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

The Sunday service is held either in the "meeting-house," when two or three families, all composing the society, join together; or in the large a.s.sembly hall which is found in every family house. In the meeting-house there are generally benches, on which the people sit until all are a.s.sembled. In the a.s.sembly hall there are only seats ranged along the walls; and the members of the family, as they enter, take their accustomed places, standing, in the ranks which are formed for worship. The men face the women, the older men and women in the front, the elders standing at the head of the first rank. A somewhat broad s.p.a.ce or gangway is left between the two front ranks. After the singing of a hymn, the elder usually makes a brief address upon holiness of living and consecration to G.o.d; he is followed by the eldress; and thereupon the ranks are broken, and a dozen of the brethren and sisters, forming a separate square on the floor, begin a lively hymn tune, in which all the rest join, marching around the room to a quick step, the women following the men, and all often clapping their hands.

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

In their marching and dancing they hold their hands before them, and make a motion as of gathering something to themselves: this is called gathering a blessing. In like manner, when any brother or sister asks for their prayers and sympathy, they, reversing their hands, push toward him that which he asks.

[Ill.u.s.tration: SHAKER WORSHIP--THE DANCE]

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

New members are admitted with great caution. Usually a person who is moved to become a Shaker has made a visit to the Novitiate family of some society, remaining long enough to satisfy himself that membership would be agreeable to him. During this preliminary visit he lives separately from the family, but is admitted to their religious meetings, and is fully informed of the doctrines, practices, and requirements of the Shaker people. If then he still desires admission, he is expected to set his affairs in order, so that he shall not leave any unfulfilled obligations behind him in the world. If he has debts, they must be paid; if he has a wife, she must freely give her consent to the husband leaving her; or if it is a woman, her husband must consent. If there are children, they must be provided for, and placed so as not to suffer neglect, either within the society, or with other and proper persons.

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

The first and chief requirement, on admission, is that the neophyte shall make a complete and open confession of the sins of his whole past life to two elders of his or her own s.e.x; and the completeness of this confession is rigidly demanded. Mother Ann's practice on this point I have quoted elsewhere. As this is one of the most prominent peculiarities of the Shaker Society, it may be interesting to quote here some pa.s.sages from their books describing the detail on which they insist. Elder George Albert Lomas writes:

"Any one seeking admission as a member is required, ere we can give any encouragement at all, to settle all debts and contracts to the satisfaction of creditors, and then our rule is If candid seekers after salvation come to us, we neither accept nor reject them; we _admit_ them, leaving the Spirit of Goodness to decide as to their sincerity, to bless their efforts, if such, or to make them very dissatisfied if hypocritical. After becoming thoroughly acquainted with our principles, we ask individuals to give evidence of their sincerity, if really sick of sin, by an honest confession of every improper transaction or sin that lies within the reach of their memory. This confession of sin to elders of their own s.e.x, appointed for the purpose, _we_ believe to be the door of hope to the soul, the Christian valley of Achor, and one which every sin-sick soul seizes with avidity, as being far more comforting than embarra.s.sing. And this opportunity remains a permanent inst.i.tution with us--to confess, retract our wrongs as memory may recall them; and aids individuals in so thoroughly repenting of past sins that they are enabled to leave them in the rear, while they pa.s.s on to greater salvations. It often takes years for individuals to complete this work of _thorough confession and repentance_; but upon this, more than upon aught else, depends their success as permanent and happy members. Those who choose to use deceit, often do so, but _never_ make reliable members: always uncomfortable while they remain; and very few do or can remain, unless they fulfill this important demand of '_opening the mind.'_ If _we_ do not detect their insincerity, G.o.d does, and they are tempted of the devil beyond their wish to remain with the Shakers; while he that _confesseth_ and _forsaketh_ his sins shall find mercy. This is not a confession to mortality, but unto G.o.d, witnessed by those who have thoroughly experienced the practical results of the ordeal. 'My son, give glory to the G.o.d of heaven; _confess unto him_, and _tell_ me what thou hast done.'" [Footnote: "Plain Talks on Practical Religion," etc.]

Another authority says on this subject:

"All such as receive the grace of G.o.d which bringeth salvation, first honestly bring their former deeds of darkness to the light, by confessing all their sins, with a full determination to forsake them forever. By so doing they find justification and acceptance with G.o.d, and receive that power by which they become dead indeed unto sin, and alive unto G.o.d, through Jesus Christ, and are enabled to follow his example, and walk even as he walked." [Footnote: "Christ's First and Second Appearing. By Shakers."]

A third writer reasons thus upon confession:

"As all the secret actions of men are open and known to G.o.d, therefore a confession made in secret, though professedly made to G.o.d, can bring nothing to light; and the sinner may perhaps have as little fear of G.o.d in confessing his sins in this manner as he had in committing them. And as nothing is brought to the light by confessing his sins in this manner, he feels no cross in it; nor does he thereby find any mortification to that carnal nature which first led him into sin; and is therefore liable to run again into the same acts of sin as he was before his confession. But let the sinner appear in the presence of a faithful servant of Christ, and there confess honestly his every secret sin, one by one, of whatever nature or name, and faithfully lay open his whole life, without any covering or disguise, and he will then feel a humiliating sense of himself, in the presence of G.o.d, in a manner which he never experienced before. He will then, in very deed, find a mortifying cross to his carnal nature, and feel the crucifixion of his l.u.s.t and pride where he never did before. He will then perceive the essential difference between confessing his sins in the dark, where no mortal ear can hear him, and actually bringing his evil deeds to the light of one individual child of G.o.d; and he will then be convinced that a confession made before the light of G.o.d in one of his true witnesses can bring upon him a more awful sense of his accountability both to G.o.d and man than all his confessions in darkness had ever done." [Footnote: "Summary View," etc.]

Community of property is one of the leading principles of the Shakers.

"It is an established principle of faith in the Church, that all who are received as members thereof do freely and voluntarily, of their own deliberate choice, dedicate, devote, and consecrate themselves, with all they possess, to the service of G.o.d forever." In accordance with this rule, the neophyte brings with him his property; but as he is still on trial, and may prove unfit, or find himself uncomfortable, he is not allowed to give up his property unreservedly to the society; but only its use, agreeing that so long as he remains he will require neither wages for his labor nor interest for that which he brought in. On these terms he may remain as long as he proves his fitness. But when at last he is moved to enter the higher or Church order, he formally makes over to the society, forever, and without power of taking it back, all that he owns. The articles of agreement by which he does this read as follows:

"We solemnly and conscientiously dedicate, devote, and give up ourselves and services, together with all our temporal interest, to G.o.d and his people; to be under the care and direction of such elders, deacons, or trustees as have been or may hereafter be established in the Church, according to the first article of this Covenant.

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

"As the sole object, purpose, and design of our uniting in a covenant relation, as a Church or body of people, in Gospel union, was from the beginning, and still is, faithfully and honestly to receive, improve, and diffuse the manifold gifts of G.o.d, both of a spiritual and temporal nature, for the mutual protection, support, comfort, and happiness of each other, as brethren and sisters in the Gospel, and for such other pious and charitable purposes as the Gospel may require; _Therefore_ we do, by virtue of this Covenant, solemnly and conscientiously, jointly and individually, for ourselves, our heirs, and a.s.signs, promise and declare, in the presence of G.o.d and each other, and to all men, that we will never hereafter, neither directly nor indirectly, make nor require any account of any interest, property, labor, or service which has been, or which may be devoted by us or any of us to the purposes aforesaid; nor bring any charge of debt or damage, nor hold any demand whatever against the Church, nor against any member or members thereof, on account of any property or service given, rendered, devoted, or consecrated to the aforesaid sacred and charitable purpose."

As under this agreement or covenant no accounts can be demanded, so the societies and families have no annual or business meetings, nor is any business report ever made to the members.

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

Besides this, they aim, as far as possible, to supply their own needs.

Thus they make all their own clothing, and formerly made also their own woolen cloths and flannels. They make shoes, do all their own carpentering, and, as far as is convenient, raise the food they consume.

They have usually fine barns, and all the arrangements for working are of the best and most convenient. For instance, at Mount Lebanon the different families saw their firewood by a power-saw, and store it in huge wood-houses, that it may be seasoned before it is used. In their farming operations they spare no pains; but, working slowly year after year, redeem the soil, clear it of stones, and have clean tillage. They are fond of such minute and careful culture as is required in raising garden seeds. They keep fine stock, and their barns are usually admirably arranged to save labor.

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

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

The dress of the men is remarkable for a very broad, stiff-brimmed, white or gray felt hat, and a long coat of light blue. The women wear gowns with many plaits in the skirt; and a singular head-dress or cap of light material, which so completely hides the hair, and so encroaches upon the face, that a stranger is at first unable to distinguish the old from the young. Out of doors they wear the deep sun-bonnet known in this country commonly as a Shaker bonnet. They do not profess to adhere to a uniform; but have adopted what they find to be a convenient style of dress, and will not change it until they find something better.

[Ill.u.s.tration: SISTERS IN EVERY DAY COSTUME]

IV.--A VISIT TO MOUNT LEBANON.

It was on a bleak and sleety December day that I made my first visit to a Shaker family. As I came by appointment, a brother, whom I later found to be the second elder of the family, received me at the door, opening it silently at the precise moment when I had reached the vestibule, and, silently bowing, took my bag from my hand and motioned me to follow him.

We pa.s.sed through a hall in which I saw numerous bonnets, cloaks, and shawls hung up on pegs, and pa.s.sed an empty dining-hall, and out of a door into the back yard, crossing which we entered another house, and, opening a door, my guide welcomed me to the "visitors' room." "This,"

said he, "is where you will stay. A brother will come in presently to speak with you." And with a bow my guide noiselessly slipped out, softly closed the door behind him, and I was alone.

I found myself in a comfortable low-ceiled room, warmed by an air-tight stove, and furnished with a cot-bed, half a dozen chairs, a large wooden spittoon filled with saw-dust, a looking-gla.s.s, and a table. The floor was covered with strips of rag carpet, very neat and of a pretty, quiet color, loosely laid down. Against the wall, near the stove, hung a dust-pan, shovel, dusting-brush, and small broom. A door opened into an inner room, which contained another bed and conveniences for washing. A closet in the wall held matches, soap, and other articles. Every thing was scrupulously neat and clean. On the table were laid a number of Shaker books and newspapers. In one corner of the room was a bell, used, as I afterward discovered, to summon the visitor to his meals. As I looked out of a window, I perceived that the sash was fitted with screws, by means of which the windows could be so secured as not to rattle in stormy weather; while the lower sash of one window was raised three or four inches, and a strip of neatly fitting plank was inserted in the opening--this allowed ventilation between the upper and lower sashes, thus preventing a direct draught, while securing fresh air.

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

Such as I have described him I have found all or nearly all the Shaker people--polite, patient, noiseless in their motions except during their "meetings" or worship, when they are sometimes quite noisy; scrupulously neat, and much given to attend to their own business.

[Ill.u.s.tration: ELDER FREDERICK W EVANS]

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

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

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

He is both a writer and a speaker; and while not college bred, has studied and read a good deal, and has such natural abilities as make him a leader among his people, and a man of force any where. He is a person of enthusiastic and aggressive temperament, but with a practical and logical side to his mind, and with a hobby for science as applied to health, comfort, and the prolongation of life. In person he is tall, with a stoop as though he had overgrown his strength in early life; with brown eyes, a long nose, a kindly, serious face, and an attractive manner. He was dressed rigidly in the Shaker costume.

[Ill.u.s.tration: VIEW OF A SHAKER VILLAGE.]

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

As you drive up the road from Lebanon Springs, the first building belonging to the Shaker settlement which meets your eye is the enormous barn of the North Family, said to be the largest in the three or four states which near here come together, as in its interior arrangements it is one of the most complete. This huge structure lies on a hillside, and is two hundred and ninety-six feet long by fifty wide, and five stories high, the upper story being on a level with the main road, and the lower opening on the fields behind it. Next to this lies the sisters' shop, three stories high, used for the women's industries; and next, on the same level, the family house, one hundred feet by forty, and five stories high. Behind these buildings, which all lie directly on the main road, is another set--an additional dwelling-house, in which are the visitors' room and several rooms where applicants for admission remain while they are on trial; near this an enormous woodshed, three stories high; below a carriage-house, wagon sheds, the brothers' shop, where different industries are carried on, such as broom-making and putting up garden seeds; and farther on, the laundry, a saw-mill and grist-mill and other machinery, and a granary, with rooms for hired men over it.

The whole establishment is built on a tolerably steep hillside.

[Ill.u.s.tration: THE HERB HOUSE, MOUNT LEBANON]

A quarter of a mile farther on are the buildings of the Church Family, and also the great boiler-roofed church of the society; and other communes or families are scattered along, each having all its interests separate, and forming a distinct community, with industries of its own, and a complete organization for itself.

[Ill.u.s.tration: MEETING HOUSE AT MOUNT LEBANON]

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

Elder Frederick came to give me notice that I was permitted to witness the funeral ceremonies of the departed sister, which were set for ten o'clock, in the a.s.sembly-room; and thither I was accordingly conducted at the proper time by one of the brethren. The members came into the room rapidly, and ranged themselves in ranks, the men and women on opposite sides of the room, and facing each other. All stood up, there being no seats. A brief address by Elder Frederick opened the services, after which there was singing; different brethren and sisters spoke briefly; a call was made to the spirit of the departed to communicate, and in the course of the meeting a medium delivered some words supposed to be from this source; some memorial verses were read by one of the sisters; and then the congregation separated, after notice had been given that the body of the dead sister would be placed in the hall, where all could take a last look at her face. I, too, was asked to look; the good brother who conducted me to the plain, unpainted pine coffin remarking very sensibly that "the body is not of much importance after it is dead."

[Ill.u.s.tration: INTERIOR OF MEETINGHOUSE AT MOUNT LEBANON]

Afterwards, in conversation, Elder Frederick told me that the "spiritual" manifestations were known among the Shakers many years before Kate Fox was born; that they had had all manner of manifestations, but chiefly visions and communications through mediums; that they fell, in his mind, into three epochs: in the first the spirits laboring to convince unbelievers in the society; in the second proving the community, the spirits relating to each member his past history, and showing up, in certain cases, the insincerity of professions; in the third, he said, the Shakers reacted on the spirit world, and formed communities of Shakers there, under the instruction of living Shakers.

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