DAILY ROUTINE.
"The hours of rising were five o"clock in the summer, and half-past five in the winter. The family all rose at the toll of the bell, and in less than ten minutes vacated the bed-rooms.
The sisters then distributed themselves throughout the rooms, and made up all the beds, putting every thing in the most perfect order before breakfast. The brothers proceeded to their various employments, and made a commencement for the day. The cows were milked, and the horses were fed. At seven o"clock the bell rang for breakfast, but it was ten minutes after when we went to the tables. The brothers and sisters a.s.sembled each by themselves, in rooms appointed for the purpose; and at the sound of a small bell the doors of these rooms opened, and a procession of the family was formed in the hall, each individual being in his or her proper place, as they would be at table. The brothers came first, followed by the sisters, and the whole marched in solemn silence to the dining-room. The brothers and sisters took separate tables, on opposite sides of the room. All stood up until each one had arrived at his or her proper place, and then at a signal from the Elder at the head of the table, they all knelt down for about two minutes, and at another signal they all arose and commenced eating their breakfast. Each individual helped himself; which was easily done, as the tables were so arranged that between every four persons there was a supply of every article intended for the meal. At the conclusion they all arose and marched away from the tables in the same manner as they marched to them; and during the time of marching, eating, and re-marching, not one word was spoken, but the most perfect silence was preserved.
"After breakfast all proceeded immediately to their respective employments, and continued industriously occupied until ten minutes to twelve o"clock, when the bell announced dinner.
Farmers then left the field and mechanics their shops, all washed their hands, and formed procession again, and marched to dinner in the same way as to breakfast. Immediately after dinner they went to work again, (having no hour for resting), and continued steady at it until the bell announced supper. At supper the same routine was gone through as at the other meals, and all except the farmers went to work again. The farmers were supposed to be doing what were called "ch.o.r.es," which appeared to mean any little odd jobs in and about the stables and barns.
At eight o"clock all work was ended for the day, and the family went to what they called a "union meeting." This meeting generally continued one hour, and then, at about nine o"clock, all retired to bed."
UNION MEETINGS.
"The two Elders and the two Eldresses held their meetings in the Elders" room. The three Deacons and the three Deaconesses met in one of their rooms. The rest of the family, in groups of from six to eight brothers and sisters, met in other rooms. At these meetings it was customary for the seats to be arranged in two rows about four feet apart. The sisters sat in one row, and the brothers in the other, facing each other. The meetings were rather dull, as the members had nothing to converse about save the family affairs; for those who troubled themselves about the things of the world, were not considered good Shakers. It was expected that in coming there we should leave the "world" behind us. The princ.i.p.al subject of conversation was eating and drinking. One brother sometimes eulogized a sister whom he thought to be the best cook, and who could make the best "Johnny-cake." At one meeting that I attended, there was a lively conversation about what we had for dinner; and by this means, it might be said, we enjoyed our dinner twice over.
"I have thus given the routine for one day; and each week-day throughout the year was the same. The only variation was in the evening. Besides these union meetings, every alternate evening was devoted to dancing. Sundays also had a routine of their own, which I will not detail.
"During the time I was with the Shakers, I never heard one of them read the Bible or pray in public. Each one was permitted to pray or let it alone as he pleased, and I believe there was very little praying among them. Believing as they did that all "worldly things" should be left in the "world" behind them, they did not even read the ordinary literature of the day. Newspapers were only for the use of the Elders and Deacons. The routine I have described was continually going on; and it was their boast that they were then the same in their habits and manners as they were sixty years before. The furniture of the dwellings was of the same old-fashioned kind that the early Dutch settlers used; and every thing about them and their dwellings, I was taught, was originally designed in heaven, and the designs transmitted to them by angels. The plan of their buildings, the style of their furniture, the pattern of their coats and pants, and the cut of their hair, is all regulated according to communications received from heaven by Mother Ann. I was gravely told by the first Elder, that the inhabitants of the other world were Shakers, and that they lived in Community the same as we did, but that they were more perfect.
THE DANCING MEETINGS.
"At half-past seven P.M. on the dancing days, all the members retired to their separate rooms, where they sat in solemn silence, just gazing at the stove, until the silver tones of a small tea-bell gave the signal for them to a.s.semble in the large hall. Thither they proceeded in perfect order and solemn silence. Each had on thin dancing-shoes; and on entering the door of the hall they walked on tip-toe, and took up their positions as follows: the brothers formed a rank on the right, and the sisters on the left, facing each other, about five feet apart. After all were in their proper places the chief Elder stepped into the center of the s.p.a.ce, and gave an exhortation for about five minutes, concluding with an invitation to them all to "go forth, old men, young men and maidens, and worship G.o.d with all their might in the dance." Accordingly they "went forth," the men stripping off their coats and remaining in their shirt-sleeves. First they formed a procession and marched around the room at double-quick time, while four brothers and four sisters stood in the center singing for them. After marching in this manner until they got a little warm, they commenced dancing, and continued it until they were all pretty well tired.
During the dance the sisters kept on one side, and the brothers on the other, and not a word was spoken by any of them. After they appeared to have had enough of this exercise, the Elder gave the signal to stop, when immediately each one took his or her place in an oblong circle formed around the room, and all waited to see if any one had received a "gift," that is, an inspiration to do something odd. Then two of the sisters would commence whirling round like a top, with their eyes shut; and continued this motion for about fifteen minutes; when they suddenly stopped and resumed their places, as steady as if they had never stirred. During the "whirl" the members stood round like statues, looking on in solemn silence.
A MESSAGE FROM MOTHER ANN.
"On some occasions when a sister had stopped her whirling, she would say, "I have a communication to make;" when the head Eldress would step to her side and receive the communication, and then make known the nature of it to the company. The first message I heard was as follows: "Mother Ann has sent two angels to inform us that a tribe of Indians has been round here two days, and want the brothers and sisters to take them in. They are outside the building there, looking in at the windows." I shall never forget how I looked round at the windows, expecting to see the yellow faces, when this announcement was made; but I believe some of the old folks who eyed me, bit their lips and smiled. It caused no alarm to the rest, but the first Elder exhorted the brothers "to take in the poor spirits and a.s.sist them to get salvation." He afterward repeated more of what the angels had said, viz., "that the Indians were a savage tribe who had all died before Columbus discovered America, and had been wandering about ever since. Mother Ann wanted them to be received into the meeting to-morrow night." After this we dispersed to our separate bed-rooms, with the hope of having a future entertainment from the Indians.
INDIAN ORGIES.
"The next dancing night we again a.s.sembled in the same manner as before, and went through the marching and dancing as usual; after which the hall doors were opened, and the Elder invited the Indians to come in. The doors were soon shut again, and one of the sisters (the same who received the original communication) informed us that she saw Indians all around and among the brothers and sisters. The Elder then urged upon the members the duty of "taking them in." Whereupon eight or nine sisters became possessed of the spirits of Indian squaws, and about six of the brethren became Indians. Then ensued a regular pow-wow, with whooping and yelling and strange antics, such as would require a d.i.c.kens to describe. The sisters and brothers squatted down on the floor together, Indian fashion, and the Elders and Eldresses endeavored to keep them asunder, telling the men they must be separated from the squaws, and otherwise instructing them in the rules of Shakerism. Some of the Indians then wanted some "succotash," which was soon brought them from the kitchen in two wooden dishes, and placed on the floor; when they commenced eating it with their fingers. These performances continued till about ten o"clock; then the chief Elder requested the Indians to go away, telling them they would find some one waiting to conduct them to the Shakers in the heavenly world. At this announcement the possessed men and women became themselves again, and all retired to rest.
"The above was the first exhibition of the kind that I witnessed, but it was a very trifling affair to what I afterward saw. To enable you to understand these scenes, I must give you as near as I can, the ideas the Shakers have of the other world.
As I gathered from conversations with the Elder, and from his teaching and preaching at the meetings, it is as follows: Heaven is a Shaker Community on a very large scale. Every thing in it is spiritual. Jesus Christ is the head Elder, and Mother Ann the head Eldress. The buildings are large and splendid, being all of white marble. There are large orchards with all kinds of fruit.
There are also very large gardens laid out in splendid style, with beautiful rivers flowing through them; but all is spiritual. Outside of this heaven the spirits of the departed wander about on the surface of the earth (which is the Shaker h.e.l.l), till they are converted to Shakerism. Spirits are sent out from the aforesaid heaven on missionary tours, to preach to the wandering ones until they profess the faith, and then they are admitted into the heavenly Community.
SPIRITUAL PRESENTS.
"At one of the meetings, after a due amount of marching and dancing, by which all the members had got pretty well excited, two or three sisters commenced whirling, which they continued to do for some time, and then stopped suddenly and revealed to us that Mother Ann was present at the meeting, and that she had brought a dozen baskets of spiritual fruit for her children; upon which the Elder invited all to go forth to the baskets in the center of the floor, and help themselves. Accordingly they all stepped forth and went through the various motions of taking fruit and eating it. You will wonder if I helped myself to the fruit, like the rest. No; I had not faith enough to see the baskets or the fruit; and you may think, perhaps, that I laughed at the scene; but in truth, I was so affected by the general gravity and the solemn faces I saw around me, that it was impossible for me to laugh.
"Other things as well as fruit were sometimes sent as presents, such as spiritual golden spectacles. These heavenly ornaments came in the same way as the fruit, and just as much could be seen of them. The first presents of this kind that were received during my residence there, came as follows: A sister whirled for some time; then stopped and informed the Eldress as usual that Mother Ann had sent a messenger with presents for some of her most faithful children. She then went through the action of handing the articles to the Eldress, at the same time mentioning what they were, and for whom. As near as I can remember, there was a pair of golden spectacles, a large eye-gla.s.s with a chain, and a casket of love for the Elder to distribute. The Eldress went through the act of putting the spectacles and chain upon the individuals they were intended for; and the Elder in like manner opened the casket and threw out the love by handsful, while all the members stretched out their hands to receive, and then pressed them to their bosoms. All this appeared to me very childish, and I could not help so expressing myself to the Elder, at the first opportunity that offered. He replied, "that this was what he labored for, viz., to be a simple Shaker; that the proud and worldly, the so-called great men of this world, must become as simple as they, as simple as little children, before they can enter the Kingdom of Heaven. They must suffer themselves to be called fools for the Kingdom of Heaven"s sake.
These were the crosses they had to bear."
"The Elder would sometimes kindly invite me to his room and ask me what I thought of the meeting last night. This was generally after those meetings at which there had been some great revelation from heaven, or some pow-wow with the spirits. I could only reply that I was much astonished, and that these things were altogether new to me. He would then tell me that I would see greater things than these. But I replied that it required more faith to believe them than I possessed. Then he would exhort me to "labor for faith, and I would get it. He did not expect young believers to get faith all at once; although some got it faster than others."
SPIRITUAL MUSIC AND BATHING.
"On the second Sunday I spent with the Shakers, there was a curious exhibition, which I saw only once. After dinner all the members a.s.sembled in the hall and sang two songs; when the Elder informed them that it was a "gift for them to march in procession, with their golden instruments playing as they marched, to the holy fountain, and wash away all the stains that they had contracted by sinful thoughts or feelings; for Mother was pleased to see her children pure and holy." I looked around for the musical instruments, but as they were spiritual I could not see them. The procession marched two and two, into the yard and round the square, and came to a halt in the center. During the march each one made a sound with the mouth, to please him or herself, and at the same time went through the motions of playing on some particular instrument, such as the Clarionet, French-horn, Trombone, Ba.s.s-drum, etc.; and such a noise was made, that I felt as if I had got among a band of lunatics. It appeared to me much more of a burlesque overture than any I ever heard performed by Christy"s Minstrels. The yard was covered with gra.s.s, and a stick marked the center of the fountain.
Another song was sung, and the Elder pointed to the spiritual fountain, at the same time observing, "it could only be seen by those who had sufficient faith." Most of the brethren then commenced going through the motions of washing the face and hands; but finally some of them tumbled themselves in all over; that is, they rolled on the gra.s.s, and went through many comical and fantastic capers. My room-mate, Mr. B., informed me that he had seen several such exhibitions during the time he had been living there.
A SHAKER FUNERAL.
"One of the sisters of a neighboring family died, and our family were notified to attend the funeral. On arriving at the place, we were shown into a room, and at a signal from a small bell, we were formed into a procession and marched to the large dancing-hall, at the entrance to which the corpse was laid out in a coffin, so as to be seen by all as they pa.s.sed in. The company then formed in two grand divisions, the brothers on one side, and the sisters on the other, one division facing the other. The service commenced by singing; after which the funeral sermon was preached by the Elder. He set forth in as forcible a manner as he seemed capable of, the uncertainty of life, the character of the deceased sister, what a true and faithful child of Mother"s she was, and how many excellent qualities she possessed. The head Eldress also gave her testimony of praise to the deceased, alluding to her patience and resignation while sick, and her desire to die and go to Mother. After a little more singing one of the sisters announced that the spirit of the deceased was present, and that she desired to return her thanks to the various sisters who waited upon her while she was sick; and named the different individuals who had been kindest to her.
She had seen Mother Ann in heaven, and had been introduced to the brothers and sisters, and she gave a flattering account of the happiness enjoyed in the other world. Another sister joined in and corroborated these statements, and gave about the same version of the message. After another song the coffin was closed, put into a sleigh, and conveyed to the grave, and buried without further ceremony.
A DAY OF SWEEPING AND SCRUBBING.
"An order was received from Mother Ann that a day should be set apart for purification. I had no information of this great solemnity until the previous evening, when the Elder announced that to-morrow would be observed as a day for general purification. "The brothers must clean their respective work-shops, by sweeping the walls, and removing every cobweb from the corners and under their work-benches, and wash the floors clean by scrubbing them with sand. By doing this they would remove all the devils and wicked spirits that might be lodging in the different buildings; for where cobwebs and dust were permitted to acc.u.mulate, there the evil spirits hide themselves. Mother had sent a message that there were evil spirits lodging about; and she wished them to be removed; and also that those members who had committed any wickedness, should confess it, and thus make both outside and inside clean."
"At early dawn next morning, the work commenced, and clean work was made in every building and room, from the grand hall down to the cow-house. At ten o"clock eight of the brothers, with the Elders at their head, commenced their journey of inspection through every field, garden, house, work-shop and pig-pen, chanting the following rhyme as they pa.s.sed along:
"Awake from your slumbers, for the Lord of Hosts is going through the land!
He will sweep, He will clean his Holy Sanctuary!
Search ye your lamps! read and understand!
For the Lord of Hosts holds the lamp in his hand!"
A REVIVAL IN HADES.
"During my whole stay with the Shakers a revival was going on among the spirits in the invisible world. Information of it was first received by one of the families in Ohio, through a heavenly messenger. The news of the revival soon spread from Ohio to the families in New York and New England. It was caused as follows: George Washington and most of the Revolutionary fathers had, by some means, got converted, and were sent out on a mission to preach the gospel to the spirits who were wandering in darkness. Many of the wild Indian tribes were sent by them to the different Shaker Communities, to receive instruction in the gospel. One of the tribes came to Watervliet and was "taken in,"
as I have described.
"At one of the Sunday meetings, when the several families were met for worship, one of the brothers declared himself possessed of the spirit of George Washington; and made a speech informing us that Napoleon and all his Generals were present at our meeting, together with many of his own officers, who fought with him in the Revolution. These, as well as many more distinguished personages, were all Shakers in the other world, and had been sent to give information relative to the revival now going on.
In a few minutes each of the persons present at the meeting, fell to representing some one of the great personages alluded to.
"This revival commenced when I first went there; and during the four months I remained, much of the members" time was spent in such performances. It appeared to me, that whenever any of the brethren or sisters wanted to have some fun, they got possessed of spirits, and would go to cutting up capers; all of which were tolerated even during the hours of labor, because whatever they chose to do, was attributed to the spirits. When they became affected they were conveyed to the Elder"s room; and sometimes he would have six or seven of them at once. The sisters who gave vent to their frolicsome feelings, were of course attended to by the Eldress. I might occupy great s.p.a.ce if I were to go into the details of these spiritual performances; but there was so much similarity in them, that I must ask the reader to let the above suffice."
We have omitted many paragraphs of this narrative, relating to matters generally known through Shaker publications and others, and many personal details; our princ.i.p.al object being to give a view of some of the Shaker manifestations which seem to have been the first stage of Modern Spiritualism.
The reader will notice that the date of these manifestations--the winter of 1842-3--concides with the focal period of the Fourier excitement (which, as we have seen, lapsed into Swedenborgianism, as that did into Spiritualism); also that, on the larger scale, the seven years of manifestations and closed doors designated by Evans, from 1837 to 1844, concide with the epoch of Transcendentalism. In the times of the _Dial_ there was a noticeable liking for Shakerism among the Transcendentalists; and some of their leaders have lately shown signs of preferring Shakerism to Fourierism. We mention these concidences only as affording glimpses of connections and mysterious affinities, that we do not pretend to understand. Only we see that both forms of Socialism favored by the Transcendentalists--Shakerism and Fourierism--have contributed their whole volume to swell the flood of Spiritualism.
CHAPTER XLVI.
THE ONEIDA COMMUNITY.
Last of all, we must venture a sketch of the a.s.sociation in the bosom of which, this history has been written and printed.
The Oneida Community belongs to the cla.s.s of religious Socialisms, and, so far as we know, is the only religious Community of American origin. Its founder and most of its members are descendants of New England Puritans, and were in early life converts and laborers in the Revivals of the Congregational and Presbyterian churches. As Unitarianism ripened into Transcendentalism at Boston, and Transcendentalism produced Brook Farm, so Orthodoxy ripened into Perfectionism at New Haven, and Perfectionism produced the Oneida Community.