Ohio History Journal
The Shaker Community of Warren
County. 251
THE SHAKER COMMUNITY OF WARREN COUNTY.
ITS ORIGIN, RISE, PROGRESS AND DECLINE.
By J. P. MACLEAN, PH. D.
INTRODUCTION.
Located three miles west of Lebanon,
Ohio, is the seat of the
bishopric of the Shaker communities west
of the Allegheny
Mountains. The tract of land possessed
by them is irregular in its
boundaries, and embraces 4,500 acres of
as rich soil as may be
found in the state. Its location meets
the approval of the most
critical eye. The postoffice is known as
Union Village, but to the
surrounding country it is known as
Shakertown. The people who
own this tract of territory are honored
and respected by their
neighbors. The land has been brought
under a high state of cul-
tivation, and the buildings are
commodious, well constructed with
all modern improvements. The Shakers
number about forty-five
souls, who take life quietly, and enjoy
all the luxuries they desire.
The office, where resides the ministry,
is one of the finest executive
buildings in America, and furnished more
luxuriously than any
business office in the state.
Notwithstanding the fact that here
we may find nearly every desire that an
upright mind might de-
mand, yet the community is growing less,
and apparently its days
are numbered.
On Monday, May 20, 1901, I called
upon Dr. Joseph R. Slin-
gerland, first in the ministry, who has
both special and general
charge of all the western communities of
Shakers, for the purpose
of obtaining all the facts relative to
the transactions of the mob of
181O, and further to see if I could
secure the privilege of examin-
ing the archives of the recently extinct
community at Watervliet,
near Dayton. During the conversation I
was informed that there
was a MS. history of the Union Village
community. Requesting
the loan of the MS., it was placed in my
hands, with liberty to
make such use of its contents as I might
deem advisable.
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252 Ohio Arch. and His. Society Publications.
SHAKER MS. HISTORY. The MS. history of the Shaker community of Union Village is type-written and covers 221 pages of foolscap, and the product of one who was a member for eighty years. It is entitled, "A history of the principal events of the Society of Believers, at Union Vil- lage, commencing in the month of March, 1805, containing a toler- ably explicit account of most of the scenes of the said society on- ward. Compiled both from memory and the several journals kept in the society from the beginning. By 0. C. Hampton, who was a member of said society since 1822." The MS. can hardly be said to be a history. It is simply an epitome of each year's trans- |
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actions as viewed by the com- piler, Oliver C. Hampton, born April 2, 1817, died March 29, 19O1, becoming a Shaker through the conver- sion of his father in 1822, having held important posi- tions ever since his early life, not the least of which was that of schoolmaster, and sec- ond in the ministry until a short time before his decease, possessed all the information relating to the community he loved so well. However, he did not possess the ordinary instincts so essential in an historian. His MS. is disap- pointing in many respects. The manners, customs, cos- |
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tumes, etc., we only learn when said expressions were ordered discontinued. Besides this, there is often a want of clearness which not only confuses the reader, but leaves the account so broken as to make it unintelligible to the uninformed reader. The account that follows is based on the Hampton MS. |
The Shaker Community of Warren
County. 253
ORIGIN OF THE SHAKERS OF UNION VILLAGE.
The wild carnival of religion of 1800,
1801, but better known
as the "Great Kentucky
Revival," thoroughly shook and even
prostrated the Presbyterian and
Methodist churches that came un-
der its influence. The effect was felt
in the valley of the Great
Miami; and although one hundred years
have elapsed, still the
Presbyterian church within the last
named region has not recov-
ered from the stroke. After the revival
had spent its force we
find the Rev. Richard McNemar, who had
been a prominent figure
in the movement, preaching at Turtle
Creek church, at Bedle's
Station, now Union Village. The noise of
the revival reached
the SHAKERS at New Lebanon, New York,
who, in consequence of
which, sent three missionaries-John
Meacham, Benjamin S.
Youngs and Issachar Bates-to the
southwest as a propaganda.
On March 22, 1805, having traveled the
whole distance on foot,
they reached the Turtle Creek church,
and first went to the house
of Malcolm Worley, a wealthy and
influential man, and on the fol-
lowing day visited Rev. Richard McNemar.
The first convert
was Malcolm Worley and Richard McNemar
soon after.
On the ensuing Sunday, after the arrival
of the missionaries,
Benjamin S. Young and Issachar Bates
attended the public meet-
ing of the Revivalists, or Newlights, as
they were later called, and
by permission read the following letter:
"The Church of Christ unto a people
in Kentucky and the adjacent
states, sendeth greeting: We have heard
of a work of God among you;
Who worketh in divers operations of His
power, for which we feel
thankful, as we have an ardent desire
that God would carry on His
work according to His own purpose. We
know that God's work as
it respects the salvation and redemption
of souls, is a strange work
which He hath promised to bring to pass
in the latter days. We also
know that the servants of God have been
under sackcloth and darkness
since the falling away of the Apostolic
Order which from the time of
Christ's ministry continued about four
hundred years; since that time
Anti-Christ has had power to reign in
Christ's stead, and hath 'set up
the abomination that maketh desolate,'
spoken of by Daniel the prophet,
and which, according to the Scriptures,
Christ was to consume with
the spirit of His mouth, and destroy
with the brightness of His coming.
But not to tarry on those things we will
come to matters in the present
day. The time being nearly finished,
according to the Scriptures, that
Anti-Christ should reign, and time fully
come for Christ to make His
254 Ohio Arch.
and His. Society Publications.
second appearance, God, out of His
everlasting goodness and mercy
to His creatures, in the fulness of His
promises, raised up to Himself
witnesses and gave unto them the same
gifts of the Holy Spirit that were
given to the Apostles in the day of
Christ's first appearing. The light
and power and gifts of the Holy Spirit
were so convincing, especially
in the First Pillar, attended with the
word of prophecy in so marvelous
a manner, that every heart was searched
and every rein of those that
heard was tried. The loss of man and the
way and work of salvation by
Christ in the present witnesses
appearing so unspeakably great, that
although we had been a people that were
greatly wrought upon by the
spirit of God, and were looking for the
coming of Christ, yet the light
manifested in the witnesses showed us
that we were unspeakably short
of salvation, and had never travelled
one step in the Regeneration
towards the New Birth. For it showed us
that it was impossible for
those who lived in the works of natural
generation, copulating in the
works of the flesh, to travel in the
great work of regeneration and the
new birth. And as these witnesses had received the revelation in this
last display of grace of God to a lost
world they taught and opened unto
us the way of God which is a way out of
all sin in the manner following:
First. To believe in the manifestations
of Christ in this display of the
grace of God to a lost world. Secondly.
To confess all our sins; and
thirdly, to take up our cross against
the flesh, the world, and all evil;
which (counsel) we, by receiving and
obeying, from the heart, have
received the gift of God which has
separated us from the course of
this world and all sin in our knowledge,
for twenty years past and
upward.
We, therefore, as servants of Christ and
children of the resur-
rection, testify to all people that
Christ hath made his second appearing
here on earth, and the poor lost
children of men know it not. We
know there are many among the wise and
prudent of this generation
who are looking for the coming of Christ
in this latter day, who entirely
overlook the work of God as the ancient
Jews did, in the day of Christ's
first appearing; for Christ has come and
it is hid from their eyes and
we marvel not at it, for Christ said, 'I
thank Thee, O Father, Lord of
heaven and earth, that Thou hast hid
these things from the wise and
prudent, and revealed them unto babes.'
But as the work of God which
has wrought mightily in us to purify us
from the nature of sin, has
been progressive from step to step, as
we were able to hear, from
one degree to another, we cannot write
particularly in this letter. We
hope and trust you will be so far
informed as will be necessary for your
salvation. We feel union with the work
of God that is among you
as we have heard, and have a desire to
communicate something to you
that will be for your good. The light of
God in the Gospel has taught
us the straight and narrow way that
leadeth to life, and not only so,
but has given us to see the devices of
Satan that from ages past down
to this day when God hath given His Holy
Spirit to enlighten and con-
The Shaker Community of Warren
County. 255
vert the children of men, of sin, Satan
would also work to heal their
wounds slightly and to lead them into by
and forbidden paths, if possible,
to dishonor and destroy the work of God,
even in them that God had
enlightened and called to be his
witnesses. We have had a great desire
that some of you might have visited us
before now, and we have been
waiting for some time to know the mind
of God in relation to you.
We now, out of duty to God and our
fellow creatures, have sent three
of our brethren unto you, viz., John
Meacham, Benjamin S. Youngs,
and Issachar Bates, who, we trust, will
be able to declare things more
particularly, and to open unto you the
way of life which is a way out
of all sin - a way that the vulture's
eye never saw and the fierce lion
never passel. Receive them, therefor, as
messengers of Christ and
friends to your salvation.
Written in the church at New Lebanon, in
the Township of Canaan,
County of Columbia, and State of New
York, December 30, 1804.
Signed in behalf of the Church,
DAVID MEACHAM,
AMOS HAMMOND,
EBENEZER COOLY."
The second convert was Anna Middleton, a
slave, who was
received just as cordially as though she
had been white and free.
Richard McNemar, wife and children were
received on the 24th of
the following April. On May 23 the first
meeting of the Believ-
ers was held on the farm of David Hill,
about a mile southwest of
Union Village. During the year 1805, or
shortly thereafter about
sixty families had united, together with
many unmarried persons
of both sexes and all ages, making a
total of about 370 persons.
On June 29, Elder David Darrow, Daniel
Mosely and Solo-
mon King arrived at the home of Malcolm
Worley, the first
named having been ordained and sent by
the leading authority of
the parent church at New Lebanon, to
take charge of the newly
forming communities in the West.
REIGN OF DAVID DARROW, 1805-1825.
The history of the Shakers of Union
Village is essentially the
history of the one who was first in the
ministry, which office is
practically that of a bishop. The
selection of the ministry has al-
ways been made by the ministry of New
Lebanon, and afterwards
confirmed by vote at Union Village.
256 Ohio Arch. and His. Society Publications.
For a period of 20 years David Darrow
was the head of the
western ministry, and most faithfully
bore the burdens of his call-
ing, with an upright and conscientious
integrity. He possessed
that desirable combination of qualities
of firmness, justice, and
unswerving righteousness, blended with
charity and tenderness,
which added to his wisdom or foresight,
made him just such a
leader as the infant colony required.
The success or failure of
the entire movement rested upon the
shoulders of this man. He
became a father to his people, and in
his hands were placed their
temporal, spiritual, moral and
intellectual welfare. The people
had been brought out of the Calvinism of
Knox, and now entered
into a different faith, and different
manners and customs. Elder
Darrow must direct the new ship amidst
breakers and other dan-
gers until he safely brings it into a
haven of stability. The coun-
try was comparatively new, the people
lived in log houses, and the
state of society was somewhat primitive.
The herculean task was
undertaken, and the work fully
accomplished. While it was nec-
essary for Elder David to begin at the
very foundation and build
carefully and substantially, yet it was
absolutely necessary that
his hands should be strengthened. To
this fact the New Lebanon
ministry was fully alive. To his assistance they sent Eldress
Ruth Farrington, Prudence Farrington,
Lucy Smith, Martha San-
ford, Molly Goodrich, Ruth Darrow
(David's daughter), Peter
Pease, Samuel Turner; Constant Mosely
and John Wright, all of
whom arrived at the residence of Malcolm
Worley on May 31,
1806. All of these remained in the West
except John Wright,
who returned in the following August.
Eldress Ruth Farring-
ton, before leaving New Lebanon, was
appointed as the First in
care on the Sisters' side and to stand
in the lot with Elder Dar-
row. On the 5th of the following June
all the brethren and sis-
ters who had come from the East, removed
from Worley's house,
which had been the headquarters, to
their own premises, which
they had purchased of Timothy Sewell,
which had some log cabins
on it. This now was called the Elders'
Family. However, they
soon erected a frame building and moved
into it at what was
termed the South House. On December 6
following Peter Pease,
Issachar Bates and others purchased a
farm owned by Abraham
The Shaker Community of Warren
County. 257
La Rue, which was afterwards turned over
to the Trustees of the
Society.
It would be difficult to picture the
trials endured by the early
Shakers, and the constancy of their
leader. Many heavy sacrifices
had to be made, and much physical as
we'll as mental and moral
trials were endured. But little of their
land was cleared and the
living poor, and some years must elapse
before the comforts of life
could be secured. The church cheerfully
faced all these trials,
economized what they had and patiently
endured privations in
victuals and clothing,-too often exposed
to severe and inclement
weather. Everything of a mechanical
nature was scarce, and in
many instances must be created on the
ground. Even these must
be postponed until mills could be built
in order that machinery
could be constructed for the manufacture
of many things of im-
mediate necessity. All this took time,
patience and hard labor, as
well as suffering. Through this
formative period their zeal in
their faith did not abate nor their love
towards one another grow
cold. Under the guidance of David
Darrow, within a few years,
they were in advance of the neighboring
vicinity, and from the
superiority of their productions they
received the highest prices
in the markets. Any article manufactured
by the Shakers was to
be relied on. The prestige thus gained
carried a ready sale to
them for anything from a basket to a
fine carriage. Their up-
rightness in this temporal line, in
time, forced a due regard for
their religious convictions. All this
cannot be ascribed to their
own unaided zeal, for there was more or
less of an influx from
the mother church. It is related that
"on August 15, 1807, Elder
Constant Mosely returned from Wheeling
whither he had gone
to meet the following persons from the
East, viz: Nathan Ken-
dal, Archibald Meacham, Anna Cole, Lucy
Bacon, and Rachel
Johnson." Joseph Allen, a good
mechanic, arrived on December
4, from Tyringham, Mass. "On May
26, 1809, Constant Mosely
returned from New Lebanon, and with him
Hortense Goodrich,
Comstock Betts, Mercy Picket and
Hopewell Curtis."
The genius and inspiration of David
Darrow and his coadju-
tors may in part be realized, when it is
considered that the colony
passed through rapid changes in many
ways. From log huts to
Vol. X-17
258 Ohio Arch. and His. Society Publications.
frame buildings, and thence to
substantial brick buildings for
dwellings, with all other necessary
improvements. A minute of
the gigantic undertaking shows a saw
mill in 1807, and a new
one in 1808; a new church in 1809, with
its successor in 1818;
the West frame dwelling in 1813; the
East house in 1816; the
large brick dwelling, a few rods north
of the church, in 1820. In
short, all the families, East, West,
North, South and Center were
established under Elder Darrow. In 1819 the population had in-
creased to about 600 souls, among whom
were blacksmiths, ma-
sons, stone-cutters, carpenters,
tanners, fullers, clothiers, cabinet-
makers, tailors, weavers, carders,
spinners, etc., etc., all of whom
were employed in their favorite
vocation. All the clothing,
boots, shoes, etc., used by the
community were made by its own
members. Besides all this, their land
produced nearly all their
living, animal, vegetable and fruits.
Tea and coffee were not
then used, and the beverages consisted
of spice brush, sassafras
root, sage, etc., all grown on their
lands. The sugar was pro-
duced from the maple tree, and some
years 5,000 pounds were
manufactured. The fields produced large
crops of corn, flax,
wheat, rye, etc. Such was the organization that the society
may be said to have lived within itself.
Upon first view it might be inferred
that a people so peace-
able, and who lived so much within themselves,
would be left to
work out their own destiny. But it was
not so. Religious rancor
and hatred are the most intolerable.
Although persecution was
bitter enough, but not carried to the
same extent as experienced by
the eastern communities. Mobs assembled
at Union Village in
1810, 1812, 1813, and 1817; but as these
will form a special pa-
per, this reference must here suffice.
The saintly Eldress Ruth
Farrington and Eldress Martha Sanford
received blows fom a
cowhide in the hands of one John Davis.
Discouragements arose from various
sources, among which
were the accidental burning of buildings
containing crops, the work
of incendiaries, and the perfidy of
members. The most notable in-
stance of the last was the case of John
Wallace, one of the trus-
tees, who in 1818 left home avowedly
going to Columbus, under
pretext of a business engagement, but
turned his course to Cincin-
nati, borrowed $3,000 of the
United States bank, signed the note
The Shaker Community of Warren
County. 259
"Wallace and Sharp," leaving
the society to pay the debt,-a large
burden for that period. Wallace annoyed
the community as late
as 1832,
for in that year, with a company of his
fellow apostates,
he took possession of the grist mill,
but was dislodged, and then
tried to have the brethren indicted by
the grand jury.
One of the misfortunes that the Shakers
have been heir to,
during the period of their whole
history, is that of lawsuits, al-
though they have ever tried to avoid the
same. As early as 1811,
one Robert Wilson, an apostate,
commenced suit against Elder
Darrow for $250, which was
decided in favor of the latter by the
Supreme Court. In 1816 a case in
Chancery was brought by one
Jonathan Davis, which was decided in
favor of the Shakers.
Lawsuits also grew out of the mob of
1817.
The Shakers have always been opposed to
war, but notwith-
standing have been forced to suffer.
About the 8th of September,
1813, Elder Samuel Rollins, Elder David
Spinning, Robert Bax-
ter, William Davis, Jr., Adam Gallaher
and Samuel McClelland
(the last two from Busrow), were drafted
into the army, -the
country then being at war with England.
They were required to
join the detachment under Major Frye at
Lebanon, but on the
11th were furlowed. On the 18th they
were marched under guard
to Dayton. On the 22nd they
returned home, but on October 1
they were taken to Lebanon under
pretense of having deserted,
and on the 3rd were marched
to Xenia; thence to Franklinton,
and then to Sandusky. No amount of
authority or coercion could
force them to shoulder arms, so on
November 24 they were dis-
charged, and returned home where they
were received with great
rejoicing.
While the worldly interests of the
community were looked
after with consummate care, yet the
special feature announced
and looked after was the moral and
spiritual. The church was
the sole object of the organization. It
was not until 1812 that at-
tention towards gathering the Society
into "Church Order," ac-
cording to the pattern of the mother
church at New Lebanon, was
carefully considered, and acted upon. We
find that in this year,
the ministry, consisting of David
Darrow, Solomon King, Ruth
Farrington and Hortense Goodrich,
occupied the upper part of
the church building, and on the 15th of
January the first covenant
260 Ohio Arch. and His. Society Publications.
of the church was signed by all the
members who were considered
eligible to such a privilege. In brief,
this covenant required every
signer to surrender totally, together
with all possessions, and an
absolute consecration to the church, in
obedience to the ministry
and deacons of the Society, and to
practice strict celibacy. Then
arose the Children's Order, the Youths'
Order, and the Gathering
Order, as well as the church proper.
Among the rules early
adopted was, that, just before
Christmas, in every year, all hard
feelings and all disunion must be put
away and reconciliation com-
pletely established. Then, thus united,
Christmas was celebrated
by singing, dancing, feasting and giving
of presents.
The missionary spirit was fully
exercised, but appears to have
practically died out on the demise of
Elder Darrow. All move-
ments are most energetic in their
infancy, but appear to crystal-
lize on gaining a firm foothold. As
early as 1807 a report reached
the Believers that a religious revival
had broken out among the
Shawnee Indians, located at Greenville.
Immediately (March 17),
Elder David Darrow, Benjamin S. Youngs
and Richard McNemar
set out to visit the tribe, and endeavor
to persuade them to receive
the testimony. During the following
month of August the tribe
was visited by Issachar Bates and
Richard McNemar. During
the two visits the Shakers gave the
Indians $10 in money, and
loaded 20 horses with the necessaries of
life which they delivered.
But no Indians were gathered. Missionary
work was prosecuted
during 1807, wherever an opening was
offered. In 1808 the mis-
sions extended to Straight Creek, Ohio,
into Kentucky and In-
diana, where Societies were formed-the
last named having ?
great trial, especially from the
soldiers and Indians. North
Union near Cleveland, was established in
1822, in Watervliet,
near Dayton, in 1810, and Whitewater,
near Harrison, in 1824.
The Societies at Straight Creek, and
Eagle Creek, were short-
lived. In 1824, a mission was
sent to Zoar, in order to interest
that colony, who then practiced
celibacy.
The Shakers were subjected to
experiences of revivals. Dur-
ing the month of February, 1815, an
extraordinary revival per-
vaded the church. It received the name
of "War-time." The
worship was attended with many displays
of muscular exercise,
such as stamping, shaking, vociferating
and shouting, besides the
The Shaker Community of Warren
County. 261
usual exercises of dancing, marching,
singing, etc. It continued
for many months, and was ascribed to the
manifestation of war
between Michael and his angels, and the
Dragon and his angels,
spoken of in Revelations. On May 9,
1824, a very large con-
course marched along the principal
street singing and praising
God and manifesting great joy and
thanksgiving. On the 12th
of the following September there was
another joyful march and
demonstration.
The first school for the education of
the youth was opened
November 10, 1808, with John Woods for
instructor of the boys,
and Malinda Watts for the girls. The
teaching of the sexes sep-
arately was thought to be more in
keeping their mode of life and
discipline, but after many years this
plan was abandoned. But
very few books were in their possession,
and in 1816 those in use
were the New Testament, Webster's
spelling book, and the
branches taught were the elementary
principles of grammar, arith-
metic, spelling, reading and writing.
On June 15, 1808, John McLean, of
Lebanon, Ohio, com-
menced, for the Shakers, a book,
entitled "Christ's Second Ap-
pearing." The object of this book
was to inform the public, as
well as novitiates, of the faith,
doctrines and discipline of the
church. In 1823 this book was
republished at Union Village.
The Hampton MS. makes no mention of the
fact that in 1819,
there was published a 16 mo. of 175
pages, a book entitled "The
Other Side of the Question. A
Vindication of the Mother and
the Elders. By order of the United
Society at Union Village,
Ohio." It is possible that
forgotten tracts were also published.
Under date "Miami Country, State of
Ohio, August 31, 1810,"
Benjamin Seth Youngs published his
"Transactions of the Ohio
Mob, called in the public papers 'an
expedition against the Shak-
ers.' " This also escaped Elder
Hampton's attention. He must
have been aware of the fact that Richard
McNemar, in 1807, at
Union Village, then called Turtle Creek,
wrote his history of "The
Kentucky Revival," a work of
unusual interest, even to those who
do not espouse the Shaker faith.
On October 28, 1821, the
Society sustained a great loss in the
death of Ruth Farrington. As first in
the ministry on the sisters'
lot, she had so won the hearts of the
people that they called her by
262 Ohio Arch. and His. Society Publications.
the endearing name of Mother. She died
of dropsy, which caused
her great suffering, but was borne with
patience and Christian
rectitude.
Rachel Johnson, who was standing second
in the ministry,
was elevated to the place made vacant by
the demise of Eldress
Ruth, and on October 30 Eunice Serring
was promoted to the sec-
ond place.
David Darrow had won the confidence and
esteem of his peo-
ple, who called him, even to this day,
"Father David." His faith-
ful years of labor told upon his frame.
After failing in health
for some time, he departed this life
June 27, 1825, aged 75 years
and 6 days. His loss was irreparable.
His funeral was largely
attended on the 28th, and was a very
solemn and weighty occasion.
Richard McNemar composed a poem of
fifty-six lines in com-
memoration.
INTERREGNUM 1825-1829.
Experience has taught governments that
an interregnum is a
period of uncertainty if not of danger.
It proved both to the So-
ciety of United Believers. The death of
Father David left a
membership of about 500 souls. His arm
had been strong and
his heart warm with love. He had kept
the believers in subjec-
tion. His presence no longer felt, the
smouldering embers burst
forth into a flame. There was both a
revolt and a dangerous
schism which marked the period.
Among the first Shakers were men of
education, but these
were few in number. The intellectual
status of the church was
not of a high discriminating order.
Consequently there was a
pronounced antagonism to every kind of
literary, scientific or
other intellectual attainment. The first members generally
brought in their families. The children
on reaching maturity,
although able to read and write, now
demanded greater attain-
ments than had been allowed. The number
of books and period-
icals permitted by the Trustees was
extremely limited. But few
books, outside their own publications,
could be found among
them, and only one or two periodicals,
for the entire community.
A demand not only for greater
facilities, but also for a paper pub-
lished among them for the use and
entertainment of the Society at
The Shaker Community of Warren
County. 263
large. The newspaper was allowed and
issued in manuscript.
The revolt of the younger members, also
culminated in the with-
drawal from the Society of many an
ambitious person. Many of
the children of the pioneers sought
homes among strangers. This
has been followed more or less ever
since, and defections came to
be looked upon as a probable occurrence.
The history of the Christian church has
demonstrated that
schism is the most disastrous of all the
dangers that lurk within
her folds. The first schism at Union
Village broke out in 1828,
which was projected by Abijah Alley.
Having become unrecon-
ciled to the condition of things as
administered, he openly opposed
the existing authority. He was borne
with, and attempts made
to reconcile him, but all efforts
failing, he was suspended. He
persisted in his efforts and persuaded
quite a large number to take
sides with him. With some of his
followers he withdrew and
attempted to found a similar institution
with broader views. Not
having the means nor the capacity for
such an undertaking his
enterprise collapsed.
The Shakers have been prone to
prophecies and revelations.
In 1827 there came among them from
Canada Daniel Merton and
Jason Shepherd. The former, in that
year, after fasting for three
days, made the following prediction:
"At the present time the
church is in great peace and prosperity,
and it seems as if nothing
could arise to disturb her tranquility.
But a change will come
over her, and many will prove unfaithful
and drop out from her
ranks. Sorrow and adversity will visit
her and desolation and
defection will be such that even the
most faithful and devoted
among you will begin to forbode the
entire annihilation of the
church. But this destruction will not
take place, but after she has
reached the lowest level of her
adversity, she will arise and move
to a higher culmination of glory than at
any previous period, and
to the highest reachable in that
day."
In 1827 the Society at West
Union, Indiana, was broken up,
owing to the malarious district in which
it was located. The
members were distributed - as each one
elected - among the
societies at Union Village, Watervliet,
Whitewater, in Ohio, and
South Union and Pleasant Hill in
Kentucky.
264 Ohio Arch. and His.
Society Publications.
Owing to the prevalent idea that changes
in residence should
be effected, the order went forth in
1828 that the South Family
should break up and be dispersed among
the other families of the
church, and their building to be
occupied by the West Frame Fam-
ily, which in turn was to be occupied by
a family selected from
among the younger Believers. The East
Family, or Gathering
Order, to be removed to the North Lot
building, and from there
many to be removed to the West Frame.
The East Family to be
occupied mostly by children, but
furnished with a regular elders'
order and care-takers.
The monotony of Shaker life was relieved
on July 16, 1825,
by a visit from Henry Clay, which was
repeated on the 18th by
another visit, accompanied by a number
of persons from Lebanon.
On the 22nd a visit was made by Gov.
Geo. Clinton, of New York;
Gov. Morrow, of Ohio; General Harrison
and others, who had
been attending the celebration of the
opening of the Miami Canal
at Middletown. On May 2, 1826, the Duke of
Saxony paid a
visit with his retinue.
REIGN OF SOLOMON KING, 1829-1835.
On the 3rd of November, 1829, the
ministry and elders held
a meeting to fill the vacancies caused
by the death of Elder David
Darrow and the removal of Eldress Eunice
Serring to White-
water. It was decided to appoint Joseph
Worley to live in second
care, with Elder Solomon King, and Nancy
McNemar to fill the
second place in the ministry with
Eldress Rachel Johnson. The
announcement was made to the full church
a few days later, and
was fully endorsed by said church.
In 1830 the order of the ministry,
elders, trustees, and family
deacons was as follows:
Ministry-Solomon King, Joshua Worley, Rachel Johnson,
Nancy McNemar.
Elders-CENTER HOUSE: Daniel Serring, Andrew C. Hous-
ton, Eliza Sharp, Molly Kitchel.
Elders-BRICK HOUSE: William Sharp, James McNemar,
Anna Boyd, Caty Rubert.
Elders-NORTH HousE: Abner Bedelle, Joseph C. Worley,
Charlotte Morrell, Betsy Duhlavy.
The Shaker Community of Warren
County. 265
Elders-SOUTH HousE: Stephen Spinning, Daniel Davis,
Elizabeth Sharp, Nancy Milligan.
Elders-WEST BBICK HOUSE: Eli Houston, John Gee, Jr.,
Caty Boyd, Charity Slater.
Elders-SQUARE HOUSE: Nathaniel Taylor, Clark Valen-
tine, Malinda Watts, Martha Houston.
Elders-EAST HOUSE: James Smith, Jacob Holloway, Anna
Bromfield, Peggy Knox.
Trustees, or Office Deacons: Nathan Sharp, Henry Valen-
tine, Ithamar Johnson, Polly Thomas,
Betsy Dickson.
Family Deacons: Thomas Hunt, William Davis, Amos Val-
entine, Daniel Miller, William Runyon,
Samuel Holloway, Jesse
Legier, Betsy Wait, Betsy Patterson,
Rachel Duncan, Susannah
Miller, Jenny Slater, Janna Woodruff,
Esther Davis.
The above arrangement has reference only
to the church
proper. At that time there were three
other families, viz: the
North Lot, the West Lot, and the Grist
Mill. The last named,
although belonging to the church proper,
was not supplied with a
regular order of elders, but were under
the spiritual care of the
Center House elders. Also a family
formerly lived on the south
side of the Lebanon road, about a
quarter of a mile from the cross
road. It was a school or children's
order, and broken up in 1828.
The population at this time (1830)
consisted of 238 males (two
of which were colored), and 264 females
(six being colored).
The beginning of the year 1831 showed
the Society composed of
11 families, named as follows: Center, Brick, North, South, East
House, West Brick, West Frame, West Lot,
North Lot, Square
House, and Grist Mill. The first four of
these was considered
the church proper; but the two Mill
families-Square House and
Grist Mill-were under the care of the
church, and worshipped
with them. The three next may be termed,
intermediate fami-
lies, although they were under the
temporal care and control of
the Trustees. The North Lot and West Lot
were novitiates, or
as called in that day, Gathering Orders.
Additions, from time to
time, were being made, but it was
observed that they were not of
the same substantial material as the
older stock. The year 1831
saw a greater decimation of numbers than
heretofore experienced,
the causes being assigned as follows:
First, the gradual wearing
|
266 Ohio Arch. and His. Society Publications.
off of former inspiring testimony of the Word; second, the re- ception of unsteady characters. Most of the houses of the Society were now built, and many of the conveniences known in that day, for a pleasant and easy life, were enjoyed by the community, even to many of its luxuries. Yet all this worldly inducement was insufficient to attract adher- ents to the fold. The church had always been a temperance institution. In 1820 Richard McNemar composed a poem on the question. In 1832, in order to save medicinal expense, the younger members of |
|
|
|
the Society proposed to use their peppermint and other oil mills for the purpose of distilling apple brandy. The older and more experienced of the members looked with serious apprehension upon the matter. It was abandoned. Cider was a common bev- erage, but afterwards was rejected. On June 30, 1835, Nathan Sharp, the principal trustee, with- drew from the Society, taking with him a valuable horse and equipage; also an unknown amount of money, papers, etc. This defection was a heavy shock to many of the novitiates and younger portion of the community, producing more or less of a want of confidence in the stability of the institution. On the 14th of Sep- tember, the ministry and elders being convened in council, for |
The Shaker Community of Warren
County. 267
the purpose of inquiring into the
affairs of the office, relative to
Nathan Sharp, who had absconded, united
in declaring that he
was divested of all his power, and that
all his transactions, after
his departure, relating to transactions
concerning the Society or
its property are unauthorized and void,
and that William Runyon
has been placed in the office of trustee
of the temporalities of the
church.
The Hampton MS. practically leaves the
reader in the dark
relative to the method of conducting the
affairs of faith and the
constitution of the church, until the
year 1829, when the full text
is submitted. A history of the Shakers
is of no special value
without a sample of their logic and the
transcript of their constitu-
tion. A circular letter with a new
edition of their constitution,
from the ministry of New Lebanon, was
read on the 27th of De-
cember, 1829, and submitted to the
consideration of the church,
and on the 31st the church covenant was
signed by the church
members. The whole is here transcribed:
" The Covenant or Constitution of
the United Society of Believers
commonly called Shakers * * * 'Come let
us join ourselves to the
Lord in a perpetual Covenant that shall
not be forgotten.' Jeremiah."
A brief illustration of the principles
on which the Covenant of the
United Society is founded. When man by
transgression lost his primi-
tive rectitude, he then lost the unity
of his true interest both to God and
his fellow creatures. Hence he became
selfish and partial in all his views
and pursuits. Instead of feeling it his
interest and happiness to honor
and build up the cause of God, and
benefit his fellow creatures, his
feelings were turned to exalt and build
up himself at the expense of
the happiness and peace of his own
species, and the loss of his union to
his Creator. The object and design of
the Covenanted interest of the
Church and the covenant relation of this
institution by which it is main-
tained; are, to regain the unity of that
relation to God and that social
order and connection with each other
which mankind lost at the begin-
ning; and to place it upon that solid
foundation which cannot be over-
thrown; so that its blessings, and
effects may be felt and enjoyed by all
who are willing to build on that
foundation as an ever-living Institution.
It is a matter of importance that those
who are admitted into this Insti-
tution, should not be ignorant of the
nature of such an understanding;
-that they should know for themselves
the principles and practice of the
Institution, and learn by their own
experience what are the requirements
of the Gospel. In a Church relation
founded on true Christian principles,
268 Ohio Arch. and His. Society Publications.
one faith must govern all the members.
Their interests must be one, and
all their plans and pursuits must be
regulated by one head or leading
influence, and tend to one general end
and purpose, according to that
unity of faith manifested in their
written covenant. For as a body with-
out a head possesses neither life nor
power; so a Church without a head
or leading power, cannot support its
existence, much less maintain the
life and power of the Gospel. In the
first associations of Believers, in
America, their first object was to
locate themselves near together, for the
benefit of religious worship and
protection. And having determined to
submit to the government of Christ,
according to His revealed will to
them, and to devote themselves to the
service of God, and the mutual
benefit of each other, they found it
most convenient for their purpose,
and more conformable to the example of
the primitive Christians, to
bring their property together and unite
it in one consecrated interest for
the mutual benefit of the Institution.
Agreeably to this plan, the idea of a
united interest was introduced,
and the property was entrusted to
managers in whom they had full con-
fidence, and who were considered
faithful, capable and trusty. A Gos-
pel government in things spiritual and
temporal was then established
upon its proper foundation. It is proper
to remark here, that the founda-
tion of the real estate of the Church
was laid, and a large portion of it
was made upon property which was devoted
and consecrated by persons
who have since left the world. And it
was the special object and desire
of these persons, as expressed in their last
wills and testaments that it
should forever remain a consecrated
interest, devoted to the sacred pur-
poses for which it was given, and which
are expressed in the covenant.
Another portion of this united interest
has been made up of the conse-
crated property and labors of those who
are still living and faithful in
the sacred cause. Hence it is obvious
that the Society can never appro-
priate this consecrated property to any
other uses without violating the
sacred wills and defeating the
pious interest of the consecrators.
The government of Christ in His Church
is a Divine government,
and all who justly expect to be
benefitted by it, must come within the
bounds of its protection, acknowledge
its authority and approve and yield
obedience to its requirements; for it is
a truth confirmed by the experi-
ence of all ages, that a government
whether human or Divine, cannot
be beneficial to those who will not
acknowledge its authority and come
under its protection. Every Divine Institution
emanating from God, who
is the God of Order, is necessarily
formed according to some consistent
principle. The Church of Christ must
therefore be established upon a
foundation which cannot admit of a
precarious or uncertain tenure. Di-
vine Providence for wise purposes, has
permitted all earthly governments,
in some way or manner, to emanate from
the people:-but whenever
Infinite Wisdom has seen fit to
establish a spiritual or religious govern-
ment for the benefit of His covenant
people, it has necessarily originated
The Shaker Community of Warren
County. 269
from Divine appointment; and its
continuance has been signally blessed
by an overruling Providence. This is
clear from the records of the Script-
ure. God appointed Moses, and
established him a leader of the tribe
of Israel, and by Divine Revelation
Moses appointed Joshua to succeed
him. Altho' these things were done under
the law, they evidently pointed
to a Gospel government, which was more
clearly manifested under the
ministration of Jesus Christ, and
confirmed by His Word and works.
'Ye have not chosen me, but I have
chosen you and ordained you. As
my Father has sent me, so send I you.'
Jesus Christ appointed His
Apostles as the visible head and leaders
of His Church; and the Apostles
appointed their successors, 'and
ordained Elders in every Church.' And
while the government of the Church was
kept on this foundation its
purity was preserved; but when thro' the
influence of human wisdom,
the rulers of the Church come to be
elected by vote then were produced
those unhappy diversions by which the
true union of the Church was
broken, its orders destroyed 'and the
power of the Holy people scat-
tered.' But when the second
manifestation of the Spirit of Christ came
forth in the revival of the true faith
and precepts of the Gospel for the
restoration and establishment of the
true nature and order of the Church,
then the same Divine Order of spiritual
government was again revised.
Hence the Ministerial Institution must
be considered as originating from
Divine authority:--Of course the
appointment of the Ministry is, in
reality, a Divine appointment, given
through the preceding Ministry and
confirmed and established in the Society
by the general union and appro-
bation of the Church; and when duly
established, the first visible author-
ity, together with the necessary powers
of government are confided to
them. Hence to this authority, all final
appeals must be submitted for
decision. As regulation and good order
are the strength and support of
every Institution, so they are
essentially in all concerns of the Society.
Hence arises the necessity of Elders,
Deacons and Trustees, to conduct
the various concerns of the Church and
Society, which fall under their
respective jurisdiction.
It is the province of the Elders to
assist in the spiritual administra-
tion and government of their respective
families or departments. The
Superintending Deacons or Acting
Trustees, are the constitutional dep-
positories of the temporal property
which forms the united and conse-
crated interest of the Church, and the
official agents for the transaction of
temporal business with those without.
And as the governing power is
vested in the Ministry, and supported by
the general union of the So-
ciety, it is therefore very important
that the Elders, Deacons and Trus-
tees in all their concerns should
maintain a proper union and understand-
ing with the Ministry and with each
other. The present Order of the
Church was first established at New
Lebanon in the year 1792, under the
ministration of Joseph Meacham and Lucy
Wright, who were considered
as the founders and spiritual leaders of
Church Order in this day of
270 Ohio
Arch. and His. Society Publications.
Christ's Second Appearing. Under their
ministration Ministers and Elders
were appointed, to whom were entrusted
the more immediate charge and
protection of Believers in the different
Societies. Deacons were also ap-
pointed to officiate as acting Trustees
of the temporal concerns of the Be-
lievers who were then collecting into
families, and getting into the order
of the Gospel. In this appointment David
Meacham and Jonathan Walker
were the first in temporal trust and
took the charge of superintending
and regulating the consecrated interest
and property of the Church; and
by their labors and union, its temporal
affairs were brought into order.
As a preliminary to the establishment of
Gospel order in the Church,
the members thereof entered into a
solemn Covenant with each other to
stand as a Community, and keep the way
of God, in Church relation
for the mutual support and protection of
each other, in their Christian
travel, both in things spiritual and
temporal. In this Covenant they freely
gave themselves and services, together
with all their temporal interest to
the service of God, for the support and
benefit of each other and for such
other pious and charitable uses as the
Gospel might require. As the light
of the Gospel increased, in the Church,
and the necessity of further im-
provements opened to view, it was found
expedient to renew the Cove-
nant, in order to renew its written form.
Though we consider the law of Christ
planted in our souls, as more
valid and more binding upon us, than
written laws, creeds or covenants
because on our obedience to this law,
depend all our hopes and happiness
-here and hereafter;- yet while our
temporal prosperity remains under
the influence of human laws, written
instruments may serve to protect
it against all unjust and unlawful
claims from those without, and against
any infringement from the lawless
invaders of our just and equitable
rights and privileges. The written
Covenant however, is but a transcript
of the internal principles and law of
Christ which govern and protect
this Society.
It is worthy of remark that the first
Covenant into which the mem-
bers of the Church unanimously entered,
was verbal:--yet it was made
in good faith; and being considered by
them as a sacred contract which
was religiously binding upon them, it
was conscientiously kept. In 1795
it was committted to writing and signed
by all the members. In 1801 it
was renewed with the addition of some
amendments that were found by
experience to be essential. In March,
1814, it was again renewed with
further amendments, and its written form
considerably improved. But
in all its amendments and improvements
the original and main object
of the Covenant has always been kept in
view, and the substance of it
preserved entire.
It is now more than sixteen years since
the last Covenant was exe-
cuted. During this period the Church has
passed through many trying
scenes, gained much valuable experience
in things spiritual and temporal.
Hence some further amendments are found
necessary, to make the written
The Shaker Community of Warren County. 271
Covenant more complete in its
provisions, and better calculated in its
form for a general Covenant applicable
to all the branches of the Society,
where Gospel order is established: to
protect the Church and its mem-
bers in their religious and consecrated
rights and privileges, and to give
all concerned a more clear and explicit
view of its nature and principles.
It is therefore agreed that the Covenant
of 1814, be renewed, and
its written form revised and improved as
in the following Articles.
NEW LEBANON, April 30, 1830."
"The undersigned, Ministry of the
United Society at New Lebanon,
having duly examined the following
Covenant which has been recom-
mended to the Society, and agreed
to:-and regularly signed and sealed
by the members of the Church, do hereby
approve of and recommend the
same as a general Constitution for the
Church at New Lebanon and Wa-
tervliet, and also for the United
Society in all its branches, wherever
and whenever they may be prepared to
adopt it.
New Lebanon, April 30, 1830. Ebenezer
Bishop, Rufus Bishop,
Mary A. Landon, Asenath Clark."
COVENANT OR CONSTITUTION.
PREAMBLE.
We, the Brethren and Sisters of the
United Society of Believers
(called Shakers,) residing in the County
of Warren, and State of Ohio,
being connected together as a religious
and social Community, distin-
guished by the name and title of -The
Church of the United Society at
Union Village, which for many years has
been established, and in suc-
cessful operation under the charge and
protection of the Ministry and
Eldership thereof: -feeling the
importance of not only renewing and
confirming our spiritual covenant with
God and each other, but also of
renewing and improving our social
compact, and amending the written
form thereof:-do make, ordain and
declare the following Articles of
agreement as a summary of the
principles, rules and regulations estab-
lished in the Church of said United
Society which are to be kept and main-
tained by us, both in our collective and
individual capacities, as a Cove-
nant, or Constitution, which shall stand
as a lawful testimony of our
religious Association before all men,
and in all cases of question in law,
relating to the possession and
improvement of our united and consecrated
interest, property and estate.
ARTICLE I. OF THE GOSPEL MINISTRY.
We solemnly declare to each other and to
all whom it may con-
cern, that we have received, and
do hereby acknowledge as the founda-
tion of our faith, Order and government,
the testimony or Gospel of
272 Ohio Arch. and His.
Society Publications.
Christ, in His first and second
appearing; and we do hereby solemnly
agree to support and maintain the same
as administered by the Founders
of this Society, and kept and conveyed
through a regular Order of Min-
istration down to the present day; And
although (as a religious Society)
we are variously associated, with
respect to the local situations of our
respective Communities; we are known and
distinguished as a peculiar
people, and consider and acknowledge
ourselves members of our general
Community, possessing one faith, and
subject to the administration of
one united and parental government,
which has been regularly supported
from the first foundation pillars of the
Institution, and which continues
to operate for the support, protection
and strength of every part of the
Community.
SECTION 2. THEIR ORDER AND OFFICE.
We further acknowledge and declare, that
for the purpose of pro-
moting and maintaining union, order and
harmony throughout the various
branches of this Community, the Primary
authority of the Institution
has been settled in the first
established Ministry at New Lebanon, there
to rest and remain as the general center
of union by all who stand in
Gospel relation and communion with this
society. The established order
of this Ministry includes four persons,
two of each sex.
SECTION 3. PERPETUITY OF THEIR
OFFICE AND How SUPPLIED.
We further acknowledge and declare, that
the aforesaid primary
authority has been, and is to be
perpetuated as follows, namely, that
the first in that office and calling
possess the right, by the sanction of
Divine Authority, given through the
first Founder of the Society, to
appoint their successors, and to
prescribe or direct any regulation or ap-
pointment which they may judge most
proper and necessary respecting
the Ministry, or any other important
matter which may concern the wel-
fare of the Church or Society subsequent
to their decease.
But in case no such appointment or
regulation be so prescribed or
directed, then the right to direct and
authorize such appointment and
regulations devolves upon the surviving
members of the Ministry in
Counsel with the Elders of the Church,
and others, as the nature of
the case, in their judgment may require.
Such appointments being offi-
cially communicated to all concerned,
and receiving the general appro-
bation of the Church, are confirmed and
supported in the Society.
SECTION 4. OF THE MINISTERIAL OFFICE IN
THE SEVERAL SOCIETIES
OR COMMUNITIES.
We further acknowledge and declare,
covenant and agree that the
Ministerial Office and authority in any
Society or Community of our
faith, which has emanated or may
emanate, in a regular line of order,
The Shaker Community of Warren
County. 273
from the center of union aforesaid, is,
and shall be acknowledged, owned
and respected as the Spiritual and
primary authority, of such Society or
Community, in all matters pertaining to
the Ministerial Office. And
in case of the decease or removal of any
individual of said Ministry, in
any such Society, his or her lot and
place shall be filled by agreement
of the surviving Ministers, in counsel
with the Elders of the Church and
others, as the nature of the case may
require, together with the knowl-
edge and approbation of the Ministerial
authority at New Lebanon afore-
said.
SECTION 5. POWERS AND DUTIES OF THE
MINISTRY.
We further acknowledge and declare, that
the Ministry being ap-
pointed and established as aforesaid,
are vested with the primary author-
ity of the Church and its various
branches; hence it becomes their special
duty to guide and superintend the
spiritual concerns of the Society, as
a body of people under their care and
government; and in connection
with the Elders in their respective
families and departments, who shall
act in union with them, to give and
establish such orders, rules and regu-
lations as may be found necessary for
the government and protection of
the Church and Society within the limits
of their jurisdiction; and also
to correct, advise and judge in all
matters of importance, whether spirit-
ual or temporal. The said Ministry are
also invested with authority, in
connection with the Elders aforesaid, to
nominate and appoint to office
Ministers, Elders, Trustees and Deacons,
and to assign offices of care
and trust to such brethren and sisters,
as they, the said Ministry and
Elders shall judge to be best qualified
for the several offices to which they
may be appointed; - And we hereby
covenant and agree that such
nominations and appointments being made
and officially communicated
to those concerned, and receiving the
general approbation of the Church
as aforesaid, or the families concerned,
shall thenceforth be confirmed
and supported until altered or revoked
by the authority aforesaid.
ARTICLE II. INSTITUTION OF THE CHURCH.
SECTION 1. THE OBJECT AND DESIGN OF
CHURCH RELATION.
We further acknowledge and agree, that
the great object, purpose
and design of our uniting together as a
Church or body of people in
social and religious compact, is,
faithfully and honestly to occupy and
improve the various gifts and talents,
both of a spiritual and temporal
nature, with which Divine Wisdom has
blest us, for the service of God,
for the honor of the Gospel, and for the
mutual protection, support, and
happiness of each other, as Brethren and
Sisters in the Gospel, and for
such other pious and charitable purposes
as the Gospel may require.
Vol. X-18
274 Ohio Arch. and His. Society Publications.
SECTION 2. WHO ARE NOT ADMISSABLE INTO
CHURCH RELATION.
As the unity, purity and stability
of the Church, essentially depend
on the character and qualifications of
its members; and as it is a matter of
importance that it should not be
encumbered with persons not duly quali-
fied for that distinguished
relation:-therefore, we agree, that no mem-
ber of any company or association in
business or civil concern; no co-
partner in trade; no person under any
legal involvement or obligations
of service; no slave nor slave-holder,
shall be deemed qualified for ad-
mission into the covenant relation and
communion of the Church.
SECTION 3. PREPARATION FOR ADMISSION
INTO THE CHURCH.
In order that Believers may be prepared
for entering into the sacred
privilege of Church relation, it is of
primary importance that sufficient
opportunity and privilege should be
afforded under the ministry of the
Gospel, for them to acquire suitable
instruction in the genuine principles
of righteousness, honesty, justice and
holiness; and also that they should
prove their faith and Christian morality
by their practical obedience to
the precept of the Gospel, according to
their instructions. It is also in-
dispensably necessary for them to
receive the uniting Spirit of Christ,
and to be so far of one heart and mind,
that they are willing to sacrifice
all other relations for this sacred one.
Another essential step is, to settle
all just and equitable claims of
creditors and filial heirs; so that what-
ever property they possess may be justly
their own. When this is done,
and they feel themselves sufficiently
prepared to make a deliberate and
final choice to devote themselves
wholly, to the service of God, without
reserve, and it shall be deemed proper
by the leading authority of Church,
after examination and due consideration,
to allow them to associate to-
gether in the capacity of a Church, or a
branch thereof in Gospel order;
they may then consecrate themselves, and
all they possess, to the service
of God forever and confirm the same by
signing a written Covenant,
predicated upon the principles herein
contained, and by fulfilling on their
part, all its obligations.
SECTION 4. ADMISSION OF NEW MEMBERS.
As the door must be kept open for the
admission of new members
into the Church, when duly prepared, it
is agreed that each and every
person who shall at any time after the
date and execution of the Church
Covenant, in any branch of the
Community, be admitted into the Church,
as a member thereof, shall previously
have a first opportunity to
obtain a full, clear and explicit
understanding of the object and
design of the Church Covenant, and of
the obligations it enjoins
on its members. For this purpose he or
she shall, in the presence
of two of the deacons, or acting
Trustees of the Church, read said
The Shaker Community of Warren
County. 275
Covenant, or hear the same distinctly
read; so as to be able, freely,
to acknowledge his full approbation and acceptance thereof, in all its
parts. Then he, she, or they, as the
case may be, shall be at liberty to
sign the same, and having signed and
sealed it, shall thenceforth be en-
titled to all the benefits and
privileges thereof, and be subject to all the
obligations required of the original
signers: And the signature or signa-
tures thus added, shall be certified by
the said Deacons or Trustees,
with the date thereof.
SECTION 5. CONCERNING YOUTH AND
CHILDREN.
Youth and children, being minors, cannot
be received as members
of the Church, in its Covenant relation;
yet it is agreed that they may
be received under the immediate care and
government of the Church,
at the desire or consent of such person
or persons as have a lawful right
to, or control of, such minors, together
with their own desire or con-
sent but no minor under the care of the
Church can be employed therein
for wages of any kind.
ARTICLE III. OF THE TRUSTEESHIP.
SECTION 1. APPOINTMENT, QUALIFICATIONS
AND POWERS
OF THE TRUSTEES.
In the establishment of orders in the
various branches of the Society,
it has been found necessary that
superintending Deacons or agents should
be appointed and authorized to act as
Trustees of the temporalities of
the Church. Deaconnesses are also
associated with them to superintend
the concerns of the female department.
They must be recommended by
their honesty and integrity, their
fidelity and trust, and their capacity for
business. Of these qualifications the
Ministry and Elders must be the
judges. These Trustees are generally
known among us by the title of
Office Deacons, and being appointed by
the authority aforesaid, and sup-
ported by the general approbation of the
Church, they are vested with
power to take the general charge and
oversight of all the property, estate,
and interest, dedicated, devolved,
consecrated and given up for the bene-
fit of the Church; to hold, in trust,
the fee of all lands belonging to the
Church; together with all the gifts,
grants and donations, which have
been, or may be hereafter dedicated,
devoted, consecrated and given up
as aforesaid; and the said property,
estate, interest, gifts, grants and
donations, shall constitute the united
and consecrated interest of the
Church shall be held in trust by said
Deacons as acting Trustees-
in their official capacity, and by their
successors in said office and trust
forever.
276 Ohio
Arch. and His. Society Publications.
SECTION 2. DUTIES OF THE TRUSTEES.
It is and shall be the duty of the said
Deacons or acting Trustees
to improve, use and appropriate the said
united interest for the benefit
of the Church in all its departments,
and for such other religious and
charitable purposes as the Gospel may
require; and also to make all just
and equitable defence in law, for the
protection and security of the con-
secrated and united interest, rights and
privileges of the Church and
Society jointly and severally, as an
associated Community, as far as
circumstances, and the nature of the
case may require. Provided never-
theless, that all the transactions of
the said Trustees; in the use, manage-
ment, protection, defence and disposal
of the aforesaid interest, shall be
for the benefit and privilege, and in
behalf of the Church or of the Society
as aforesaid, and not for any private
interest, object, or purpose what-
ever.
SECTION 3. TRUSTEES TO GIVE INFORMATION
AND BE RESPONSIBLE
TO MINISTRY AND ELDERS.
It shall also be the duty of the said
Trustees to give information to
the Ministry and Elders of the Church,
concerning the general state of
the temporal concerns of the Church and
Society committed to their
charge; and to report to said authority
all losses sustained in the united
interest thereof, which shall come under
their cognizance; and no dis-
posal of the real estate of the Church,
nor any important interest, in-
volving the association in any manner,
shall be made without the pre-
vious knowledge and approbation of the
Ministry aforesaid; to whom the
said Deacons or Trustees are, and shall
at all times be held responsible
in all their transactions.
SECTION 4. ACCOUNT BOOKS AND BOOKS OF
RECORD TO BE KEPT.
It is, and shall be the duty of the said
Trustees or Official Deacons
to keep, or cause to be kept, regular
books of account, in which shall be
entered the debit and credit accounts of
all mercantile operations and
business transactions between the Church
and others; all receipts and ex-
penditures, bonds, notes, and bills of
account, and all matters per-
taining to the united interest of the
Church; so that its financial concerns
may be readily seen and known whenever
called for by the proper au-
thority;-and also, a book or books of
record, in which shall be re-
corded a true and correct copy of this
Covenant; also all appointments, re-
movals and changes in office of
Ministers, Elders, Deacons and Trustees;
all admissions, removals, decease and
departure of members; together
with all other matters and transactions
of a public nature which are neces-
sary to be recorded for the benefit of
the Church, and for the preservation
The Shaker Community of Warren
County. 277
and security of the documents, papers
and written instruments pertaining
to the united interest and concerns of
the Church, committed to their
charge. And the said records shall, at
all times, be open to the in-
spection of the leading authority of the
Church, who shall appoint an
auditor or auditors to examine and
correct any errors that may, at any
time be found in the accounts, and whose
signature and date of inspection
shall be deemed sufficient authority for
the correctness and validity of the
facts and matters therein recorded.
SECTION 5. TRUSTEES TO EXECUTE A
DECLARATION OF TRUST.
For the better security of the united
and consecrated interest of
the Church to the proper uses and
purposes stipulated in the Covenant,
it shall be the duty of the Trustees who
may be vested with the law-
ful title or claim to the real estate of
the Church, to make and execute
a Declaration of Trust, in due form of
law, embracing all and singular,
the lands, tenements and hereditaments,
with every matter of interest
pertaining to the Church, which, at the
time being, may be vested in him
or them or that may in future come under
his or their charge, during his
or their Trusteeship. The said
Declaration shall state expressly, that such
Trustee or Trustees hold such lands,
tenements, hereditaments and all
personal property of every description,
belonging to the Church or So-
ciety, in Trust, for the uses and
purposes expressed in, and subject to
the rules, regulations and conditions
prescribed By the Covenant or Con-
stitution of the said Church, or any
amendments thereto which may
hereafter be adopted by the general
approbation of the Church, and in
conformity to the primitive facts and
acknowledged principles of the So-
ciety; and the said declaration shall be
in writing, duly executed under
the hand and seal of such Trustee or
Trustees, and shall be recorded in
the Book of Records, provided for
in the preceding section.
SECTION 6. VACANCIES IN
CERTAIN CASES HOW SUPPLIED.
We further covenant and agree, that in
case it should at any time
happen that the office of Trustee should
become vacant, by the death or
defection of all of the Trustees in whom
may be vested the fee of the lands
or real estate belonging to said Church
or Society, then, and in that case,
a successor or successors shall be
appointed by the constitutional authority
recognized in the covenant, according to
the rules and regulations pre-
scribed by the same;--and the said
appointment, being duly recorded
in the Book of Records provided for in
this Article, shall be deemed,
and is hereby declared to vest in such
successors, all the right, interest
and Authority of his or their
predecessors in respect to all such lands,
property or estate belonging to the
church or Society aforesaid.
278 Ohio
Arch. and His. Society Publications.
ARTICLE IV. OF THE ELDERSHIP.
SECTION 1. CHOICE AND APPOINTMENT OF
ELDERS.
The united interests and objects of
Believers established in Gospel
order, requires that Elders should be
chosen and appointed for the spirit-
ual protection of families, who are to
take the lead in their several de-
partments, in the care and government of
the concerns of the Church,
and of the several families pertaining
to the Society. Their number and
order should correspond with that of the
Ministry. They are required to
be persons of good understanding, of
approved faithfulness and integrity,
and gifted in spiritual administration.
They must be selected and ap-
pointed by the Ministry, who are to
judge of their qualifications.
SECTION 2. DUTIES OF THE ELDERS.
As faithful Watchmen on the walls of
Zion, it becomes the duty of
the Elders to watch over their
respective families, to instruct the mem-
bers in their respective duties;-to
counsel, encourage, admonish, ex-
hort and reprove, as occasion may
require; to lead the worship; to be
examples to the members of obedience to
the principles and orders of
the Gospel, and to see that orders,
rules and regulations pertaining to
their respective families or departments
are properly kept.
ARTICLE V. OF FAMILY DEACONS AND
DEACONESSES.
The office of family Deacons and
Deaconesses has long been estab-
lished in the Church, and is essentially
necessary for the care, manage-
ment and direction of the domestic
concerns in each family, order or
branch of the Church. They are required
to be persons of correct and
well grounded faith in the established
principles of the Gospel; honest and
faithful in duty, closely united to
their Elders, and of sufficient capacity
for business. Of these qualifications
the Ministry and Elders, by whom
they are chosen and appointed are to be
the judges. Their numbers in
each family is generally two of each sex,
but may be more or less,
according to the size of the family and
the extent of their various duties.
SECTION 2. THEIR DUTIES AND OBLIGATIONS.
The Deacons and Deaconesses of families
are entrusted with the
care and oversight of the domestic
concerns of their respective families.
It is their duty to make proper
arrangements in business; to maintain
good order; to watch over and counsel
and direct the members in their
various occupations, as occasion may
require; to make application to the
Office Deacons for whatever supplies are
needed in the several departments
of the family; to maintain union,
harmony and good understanding with
the said Office Deacons and Deaconesses;
and to report to their Elders,
The Shaker Community of Warren County. 279
the state of matters which fall under
their cognizance and observation.
But their power is restricted to the
domestic concerns of their respective
families or departments, and does not
extend to any immediate or direct
correspondence or intercourse with those
without the bounds of the
Church: They have no immediate concern
with trade and commerce; it
is not their business to buy and sell,
nor in any way to dispose of the
property under their care, except with
the union and approbation of the
Trustees.
ARTICLE VI. PRIVILEGES AND OBLIGATIONS
OF
MEMBERS.
SECTION 1. BENEFITS AND PRIVILEGES OF
MEMBERS IN CHURCH RELATION.
The united interest of the Church having
been formed by the free-
will offerings and pious donations of
the members respectively, for the
objects and purposes already stated, it
cannot be considered either as a
joint tenancy or a tenancy in common,
but a consecrated whole, designed
for, and devoted to the uses and
purposes of the Gospel forever, agreeable
to the established principles of the
Church;-
Therefore, it shall be held, possessed
and enjoyed by the Church, in
this united capacity, as a sacred covenant
right; that is to say, all, and
every member thereof, while standing in
Gospel union, and maintaining
the principles of the Covenant, shall
enjoy equal rights, benefits, and
privileges, in the use of all things
pertaining to the Church, according to
their several needs and circumstances;
and no difference shall be made
on account of what any one has
contributed and devoted, or may hereafter
contribute and devote, to the support
and benefit of the Institution.
SECTION 2. PROVISO.
It is nevertheless PROVIDED, STIPULATED
AND AGREED, that in case
any one, having signed this Covenant,
shall afterward forfeit his or her
claim to membership, by renouncing the
principles of the Society, or by
wilfully and obstinately violating the
rules and regulations thereof, then,
and in that case, his or her claims to
all the aforesaid benefits, privileges
and enjoyments, shall be equally
forfeited.
SECTION 3. OBLIGATIONS OF MEMBERS.
As subordination and obedience are the
life and soul of every well
regulated community; so, our strength
and protection, our happiness and
prosperity, in our capacity of Church
members, must depend on our faith-
ful obedience to the rules and orders of
the Church, and to the instruction,
counsel and advice of its leaders:
Therefore, we do hereby covenant and
agree, that we will receive and
acknowledge our Elders in the Gospel,
those members of the Church, who are, or
shall be chosen and appointed
280 Ohio Arch. and His. Society Publications.
for the time being, to that office and
calling, by the authority aforesaid;
and also, that we will, as faithful
Brethren and Sisters in Christ, conform
and subject to the known and established
principles of our Community,
and to the counsel and direction of the
Elders, who shall act in union as
aforesaid and also to all the orders,
rules and regulations which, now are,
or which may be given and established in
the Church, according to the
principles, and by the authority
aforesaid.
SECTION 4. DUTIES OF THE MEMBERS.
The faithful improvement of our time and
talents in doing good, is
a duty which God requires of mankind as
rational and accountable beings,
and more especially as members of the
Church of Christ--therefore
it is, and will be required of all and
every member of this Institution,
unitedly and individually, to occupy and
improve their time and talents
to support and maintain the interest of the
same, to promote the objects
of this Covenant, and discharge their
duty to God and each other, accord-
ing to their several abilities and
callings, as members in union with one
common lead; so that the various gifts
and talents of All may be improved
for the benefit of Each and all
concerned.
SECTION 5. NO SPECIAL CLAIMS IN CASE OF
REMOVAL.
As we esteem the mutual possession and
enjoyment of the consecrated
interest and principles of the Church, a
consideration fully adequate
to any amount of personal interest,
labor or service, or any other contri-
bution made, devoted or consecrated by
any individual;- so we consider
that no ground of action can lie, either
in law or equity, for the recovery
of any property, or service, devoted, or
consecrated as aforesaid. And
we further agree, that in case of the
removal of any member or members
from one family, society or branch of
the Church to another, his, her,
or their previous signature or
signatures to the Church or family Covenant
from whence he, she, or they, shall have
removed, shall forever bar all
claims which are incompatible with the
true intent and meaning of this
Covenant, in the same manner as if such
removal had not taken place; yet,
all who shall so remove in union, and with
the approbation of their Elders
shall be entitled to all the benefits
and privileges of the family or order
in which they shall be placed, as they
shall conform to the rules and regu-
lations of the same.
ARTICLE VII. DEDICATION AND RELEASE.
SECTION 1. DEDICATION OF PERSONS,
SERVICES AND PROPERTY.
According to the faith of the Gospel
which we have received, and
agreeable to the uniform practice of the
Church of Christ from its first es-
tablishment in the Society, WE COVENANT
AND AGREE to dedicate, devote
The Shaker Community of Warren
County. 281
and consecrate and give up, and by this
Covenant WE DO SOLEMNLY AND
CONSCIENTIOUSLY dedicate, devote,
consecrate and give up ourselves and
our services, together with all our
temporal interest, to the service of God
and the support and benefit of the
Church of Christ in this Community,
and to such other pious and charitable
purposes as the Gospel may require,
to be under the care and direction of
the proper constituted authorities
of the said Church, according to the
true meaning and intent of the Cove-
nant, and the established rules and
practice of the Church.
SECTION 2. DECLARATION AND RELEASE
OF PRIVATE CLAIM.
Whereas, in pursuance of the
requirements of the Gospel, and in the
full exercise of our faith, reason and
understanding, we have freely and
voluntarily sacrificed all
self-interest, and have devoted our persons, ser-
vices and our property as aforesaid, to
the pious and benevolent purposes
of the Gospel;- Therefore,
we do hereby solemnly, and conscientiously,
unitedly and individually, for
ourselves, our heirs and assigns, release and
quit-claim to the Deacons, or those who,
for the time being, are the act-
ing Trustees of the Church, for the uses
and purposes aforesaid, ALL
our private personal right, title,
interest, claim and demand, of, in and
to the estate, interest, property and
appurtenances so consecrated, devoted,
and given up: And we hereby jointly and
severally promise and declare,
in the presence of God and before
witnesses that we will never hereafter,
neither directly nor indirectly, under
any circumstances whatever, contrary
to the stipulations of this Covenant,
make nor require any account of any
interest, property, labor or service,
nor any division thereof, which is,
has been or may be devoted by us, or any
of us, to the uses and purposes
aforesaid, nor bring any charge of debt
or damage, nor hold any claim,
nor demand whatever, against the said
Deacons or Trustees, nor against
the Church or Society, nor against any
member thereof, on account of
any property or service given, rendered,
devoted or consecrated to the
aforesaid sacred charitable purposes.
And we also ratify and confirm
hereby, every act and deed which we, or
any of us, have acted or done
agreeable to the true intent and meaning
of the Covenant.
In confirmation of all the aforesaid
statements, covenants, promises
and articles of agreement, we have
hereunto subscribed our names and
affixed our seals, on and after this
twenty-seventh day of April, in the
year of our Lord and Savior - one
thousand eight hundred and forty-
one."
The above Constitution was the result of
experience, owing
to the fact that undesirable members had
been added from time
to time and who had made trouble on the
score of property rights.
This Constitution is practically the
same as that adopted in 1829
and no material change has been made
since.
282 Ohio Arch. and His. Society Publications.
Agreeable to the Constitution of 1829, on March 18, 1830, all
the deeds and conveyances of land
belonging to the Church (con-
taining at that time 3,642 acres), were
collected for the purpose
of making out declarations of trust,
which was accordingly done
and duly executed by all the Trustees.
The year 1830 was disastrous to both the
Communities at
North Union and Whitewater, for a
special record is made of
donations sent from Union Village. The
year was marked by
some desertions from the ranks.
The years 1831 and 1832 were successful
in the product of
corn, yielding 10,000 bushels for each
year, but a disaster hap-
pened in the burning of the flax barn,
the work of an incendiary.
The population in 1834 was 331. The year
1835 was one of
disaster and changes. Caterpillars
denuded the forest trees of
every leaf and killed many. On the 9th
of June the village was
visited by the most unparalleled freshet
ever known. The water
fell to a depth of nine inches. All the
mill-dams were swept away
or broken through. One-half the
clothing, fulling and coloring
shops were swept away, and the oil mill
shared a similar fate.
The tail-race of the great mill was
filled with gravel and stones.
Much timber was carried off and the
lands of the Big Bottom
were overflowed to a depth that would
support a steamboat. The
leather in the tanyard floated out of
the vats. The damage was
estimated at $25,000.
There were internal disorders that
greatly afflicted the more
sedate and conservative. There was a manifest tendency to
looseness of discipline and consequent
disregard for good order
among the more giddy and thoughtless of
the Society; and even
some of the officers were not exempt
from serious dereliction in
this matter. For a time it appeared that
a crisis was approaching.
Many changes took place among the
officers, and on October
4th Elder Solomon King announced that he
would return East
for a season and that he had appointed
Elder David Meacham his
successor, and on the 13th of
the same month, in company with
Eldress Rachel Johnson, Eliza Sharp
and Luther Copley, set out
for New Lebanon.
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The Shaker Community of Warren County. 283
REIGN OF DAVID MEACHAM, 1835-1836. The reins of government were assumed by David Meacham on the day that Elder King took his departure. The Ministry living in the Meeting House now consisted of David Meacham and Betsy Hastings, with Joshua Worley and Nancy McNemar assistants. The advent of Elder Meacham and Eldress Betsy gave great relief to the Society. While Elder King was a thor- oughly good man, upright and pious, he did not possess the char- acteristics so necessary for one in his position. The rebellious |
|
|
|
and seditious met with a different reception with the new minis- try, and were soon weeded out. The heavy burden, which had grown to unbearable propor- tions under Elder King-that of entertaining and receiving visi- tors at the office-was done away with on October 7, 1835. It also had an undesirable effect upon the younger and more thoughtless members of the Society. On November 30, Elder Meachem, accompanied by Elder Matthew Houston set out for New Lebanon. On the 27th Stephen Wells and David J. Hawkins arrived from the East, having been sent to assist in regulating the temporal affairs of the Church. After surveying the field, about the 1st of January, I836, it was |
284 Ohio Arch. and His. Society Publications.
decided to make certain radical changes.
This matter was put
to the vote of the Church and carried.
It was decided to consti-
tute two interests of temporalities in
the Church; and to this end
it was proposed that the first family
should occupy the Brick
House, South House and North House, the
South House to be
denominated the Second Order of the
First Family. The second
Family was to occupy the North Lot
buildings. The young Be-
lievers were to move to the West
Section, and the West Brick and
West Frame families were to be the
Gathering Order of the So-
ciety. The West Lot Family was to break
up and move into the
West Brick and West Frame buildings. The
East House Family
was to be scattered among other families
and their former home
vacated. Two whole families were broken
up and their homes
abandoned. The change began January 12th and required
many
days before the work was completed.
The officers now stood
as follows: Ministry-David
Meacham, Joshua Worley, Betsy Hastings
and Nancy McNemar.
Elders, First Order-Stephen Spinning, Andrew C. Houston,
Lois Spinning and Mary Hopkins. Elders,
Second Order-Jo-
seph Johnson, John Babbit, Elizabeth
Sharp and Nancy Milli-
gan. Elders, Second Family--Eli Houston,
James Darrow, Caty
Boyd and Sally Sharp. Trustees, First
Family-Daniel Boyd
and Ithamar Johnson. Trustees, Second
Family-William Run-
yon and David Parkhurst.
On the 14th of February,
1836, a letter was read from Elder
Solomon King, who was still at New
Lebanon, resigning his posi-
tion in the Ministry. The same letter
stated that the New Leba-
non Ministry had appointed Freegift
Wells, of Watervliet (near
Albany, N. Y.), to be first in the
Ministry at Union Village.
The number of members at this time was
330, in the Church
Order 256, and 74 in the Gathering
Order.
REIGN OF FREEGIFT WELLS, 1836-1843.
Elder Freegift Wells arrived at Union
Village April 27,
1836, and on the same day was installed
as First Minister of the
Society. On the Sunday following he
received a hearty wel-
come. On August 7, Elder Freegift
"bore a powerful and scath-
The Shaker Community of Warren
County. 285
ing testimony against hidden iniquity
and all manner of sin, con-
fessed or brought to light. Also the
reading of newspapers on
the Sabbath." In 1842 the
circulation of newspapers was inter-
dicted. On April 3, same year, "a
very heavy restriction was laid
upon the Church, with regard to meats,
drinks, medical and dom-
estic beverages, etc., under various
degrees of limitation, accord-
ing to age and infirmity; the cause to
commence on the 10th in-
stant. Under these restrictions (with
the above modifications),
the use was forbidden of pork, store
tea, coffee, tobacco and
strong drink." For fourteen years
this was religiously kept,
when tea and coffee were re-introduced.
During this reign, for the first time it
is noted by our chron-
icler that the men wore drab clothing,
which, doubtless, had al-
ways been the custom. Every man made his
own hat (until
1873), which was made of braided straw,
and some of them were
so finely executed that they readily
sold for $5 a piece. Fur hats
were purchased in the markets in 1837.
It is also revealed that
there was a custom known as the
"yearly sacrifice," which con-
sisted of a "general opening of the
mind and confession of all
known sin, required of all in the
Society."
The year 1837 "was one of the most
remarkable periods in
our whole history, at least up to this
time. A remarkable revival
of religious zeal was prevalent
throughout nearly the whole year.
The peculiar inspiration of the revival
was that of pure love to-
ward each other, and a sorrow for our
shortcomings in regard to
hard speeches and feelings toward one
another. On Sabbath,
February 5, the Ministry attended
meeting with us, at the Center
House, it being too inclement to use the
Meeting House. Elder
Freegift read a discourse delivered by
Mother Lucy Wright in
the East some years since. It was very
solemn and impressive
and well adapted to our situation. He
also strongly urged the
necessity of our gaining the gift of
repentance of all wrong, and
in humiliation of spirit to labor for a
deeper inward work. Many
of the brethren and sisters were deeply
affected and wrought in
their minds and strove to lay hold of
the gift. And this meeting
may be reckoned as the beginning of a
very remarkable reviva
and a time of peculiar refreshing in
this place, together with the
286 Ohio Arch. and His. Society Publications.
preparatory work that preceded it. On
the 12th the Church meet-
ing was, according to a journal kept at
that time, 'one of the most
extraordinary of the kind we ever
witnessed at this place. It was
attended with many mortifying and
humiliating gifts, calculated
to unsettle and to free souls and enable
them to serve God in
spirit and in truth. Surely the spirit
of the Lord is striving won-
derfully with this people! This
remarkable revival, thus inaugu-
rated, continued for many weeks without
cessation, seeming to
grow more intense with every meeting. I
have seen many meet-
ings wherein there was scarcely a dry
eye, so overwhelmed were
we, not with sorrow, but with the love
of God and tender feel-
ings toward each other. It seemed as
though we never wanted to
break up, but remain to bless one
another with our tender feelings
and forgiving spirit. I have seen, over
and over, many parties
kneeling and asking each other's
forgiveness for unguarded
words that had passed between them. I
have noticed many times
the floor of the meeting house wet all
over with tears after the
members had retired."
It was during the reign of Elder Wells
that Spiritualism
broke out among the Shakers and reached
its highest tide. The
first notice of it occurred on March 25th,
1838, when two letters
from the East were read detailing the
wonderful visions of Ann
Mariah Goff, a girl of Watervliet, N. Y. On August
26th, in
church meeting, Elder Wells remarked
upon the wonderful works
going on in other places, and added that
it would eventually break
out among them. Immediately "many
were taken under the
mighty shaking power of the
Spirit."
Oliver C. Hampton was a pronounced
Spiritualist and
has much to say about the
manifestations, and leaves us to infer
that astounding circumstances took place
during the first seven
years of this phenomena; but for the
facts, and the instances and
special work, he refers the reader to
"the several books," the
" Records " and the "
Annals." It is claimed that the revelations
were caused to be made by Mother Ann
Lee, who continued
among them until her final departure for
Heaven; that even
Jesus Christ silently and unseen made a
special visit among
them, and bestowed upon them
"faith, charity and wisdom."
The Shaker Comunity of Warren
County. 287
About the middle of May, 1839, "the
Spirits of the Indians be-
gan to make their appearance to the
Mediums, and this con-
tinued for many months."
Elder Hampton claimed that great good
resulted from these
manifestations; and yet he tacitly
admits there were many ex-
travagant features during the early
period, for he remarks:
"In looking back over the whole
ground covered by it, we
are able to see many things which
happened during its advent that
were the consequences of a want of
wisdom in the leaders of the
Society; yet when these untoward
features are allowed their
full weight and measure, there still
remains a precious residuum,
partly outweighing all the more
eccentric, in some cases, unfor-
tunate feature of this great work
amongst us." Again he adds:
"About the latter part of March, or
beginning of April, of this
year (1839), the work thus far having
been kept within the
limits of prudence and a Godly
discretion, by the untiring efforts
of the good Ministry and Elders, now for
a time took on a
phase, and was as it were pushed to an
extreme, in several direc-
tions, which could not have been in
unison with the Spirit of
our Blessed Mother; but which the
Leaders from some cause,
seemed unable or unwilling to interfere
with, and embarrassing
the mediums; who also seemed
conscientious to convey noth-
ing that did not come from good and
progressed spirits. But as
I am no pessimist, and have not one atom
of faith in sending the.
chronicles of ignorance, susperstition,
or failure, down to future
generations; and as recently, these
indiscretions, were all finally
corrected, condoned and reconciled among
all parties, I shall
draw the veil of oblivion over them, and
let them rest in eternal
sleep."
The Hampton MS. is so vague on the
subject of this phe-
nomena, and the subject, owing to its
peculiar features among the
Shakers, so important, that I design
preparing a special paper
on the subject. Hence I dismiss the
subject here without further
reference.
On the 19th of February, 1843, the Church was notified
that Elder Freegift Wells, with consent
of the Eastern Ministry,
had resigned his office of First
Minister of Union Village, in
|
288 Ohio Arch. and His. Society Publications.
favor of John Martin, and would return to his former home at Watervliet, New York. On June 25, Elder Wells nominated Jesse Legier to the second place in the Ministry, and on July 9th took his final leave of the Society at Union Village, and set out on his journey the 13th.
REIGN OF JOHN MARTIN 1843-1859. According to the edict for the removal of John Martin, that worthy stood in the Ministry since June 25, 1839. It was not a |
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quiet reign, nor was there anything but might have occurred in a period of sixteen years in any similar community. During the incumbency of Elder Wells the large Center House was projected. It was finished January 13, 1846. This is the most imposing building ever erected in Union Village. The walls contain 1,000,- 000 brick. The next day after its completion the First Family consisting of 170 persons, 112 of whom occupied the building, took supper in it. Although the brick was burned on the Shaker property and the timbers from their woods, and the greater part of the labor performed by the Community, yet the expense was so great that retrenchment was made and economy strictly enforced on the estate. During its erection a sad accident occurred, which |
The Shaker Community of Warren
County. 289
resulted in the death of Elder Andrew C.
Houston, who, on Octo-
ber 7, 1844, fell from the third story
and died the same day. His
death was not only a shock but also a
great loss to the Society,
and by his attainments was equal to any
office created by the In-
stitution.
Malcolm Worley, the first Shaker convert
in the West, and
the recognized leader of the "Great
Kentucky Revival" died,
August 3, 1844, aged 82 years. His
children, who had renounced
Shakerism, consisting of Joseph, Joshua
and Rebecca, commenced
legal proceedings to recover the lands
he had deeded to the
Church in 1812. The claim was put forth
that Malcolm was not
sane. This suit dragged along until
1848, when the Supreme
Court decided in favor of the Shakers.
The suit cost the latter
$1,200,
and had they lost the case it would have
taken the land
on which the principal buildings stand.
In 1843 the use of meat on Sunday was
interdicted. The
question was seriously agitated of
abandoning the use of
flesh altogether, but was decided that
every person must be their
own judge. In 1848 all the hogs were
sold, but afterwards a
few were kept to eat up the offal. In
1843 the raising of turkeys
was abandoned as a matter of economy.
As inventions increased and the
population of the Society
decreased, the various employments also
changed. The stock
was now imported from abroad, and the
Durham stock of cattle,
secured in England, gave the Shakers a
great reputation for im-
proved brands. A spirit of speculation seized some of the com-
munity, but was frowned down by the
older members. Garden
seeds and brooms became a great source
of revenue. Development
and growth intellectually, were more or
less active; for the subject
of literature and the acquisition of
books received more and more
attention, but resisted by the
conservative leaders who held that
science was destructive to religion and
dangerous to Christian
character.
Out of the Miller excitement of 1846,
when it was declared
that the time was at hand that all
earthly things should end, there
was added 200 souls, whose minds had been swept by the delusion.
Vol. X-19
290 Ohio Arch. and His. Society Publications.
These people found relief in Shakerism,
and constituted the great-
est accession ever had at one time. They
were mostly sent to
Whitewater, were faithful and active
adherents, and possessed
of the missionary zeal.
It has ever been a cardinal principle of
the Shaker faith to be
charitable and benevolent. They have
been exceedingly gener-
ous to the various communities when in
distress, and also to
individuals appealing for assistance.
During the great famine in
Ireland in 1847, the Society contributed
1000 bushels of corn.
That Quakers should become persecutors
was not dreamed of
in our philosophy. On April 11, 1847, a
Quaker girl, whose
father had died a Shaker, " went to
Lebanon to choose a guardian,
and persisted in choosing Elder Hervey
L. Eads in spite of all out-
side persuasions to the contrary and
could not be turned from her
purpose. The Court had previously agreed
that if the girl should
choose the said Elder Hervey, they would
sanction the choice, and
turn the said girl over to him. This
however they did not do,
and so her outside relations forced her
away. She was taken to a
place about 14 miles distant, but ran
away in the night, and was
back to the West Brick the next morning,
having traveled the
whole distance afoot and alone. But a
few days after, the Quakers
came and took her away by physical force
and violence. And to
make assurance doubly sure, they sent
her to the state of Michi-
gan, there to remain till she was of
age. The persecuting spirit of
enmity shown by these Quakers on this
occasion was astonishing."
During September, 1850, a sensation was
caused about two
girls who had been bound to the Society,
and on a writ of Habeas
Corpus were taken to Lebanon. After a
full hearing before the
Court they were remanded to the custody
of the Shakers. In the
early part of the year mob violence had
been threatened (on what
pretext the Hampton MS. does not state),
and even some des-
peradoes gathered at the cross-roads in
a threatening manner.
An incendiary burned the cow barn at the
West Brick, on
December 12, 1854, with all its
contents, consisting of 22 cows and
4 calves.
April 1, 1857, a tract of land,
containing 1,500 acres, was pur-
chased in Clinton County, Ohio. The
object was to start a
|
The Shaker Community of Warren County. 291
colony, but as the enterprise proved a failure, some years later the tract was sold for $30,000, - the purchase price having been $18,000. " Jehovah's Chosen Square " is first mentioned in the Hamp- ton MS. for September 7, 1845, where the whole Society was want to meet in the summer season, and there preached, announced their faith, good resolutions, sang, marched, danced, etc., from two to three hours, - then marched home singing most of the way. This spot was an enclosed piece of ground of half an acre, |
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in the woods, about two-thirds of a mile from the Center Family, to the North East. During the reign of Elder Martin the population is given as follows: In 1845 there were living at the Center House 107 per- sons, 74 at the South and 76 at the North, or 257 in all; in 1849 there were belonging to the First Order 153 persons, and 74 to the Second Order, or 227 in all; in December 1850 there were 164 belonging to the Center and 72 to the South Family; in May 1853, there were 241 members, and in April 1857 the membership num- bered 264. "Up to this time, we had little foreboding of the fear- ful decimation we were destined to experience in later times." Owing to pronounced eccentricities exhibited by Elder Mar- tin, in 1859, the Eastern Ministry having been consulted, de- |
292 Ohio Arch. and His. Society Publications.
puted Daniel Boiler, second in the
Ministry at New Lebanon,
to visit Union Village. On January 30,
1859, Elder Boller an-
nounced that Elder Martin was released
from the first gift and
Elder Aaron Babbitt should succeed him,
with Peter Boyd as
second in the Ministry and Elder William
Reynolds was placed
in the First Order of Eldership. These
appointments were rati-
fied and confirmed by unanimous vote of
the Church, and Elder
Martin was directed to place his mantle
upon Elder Babbitt.
REIGN OF AARON BABBITT, 1859-1868.
Elder Aaron Babbitt, as First in the
Ministry moved into the
Meeting House February 3rd, 1859. For
the first time, in several
years, the Church Covenant was read,
both to the First and Second
Orders, on the 27th.
Elder Babbitt was called to pilot the
ship through the stormy
scenes of the Civil War. The war spirit,
despite all efforts to the
contrary, seized possession of some of the
younger members, who
enlisted. Others were drafted, and a
fine imposed for not attend-
ing general muster. Through the
machinations of Samuel J.
Tilden, the entire local conscription at
New Lebanon, fell on the
Shakers. Secretary Stanton decided that
the Shakers, as fast as
drafted should be furloughed, which was
afterwards confirmed
by President Lincoln. Although the
Shakers opposed war, re-
fused pensions and grants of lands for
military services, observed
national proclamations for Thanksgiving
or fasting and prayers,
yet they were not unmindful of the
distress caused by such con-
flicts. To the Sanitary Fair, held in
Cincinnati, in 1863, the
Shakers contributed the following: 1¼
barrels tomato catsup, 1
barrel sauer krout, 5 barrels dried
apples, 1 barrel green apples,
4½ bushels dried sweet corn, 8 dozen
brooms, 5 boxes garden
seeds, 10 gallons gooseberry sauce, and
5 gallons apple preserves,
-the whole valued at $158.50. Their energies
were somewhat
paralyzed by being called upon to
relieve the distress of their
brethren at South Union, Kentucky, who
suffered from the horrors
of war.
Occasionally the Shakers have received
members who had
gained considerable notoriety. In 1859
Richard Realf became a
The Shaker Community of Warren County. 293
member. He had been John Brown's
secretary during the Kansas
troubles. He had undergone much
suffering in establishing free-
dom in Kansas, and was often in the
greatest of dangers. He
announced he was weary of the world and
wanted rest. Being a
man of uncommon abilities, he was placed
where he could rapidly
learn the thoughts of Shakerism. He soon
became the greatest
preacher ever connected with Union
Village, and was heard with
delight by both believers and
unbelievers. His stay, however, was
brief. He soon longed for the ways of
the world, became a
Major during the Civil War; afterwards
was entangled by the
wiles of a woman and committed suicide.
In July 1859, an organized band of robbers,
from Indiana,
made preparations to rob the community,
but the design was ex-
posed by a member of the gang, and all
necessary precautions
taken to thwart the purpose. About the
first of March 1860 quite
a large amount of wheat and clothing
were stolen, and shortly
after a great number of shirts were
taken. The thieves proved to
be apostates.
On March 4th, 1865 the
Society lost by fire the Old North
House with its contents, which contained
a tin shop, broom shop,
carpenter shop, shoemaker shop and
sarsaparilla laboratory. The
loss was about $10,000. This loss was
aggravated by the fact that
the Society was now $12,000 in debt.
Although the constitution
forbid indebtedness, and many members
were opposed to incurring
such a burden, yet the leaders decided
that such, at times, was
wisdom.
Knitting machines were introduced in
1861. Previously the
sisters and girls wrought goods by hand,
and their work was
sought for in the markets, knitted
mittens and gloves sold readily
at $6 per pair.
The industries consisted of raising
garden seeds, preserving
and packing herbs, manufacturing woolen
goods, brooms, flour,
oils, extracts of roots for medicine,
sorghum and of cattle. In
1862 there was manufactured 2 barrels of grape
wine, 30 gallons
of currant wine and 60 gallons of
strawberry for medicinal
purposes.
294 Ohio Arch. and His. Society Publications.
There were many things that agitated the
colony during Elder
Babbitt's reign. The Shakers had taken
great care of children,
but nearly all of them had left the
community on arriving at lawful
age; so that the care-takers were now
few in number, and some-
what enfeebled by age. It became a
serious matter whether any
more should be received. The questions
of insurance against fire
and a change in the mode of dress were
seriously discussed. In
1867, owing to thedepleted condition of
numbers,there were grave
fears expressed that the Colony might
become extinct. In 1867
the Eastern Ministry reprimanded the
Community for regarding
a proposition to have the Society
incorporated. " Can it be pos-
sible," say the Ministry, "
that either the leaders of people of
Union Village, have lost sight of the
only true Order of the
Church of Christ, and now wish to recede
from their loyalty to
Gospel Principles, and instead thereof,
introduce a wordly form
of Government? We do not perceive that
any temporal advantage
of importance would be derived from the
introduction of laws gov-
erning corporate bodies, but we do see
wherein it would sap the
foundation on which Christ's Church must
stand. Should we
become a body politic, appointing our
officers by ballot or vote,
we then should be left to drift with the
worldly tide and the Pow-
ers of Earth and Hell would most surely
prevail against us. But
while we stand firmly on the Rock of
Revelation, and maintain a
Covenant- consecrated whole, our sacred
inheritance will re-
main secure from the ravages of worldly
influences. Never, while
reason remains with us, can we extend
the least toleration as
union toward permitting any Society of
Believers to become an
incorporated body."
The population of the Church on March
17, 1859 was 255;
on January 1st, 1865 it was 167, and 152 at the close
of 1867.
On the 20th of July, 1868, the Eastern
Ministry, then on a
visit at Union Village, divided the
temporal interests heretofore
existing between the First and Second
Orders of the Church,
and set off each Family to itself, as
far as finances, lands and
houses were concerned. On the 26th, the
same Ministry an-
nounced that Elders Aaron Babbitt and
Cephas Halloway were
released from their gift in the
Ministry, and should take the
The Shaker Community of Warren
County. 295
Eldership at the First Family; Elders
Amos Parkhurst and Wil-
liam Reynolds should be the Ministry,
and Elder Philip F. Antes
to be First in the Eldership of the
Second Family.
REIGN OF AMOS PARKHURST
1868-1875.
The reign of Elder Amos Parkhurst
commenced on July 27th,
1868. It was not marked by any special
occurrence, although
questions of vital interest to the
Society transpired. The question
of great importance was that of
indebtedness, but the manner
in which it was contracted does not
appear. The blame is laid
largely on the shoulders of Aaron
Babbitt. There had been a
large purchase of land, which the
Hampton MS. condemned,
owing to the paucity of their
membership. Besides small tracts
there was purchased 257 acres, in 1864,
at $70 per acre, and in
1869 another tract costing $9,000. In
1875 the indebtedness of the
Society amounted to $20,000, on which
there was paid 8 and 9
per cent. interest. When the truth was
revealed to the Society,
all were appalled. Changes were at once
made in the trusteeship.
Money, at a reduced rate, was borrowed
from other Communities
of Believers, and the entire products of
a portion of the estate
was devoted to the payment of the debt.
This was placed in
the charge of Elder William Reynolds,
and the first year liquidated
$2,000 of the
indebtedness. In 1869, the woolen factory was dis-
mantled, as it could not compete with
similar mills, August 6,
1870 an incendiary burned the large
grain and stock barn, the
loss about $25,000.
During the months of May and June, 1870,
Durham cattle,
to the amount of $11,535 was sold.
Singing school and instrumental music
were introduced in
1870.
In 1871, a committee attended the
Spiritualistic Convention,
held in Cleveland, and participated in
the proceedings. The
Shakers and Spiritualists, on different
occasions held conferences;
but this was finally abandoned, for
there was but little in common
between them.
The MS. first specially notices
recreations in the memoranda
for 1871. During the whole period of
their history the Elders
296 Ohio Arch. and His. Society Publications.
of the various Communities were given to
visits. The general
members had their recreations in rides
to neighboring towns,
picnics in the woods, and the Harvest
ride was always celebrated.
The years 1873, 4 and 5 were marked by
great agitation and
speculation about the revision of the
Constitution. It was urged
that the leaders had two much and the
lay members too little free-
dom, etc. It was left to Elder Hervey L.
Eades of South Union,
to draw up a new Constitution. This
production was so faulty
as to be rejected. During the depression
in the money market,
in 1874, the Believers at Union Village
gave away 4,300 meals of
victuals to the hungry poor.
On the 7th of July, 1875, Elder Giles B.
Avery, second in
the Ministry at New Lebanon arrived at
Union Village, and seven
days later the following changes took
place: Eldress Sally Sharp,
who for many years had stood first in
the Ministry was released,
and Eldress Naomi Ligier, was promoted
from the Second to the
First place, and Eldress Adaline Wells,
of Watervliet, Ohio, was
appointed Second in the Ministry. Elder
Amos Parkhurst was
made Second and Elder William Reynolds
First in the Ministry.
REIGN OF WILLIAM REYNOLDS 1875-1881.
Elder William Reynolds became First in
the Ministry on July
14th, 1875. This change appears to have been made owing
to the
financial stress under which the Society
was laboring. This dis-
tress was heightened by the failure of a
bank in Lebanon, in 1877,
in which the Shakers had deposited the
sum of $7,568, which was a
total loss.
This epoch notes three matters to the
Shakers of much im-
portance, that came under discussion.
From time to time much
commotion attended with acrimony,
occurred between the pro-
gressive and conservative portion of the
Society on the subject
of the wearing of beard. From the
beginning it was the rule that
the beard should be shaved once a week,
and oftener if the in-
dividual was so disposed. The Brethren
of the progressives
thought to allow the beard to grow
immunity would be secured
against throat and eye trouble. It was,
after much labor and
discussion, permitted to those who plead
health; then allowed to
The Shaker Community of Warren
County. 297
all within a certain prescribed mode;
and, finally, the whole subject
was left optional. On January 1st, 1881,
at a business meeting it
was decided that some of the property
should be insured. This
policy has ever since been carried into
effect. Lively dancing and
the square step exercise had been a part
of the religious exercises
from the beginning. May 27, 1880, it was
announced that these
exercises would cease, owing to the
decrease in numbers and the
members being too aged.
The intellectual improvement had
received quite an impetus.
In 1871 a Lyceum was established, which
interested the younger
portion, and even some of the
middle-aged. In it were taught,
grammar, composition, declamation, and
correct language in ad-
dress. There were also rehearsals of
comic and absurd pieces, as
well as recitations of serious,
dictactic, poetic, and sententious
character. These proceedings were
frowned upon by the Min-
istry, but in 1875, the Eastern Ministry
being on a visit, after
witnessing an exhibition, gave it their
approval.
The Shakers took advantage of the Ohio
School laws, and
came under its provision, so that in
1879, there was a liberal
curriculum; a Shaker teacher employed,
which returned to the
Society $450 per year, which was not a
large sum owing to
the taxes they paid.
An incendiary, on January 2, 1876,
burned the North cow
barn with 39 head of cattle. This was
supposed to have grown
out of a law suit about a rented peach
orchard, which the Second
Society gained in Court, from an
outsider. It was discovered that
the employment of hired help was not
conducive to the best in-
terests of the Society. However, in
later years, they were forced
to it.
Our Chronicler for 1878, remarks:
"We began to feel
seriously, during this year, the want of
more members and
greater efficiency and talent among
those who from time to
time come in among us. They seemed to
belong to a class that
were not in possession of either talent,
or strength of purpose,
such as was necessary to the well-being
and perpetuity of the
Institution, but we had to do the best
we could with them, think-
ing they might answer the purpose of
tiding over our depressed
298 Ohio Arch. and His. Society Publications.
condition, until better times might
reach and favor us with better
material." The middle of the year
1880, the entire Society num-
bered only 162 souls.
For the year 1877, the Hampton
MS. speaks on the subject
of funerals. " Our funerals have
not thus far been described.
They were, and are, devoid of all
ostentation, and even the ground
in which we are interred, would never be
suspected of being a
cemetery. It is leveled off and planted
in forest trees, and the
spot where the remains of our dear
friends lay, is not marked by
even a head or foot-stone. When one has
deceased, the cadaver
is washed and wrapped in a shroud. At
the proper time it is
placed in the coffin and allowed to be
viewed by all who desire,
and especially at the close of the
funeral. All who reasonably can,
are required to attend funerals, and if
the weather is favorable,
also the burial. When the members are
assembled, a solemn hymn
is sung, and then all are seated. The
meeting is then addressed
by the Elder, or some one appointed to
this gift. This is generally
followed by short and sententious
discourse from any who feel
so disposed. In these expressions of
sentiment, as well as that
of the chief speaker, an affectionate
reference is had to the
merits and good qualities that were
characteristic of the deceased;
and also to the necessity of living a
life here, that shall recom-
mend us to the Heavenly Home and the
happy scenes to be en-
joyed by those who faithfully live in
obedience to their highest
consciousness of right, while passing
through the shades and
shadows of this rudimental sphere. The
funeral lasts sufficiently
long to give every one an opportunity to
speak who desires it, and
a second hymn, and a last view of the
corpse closes the cere-
monies."
Eldress Sally Sharp died April 7, 1879,
at the age of 80.
Nearly her entire life had been spent in
the Society. For 39
years she was one of the Ministry,
during 35 of which she was
First in the Order. She was just,
upright and sincere, extremely
sympathetic, and took upon herself the
sorrows and tribulations
of others.
Elder William Reynolds departed this
life May 13, 1881,
deeply regretted by all. His whole life,
after joining the Shakers,
The Shaker Community of Warren
County. 299
was given to the upbuilding of the cause
he had espoused. He
joined the Society in 1837, and died in
his 67th year.
REIGN OF MATTHEW B. CARTER, 1881-1890.
The Eastern Ministry arrived at Union
Village on June 9th,
1881, and on the 15th appointed Matthew
B. Carter and Oliver C.
Hampton to succeed William Reynolds and
Amos Parkhurst.
The whole church, assembled for the
purpose, sanctioned the ap-
pointment by the raising of hands.
The greatest event during the reign of
Elder Carter, and
which distinctly marked the decline of
Shakerism in the West
was the dissolution of the Colony at
North Union, near Cleve-
land, after a career of 67 years. On May
23, 1889, the Union
Village and Eastern Ministry met the
entire Society of North
Union, and then decided to break up the
Colony and move the
members to Watervliet, near Dayton, 0.,
and Union Village.
The dissolution took place on the 15th
of the following October,
the greater part of the members going to
Watervliet. The fol-
lowing December the North Union property
was sold for $316,-
ooo. Then followed a long law suit. A
part of the North
Union property was consecrated by
various members of the sur-
name of Russell. Certain heirs, not
Shakers, brought suit to
recover the property. The court awarded
the property to the
Shakers, after costing them $12,000.
Other disasters were encountered. On
January 22, 1884,
the Elder at the West Frame Family,
absconded with $500 be-
longing to that family, and probably
appropriated still more.
On July 24, 1890, John Wilson, acting in the capacity of Farm
Deacon, took off and clandestinely sold
$700 worth of stock and
left for parts unknown. In 1885, the
Society commenced loaning
the Dayton Furnace Co. money, and all
told $16,000. By 1890
they realized it was a case of misplaced
confidence, and the work
of a shrewd lawyer. This loss was total.
Added to all this there
must be mentioned a destructive cyclone
that visited them on the
night of May 12, 1886. Several
buildings were demolished, and
many chimneys of other buildings were
blown down; hundreds
of acres of forest, ornamental and fruit
trees were uprooted;
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3O0 Ohio Arch. and His. Society Publications.
miles of fences blown away, and some stock injured. So great was the calamity that it required quite a period to recover from it. Foes within did incalculable damage. April 12, 1890, the woodshed at the South House with a two story building were burned. On the 29th the dwelling, wash-house, with all the laundry machinery, and several outhouses were consumed. This calamity broke up the old South House Family, whose members now became scattered among other families. This was considered the most disastrous occurrence which ever happened in the Community. Believing that the fire was the work of an incendiary, a detective was employed, who, in a few days, caught the wretch in the very act of trying to burn the West Frame Family dwelling. The vil- lain was living among the Shakers. He confessed all and was sent to the penitentiary for four years. During February, 1884, a liberal donation was sent to the sufferers made by the sudden rise of the Ohio River. Elder Carter died suddenly July 24, 1890. Almost from the beginning of his career among the Shakers he filled many important places of care and responsibility. He was strictly hon- est, modest and unassuming.
REIGN OF JOSEPH R. SLINGERLAND, 1890-- |
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The Ministry from New Lebanon and Union Village, on August 21, 1890, announced the following changes: Elder Joseph R. Slingerland to be First and Oliver C. Hampton Second in the Min- istry. The first mention of Elder Slin- gerland, in the Hampton MS. is for the year 1888, when he is on a visit from New Lebanon to all the Western So- cieties. The second reference is for April 19, 1889, when he arrives at Union Village to make that his home; and on the 12th of the following May was appointed Second in the Ministry. |
The Shaker Community of Warren
County. 301
Elder Slingerland is 59 years of age and
joined the Shakers
51 years ago. His life and philosophy is
that of Shakerism in
which he believes implicitly. He has a broad mind which
no ism could thoroughly circumscribe. He
strikes out for him-
self and does his own thinking. He has
read extensively and
keeps mentally abreast of the times. His
mind is not only well
cultured, but his education excellent,
besides having taken a
regular course in medicine. He is
naturally reserved, but when
aroused or interested becomes animated
and an excellent conver-
sationalist. His impulses are generous,
but not blind to the fail-
ing of humanity. He is of the mental
temperament, below the
average size, but not robust. With the
exception of Elder Dar-
row, more has devolved on Elder
Slingerland than any other
bishop of the Western Societies. With
his sensitive nature he
has witnessed events which must have
strained even his philoso-
phy. He was a principal factor in the
management of the dis-
solution of the North Union and
Watervliet Colonies; and the
greater part of the burden rested upon
his shoulders. The man-
agement of the lawsuit over the North
Union property rested
with him. During that litigation a
singular circumstance took
place. It appeared that a vital point in
the lawsuit was the
original covenant signed by the North
Union members. Neither
this nor a copy could anywhere be
secured. One night, in a
dream, he went to the now abandoned
office of the North Union
Society, and in the northeastern room of
that building he thrust
his arm to the pit in a pile of papers,
and from the bottom drew
forth the desired document. The next
morning he set out early
for North Union, so impressed was he by
the dream. The train
arrived late in Cleveland. In the
darkness he drove out to the
abandoned settlement, entered the
building, felt around in the
darkness until he reached a pile of
papers, thrust in his hand,
and pulled out a paper; called for a
light, and to his great delight
saw the desired paper.
It was during the month of October,
1900, that the Water-
vliet Community was dissolved, and its
members, including those
of North Union, who had settled there in
1889, removed to
Union Village, and now constitute the
North Family.
302
Ohio Arch. and His. Society Publications.
An effort was made in 1897 to start a
colony near Brunswick,
Georgia, where previously, 7,000 acres
had been secured. This
proved a failure. In 1898 the Society
purchased over 40,000
acres in Camden County, Georgia, and
placed on it a small colony,
mostly from Union Village.
The membership having not only greatly
decreased (60 in
1897), but also in all the other
Communities, and the majority
becoming old, the buildings began to
show the effects of time
in so much so as to need repairs. Elder
Slingerland supported by
the Eastern Ministry, although greatly
opposed at home, in 1891,
set out repairs and improvements, on a
gigantic scale. Modern
ideas and improvements now ruled the
day. So extensive was
the plan that it required several years
to consummate it. Not
onlywere the buildings looked after, but
the same year ten miles of
hedge fence was contracted for, besides
miles of wire fence placed
in order. The fields were now thrown
into 100 acre lots. In
1893, pear, apple, cherry, peach and
plum trees were set out to
the number of 1,900. In 1895, practically all the lands had been
rented, - the Society reserving the
gardens and orchards.
A schism broke out in 1893, the nature
of which is not
mentioned. It was finally amicably
settled. The custom of
kneeling just before sitting down to
dine, was abandoned in
1894. In 1895 the men were permitted to
wear the hair in such
style as suited the individual. The
wearing of caps by the sisters,
which had been rigidly enforced from the
beginning, was aban-
doned in the same year.
The Hampton MS. ends with the year 1897.
"At the com-
mencement of this year (1897), we had
become so reduced, that
many serious thoughts were rife in the
community as to the
continuance and perpetuity thereof; if
no better success attended
our efforts in gathering in persons from
the world, to fill the
places of the fast declining
members." It now became impos-
sible to fill all the necessary offices
with suitable persons.
The MS. evidently is left in an
unfinished condition. But
in a journal kept by Mr. Hampton, the
record is brought down
to May 8, 1900. In this
record we are informed that on January
9, 1898, Oliver C. Hampton was released
from his place as Sec-
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The Shaker Community of Warren County. 303 |
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ond in the Ministry, but continued preaching until his death. The Ministry at Union Village, at this date (September 28, 19O1,) is as follows: First in the Ministry, Joseph R. Slingerland, with second place vacant. First in the Min- istry, on the Sisters side, Elizabeth Downing, and Second, Mary Green Gass. Elizabeth Downing, a direct descendant of Oliver Cromwell, was born in Louisville, Ky., in 1828, and has been a Shaker since 1840, living with the Community at Pleasant |
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Hill, Ky., until she was removed to Union Village in 1889, to suc- ceed Louisa Farnham, as First in the Ministry, which occurred on |
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May 12th. Mary Green Gass was born in England in 1848, and from infancy has been a Shaker. She was removed from Whitewater in 1897, to become Second in the Ministry, having been appointed February 21st. To the present generation of Shakers the name of Emily Robinson is sacred on account of her many virtues. She became a Shaker at the age of 8, and on May 12, 1889, was ap- pointed Second in the Ministry and so con- tinued until her death, January 17, 1897. |
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Thos who read my article on the Shakers of North Union (Quarterly, July, 1900) may be interested in the welfare of Clymena Miner, who has been an Eldress since 1860. She saw the North Union Society in all its power, and numbering 200 souls. She now sees the remnant with but seven in number. Eldress Clymena Miner was born in Painesville, Ohio, December 1, 1832; was taken to the Shakers of North Union, by her mother, in 1839; removed to Watervliet, October 15, 1889, and on the dissolution of that Society, |
304 Ohio Arch. and His. Society Publications.
removed to Union Village, October 11,
1900, and is now in full
charge of the North or Second Family.
Eldress Clymena is a
bright, vivacious lady, and is as
pleasant a person as one would
desire to meet. She is well informed and
an excellent conversa-
tionalist. She is devoting the remainder
of her life to the care
of the people under her charge.
One of the most interesting characters
at Union Village is
James H. Fennessy, who was born in Cincinnati
in 1854, and be-
came a Shaker in April, 1882;
Farm-Deacon in 1887, and Trus-
tee in 1898. In his honesty and business
capacity the Society
has unlimited confidence. They believe
that he will extricate
them from the most serious financial
distress into which the So-
ciety has ever fallen. It is to be
sincerely hoped that their ex-
pectations will be fully realized.
CONCLUSION.
As may be inferred the discipline of the
Believers has been
greatly relaxed. Even assent to the
Shaker faith is no longer
required. It is however demanded that
the applicant for ad-
mission shall have a good moral
character, and also to have a
healthy body and be under 50 years of
age. Owing to the paucity
of their numbers, public meetings are no
longer held and their
Meeting House is practically abandoned.
Religious services are
now conducted in the chapel of the
Center House. There appears
to be a general feeling among the
Shakers of Union Village that
the days of their existence as a
Community are drawing to a
close. The Shakers of the United States,
from a membership
of 4,000 in 1823, have dwindled to less
than 600 in 1901.
In closing I desire to state that I have
received the utmost
courtesy, in the preparation of this
article, from the Shakers of
Union Village. During its preparation I
received a presentation
of a complete set of Shaker books, from
the hands of Elder
Joseph R. Slingerland and Eldress
Clymena Miner. By my so-
licitation, the former sent a selection
of books to the Ohio State
Archaeological and Historical Society.
May these kind Shakers,
and all others of their faith, continue
long in the land.
FRANKLIN, OHIO, Sept. 28, 1901.