaker societies in Massachusetts: at Har- 
vard, Shirley, Tyringham. and Hancock. 

Harvard. 

The Harvard Society lies in Worcester County, about thirty 
miles northwest from Boston. It was founded in 1793; and 
had in lSi^'J two hundred members. It has now four fam- 
ilies, containing in all ninety persons, of whom sixteen are 



192 Communistic Societies of the United States. 

children and youth under twenty-one — four boys and twelve 
girls. Of the seventy-four adult members, seventeen are men 
and fifty-seven women. The Church Family has fifty mem- 
bers, of whom forty-one are women and girls, and nine men 
and boys. It is usual among the Shakers to find more wom- 
en than men in a society or family, but at Harvard the dispro- 
portion of the sexes is uncommonly great. 

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

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

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

" Do you like to take children C I asked ; and an eldresa 
replied, " Yes, we like to take children — but we don't like to 
take monkeys;" and, in general, the Shakers have discovered 



The Shakers. 19; 



that "blood will tell." and that they can do much better with 
the children of religions parents than with those whose fa 
thers or mothers were dissolnte or irreligious. 

This society has no debt) and Is prosperous, though it> build- 
ings an- iu>t all in fiiBt-rate order according to the Shaker 
standard, which is very high. It has suffered from one defal- 
cation. 

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

Shii'h >j. 

The Society of Shirley lies about two miles from Shirley 
Station, on the Fitchburg Railroad. It was gathered in 1 7'J3, 
the meeting-house having been built the year before. Mother 
Ann Lee passed nearly two years among the people in this vi- 
cinity, preaching to them; and this accounts lor the early 
building of the meeting-house. In 1823 the Shirley Society 
had one bundled and fifty members. At present it has two 
families, numbering altogether forty-eight persons ; of these 
twelve are children and youth under twenty-one — eight girls 
and four boys. Of the adults, six are men and thirty women. 
Until a \ear ago there were three families, but decreasing 
numbers led them to call in one ; and they now let the build- 
ings formerly used by that one. Thirty-live years ago this 
society numbered one hundred and fifty persons; twenty-four 
years ago, seventy-live; twenty year- ago it had sixty. Afl 
the old people, the founders, died off. new members did not 
come in. They have not now many applications for member- 
ship; and of the children they adopt and bring up, not one in 
t«n becomes a Shaker. 

The society own- two thousand acres of land, which in- 



1 94 Communistic Societies of the United States. 

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

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

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

In the school at Shirley physiology was taught, and with re- 
markable success as it seemed to me, with the help of charts; 
the children seemed uncommonly intelligent and bright. The 



7 /it- Shakers. 195 



Bchool is open three months in the summer and three in the 
winter — two hours in the forenoon and two in the afternoon ; 
and tin.- teacher, a yonng girl, was also the care-taker of the 
girls. Singing-school is held, for the children, in the evening. 

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

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

Mount Lebanon. 

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

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

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

In a previous chapter I have given so many details concern- 
ing the Mount Lebanon Society that I need here say nothing 



196 Communistic Societies of the United States. 



farther about it, except that it is in a highly prosperou 1 

condition. 

Watervliet. 

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

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

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

They hire about seventy-five laborers. 

Most of the members are Ainericans, and three quarters of 
them grew up from childhood in the society. Among the 
membership are some Germans, English, Irish, Swedes, Scotch, 
and two or three French people. Some among them were orig- 
inally clergymen, others lawyers, mechanics, and gardeners; but 
the greater number are farmers by occupation. Some of those 



The Shaker 197 



who came in as adults had been " infidels," Borne A-dventists, 
others Methodists. The Bociety at this time contains more 
yonng than old people. 

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

They had formerly a good many colored members; -and 
have .-till Borne, as well as Beveral mulattoes and quadroons. 

Oiu' colored Bister is ninety years of age. 

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

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

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

They have baths in the dwellings, and well-arranged laun- 
dri< 

The Watervliet and Mount Lebanon Societies have a num- 
ber of members living in the outer world, but holding to Shak- 
er principles, and maintaining by correspondence a connection 
with them. Some of these are inhabitants of cities, and "above 



198 Comiministic Societies of the United States. 

the average in wealth and culture," I was told. The Water- 
vliet Society lias also a branch at Philadelphia, consisting of 
twelve colored women, who live together in one house under 
the leadership of an old woman, who was moved about twenty 
years ago to leave this society and go to Philadelphia to preach 
among her people. The members find employment as day serv- 
ants in different families, going home every night. They main- 
ly support themselves, and have never asked for help from the 
society ; but this occasionally makes them presents, and keeps 
a general oversight over them. 

Groveland. 

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

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

The members are mostly Americans, raised in the society ; 



The Shakers. 199 



bat they have French Canadians, Dutch, German, Irish, and 
English among them. The French Canadians were Catholics, 

and some of their other members were Episcopalians, Presby- 
terians, and Methodists. Most of those who came in as adults 
were farmers. They are long-lived — living to beyond seventy 
in a considerable number of cases. 

They eat meat, drink tea and coffee, and some aged mem- 
bers who came in late in life, with confirmed habits, are al- 
lowed to use tobacco. One sister smokes. 

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

They do not adopt as many children as formerly, and ex- 
perience lias taught them the necessity of knowing something 
of the parentage of children, in order to make judicious selec- 
tions. 

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

One of the families is in debt, through an imprudent pur- 
chase of land made by a trustee, without the general knowl- 
edge of the society. Moreover they have suffered severely 
from fires and by a flood. Once seven of their buildings were 
burned down in a night. In this way a fund they had at in- 
terest was expended in repairs. But the society Beems now to 
be prosperous; its buildings are in excellent order, and flic 
brick dwelling of the Church Family, built in 1 B5T, ifl well ar- 
ranged and a tine structure. They have a .-team laundry and 
a tine dairy. In their shops they carry en blacksmithing. car- 
pentry, tailoring, and dress-making. 



200 Communistic Societies of the United States. 

They make a regular animal business statement to the pre- 
siding ministry. 

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

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

Union, Village. 

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

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

The society at Union Village consists of four families, con- 
taining at this time two hundred and fifteen persons, of whom 
ninety-five are males and one hundred and twenty females. 
Of the whole number, forty -eight are children and youth 
under twenty-one, and of these twenty are boys and twenty- 
eight girls. Between 1S27 and 1S30 it had six hundred mem- 
1 lers, and at that time there were six families. It had, however, 
about that time received sudden and considerable accessions 
from the dissolution of the Shaker Society in Indiana, which 



The Shakers. 201 



left that state on account of tin- anhealthfulness of the country, 

■ 

:in<l whose members were divided among the Ohio Bocietii 
In the last ten years I was told there had been neither gain 
nor loss <>f numbers, taking the average of the year; for here, 
:i> elsewhere, there is usually a swelling of the ranks in the 
fall, from what are called "winter Shakers." 

The society at Union Village was "gathered " between l s 'C> 
and 1810. The oldest building dates from 1807, and others, 
of brick and r-t ill in excellent preservation, hear the dates of 
1810 and 1811. All the buildings are in good order; and 
this society is among the most prosperous in the order. Its 
families own a magnificent estate of four thousand live hun- 
dred acres lying in the famous Miami bottom, a soil much 
of which is so fertile that after sixty years of cropping it 
will still yield from sixty to seventy bushels of corn to the 
acre, and without manuring. They have also some outlying 
farms. They have no debt, and one of the families has a fund 
at inter* 

They let much of their land to tenants, having not less than 
forty thus settled and working the soil on shares. Besides this, 
the different families employ about thirty hired laborers. 
Their industries are broom-making, raising garden seeds and 
medicinal herbs, and preparing medicinal extracts. They also 
'<e a sirup of sarsaparilla, and one or two other patent 
medicines; they have a saw and a grist mill; the women 
make small fancy articles and baskets. But their most profit- 
able business is the growth of fine stock — thoroughbred Dur- 
ham cattle chiefly. They have, of course, shops in which they 
make and mend what they need for themselves— tailor's, shoe- 
maker's, blacksmith's, wagon-maker's, etc Formerly they man- 
ufactured more than at present— having made at one time, for 
the general mar! el, leather, hollow-ware, pipes, and wool- 

en yarn. Prosperity has lessened their enterprise. Three of 
tin- families have very complete laundri 



202 Communistic Societies of the United States. 

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

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

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

They have no provision for baths. 

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

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

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



The Shakers. 



on :i tabic, bnt was told it was not much read nowadays, but 

that thoy read the Bible a good deal. 

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

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

The business meeting lasts an hour, and the "Elder Brother 
in the Ministry" presides. 1 saw some evidences that this 
meeting aroused thought. Any member may bring up a sub- 
ject for discussion; and I heard some of the listers say that 
one matter which hail occupied their tin plights was the too 
;it monotony of their own lives — they desired greater vari- 
ety, ami thought women might do some other things besides 



204 Communistic Societies of the United States. 

cooking. One thought it would be an improvement to abolish 
the caps, and let the hair have its natural growth and appear- 
ance — but I am afraid she might be called a radical. 

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

North Union. 

The North Union Shaker Society lies eight miles northeast 
from Cleveland. It was founded in 1S22, in what was then a 
thickly timbered wilderness, and the people lived for some 
years in log cabins. The society was most numerous about 
1840, when it contained two hundred members. It is now di- 
vided into three families, having one hundred and two persons, 
of whom seventeen are children and youth under twenty-one. 
Of these last, six are boys and eleven girls. Of the adult 
members, forty-four are women and forty-one men. Their 
numbers have of late increased, but there was a gradual dimi- 
nution for fifteen years before that. 

About a third of the present members were brought up in 
the society; of the remainder, the most were by religious con- 
nection Adventists, Methodists, and Baptists. They have 
among them persons who were weavers, whalemen, and sailors, 
but most of them were farmers. The greater number are 
Americans, but they have some Swiss, Germans, and English. 
They do not like to take in children unless their parents come 



The Shakers. 205 



with them. Tilt- health of the society has been very good. 
Many of their people hare lived to past eighty; one Bister died 
at ninety-eight. In the last fifty years they have buried just 
• me hundred persons. 

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

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

They own 1355 acres of land in one body, and have no out- 
lying farms. They have a saw-mill, and make brooms, broom- 
handles, and stocking yarn. But their chief sources of income 
arise from supplying milk and vegetables to Cleveland, as well 
as fire-wood, and some lumber, and they keep fine stock. They 
(I8ed to make wooden ware. Their dairy brought them in 
(2300 last year. They employ nine hired men. 

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

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

Watervliet and Whitewater. 
The two societies of Watervliet and Whitewater, in Ohio, I 



2o6 Communistic Societies of the United States. 



did not visit. They are small, and subordinate to that of Union 
Village. 

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

This society was founded a year after that at Union Village; 
it had in 1S25 one hundred members ; and is now prosperous, 
pecuniarily, having no debt, and money at interest. One of its 
families once suffered a slight loss from a defalcation. 

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

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

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

South Union. 

The society at South Union was founded nearly on the scene 
of the wild "Kentucky revival" in the year 1S07, the gath- 
ering taking place in 1809. Some of the log cabins then built 
by the early members are still standing, and the first meeting- 
house, built in 1S10, bears that date on its front. I judge that 
the early members were poor, from the fact that they lived for 
some time in cabins. Some who came into the society at an 



The Shakers. 207 



early date were slaveholders; and as the Shakers liave always 
consistently opposed slavery, these set their slaves free, but 
induced them to the number of forty to join them. For many 

years there was a eolored family, with a colored elder, living 
upon the same terms as the whites. From time to time some 
of these fell away and left the soeiety ; but I was told that a 
number became and remained "good Shakers," and died in 
the faith; and when the eolored family became too small, the 
remnant of members was taken in anions: the whites. There 
are at present several eolored members. 

There were originally three families, but now four, one of 
which, however, is small. The soeiety numbers two hundred 
and thirty persons, of whom one hundred are males and one 
hundred and thirty females, and forty of these are under 
twenty-one — twenty-five girls and fifteen boys. In 1827 they 
were most numerous, having three hundred and forty-nine per- 
sons* in all the families; they had at one time but one hun- 
dred and seventy-five, and have risen from that in the last 
twenty yean to their present number. For some years they 
have neither inereased nor diminished, except by the coming 
and going of " winter Shakers," and " we sift pretty carefully," 
they told me. Most of the members are Americans, but they 
have some Germans and a few English, and they had at one 
time several French Catholics. 

They own nearly six thousand acres of land, of which three 
thousand five hundred acres are in the home farm, the remain- 
der about four miles off. The South Union Shakers were early 
famous for fine stock, which they sold in Missouri and in 
the Northwestern states and territories. They still raise fine 
breeds of cuttle, hogs, sheep, and chicken.-, and this is a consid- 
erable source of income to them. Some of their land they let 



* Tin- "Millennia] Church" gives their number ;it four hundred about 
1825, but I follow the account given me at South Union 



/ 



2o8 Communistic Societies of the United States. 

to tenants, among whom I found several colored families ; they 
have also extensive orchards ; the remainder they cultivate, 
raising — besides the pasturage of their stock — corn, wheat, rye, 
and oats. They have also a good grist-mill, from which they 
ship flour ; they own a large brick hotel at the railroad station, 
which, I was told, is a summer resort, there being a sulphur 
spring near it, also a store, both of which they rent to " world's 
people ;" and they make brooms, put up garden seeds — which 
was formerly an important business with them — and prepare 
canned and preserved fruits, which they sell largely in the 
Southern States. I saw here on the table those very sweet " pre- 
serves " which a quarter of a century ago were to be found on 
every farmer's table in New England, if he had a thrifty wife, 
and which, after breeding a kind of epidemic of dyspepsia, have 
now, I think, entirely disappeared from our Northern tables. It 
seems they are still served on " company occasions" in the South. 

They have for their home use a tannery, and shops for tai- 
loring, shoemaking, carpentering, and blacksmithing ; and they 
employ fifteen hired people, all negroes. 

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

Here, too, as I am upon antiquities, I saw old men who in 



The S linkers. 209 



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

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



2 io Communistic Societies of the United States. 

been catching, for I was told that they have no library. They 
read a number of newspapers, but the average of culture is low. 

They have no baths; have lately bought a piano, and had a 
brother from Canterbury to instruct some of the sisters in 
music. The singing was not so good as I have heard else- 
where among the Shakers. They have a school during five 
months of the year; and they like to take children — "would 
rather have bad ones than none.' 1 They have brought children 
from New Orleans and from Memphis after an epidemic 
which had left many orphans. The young people ''do tolera- 
bly well." 

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

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



The Shakers. 2 1 1 



Like all the Shakers, they are long-lived. A man was 
pointed out to me, now eighty -seven years of age, who plowed 
and mowed last summer; two revolutionary soldiers died in 
the society aged ninety-three and ninety-four; one member 
died at ninety-seven ; and they have now people aged eighty- 
seven, eighty-five, eighty-two, eighty, and so on. 

During " meeting " on Sunday I saw the children, many of 
them small, and all clean and neat, and looking happy in their 
prim way. They came in, as usual, the boys by one door, the 
girls by another, each side with its care-taker; and took part 
in the marching, kneeling, and other forms of the Shaker wor- 
ship. After the war, the South Union elders sought out twen- 
ty orphans in Tennessee, whom they adopted. Last fall, when 
Memphis suffered so terribly from yellow fever, they tried to 
get fifty children from there, but were unsuccessful. Consider- 
ing the small number who stay with them after they are grown 
up, this charity is surely admirable. And though the educa- 
tion which children receive among the Shaker people is limit- 
ed, the training they get in cleanliness, orderly habits, and mor- 
als is undoubtedly valuable, and better than such orphans 
would receive in the majority of cases among the world's peo- 1 
pie. Nor must it be forgotten that the Shakers still, with 
great good sense, teach each boy and girl a trade, so as to fit 
them for earning a living. 

Pleasant Hill. 

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

They have a fine estate of rich land, lying in the midst of 
the famous blue-grass region of Kentucky. It consists of four 
thousand two hundred acres, all in one body. They have five 
families; but the three Church families have their property in 



2 i 2 Communistic Societies of the United States. 

common. In 1820 they had eight families, and between 1820 
and L825 they had about four hundred and ninety members. 
At present the society numbers two hundred and forty-five per- 
pons, of whom seventy-five are children or youth under twenty- 
one. About one third are males and two thirds females. 

Pleasant Hill was founded in 1S05, and ''gathered into so- 
ciety order " in 1S09 ; at which time community of goods was 
established. 

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

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

The buildings at Pleasant Hill are remarkably good. The 
dwellings have high ceilings, and large, airy rooms, well fitted 
and very comfortably furnished, as are most of the Shaker 
houses. Most of the buildings are of stone or brick, and the 
Btone houses in particular are well built. In most of the dwell- 



The Shakers. 2 1 \ 



ings I found two doorways, for the different sexes, as well as 
two staircases within. The walks connecting the buildings are 
here, as at South Union, Union Village, and elsewhere, laid 
with flagging-stones— but so narrow that two persons can not 
walk abreast. 

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

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

They have a school for the children, which is kept during 
five months of the year. They do not like to take children 
without their parents; and very few of those the}* take remain 
in the society after they are grown up. They are troubled also 
with " winter Shakers," whom they take "for conscience' sake," 
if they show even very little of the Shaker spirit, hoping to do 
them good. They were Union people during the war. and a 
few of their young men entered the army, and sonic of these 



214 Communistic Societies of the United States. 

returned after the war ended, and were reinstated in the soci- 
ety after examination and eonfession of their sins. During 
the war both armies foraged upon them, taking their horses 
and wagons; and they served thousands of meals to hungry 
soldiers of both sides. Their estate lies but a few miles from 
the field of the great battle of Perry ville, and this region was 
for a while the seene of military operations, though not to so 
great an extent as the country about South Union. The Con- 
federate general John Morgan, who was born near here, al- 
ways protected them against his own troops, and they spoke 
feelingly of his care for them. 

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

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



Shaker Literature, Spiritualism, etc. 

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

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

The hymns or "spiritual songs" they sing are said by the 
Shakers to be brought to them, almost without exception, from 
the " spirit-land ;" and the airs to which these songs are sung 
are believed to come from the same source. There are, how- 




\ -li \ki i: -. nooi . 




-II IKER Mi St( II \l. I.. 



The Shakers. 2 1 



ever, two collections of Hymns, to most of whose contents this 
origin is not attributed, though even in these some of the 
hymns purport to have been ''given by inspiration." In the 
older of these collections, "A Selection of Hymns and Poems 
for the Use of Believers," printed at Watervliet, in Ohio, 1833, 
one can trace some of the earlier trials of the societies, and 
the evils they had to contend with within themselves. The 
"Western societies, for instance, appear to have early opposed 
the drinking of intoxicating beverages. Here is a rhyme, 
dated 1817, which appeals to the members in the cause of 
total abstinence : 

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

"Inebriation, we allow, 

First paved the way for arn'rous deeds; 
Then why should poisonous spirits now 
Be ranked among our common needs? 

"As an apothecary drug, 

Its wondrous virtues some will plead; 
And hence we find the stupid Slug 
A morning dram does often need. 

" Fatigue or want of appetite 

At noon will crave a little more, 
And so the same complaints at night 
Are just as urgent as before. 

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

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



216 Communistic Societies of the United States. 

As a note to this temperance rhyme, stands the follow- 
ing: 

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

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

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

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

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



The Shakers. 2 1 7 

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

"Shi"" at the table is thus satirized: 



n 



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

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

"To fam'ly order he's not bound, 
But has his springs of union round; 
And kitchen rfflten ev'ry wh 

Know bow t<> please trim t<> a hair : 



2 1 8 Communistic Societies of the United States. 

Sometimes his errand they can guess, 
If not, he can his wants express; 
Nor from old Slug can they get free 
Without a cake or dish of tea." 

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

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

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

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

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

"Some vain excuse he'll often plead 
That he from worship may be freed — 
He's bruis'd his heel or stump'd his toe, 
And can not into meeting go; 
And if he comes he's half asleep, 
That no good fruit from him we reap : 



The Shakers. 2 1 9 

Hell labor out • song or two. 

And so conclu.lf that thai will do; 
I And, lest through weariness lie fall, 

He'll brace himself against the wall], 
And well the faithful may give thanks 
That poor old Slug has quit the ranks. 

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

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

"Men of sound reason use their pipes 
For colics, pains, and windy gripes; 
And smoking's useful, we will own. 
To give the nerves and fluids tone; 
But poor old Slug has to confess 
He uses it to great excess, 
And will indulge his appetite 
Beyond his reason and his light. 
If others round him do abstain, 
It keeps him all the time in pain; 
And if a sentence should be spoke 
Against his much-beloved smoke, 
Tho 1 it be in the way of joke. 
He thinks his union's almost broke. 
In all snch things be*s si a L< 
Because he thinks not of the cross, 
But yields himself a willing slave 
To what his meaner passions crave. 

"This Btapid son! in all his drift 
Is still behind the proper gift — 



2 20 Communistic Societies of the United States. 



With other souls he don't unite, 
Nor is he. zealous to do right. 
Among Believers he's a drug, 
And ev'ry elder hates a Slug. 
"When long forbearance is the theme, 
A warm believer he would seem — 
For different tastes give gen'rous scope. 
And he is full of faith and hope ; 
But talk about some good church rule, 
And his high zeal you'll quickly cool. 
Indulge him, then, in what is wrong, 
And Slug will try to move along; 
Nor will he his own state mistrust, 
Until he gets so full of lust 
His cross he will no longer tug, 
Then to the world goes poor old Slug." 

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

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

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

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

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

" Now some can despise the good porridge and soup, 
And by the old glutton they surely arc dup'd — 
C3PTo eat seven times in a day! what a mess! 
I hate the old glutton for his hoggishncss. 



The Shakers. 221 



•• Xi> wonder that plagues ami disteznpen aboumi. 
While there is a glutton in camp to be found, 
To spurn at the counsel kind Heaven did give — 
And guzzle up all, and have nothing to save. 

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

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

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

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

Following these verses are some reflections, concluding: 

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

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

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



* To eat like a hog. 



222 Communistic Societies of the United States. 



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

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

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

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

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

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

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

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

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



The Shakers. 223 



"I ■will take care and not dictate 
The fashion of my coat or hat; 
But meet the gift as it may come, 

And still be thankful lor my home. 

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

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

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

•• Bnt still there's more crowds on my mind 
And blacker than the rest — 
They look more dark and greater crimes 

Than all that I've confess'd 
With tattling tongues and lying lips 

I've often bore a part : 
I frankly own I've made some slips 
To give a lie a start. 

" But worse than that I've tri'd to do, 

When darken'd in my mind ; 
I've tri'd to be a Deist too — 

That nothing was divine. 
But O, good elders, pray for me! 

The worst is yet behind — 
I've talk'd against the ministry, 

With malice in my mind. 

" O Lord forgive ! for mercy's sak-. 

And leave me not behind ; 
For surely I was not awake, 

Else I had been consigned 
Good ministry, can you forgive, 

And elders one ami all '. 
And, brethren, may I with you live. 

And be the least of all f 



224 Commtmistic Societies of the United States. 

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

" This cunning deceiver can't touch a Believer, 

Unless he can get them first tempted to taste 
Some carnal affection, or fleshly connection, 

And little by little their power to waste. 
The first thing is blinding, before undermining, 

Or else the discerning would shun the vile snare; — 
Thus Satan hath frosted and artfully blasted 

Some beautiful blossoms that promis'd most fair. 

" This wily soul-taker and final peace-breaker 

May take the unwary before they suspect, 
And get them to hearken to that which will darken, 

And next will induce them their faith to reject; 
He'll tell you subjection affords no protection — 

These things you've been tau't are but notions at best; 
Reject your protection, and break your connection, 

And all you call'd faith you may scorn and detest." 

" The Last Woe " denounces various sins of the conjrreira- 
tion: 

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

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

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

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



The Shakers. 



225 



•• I'lio' the sinner may plead, that it was not decreed 

For a man to take Qp a full CfOtM, 
Yet in hell he must burn, or repent and return, 
And be sav'd from the nature of loss." 

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

'• Q. Why did you ehoose this way you're in, which all mankind 
despise) 
A. It was to save my soul from sin, and gain a heav'nly prize. 

Q. Rut could you find no other way, that would have done as well ''. 
.1. Nay, any other way but this would lead mc down to hell. 

Q. Well, tell me how did you begin to purge away your dross? 
A. By honestly confessing sin, and taking up my cross. 

Q. Was it before the "Son of man you brought your deeds to light .' 
A. That was the mortifying plan, and surely it was right. 

Q. Rut did you not keep something back, or did you tell the whole? 
A. I told it all, however black — I fully freed my soul. 

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

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

Q. Well, is it now your full intent all damage to restore? 
.1. If any man I've wrong'd a cent, I'll freely give him four. 

Q. And what is now the greatest foe with which you mean to warl 
J. Tin' cursed flesh — 'tis that, you know, all faithful souls abhor. 

Q. Have you none of its sly deceit now lurking in your breast '. 
A. I say there's nothing on my mind but what I have confess'd. 

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

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

"While our steamboat. Self-denial, 
Rushes up against the stream. 
Is it not a serious trial 

Of the pOM 1 pel team . 



226 Communistic Societies of the United States. 

When Self-will, and Carnal Pleasure, 

And Freethinker, all afloat, 
Come down snorting with such pressure. 

Right against our little boat. 

"Were there not some carnal creatures 

Mixed with the pure and clean, 
When we meet those gospel-haters, 

We might pass and not be seen ; 
But the smell of kindred senses 

Brings them on us fair broadside, 
Then the grappling work commences — 

They must have a fair divide. 

"All who choose the tide of nature, 

Freely take the downward way; 
But the doubtful hesitater 

Dare not go, yet hates to stay. 
To the flesh still claiming kindred, 

And their faith still hanging to — 
Thus we're held and basely hinder'd, 

By a double-minded few. 

" Wretched souls, while hesitating 

Where to fix your final claim, 
Don't you see our boiler heating, 

With a more effectual flame ! — 
When the steam comes on like thunder, 

And the wheels begin to play, 
Must you not be torn asunder, 

And swept off the downward way ? 

"Tho' Self-will and Carnal Reason, 

Independence, Lust, and Pride, 
May retard us for a season, 

Saint and sinner must divide; 
When releas'd from useless lumber — 

When the fleshly crew is gone — 
With our little faithful number, 

O how swiftly we'll move on !" 

The " Covenant Hymn " was publicly sung in some of the 
Western societies, " so that no room was left fur any to say 



T/ic Shakers* 227 

hat the Covenant [by which they agree to give up all property 
md labor for the general use] was not well understood." I 
piote here several verses : 

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

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

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

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

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

" In the Church of Christ and Mother, 

Carnal feelings have no place; 
Here the simple love each other. 

Free from ev'ry thing that's liase. 
Therefore when the flesh is named, 

When impeachments lly around, 
Ilomst souls do feel ashamed — 

Shudder at the very sound. 



228 Communistic Societies of the United States. 

" Ah ! tbou foul and filthy stranger ! 
What canst thou be after here ? 
Thou wilt find thyself in danger, 

If thou dost not disappear. 
Vanish quick, I do advise you ! 

For we mean to let you know 
Good Believers do despise you, 
As a dang'rous, deadly foe. 

" Dare you, in the sight of heaven, 

Show your foul and filthy pranks ? 
Can a place to you be given 

In the bright angelic ranks? 
Go ! I say, thou unclean devil ! 

Go from this redeemed soil, 
If you think you can not travel 

Through a lake of boiling oil." 

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

"The multiplication of the old creation 

They're sure to hold forth as a weighty command; 
And what law can hinder old Adam to gender, 

And propagate men to replenish the land? 
But truly he never obey'd the lawgiver, 

For when the old serpent had open'd his eyes, 
He sought nothing greater than just to please nature, 

And work like a serpent in human disguise." 

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

"No sin can ever enter here — 
Nor sinners rear a steeple ; 
'Tis kept by God's peculiar care, 
For his peculiar people. 



The Shakers. 229 



One faith, one union, :in<l one Lord, 

One int'ivst all combining, 
Believers all, with one ueconl, 

In hfuv'uly concert joining. 

"Far as the gospel >pirit reigns, 

Our souls are in communion; 
From Alfred to South Union's plains, 

We feel our love and anion. 
Here we may walk in peaee and love, 

With God and saints uniting; 
While angels, smiling from above, 

To glory are inviting.'' 

Occasionally the book from which I am quoting gives one 

f those lively brief verses to which the Shaker congregation 

larches, with clapping hands and skipping feet ; as these, for 

ustance : 

" I mean to be obedient, 

And cross my ugly nature, 
And share the blessings that are sent 

To ev'ry honest creature; 
With ev'ry gift I will unite, 

And join in sweet devotion — 
To worship God is my delight, 

With hands and feet in motion." 

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

In the newer collection, entitled "Millennial Hymns, adapt- 
id to the present Order of the Church," and printed at Canter- 
>nrv. New Hampshire, in 1847, a change is noticeable. Tho 
iviiins arc more devotional and less energetic There are 
nany praises of Mother Anil -such lines as these: 



230 Communistic Societies of the United States. 

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

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

Or these : 

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

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

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

" Tho 1 beset by wicked spirits, men and devils all combin'd, 
Yet my Mother's love will save me if in faithfulness I stand: 
No infernal crooked creature can destroy or harm my soul, 
If I keep the love of Mother and obey her holy call." 

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

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

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






The Shakers. 231 



" I truly fed thankful for what I receive, 
In each holy promise I sunk beliei 
They're able and willing to do all they've Mid, 
And by my kind Parents I choose t<> be led. 

"I love to foci simple, I Love to feel low, 
I love to be kept in the path I should go; 
I love to be tanghl by my heavenly lead, 

Thut I may be holy and perfect indeed. - ' 

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

"I'll learn to walk in wisdom's ways, 
And in her path I'll spend my days; 
I'll learn to do what Mother says 

And follow her example. 
All pride and lust this will subdue, 
And every hateful passion too; 
This will destroy old Satan's crew 

That's seated in the temple. 

u Come, honest souls, let us unite 
And keep our conscience clear and white, 
For surely Mother does delight 

To own and bless her children. 
In Father's word let us go on, 
And bear our cross and do no wrong, 
In faith and love then we'll be strong 
To conquer every evil. 

"For love and union is our stay, 
We'll be strong and keep it day by day; 
Then we shall never go astray, 

We'll gain more love and union. 
Obedience will still increase, 
And every evil work will cee 
We'll gain a true and solid peace, 
W('ll live in Mother's union." 

I make no excuse for these quotations of Shaker hymns, for 
the hooks from which they arc taken have heen seen by very 



232 Communistic Societies of the U7iitcd States. 

few outside of the order, and not even by all its members, as 
they are not now in common use. 

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

"In 1S37 to 1844 there was an influx from the 'spirit 
world,' ' confirming the faith of many disciples' who had lived 
among Believers for years, and extending throughout all the 
eighteen societies, making media by the dozen, whose various 
exercises, not to be suppressed even in their public meetings, 
rendered it imperatively necessary to close them all to the 
world during a period of seven years, in consequence of the 
then unprepared state of the people, to which the whole of the 
manifestations, and the meetings too, would have been as un- 
adulterated ' foolishness,' or as inexplicable mysteries." 

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

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

" They were taken by surprise, listened with admiration, and then has- 
tened home to report the phenomenon. Some of them afterwards were 
chosen mediums for the ' spirits.' We had been informed, by letter, that 
there was a marvelous work going on in some of the Eastern societies, par- 
ticularly at Mt. Lebanon, New York, and Watervliet, near Albany. And 
When it reached us in the West wc should all know it, and we did know it ; 



The Shakers. 



233 



In the progress of the work, every individual, from tlie Least to the great- 
est) did know that there was a heart -searching Cod in I>racl, who ruled 
in the armies of heaven, and will yet rule among the inhabitants of < arth. 

•• It commenced among the little girls Id the children's order, who were 
asscmhlcd in an upper room, the doors being shut, holding s meeting by 
themselves, when the invisibles began to make themselves known. It 
was on the Sabbath-day, while engaged in our usual excreises, that .1 
messenger came in and informed the elders in great haste that there was 
something uncommon going on in the girls' department. The elders 
brought our meeting to a close as soon as circumstances would admit, 
and went oyer to witness the singular and strange phenomena. 

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

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

THE SONG OF A HERALD. 

'Prepare, O ye faithful. 
To fight the good fight ; 
Sing, O ye redeemed, 

Who walk in the light. 
Come low. O ye haughty. 
Come down, and repent, 
Disperse, < > ye naughty, 
Who will not relent. 
R 



:?34 Communistic Societies of the United States. 



' For Mother is coming — 

Oh, hear the glad sound — 
To comfort her children 

Wherever they're found ; 
With jewels and robes of fine linen 
To clothe the afflicted withal.' 

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

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

" All of a sudden they stopped, and the following questions and an- 
swers were uttered through their vocal organism : Question — What city 
is this ? Ansicer — ' The City of Delight.' Question — "Who live here ? 
Answer — The colored population. Question — Can we go in and see them ? 
Answer — Certainly. For this purpose you were conducted here. They 
were admitted, their countenances changed. Question — Who are all these ? 
Answer — They are those who were once slaves in the United States. 
Question — Who are those behind them? Answer — They arc those who 
were once slaveholders. Question — What are they doing here ? Answer 
— Serving the slaves, as the slaves served them while in the earth life. 
God is just ; all wrongs have to be righted. Question — Who are those 
in the corner ? Ansicer — They are those slaveholders who were unmerci- 
ful, and abused their slaves in the world, and are too proud to comply 
with the conditions. Question — What were the conditions ? Answer — 
To make confession and ask forgiveness of the slaves, and right their 
wrongs ; and this they are too proud to do. Question— What will be done 
with them ? Answer — When their time expires they will be taken away 
and cast out, and will have to suffer until they repent ; for all wrongs 
must be righted, either in the form or among the disembodied spirits, 
before souls can be happy. And when the girls came out of vision, they 
would relate the same things, which corresponded with what they had 
previously talked out. 

" Now, we will leave the girls for the present and go into the boys' de- 
partment. Here we find them holding meetings by themselves, under 



The Shakers, 235 



the safe guidance of their care-taken, going in virion, Borne boys and 
some girls, for the work had progressed m> as to reach adults, and ull 
were called immediately into the work whose physical organizations 
would possibly admit of medinmship. The peculiar gift at this time was 
in visiting the different cities in the 'spirit world,' and in renewing ac- 
quaintances with many of their departed friends and relatives, who were 
the blissful and happy residents therein, 

"Bat before we go any further we will let our mediums describe the 
first city they came to after crossing the river. Question— What city is 
this 9 A,.s/rcr — The Blue City. Question — Who lives here % Anmer — 
The Indians. Question — What Indians? Ansinr — The American Indians, 
Question— Why are they the first city we come to in the spirit-land, mi 
the plane, anil most accessible.' ArutMP — Because the Indians lived 
more in accordance with the law of nature in their earth life, according 
to their knowledge, and were the most abused class by the whites except 
the slaves, and many of them now are in advance of the whites in ' spiritu- 
ality.' and are the most powerful ministering spirits sent forth to minister 
to those who shall lie heirs of salvation. 

■•At another time these Bame mediums, fifteen in number, of both sexes, 
sitting on benches in the meeting-house, saw a band of Indian spirits 
coming from the "Blue City' in the spirit world to unite with them 
in their worship, and said, ' They are coming;' and as soon as the spirits 
entered the door they entered the mediums, which moved them from 
their seats as quick as lightning. Then followed the Indian songs and 
dances, and speaking in the Indian tongue, which was wholly unintelligi- 
ble to us 1 \' ■' pi by spiritual interpreters." 

Some of the most curious literature of the Shakers dates 
from this period ; and it is freely admitted by their leading 
men that they were in some cases misled into acts and publi- 
cations which they have since seen reason to regret. Their 
belief is that they were deceived by false spirits, and were un- 
able, in many cases, to distinguish the true from the false. 
That is to 6ay, they hold to their faith in "spiritual commu- 
nications," so called; but repudiate much in which they for- 
merly had faith, believing this which they now reject t«» have 
come from the Evil ( me. 

Little has ever become authentically known of the Bo-called 



236 Communistic Societies of the United States. 

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

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

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

" After marching a few songs, the prophet requested the formation of 
two circles, one containing all the brethren, the other the sisters. The 
two mediums were first inclosed by the circle of brethren. They both 



The Shakers. 2 37 



wen young women between twenty and twenty-five years of age, and had 
Beyer before been at Enfield. They had probably never heard the nunei 
of two thirds of the younger members. They moved around in these cir- 
cles, stopping before each one as though reading the condition of every 
heart As they passed some, they evinced pleasure; as they passed oth- 
ers, they bespoke grief; others, yet, an obvious contempt; by which it 

oed they looked within, aud saw with delight or horror the state of 
all. From our knowledge of the members, we knew they passed and 
noticed them as their works merited. Little was said to separate indi- 
viduals in the first meeting. In the second, we were requested to form 
six circle-, three of each sex, and those of a circle to be connected togeth- 
er by the taking hold of hands; and in this manner to bow, bend, and 
dance. In this condition an influence was felt, upon which psychologists 
and biologists would differ. It would be needless to enumerate the many 
gifts, the prophecies, the extempore songs, the revelations, the sins ex- 
1. and the hypocrites ejected from the society during this period of 
two months. But, as near as we could estimate, four hundred new songs 
were sung in that time, cither by improvisation or inspiration, of which I 
have my opinion. I doubt not but that many were inspired by spirits 
congenial with themselves, and consequently some of the songs evinci d 
a fatuity and simplicity peculiar to the instrument. On the other hand, 
many songs were given from spheres above, higher in melody, sentiment, 
and pathos than any originating with earth"s inhabitants. 

" I recollect that the first spiritual gift presented to me was a ' Cup of 
Solemnity.' I drank the contents, and felt for a season the salutary ef- 

-. During the revival I became sincerely converted. I for a time, 
by reason of prejudice and distrust, resisted the effect of the impressions, 
which at length overwhelmed me in a flood of tears, shed for joy and 
gladness, as I more and more turned my thoughts to the Infinite. At 
lasl a halo of heavenly glory seemed to surround me. I drank dec]) of 
the cup of the waters of life, and was lifted in mind and purpose from 
this world of sorrow and sin. I soared in thought to God, and enjoy, d 
him in his attributes of purity and love. I was wafted by angels safely 
above the ocean of sensual enjoyment which buries so many m ill i ons , but 
into which I had never fallen. I explored tin- beauties "!' ineffable bliss, 

and caught a glimpse of that divinity which i- the culmination of science 

and the end of the world. The adoration and solemnity of the sanctuary 
enveloped me as with a mantle, even when employed in manual labor and 
in the company of my companions. The frivolity of some of my com- 



238 Communistic Societies of the United States. 

panions disgusted me. The extreme and favorable change wrought 
within me in so short a time was often remarked by the ciders and mem- 
bers of the society ; but the praise or the censure of mortals were to me 
like alternate winds, and of little avail. 

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

********* 

" In the fall of that season this revival redoubled its energy. The gifts 
were similar to those of the spring previous, but less charity was shown 
to the hypocrite and vile pretender. It was announced that Jehovah — 
Power and Wisdom— the dual God, would visit the inhabitants of Zion, 
and bestow a blessing upon eacli individual as their works should merit. 
A time was given for us to prepare for his coming. Every building, ev- 
ery apartment, every lane, held, orchard, and pasture, must be cleansed of 



The Shakos. 239 



nil rubbish and needless encumbrance; so thut even a Shakes village, so 
notorious for neatness, wore an aaped fifty per cent more tidy than usual, 

wci p our buildings, regulate cur BtaraB, pick up and draw to a cir- 
cular wood-saw old bits of boards, stakes, and poles thai were lit fox 

naught but fuel, and collect into piles to l>e burned upon the spot all 
such as were unfit for that, was the order of the day. Even the sisters 
debouched by scores to help improve the appearance of the farm and lake 
shores, on which were quantities of drift-wood. Thus was passed a fort- 
night of pleasant autumnal weather. As the evenings approached, we 
Set tire to the piles of old wood, which burned, the flames shooting upward, 
in a serene evening, like the innumerable bontires which announce the 
ingress of a regal visitant to monarchical countries. Viewed from the 
plain below, in the gray, dim twilight of a soft and serene atmosphere, 
whin all nature was wrapped in the unicme and beautiful solemnity of 
an unusually prorogued autumn, these fires, emerging in the blue distance 
from the vast amphitheatre of hills, were picturesque in the highest de- 
gree. How neat ! how fascinating '. and how much like our conceptions 
of heaven the whole vale appeared! And then to regard this work of 
cleansing and beautifying the domains of Mount Zion as that preparatory 
to the visitation of the Ifosl High, is something which speaks to trie 
heart and says: 'Dost thou appear as beautiful, as clean, ami as comely 
in the sight of God as do these elements of an unthinking world '. Is 
thine heart also prepared to be searched with the candles of him from 
whom no unclean thing is hidden?' 

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

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

"It was during this revival that Henry, of whom I have spoken, was 
ejected from the society. During this, as also during the previous excite- 
ment, he had exhibited an aversion which often found vent in bitter 

taunts and jeers. Sometimes, how< \< r. a simulated unity of feeling bad 

prevented bis publicly iucurrim,' the imputation of open rebellion. He 



240 Communistic Societies of the United States. 



had learned some scraps of the Latin language, and on the occasion of the 
evening worship in which he was expelled, he afterward informed us 
that, at the time he was arraigned for expulsion, he was pretendedly 
uniting with those who were speaking in unknown languages by employ- 
ing awful oaths and profanity in the Latin tongue. A female instrument, 
said to be employed by the spirit of Ann Lee, approached him while thus 
engaged, and uttered in a low, distinct, and funereal accent a denunciation 
which severed him as a withered branch from the tree of life. He sud- 
denly bowed as if beneath the weight of a terrible destiny, smiting his 
breast and ejaculating, ' Pardon ! pardon ! Oh, forgive — forgive me my 
transgressions !' The elders strove to hush his cries, and replied that 
' all forbearance is at an end.' His ardent vociferations now degenerated 
into inarticulate yells of horror and demoniacal despair. He rushed from 
the group which surrounded him, he glided like one unconscious of the 
presence of others from one extremity of the hall to another, he smote 
with clenched fists the walls of the apartment, and reeled at last in convul- 
sive agony, uttering the deep, hollow groan of inexorable expiation. In 
this situation he was hurried for the last time from the sanctuary which 
he had so often profaned, and from the presence of those moistened eyes 
and commiserative looks which he never would again behold. The con- 
fession of his blasphemous profanity he made at the trustees' office prior 
to his leaving the society, which occurred the subsequent morning." 

At another time such scenes as the following are described : 

" Shrieks of some one, apparently in great distress, first announced a 
phenomenon, which caused the excitement. The screeching proceeded 
from a girl of but thirteen years of age, who had previously among the 
Shakers been a clairvoyant, and who has since been a powerful medium 
for spiritual manifestation elsewhere. She soon fell upon the floor, utter- 
ing awful cries, similar to those we had often heard emanating from in- 
struments groaning under the pressure of some hidden abomination in 
the assembly. She plucked out entire handfuls of her hair, and wailed 
and shrieked like one subjected to all the conceived agonies of hell. 
The ministry and elders remarked that they believed that something was 
wrong ; something extremely heinous was covered from God's witnesses 
somewhere in the assembly. All were exhorted to search themselves, and 
see if they had nothing about them that God disowns. The meeting was 
coon dismissed, but the medium continued in her abnormal and deplora- 
ble condition. Near the middle of the succeeding night we were all 






The Shakers. 241 



■wakened by the ringing of the alarm, and summoned quickly to re- 
pair to the girls' apartments, We obeyed. The same medium lay upon 
a bed, uttering in the name of an apostate from the Shaker faith, and 
who was still living in New England, tremendous imprecations against 
himself, warning all to beware of what use tluy make of their privilege 
in Zion, telling us of his awful torments in hell, how his flesh (or the sub- 
stance of his spiritual body) was all to strings and ringlets torn, how he 
was roasted in flames of brimstone and tar, and, finally, that all these ca- 
lamities were caused by his doleful corruptions and pollutions while a 
member, and professedly a brother to us. This, it was supposed by many, 
v\ .is by true revelation the anticipation of the future state of this victim 
of apostasy and sin. Two or three more girls were soon taken in the 
same manner, and became uncontrollable. They were all instruments for 
reprobated spirits, ami breathed nothing but hatred and blasphemy to 
God. They railed, they cursed, they swore, they heaped the vilest epithets 
upon the heads of the leaders and most faithful of the members, they pulled 

h other's and their own hair, threw knives, forks, and the most danger- 
ous of missiles. "When the instruments were rational, the elders entreated 
them to keep off such vile spirits. They would weep in anguish, and 
reply that, unless they spoke and acted for the spirits, they would choke 
them to death. They would then suddenly swoon away, and in strug- 
gling to resist them would choke and gasp, until they had the appear- 
\ ance of a victim strangled by a rope tightly drawn around her neck. If 
\they would then speak, the strangulation would cease. In the mean time 

1 females of adult age, and two male youths, were seized in the same 
mVnner. Unless confined, they would elope, and appear to all intents the 
vicVms of insanity. Ode of the young women eloped, fled to a lake 
\vhi( .1 was covered with ice, was pursued by some of the ox teamsters, 
and carried back to the infirmary. Two men could with difficulty hold 
a woman or a child when thus influenced. To prevent mischief and 
elopement, we were obliged to envelop their bodies and their arms 
tightly in sheets, and thus sew them up and confine them until the spell 
was over. Such delirium generally lasted but a few hours. It would 
seize them at any time ami at any place. 

'• The phenomena to which we allude was the source of much facetious 
pleasantry with the young brethren. One of the infernal spirits had one 

ning declared that ' before morning they would have the deacon and 
Lnpier.' 'Deacon' was an epithet applied to myself, as a token of fa- 
miliarity. The tidings of tie de< laration of this infernal agent were soon 



242 Communistic Societies of the United States. 

conveyed to me. It happened that my companion of the dormitory, a 
middle-aged man, had that evening gone to watch -with the mediums, 
and I was left alone. I replied to my companions, who interrogated and 
sarcastically congratulated me on my prospects for the night, that ' if the 
corporeal influence of incarnate devils could be kept from the room, I 
would combat without aid all other influences and answer for my own 
safety.' I accordingly locked myself into my room, and enjoyed, unmo- 
lested for the night, except by occasional raps upon the door by my pass- 
ing comrades, some of whom were up all night by reason of the excite- 
ment, a sound and pleasant sleep. One or two instances occurred in 
which a superhuman agency was indubitably obvious. One of the ab- 
normal males lay in a building at some distance from the infirmary 
where the female instruments were confined. Suddenly one of the last, 
who had been for some time in a quiescent state and rational, was seized 
by one of these paroxysms, which were always accompanied by dreadful 
contortions and sudden twitchings of the body, and, speaking for the 

spirit, said that ' Old S had bound him with a surcingle, and he had 

left E ,' one of the male instruments. The physician instantly re- 
paired to the building where E lay, and he was perfectly rational. 

S , the watch, informed the physician that E raved so violently 

a moment before that he bound his arms to his body by passing a 
surcingle around both, and he quickly became himself. At another time 
one of the females took a handful of living coals in her bare hands, and 
thus carried them about the room without even injuring the cuticle of 
the skin. 

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

" Other ministrations and gifts, original and perfectly illustrative of 
the inspirations of crude and uncivilized spirits, continued as usual to ex- 
ist. They were truly ludicrous. I have seen female instruments in un- 
couth habits, and in imitation of squaws, and a few males acting as sun- 
eps, glide in groups on a stiffly frozen snow, shouting, dancing, yelling, 
and whooping, and others acting precisely the peculiar traits of a Negro, 
an Arab, a Chinese, an Italian, or even the polite gayety of a Frenchman. 
And, what is still more astounding, speaking the vernacular dialects of 
each race. Their confabulation, aided by inspired interpreters, was truly 
amusing and interesting. On one occasion I saw a sister, inspired by a 
squaw, her head mounted with an old hat of felt, cocked, jammed, and 



The Shakers. 243 



indented in no geometrical form, rush t<> a pan containing a collection of 
the amputated lege of hens, seize a handful of the raw delicacy, and de- 
vour them with as much alacrity as a Yankee woman would an omelet 
or a doughnut." 

In general, Elkins relates: 

'•I have myself Been males, but more frequently females, in a superin- 
duced condition, apparently unconscious of earthly things, and declaring 
in the name of departed spirits important and convincing revelations. 
Speaking in foreign tongues and prophesying were the most common 
irit'ts. In February, 1S48, a medium became abstracted from earthly 
m me-, and announced the presence of an angel of God. The angel de- 
dared, through her, that he was sent on a mission to France, and that 
before many days we should hear of his doings in that nation. This an- 
nouncement was in presence of the whole family, and it was then and 
there noted down. France at that time was, for aught we knew, resting 
upon a permanent political basis; or as nearly in that condition as she 
ever was. In a few days the revolution of the 24th of February precipi- 
tated the monarchy into an interregnum, which philanthropists hoped 
Was bottom! 

"Turning rapidly upon the toes, bowing, bending, twisting, and reel- 
ing like one a victim to the fumes of intoxication ; swooning and lying 
prostrate with limbs still" and unyielding, like a corpse, and to all out- 
ward appearance the vital spark extinct ; then suddenly resuscitating — 
the mind still abstracted from scenes below — and rising to join in the 
jubilancy of the dance, in company with and in imitation of the angels 
around the throne of God, singing extemporaneous anthems and songs. 
or those learned direct of seraphs in the regions of bliss— such are the 
many exercises, effusions of devotion, and supernatural illapses of which 
I was for fifteen years at intervals an eye and ear witness. Also the 1 \ 
posure of sin, designating in some cases the transgressor, the act, and tin- 
place of perpetration, of which the accused was most generally found 
culpable. 

" More than a score of new dances were performed, with an attitude of 
grace and with the precision of a machine, by about twenty female clair- 
voyants. They mid they l< arncd them of seraphs before the throne of God. 

"I was doubtful of their assertions, for such things were to me non 1. 
I howevi r determined not to ovi rstep the bounds of prudence, and de 
dare the work an illusion, for fear that I might blaspheme a higher pon 



244 Communistic Societies of the United States. 

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

Some of the hymns which date from this period have frag- 
ments of the "strange tongues" in which the "mediums" 



The Shakers. 245 



Bpokc. Here is one, dated at New Lebanon, and printed in the 
collection called "Millennial Hymn-:" 

"HEAVENLY GUIDE. 

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

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

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

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

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

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

The most curious relics of those days are two considerable 
volumes, which have since fallen into discredit among the 
Shakers themselves, but were at the time of their issue re- 
garded aa highly important. One of these is entitled "A Holy, 
Sacred, and Divine Roll and Bool', from the Lord God of 
Heaven to the Inhabitants of Earth : Revealed in the Unit- 
ed Society at New Lebanon, County of Columbia, State of 



246 Communistic Societies of the United States. 

New York, United States of America. Received by the 
Church of this Communion, and published in union with the 
same." It is dated Canterbury, N. H., 1843 ; contains 405 
pages ; and is in two parts. The first part contains the revela- 
tion proper; the second, various " testimonies" to its accuracy 
and divine origin. Of these evidences, some purport to be by 
the prophets Elisha, Ezekiel, Malachi, Isaiah, and others ; from 
Noah, St. Peter, St. John ; by " Holy and Eternal Mother Wis- 
dom," and a "holy and mighty angel of God," whose name 
was Ma'ne Me" rah Vah'na Si'na Jah ; but the greater num- 
ber are by living Shakers. As a part of the revelation, the 
Shakers were commanded to print, "in their own society, five 
hundred copies" of this book, to be "given to the children of 
men," and " it is my requirement that they be printed before 
the 22d of next September. To be bound in yellow paper, 
with red backs ; edges yellow also." Moreover, missionary so- 
cieties were commanded to translate the book into foreign 

CD 

tongues, and I have heard that a copy was sent to every ruler 
or government which could be reached by mail. 

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

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

" My name, says the angel whose quarter is eastward, and stands as 
first, is HOLY ASSAN' DE LA JAH'. The second, whose part is sec- 
ond, and quarter westward, is MI'CHAEL VAN' CE VA' NE. The 



The Shakers. 247 



third, whose pari is third, and quartet northward, is GA BKX vi:N' 
DO VAS' TKK BEEN'. The fourth, whose part is fourth, and quarter 
southward, is TEN DKV DE PA' ROL JEW' LB JAH'. 

u These SIS our nanus In our own tongues, and we arc sent on earth 
to prepare the way lor the Most High; and the whole human family will 
DC convinced of this before the final event of our mission shall arrive. 

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

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

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

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

• It was in the evening of the tw-enty-second of January, eighteen hun- 
dred and forty-two, while I was busily employed putting all tilings in 
readiness tor the close of the week, that I distinctly heard my name 
called very loudly, and with much earnestness. I could not go so well 
at that moment, and I answered, 4 I will come soon,' for I supposed it to 
be some one in the adjoining room that wished to see me; but the word 

repeated three times, and I hastened to the place from whence the 
sound seemed to come, but there was do one present 

-I soon saw in the middle of the room four very large and bright 
lights, or balls of tire, as they appeared to be; they moved slowly each 
way, and after a little time joined together in one exceedingly large light, 
or pillar of fire. At this moment I heard a loud voice, which uttered 
many words with such mighty force that I feared to stay in the room, 
and attempted to go out; but found that 1 had not power to move my 

"For. some time I could not understand one word that was sounded 



248 Communistic Societies of the United States. 

forth; but the first that I did understand were as follows: 'Hark! hark! 
hearken, O thou child of mortality, unto the word that is and shall be 
sounded aloud in thine ears, again and again, even until it is obeyed. 

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

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

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

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

And so on, for a good many pages. 

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

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

" Among these it has pleased God to select a female of the United So- 
ciety at Wisdom's Valley (Watervliet), and indue her with the heavenly 
lijjht of revelation as an instrument of divine Wisdom, to write by divine 



The Shakers. 249 



inspiration those solemn warnings, prophetic revelations, and heavenly 
Instructions which will be found extensively diffused through the sacred 

pages of this hook. 

"These were written in a series of communications at various tunes 

during the \car 1841, '4',\ '1:'., and '4 1, w ith few exceptions, which will be 

by their several dates. But the inspired writer had no knowledge 
that they were designed by the Divine spirit to lie published to the world 
until a large portion of the work was written; therefore, whenever she 

u .- called upon by the angel of God, >he wrote whatever the angel dicta 
ted at the time, without any reference to the connective order and regular 
arrangement of a hook ; for she was not directed so to do, for reasons W hieh 
were afterwards revealed to her ami other witnesses then unknown to her. 

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

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

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

'• But although it was found necessary to transcribe the whole, in order 

to prepare it properly and intelligibly for the press, yet we have used 

gnat care to pn Berve the sense of the original in its purity; and we Can 

tify that the substance and spirit of the work have been conscientiously 

preserved in full throughout the whole. 

IS 



250 Communistic Societies of the United States. 



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

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

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

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

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

At this day most (but not all) of the Shaker people are sin- 
cere believers in what is commonly called Spiritualism. At a 
Shaker funeral I have heard what purported to be a message 



The Shakers. 251 



from the Bpirit whose body was lying in the coffin in the ad 
joining hall. In one of the societies it Lb believi d thai a mag 
nificent spiritual city, densely inhabited, and filled with pal- 

aces and tine residences, lies upon their domain, and at luit a 
little distance from the terrestrial bnildings of the Chnrch £am 
ily ; and frequent communications come from this spirit city 
to their neighbors. "When I was a little girl, I desired very 
much to have a hymn sent through me to the family from the 
Bpirit-land ; and after waiting and wishing fur a long time, one 
day when I was little expecting it, as I Mas walking about, a 
hymn came to me thus, to my inexpressible delight" — so said a 
Shaker eldress to me in all seriousness. " We have frequently 
been visited by a tribe of Indians (spirits of Indian.-), who used 
to live in this country, and whose spirits still come back here 
Occasionally," said another Shaker sister to me. 

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

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

u Mysterious worshipers I 
Are yon indeed the things you seem to be, 

01' earth — yet of it^ iron influence free— 



252 Communistic Societies of the United States. 



From all that stirs 
Our being's pulse, and gives to fleeting life 
What well the Hun has termed "the rapture of the strife?" 

"Are the gay visions gone, 
Those day-dreams of the mind, by fate there flung, 
And the fair hopes to which the soul once clung, 

And battled on; 
Have ye outlived them? All that must have sprung, 
And quicken'd into life, when ye were young ? 

"Does memory never roam 
To ties that, grown with years, ye idly sever, 
To the old haunts that ye have left forever — 

Your early homes? 
Your ancient creed, once faith's sustaining lever, 
The loved who erst prayed with you — now may never? 

"Has not ambition's paean 
Some power within your hearts to wake anew 
To deeds of higher emprise — worthier you, 

Ye monkish men, 
Than may be reaped from fields? Do ye not rue 
The drone-like course of life ye now pursue ? 

"The camp — the council — all 
That woos the soldier to the field of fame- 
That gives the sage his meed — the bard his name 

And coronal — 
Bidding a people's voice their praise proclaim ; 
Can ye forego the strife, nor own your shame \ 

"Have ye forgot your youth, 
When expectation soared on pinions high, 
And hope shone out on boyhood's cloudless sky, 

Seeming all truth — 
When all looked fair to fancy's ardent eye, 
And pleasure wore an air of sorcery ? 

" You, too ! What early blight 
Has withered your fond hopes, that ye thus stand, 
A group of sisters, 'mong this monkish band ? 



The Shakers. 253 



Fe creatures bright ! 
Kas sorrow Scored your brows with demon hand, 
Or o'er your hopes passed treachery's burning brand I 

"Ye would have graced right well 
The bridal scene, the banquet, or the bowers 
Where mirth and revelry usurp the hours — 

Where, like a spell, 
Beauty is sovereign — where man owns its powers. 
And woman's tread is o'er a path of flowers. 

" Yet seem ye not as those 
Within whose bosoms memories vigils keep: 
Beneath your drooping lids no passions sleep; 

And your pale brows 
Bear not the tracery of emotion deep — 
Ye seem too cold and passionless to weep I" 

A " Shaker Girl," in one of the Kentucky societies, publish- 
ed soon afterward the following " Answer to Charlotte Cush- 
nan," which is certainly not without spirit: 

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

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

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

If Camps and eoiineils — soldiers' 'fields of fame' — 

or yet a people's praise or people's blame, 



254 Communistic Societies of the United States. 



Is all that gives the sage or bard his name, 
We can 'forego the strife, nor own our shame.' 

What great temptations you hold up to view 
For men of sense or reason to pursue ! 
The praise of mortals ! — what can it avail, 
When all their boasted language has to fail ? 

And ' sorrow hath not scored with demon hand,' 
Nor ' o'er our hopes pass'd treachery's burning brand ;' 
But where the sorrows and the treachery are, 
I think may easily be made appear. 
In ' bridal scenes,' in ' banquets and in bowers !' 
Mid revelry and variegated flowers, 
Is where your mother Eve first felt their powers. 
The ' bridal scenes,' you say, ' we'd grace right well !' 
'Lang syne' there our first parents blindly fell ! — 
The bridal scene! Is this your end and aim? 
And can you this pursue, ' nor own your shame V 
If so — weak, pithy, superficial thing — 
Drink, silent drink the sick hymeneal spring. 

' The bridal scene ! the banquet or the bowers, 
Or woman's [bed of thorns, or] path of flowers,' 
Can't all persuade our souls to turn aside 
To live in filthy lust or cruel pride. 

Alas ! your path of flowers will disappear ; 
E'en now a thousand thorns are pointed near ; 
Ah ! here you find ' base treachery's burning brand,' 
And sorrows score the heart, nor spare the hand; 
But here 'Beauty's sovereign' — so say you — 
A thing that in one hour may lose its hue — 
It lies upon the surface of the skin — 
Aye, Beauty's self was never worth a pin ; 
But still it suits the superficial mind — 
The slight observer of the human kind ; 
The airy, fleety, vain, and hollow thing, 
That only feeds on wily flattering. 
' Man owns its powers ?' And what will not man own 
To gain his end— to captivate— dethrone ? 
The truth is this, whatever he may feign, 
You'll find your greatest loss his greatest gain ; 



The Shakers, 255 



For like tin l>oo, he will improve the hour. 

Ami all day long he'll hunt from Bower to flower, 

Ami when he sips the BWeetneflS all away. 

For Mght he cares, the flowers may all decay. 

But here, each Other's virtues We partake. 

Where men ami women all their ills forsake: 

True virtue spreads her bright angelic wing, 

While saints ami -t raphe praise the Almighty King, 

And when the matter's rightly understood, 

You'll find we labor fox each other's good ; 

This, Charlotte Cushman, truly is our aim — 

Can you forego this strife, "nor own your shame?' 

Now if you would receive a modest hint, 
You'd surely keep your name at least from print; 
Nor have it hoisted, handled round and round, 
And echoed o'er the earth from mound to mound. 

As the great advocate of (Oh, the name!). 

Now can you think of this, % nor own your shame?' 

But, Charlotte, learn to take a deeper view 
Of what your neighbors say or neighbors do ; 
And when some flattering knaves around you tread, 
Just think of what a SHAKES (Iiki, has said."' 

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



256 Communistic Societies of the United States. 






























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THE PERFECTIONISTS 



OF 



ONEIDA AND WALLINGFOKD. 



THE PERFECTIONISTS OF ONEIDA 
AND WALLINGFORD. 



I. — Historical. 

The Oneida and Wallingford Communists are of American 
origin, and their membership is almost entirely American. 

Their founder, who is still their head, John Humphrey 
Noyes, was born in Brattleboro, Vermont, in 1811, of respect- 
able parentage. He graduated from Dartmouth College, began 
the study of the law, but turned shortly to theology ; and 
studied first at Andover, with the intention of fitting himself 
to become a foreign missionary, and later in the Yale theo- 
logical school. At New Haven he came under the influence 
of a zealous revival preacher, and during his residence there 
lie " landed in a new experience and new views of the way of 
&alvation, which took the name of Perfectionism." 

This was in 1S34. lie soon returned to Putney, in Vermont, 
where his father's family then lived, and where his father was 
I hanker. There he preached and printed; and in 1S3S 
married Harriet A. Holton, the granddaughter of a member 
of Congress, and a convert to his doctrines. 

lie slowly gathered about him a small company of believers, 
drawn from different parts of the country, and with their help 
made known his new faith in various publications, with such 
effect that though in 1847 he had only about forty persons in 
his own congregation, there appear to have been small gather- 
ings of " Perfectionists" in other states, in correspondence with 
Noyes, and inclined to take him as their leader. 



26o Communistic Societies of the United States. 

Originally Noyes was not a Communist, but when his thoughts 
turned in that direction he began to prepare his followers for 
communal life ; in 18-15 he made known to them his peculiar 
views of the relations of the sexes, and in 1S1G the society at 
Putney began cautiously an experiment in communal living. 

Their views, which they never concealed, excited the hostil- 
ity of the people to such a degree that they were mobbed and 
driven out of the place; and in the spring of 1818 they joined 
some persons of like faith and practice at Oneida, in Madison 
County, New York. Here they began community life anew, 
on forty acres of land, on which stood an unpainted frame 
dwelling-house, an abandoned Indian hut, and an old Indian 
saw-mill. They owed for this property two thousand dollars. 
The place was neglected, without cultivation, and the people 
were so poor that for some time they had to sleep on the floor 
in the garret which was their principal sleeping-chamber. 

The gathering at Oneida appears to have been the signal for 
several attempts by followers of Noyes to establish themselves 
in communes. In 1819 a small society was formed in Brook- 
lyn, N.Y., to which later the printing for all the societies was 
intrusted. In 1850 another community was begun at Walling- 
ford, in Connecticut. There were others, of which I find no 
account ; but all regarded Oneida as their centre and leader ; 
and in the course of time, and after various struggles, all were 
drawn into the common centre, except that at Wallingford, 
which still exists in a flourishing condition, having its property 
and other interests in common with Oneida. 

The early followers of Noyes were chiefly New England 
farmers, the greater part of whom brought with them some 
means, though not in any single case a large amount. Noyes 
himself and several other members contributed several thou- 
sand dollars each, and a " Property Register " kept from the 
beginning of the community experiment showed that up to 
the first of January, 1857, the members of all the associated 




j. |i i .1 M.| R "i Till: I'Eltl El I I IN 



The Perfectionists. 261 



communes had brought in the considerable amount <>f one 

hundred and seven thousand seven hundred and six dolla 
I understand, however, that this sum was not at any one time 
in hand, and that much of it came in several years after the 
settlement at ( meida in 184:8 ; and it is certain that in the early 
davs, while they were still seeking for some business which 
should be at the same time agreeable to them and profitable, 
they had sometimes short commons. They showed great cour- 
age and perseverance, for through all their early difficulties 
they maintained a printing-office and circulated a free paper. 

At first they looked toward agriculture and horticulture as 
their main-stays for income; but they began soon to unite 
other trade- with these. Their saw-mill sawed lumber for the 
neighboring farmers; they set np a blacksmith shop, and here, 
besides other work, they began to make traps by hand, having 
at first no means to buy machinery, and indeed having to in- 
vent most of that which they now use in their extensive trap 
shop. 

Like the Shakers with their garden seeds, and all other stic- 
kful communities with their products, the Perfectionists got 
their start by the excellence of their workmanship. Their 
traps attracted attention because they were more uniformly 
well made than others; and thus they built up a trade which 
has become very large. They raised small fruits, made rustic 
furniture, raised farm crops, sold cattle, had at one time a sloop 
on the Hudson; and Noyes himself labored as a blacksmith, 
farmer, and in many other employments. 

Working thus under difficulties, they had sunk, by January, 
1857, over forty thousand dollars of their capital, but had 
gained valuable experience in the mean time. They had con- 
centrated all their people at Oneida and Wallingford ; and had 
6et up some machinery at the former place. In January, L857, 
they took their first annual inventory, and found themselves 
worth a little over sixty-seven thousand dollars. Their per.-e- 



;62 Communistic Societies of the United States. 



verance had conquered fortune, for in the next ten years the 
net profit of the two societies amounted to one hundred and 
eighty thousand five hundred and eighty dollars, according to 
this statement : 



Net earnings in 1857 $5,470 11 

" " 1858 1,763 60 

" " 1859 10,278 38 

" " I860 15,611 03 

" " 1861 5,877 89 



Net earnings in 1862. . . .$9,859 78 

1863.... 44,755 30 

" " 1864.... 61,382 62 

" " 1865.... 12,382 81 

" " 1866.... 13,198 74 



During this time they made traps, traveling- bags and satch- 
els, mop-holders, and various other small articles, and put up 
preserved fruits in glass and tin. They began at Wallingford, 
in 1851, making match-boxes, and the manufacture of travel- 
ing-bags was begun in Brooklyn, and later transferred to 
Oneida. Trap-making was begun at Oneida in 1855 ; fruit- 
preserving in 1858, and in 1866 the silk manufacture was es- 
tablished. 

Meantime they bought land, until they have in 1874, 
near Oneida, six hundred and fifty-four acres, laid out in or- 
chards, vineyards, meadows, pasture and wood land, and in- 
cluding several valuable water-powers ; and at Wallingford 
two hundred and forty acres, mainly devoted to grazing and 
the production of small fruits. They have erected in both 
places commodious and substantial dwellings and shops, and 
carry on at this time a number of industries, of which some 
account will be found further on. 

The two communities, whose members are interchangeable 
at will and whenever necessity arises, must be counted as one. 
At Oneida they have founded a third, on a part of their land, 
called Willow Place, but this too is but an offshoot of the cen- 
tral family. In February, 1874, they numbered two hundred 
and eighty-three persons, of whom two hundred and thirty- 
eight were at Oneida and Willow Place, and forty-five at Wal- 
lingford. Of these one hundred and thirty-one were males, 



77 Perfectionists, ~ r >^ 



j 



ami one hundred and fifty-two females, of the whole num- 
ber, sixty-four were children and youth under twenty-one — 

thirty-three males and thirty-one females. Of the two hun- 
dred and nineteen adults, one hundred and live were over forty- 
five years of age — forty-four men and aixty-one women. 

They employ in both places from twenty to thirty live farm 
laborers, according to the Beason, and a number of fruit-picl. 
in the time of small fruits. Besides, at Oneida they employ 
constantly two hundred and one hired laborers, of whom one 
hundred and three are women, seventy-five of whom work in 
the Bilk factory ; sixty-seven of the men being engaged in the 
trap works, foundry, and machine shops. At Wallingford the 
bilk works give employment to thirty-live hired women and girls. 

( Originally, and for many years, these Communists employed 
no outside labor in their houses ; but with increasing prosper- 
ity they have begun to hire servants and helpers in many 
branches. Thus at Oneida there are in the laundry two men 
and five women ; in the kitchen three men and seven women ; 
in the heating or furnace room two men; in the shoemaker's 
shop two; and in the tailor'.- shop two — all hired people. At 
AVallingford they hire three women and one man for their 
laundry. 

These hired people arc the country neighbors of the com- 
mune ; and, as with the Shakers and the Harmonists, they 
like their employers. These pay good wages, and treat their 

rvants kindly; looking after their physical and intellectual 
well-being, building houses for such of them as have families 
and need to be near at hand, and in many ways showing in- 
terest in their welfare. 

The members of the two societies are for the most part 
Americans, though there are a few English and Canadians. 
There are among them lawyers, clergymen, merchants, physi- 
cians, teachers ; but the greater part were New England farm- 
ers and mechanics. Former ( 'oiigregatioiialists and Pretbvte- 

T 



264 Communistic Societies of the United States. 

rians, Episcopalians, Methodists, and Baptists are among them 
— but no Catholics. 

They have a great number of applications from persons 
desirous to become members. During 1873 they received 
over one hundred such by letter, besides a nearly equal num- 
ber made in person. They are not willing now to accept new 
members ; but I believe they are looking about for a place 
suitable for a new settlement, and would not be unwilling, if 
a number of persons with sufficient means for another colony 
should present themselves, to help them with teachers and 
guides. 

In the year 1873 the Oneida Community produced and sold 
preserved fruits to the value of $27,417; machine and sewing 
silk and woven goods worth $203,784 ; hardware, including 
traps, chucks, silk-measuring machines and silk-strength testers 
(the last two of their own invention), gate-hinges and foundry 
castings, $90,447. They raised twenty-five acres of sweet corn, 
six acres of tomatoes, two acres of strawberries, two of rasp- 
berries ; half an acre of currants, half an acre of grapes, twen- 
ty-two acres of apples, and three and a half acres of pears. 

Silk-weaving has been abandoned, as not suitable to them. 

At the beginning of 1874 they were worth over half a mill- 
ion of dollars. 

From the beginning, Noyes and his followers have made 
great use of the press. Up to the time of their settlement 
at Oneida they had published " Paul not Carnal ;" two series 
of The Perfectionist ; The Way of Holiness, the Berean, 
and The Witness. From Oneida they began at once to issue 
the Sjnritual Magazine, and, later, the Free Church Circu- 
lar, which was the beginning of their present journal, the 
Oneida Circular. "Bible Communism" also was published 
at Oneida during the first year of their settlement there. They 
did not aim to make money by their publications, and the Cir- 
cular was from the first published on terms probably unlike 



Tlir Perfectionists. 265 

those of any other newspaper in the world. I take from an 
old number, of the year L858, the following announcement, 
standing at the head of the iirst column : 

"The Circular is published by Communists, and for Communists. Its 
main object is to help the education of seven! confederated associations, 
who arc practically devoted to the Pentecost principle of community of 
property. Nearly all of its readers outside of those associations arc Com- 
munists in principle. It is supported almost entirely by the free contri- 
butions of this Communist constituency. A paper with such objects and 
such resources can not properly be offered for sale. Freely we receive, 
and we freely give. Whoever wishes to read the Circular can have it 
without paying, on ruo.MisiXG to pay, by applying through tht* mail, 
or at 4:5 Willow Place, Brooklyn. If any one chooses to pay, he may send 
two DOLLAB8 for the yearly volume; but he must not recmire us to keep 
his accounts. We rely on the free gifts of the family circle for which 
we labor." 

This paper was published on these terms, at one time semi- 
weekly, and at another three times a Meek. For some years 
past it has appeared weekly, printed on extremely good paper, 
ami an admirable specimen of typography; and it has now at 
the head of its columns the following notice: 



'a 



'•The Circular is sent to all applicants, •whether they pay or not. It 
costs and is worth at least two dollars per volume. Those who want it 
ami ought to have it are divisible into three classes, viz. : 1, those who can 
not afford to pay two dollars; 2. those who can afford to pay only two 
dollars ; and, 3, those who can afford to pay more than two dollars. The 
fir>t ought to have it free; the second ought to pay the cost of it; and 
the third ought to pay enough more than the cost to make up the de- 
ficiencies of the iirst. This is the law of Communism. We have no means 
of enforcing it, and do wish to do so, except by stating it and leaving it 
to the good sense of those concerned. We take the risk of offering the 
Circular to all without price; but free subscriptions will be received 
only from persons making application for themselves, either directly 01 
by giving express authority to those who apply for them. 

■ Foreign subscribera, except those residing in Canada, must remit with 
their subscriptions money to prepay the postage.'' 



266 Communistic Societies of the United States. 



They print now about two thousand copies per week, and 
lost last year six hundred dollars in the enterprise, without 
reckoning what would have had to be paid in any other work 
of the kind for literary labor. 

A list of the works they have issued will be found, with the 
titles of works issued by other communistic societies, at the 
end of the volume. 

Aside from its religious and communistic teachings, the Cir- 
cular has a general interest, by reason of articles it often con- 
tains relating to natural history and natural scenery, which, 
from different pens, show that there are in the society some 
close observers of nature, who have also the ability to relate 
their observations and experiences in excellent English. In 
general, the style of the paper is uncommonly good, and shows 
that there is a degree of culture among the Oneida people 
which preserves them from the too common newspaper vice of 
fine English. 

Their publications deal with the utmost frankness with their 
own religious and social theories and practices, and I suppose 
it may be said that they aim to keep themselves and their doc- 
trines before the public. In this respect they differ from all 
the other Communistic societies now existing in this country. 
That they are not without a sense of humor in these efforts, 
the following, printed as advertisements in the Circular, will 
show : 

GRAND FIRE ANNIHILATOR ! — AN INVENTION for overcom- 
ing Evil with Good. 

MEEK & LOWLY. 

TO JEWELERS.— A SINGLE PEARL OF GREAT PRICE ! This 
inestimable Jewel may be obtained by application to Jesus Christ, at 
the extremely low price of ' ; all that a man hath !" 

TO BROKERS. 

Ty ANTED. — Any amount of SHARES OF SECOND - COMING 
' » STOCK, bearing date A.D. 70, or thereabouts, will find a ready 
market and command a high premium at this office. 



The Perfectionists, 267 



ATTENTION! 

SOLDIERS who claim to have " fought the fight of frith" will find it 
for their advantage to have their claims investigated. All who can 
establish said claim are entitled to a bounty land-warrant in the king- 
dom of Heaven, and B pen-inn for eternity. 



11 



OOMS TO LET in the ".Many Man, ions" that Christ has prepared 

for those that love him. 

DIRECTIONS for cultivating the fruits of the Spirit may be obtained 
gratia, at MEEK A LOWLVS, 

No. 1 Grace Court. 
Practical Reflections on Ciirist's Bebmob OS THH Mount may be had 

also as above. 

LEGAL NOTICE. — Notice is hereby given that all claims issued by 
the old linn of Moses and Law were canceled 1800 years ago. Any 
requirement, therefore, to observe as a means of righteousness legal enact- 
ments bearing date prior to A.D. 70, is pronounced by us, on the author- 
ity of the New Testament, a fraud and imposition. 

rillli: EYES ! THE EYES ! !— It is known that many persons with two 
-*- eyes habitually ''see double." To prevent stumbling and worse lia- 
bilities in such circumstances, an ingenious contrivance has been invented 
by which the whole bodt is filled with light, It is called the '"SINGLE 
EYE," and may be obtained by applying to Jesus Christ. 

WATER-CURE ESTABLISHMENT. — I will sprinkle clean water 
upon you, and ye shall be clean : from all your filthiness, and from 
all your idols, will I cleanse you. A new heart also will I give you, and a 
new spirit will I put within you: and I will take away the stony heart 
out of your flesh, and I will give you a heart of flesh. — Ezekiel xxxvi., 
86, 36. 

PATENT SIEVES.— The series of sieves for CRITICISM having been 
thoroughly tested, are now offered to the public for general 080. 
They are warranted to sift the tares from the wheat, and in all cases to 
discriminate between good and evil. A person, after having passed 
through this Beries, comes out free from the incumbrances of egotism, 
pride, etc, etc. All persons are invited to test them gratuitously. 

MAGNIFICENT RESTAURANT !— In Mount Zion will the Lord of 
hosts make unto all people a feast of fat things, a feast of wines on 

the fees; of fat things full of marrow, of wines on the lees well refund, 
i he will destroy in this mountain the face of the covering casl over 

all peopl . and the veil that i- Spread over all nation-. lie will swallow 

Dp death in victory; and the Lord Cod will wipe away tears from off all 

.ml the rebuke Of his people shall be taken away from off all the 

earth : for the Lord hath spoken it.— Isaiah sxv., 



268 Communistic Societies of the United States. 

PATENT SALAMANDER SAFES. — Lay not up for yourselves 
treasures upon earth, where moth and rust doth corrupt, and where 
thieves break through and steal : but lay up for yourselves treasures in 
heaven, where neither moth nor rust doth corrupt, and where thieves do 
not break through nor steal. — Matt, vi., 19. 20. This safe, having been 
submitted for 1800 years to the hottest fire of judgment, and having been 
through that time subject to constant attacks from the fiery shafts of the 
devil, is now offered to the public, with full confidence that it will meet 
with general approbation. Articles inclosed in this safe are warranted 
free from danger under any circumstances. 

TO THE AFFLICTED !— WINE and MILK for the hungry, REST for 
the weary and heavy-laden, CONSOLATION and BALM for the 
wounded and invalids of every description — may be had gratis, on appli- 
cation to the storehouse of the Son of God. 

The Circular contains each week extracts from journals 
kept in the two communities, and " Talks " by Noyes and oth- 
ers, with a variety of other matter relating to their belief and 
daily lives. 

II. — Eeligious Belief and Faith - Cures. 

They call themselves " Perfectionists." 

They hold to the Bible as the " text-book of the Spirit of 
truth ;" to " Jesus Christ as the eternal Son of God ;" to " the 
apostles and Primitive Church as the exponents of the ever- 
lasting Gospel." They believe that "the second advent of 
Christ took place at the period of the destruction of Jerusa- 
lem ;" that " at that time there was a primary resurrection and 
judgment in the spirit world ;" and " that the final kingdom 
of God then began in the heavens ; that the manifestation of 
that kingdom in the visible world is now approaching ; that 
its approach is ushering in the second and final resurrection 
and judgment ; that a Church on earth is now rising to meet 
the approaching kingdom in the heavens, and to become its 
duplicate and representative ; that inspiration, or open com- 
munication with God and the heavens, involving perfect holi- 
ness, is the element of connection between the Church on earth 



The Perfectionists. 269 



and the Church in the heavensj and the power by which the 
kingdom of God is to he established and reign in the world."* 

They assert, further, that "the Gospel provides for complete 
salvation from sin" — hence the name they assume of " Per- 
fectionists." "Salvation from sin," they say, "is the founda- 
tion needed by all other reforms." 

"Do you, then, claim to live sinless lives f I asked; and 
received this answer: 

'* We consider the community to he a Church, and our the- 
ory of a Christian Church, as constituted in the apostolic age, 
is that it is a school, consisting of many classes, from those who 
are in the lowest decree of faith to those who have attained 
the condition of certain and eternal salvation from sin. The 
only direct answer, therefore, that we can give to your question 
is that some of us claim to live sinless lives, and some do not. 
A sinless life is the standard of the community, which all be- 
lieve to be practicable, and to which all are taught to aspire. 
Yet we recognize the two general classes, which were charac- 
terized by Paul as the "nepiou" and the "teleioi." Our be- 
lief is that a Christian Church can exist only when the "teleioi'* 
are in the ascendant and have control." 

In compliance with my request, the following definition of 
" Perfectionism " was written out for me as authoritative : 

" The bare doctrine of Perfectionism might be presented in a 
single sentence thus : 

'• As the doctrine of temperance is total abstinence from al- 
coholic drinks, and the doctrine of anti-slavery is immediate 
abolition of human bondage, so the doctrine of Perfectionism 
is immediate and total cessation from sin. 

" But the analogy thus suggested between Perfectionism and 
two popular reforms is by no means to be regarded as defining 
the character and methods of Perfectionism. Salvation from 

* Statement in tlic Circular. 



270 Communistic Societies of the United States. 

sin, as we understand it, is not a system of duty-doing under 
a eode of dry laws, Scriptural or natural ; but is a special phase 
of religious experience, having for its basis spiritual intercourse 
with God. All religionists of the positive sort believe in a 
personal God, and assume that he is a sociable being. This 
faith leads them to seek intercourse with him, to approach him 
by prayer, to give him their hearts, to live in communion with 
him. These exercises and the various states and changes of 
the inner life connected with them constitute the staple of 
what is commonly called religious experience. Such experi- 
ence, of course, has more or less effect on the character and ex- 
ternal conduct. AVe can not live in familiar intercourse with 
human beings without becoming better or worse under their 
influence ; and certainly fellowship with God must affect still 
more powerfully all the springs of action. Perfectionists hold 
that intercourse with God may proceed so far as to destroy 
selfishness in the heart, and so make an end of sin. This is the 
special phase of religious experience which we profess, and for 
which we are called Perfectionists." 

Among other matters, they hold that " the Jews are, by God's 
perpetual covenant, the royal nation ;" that the obligation to 
observe the Sabbath passed away with the Jewish dispensation, 
and is "adverse to the advance of man into new and true ar- 
rangements ;" that " the original organization instituted by 
Christ [the Primitive Church] is accessible to us, and that our 
main business as reformers is to open communication with 
that heavenly body ;" and they " refer all their experience to 
the invisible hosts who are contending over them." 

I must add, to explain the last sentence, that they are not 
Spiritualists in the sense in which that word is nowadays usual- 
ly employed, and in which the Shakers are Spiritualists;' but 
they hold that they are in a peculiar and direct manner under 
the guidance of God and good spirits. " Saving faith, accord- 
ing to the Bible, places man in such a relation to God that he 



T/n Perfectionists. 271 

is authorized to ask favors of him M :i child a> ' ;s favors of his 
father. Prayer without expectation of an answer is a per- 
formance not sanctioned by Scripture nor by common 
But prayer with expectation of an answer (that is, the prayer 
of faith) is impossible, on the supposition that 'the age of 
miracles ia past,' and that God no Longer interferes with the 
regular routine of nature." Hence their belief in what they 
call " Faith-cures," of which I shall speak further on. 

Community of goods and of persons they hold to have been 
taught and commanded by Jesus: '"Jesus Christ offers to save 
men from all evil — from sin and death itself; but he always 
states it as a necessary condition of their accepting his help 
that they shall forsake all other; and particularly that they 
shall get rid of their private property." Communism t! 
hold therefore to be "the social state of the resurrection." 
u The account on the sides of life and death arranges itself 
thus : 



APOSTASY, 

UNBELIEF, 

Obedience to 

Mammon, 

Private PBOPRUTT, 

DEATH. 



RESTORATION, 

FAITH, 

Obedience to 
Christ, 

COMMI.MSM, 

immortality:' 



The community system, which they thus hold to have hern 
divinely commanded, they extend beyond property — to persons ; 
and thus they justify their extraordinary social system, in which 
there is no marriage; or, as they put it,"complex marriage 
takes the place of simple." They surround this Bingular and, 
SO far as I know, unprecedented combination of polygamy and 

polyandry with certain relig and social restraints; but 
affirm that there is " no. intrinsic difference between prop- 
erty in persons and property in things: and that the same 
spirit which abolished exclusiveness in regard to money would 



272 Communistic Societies of the United States. 

abolish, if circumstances allowed full scope to it, exclusiveness 
in regard to women and children."* 

It is an extraordinary evidence of the capacity of mankind 
for various aud extreme religious beliefs, that many men have 
brought their wives and young daughters into the Oneida 
Community. 

They have no preaching ; do not use Baptism nor the Lord's 
Supper; do not observe Sunday, because they hold that with 
them every day is a Sabbath ; do not pray aloud ; and avoid 
with considerable care all set forms. They read the Bible 
and quote it much. 

They believe that the exercise of sufficient faith in prayer to 
God is capable of restoring the sick to health ; and assert that 
there have been in their experience and among their member- 
ship a number of such cures. In a " Free-Churcli Tract," dated 
" Oneida Reserve, 1850," there is an account of such a cure of 
Mrs. M. A. Hall, ill of consumption, and given up by her physi- 
cians. In this case J. H. Noyes and Mrs. Cragin were those 
whose " power of faith " was supposed to have acted ; and Mrs. 
Hall herself wrote, two years later : " From a helpless, bed-rid- 
den state, in which I was unable to move, or even to be moved 
without excruciating pain, I was instantly raised to a con- 
sciousness of perfect health. I was constrained to declare again 
and again that I was perfectly well. My eyes, which before 
could not bear the light, were opened to the blaze of day and 
became strong. My appetite was restored, and all pain re- 
moved." This is said to have taken place in June, 1847. The 
following case is reported in the Circular for February 9th 
of the present year (1874), and the description of the injury, 
which immediately follows, is given by Dr. Cragin — a member 
of the Oneida Community — whom I understand to be a regu- 
larly educated physician. The sufferer was a woman, Mrs. M. 



* " History of American Socialisms," by J. H. Noyes, p. G20. 



The Perfectionists. 273 

"Her hand was passed between the robber rollers of a wringing-nuv 
chine. The machine was new, and the rollers wire screwed down bo that it 
brought a very heavy pressure on her hand, evidently crowding the hones 
all out of place and stretching the ligaments, besides seriously injuring 

the nerves of her band and arm. When she came here from Wallingford 
Community, several weeks after the accident, not only the nerves of her 
hand were essentially paralyzed, but the trunk nerve of her arm was para- 
lyzed and caused her a great deal of suffering. It was as helpless as 
though completely paralyzed : she had not sufficient control over her 
hand to bend her fingers. 

" That was her condition up to the time of the cure. I could not see 
from the time she came here to the time of the cure that there was any 
change for the better. I told her the first time I examined her hand that, 
according to the ordinary course of such things, she must not expect to 
get the use of it under twelve months, if she did then. At the same time 
I told her I would not limit the power of God. 

u Her general health improved, but her hand caused her the acutest 
suffering. It would awaken her in the night, and oblige her to get up 
and spend hours in rubbing it and trying to allay the pain. If any one 
has had a jumping toothache, he can imagine something what her suffer- 
ing was, only the pain extended over the whole hand and arm, instead 
of being confined to one small place like a tooth. I have known of strong 
nun who had the nervous system of an arm similarly affected, who begged 
that their arms might be taken ofi", and have indeed suffered amputation 
rather than endure the pain. 

" For some time before her cure there had been considerable talk in the 
family about faith-cures, and persons had talked with her on the subject, 
and encouraged her to expect to have such a cure as Harriet Hall did. 
Finally Mr. Nbyes's interest was aroused, and he invoked a committee for 
her — not so much to criticise as to comfort her, and bring to bear on her 
the concentrated attention and faith of the family. She was stimulated 
by this criticism to cheerfulness and hope, and to put herself into the 
social current, keeping around as much as she could where there was the 
most life and faith. A private criticism soon after penetrated her spirit, 
and separated her from a brooding influence of evil that she had come 
under in a heart affair. 

" Still she suffered with her hand as much as ever, up to the time of 
her BUdden cure. A few evenings after this private criticism we hail a 
very interesting meeting, and she was present in the gallery. The sub- 



274 Communistic Societies of the United States. 

ject was the power of prayer, and there was a good deal <>t' faith experi- 
ence related, and she appeared the next morning shaking hands with 
every body she met. Now you see her washing dishes and making 
beds. 

" Mh. J.— The morning she was cured I was at work in the hall, when 
she came running toward me, saying, ' I'm cured ! I'm cured !' Then she 
shook hands with me, using the hand that had been so bad, and giving a 
hearty pressure with it. 

" Dr. ft— To show that the case is not one of imagination, I will say 
that the day before the cure she could not have it touched without suffer- 
ing pain. She had not been dressed for a week, but that morning she 
bathed and dressed herself and made her bed, and then went to Joppa. 

"Mr. N. — She came down to Joppa with her hands all free, and went 
out on the ice ; I don't know that she caught any fish, but she attended 
the ' tip-ups.' 

"Mrs. ft— She said to me that she had attended to dieting and all the 
prescriptions that were given her, and got no help from them ; and she 
had made up her mind that if there was any thing done for her, the com- 
munity must take hold and do it. 

"W.A.H.— Let us be united about this case; and if it be imagination, 
let us have more of it; and if it be the power of faith, let us have more 
faith. 

" ft W. U. — "Was Mrs. M. conscious of any precise moment when the pain 
left her in the night ? 

"Mrs. M. [the person who was cured]. — After the meeting in which we 
talked about faith-cures, I went to my room and prayed to God to take 
the pain out of my hand, and told him if he did I would glorify him 
with it. The pain left me, and I could stretch out my arm farther than 
I had been able to since it was hurt, I went to bed, and slept until four 
o'clock without waking ; then I awoke and found I was not in pain, and 
that I could stretch out my arm and move my fingers. Then I thought— 
' I am well.' I got up, took a bath, and dressed myself. After this my 
arm ached some, but I said, ' I am well ; I am made every whit whole.' 
I kept saying that to myself, and the pain left me entirely. My arm has 
begun to ache nearly every day since then, but I insist that I am well, and 
the pain ceases. That arm is not yet as strong as the other, but is im- 
proving daily. 

"Mrs. ft — I have had considerable of that kind of experience during 
the last i'cw yeara For two yeais I raised blood a good deal, and thought 



The Perfectionists. 275 



a great many times that I was going to die — could not get that idea out 
of my mind. Mrs. M. talked with me about it, and told me I must not 
give up to my imaginations. I was put into business two years ago, and 
some days my head swam so that I could hardly go about, but I did 
what was given me to do ; and finally I came to a point in my experience 
where I said, 'I don't care if I do raise blood; I am not going to be 
frightened by it ; I had as soon raise blood as do any thing else.'' When 
I got there my trouble left me." 

I have copied this account at some length, because it speaks 
in detail of a quite recent occurrence, and shows, in a charac- 
teristic way, their manner of dealing with disease. 

They profess also to have wrought cures by what they call 
" Criticism," of which I shall speak further on. 

Concerning their management of the intercourse of the sexes, 
so much has been written, by themselves and by others, that 1 
think I need here say only that — 

1st. They regard their system as part of their religion. Noycs 
said, in a " Home Talk," reported in the Circular, February 
2, 1874: "Woe to him who abolishes the law of the apostasy 
before he stands in the holiness of the resurrection. The law 
of the apostasy is the law of marriage ; and it is true that 
whoever undertakes to enter into the liberty of the resurrec- 
tion without the holiness of the resurrection, will get woe and 
not happiness. It is as important for the young now as it was 
for their fathers then, that they should know that holiness of 
heart is what they must have before they get liberty in love. 
They must put the first thing first, as I did and as their par- 
ents did ; they must be Perfectionists before they are Com- 
munists:' He seems to see, too, that " complex marriage," as 
he calls it, is not without grave dangers to the community, for 
he added, in the same " Home Talk :" "We have got into the 
position of Communism, where without genuine salvation from 
sin our passions will overwhelm us, and nothing but confu- 
sion and misery can be expected. On the other hand, we have 



276 Communistic Societies of the United States. 

got into a position where, if we do have the grace of God tri- 
umphant in our hearts and flowing through all our nature, 
there is an opportunity for harmony and happiness beyond all 
that imagination has conceived. So it is hell behind us, and 
heaven before us, and a necessity that we should march /" 

2d. " Complex marriage " means, in their practice : that, 
within the limits of the community membership, any man 
and woman may and do freely cohabit, having first gained 
each other's consent, not by private conversation or courtship, 
but through the intervention of some third person or persons ; 
that they strongly discourage, as an evidence of sinful selfish- 
ness, what they call " exclusive and idolatrous attachment " of 
two persons for each other, and aim to break up by " criti- 
cism" and other means every thing of this kind in the com- 
munity ; that they teach the advisability of pairing persons of 
different ages, the young of one sex with the aged of the other, 
and as the matter is under the control and management of the 
more aged members it is thus arranged ; that " persons are not 
obliged, under any circumstances, to receive the attentions of 
those whom they do not like ;" and that the propagation of 
children is controlled by the society, which pretends to conduct 
this matter on scientific principles : " Previous to about two 
and a half years ago we refrained from the usual rate of child- 
bearing, for several reasons, financial and otherwise. Since 
that time we have made an attempt to produce the usual num- 
ber of offspring to which people in the middle classes are able 
to afford judicious moral and spiritual care, with the advant- 
age of a liberal education. In this attempt twenty-four men 
and twenty women have been engaged, selected from among 
those who have most thoroughly practiced our social theory."* 

Finally, they find in practice a strong tendency toward 
what they call " selfish love " — that is to say, the attachment 



* .. 



Essay on Scientific Propagation," by John Humphrey Noyes. 



The Perfectionists. 277 

of two persons to each other, and their desire to be true to 
each other; and there are here and there in their publications 
signs that there has been Buffering among their young people 
on this account. They rebuke this propensity, however, as 
6cliish and sinful, and break it down rigorously 



III. — Daily Life and Business Administration. 

The farm, or domain, as they prefer to call it, of the Oneida 
( '< immunity forms a part of the old Reservation of the Oneida 
Indians. It is a plain, the land naturally good and well wa- 
tered ; and it has been industriously improved by the com- 
munists. It lies four miles from Oneida on the New York 
Central Railroad, and the Midland Railroad passes through it. 

The dwelling-house, a large brick building with some archi- 
tectural pretensions, but no artistic merit, stands on the middle 
of a pleasant lawn, near the main road. It has some exten- 
sions in the rear, the chief of which is a large wing contain- 
ing the kitchen and dining-room. The interior of the house 
is well arranged ; the whole is warmed by steam ; and there 
are baths and other conveniences. There is on the second 
floor a large hall, used for the evening gatherings of the com- 
munity, and furnished with a stage for musical and dramatic 
performances, and with a number of round tables, about which 
they gather in their meetings. On the ground floor is a parlor 
for visitors; and a library-room, containing files of newspa- 
pers, and a miscellaneous library of about four thousand vol- 
umes. 

There are two large family rooms, one on each story, around 
which a considerable number of Bleeping-chambers are built; 
and the upper of these large rooms has two ranges of such 
dormitories, one above the other, the upper range being reached 
by a gallery. 



278 Communistic Societies of tlie United States. 

All the rooms are plainly furnished, there being neither any 
attempt at costly or elegant furnishing, nor a striving for 
Shaker plainness. 

Above the dining-room is the printing-office, where the Cir- 
cular is printed, and some job printing is done. 

Opposite the dwelling, and across the road, are offices, a 
school-building, a lecture-room with a chemical laboratory, 
and a room for the use of the daguerreotypist of the commu- 
nity; farther on to the right is a large carpenter's shop, and 
to the left are barns, stables, the silk-dye house, and a small 
factory where the children of the community at odd hours 
make boxes for the spool silk produced here. There is also a 
large and conveniently arranged laundry* 

Somewhat over a mile from the home place are the facto- 
ries of the community — consisting of trap works, silk works, a 
forge, and machine shops. These are thoroughly fitted with 
labor-saving machinery, and are extensive enough to produce 
three hundred thousand traps, and the value of over two hun- 
dred thousand dollars' worth of silk-twist in a year. Near 
these workshops is a dwelling inhabited by thirty or forty of 
the communists, who are particularly employed in the shops. 

The farm has been put in excellent order : there are exten- 
sive orchards of large and small fruits ; and plantations of orna- 
mental trees shelter the lawn about the dwelling. This lawn is 
in summer a favorite resort for picnic parties from a distance. 
As Sunday-school picnics are also brought hither, I judge that 
the hostility which once existed in the neighborhood to the 
Oneida Communists has disappeared. Indeed, at Oneida all 
with whom I had occasion to speak concerning the commu- 
nists praised them for honesty, fair dealing, a peaceable dispo- 
sition, and great business capacity. 

Their system of administration is perfect and thorough. 
Their book-keeping — in which women are engaged as well as 
men, a young woman being the chief — is so systematized that 



The Perfectionists. 279 

they arc al>le to know the profit or loss .upon every branch of 
industry they pursue, as well as the cost of each part of their 
living. 

Tiny have twenty-one standing committees: on finance; 
amusements ; patent -rights; location of tenant houses; arbi- 
tration; rents; baths, walks, roads, and lawns; fire; heating; 

sanitary; education; clothing; real estate and tenant houft 
water-workfl and their supplies; painting; forest; water and 
steam power; photographs; hair-cutting; arcade; andJoppa — 
the last being an isolated sp.it on Oneida Lake, to which they 
go to bathe, fish, shoot, and otherwise ruralize. 

Besides these, they divide the duties of administration among 
forty-eight departments: Circular; publication; silk manu- 
facture; hardware; fruit -preserving; paper-box; printing; 
dyeing: carpentry; business office; shoe shop; library: pho- 
tographs; educational; science and art; laundry: furniture; 
Legal; subsistence; Wallingford printing ; agriculture; horti- 
culture ; medical ; incidentals ; dentistry ; real estate ; music- 
al ; amusements; quarry; housekeeping; repairs; traveling; 
watches; clocks; tin shop; porterage; lights; livery; cloth- 
ing; stationery; floral; water-works; children's; landscape; 
forests; heating; bedding; coal. 

At first view these many committees and departments may 
appear cumbrous; but in practice they work well. 

Every Sunday morning a meeting is held of what is called 
Business Board.'' This consists of the heads of all the de- 
partments, and of whoever, of the whole community, chooses 
to attend. At this meeting the business of the past week is 
discussed ; and a secretary notes down briefly any action deem- 
ed advisable. At the Sunday-evening meeting the secretary's 
report is read to all, and thereupon discussed; and whatever 
receives general or unanimous approval is carried out 

Once a year, in the spring, there is a special meeting of the 
Business Hoard, at which the work of the year is laid out in 
some detail 1 



280 Communistic Societies of the United States. 



At the beginning of the year an inventory is taken of all 
the possessions of the community. 

Once a month the heads of the departments send in their 
accounts to the book-keepers, and these are then posted in the 
ledgers. 

It is a principle with them to attempt nothing without the 
general consent of all the people; and if there is objection 
made, the matter proposed is put off for further discussion. 

Shortly after [New- Year, the Finance Committee sits and re- 
ceives estimates. This means that each department sends in 
an estimate of the money it will require for the coming year. 
At the same time any one who has a project in his head may 
propose it, with an estimate of its cost. Thereupon the Finance 
Committee makes the necessary appropriations, revising the es- 
timates in accordance with the general total which the society 
can afford to spend for the year. At or before this meeting 
the returns for the past year have been scrutinized. 

All appointments on committees are made for a year; but 
there is a committee composed of men and women whose duty 
it is to appoint different persons to their work ; and these may 
change the employments at any time. In practice, the fore- 
men of the manufacturing establishments are not frequently 
changed. In appointing the labor of the members, their tastes 
as well as abilities are consulted, and the aim is to make each 
one contented. 

The appointment of so many committees makes some one 
responsible for each department, and when any thing is need- 
ed, or any fault is to be found, the requisition can be directed 
to a particular person. "Women, equally with men, serve on 
the committees. 

They rise in the morning between five and half-past seven ; 
this depending somewhat upon the business each is engaged 
in. The children sleep as long as they like. Breakfast is 
from eight to nine, and dinner from three to four; and they 



The Perfectionists. 2 Si 

retire from half-past eight to half-past ten. The members do 
not now work very hard, as will appear from these hours ; hut 
they are steadily industrious; and as most of them superintend 
some department, and all of them work cheerfully, the neces- 
sary amount of labor is accomplished. Merc drudgery they 
nowadays put upon their hired people. 

A square board, placed in a gallery near the library, tells 
at a glance where every body is. It contains the names of 
the men and women at the side, and the places where they can 
be found at the head; and a peg, which each one sticks in 
opposite his name, tells his whereabouts for the day. 

There is no bell or other signal for proceeding to work; 
but each one is expected to attend faithfully to that which is 
given him or her to do ; and here, as in other communities, no 
difficulty is found about idlers. Those who have disagreeable 
tasks are more frequently changed than others. Thus the 
women who superintend in the kitchen usually serve but a 
month, but sometimes two months at a time. 

Children are left to the care of their mothers until they are 
weaned; then they are put into a general nursery, under the 
care of special nurses or care-takers, who are both men and 
women. There are two of these nurseries, one for the smaller 
children, the other for those above three or four years of age, 
ami able somewhat to help themselves. These eat at the same 
time with the older people, and are seated at tables by them- 
selves in the general dining-room. The children I saw were 
plump, and looked sound; but they seemed to me a little sub- 
dued and desolate, as though they missed the exclusive love 
and care of a father and mother. This, however, may have 
been only fancy; though I should grieve to see in the eyes 
of my own little ones an expression which I thought I saw- 
in the Oneida children, difficult to describe — perhaps I might 
say a lack of buoyancy, or confidence and gladness. A man 
or woman may not find it di.-agiecable to be part of a great 



282 Communistic Societies of the United States. 

machine, but I suspect it is harder fur a little child. How- 
ever, I will not insist on this, for I may have been mistaken. 
I have seen, with similar misgivings, a lot of little chickens 
raised in an egg-hatching machine, and having a blanket for 
shelter instead of the wing of a mother: I thought they miss- 
ed the cluck and the vigilant if sometimes severe care of the 
old hen. But after all they grew up to be hearty chickens, 
as zealous and greedy, and in the end as useful as their more 
particularly nurtured fellows. 

In the dining -hall I noticed an ingenious contrivance to 
save trouble to those who wait on the table. The tables arc 
round, and accommodate ten or twelve people each. There 
is a stationary rim, having space for the plates, cups, and 
saucers; and within this is a revolving disk, on which the 
food is placed, and by turning this about each can help him- 
self. 

They do not eat much meat, having it served not more 
than twice a week. Fruits and vegetables make up the greater 
part of their diet. They use tea, and coffee mixed with malt, 
which makes an excellent beverage. They use no tobacco, nor 
spirituous liquors. 

The older people have separate sleeping - chambers ; the 
younger usually room two together. 

The men dress as people in the world do, but plainly, each 
one following his own fancy. The women wear a dress 
consisting of a bodice, loose trousers, and a short skirt fall- 
ing to just above the knee. Their hair is cut just below the 
ears, and I noticed that the younger women usually gave it 
a curl. The dress is no doubt extremely convenient : it ad- 
mits of walking in mud or snow, and allows freedom of exer- 
cise ; and it is e