The Communistic Societies of the United States by Charles Nordhoff
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Charles Nordhoff >> The Communistic Societies of the United States
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"After marching a few songs, the prophet requested the formation of two
circles, one containing all the brethren, the other the sisters. The two
mediums were first enclosed by the circle of brethren. They both were
young women between twenty and twenty-five years of age, and had never
before been at Enfield. They had probably never heard the names of two
thirds of the younger members. They moved around in these circles,
stopping before each one as though reading the condition of every heart.
As they passed some, they evinced pleasure; as they passed others, they
bespoke grief; others, yet, an obvious contempt; by which it seemed they
looked within, and saw with delight or horror the state of all. From our
knowledge of the members, we knew they passed and noticed them as their
works merited. Little was said to separate individuals in the first
meeting. In the second, we were requested to form six circles, three of
each sex, and those of a circle to be connected together by the taking
hold of hands; and in this manner to bow, bend, and dance. In this
condition an influence was felt, upon which psychologists and biologists
would differ. It would be needless to enumerate the many gifts, the
prophecies, the extempore songs, the revelations, the sins exposed, and
the hypocrites ejected from the society during this period of two
months. But, as near as we could estimate, four hundred new songs were
sung in that time, either by improvisation or inspiration, of which I
have my opinion. I doubt not but that many were inspired by spirits
congenial with themselves, and consequently some of the songs evinced a
fatuity and simplicity peculiar to the instrument. On the other hand,
many songs were given from spheres above, higher in melody, sentiment,
and pathos than any originating with earth's inhabitants.
"I recollect that the first spiritual gift presented to me was a 'Cup of
Solemnity.' I drank the contents, and felt for a season the salutary
effects. During the revival I became sincerely converted. I for a time,
by reason of prejudice and distrust, resisted the effect of the
impressions, which at length overwhelmed me in a flood of tears, shed
for joy and gladness, as I more and more turned my thoughts to the
Infinite. At last a halo of heavenly glory seemed to surround me. I
drank deep of the cup of the waters of life, and was lifted in mind and
purpose from this world of sorrow and sin. I soared in thought to God,
and enjoyed him in his attributes of purity and love. I was wafted by
angels safely above the ocean of sensual enjoyment which buries so many
millions, but into which I had never fallen. I explored the beauties of
ineffable bliss, and caught a glimpse of that divinity which is the
culmination of science and the end of the world. The adoration and
solemnity of the sanctuary enveloped me as with a mantle, even when
employed in manual labor and in the company of my companions. The
frivolity of some of my companions disgusted me. The extreme and
favorable change wrought within me in so short a time was often remarked
by the elders and members of the society; but the praise or the censure
of mortals were to me like alternate winds, and of little avail.
"Two years thus passed, in which my highest enjoyments and pleasures
were an inward contemplation of the beauty, love, and holiness of God,
and in the ecstatic impressions that I was in the hollow of his hand,
and owned and blessed of him. Still later in life I retained and could
evoke at times the same profoundly religious impressions, contaminated,
however, by other favorite objects of study and attachment. Even the
expression of my countenance wore an aspect of deep, tender, and
benignant gravity, which the reflection of less holy subjects could not
produce. It was my delight to pray fervently and _tacitly_, and this
I often did besides the usual time allotted for such devotion. (Vocal
prayer is not admissible among the Shakers.) I loved to unite in the
dance, and give myself up to the operations of spirits even, if it would
not thwart my meditative communion with God and with God alone. Though
instruments or mediums were multiplied around me, dancing in imitation
of the spirits of all nations, singing and conversing in unknown
tongues, some evincing a truly barbarian attitude and manners, I stood
in mute thanksgiving and prayer. At times I was asked by the elders if I
could not unite and take upon me an Indian, a Norwegian, or an Arabian
spirit? I would then strive to be impressed with their feelings, and act
in conformity thereto. But such inspiration, I found, was not the
revelation of the Holy Ghost. It was not that which elevated and kept me
from all trials and temptations. But my inward spontaneous devotion was
the kind I needed. I informed the elders of my opinion, and they
concurred in it, only they regarded the inspiration of simple and
unsophisticated spirits as a stepping-stone to a higher revelation, by
virtue of removing pride, vanity, and self-will, those great barriers
against the accession of holy infusions."
* * * * *
"In the fall of that season this revival redoubled its energy. The gifts
were similar to those of the spring previous, but less charity was shown
to the hypocrite and vile pretender. It was announced that Jehovah-Power
and Wisdom--the dual God, would visit the inhabitants of Zion, and
bestow a blessing upon each individual as their works should merit. A
time was given for us to prepare for his coming. Every building, every
apartment, every lane, field, orchard, and pasture, must be cleansed of
all rubbish and needless encumbrance; so that even a Shaker village, so
notorious for neatness, wore an aspect fifty per cent more tidy than
usual. To sweep our buildings, regulate our stores, pick up and draw to
a circular wood-saw old bits of boards, stakes, and poles that were fit
for naught but fuel, and collect into piles to be burned upon the spot
all such as were unfit for that, was the order of the day. Even the
sisters debouched by scores to help improve the appearance of the farm
and lake shores, on which were quantities of drift-wood. Thus was passed
a fortnight of pleasant autumnal weather. As the evenings approached, we
set fire to the piles of old wood, which burned, the flames shooting
upward, in a serene evening, like the innumerable bonfires which
announce the ingress of a regal visitant to monarchical countries.
Viewed from the plain below, in the gray, dim twilight of a soft and
serene atmosphere, when all nature was wrapped in the unique and
beautiful solemnity of an unusually prorogued autumn, these fires,
emerging in the blue distance from the vast amphitheatre of hills, were
picturesque in the highest degree. How neat! How fascinating! And how
much like our conceptions of heaven the whole vale appeared! And then to
regard this work of cleansing and beautifying the domains of Mount Zion
as that preparatory to the visitation of the Most High, is something
which speaks to the heart and says: 'Dost thou appear as beautiful, as
clean, and as comely in the sight of God as do these elements of an
unthinking world? Is thine heart also prepared to be searched with the
candles of him from whom no unclean thing is hidden?'
"The following words were said to have been brought by an angel from
Jehovah, and accompanied by a most beautiful tune of two airs:
"'I shall march through Mount Zion,
With my angelic band;
I shall pass through the city
With my fan in my hand;
And around thee, O Jerusalem,
My armies will encamp,
While I search my Holy Temple
With my bright burning lamp.'"
"It was during this revival that Henry, of whom I have spoken, was
ejected from the society. During this, as also during the previous
excitement, he had exhibited an aversion which often found vent in
bitter taunts and jeers. Sometimes, however, a simulated unity of
feeling had prevented his publicly incurring the imputation of open
rebellion. He had learned some scraps of the Latin language, and on the
occasion of the evening worship in which he was expelled, he afterward
informed us that, at the time he was arraigned for expulsion, he was
pretendedly uniting with those who were speaking in unknown languages by
employing awful oaths and profanity in the Latin tongue. A female
instrument, said to be employed by the spirit of Ann Lee, approached him
while thus engaged, and uttered in a low, distinct, and funereal accent
a denunciation which severed him as a withered branch from the tree of
life. He suddenly bowed as if beneath the weight of a terrible destiny,
smiting his breast and ejaculating, 'Pardon! Pardon! Oh,
forgive--forgive me my transgressions'. The elders strove to hush his
cries, and replied that 'all forbearance is at an end.' His ardent
vociferations now degenerated into inarticulate yells of horror and
demoniacal despair. He rushed from the group which surrounded him, he
glided like one unconscious of the presence of others from one extremity
of the hall to another, he smote with clenched fists the walls of the
apartment, and reeled at last in convulsive agony, uttering the deep,
hollow groan of inexorable expiation. In this situation he was hurried
for the last time from the sanctuary which he had so often profaned, and
from the presence of those moistened eyes and commiserative looks which
he never would again behold. The confession of his blasphemous profanity
he made at the trustees' office prior to his leaving the society, which
occurred the subsequent morning."
At another time such scenes as the following are described:
"Shrieks of some one, apparently in great distress, first announced a
phenomenon, which caused the excitement. The screeching proceeded from a
girl of but thirteen years of age, who had previously among the Shakers
been a clairvoyant, and who has since been a powerful medium for
spiritual manifestation elsewhere. She soon fell upon the floor,
uttering awful cries, similar to those we had often heard emanating from
instruments groaning under the pressure of some hidden abomination in
the assembly. She plucked out entire handfuls of her hair, and wailed
and shrieked like one subjected to all the conceived agonies of hell.
The ministry and elders remarked that they believed that something was
wrong; something extremely heinous was covered from God's witnesses
somewhere in the assembly. All were exhorted to search themselves, and
see if they had nothing about them that God disowns. The meeting was
soon dismissed, but the medium continued in her abnormal and deplorable
condition. Near the middle of the succeeding night we were all awakened
by the ringing of the alarm, and summoned quickly to repair to the
girls' apartments. We obeyed. The same medium lay upon a bed, uttering
in the name of an apostate from the Shaker faith, and who was still
living in New England, tremendous imprecations against himself, warning
all to beware of what use they make of their privilege in Zion, telling
us of his awful torments in hell, how his flesh (or the substance of his
spiritual body) was all to strings and ringlets torn, how he was roasted
in flames of brimstone and tar, and, finally, that all these calamities
were caused by his doleful corruptions and pollutions while a member,
and professedly a brother to us. This, it was supposed by many, was by
true revelation the anticipation of the future state of this victim of
apostasy and sin. Two or three more girls were soon taken in the same
manner, and became uncontrollable. They were all instruments for
reprobated spirits, and breathed nothing but hatred and blasphemy to
God. They railed, they cursed, they swore, they heaped the vilest
epithets upon the heads of the leaders and most faithful of the members,
they pulled each other's and their own hair, threw knives, forks, and
the most dangerous of missiles. When the instruments were rational, the
elders entreated them to keep off such vile spirits. They would weep in
anguish, and reply that, unless they spoke and acted for the spirits,
they would choke them to death. They would then suddenly swoon away, and
in struggling to resist them would choke and gasp, until they had the
appearance of a victim strangled by a rope tightly drawn around her
neck. If they would then speak, the strangulation would cease. In the
mean time two females of adult age, and two male youths, were seized in
the same manner. Unless confined, they would elope, and appear to all
intents the victims of insanity. One of the young women eloped, fled to
a lake which was covered with ice, was pursued by some of the ox
teamsters, and carried back to the infirmary. Two men could with
difficulty hold a woman or a child when thus influenced. To prevent
mischief and elopement, we were obliged to envelop their bodies and
their arms tightly in sheets, and thus sew them up and confine them
until the spell was over. Such delirium generally lasted but a few
hours. It would seize them at any time and at any place.
"The phenomena to which we allude was the source of much facetious
pleasantry with the young brethren. One of the infernal spirits had one
evening declared that 'before morning they would have the deacon and
Lupier.' 'Deacon' was an epithet applied to myself, as a token of
familiarity. The tidings of the declaration of this infernal agent were
soon conveyed to me. It happened that my companion of the dormitory, a
middle-aged man, had that evening gone to watch with the mediums, and I
was left alone. I replied to my companions, who interrogated and
sarcastically congratulated me on my prospects for the night, that 'if
the corporeal influence of incarnate devils could be kept from the room,
I would combat without aid all other influences and answer for my own
safety.' I accordingly locked myself into my room, and enjoyed,
unmolested for the night, except by occasional raps upon the door by my
passing comrades, some of whom were up all night by reason of the
excitement, a sound and pleasant sleep. One or two instances occurred in
which a superhuman agency was indubitably obvious. One of the abnormal
males lay in a building at some distance from the infirmary where the
female instruments were confined. Suddenly one of the last, who had been
for some time in a quiescent state and rational, was seized by one of
these paroxysms, which were always accompanied by dreadful contortions
and sudden twitchings of the body, and, speaking for the spirit, said
that 'Old S---- had bound him with a surcingle, and he had left E----,'
one of the male instruments. The physician instantly repaired to the
building where E---- lay, and he was perfectly rational. S----, the
watch, informed the physician that E---- raved so violently a moment
before that he bound his arms to his body by passing a surcingle around
both, and he quickly became himself. At another time one of the females
took a handful of living coals in her bare hands, and thus carried them
about the room without even injuring the cuticle of the skin.
"The phenomena and excitement soon dwindled away by the tremendous
opposition directed against them; and when afterward spoken about, were
designated by the sinister phrase--'The Devil's Visitation.'
"Other ministrations and gifts, original and perfectly illustrative of
the inspirations of crude and uncivilized spirits, continued as usual to
exist. They were truly ludicrous. I have seen female instruments in
uncouth habits, and in imitation of squaws, and a few males acting as
suneps, glide in groups on a stiffly frozen snow, shouting, dancing,
yelling, and whooping, and others acting precisely the peculiar traits
of a Negro, an Arab, a Chinese, an Italian, or even the polite gayety of
a Frenchman. And, what is still more astounding, speaking the vernacular
dialects of each race. Their confabulation, aided by inspired
interpreters, was truly amusing and interesting. On one occasion I saw a
sister, inspired by a squaw, her head mounted with an old hat of felt,
cocked, jammed, and indented in no geometrical form, rush to a pan
containing a collection of the amputated legs of hens, seize a handful
of the raw delicacy, and devour them with as much alacrity as a Yankee
woman would an omelet or a doughnut."
In general, Elkins relates:
"I have myself seen males, but more frequently females, in a
superinduced condition, apparently unconscious of earthly things, and
declaring in the name of departed spirits important and convincing
revelations. Speaking in foreign tongues and prophesying were the most
common gifts. In February, 1848, a medium became abstracted from earthly
scenes, and announced the presence of an angel of God. The angel
declared, through her, that he was sent on a mission to France, and that
before many days we should hear of his doings in that nation. This
announcement was in presence of the whole family, and it was then and
there noted down. France at that time was, for aught we knew, resting
upon a permanent political basis; or as nearly in that condition as she
ever was. In a few days the revolution of the 24th of February
precipitated the monarchy into an interregnum, which philanthropists
hoped was bottomless.
"Turning rapidly upon the toes, bowing, bending, twisting, and reeling
like one a victim to the fumes of intoxication; swooning and lying
prostrate with limbs stiff and unyielding, like a corpse, and to all
outward appearance the vital spark extinct; then suddenly
resuscitating--the mind still abstracted from scenes below--and rising to
join in the jubilancy of the dance, in company with and in imitation of
the angels around the throne of God, singing extemporaneous anthems and
songs, or those learned direct of seraphs in the regions of bliss--such
are the many exercises, effusions of devotion, and supernatural elapses
of which I was for fifteen years at intervals an eye and ear witness.
Also the exposure of sin, designating in some cases the transgressor,
the act, and the place of perpetration, of which the accused was most
generally found culpable.
"More than a score of new dances were performed, with an attitude of
grace and with the precision of a machine, by about twenty female
clairvoyants. They _said_ they learned them of seraphs before the
throne of God.
"I was doubtful of their assertions, for such things were to me novel. I
however determined not to overstep the bounds of prudence, and declare
the work an illusion, for fear that I might blaspheme a higher power, I
communicated my doubts to a few of my companions, and one, less cautious
than myself, immediately broke forth in imprecations against it. I never
was secretly opposed, but a turbulent disposition or a love for dramatic
scenes, prompted by the hope of detecting either the validity or
deception of such phenomena, impelled me to wink opposition to my
reckless companion. In the devotional exercises, which served as a
preliminary to the entrance of the mind into a superior condition, such
as whirling, twisting, and reeling, we all took a part. Henry, for that
was the name of the youth who was so zealous in his aspersions, united
awkwardly and derisively in these exercises. Amid so many arms, legs,
and bodies, revolving, oscillating, staggering, and tripping, it is not
remarkable that a few should be thrown prostrate (not violently,
however) upon the floor. One evening, in a boy's meeting at a time of
great excitement, when the spirits of some of our companions were
reported to be in spiritual spheres, and other departed spirits were
careering their mortal ladies in the graceful undulations of a celestial
dance, Henry and many others, among whom I was seen, were whirling,
staggering, and rolling, striving in vain, by all the humility we could
assume, to be also admitted into the regions of spiritual recognition,
Henry suddenly tripped and fell. One of his visionary companions
instantly sprang, passed his hands with great rapidity over him, as
though binding him with invisible cords, and then returned to his
graceful employment. The clairvoyant's eyes were closed, as indeed were
the eyes of all while in that condition. In vain Henry struggled to
rise, to turn, or hardly to move. He was fettered, bound fast by
invisible manacles. The brethren were summoned to witness the sight. In
the space of perhaps half an hour the clairvoyant returned, loosened his
fetters, and he arose mortified and confounded. Singularly disposed, he
ever after treated these gifts with virulent ridicule, and never was
heard to utter any serious remarks concerning this transaction. The
clairvoyant after this event was the butt of his satire and jests, and
received them without revenge so long as Henry remained, which was about
five years--a reckless, abandoned, evil-minded person, eventually
severed by that same power which he strove incessantly to ridicule. All
these strange operations and gifts are attributed by the Shakers to the
influence of superhuman power like that manifested in the Primitive
Church."
Some of the hymns which date from this period have fragments of the
"strange tongues" in which the "mediums" spoke. Here is one, dated at
New Lebanon, and printed in the collection called "Millennial Hymns:"
"HEAVENLY GUIDE.
"Lo all ye, hark ye, dear children, and listen to me,
For I am that holy Se lone' se ka' ra an ve';
My work upon earth is holy, holy and pure,
That work which will ever, forever endure.
"Yea, my heavenly Father hath se-ve'-ned to you
That power which is holy and that faith which is true;
O then, my beloved, why will ye delay?
O la ho' le en se' ren, now while it is day.
"The holy angels in heaven their trumpets do raise,
And with saints upon earth sound endless praise.
Blessed, most blessed, your day, and holy your call,
O ven se' ne ven se' ne, yea every soul.
"All holy se ka' ren are the free blessings given
And bestowed on you from the fountain of heaven;
Yea, guardian spirits from the holy Selan',
Bring you heavenly love, vi' ne see', Lin' se van'.
"Press ye on, my dear children, the holy Van' la hoo'
Is your heavenly guide, and will safely bear you through
All vo'len tribulation you meet here below;
Then be humble, dear children, be faithful and true.
"For God, your holy, holy HEAVENLY FATHER, will never,
Never forsake his holy house of Israel on e.a.r.t.h.,
But the blessings of heaven will continue to flow
On you, my beloved Ar' se le be low. (_n-o-t-e-s_.)"
The most curious relics of those days are two considerable volumes,
which have since fallen into discredit among the Shakers themselves, but
were at the time of their issue regarded as highly important. One of
these is entitled "_A Holy, Sacred, and Divine Soil and Book, from the
Lord God of Heaven to the Inhabitants of Earth:_ Revealed in the
United Society at New Lebanon, County of Columbia, State of New York,
United States of America. Received by the Church of this Communion, and
published in union with the same." It is dated Canterbury, N. H., 1843;
contains 405 pages; and is in two parts. The first part contains the
revelation proper; the second, various "testimonies" to its accuracy and
divine origin. Of these evidences, some purport to be by the prophets
Elisha, Ezekiel, Malachi, Isaiah, and others; from Noah, St. Peter, St.
John; by "Holy and Eternal Mother Wisdom," and a "holy and mighty angel
of God," whose name was _Ma'ne Me'rah Vak'na Si'na Jah_; but the
greater number are by living Shakers. As a part of the revelation, the
Shakers were commanded to print, "in their own society, five hundred
copies" of this book, to be "given to the children of men," and "it is my
requirement that they be printed before the 22d of next September. To be
bound in yellow paper, with red backs; edges yellow also." Moreover,
missionary societies were commanded to translate the book into foreign
tongues, and I have heard that a copy was sent to every ruler or
government which could be reached by mail.
The body of the book is a mixture of Scripture texts and "revelations of
spirits;" and the absurdity of it appears to have struck even the
so-called "holy angel" who was supposed to have superintended the
writing, as appears from the following passage:
"We are four of the holy and mighty angels of God, sent from before
his throne, to pass and repass through the four quarters of the
earth; and many are the holy angels that bear us company. And thus
we shall visit the earth in partial silence, as this Roll goes
forth, until we have marked the door-posts of all, as our God hath
commanded, who shall humble themselves and repent at his word, by
proclaiming a solemn fast, and cease from their awful crimes of
wickedness, and turn to him in righteousness.
"My name, says the angel whose quarter is eastward, and stands as
first, is HOLY ASSAN' DE LA JAH'. The second, whose part is second,
and quarter westward, is MI'CHAEL VAN' CE VA' NE. The third, whose
part is third, and quarter northward, is GA' BRY VEN' DO VAS' TER
REEN'. The fourth, whose part is fourth, and quarter southward, is
VEN DEN' DE PA' ROL JEW' LE JAH'.
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