05a Shakers and Millennial Church 1
Chapter 5 The Shakers and the Millennial Church
AMONG the proselytes made by the French Prophets were James Wardley and Jane, his wife, of Bolton in Lancashire. Wardley was a tailor by trade, and, together with his wife, had been a member of the Society of Friends. Finding, however, greater satisfaction for their religious instincts in the ecstasies of the French Prophets, the Wardleys became the leaders of a group of persons living near their home who "joined with them in testifying against all the churches in standing." 1 The result was that
"In 1747 they were formed into a small society, without any established creed or particular manner of worship, as they professed to be only beginning to learn the new and living way of complete salvation, which had long been the subject of prophecy; and therefore they professed to be resigned to be led and governed, from time to time, as the spirit of God might dictate." 2 A short time afterwards the Wardleys moved to Manchester, to live with the Townleys, who had joined their society. John Townley was a mason by trade and was looked upon as considerably better off financially than the majority of the members of the organization at Manchester.
1 Brown, Thomas: "An account of the people called Shakers; Their Faith, Doctrines, and Practices, etc." Troy, N. Y., 1812; p. 311.
2 Brown: op. cit., p. 311.
"Meetings were frequently held under the ministry of Wardley and his wife. Wardley’s wife was called Mother; to her confessions of sins were made, though it was not so much insisted upon. She had the principal lead in their meetings, which were generally held at Townley’s, at which meetings they sometimes sat silent a short space, then they would be seized with violent and tremulous motions, during which they would express their detestation against sin, and its contrariety to the divine nature. Sometimes their whole bodies would shake as if forcibly agitated by a strong hand; then they would sing and shout for the downfall of the antiChristian powers, and make signs, and walk swiftly and jostle against one another; they would jump violently, and shiver for a considerable length of time. Hence as appropriate names for them, they were called shiverers by some, and jumpers by others." 1 The person destined to the greatest fame among these worshippers was Ann Lee, who joined the society in 1757. She was then about twenty-one years of age. The date of her birth is given variously as 1735 and 1736. She was one of the eight living children of John Lee and his wife. 2 Lee was a blacksmith and is said 3 to have been a brother of General Charles Lee, of American Revolutionary fame. Another brother is also said to have attained a position of distinction as sheriff of London. The immediate family of John Lee was apparently poor and illiterate. Ann Lee was
"Employed during her childhood and youth in a cotton factory in preparing cotton for the looms, and in cutting velvet. It has been said that she was also employed as
1 Brown: op. cit., p. 312.
2 "Testimonies of the Life, Character, Revelations of Mother Ann Lee," etc. Second Edition. Albany, N. Y., 1888; 1:8. The other children are stated to be Joseph, JameSj Daniel, William, George, Mary and Nancy.
3 Brown: op. cit., p. 312. Cf. Haskett, William T.: "Shakerism Unmasked," etc. Pittsfield, 1828; p. 14 (footnote). a cutter of hatter’s fur, but this was probably afterward." * At an early age she was married to Abraham Stanley. 2 Stanley was a blacksmith and worked for her father. She bore him eight children, "who all died in infancy mostly occasioned by hard labour; her last child was extracted by forceps, after which, for several hours, she lay with but little appearance of life." 3 Another account 4 has it that a Caesarean section was necessary for the birth of her last child. By 1770 she had attained to the acknowledged leadership of the society founded by the Wardleys. It was about this time that she professed to receive that revelation which in time became the cornerstone of Shaker theology and polity. The account of that revelation is given by Shaker writers as follows:
"After a scene of deep tribulation, and the most excessive sufferings and cries to God, she received a full revelation of the root and foundation of human depravity, and of the very transgression of the first man and woman in the garden of Eden. Then, she clearly saw whence and wherein all mankind were lost and separated from God, and the only possible way of recovery.
"By the immediate revelation of God, she henceforth bore an open testimony against the lustful gratifications of the flesh, as the source and foundation of human corruption. Her testimony was delivered with such power of God and accompanied with the word of prophecy, in such a marvelous and searching manner, that it entered into the very secrets of the heart; by which means the
1 "Testimonies": 1 13.
2 Or "Standley" as it is sometimes spelled. Cf. Dyer, Mary M.: "The Rise and Progress of the Serpent from the Garden of Eden to our Present Day with A Disclosure of Shakerism," etc. Concord, N. H., 1847, p. 17. See also Haskett: op. cit., p. 14.
3 Brown: op. cit., p. 313.
4 Haskett: op, cit., p. 14. most hidden abominations were brought to light! She testified in the most plain and pointed manner, that no soul could follow Christ in the regeneration, while living in the works of natural generation and following in their lusts." 1
It was not long before the preaching of her doctrine against sexual intercourse marital or extra-marital as well as the unusual fashion of conducting religious exercises adopted by the Shakers, drew the attention of the constituted authorities to their leader with the result that Ann Lee was cast into prison. Of one of her imprisonments the following account is given:
"For fourteen days she was kept without food, nor was her cell door once opened during that time. The cell was so small that she could neither stand nor sit nor even straighten herself. James Whittaker, then a young man, felt so strongly for her that he succeeded in conveying to her nightly a small quantity of wine and milk by means of a pipe stem inserted in the keyhole of the door. This was all the nutriment she received. At the end of a fortnight her brutal captors opened the door, expecting to drag out her dead body. To their utter amazement, she arose and walked off, looking nearly as well as ever." 2
Thomas Brown, in his "History of the Shakers," gives the following account of the reminiscences of Mary Hocknell of those days of persecution:
"As to my knowledge of mother Ann Lee, I was very intimate with her from the time I was eight or ten years old till she died. ... At all times it appeared to be her greatest labour and delight to serve God, and to promote
1 "Testimonies": 1:13-14.
2 White, Anna, and Taylor, Leila S.: "Shakerism, Its Meaning and Message." Columbus, Ohio, 1905; p. 26. the good of mankind. She was a great enemy to, and hater of sin; and at all opportunities testified against it. ... At one time, the worldly authority held a trial respecting her; when she was so endued with the spirit and power of God, that she spake before the court and a large concourse of people in twelve different languages, to the astonishment of many present; particularly some of the learned who understood her when she spoke in French, Hebrew, Greek and Latin: also some being present who understood other languages. Thus it was a time like unto the day of Pentecost, where every man heard the apostles speak in his own language (Acts 11:6). Concerning her so speaking there was much talk and wondering for some time.
"About this time, she was confined two or three months in prison; most of the time she had no other subsistence than milk, which I conveyed to her by means of a quill through the key-hole; for they would not open the door to let any of her friends see her. They said she was a witch, and I know not what all." 1
Considerable stress is laid by the Shakers upon what they conceived to be the supernatural element in Mother Lee’s life. The following, taken from "Testimonies of Mother Ann Lee," a book based upon the recollections of early Shakers, is a typical account of some of the mental aspects of her life:
"In watchings, fastings, tears and incessant cries to God, she labored, day and night, for deliverance from the very nature of sin. And under the most severe tribulation of mind, and the most violent temptations and buffet ings of the enemy, she was often in such extreme agony of soul as caused the blood to perspire through the pores of her skin. . . . Sometimes for whole nights together, her cries, screeches and groans were such as to fill every soul around her with fear and trembling, and 1 Brown: op. cit., pp. 44-7. could be compared to nothing but the horrors and agonies of souls under sufferings for the violation of the laws of God, whose awful states were laid upon her, and whose various agonies she was, by turns, made to feel.
"By such deep mortification and sufferings, her flesh was wasted away till she became like a mere skeleton. Elder John Hocknell, who had been a member of the society under James and Jane Wardley, and was well acquainted with Mother Ann through all her sufferings, testified that he had known her to be under such power and operations of God, attended with such severe sufferings, for six weeks together, that her earth-tabernacle was so reduced that she was as weak as an infant; and was fed and supported by others, but utterly incapable of helping herself; though naturally of a sound and strong constitution, and invincible fortitude of mind.
"Though Ann was wrought upon in this manner, more or less, for the space of nine years, yet she had intervals of releasement, and was, at times, filled with visions and revelations of God. By this means the Way of God and the nature of His work, gradually opened upon her mind with increasing light and understanding." l On the nineteenth of May, 1774, Mother Ann, Elder William Lee (her brother), Elders James Whittaker and John Hocknell, Richard Hocknell, son of John Hocknell, James Shepherd,2 Mary Partington, and Nancy Lee (a niece of Mother Ann), set sail from Liverpool ( for America. Abraham Stanley, husband of Mother Ann, was also one of the party. They arrived in New York on August 6. Mother Lee and her husband lived for over a year in New York City at the house of one "Smith" in Queen Street. Here Stanley fell sick and was nursed faithfully 1 by his prophetic wife. But
1 "Testimonies"; 1:9-13.
2 Cf. Brown: op. cit., p. 46, where Mary Hocknell is reported as saying. Twelve of us came; three or four of which were but children, and settled here in the wilderness."
"Abraham at length recovered, so as to be able to walk the streets, and by associating with the wicked, he soon lost all sense of the gospel, and began, in a very unworthy manner, to oppose Mother’s faith, and finally refused to do anything for her, unless she would live in the flesh with him, and bear children. This proposition Mother utterly and positively rejected, which caused a final separation between her and Abraham Stanley." 2 In the early part of 1776, Mother left New York City and came to Niskayuna (now Watervliet), where some of her followers had already settled. During the Revolutionary War, the Shakers were subject to some degree of persecution, due to their pacifist tendencies and to the fact that, having recently come from England, they were suspected of being British spies. No doubt, also, their well authenticated offences against public decency had something to do with public feeling against them. From May, 1781, to August, 1783, Mother Lee, accompanied by some of the Elders (apparently Father William Lee and Father James Whittaker), "traversed the states of Massachusetts and Connecticut, visiting thirty-six towns and villages, some of them several times, zealously preaching the Gospel committed to their charge. Their course was attended by great displays of God’s presence and the power of the Holy Spirit. Wherever they went, numbers accepted the revelation. Their coming to Enfield aroused the inhabitants like an inroad of pestilence. At Harvard, the vision of a mob in black warned Mother Ann of threatening danger; but two angels in white were seen to pass safely through the mob and enter the Square House, and this gave her assurance of protection. ... In Petersham, in December, 1781, a dastardly attack was made upon the Shakers at the 1 "Testimonies": lI:3. house of David Hammond, where the most inhuman personal abuse was inflicted upon Mother Ann and others. Father James Whittaker was believed to have been killed, but he recovered and prayed for his persecutors, ’Father, forgive them; they know not what they do.’ The saintly forgiving spirit of Mother Ann so broke down these wretches that they begged forgiveness for their cruelty." 1
Persecutions followed also during the same winter (1781-2) at Harvard and Enfield, Massachusetts, and various other places. At Harvard the Shakers made their headquarters at the so-called "Square House." This house had formerly been the home of Shadrach Ireland, who had given himself out to be an incarnation of the Deity, and at the same time had practised and taught a form of free love. The Shakers suffered possibly somewhat from the odium already attached to the house. The missionary journey, during which converts were made in the states of Massachusetts and Connecticut, ended in September, 1783. Within eighteen months Mother Ann and Father William Lee had passed away. 2
Just what Mother Ann did and how she conducted herself upon these missionary journeys is a matter of considerable controversy the nature of the account depending in large part upon whether the narrator was friendly or unfriendly to the Shakers. The Shakers picture Mother Ann and Father William as going about from place to place, working miracles, preaching the pure gospel, and calling forth great signs and wonders. The opposite accounts abound in an appalling series of charges of drunkenness, unnatural sexual practices, and obscenities. According to the one, Mother Ann is an angel of light; according to the other, a woman of grossly immoral life. Shaker tradition sees in her a prophetess and a 1 White and Taylor: op. cit., p. 48.
2 Same: p. 71. miracle-worker as well as a great teacher of the truth heretofore hidden.
It is exceedingly difficult for the modern student of the life of Mother Ann to see anything extraordinary, either intellectually or spiritually, in those statements of Mother Ann’s which are looked upon by her followers as prophetic. For example, the Shaker records tell us that she told Joseph Meacham, on his arrival on one occasion at Watervliet, "I saw you before you crossed the river" l a not very remarkable statement in view of the fact that Meacham could not have reached Watervliet without crossing the river. The same paragraph in the "Testimonies" tells us:
"At another time while Mehetabel (Farrington) was there, Mother said she felt that there was a number of people coming, and bade the Sisters prepare food for them; as soon as the meal was prepared, a number of needy people came in, and were made welcome; not only to the victuals, but to the gospel." Her prophecies dealt also with the spread of the gospel as she proclaimed and understood it:
"Mother Ann prophesied to Samuel Fitch, at the time of his first interview with her, saying, ’After I have done my work in this world, there will be a great increase of the gospel. It will be like a man’s beginning in the world and raising up a family of children, gathering an interest, then dying, and leaving the interest with his children, who will improve thereon and gather more/ . . . 2
"She also said, ’After my departure there will come grievous wolves, who will destroy many of the flock.’ " 3 To Mother Ann is attributed in like manner a remarkable insight into the characters and thoughts of others:
1 "Testimonies": XXIV: 5.
2 "Testimonies": XXIV: 11.
3 "Testimonies": XXIV: 12.
"When Mother Ann visited Joshua Birch’s, at Stonington, there was a young woman then living in the family, who was thought to be very honest, and chaste. Lois Birch manifested her feelings to Mother in favor of the girl’s character; to which Mother replied, ’Are you a Christian, and think that girl is chaste and honest? You are deceived; she lives in whoredom, with married men, young men, black men and boys.’ This declaration almost staggered Lois’ confidence in Mother, believing that she knew the girl’s character. But, soon after, Mother’s charges against the girl were proved to a demonstration; by which Lois’ faith in Mother was strengthened, beyond a doubt, that Mother had the revelation of God, and was able to see what creatures had in them. 1
"While Mother Ann was at Enfield there came a woman to see her by the name of Tryphena Perkins, who made a great profession of Christianity. But, in the hearing of a number of people, Mother Ann reproved her for her wickedness, and said, ’You are a filthy whore/ This greatly offended her, and she went away and complained that she had been abused, which furnished Mother’s enemies, as they supposed, with sufficient cause to prosecute her. They now began to flatter themselves that they were able to prove Mother a false prophetess, and determined to prosecute her for defamation. They said they could prove to a certainty, that Tryphena’s organization was such that she could not, possibly, be guilty of the charge of whoredom; she was called a great Christian, and, of necessity, a pure virgin. But, behold,, she was soon found to be with child, by a married man I This was well known throughout the town of Enfield,, and Mother’s enemies were greatly abashed and confounded." 2 1 "Testimonies": XXV: 1
2 "Testimonies": XXV:12. The record of miracles worked by Mother Ann is large. The following are typical illustrations: In the year 1780, Noah Wheaten, of New Lebanon, "dislocated his ancle outwardly, and split or broke the outer bone of his leg, just above the ancle joint. . . . After groaning and wallowing in this situation a while, he crawled to the spring and back to the place where he had been at work. ... At length he crawled home on his hands and knees, and although under extreme mortification of spirit for this misfortune, yet he was full of faith and confidence in the gift of miracles, which he had before strongly testified to his unbelieving neighbors. . . . Feeling full confidence in the gift of God, he refused to have a doctor called, or any attempt to set the bone, or even any outward application for the mitigation of his pain. That, consequently, his ancle and leg swelled greatly, turned black, and was excessively painful. . . . Thus he continued from about two o’clock in the afternoon till the evening of the following day; during which time his mind was in agonizing labor to God for a miraculous cure; which, with his extreme pain, forced the sweat in plentiful effusions, from every pore of his body.
"At length, as his family, consisting of ten in number, were assembled at their evening worship, in the room where he was then sitting upon a chest, the power of God came suddenly upon him, and he was instantly hurled from his seat, and set upon his feet, and whirled swiftly about like a top, for the space of two hours, without the least pain or inconvenience. That he then retired to rest, well and comfortable, and the next morning, arose in health, took his team and went to plowing. " 1 Phebe Spencer, of New Lebanon, aged seventy-three years, testifies 2 that in the year 1781 she broke her ribs,
1 "Testimony of Christ’s Second Appearing," etc. Albany, N. Y., 1856. Fourth Edition, pp. 416-8. Book VIII, Chap. X: 15-20. Same: 28-31 (pp. 419-20). refused medical aid and sent for the elders, among whom were Hezekiah Hammond and others of the Believers.
"They entered the room, where she sat bolstered up in her bed. . . . Hezekiah took hold of her hand and bade her labor for the power of God and take faith. . . . She was immediately seized with a shaking, like one in a strong fit of the ague, which so far released her, that she was able to speak and breathe without difficulty; . . . her pain still continued, and she was yet unable to move or help herself. . . . She, however, rested some that night. . . . The next morning, after breakfast, Hezekiah came again in the room and assembled all the family that were then at home, consisting of her husband, two sons, and seven daughters, and desired them all to kneel down with him. . . . After continuing on their knees a few minutes, they arose, and Hezekiah came to the bed side, took her by the hand, and desired her to get up. ... With some difficulty, she got up and sat in a chair. . . . They again kneeled in a circle round her, after which Hezekiah bade her stand up; which she accordingly did. . . . He then put one hand upon her head, and the other upon her side, at which she felt such a glow of the power of God, as she was unable to describe, which first struck her head, and then ran down her right side; instantly she felt her ribs sensibly press outward against his hand, and her side was immediately healed."
Over against these records of the putative supernatural powers of Mother Ann and the tribute which Shakers of all ages pay to her abilities and character, is a record of an entirely different sort. Charges of the practice of immorality have been brought "against practically every great leader in both religious and civil life. It is not to be wondered at that such charges were brought against Mother Ann. Among these charges appear the claim that, when in England, Mother Ann was a prostitute, 1 that in New York she suffered from a venereal disease, 2 contracted as a result of her loose way of living, and that she was guilty of incestuous relations 3 with her brother, William Lee.
All of these charges may be, in the main, untrue. But that she was the leader in practices under the name of religious rites which were in their psychological nature perversions of the sexual instinct, is without the least doubt true. In connection with the dancing, which became an essential part of Shaker worship, the practice of dancing naked was developed under the leadership of Mother Ann. There seems to be no definite evidence of this practice on the part of the early Shakers before their coming to this country. There is very clear evidence of the practice in the early days of the church in this country. 4 So common was the practice that Eunice Stanton, who joined the Shakers under the influence of her husband and later withdrew, summed up the Shaker religion by stating that,
"Their religion consisted in confessing sin to the leaders, dancing and whirling, speaking in their unknown tongues, as they called it, stripping and dancing naked together, men and women." 5
One of the best known of the early books against Shakerism is by Thomas Brown. 6 Brown had been, as is likely to be the case with persons who connect themselves with sects like the Shakers, a sort of religious wanderer.
1 Dyer, Mary M.: op. cit., pp. 20-24.
2 Same: pp. 22-4. Also p. 85.
3 Same: pp. 46-7.
4 The Jumpers were accused of the same practice. See Tyerman: op. cit. t Vol. II, pp. 480-1.
5 Dyer: op. cit., p. 62.
6 Op. cit., supra.
He had been brought up a Quaker and had later become a sort of itinerant Methodist preacher. Then he attached himself to the Shakers, largely on account of his interest in the Millennium. For a time he was zealous in winning proselytes to the new cause, but ultimately fell away. Brown had heard about the reports that the earlier Shakers had danced naked, and in his conversation with Mary Hocknell, to which reference has been made, 1 had brought up the subject. 2 After she has told the story of the small beginnings of Shakerism and of its rapid spread in America, Brown says:
"I replied, it is admirable; and the hand of God appears so conspicuous, that it is needless to regard any reports to invalidate it. But that I may be able to satisfy honest, inquiring minds, who may have heard false reports, not knowing but what they were true, and be able to contradict them, or represent things in a true light, from good authority, and information received from eye, and ear witnesses, I make free to ask thee a question concerning a report which has been, and still is asserted to be a fact by many who have been among the people, and have left them; which is, that these people, in Mother’s day, by her gift, or by order of some of the other Elders, were repeatedly in the practice of dancing naked, men and women together, in their meetings.
"She answered, ’I am sure Mother was a very modest woman; and if there had been any such conduct, I should have seen, or known it, which I never did. There were many operations by the power of God, and wonderful gifts; as speaking in unknown tongues, trembling, groaning, and sometimeFTuTnm^r61m3;on account of which, people would report we were drunk, as they did formerly about the apostles who had similar gifts and operations (Acts, chap. II). And because the brethren pulled off 1 Brown: op. cit., p. 46.
2 Op. cit., pp. 46-7. their coats, or outside garments, to labour, or as the world call it, dancing; and in warm weather the sisters being lightly clothed, they would report we danced naked/ ’ On the strength of this conversation, Brown vehemently denied 1 the charge against the early Shakers of dancing naked when it was made in his presence. But on account of the frequent repetition of the charge, he raised the question again with one of the Elders, whom he calls Elder Hezekiah 2:
"Elder Hezekiah answered me: ’I never saw any such conduct, neither do I believe there ever has been any such conduct.’ And he intimated to me that he did not wish me to give people the lie; the person I had mentioned might have seen such conduct, which, if he did, must have been by some out of order, or that the church had no union with."
Later on, in talking with Elder John Meacham, at Niskayuna, he states 3 that, after conversation on various subjects, "I told him at last, I desired to open a matter wherein my faith was hurt, and wherein I had reason to be dissatisfied; and that is, said I, respecting Elder Hezekiah and also several of the old believers having denied that they had ever danced naked."
After some discussion on the part of both, Elder Meacham finally replied:
"If Elder Hezekiah, or any of the old believers have said or done wrong, they will have to answer for their wrongs themselves. Therefore, you should not let wrongs and failings in others hurt your faith; but confess and forsake your own wrongs."
1 Brown: op. cit., p. 84.
2 Op. cit., p. 108. Probably Elder Hezekiah Hammond. 8 Op. cit., pp. 171-2. See also p. 170.
Brown goes on to state further 1:
"In a few months after this conference (some time in February, 1805), I was at Lebanon; and the first conference I had was with Elder Hezekiah, respecting my charge of falsehood. . . . Now, said I, Elder Hezekiah, I know the old believers, or church brethren and sisters have danced naked repeatedly, under an idea, or with intention, to mortify the fleshly nature, and you have danced so with them.
"He replied, ’Yea, once; and I did not tell you there never had been such conduct, but that I did not know of nor believe there was any such conduct now.’ ’ When pressed further, the Elder finally stated:
"Since I have been called to be an Elder and minister I have been sorry I ever saw such conduct among the people; for I have been often asked the question by young believers, and people of the world; and often I have known not what answer to give, as it would not do to tell them we had danced naked, admitting it to have been a real gift of God; it would have been so out of their sight, they could not see it nor receive it as such." 2 In these dances as many as thirty persons 3 sometimes took part. Sometimes men and women danced naked together. At other times the women danced by them’ selves; at still other, the men danced by themselves. Brown tells us on the authority of Daniel Rathbone, Jr., of the following incident which is said to have occurred in the first days of the church:
"One day, said he, in the afternoon, William Lee, having drunk very freely, fell asleep; when he awoke,
1 Brown: op. cit., p. 173.
2 Op. cit., p. 174.
3 Dyer, Mary: op. cit., pp. 47-52, 94-5, 140 (footnote), 145. See also Haikett: op. cit., pp. 38, 54, 76 (footnote), and Brown: op. cit., p. 293. he ordered the brethren (in number about twenty) to be assembled, I being one with them. William Lee then informed us that he had a gift to rejoice and ordered us to strip ourselves naked; and as we stood ready to dance, Mother Ann Lee came to the door of the room with one of the sisters. William Lee requested her to stay out, as he had a gift to rejoice with the brethren. Still she persisted. He said to her again, Mother, do go out / have got a gift to rejoice with the brethren; ’and why can’t you let us rejoice? You know if any of the sisters are with us, we shall have war, that is, have to fight against the rising of nature. But as she would not retire, he pushed her out, and shut the door against her. Then she went round the corner of the house, and attempted to get in at a window. Lee prevented her. She came to the door again, with a stick of wood, and stove it open. Lee met her at the door. She struck him with her fists in the face. He said, the smiting of the righteous is like precious ointment. She then gave him several blows in quick succession, at each of which he made the same reply. At last, the blood beginning to run, he lost all patience, and exclaimed, ’Before God you abuse me’; and presented his fists and struck her, and knocked her almost down." 1 The practice of both sexes bathing naked 2 together was another of the rites inaugurated in the church in Mother Ann’s day. Reuben Rathbone, who published one of the earliest attacks upon the Shakers a pamphlet which he wrote prior to 1801, entitled "Reasons offered for leaving the Shakers," had been charged with immoral relations with the woman whom he subsequently made his wife. She also had been a Shaker and had left the Shakers to marry Rathbone. In defending himself against the charge, Rathbone wrote, inter alia:
1 Brown: op. cit., p. 290.
2 Dyer, Mary: "A Portraiture of Shakerism," etc. 1822; p. 141. See also Haskett: op. cit., pp. 45-54.
"From the time I first professed Christianity (which was a year or two before I heard of the people called Shakers), to this day, I never have had any unlawful connection with any woman; and from the time I first knew the Shakers to this time, I never defiled myself with what is called among you effeminacy; neither did I ever know, by any certain knowledge, while I lived with you, that there was any females in the church or anywhere else, except it was at the time when there was a gift for men and women to strip naked and go in the water together, I was sometimes a spectator, and perhaps; might observe the difference." 1 That the practices of dancing naked and of bathing promiscuously were akin to sexual perversion is suggested in the following statement 2:
"I have seen the Mother at Niskeuna, in the State of New York, in times of her intoxication, come into a room where many were gathered for a meeting and were, by her own orders, stript naked; I have seen her slap the men rub -- her hands on all parts of their bodies press the men to her bosom and make them suck a dry breast all this time she would be humming and making an enchanting noise."
There is a very considerable amount of testimony to other practices of a distinctly sexual nature. William Skails, a member of the society, on one occasion 3
"stripped himself naked and testified his faith before Lucy Wright, the present mother of the church, Samuel Fitch, John Truesdell and several other believers, saying,
1 Brown: op. cit., p. in (footnote).
2 Brown: op. cit., pp. 90-91 (footnote). For similar incidents, see Dyer: "Rise and Progress," p. 81.
3 Brown: op. cit., pp. 327-8. For similar occurrences, see Dyer: "Portraiture," p. 189. For practices of this sort among the early Quakers, see Bowden, James: "The History of the Society of Friends in America." London, 1850. Vol. I, pp. 272-3.
’Naked came I into the world and naked must I go out; and naked must my soul stand before God, as naked as my body stands before you.’ ’
Skails is said later to have left the society, and to have become its bitter enemy. Later he is said 1 to have become "somewhat delirious."
John Woods, who lived with the Shakers for about seventeen years, tells a similar story 2:
"A man I knew, who had fallen so frequently in this way, and so frequently confessed it, that he at length thought he felt a gift which might answer the purpose to mortify this propensity. In a room where a number of us were assembled, both brothers and sisters, without giving any previous notice, he openly and clearly exposed a certain part, which he said was to him as Alexander the coppersmith was to Paul, having done him much harm. While he exhibited he exclaimed, This is my god.’ No one in the room seemed at that time to doubt the fact, nor his honest intention to mortify the flesh." The efforts to "mortify the flesh" are suggestive of Roman Catholic efforts after sacerdotal celibacy.
"After working hard days, we were ordered into the dance, or labor as it was then called, for hours, and urged to labor more zealously to overcome sin. . . . Then, after dancing with vehemence through the greater part of the night, instead of reposing their weary bodies upon a bed, by further penance, lie down upon the floor, chairs, ropes, sticks, and every humiliating and mortifying posture they could devise." 3
1 Brown: op. cit., p. 328.
2 Woods, John: "Shakerism Unmasked," etc. Paris, Ky., 1826; p. 10.
3 See Woods: op. cit., p. 37. Dyer: "Rise and Progress, p. in. Haskett:
Another practice for the mortification of the flesh was flagellation 1 a practice to which a stop was put through the influence of Mother Lucy Wright and Father Meacham. 2 In Mother Ann’s time it was common.
"Though Elder Whittaker did not fully unite with this stripping naked, and would often leave the room, he said those gifts of Mother which he could not see into, he would not condemn. Several were whipped, and some were ordered to whip themselves, as a mortification to the flesh. A young woman by the name of Elizabeth Cook was stripped and whipped naked, by Noah Wheaton, for having desires towards a young man Abiel Cook, her father, hearing of it, prosecuted Noah Wheaton for whipping his daughter naked. Hannah Cook, sister to Elizabeth, who was present at the time, was called for a witness. She went to Elder Whittaker and asked him what she should say.
"He answered ’I cannot tell you what you must say, for I don’t know what questions will be asked you; but,’ says he, ’speak the truth, and spare the truth, and take care not to bring the gospel into disrepute.’
"She accordingly testified before the court that her sister, who was whipped, was not naked. Thus she obeyed Whittaker’s orders; for, strictly speaking, she was not naked, for she had at the time a fillet on her head. 3
"The last instance of stripping naked, and of corporal punishment, was at Niskeuna about the year 1793. Two young women, by name Abigal Lemmons, Saviah Spires and another who has since left the people, and had rather her name should not be publicly mentioned, amused themselves by attending to the amour of two flies in the window: they were told by Eldress Hannah Matterson for thus gratifying their carnal inclinations, and as a mortification to the same, they must strip themselves naked 1 See Haskett: of. cit., pp. 43, 56-8.
2 Haskett: op. cit., p. 139.
3 Brown: op. cit., pp. 322-3. and take whips she had provided and whip themselves, and then whip each other; two happened at once, to strike the third, when she cried murder! They were then ordered to stop and to plunge into a brook near by; all this was done in the presence and under the approbation of Elder Timothy Hubbard and Jonathan Slosson, one of the brethren." 1 A study of literature hostile to the Shakers, as well as literature friendly) to that people, brings to light the fact to be expected that the Shakers, no more than the Roman Catholic priesthood or any other celibate sect or order, have been able to eliminate the sexual instinct as a tremendous factor in life. The sort of sexual gratification which is an expression of an abnormal mind was definitely in evidence in the days when Shakerism was making great numbers of converts, and all types of people united with the movement. In like manner, there are frequent references to sodomy, 2 bestiality, 3 and other expressions of the sexual instinct which may readily be expected from those who are denied, through a religious or any other motive, a normal sexual life. There are frequent references to sexual familiarity among the elders and the eldresses, 4 to the use of contraceptives, 5 to spiritual marriage, 6 and to "conduct shocking to modesty." 7
Ann Lee was succeeded in the headship of the church by James Whittaker, who died in 1787. Whittaker’s successors were Joseph Meacham and Lucy Wright. Meacham, who had been a Baptist preacher, brought to his task a mind trained along theological lines, and a
1 Brown: op. cit., p. 335. See also Dyer: "Rise and Progress," pp. 49, 66, 73-4. Haskett: op. cit., pp. 136, 161. Dyer: "Portraiture," pp. 90-2, 105-6.
2 Woods: op. cit., p. 51.
3 Woods: op. cit., p. 51. Dyer: "Rise and Progress," p. 36. Haskett: op. cit., "Sealed Pages, 19*." "Testimonies," XXVII 121 (p. 191).
4 Dyer: "Rise and Progress," pp. 38-9, 102-3, 231.
5 Same: p. 89.
6 Haskett: op. cit., p. 224. Dyer: "Portraiture," p. 236. T Woods: op. cit., p. 20. valuable ability for the effecting of organisation. It is Meacham who played probably the most considerable part in the development of Shaker theology, as well as in the development of the Shaker hierarchy and the Shaker communistic system. The first of the Shaker permanent communities was established in 1787 at Mt. Lebanon, N. Y. Before many years had passed, societies had been established at Watervliet, N. Y.; Hancock, Mass. (1790); Harvard and Shirley, Mass.; Enfield, Conn.; Enfield, N. H.; Canterbury, N. H.; Alfred, Maine; New Gloucester, Maine, and at other places. Fertile soil for Shaker doctrines and ideas was found wherever a revival had taken place. Particularly was this true of the Kentucky Revival.
"Repeated prophecies had been uttered by Mother Ann Lee, that the next opening of the Gospel would be in a level country to the southwest. The meaning was not understood, for but little was known of the region referred to, the country being a wilderness, sparsely settled and covered with roving tribes of Indians. In 1804 news reached the eastern societies of a wonderful work of God that had been in progress, for several years, in Ohio and Kentucky. The stories were so remarkable, the circumstances so like those known in earlier days in the east, that believers recognised the fulfillment of the well remembered predictions. The Church at Mount Lebanon, accordingly, sent out three brethren to bear, to those who might be ready to receive it, the tidings of the establishment of what was called, in the thought of the time, ’The Church of Christ’s Second Appearing/
"John Meacham (brother of Joseph), Benjamin S. Youngs, and Issacher Bates started from Mount Lebanon at 3 a. m. on the first of January, 1805, *P pursue on foot this long journey of over one thousand miles. They had one horse to carry necessary baggage." * 1 White and Taylor: op. cit. t p, 113. In the latter part of March they came to Turtle Creek (now Union Village, Ohio) and were entertained by a man named Worley, who, with his wife and also his pastor, the Rev. Richard McNemar, a New Light Presbyterian, became converts to the Shaker gospel. It is to Mr. McNemar that we owe a history of the Kentucky Revival. 1 In a short time Shaker communities sprang into being at Buaro, Indiana; Shawnee Run or Pleasant Hill, Kentucky, Turtle Creek, Ohio, and other places. The first named, however, was, in 1826, abandoned. The Shaker conception of God is that of a dual person a deity in His first manifestation male, Jesus; in His second appearing, female, Ann Lee, It is logical to believe, they argue, that since woman was first in the fall, she should be last in the work of redemption and salvation.
Another argument is by analogy from the nature of man. It is based on a conception, possibly analogous to biology’s conception of very rudimentary forms of life the conception that Adam was dual as first created hermaphroditic, in his sexual nature:
"The first man was created male and female jointly, but neither was male or female separately, until the woman was taken out of the man. So in the first appearing of Christ, that spirit of annointing which constituted Christ was male and female jointly, but not separately in visible order: Nor could any abiding and perfect spiritual union exist in order, between the sexes, until the woman was raised up, in her appointed season, and anointed to complete the order in the foundation of the new creation, for the redemption of both man and woman."
1 "Testimonies to Christ’s Second Appearing," etc. VIII:5-12 (p. 381).
All this, when summed up, amounts to saying that Ann Lee was the fulfilment of the promise which our Lord made that He would come again. We are not to say, "To! here," or "Lo! there." Christ has come. He is Ann Lee.
We are now in the Millennium, ushered in by the appearing of Ann Lee. Just as Adam and Eve were our first parents after a carnal manner, so Jesus and Ann Lee are the parents of the creation after a spiritual manner. Carnal generation must in this new generation be done away with. Hence the physiological intercourse of the sexes among the Shakers is prohibited. Those who become Shakers dedicate themselves to a life of celibacy. The men live with men, the women with women. Lightness, frivolity or undue friendship between individuals of the two sexes is not merely discouraged, but forbidden. Children are adopted from the world. As Ann Lee discovered through a vision, the sin of our first parents was in sexual intercourse. Being crucified is simply denying oneself an expression of one’s sexual nature through normal channels. Confession of sin to the elders and eldresses is absolutely imperative and becomes an effective weapon in maintaining discipline.
"In worship the exercises employed by the Shakers are said to be derived from the inspiration of the Spirit. Elder, or Father, Joseph Meacham affirmed that he was shown in vision the various exercises, saw the hosts of heaven worshipping in these movements, and he taught them to the people. Modern experts in physical culture have in some cases studied out scientifically the very movements which marked the early Shaker worship. Of these, the only one that forms a part of present-day worship is the march, accompanied by motions of the hands. Shakers have been noted for their inspirational singing, the wordless songs practiced for years giving place to hymns and anthems of peculiar but impressive sort." * The dances of the early Shakers formed a very essential part of their religious worship. Stress was laid upon the solemn nature of these exercises, and only those who felt convinced that they were of pure heart were permitted to participate.
"I have often heard the elders," Brown tells us, 2 "or the one who has the lead of the meeting, after speaking a few words, conclude by one or the other of the following sentences: ’All who feel justified or such as have not violated their consciences or those who have no sin covered, may prepare to labour in the works of God, or go forth in the works of God/
"And there is so much said and preached on the direful consequences of presuming to join in this part of worship, with any sin unconfessed, or if they are in any respect irreconciled to the Elders, or to the gifts they have had for them, or irreconciled to any of the brethren, that many would not dare to join in the dance, believing if they did, some judgment would fall on them. And they believe the Elders see through and through them, and sin is not long hid from them.
"The following instance which was told me among many others, may clearly evince the truth of this assertion: ’One of the young sisters committed sin in meeting, by looking at a young man, a spectator. ... At this time James Whittaker, being in a room in the upper part of the meeting house, and having a sense of what was done, came down into the meeting room while they were dancing, and said, /God is of purer eyes than to behold iniquity. There is sin committed and covered among you, and your worship will not be owned until it is put 1 United States Census, 1910: Religious Bodies, II, p. 222. a Op. cit., pp. 1 00-101. away’ The young woman was convicted, knowing herself guilty, fell on her knees, and confessed she had sinned; after which, he told them they might proceed"
"The dance was of two kinds," according to John Woods 1:
"the step dance and the step and shuffle. The first was then by way of contempt and derision called Bumbo, being more proper for the younger class, and such as were yet full of laziness and lust. But after the people of the church began to confess their sins, one to another, and to war against the devil, and if possible to drive him out, their dances became more disorderly, and their exercises more extravagant than ever. They were now seen throwing their arms about, throwing themselves down, whirling like a top, tossing against one another, stamping on each other’s feet, etc., till the meeting house floor and many of their garments were marked with blood. On such occasions for a while the ministry greatly encouraged them in this warring gift."
Another form of the exercises is thus described 2:
"Frequently all would assemble together in the meeting room there the sisters would pull some one of the brothers into a large circle of females, and then dance round him, and sleek his head with their hands, and cut so many monkey capers that the whole assembly would laugh immoderately. When this gift was finished, the brothers would pull one of the sisters into a large circle of the males, and dance round her, and confine her there till she should look pleasantly, and dance with them, and signify her fellowship with all their antiques. After this alternate play we would run round the room, two and two, with great rapidity, while some were singing, and 1 Op. cit., pp. 37-8.
2 Brown: op. cit., pp. 70-1. others vociferating from the windows, and calling in a hideous manner for others to come." The following description of Shaker life and practices is from the pen of Charles Nordhoff 1:
"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 receive 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 prefer such matter as conveys information of the important political 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 assembly 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 appointment, and engaging in singing and in conversation upon general 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 with 1 Op. cit., supra, pp. 141-4. out interruption to usual avocations. They do not regularly read the Bible.
"The Sunday service is held either in the ’meetinghouse’ when two or three families, all composing the society, join together, or in the large assembly hall which is found in every family house. In the meeting-house there are generally benches, on which the people sit until all are assembled. In the assembly hall there are only seats ranged along the walls; and the members of the family, as they enter, take their accustomed places, standing, in the ranks which are formed for worship. Then men face the women, the elder 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 consecration 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 clapping their hands.
"The exercises are varied by reforming the ranks; by speaking 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 tribulation of soul, asks the prayers of the others; or one comes to the front, and, bowing before the elder and eldress, begins to whirl, a singular exercise which is sometimes continued for a considerable time, and is a remarkable performance. Then some brother or sister is impressed to deliver a message of 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 and dancing they hold their hands before them, and make a motion as of gathering something to themselves; this is called gathering a blessing. In like manner, when any brother or sister asks for their prayers and sympathy, 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." To the testimony of Nordhoff, a visitor, may be subjoined the testimony of Lamson, a "young believer" of the sect. David R. Lamson, who spent two years among the Shakers as a sort of unwelcome neophyte, writes as part of his diary under date of February 23, I845 1:
"Meeting to-day at the meeting-house, a free and lively meeting. Commenced as usual by singing. Many singers, sing loud, lively tunes, but there is very little melody, or harmony in the singing. Speaking by David Terry. He hoped every one, brethren and sisters, has ’sot’ out determined to persevere in the way of God. Every one has got a work to perform. ’Tain’t’ something that we can begin and labor a little while and then leave off; but we’ve got to labor for it. Every one has got to strive for one. So I hope brethren and sisters, we shall every one labor to become zealous in every good work. Labor to come to the truth. The truth is worth more than all the news, and all the great histories, and all of everything that has ever been printed by human hand. So brethren and sisters, I hope we may be able to make some gain in the good things of the Spirit."
1 Lamson, David R.: "Two Years’ Experience Among the Shakers," etc. West Boyleston, 1848; pp. 85-8.
After another exhortation in much a similar vein, those present were invited to "go forth in the travel manner." Lamson continues:
"The singers, about six or eight or more of them, then placed themselves in the center of the room, in two ranks, the one facing the other, sisters facing sisters, and brethren facing brethren, with the spit box in the middle. And the remainder formed a circle around them, three abreast. The brethren by themselves, forming one segment of the circle, and the sisters by themselves, forming the other. The children form the inside file of the circle. The singers then strike up a march, which they sing over four or five times, repeating once, each part of the tune, every time; while the company march, and all, both singers and laborers beat the time with their hands. Each placing his two hands before him in a horizontal direction moves them up and down in time with the tune. When the tune ceases all stop until another tune is struck. After a few tunes in this way, Elder brother says, the brethren and sisters may take their places to go forth in the quick manner.
"They then took their places; the sisters in the east part of the hall, and the brethren in the west, leaving a space between. There is not much regularity to this dance. Except that the singers form a line in front of a seat which runs east and west on the north side of the hall, standing about middle way. The company stand facing the singers, the elders being in front, and nearest the middle of the hall from east to west. When a tune is struck up, they turn, the brethren to the left, and the sisters to the right, and perform a sort of trotting step, each company around its own division 01 the room until the set of the tune, when all turn facing the singers and shuffle. This continues for about three minutes; when there is a respite for half a minute or a minute. And another tune is struck. At the intervals of the tunes, there is sometimes speaking. Some brother, or sister, expresses their thankfulness for their privilege in the Gospel, and express their determination to be obedient to their beloved elders, and keep the way of God. Sometimes the elders exhort the brethren and sisters to be zealous, and labor for the ’gifts and power of God.’ In these exhortations, the elders manifest great zeal and energy themselves.
"As these exercises continue, the zeal increases, the whole company frequently clap their hands in concert. Some begin to turn around with great rapidity, some leap and shout, throw up their hands, and perform all manner of gesticulations, talk in unknown Jongues, sing in unknown tongues. Sometime, as to-day, for instance, two or three times, all join in one concert of yelling, screaming, shouting, shaking with all their might, thumping their feet upon the floor, with great rapidity, altogether presenting a scene and making a noise which cannot be described. Should a stranger come in at this moment, he must think it a perfect bedlam; and would probably be frightened nearly out of his wits. When the din is not so great that one cannot be heard, there is preaching, prophesying, speaking in unknown_tongues, and singing songs by special inspiration. All time the young sisters continue their turning so swiftly, that the air gathering under their garments, raises them so as to expose their red petticoats, and other underclothes, and even the fastening of their hose, and sometimes when their clothes happen to brush against a sister near them, it exposes their person still more. But they must not be checked in their gifts, for it is by the inspiration of God, that all these things are done. They often fall prostrate upon the floor, and all animation seems lost for a season. There is frequently with them a crouching and bowing, as though affected with a shock of electricity. When one ceases turning, she frequently embraces with her arms, another sister, and continues crouching and bowing, for some time, and seems to have a special gift for that sister. One who has had the gift of turning in a high degree assured us they did this because they were too dizzy to stand up alone. Others who have been gifted, have assured me that this is the reason why they fell down. They cannot stand for dizziness, and that all their skill in turning is acquired by practice.
"All their meetings are not carried to the same excess as the one which I have described above. And never have I known them to have a meeting which made any comparison with this, when any spectators are present from the world; these are sometimes allowed to attend our meetings at home in the gathering family. None are permitted to attend our meetings at the meetinghouse, since 1837, when this revival commenced. Some who have been there since that time, assure me, that the meeting I witnessed to-day, would not begin to compare with the meetings they had in the commencement of the revival. In the commencement of the revival, many went into the turning who were unaccustomed to turning; consequently they would frequently fall down, become sick and vomit. Some would go out, others run to the spitbox; some of the younger portion even bedaubed the floor." To these accounts, we may add still another description. It is from Dr. W. A. Hammond’s "Spiritualism and Allied Causes and Conditions of Nervous Derangement,"l and is an abridgment from an earlier work2:
"There are many among them, who profess to see God, Christ, and Mother Ann. They are taken to the spiritual world and introduced to good spirits, where they often sit at table with the Godhead. At their meetings some one called the visionist directs the proceedings. Standing at the head of the room, this person, who professes to
1 Hammond, William A.: "Spiritualism and Allied Causes and Conditions of Nervous Derangement." New York, 1876; p. 242.
2 "Extract from an Unpublished Manuscript on Shaker History by an Eyewitness." Boston, 1850. see God, Christ, or Mother Ann, and to be in communion with them, gives his orders to the assembled people. He calls on one to step forth and shake. The victim comes forward, drops his or her hands to the side and begins shaking the whole body and stamping with the feet, while the visionist calls out at the top of his voice, ’Shake! Shake! Shake! There is a great spirit on you, shake him off! shake him off! Christ says, Shake him off!’ Another then takes up the cry, ’Down! down! come down; Christ says come down! Low! low! low!’ At which every person in the room bends and bows like willows in a high wind. Sometimes one of the gifted, will see the devil come into the meeting, and like a faithful sentinel gives the alarm, when every true believer opens the battery at once by drawing the right arm nearly to the chin, placing the arm in the position as if to shoot, and then straightening the body out with a jerk and a stamp of the foot, accompanied by a quick bursting yelp in imitation of a gun, all being the work of a moment. ’There/ says the visionist, ’see him dart; he has gone down towards the chimney; shoot him! shoot him! kill him!’ And a rush is made for spiritual weapons given by the visionist from the spiritual armory.
"Sometimes Christ or Mother Ann enters the meetingroom, bearing such presents as the band wants. These presents are ’spiritual/ and are handed round by Christ to the faithful, who receive them as though they were real gifts. To one golden potatoes are given; to another, oranges; to others, cake, puddings, jellies, etc., with various other things not known to this world. . . . Mother Ann superintends her own wine press, and often brings wine (’spiritual’ again) as a present. The visionist pretends to take a waiter filled with wine-glasses; everybody must have faith, and take one, as it is handed to them. Those who have little or no faith are told by the visionist whether they have taken theirs. Then they all raise their hands to their lips as in the act of drinking, and presently they begin to reel and stagger around the room as though actually drunk. Indeed, they act in all respects as drunken persons, stamping, shaking, vomiting, etc., till finally, exhausted, they gradually sink away till all is silent. Then, standing in a circle, they throw their handkerchiefs over their shoulders, raise their hands to their heads, and make six solemn bows, saying with each, T kindly thank Mother for this beautiful gift.’ . . .
"Sometimes young men and women are exercised by what they call the ‘jerks,’ for two weeks at a time, during the whole of which period the head is kept in continual motion by quick, convulsive motions of the shoulders and neck. The author of the little book from which these particulars are quoted says she once saw a young woman whose face was frightfully swollen, her eyes dilated and bloodshot, and who had been exercised by the ’jerks’ for three weeks. Directly after the ’jerks’ she began to talk in unknown tongues, and continued at short intervals for three or four days; then she stopped suddenly, and remained entirely mute for two weeks, no possible persuasion being sufficient to make her say even yes or no. This experience is called the ’dumb devils.’ ’ The "gifts" were sometimes a very severe tax upon both the mind and the "eye of faith." "At a time, word was sent that there was a gift to be sent from the church to the Shakers in our vicinity. The Elders came, the people were gathered and placed in a half -circle their imagination was such that some shed tears for fear, while others rejoiced in hope. The great attainment was one chestnut to each with Mother’s love in it. Again the Elders came with another gift; that was, for them all to kneel, the Elders at the head. The first elder crowed with the flopping of his arms, the rest in union done the same." 1 1 Dyer: "Portraiture," p. 224. In Dr. Hammond’s book, reference to which has already been made, an account is given of the "laughing gift":
"Often some one will feel a ’laughing gift/ and will begin with he, he, he; ha, ha, ha; ho, ho, ho. Another takes it up, and soon all in the room are engaged in boisterous laughter. Once under full ’laughing gift,’ they will hold on to their sides and reel in their chairs until they become exhausted. This gift ends in a song:
"Ho, ho, ho; he, he, he; O what a pretty little path I see; Pretty path, pretty play, Pretty little angels, Hay, hay, hay.
"The first and last lines are sung with a loud laugh." 1 The gift of tongues was among the first of the charismata to be claimed by the Shakers. In England,
"Their exercises in their meetings were singing, dancing, shouting, shaking, speaking tongues (or speaking what no one understood) and prophesying of the downfall of all the anti-Christian churches, and the increase of that Kingdom in which they professed to be." 2 In connection with her prosecution by the authorities in Manchester, Mother Ann’s ability to speak in other languages was put to a severe test by some learned scholars:
"At one time, to secure her conviction and suppression, she was accused of blasphemy, and that the question might be settled, she was brought before four clergymen of the Church of England, all noted linguistic scholars. The penalty, if convicted, was to have her tongue bored 1 Hammond: op. cit., p. 244.
2 Brown: op. cit., p. 314.