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Canterbury Shaker Village
in Canterbury, New Hampshire, displays the
natural beauty of the countryside where the Shakers settled
their communities, far from the corrupting elements of the
major cities
Courtesy of Canterbury Shaker Village |
In his book, The American Soul, Rediscovering the Wisdom
of the Founders, Jacob Needleman states, "we need to appreciate
the important role that innovative religious communities played
in the formation of our country--remembering that, for many of
the Founding Fathers, America itself was envisioned as a new land,
a new community defined not only politically but also spiritually."
While the definition of "spirituality" took many forms, from enlightenment
principles to freedom of worship, many European groups envisioned
America as a place to plant the seeds for utopian communities,
both religious and secular. One such group was the United Society
of Believers in Christ's Second Appearing, commonly known as the
Shakers, who arrived in America from England in 1774. Founded
in 1747, in Manchester, England, from a group of dissenting Quakers,
only a handful of Shakers came to North America in 1774. Once
in America, the Shakers won many converts, and their faith spread
to include roughly 6,000 members just before the Civil War. The
Shakers were but one of many sects that found fertile soil in
the North American continent to practice their beliefs and expand.
Today, except for one active community in Sabbathday, Maine, the
great Shaker villages are diminished, but the Shakers left an
enduring impact on the religion and culture of the United States.
Historical Background: The origins of the Shakers, like
many other religious sects that splintered off mainstream Protestantism,
are found in the 17th century. The Protestant Revolution, which
began in Europe in 1517, along with the discoveries of new technologies
and trade routes, altered the political, spiritual, and economic
life of Europe and the world. The discoveries of the Americas,
the uses of the vernacular tongues in writing, and the ancient
earth-centered universe disproved by Tycho Brahe and other astronomers,
along with the opening of new trade routes and newer technologies
for warfare altered the earlier medieval conception of the universe.
With new scientific and religious interpretations opening up (the
publishing of the Bible in various vernacular languages helped
speed the process), the creation of new Christian Churches outside
the Catholic Church and the mainstream Protestant denominations
(the Lutheran Church, the Calvinists and Church of England) continued
in the 17th and 18th centuries. Already in Elizabethan England
the Puritans were becoming separate from the Church of England.
Following came the Baptist Church, the Quakers, the French Camisards,
the Community of True Inspiration, the first Unitarian tract,
various Anabaptist and millenarian groups, the Methodists and
others. Often the congregations that created these new churches
believed that the mainstream Protestant Churches were becoming
too legalistic in interpretation of the Bible. Two of these newer
sects, the French Camisards and the Quakers, lead the way to the
Shakers. The beliefs and early histories of these two religious
groups will be briefly explored, as both groups contributed to
the formation of Shaker beliefs.
Apple picking in 1918; unlike
some other rural religious groups, the Shakers embraced technology
and labor saving devices
Courtesy of Canterbury Shaker Village Archives |
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French Camisards and Quakers: The French Camisards, whose
religious beliefs inspired both the Quakers and Shakers, originated
in southern France during the 17th century. Influenced by the French
Calvinists, the Camisards, whose name originated from the Provence
word camiso, or chemise (shirt), rebelled against the royal persecution
of their faith by the French authorities. The Camisards held some
of their leaders to be Prophets, whom they claimed heard the word
of God. They battled the armies of the French King Louis XIV from
1702 to 1706. Losing the battle, some Camisard survivors fled to
England, where they continued to practice their beliefs. It was
when these exiles preached in England that some Quakers fell under
their influence. The Shakers Compendium of the Origin, History,
Principles, Rules and Regulations, Government, and Doctrines of
the United Society of Believers in Christ's Second Appearing,
written by F.W. Evans, and originally published in 1859, mentions
the Camisards favorably, stating "In the beginning of the eighteenth
century, Spiritualism broke out on the continent of Europe, and
was followed by most remarkable religious revivals; out of which
arose the 'French prophets'."
It was a merging of both Quaker and French Camisard beliefs
that created the Shakers. The Quakers were founded in England
in 1652 by George Fox. Stressing the "Inner Light of Christ,"
the early Quakers taught that direct knowledge of Christ was possible
to the individual without a Church, priest or book as the final
word of revelation. While no official creed holds the Quakers,
or Society of Friends, together, the belief that God exists in
all people caused many Quakers to be sensitive to injustice and
degradation. They have a long history of pacifism, and this belief
was found also among their spiritual descendants, the Shakers.
During the 1740s, the Quakers changed their process of worship
where their violent tremblings and quakings, from which they derived
their name, predominated. One group in Manchester, England, retained
this form of worship, and it was during the 1740s that the "Shaking
Quakers," or Shakers, came under the influence of some exiled
French Camisards. This group split off from mainstream Quakerism
in 1747, and developed along their own lines, forming into a society
with Jane and James Wardley as their leaders. Ann Lee, the founder
and later leader of the American Shakers, and her parents were
members of this society.
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Gravestone of the founder of
the American Shakers, Mother Ann Lee
Courtesy of Shaker Heritage Society, Albany, New York |
Mother Ann Lee and the Early Shakers: Ann Lee, who became
the charismatic leader of the Shakers, was born the daughter of
a blacksmith in the English city of Manchester in 1736. Growing
up illiterate, Shaker tradition has it that Ann worked in a cotton
factory, marrying a blacksmith named Abraham Standerin (also referred
to as Stanley and Standley) in 1762. The couple had four children,
all of whom died in childhood. At age 22, Ann joined the Shakers
and after being a member for about 12 years, she experienced what
Evans named "a special manifestation of Divine light." After this
experience the small society of believers acknowledged her as "Mother
in Christ" and Mother Ann became the leader of the Shakers. In 1774,
according to Evans, "Mother Ann received a revelation, directing
her to repair to America; also that the second Christian Church
would be established in America." With her husband and seven members
of the society Ann Lee set sail for America on May 10, 1774. By
late 1776 she and some followers were located in an area northwest
of Albany, New York, by which point her husband had left her to
marry another woman.
In 1780, the first two American converts joined the small community,
but Ann Lee and the Shakers came under suspicion of not aiding
the American Revolution against the British. Ann Lee was placed
in jail until George Clinton, governor of New York, released her,
provided she did not work against the patriot cause. While her
English followers opposed the war between the Colonies and Great
Britain, they did not aid the British. Ann returned to Niskeyuna,
north of Albany, New York, in 1783. This location was already
becoming the headquarters of the American Shakers. Ann gathered
more followers with her teachings until her death in 1784. Historians
interested in the history of women's rights have recently reevaluated
the life of Ann Lee.
The Mount Lebanon Shaker Society,
in New Lebanon, became the spiritual Shaker center after the
death of Mother Ann Lee
Courtesy of Mount Lebanon Shaker Village |
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Shaker Beliefs: The Shakers in America lived a communal life
based on common ownership of property and goods, celibate purity,
and confession of sins. The Shakers did not believe in procreation
and therefore had to adopt children or allow converts into their
community. The adopted children were given a choice at age 21 whether
to remain with the Shaker community or go their way into the world.
The Shakers eventually created 19 official communities in the Northeast,
Ohio, and Kentucky. From these communities came agricultural advances
and quality manufactured goods. In addition, the Shakers had advanced
notions of equality between the sexes and the races. The Shakers
had prosperous communities and grew to be respected by people who
had scorned them for their unorthodox religious practices. The Shakers,
like the Quakers, were pacifists in outlook, citing the example
of Jesus Christ. The Shakers believed in opportunities for intellectual
and artistic development within the Society. Good sanitation, simplicity
in dress, speech, and manner were encouraged, as was living in rural
colonies away from the corrupting influences of the cities. Like
other Utopian societies founded in the18th and19th centuries, the
Shakers believed it was possible to form a more perfect society
upon earth. The Shaker belief in the equality of the sexes is symbolized
by the special place their founder, Ann Lee, holds in the community.
Spiritually, Shaker theology, which held that God created all things
in a "dual" order, stated that the female element of Christ, manifested
in Ann Lee, heralded the second Christian Church, as Christ heralded
the first Christian Church. Evans states that Ann Lee became a spiritual
woman, who could reveal and manifest "the Mother Spirit in Christ
and in Deity," as Jesus, "being a male, could only reveal and manifest
the Father in Christ and God." According to Christian Becksvroort,
in The Shaker Legacy Perspectives on an Enduring Furniture Style,
"The belief that God is both mother and father is the theological
basis for the Shaker belief in the basic equality of the sexes and
has important implications for Shaker organizational structure,
which required male and female representatives in key roles."
The Shaker communities referred to those who lived outside as
people from "the World." They allowed contact with outsiders,
and many outsiders, including Nathaniel Hawthorne, observed their
religious practices. Shaker communities were agriculturally based,
and consisted of several Shaker "families." The celibate Shaker
"family" was not a family of blood relations; rather all referred
to themselves as brothers and sisters of the Shaker community.
The sexes lived, and mostly worked, apart, living in communal
homes that could house up to 100 people. The community meeting-house
became the center of Shaker worship services on Sunday where the
sexes sat in separate rows. The spontaneous dancing that was part
of Shaker worship until the early 1800s became replaced by choreographed
dancing. Around the 1840s spontaneous dancing returned, but by
the end of the 19th century dancing ceased, and worship services
were taken up with the singing of hymns, testimonials, a short
homily, and silence.
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Watervliet Shaker village,
in Albany, New York c1870
Courtesy of Shaker Heritage Society |
19th Century to the Present: Following the death of Mother
Ann Lee, new leaders took over as head of the Shaker religion. William
Lee, the brother of Ann Lee, was one such leader. William Lee, who
was born in England in 1740 and died in 1784, was remembered for,
according to Evans, his undaunted stance during the Shakers time
of persecution in the United States as well as his love for music
and gift of song. During this same time period, John Hocknell converted
from the Methodist Church in England and became an inspirational
member of the growing Shaker community. He was remembered, according
to Evans, for his gift of healing as well as his "temporal
assistance" in aiding the society--especially in the crossing
of the Atlantic. English-born James Whittacker (1751-1787), was
the leader following William Lee, and was remembered for his strong
faith in God. Joseph Mecham (1742-1796), born in Connecticut, and
Lucy Wright (1760-1821), born in Massachusetts, were the first American-born
leaders of the Shakers. Meacham transformed Shakerism by setting
down rules for architecture, communal sharing of goods, behavior
and worship, thus placing individual discipline as a cornerstone
for spiritual salvation both individually and within the wider Shaker
community. Under Mecham's leadership two societies in New Lebanon,
New York (Mount Lebanon Shaker Society), and
Albany, New York (Watervliet Shaker Historic District),
were added. Under Wright's leadership, immediately following Mecham,
several societies in Ohio and Kentucky were established along with
great accessions to the Eastern societies. Shaker communities were
eventually founded in States from Maine to Kentucky. One of the
most thriving of the Shaker communities was Pleasant
Hill, in Harrodsburg, Kentucky, which had over 500 inhabitants
and included over 260 buildings in the 19th century. From their
inception, Shaker communities were known for their manufactured
goods. The Shakers embraced new labor-saving technologies, and invented
metal pen nibs, the flat broom, a prototype washing machine called
a wash mill, the circular saw (invented by a woman, Tabitha Babbit),
waterproof and wrinkle-free cloth, a metal chimney cap that blocked
rain, and improved on the plow.
The Shakers have survived into
current times, photo of Eldress Bertha Lindsay
Courtesy of Canterbury Shaker Village |
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The Shakers came under a spiritual revival called the Era of Manifestations,
which lasted from the late 1830s to about 1850. According to Shaker
tradition, heavenly spirits came to earth, bringing visions, often
giving them to young Shaker women, who danced, whirled, spoke in
tongues, and interpreted these visions through their drawings and
dancing. While the Era of Manifestations strengthened the spiritual
roots and bonds of the Shakers, several of the leaders of this movement
later left the Shakers. As pacifiists,the Shakers did not believe
that it was acceptable to kill or harm others, even in time of war.
As a result the Civil War brought with it a strange time for the
Shaker communities in America. Both Union and Confederate soldiers
found their way to the Shaker communities. Shakers tended to sympathize
with the Union but they did feed and care for both Union and Confederate
soldiers. President Lincoln exempted Shaker males from military
service, and they became some of the first conscientious objectors
in American history. The end of the Civil War brought large changes
to the Shaker communities. One of the most important changes was
the post- war economy. The Shakers had a hard time competing in
the industrialized economy that followed the Civil War. With prosperity
falling, converts were hard to come by. By the early 20th century
the once numerous Shaker communities were failing and closing. Today,
in the 21st century, the Shaker community that still exists--the
Sabbathday Lake Shaker Community--denies that
Shakerism was a failed utopian experiment. Their message, surviving
over two centuries in America, reads in part as follows: " Shakerism
is not, as many would claim, an anachronism; nor can it be dismissed
as the final sad flowering of nineteenth century liberal utopian
fervor. Shakerism has a message for this present age--a message
as valid today as when it was first expressed. It teaches above
all else that God is Love and that our most solemn duty is to show
forth that God who is love in the World."
Information for this essay was found in several
sources, among them the biographical account of Ann Lee written
by Stephen J. Stein, edited by John A. Garraty and Mark C. Carnes
(general editors) and found in American
National Biography Volume 13 (New York:
Oxford University Press, 1999).In
passing, one book which explores the larger theme of spirituality
in America, Jacob Needleman's The American
Soul Rediscovering the Wisdom of the Founders, (New
York: Putnam, 2002) deserves mention. F. W. Evans original
1859 work,
Shakers Compendium of the origin, History, principles, Rules and
Regulations, Government, and Doctrines of the United Society of
Believers in Christ's Second Appearing with Biographies of Ann
Lee, William Lee, Jas. Whittaker, J. Hocknell, J. meacham, and
Lucy Wright was found online at http://www.passtheword.org/SHAKER-MANUSCRIPTS/Shakers-Compendium/shaker1x.htm
Much of the information found here was taken from the National
Park Service's pamphlet The Shaker Historic
Trail. Information on the current beliefs
of the Shakers was found at their Sabbethday Lake Shaker Community
website at http://www.shaker.lib.me.us
www.shaker.lib.me.us. Christian's
Becksvoort's The Shaker Legacy Perspectives
on an Enduring Furniture Style (Newtown,
Ct: The Taunton Press, 2000) gave a good account of Shaker innovations,
while the reforms of Joseph Meachum, a successor of Ann lee, were
found in Julie Nicoletta's The Architecture
of the Shakers (Woodstock, Vermont:
Norfleet Press, 1995).
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