On eBay Now...RARE Document Signed - by Famous Shaker - Grove Wright - 1832 Hancock Mass. ma For Sale
When you click on links to various merchants on this site and make a purchase, this can result in this site earning a commission. Affiliate programs and affiliations include, but are not limited to, the eBay Partner Network.
RARE Document Signed - by Famous Shaker - Grove Wright - 1832 Hancock Mass. ma:
$4500.00
VERY RARE Old Signed Document Famous Shaker WoodworkerGrove WrightHis Aunt was Lucy Wright - Famous Shaker leader
Hancock, Massachusetts
Dated 1832
For offer, a nice old document! Fresh to the market! Vintage, Old, Original, Antique- NOTa Reproduction - Guaranteed !!This piece came from a collection of old papers and documents I recently purchased.Grove Wright, a Shaker Elder, and eldest known child of John Wright (1762-1832) and his wife Cynthia (1764-1848), b. Jan. 17, 1789 in Pittsfield, Mass. Grove's father was the brother of Lucy Wright, who became "Mother" Lucy Wright (1760-1821), the successor to "Mother" Ann Lee, the founder of the Shakers.Grove had a sister Anna b. in Pittsfield Apr. 19, 1792. In the latter year their parents joined the Hancock, Mass. Shakers resulting in Grove, his parents and his sister Anna (1792-1870) being members of the Hancock, Mass. Shaker Village until their respective deaths.Ink signature of Wright and bottom. Pencil writing on back.Overall in good condition. Fold marks, some wear along edges, and age toning. As shown in photos.Please see photos. If you collect 18th century imprints, American Americana religion, Church, etc., this is a nice one for your bibliophile library or paper/ ephemera collection. Combine shipping on multiple offer wins! 2476
The United Society of Believers in Christ's Second Appearing, more commonly known as the Shakers, are a millenarian nontrinitarian restorationist Christian sect founded circa 1747 in England and then organized in the United States in the 1780s. They were initially known as "Shaking Quakers" because of their ecstatic behavior during worship services. Espousing egalitarian ideals, women took on spiritual leadership roles alongside men, including founding leaders such as Jane Wardley, Mother Ann Lee, and Mother Lucy Wright. The Shakers emigrated from England and settled in Revolutionary colonial America, with an initial settlement at Watervliet, New York (present-day Colonie), in 1774. They practice a celibate and communal lifestyle, pacifism, uniform charismatic worship, and their model of equality of the sexes, which they institutionalized in their society in the 1780s. They are also known for their simple living, architecture, technological innovation, and furniture.During the mid-19th century, an Era of Manifestations resulted in a period of dances, gift drawings, and gift songs inspired by spiritual revelations. At its peak in the mid-19th century, there were 2000-4000 Shaker believers living in 18 major communities and numerous smaller, often short-lived, communities. External and internal societal changes in the mid- and late-19th century resulted in the thinning of the Shaker community as members left or died with few converts to the faith to replace them. By 1920, there were only 12 Shaker communities remaining in the United States. As of 2019, there is only one active Shaker village: Sabbathday Lake Shaker Village, in Maine.[1] Consequently, many of the other Shaker settlements are now museums.
HistoryFurther information: Early chronology of ShakersOriginsThe Shakers were one of a few religious groups which were formed during the 18th century in the Northwest of England;[2] originating out of the Wardley Society. James and Jane Wardley and others broke off from the Quakers in 1747[3][4] at a time when the Quakers were weaning themselves away from frenetic spiritual expression.[5] The Wardleys formed the Wardley Society, which was also known as the "Shaking Quakers".[6] Future leader Ann Lee and her parents were early members of the sect. This group of "charismatic" Christians became the United Society of Believers in Christ's Second Appearing (USBCSA). Their beliefs were based upon spiritualism and included the notion that they received messages from the spirit of God which were expressed during religious revivals. They also experienced what they interpreted as messages from God during silent meditations and became known as "Shaking Quakers" because of the ecstatic nature of their worship services. They believed in the renunciation of sinful acts and that the end of the world was near.[4][7]
Meetings were first held in Bolton,[7] where the articulate preacher, Jane Wardley, urged her followers to:
Repent. For the kingdom of God is at hand. The new heaven and new earth prophesied of old is about to come. The marriage of the Lamb, the first resurrection, the new Jerusalem descended from above, these are even now at the door. And when Christ appears again, and the true church rises in full and transcendent glory, then all anti-Christian denominations—the priests, the Church, the pope—will be swept away.[8]
Other meetings were then held in Manchester, Meretown (also spelled Mayortown), Chester and other places near Manchester. As their numbers grew, members began to be persecuted,[7] mobbed, and stoned; Lee was imprisoned in Manchester.[9] The members looked to women for leadership, believing that the second coming of Christ would be through a woman. In 1770, Ann Lee was revealed in "manifestation of Divine light" to be the second coming of Christ and was called Mother Ann.[7]
Mother Ann LeeMain article: Ann LeeAnn Lee joined the Shakers by 1758, then became the leader of the small community.[10][11] "Mother Ann", as her followers later called her, claimed numerous revelations regarding the fall of Adam and Eve and its relationship to sexual intercourse. A powerful preacher, she called her followers to confess their sins, give up all their worldly goods, and take up the cross of celibacy and forsake marriage, as part of the renunciation of all "lustful gratifications".[12]
She said:
I saw in vision the Lord Jesus in his kingdom and glory. He revealed to me the depth of man's loss, what it was, and the way of redemption therefrom. Then I was able to bear an open testimony against the sin that is the root of all evil; and I felt the power of God flow into my soul like a fountain of living water. From that day I have been able to take up a full cross against all the doleful works of the flesh.[13]
Having supposedly received a revelation, on May 19, 1774, Ann Lee and eight of her followers sailed from Liverpool for colonial America. Ann and her husband Abraham Stanley, brother William Lee, niece Nancy Lee, James Whittaker, father and son John Hocknell and Richard Hocknell, James Shephard, and Mary Partington traveled to colonial America and landed in New York City. Abraham Stanley abandoned Ann Lee shortly thereafter and remarried. The remaining Shakers settled in Watervliet, New York, in 1776. Mother Ann's hope for the Shakers in America was represented in a vision: "I saw a large tree, every leaf of which shone with such brightness as made it appear like a burning torch, representing the Church of Christ, which will yet be established in this land." Unable to swear an Oath of Allegiance, as it was against their faith, the members were imprisoned for about six months. Since they were only imprisoned because of their faith, this raised sympathy of citizens and thus helped to spread their religious beliefs. Mother Ann, revealed as the "second coming" of Christ, traveled throughout the eastern states, preaching her gospel views.[14][15]
Joseph Meacham and communalism
Historical Marker at the Niskayuna Community Cemetery in modern-day Colonie, New York, where Mother Ann Lee is buriedAfter Ann Lee and James Whittaker died, Joseph Meacham (1742–1796) became the leader of the Shakers in 1787, establishing its New Lebanon headquarters. He had been a New Light Baptist minister in Enfield, Connecticut, and was reputed to have, second only to Mother Ann, the spiritual gift of revelation.[16]
Joseph Meacham brought Lucy Wright (1760–1821) into the Ministry to serve with him and together they developed the Shaker form of communalism (religious communism).[17] By 1793 property had been made a "consecrated whole" in each Shaker community.[18]
Shakers developed written covenants in the 1790s. Those who signed the covenant had to confess their sins, consecrate their property and their labor to the society, and live as celibates. If they were married before joining the society, their marriages ended when they joined. A few less-committed Believers lived in "noncommunal orders" as Shaker sympathizers who preferred to remain with their families. The Shakers never forbade marriage for such individuals, but considered it less perfect than the celibate state.
In the 5 years between 1787 and 1792, the Shakers gathered into eight more communities in addition to the Watervliet and New Lebanon villages: Hancock, Harvard, Shirley, and Tyringham Shaker Villages in Massachusetts; Enfield Shaker Village in Connecticut; Canterbury and Enfield in New Hampshire; and Sabbathday Lake and Alfred Shaker Village in Maine.[19]
Lucy Wright and westward expansionMain article: Lucy WrightAfter Joseph Meacham died, Lucy Wright continued Ann Lee's missionary tradition. Shaker missionaries proselytized at revivals, not only in New England and New York, but also farther west. Missionaries such as Issachar Bates and Benjamin Seth Youngs (older brother of Isaac Newton Youngs) gathered hundreds of proselytes into the faith.[20]
Mother Lucy Wright introduced new hymns and dances to make sermons more lively. She also helped write Benjamin S. Youngs' book The Testimony of Christ's Second Appearing (1808).
Shaker missionaries entered Kentucky and Ohio after the Cane Ridge, Kentucky revival of 1801–1803, which was an outgrowth of the Logan County, Kentucky, Revival of 1800. From 1805 to 1807, they founded Shaker societies at Union Village, Ohio; South Union, Logan County, Kentucky; and Pleasant Hill, Kentucky (in Mercer County, Kentucky). In 1824, the Whitewater Shaker Settlement was established in southwestern Ohio. The westernmost Shaker community was located at West Union (called Busro because it was on Busseron Creek) on the Wabash River a few miles north of Vincennes in Knox County, Indiana.[21]
Era of ManifestationsMain article: Era of ManifestationsThe Shaker movement was at its height between 1820 and 1860. It was at this time that the sect had the most members, and the period was considered its "golden age". It had expanded from New England to the Midwestern states of Indiana, Kentucky and Ohio. It was during this period that it became known for its furniture design and craftsmanship. In the late 1830s a spiritual revivalism, the Era of Manifestations was born. It was also known as the "period of Mother's work", for the spiritual revelations that were passed from the late Mother Ann Lee.[22]
The expression of "spirit gifts" or messages were realized in "gift drawings" made by Hannah Cohoon, Polly Reed, Polly Collins, and other Shaker sisters. A number of those drawings remain as important artifacts of Shaker folk art.[23][24]Shaker dance and worship, during the Era of ManifestationsPolly Ann Reed, A present from Mother Lucy to Eliza Ann Taylor, 1851Hannah Cohoon, The Tree of Light or Blazing Tree, 1845A two-sheet religious chart intended to further Shaker education, by Jacob Skeen, 1887
Isaac N. Youngs, the scribe and historian for the New Lebanon, New York, Church Family of Shakers, preserved a great deal of information on the era of manifestations, which Shakers referred to as Mother Ann's Work, in his Domestic Journal, his diary, Sketches of Visions, and his history, A Concise View of the Church of God.[25]
In addition, Shakers preserved thousands of spirit communications still extant in collections now held by the Berkshire Athenaeum, Fruitlands Museums Library, Hamilton College Library, Hancock Shaker Village, Library of Congress, New York Public Library, New York State Library, the Shaker Library at Sabbathday Lake Shaker Village, Shaker Museum | Mount Lebanon, Western Reserve Historical Society, Williams College Archives, Winterthur Museum Library, and other repositories.
American Civil War periodAs pacifists,[nb 1] 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 postwar economy.[27] The Shakers had a hard time competing in the industrialized economy that followed the Civil War. With prosperity falling, converts were hard to find.
20th century to the presentBy the early 20th century, the once numerous Shaker communities were failing and closing. By mid-century, new federal laws were passed denying control of adoption to religious groups.[28] Today, in the 21st century, the Shaker community that still exists—The Sabbathday Lake Shaker Community—denies that Shakerism was a failed utopian experiment.[27]
Their message, surviving over two centuries in the United States, 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 19th 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.[27]
In 1992, Canterbury Shaker Village closed, leaving only Sabbathday Lake open.
On January 2, 2017, Sister Frances Carr died aged 89 at the Sabbathday community, leaving only two remaining Shakers: Brother Arnold Hadd, age 58, and Sister June Carpenter, 77.[29] The Spring/Summer 2019 issue of the Shaker newsletter The Clarion also makes reference to a Brother Andrew.[30] These remaining Shakers hope that sincere newcomers will join them.[31]
Eldress Bertha of the Canterbury Village closed their official membership book in 1957 and Eldress Bertha did not recognize the younger people living in other Shaker Communities as members.[32]
Nevertheless, the Shakers at Sabbathday Lake "stressed the autonomy of each local community" and therefore do accept new converts to Shakerism into their community.[33] This Sabbathday Lake Shaker Community receives around two enquiries every week.[34]
LeadershipFour Shakers led the society from 1772 until 1821.
Mother Ann Lee (1772–1784)Father James Whittaker (1784–1787)Father Joseph Meacham (1787–1796)Mother Lucy Wright (1796–1821)After 1821, there was no one single leader, but rather a small nucleus of Ministry elders and eldresses with authority over all the Shaker villages, each with their own teams of elders and eldresses who were subordinate to the Ministry.[35]
The Shaker Ministry continued to build the society after Lucy Wright died in 1821:
Elder Ebenezer Bishop (1768–1849), Elder Rufus Bishop (1774–1852), Eldress Ruth Landon (1775–1850), Eldress Asenath Clark (1821–1857).[36]Subsequent members of the Shaker Ministry included:
Elder Daniel Boler (1804–1892), Elder Giles Avery (1815–1890), Eldress Betsy Bates (1798–1869), and Eldress Eliza Ann Taylor (1811–1897).[37]Eldress Polly Reed (1818–1881) was also known as an artist who created Shaker gift drawings such as "A present from Mother Lucy to Eliza Ann Taylor", 1851 (above) in the 1840s and 1850s.[38]Eldress Harriet Bullard (1824–1916)[39]Elder Frederick William Evans (1858-?)[40]Eldress Frances Hall (1947–1957)Eldress Emma King (1957–?)Eldress Gertrude Soule and Eldress Bertha Lindsay (?–early 1990s)Elder Arnold Hadd & Eldress June Carpenter (? – present)[41]TheologyDualismShaker theology is based on the idea of the dualism of God as male and female: "So God created him; male and female he created them" (Genesis 1:27). This passage was interpreted as showing the dual nature of the Creator.[42]
First and second comingShakers believed that Jesus, born of a woman, the son of a Jewish carpenter, was the male manifestation of Christ and the first Christian Church; and that Mother Ann, daughter of an English blacksmith, was the female manifestation of Christ and the second Christian Church (which the Shakers believed themselves to be). She was seen as the Bride made ready for the Bridegroom, and in her, the promises of the Second Coming were fulfilled.
EthicsAdam's sin was understood to be sex, which was considered to be an act of impurity. Therefore, marriage was done away within the body of the Believers in the Second Appearance, which was patterned after the Kingdom of God, in which there would be no marriage or giving in marriage. The four highest Shaker virtues were virgin purity, communalism, confession of sin – without which one could not become a Believer – and separation from the world.
Ann Lee's doctrine was simple: confession of sins was the door to the spiritual regeneration, and absolute celibacy was the rule of life.[43] Shakers were so chaste that men and women could not shake hands or pass one another on the stairs.[44]
Celibacy and childrenShakers were celibate; procreation was forofferden after they joined the society (except for women who were already pregnant at admission). Children were added to their communities through indenture, adoption, or conversion. Occasionally a foundling was anonymously left on a Shaker doorstep.[45] They welcomed all, often taking in orphans and the homeless. For children, Shaker life was structured, safe and predictable, with no shortage of adults who cared about their young charges.[46]
When Shaker youngsters, girls and boys, reached the age of 21, they were free to leave or to remain with the Shakers. Unwilling to remain celibate, many chose to leave; today there are thousands of descendants of Shaker-raised seceders.[47]
Gender rolesWomen in brown dress with apronWilliam Paul Childers, Shaker Costume, c. 1937. Image from collection of National Gallery of Art, Washington, D.C.Shaker religion valued women and men equally in religious leadership. The church was hierarchical, and at each level women and men shared authority. This was reflective of the Shaker belief that God was both female and male. They believed men and women were equal in the sight of God, and should be treated equally on earth, too. Thus two Elders and two Eldresses formed the Ministry at the top of the administrative structure. Two lower-ranking Elders and two Eldresses led each family, women overseeing women and men overseeing men.[48]
In their labor, Shakers followed traditional gender work-related roles. Their homes were segregated by sex, as were women and men's work areas. Women worked indoors spinning, weaving, cooking, sewing, cleaning, washing, and making or packaging goods for sale. In good weather, groups of Shaker women were outdoors, gardening and gathering wild herbs for sale or home consumption. Men worked in the fields doing farm work and in their shops at crafts and trades. This allowed the continuation of church leadership when there was a shortage of men.[49]
Worship
Shakers during worshipShakers worshipped in meetinghouses painted white and unadorned; pulpits and decorations were eschewed as worldly things. In meeting, they marched, sang, danced, and sometimes turned, twitched, jerked, or shouted. The earliest Shaker worship services were unstructured, loud, chaotic and emotional. However, Shakers later developed precisely choreographed dances and orderly marches accompanied by symbolic gestures. Many outsiders disapproved of or mocked Shakers' mode of worship without understanding the symbolism of their movements or the content of their songs.[50]
Shaker communities
Aurelia Gay Mace, leader of Sabbathday Lake Shaker Village, New Gloucester, Maine. She was the author of The Aletheia: Spirit of Truth, a Series of Letters in Which the Principles of the United Society Known as Shakers are Set Forth and Illustrated, 1899, and The Mission and Testimony of the Shakers of the Twentieth Century to the World, 1904.Main article: Shaker communitiesThe Shakers built more than twenty communities in the United States.[51] Women and men shared leadership of the Shaker communities. Women preached and received revelations as the Spirit fell upon them. Thriving on the religious enthusiasm of the first and second Great Awakenings, the Shakers declared their messianic, communitarian message with significant response. One early convert observed: "The wisdom of their instructions, the purity of their doctrine, their Christ-like deportment, and the simplicity of their manners, all appeared truly apostolical." The Shakers represent a small but important Utopian response to the gospel. Preaching in their communities knew no boundaries of gender, social class, or education.[52]
Economics
Shaker box-maker Ricardo Belden (Pittsfield, Massachusetts, 1935)
Round Stone Barn, Hancock Shaker Village, Massachusetts, 2004The communality of the Believers was an economic success, and their cleanliness, honesty and frugality received the highest praise. All Shaker villages ran farms, using the latest scientific methods in agriculture. They raised most of their own food, so farming, and preserving the produce required to feed them through the winter, had to be priorities. Their livestock were fat and healthy, and their barns were commended for convenience and efficiency.[53]
When not doing farm work, Shaker brethren pursued a variety of trades and hand crafts, many documented by Isaac N. Youngs. When not doing housework, Shaker sisters did likewise, spinning, weaving, sewing, and making sale goods.baskets, brushes, bonnets, brooms, fancy goods, and homespun fabric that was known for high quality, but were more famous for their medicinal herbs, garden seeds of the Shaker Seed Company, apple sauce, and knitted garments (Canterbury).[54]
Shakers ran a variety of businesses to support their communities. Many Shaker villages had their own tanneries, sold The Shaker goal in their labor was perfection. Ann Lee's followers preserved her admonitions about work:
"Good spirits will not live where there is dirt.""Do your work as though you had a thousand years to live and as if you were to die tomorrow.""Put your hands to work, and your heart to God."Mother Ann also cautioned them against getting into debt.[55]
Shaker craftsmen were known for a style of Shaker furniture that was plain in style, durable, and functional.[56] Shaker chairs were usually mass-produced because a great number of them were needed to seat all the Shakers in a community.
Around the time of the American Civil War, the Shakers at Mount Lebanon, New York, increased their production and marketing of Shaker chairs. They were so successful that several furniture companies produced their own versions of "Shaker" chairs. Because of the quality of their craftsmanship, original Shaker furniture is costly.
Shakers won respect and admiration for their productive farms and orderly communities. Their industry brought about many inventions like Babbitt metal, the rotary harrow, the circular saw, the clothespin, the Shaker peg, the flat broom, the wheel-driven washing machine, a machine for setting teeth in textile cards, a threshing machine, metal pens, a new type of fire engine, a machine for matching boards, numerous innovations in waterworks, planing machinery, a hernia truss, silk reeling machinery, small looms for weaving palm leaf, machines for processing broom corn, ball-and-socket tilters for chair legs, and a number of other useful inventions.[57] Even prolific Shaker inventors like Tabitha Babbit did not patent their inventions before or after putting them into practice, which has complicated subsequent efforts by 20th century historians to assign priority.[58]
Shakers were the first large producers of medicinal herbs in the United States, and pioneers in the sale of seeds in paper packets.[59] Brethren grew the crops, but sisters picked, sorted, and packaged their products for sale, so those industries were built on a foundation of women's labor in the Shaker partnership between the sexes.[60]
The Shakers believed in the value of hard work and kept comfortably busy. Mother Ann said: "Labor to make the way of God your own; let it be your inheritance, your treasure, your occupation, your daily calling".
Architecture and furnishings
Shakertown bedroom, Pleasant Hill, KentuckySee also: Shaker furnitureThe Shakers' dedication to hard work and perfection has resulted in a unique range of architecture, furniture and handicraft styles. They designed their furniture with care, believing that making something well was in itself, "an act of prayer". Before the late 18th century, they rarely fashioned items with elaborate details or extra decoration, but only made things for their intended uses. The ladder-back chair was a popular piece of furniture. Shaker craftsmen made most things out of pine or other inexpensive woods and hence their furniture was light in color and weight.
The earliest Shaker buildings (late 18th – early 19th century) in the northeast were timber or stone buildings built in a plain but elegant New England colonial style.[61] Early 19th-century Shaker interiors are characterized by an austerity and simplicity. For example, they had a "peg rail", a continuous wooden device like a pelmet with hooks running all along it near the lintel level. They used the pegs to hang up clothes, hats, and very light furniture pieces such as chairs when not in use. The simple architecture of their homes, meeting houses, and barns has had a lasting influence on American architecture and design. There is a collection of furniture and utensils at Hancock Shaker Village outside of Pittsfield, Massachusetts that is famous for its elegance and practicality.
At the end of the 19th century, however, Shakers adopted some aspects of Victorian decor, such as ornate carved furniture, patterned linoleum, and cabbage-rose wallpaper. Examples are on display in the Hancock Shaker Village Trustees' Office, a formerly spare, plain building "improved" with ornate additions such as fish-scale siding, bay windows, porches, and a tower.
CultureArtifactsBy the middle of the 20th century, as the Shaker communities themselves were disappearing, some American collectors whose visual tastes were formed by the stark aspects of the modernist movement found themselves drawn to the spare artifacts of Shaker culture, in which "form follows function" was also clearly expressed.[62] Kaare Klint, an architect and furniture designer, used styles from Shaker furniture in his work.[63]
Other artifacts of Shaker culture are their spirit drawings, dances, and songs, which are important genres of Shaker folk art. Doris Humphrey, an innovator in technique, choreography, and theory of dance movement, made a full theatrical art with her dance entitled Dance of The Chosen, which depicted Shaker religious fervor.[64]
Music
A Shaker Music Hall, The Communistic Societies of the United States, by Charles Nordhoff, 1875Shaker musicSimpleGifts.pngMusicIssachar Bates, Ode to ContentmentJoseph Brackett, Simple GiftsWyeth and Hammond, The Humble HeartWorks inspired by Simple GiftsAir and Simple GiftsJoel Cohen, Simple GiftsAaron Copland, Appalachian Spring, Old American SongsRoger Lee Hall, Simple Gifts - Shaker Dance SongSydney Carter, Lord of the DanceJohn Zdechlik, Chorale and Shaker DanceWeezer, The Greatest Man That Ever LivedWorks inspired by ShakersWilliam Coulter, Shaker trilogyRoger Lee Hall, Four New England Shaker SpiritualsEric W. Sawyer, The Humble HeartKevin Siegfried, Angel of LightvteThe Shakers composed thousands of songs, and also created many dances; both were an important part of the Shaker worship services. In Shaker society, a spiritual "gift" could also be a musical revelation, and they considered it important to record musical inspirations as they occurred.
Scribes, many of whom had no formal musical training, used a form of music notation called the letteral system.[65] This method used letters of the alphabet, often not positioned on a staff, along with a simple notation of conventional rhythmic values, and has a curious, and coincidental, similarity to some ancient Greek music notation.
Many of the lyrics to Shaker tunes consist of syllables and words from unknown tongues, the musical equivalent of glossolalia. It has been surmised that many of them were imitated from the sounds of Native American languages, as well as from the songs of African slaves, especially in the southernmost of the Shaker communities[citation needed], but in fact the melodic material is derived from European scales and modes.
Most early Shaker music is monodic, that is to say, composed of a single melodic line with no harmonization. The tunes and scales recall the folksongs of the British Isles, but since the music was written down and carefully preserved, it is "art" music of a special kind rather than folklore. Many melodies are of extraordinary grace and beauty, and the Shaker song repertoire, though still relatively little known, is an important part of the American cultural heritage and of world religious music in general.
Shakers' earliest hymns were shared by word of mouth and letters circulated among their villages. Many Believers wrote out the lyrics in their own manuscript hymnals. In 1813, they published Millennial Praises, a hymnal containing only lyrics.[66]
After the Civil War, the Shakers published hymnbooks with both lyrics and music in conventional four-part harmonies. These works are less strikingly original than the earlier, monodic repertoire. The songs, hymns, and anthems were sung by the Shakers usually at the beginning of their Sunday worship. Their last hymnbook was published in 1908 at Canterbury, New Hampshire.[67]
The surviving Shakers sing songs drawn from both the earlier repertoire and the four part songbooks. They perform all of these unaccompanied, in single-line unison singing. The many recent, harmonized arrangements of older Shaker songs for choirs and instrumental groups mark a departure from traditional Shaker practice.
Simple Gifts was composed by Elder Joseph Brackett and originated in the Shaker community at Alfred, Maine in 1848. Many contemporary Christian denominations incorporate this tune into hymnals, under various names, including "Lord of the Dance", adapted in 1963 by English poet and songwriter Sydney Carter.
Some scholars, such as Daniel W. Patterson and Roger Lee Hall, have compiled books of Shaker songs, and groups have been formed to sing the songs and perform the dances.[68]
The most extensive recordings of the Shakers singing their own music were made between 1960 and 1980 and released on a 2-CD set with illustrated booklet, Let Zion Move: Music of the Shakers.[69] Other recordings are available of Shaker songs, both documentation of singing by the Shakers themselves, as well as songs recorded by other groups (see external links). Two widely distributed commercial recordings by The Boston Camerata, "Simple Gifts" (1995) and "The Golden Harvest" (2000), were recorded at the Shaker community of Sabbathday Lake, Maine, with active cooperation from the surviving Shakers, whose singing can be heard at several points on both recordings.
Aaron Copland's iconic 1944 ballet score Appalachian Spring, written for Martha Graham, uses the now famous Shaker tune "Simple Gifts" as the basis of its finale. Given to Graham with the working title "Ballet for Martha", it was named by her for the scenario she had in mind, though Copland often said he was thinking of neither Appalachia nor a spring while he wrote it.[70] Shakers did, in fact, worship on Holy Mount in the Appalachians.
Laboring Songs, a piece composed by Dan Welcher in 1997 for large wind ensemble, is based upon traditional shaker tunes including "Turn to the Right" and "Come Life, Shaker Life".[71]
Works inspired by Shaker culture
Félicien Rops, A Shaker Pianist (1888) etching (16.99 x 11.75 cm; 6¾" x 4¾") Los Angeles County Museum of ArtFor a Shaker Seminar held in Massachusetts in 1981, composer Roger Lee Hall wrote a pageant of original Shaker poetry and music titled, "The Humble Heart", featuring singing and dancing by "The New English Song and Daunce Companie".
Shaker lifestyle and tradition is celebrated in Arlene Hutton's play As It Is in Heaven, which is a re-creation of a decisive time in the history of the Shakers. The play is written by Arlene Hutton, the pen name of actor/director Beth Lincks. Born in Louisiana and raised in Florida, Lincks was inspired to write the play after visiting the Pleasant Hills Shaker village in Harrodsburg, Kentucky, a restored community that the Shakers occupied for more than a century, before abandoning it in 1927 because of the inability of the sect to attract new converts.
Novelist John Fowles wrote in 1985 A Maggot, a postmodern historical novel culminating in the birth of Ann Lee, and describing early Shakers in England.
Janice Holt Giles depicted a Shaker Community in her novel "The Believers".
In 2004 the Finnish choreographer Tero Saarinen and Boston Camerata music director Joel Cohen created a live performance work with dance and music entitled "Borrowed Light". While all the music is Shaker song performed in a largely traditional manner, the dance intermingles only certain elements of Shaker practice and belief with Saarinen's original choreographic ideas, and with distinctive costumes and lighting. "Borrowed Light" has been given over 60 performances since 2004 in eight countries, recently (early 2008) in Australia and New Zealand, and most recently (2011) in France, Germany, Finland, the Netherlands, and Belgium. In addition to Doris Humphrey, Martha Graham and Tero Saarinen cited above, choreographers Twyla Tharp ("Sweet Fields", 1996) and Martha Clarke ("Angel Reapers", 2011) also set movement to Shaker hymns. Playwright Alfred Uhry collaborated with Martha Clarke on "Angel Reapers" and used Shaker texts as source material. The music of "Angel Reapers" was successfully and uniquely arranged by Music Director Arthur Solari.
In 2009, Toronto-based, American-born poet Damian Rogers released her first volume of poetry, Paper Radio. The lifestyle and philosophy of the Shakers and their matriarch Ann Lee are recurring themes in her work.
Education
A Shaker School, The Communistic Societies of the United States, by Charles Nordhoff, 1875New Lebanon, New York, Shakers began keeping school in 1815. Certified as a public school by the state of New York beginning in 1817, the teachers operated on the Lancastrian system, which was considered advanced for its time. Boys attended class during the winter and the girls in the summer. The first Shaker schools taught reading, spelling, oration, arithmetic and manners, but later diversified their coursework to include music, algebra, astronomy, and agricultural chemistry.[72]
Non-Shaker parents respected the Shakers' schooling so much that they often took advantage of schools that the Shaker villages provided, sending their children there for an education. State inspectors and other outsiders visited the schools and made favorable comments on teachers and students.[73]
Modern-day Shakers
The dwelling house at Sabbathday Lake Shaker Village, the only active Shaker community, located in New Gloucester, MaineTurnover was high; the group reached maximum size of about 5,000 full members in 1840,[74] and 6,000 believers at the peak of the Shaker movement. The Shaker communities continued to lose members, partly through attrition, since believers did not give birth to children, and also due to economics; hand-made products by Shakers were not as competitive as mass-produced products and individuals moved to the cities for better livelihoods. There were only 12 Shaker communities left by 1920.[75]
In 1957, after "months of prayer", Eldresses Gertrude, Emma, and Ida, leaders of the United Society of Believers in Canterbury Shaker Village, voted to close the Shaker Covenant, the document which all new members need to sign to become members of the Shakers.[76] In 1988, speaking about the three men and women in their 20s and 30s who had become Shakers and were living in the Sabbathday Lake Shaker Village, Eldress Bertha Lindsay of the other community, the Canterbury Shaker Village, disputed their membership in the society: "To become a Shaker you have to sign a legal document taking the necessary vows and that document, the official covenant, is locked up in our safe. Membership is closed forever."[76]
However, Shaker covenants lack a "sunset clause" and today's Shakers of Sabbathday Lake Shaker Village welcome sincere new converts to Shakerism into the society:[31]
If someone wants to become a Shaker, and the Shakers assent, the would-be member can move into the dwelling house. If the novices, as they are called, stay a week, they sign an articles of agreement, which protects the colony from being sued for lost wages. After a year, the Shakers will take a vote whether to allow the novice in, but it takes another four years to be granted full Shaker status in sharing in the colony's finances and administrative and worship decisions.[31]
As of 2017, the remaining active Shaker community in the United States, Sabbathday Lake Shaker Village in New Gloucester, Maine, has three members: Brother Arnold Hadd, Sister June Carpenter, and Brother Andrew.[30] Sister Frances Carr died on January 2, 2017.[77] Being open to individuals joining their community, the Shakers receive about two inquiries a week.[34]
See alsoAnti-ShakerThomas Corbett (Shaker doctor)Corbett's electrostatic machineHeart in HandIt Beats the ShakersPeace churchesShaker FarmSimple livingThe Shakers: Hands to Work, Hearts to GodShakertown PledgeShaker tilting chairShaker broom viseHancock Shaker Village is a former Shaker commune in Hancock and Pittsfield, Massachusetts. It emerged in the towns of Hancock, Pittsfield, and Richmond in the 1780s, organized in 1790, and was active until 1960. It was the third of nineteen major Shaker villages established between 1774 and 1836 in New York, New England, Kentucky, Ohio and Indiana. From 1790 until 1893, Hancock was the seat of the Hancock Bishopric, which oversaw two additional Shaker communes in Tyringham, Massachusetts, and Enfield, Connecticut.
The village was closed by the Shakers in 1960, and sold to a local group who formed an independent non-profit. This organization now operates the property as an open-air museum. It was added to the National Register of Historic Places and declared a National Historic Landmark District in 1968.
Organization and governanceAt its peak in population in the 1830s and 1840s, Hancock consisted of six communal orders, known as "families": The Church Family, Second Family, East Family, North Family, South Family, and North Family.[2] Overseeing each family was two men and two women, known as elders and eldresses. Overseeing the entire collective of Hancock families were two elders and two eldresses who served as the Ministry of the Hancock Bishopric. This ministry also oversaw the Tyringham, Massachusetts and Enfield, Connecticut Shaker communities.[2] The Hancock Bishopric in turn was overseen by the Ministry in the New Lebanon commune one town over, on the New York side of the state border. The various industries and tasks within each family at Hancock were managed by deacons and deaconesses, with the deacons of finance and legal affairs later becoming known as Trustees.[2] In 1893, the Hancock Ministry was dissolved and the remaining members of the Hancock and Enfield villages overseen directly by the Ministry of Mount Lebanon, which was now called the Central Ministry.[3]
History
Brother Ricardo Belden making oval boxes in a workshop at Hancock in 1935BackgroundMain article: ShakersThe Shaker religion began in Manchester, England around the year 1747. A group of dissident Christians, they practiced ecstatic worship and egalitarianism. A young woman named Ann Lee gradually emerged as the primary leader of the group. In 1770, she experience visions and revelations taught her that only by renouncing sexual relations could humankind ever achieve entrance into heaven. After enduring persecution in England, the small group of Shakers, led by Lee, set sail for the New York colony in 1774.[4][5] By 1776, they settled within Watervliet, New York, establishing what became Watervliet Shaker Village.[6] In the winter of 1779-1780, a brief religious revival swept through Baptist and Presbyterian congregations in Columbia County, New York and Berkshire County, Massachusetts. After the revival dissipated in the summer of 1780, many ministers and congregants from these churches investigated the Shakers and began converting.[7][8] Invigorated by this influx of new converts, the Shakers expanded through missionary trips from 1780 through 1784 throughout the Northeast. Ann and William Lee died in 1784, and their friend and co-minister James Whittaker died in 1787. The movement was then re-organized and institutionalized by the American converts Joseph Meacham and Lucy Wright. Shaker converts were gathered into communal villages, where all property was jointly owned.[4]
Formation of the Hancock communityAfter the conversion of the prominent local ministers Joseph Meacham and Calvin Harlow from Canaan and New Lebanon, New York, and then subsequently Valentine Rathbun and much of his family from West Pittsfield, Massachusetts, many farmers in New Lebanon, Hancock, West Pittsfield, and Richmond, began joining the Shaker faith starting in the 1780s. This included numerous members of the Goodrich family, Lucy Wright (the wife of Elizur Goodrich), John and Sarah Deming, Hezekiah Osborne, members of the Hammond family, Samuel Fitch, numerous members of the Talcott family, Luther and Joshua Cogswell, John Wright, Johsua Boyington, and Sarah Harrison. Others further afield, such as Samuel Johnson in West Stockbridge, Zipporah Carey and her mother in Cheshire, and Olive Miller of Hinsdale, also were drawn to the Shakers.
Subsequent historyThe Hancock Shakers supported themselves primarily through farming. The raising and sale of garden seeds was the most lucrative of their early businesses.[9] Land acquisition and conversion continued for decades, and by the 1830s some 300 Hancock Shakers owned about 3,000 acres (12 km2).[10] After reaching peak membership in the 1840s, the Shaker movement gradually dwindled, partially due to the urban migration that accompanied the Industrial Revolution, and by the westward migration of New England's youth. By the early twentieth century, the population of the village had fallen to around 50, most of whom were children.[11][10] The remaining Shakers sold off their excess land, and many buildings were destroyed. The decision was eventually made in 1960 to close the village and sell the property and buildings.[11][10]
Non-Shakers were impressed by the Hancock Shaker property—scrupulously clean, neat, and well-tended—and their innovations in farming, such as the round barn that attracted much attention (see description below). Visitors also praised Hancock Shakers' products, including boxes "of beautiful workmanship" and garden seeds. Before 1820, the village was prosperous and the Shakers were respected as good neighbors.[12]
Architecture1826 Round Stone Barn
The round barn at Hancock Shaker Village. Temporary art installation in the foreground.One of the most notable buildings in the village is the "Round Stone Barn" built in 1826. That barn was built in a circular shape for several reasons, the primary one being that it was the most functional. It is one of few surviving round barns in the state.
Inside the barn there are four rings. The innermost ring provides ventilation. This ventilation is necessary to help draw the moisture up and out of the hay which prevents mold from growing and the hay from eventually spontaneously combusting. The next ring out is where the hay was stored. It was tossed in from an upper level balcony that was accessible by ox-drawn wagon via a ramp outdoors. Because the barn was round, the wagons could enter, unload the hay and then exit the barn without ever having to back up. The third ring out was where the Shaker brothers would walk to distribute the hay from the second ring to the cows standing in the fourth (outermost) ring. The barn could hold up to 70 cows at a time. They would go to the barn twice a day: once in the morning and once in the evening to be milked. Inside the barn they were put into wooden stanchions. Standing there, the cows could eat while the brothers milked them. The floor of the outermost ring is split level, with the inner part raised up 3 inches (76 mm). This was to prevent the unsanitary situation of having the milk buckets on the same level as the manure. In addition, the Shakers developed a way of efficiently removing the manure from the complex to use it for compost. Approximately every four feet around the outermost ring was a trapdoor which was used to quickly scoop the manure from the floor into a pit beneath the barn. Other workers would then access this pit to transport the manure to their gardens to be used as fertilizer.
1830 Brick DwellingThe other iconic building is the large red-brick dwelling the Hancock Shakers built in 1830 served as dormitory housing to more than one hundred brothers and sisters.[13] The dwelling, like the barn, shows the Shakers' prosperity, as well as their appreciation of the benefits of space, ventilation, and labor-saving modern conveniences such as water piped indoors. The dwelling was a good advertisement for the creature comforts the society provided to its members. In modern times, the visitors to the Hancock Shaker Village can experience authentic Shaker meals in the dining room in the Brick Dwelling. Though the guests are no longer required to separate by sex while they eat, the event maintains its authenticity with its use of sermons, songs, hymns and reliance on natural and candle light.
The dwelling also shows how the sexes lived apart under one roof. Wide hallways separate the brethren's rooms from the sisters' rooms; separate doors and stairways for men and women meant that a sister never had to pass a brother going through those openings. Men and women ate at opposite ends of the dining room. The dwelling also has features unusual in habitations of their era; interior windows for borrowed light to illuminate an otherwise-dark stairwell, built-in cabinets and cases of drawers, dumb-waiters for moving food and dishes between the downstairs kitchen and the dining room on the floor above, an abundance of windows for light and ventilation. All of the windows in the building, rather than having a 90 degree angle with the wall, form a 45 (approx.) degree angle in the wall, which allows approximately 30 percent more light into the building—something that significantly keep the electrical bills low while experiencing more natural light.
MuseumIn 1960, the Shaker Central Ministry closed the Hancock community, and sold its buildings and land. Purchasers formed the not-for-profit Hancock Shaker Village, Inc. to preserve the historic site.[14] The museum opened on July 1, 1961,[14] and was added to the National Register of Historic Places in 1968.[1] The museum's mission statement is "to bring the Shaker story to life and preserve it for future generations."
Over 60,000 people a year visit the museum between April and October. It has 20 historic buildings with over 22,000 artifacts, extensive gardens, a working farm, and hiking trails, and runs craft demonstrations. Several special celebrations take place throughout the season, including Baby Animals on the Shaker Farm in the spring and Country Fair in the fall.
As film locationHancock Shaker Village was included in Bob Vila's A&E Network production Guide to Historic Homes of America.[15] On May 4, 2012, The Berkshire Eagle reported that Hancock Shaker Village was one of several local sites chosen for shooting in a low-budget thriller film, The Secret Village, with a climax at Hancock Village. The film crew shot scenes on-site on May 3, 2012.[16]
See alsoNational Register of Historic Places listings in Berkshire County, MassachusettsList of National Historic Landmarks in MassachusettsLucy Wright (February 5, 1760 – 1821) was the leader of the United Society of Believers in Christ’s Second Appearing, also known as the Shakers, from 1796 until 1821.[1] At that time, a woman's leadership of a religious sect was a radical departure from Protestant Christianity.[2]
ChildhoodLucy Wright was born February 5, 1760, the daughter of John and Mary (Robbins) Wright of Pontoosuck plantation (later Pittsfield, Massachusetts), in the Housatonic River valley of the Berkshire hills near the New York border.[3] At that time, Pontoosuck plantation was a frontier settlement, which was reached via path-like roads. Aside from Jonathan Edwards’ Indian mission in Stockbridge, the area had no church until Wright was almost thirteen.[4]
Wright was considered an attractive woman and a leader.[5] With Elizur Goodrich, she attended the New Light Baptist revival at New Lebanon, New York in 1779. Near the end of the revival, they heard a preacher expound on Romans 8:8 (“Those who are in the flesh cannot please God”), which may have set the stage for their conversion to a new religion.[6]
MarriageLucy Wright married Elizur Goodrich on December 15, 1779. By mid-1780, Elizur Goodrich was drawn to the preachings of the Shaker leader, Mother Ann Lee, despite the new religion's requirements of celibacy and confession of sins. His bride, however, was reluctant to convert.[7] Thus Elizur Goodrich and his wife Lucy lived “uncommonly continent”.[8]
Goodrich and twenty members of his extended family joined the Shakers. After several months of deliberation, Wright resumed her maiden name and replaced her marriage with a commitment to Shakerism, living apart from her husband, who became an itinerant Shaker preacher. Within a decade Wright rose to leadership within the Shaker sect, with the power and authority which women were not allowed in other religions.[9]
Life as a ShakerAs soon as Wright shifted her commitment from her husband to her new religion, Mother Ann Lee found it expedient to separate the young couple. She sent Goodrich on the road as an itinerant preacher and missionary. Wright moved to the Shaker community at Watervliet, New York, where Ann Lee mentored the young woman and she became a leader among her peers.[10]
Ann Lee died in 1784. By late 1788, the society’s new leader Joseph Meacham had had a revelation that Shakers should practice equality of the sexes, or gender equality. He summoned Wright to New Lebanon, New York, and named her his female counterpart in leadership. Together, Meacham and Wright reshaped their religious society to include gender-balanced government, and gathering Believers into communal villages.[11]
Lucy Wright worked with Joseph Meacham until he died in 1796. After his death, Wright was the acknowledged leader of the Shaker ministry (a team of two elders and two eldresses who governed the society).[12]
Wright proved to be a good administrator. She survived the exit of disaffected young men in the 1790s and sustained “petticoat government” for 25 years.[13] Her long tenure as the Ministry’s leader meant that she had ample opportunity to establish the principles of gender equality, and her leadership set an example for equality of the sexes.[14]
Wright sent missionaries to preach across New England and upstate New York. After hearing of revivals at Cane Ridge, Kentucky during the Second Great Awakening, she sent missionaries into the western wilderness, where they recruited proselytes and established new Shaker villages in Kentucky, Ohio, and Indiana.[15]
Under Wright's administration, Shakers standardized and increased book and tract publishing for the widely-scattered religious society. Their first statement of beliefs was Testimony of Christ’s Second Appearing in 1810, followed by a hymnal which served much the same purpose in 1813.[16]
Lucy Wright preached union among her followers. One of her sayings was, "There is a daily duty to do; that is, for the Brethren to be kind to the Brethren, Sisters kind to the Sisters, and the Brethren and Sisters kind to each other."[17]
She died in 1821.[18] Her grave is beside that of Mother Ann Lee, in the Shaker cemetery in the Watervliet Shaker Historic District, now the town of Colonie, New York.
After Lucy Wright's death, some Shakers evidently questioned Shaker sisters' equality to Shaker brethren; they must have thought that Wright alone had maintained equality of the sexes. Nevertheless, her successors made sure that equal rights did not end with her demise. A New Lebanon Elder said, “Mother Lucy’s work was to establish and support an equ[ality] in the Church between brethren and sisters,” and he expected the believers to support it. He assured the sisters “that they have the same right as ever they had when Mother was with us, the[y] must not be deprived of their lo[t] & equality in the gospel .... It is in the perfect union between the two that we shall find our relation in the kingdom.”[19]