Part 11 (1/2)

[Ill.u.s.tration: THE FIRST SHAKER CHURCH, AT MOUNT LEBANON, NOW A SEED-HOUSE.]

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 wors.h.i.+p ever built by the society.” He died at Enfield 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 a.s.sociated Lucy Wright, as ”the first leading character in the female line,” as the ”Summary” quaintly expresses it. She was a native of Pittsfield, in Ma.s.sachusetts. Joseph Meacham died in 1796, 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-one. ”During her administration the several societies in the states of Ohio and Kentucky were established, and large accessions were made to the Eastern societies.” [Footnote: ”Shakers'

Compendium.”] While Joseph Meacham was elder, and in the period between 1787 and 1792, eleven societies were formed, of which two were in New York, four in Ma.s.sachusetts, two in New Hamps.h.i.+re, 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 years, and attended with extraordinary and in some cases horrible 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 mult.i.tude, they were collected together and laid out in order in two squares of the meetinghouse; which, like so many dead corpses, covered a considerable part of the floor.” At Concord, in Bourbon County, in June, 1801, ”no s.e.x or color, cla.s.s or description, were exempted from the pervading influence of the Spirit; even from the age of eight months to sixty years.” In August, at Cane Ridge, in Bourbon County, ”about twenty thousand people” were gathered; and ”about three thousand” suffered from what was called ”the falling exercise.” These brief extracts are from the account of 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.

[Footnote: ”The Kentucky Revival, or a Short History of the late extraordinary Outpouring of the Spirit of G.o.d in the Western States of America,” etc. By Richard McNemar. Turtle Hill, Ohio, 1807.]

Hearing of these extraordinary events, the Shakers at New Lebanon sent out three of their number--John Meacham, Benjamin 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 spa.r.s.ely settled country, much of it a wilderness. They made some converts in Ohio and Kentucky, and were, fortunately for themselves, violently opposed and in some cases attacked 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 elaborated by her successors, they hold:

I. That G.o.d is a dual person, male and female; that Adam was a dual person, being created in G.o.d's image; and that ”the distinction of s.e.x is eternal, inheres in the soul itself; and that no angels or spirits exist who are not male and female.”

II. That Christ is a Spirit, and one of the highest, who appeared first in the person of Jesus, representing the male, and later in the person of Ann Lee, representing the female element in G.o.d.

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 h.e.l.l. The first cycle included the antediluvians--Noah and the faithful going to the first heaven, and the wicked of that age to the first h.e.l.l. 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 formation,” and is to supersede in time all previous heavens. Jesus, they say, after his death, descended into the first h.e.l.l to preach to the souls there confined; and on his way pa.s.sed 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.

V. 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 Pentecost Church were, first, common property; second, a life of celibacy; third, non-resistance; fourth, a separate and distinct government; and, fifth, power over physical disease.” To all these but the last they have attained; and the last they confidently look for, and even now urge that disease is an offense to G.o.d, and that it is in the power of men to be healthful, if they will.

VI. They reject the doctrine of the Trinity, of the bodily resurrection, and of an atonement for sins. They do not wors.h.i.+p 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 has permitted us to converse, face to face, with individuals once mortals, some of whom we well knew, and with others born before the flood.” [Footnote: ”Plain Talks upon Practical Religion; being Candid Answers,” etc. By Geo. Albert Lomas (Novitiate Elder at Watervliet).

1873.] They a.s.sert 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 G.o.d 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 Gospel Order, as they call it, is supported by and has for its complement 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 words and dealings;” ”humanity and kindness to friend and foe;” diligence in business; prudence, temperance, economy, frugality, ”but not parsimony;”

”to keep clear of debt;” ”suitable 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 ORDER OF LIFE AMONG THE SHAKERS.

A Shaker Society consists of two cla.s.ses or orders: the Novitiate 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 receive inquiring strangers, and stand in somewhat nearer relations 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 spiritual 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 members.h.i.+p, but confine their intercourse to members of other societies.

Formerly there was a considerable members.h.i.+p 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 perhaps 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 formerly. The Novitiate elders and elderesses keep some oversight, by correspondence and by personal visits, over such outside members.