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Title: Shaker Manifesto, vol. 05, no. 09 (September 1875)
Publisher: United Society
Date: 1875-09-01
Place published: Mt. Lebanon (N.Y.)
Text: Vol. V. $3‘ and SE4 lMI<C)>lW”]l‘]I:lI]I_I§€'.. PUBLISHED BY THE UNITED SOCIETY. No. 9. F. W. EVANS, Srxrr CENTS EDITOR. Mt. Lebanon Col. 00. N. Y. September, 1875 PER AN,,,UM_ SP1R[TUAL]STS_ the Spiritualist journals, are numerous, while come unto me all ye that labor and are heavy ——o—- disorderly circles and an irreligious spirit pre- SPIRITUALISTS are developing spiritual sci- ence, while Shakers are making it practical by putting it to its proper uses. Spiritual movements, like stars in the ﬁrma- ment, have their risings and their settings - their voices of promise and their frequent fail- ures, in both letter and spirit. The barren ﬁg- tree, after having been duly digged about, yet found fruitless, was hewn down and “ cast into the fire” — the ﬁre of judgment. Has the spiritualism, brought into public recogni- tiou nearly thirty years since, at Hydesville, New York, met the expectations of its friends ‘I Are the devotees of Spiritualism purer, better, nobler than ot...
Show moreVol. V. $3‘ and SE4 lMI<C)>lW”]l‘]I:lI]I_I§€'.. PUBLISHED BY THE UNITED SOCIETY. No. 9. F. W. EVANS, Srxrr CENTS EDITOR. Mt. Lebanon Col. 00. N. Y. September, 1875 PER AN,,,UM_ SP1R[TUAL]STS_ the Spiritualist journals, are numerous, while come unto me all ye that labor and are heavy ——o—- disorderly circles and an irreligious spirit pre- SPIRITUALISTS are developing spiritual sci- ence, while Shakers are making it practical by putting it to its proper uses. Spiritual movements, like stars in the ﬁrma- ment, have their risings and their settings - their voices of promise and their frequent fail- ures, in both letter and spirit. The barren ﬁg- tree, after having been duly digged about, yet found fruitless, was hewn down and “ cast into the fire” — the ﬁre of judgment. Has the spiritualism, brought into public recogni- tiou nearly thirty years since, at Hydesville, New York, met the expectations of its friends ‘I Are the devotees of Spiritualism purer, better, nobler than other people‘? Are they more honest, temperate, ‘forgiving, benevolent, and self-sacriﬁcing than other Protestant denomi- nations? Our visionists prophesied of, and saw the workings of Spiritualism more than thirty years ago. The phenomena, as facts, are not new. The “ gifts,” in some form, have always been in the world, and probably ever will be, as witnesses of a future existence. But so far as resulting in any organization, or any general concert of action for propagand- ism, for harmonizing the elements —- for reli- gious improvement, or benevolent purp0ses——it has proved a failure. Though an angel of ‘light having “ great power,” it has not proved itself an angel of salvation. Spiritualists, with whom we converse, do not profess to be saved, nor to walk in the newness of the resurrec- tion. Disintegrated and divided, as their publica- tions testify, they cry: “ Lo, here !” with V. Woodliull ; “ Lo, there !” with A. J. Davis ; or “ L0,” in some other direction, “is Christ.” Professing to have no leaders, they are all leaders, clawing into each other like crabs in a bag. Surely, as words have meaning, this is Babel! While Spiritualism, as a science, is true, Spiritualists have not met our expec- tations. They are not progressive. They con- tinue in their bad habits. They love the fash- ions, the riches, and the pride of the world. They “ marry and are given in marriage.” They ﬁght, and, in many other ways, prove themselves anti-Christian. Mediums in cities are numerous ; but to identify the “ familiar spirits ” communicating through them is next to impossible. To “ try ” such spirits is like trying the case of Beecher and Tilton. Obsessions are cammon. Some of this class have come to us to be “ restored to their right mind.” The materializations that we witnessed a few months since at the Eddys were genuine ; and yet these material- izing spirits, with few exceptions, are from the lower spheres. They do good in so far as they prove a future life. Spiritually, however, they are as children. Imposters, according to vail extensively. If some get rich through clairvoyance, their riches often take wings. Selﬁshness is the sin that so easily besets. Private property is neither Christian nor apos- tolic. are -informed, attend “liberal Christian de- nominations,” and ﬁnancially support them. Many of the oldest lecturers upon Spiritual- ism, such as J. M. Spear, Joel Tiffany, A. E. Newton, S. J. Finney, T. L. Harris, T. G. Fors- ter, S. B. Britton, Emma Hardinge Britton, and others, do not now speak in public. An- drew Jackson Davis neither lectures, attends lectures upon Spiritualism, nor the sessions of the children’s lyceums. So we are informed by a prominent New York Spiritualist. And then, where are Charles Partridge, Dr. Gray, and others whom we used to meet in the New York conferences twenty and twenty-ﬁve years since‘? What does all this mean? Are Spir- itualists satisﬁed with themselves ? Satisﬁed with the lives they live in a selﬁsh, Wrang- ling, competitive, ﬁghting, speculating world of monopolies and legislative rings, with the rich growing richer and the poor, poorer? My friend, the late Horace Greeley, once asked how long it “would take to heat an oven with snow-balls.” And, I ask, how long will it take Spiritualists to reform the World while they continue in the fashions and evil practices of the world? In Bible times, the angelic voice was, “ Come ye out from among them.” This is now the voice of the Christ-spirit to Spirit- ualists. VVe have taken the ground all along that Spiritualism was a science ; and, being a sci ence, lacking the religious element; lacking the gathering, the harmonizing Christ princi- ples of purity, consecration, and unselﬁsh love, it would necessarily degenerate into sharp individualisms, the “lusts of the ﬂesh,” the “ pride of life,” and the vain practices of the world. When friend J. H. Harter, a Spiritualist preacher of Auburn, visited us, telling his trials among“ false brethren,” and with un- worthy clergymen, we could only say —while deeply sympathizing with him—that those who choose to stay in the world must expect to be partakers of the world’s tribulations. “I am not of the world,” said Jesus. And being not of the world, he had a “ bread to eat that the world knew not of.” Many Spiritual- ists—excellent people after the world’s model -— as well as many in the Protestant churches, are inquiring their way toward Shakerism ——the church of the second coming——the pentecostal church, based upon the Christ- principles of purity of life, peace, and “all things in common.” We are pleased to know this. The Spirit and the Bride say, come; Most of the best Spiritualists, so we. laden, and I will give you rest—the “rest that remaineth for the people of God.” _____.._+.____ VISITORS. —...0—. RECENTLY, we have had Robert Cooper, an English traveler, who had spent two weeks at the Eddys’, as a scientiﬁc investigator of the supermundane phenomena occurring in their presence. His experience and observa- tions are given at great length, and in minute detail, in the “ Religio-Philosophical Journal." His conclusion is, that no person, of sound mind, unbiased by preconceived opinion. or partisan motives. can visit the Eddys, remain a reasonable time, and come away other than a settled believer that spirits of men, women and children of different ages, size, weight and general contour of face and body, and of vari- ous nationalities, do appear as tangible mate- rializations; that they talk, dance, sing, lec- ture, prophesy and give tests, by knowledge of facts respecting the history and domestic relations of the spectators, that dispel from their minds all doubts of the supernatural origin and character of the manifestations. Robert Cooper is a cautious, cool, philo- sophical, conservative Englishman. He is a witness, Whose testimony would be taken in any Court of Law. J. J. Morse is a trance medium, on a lectur- ing tour through the United States, and is also a believer in “Materialization.” Sub- joined are a few lines of poetry of which he was the ostensible author. The Editor of the SHAKER AND SHAKERESS became acquainted with both -of these friends in London, and was pleased to meet them again in the New World. “I MAY NOT BE A PROPHET.” I may not be a prophet; but methinks I feel the me When freedom’s breath shall fan the cheeks of all in every clime; Whenhlabor shall be virtue, and religion shall be trut , And all earth’s sons and daughters shall enjoya. lasting youth I I may not be a prophet; but is not the era near, When the Church will cease to rule men through dogma, creed, or fear? When human life and -Nature's laws, in harmony entwined, Will be the base of better lives, the Christ of all mankind ? I may not be a prophet; yet soon will dawn the d . av When science and religion will the highest truths dis 1 y ' . The goilce’ of each, eternal, shall resound through- out the lan , A system then, for head and heart, will reign on every hand. I may not be a prophet; but the time is almost here When the woman with the man shall stand and take her proper sphere. Restricted and confined she's been, in all the ages ast; TlI1,ank God! those states are almost dead——she will be free at last. 66 I may not be a prophet; yet how soon may it a.l‘I‘lV8-- That epoch in the world's career when love for rule shall strive; The; birth of peace, the death of war, the silencing o gun, The prize of peace We’re striving for will then be nobly won. I maydnot be a prophet; yet the fabled time’s at an Inbwhéch the nations shall combine as one united an . That day will see one God, one Church, one gov- ernment on earth, Tl'll)e llqng expected golden age, the truer second irt . I may not be a prophet; but methinks I feel the time When freedom’s breath shall fan the cheeks of all in every clime ; When la or shall be virtue, and religion shall be truth, And all earth’s sons and daughters enjoy a lasting youth! ~ New Haven, Conn., May 17, 1875. .??¢_:._——. MOSES AND JESUS -0- IT was one of the ambitions of our childhood to become wise enough to know how Moses, through the “law, was our schoolmaster to bring us unto Christ.” We think we have learned the lesson, at the expense of much damage to our early religious education. It is conceded that general Christendom despise the Israelites—despise is a feeble word to express the feelings of many, who think they are pretty good Christians. ~ It is common to hear them terribly traduced; and they must, apparently, forever, suffer the unequaled ignominy of killing the Lord Jesus! Were I a Christian, after the heart of the soicalled, popular, Christian Churches, I would thank the Jews as a nation, and bless those who were conspicuous actors at the scene of Golgotha; for have they not given to these Churches the blood of Calvary, that they so fondly antici- pate will be an atonement for the sins of their miserable, sinning adherents? The very common Sunday School impres- sionsmade on minds in the moulding state, - are, many times and in many directions, erroneous, cruel, wicked. By these we learned that the Jews were and are a wicked, God-forsaken people —— the very antipodes of true Christians; and that, after the appearance of Jesus, the Mosaic statutes became of no effect- a worse than Worthless instrument. As a consequence of such teachings, tens of thousands of us became imbued with the idea that Jesus was not a Jew, but a born Chris- tian! that he did not like the Jews; that he taught doctrines, not only superior to, but the very reverse of those taught by Moses; and by his teaching and example, his immediate disciples, and all who shall succeed them, 'were prompted to discard and condemn the institutions of the great law—giver — Moses. These are terrible wrongs, com- mitted in the past, continued in the pres- ent, and for their correction, we ask a hearing while we cry “ Halt !” to their continued diffusion. I cannot conceive that doing Moses justice would be any detraction of Jesus ; and yet we will compare some of his subliinest sayings with the same of Israel’s prophets, and if they prove identical, or nearly so, to whom shall we give the credit — Israel or Jesus‘? That Jesus was a Jew, and did not assume his Christos or Anointing, until he was thirty years of age, is too palpable to need proof, except with the very ignorant. That he read the law for years, in the synagogues of the Jews, and expounded upon with all the fascination of a brilliant, rising orthodox Rabbi, there is an abundance of proof in the gospels; and while not doubting his loyalty, the people wondered whence this young man had so much wisdom ! His words breathed the in- spiration and the expression of the great days of prophecy. Isaiah never commended the law, nor more faithfully followed it, than did Jesus of Nazareth. VVhat could be stronger than “ Till heaven and earth pass away, one jot, or one title shall in no wise pass from the law, till all be fulﬁlled?” Again, “Whoever therefore shall break one of these command- ments, or teach men to do so,l1e shall be called the least in the kingdom of heaven.” “ Think SHAKER AND not that I am come to destroy the law, or the inﬂuence of the prophets; I am not come to destroy, but to fulﬁll.” In these sayings did the Jews perceive renewed demonstrations of the permanence of the teachings of the great doctors of Israel; and they listened attentively to the new Rabbi, and everywhere greeted him with this revered title. In a former paper we have stated, that had not Moses ‘taken the children of Israel out of Egypt, away from their bondage to physical and spiritual sins, We Would never have had a Jesus! Herein is the key, how the law would teach us to come to Christ ,' even as in like manner it taught apeople so to live, that from them was produced so beautiful a specimen of humanity as was Jesus—one in whom God’s promise to Moses was fulﬁlled: “I will take all sickness from the midst of thee!” Jesus kept the law, and, as a consequence, his health ; and preached the gospel of health to his converts, teaching them, that by keep- ing the laws of Moses, they would be in a prime condition to receive Christianity. I know of nothing, that I think the spirit of Jesus has greater testimony against, today, than an unphysiological diet and practice of life. And yet, there are many that are ready to aﬂirm, that Christ cares only for the soul. It is beyond the power of all Christs to resur- rect the soul, while it is inhabiting a sickly, law-breaking body i Let Moses through the laws of health, be “ the schoolmaster to bring us unto Christ.” The baptism of Christ makes a reaper of a sower, teaches the superi- ority of the angel, celibate estate, over the reproductive plane—resurrects from the planting and sowing of the Adam, earthly to the harvesting. “ cutting off from the earthly ” condition, to be as was Jesus—Christ—a Shaker! Did Jesus ever teach adversely to Moses? Excepting a few instances, which shall be noticed, I am persuaded that none did Moses more honor through obedience than did Jesus; and none indorsed the ren- derings of the law, as given by the prophets, any more than did he. So fully in accord with them was he, that in his rebukes he followed in their footsteps, using almost identical language—(see Isa. I. II et seq.,and 58, 3, and continue); and then we ﬁnd, that for what we have been giving Jesus credit, as an originator, should have been more proper- ly dated from the prophets. In the beauteous sermon on the Mount, who is there but thinks that such sentiments were never uttered be- fore‘? Let us see: First, observe the scrupu- lous care with which Jesus connected this ser- mon with the whole of Judaism. Here comes in the already quoted remark, “I am not come to destroy the law ;” and how frequently did he conclude, “ That is the law and the prophets l” Let the curious Bible reader com- pare the following passages: Matt. 5:5 with Psa. 37:11 ; Matt. 6:15 with Cant. 28:3, etc. In Talmud Massechet Kalah may be found: “He who looks upon a woman with impure intention, has, it may be said, in so doing, committed adultery.” Compare with Matt. 5:28. The principle of non-resistance incul- cated by Jesus will be found in almost identi- cal language in the lamentations of Jeremiah, even to “he iveth his cheek to be smitten ;” compare alsoghlatt. 5:44 with Lev. 19:17, 18; Ex. 23:4, 5 ; Ex. 23:17; and so on through all the principal; sayings of Jesus. remark in all the beautiful sermon on the Mount, that is so new, that its identity may not be found, in all richness in the older Bible or Talmud! The expressions, that often follow: “ Ye have heard that it was said by them of old,” would almost lead us to think Jesus an innovator, rising in condemna- tion of the past; which so far from being true, in the apparent repetition of so-called statements, may rather be called a wholesale and indefensible calumny, which can be clearly proved! The rebukes which Jesus uttered to the people, ﬁnd an equal in the prophets; and some of them sound like the reading of the latter, as in Isa. 1:11, et seq. One subject of Jesus was particularly odious to J ews—his professed divinity. For this they, killed him, after giving him ample time to save himself if he was divine. ‘ Not being a believer in the Atonement, I am There is no _ most sorrowful that Jesus was not left to die naturally; when, I believe, the Jews would have better understood him. By this provision, also, We might have been spared the demorali- zation of Scripture as introduced by Paul, and learned by happy experience that Moses, through the law, is yet “ our schoolmaster to bring us to Christ,” even as he so schooled J esus. G. A Lamas, Shakers. N. Y. CORRESPONDENCE. :0? EXTRACT of a letter from Wm. Wheeler, dated Hebron, Ind., June 23, 1875, to Elder J . S. Prescott, of North Union, Ohio. “Please tell me if you believe in the Bible alone as the perfect rule and guide to heaven and eternal life‘? And also, will the “ SHAKER AND SHAKERESS ” allow our brief correspond- ence to be inserted in it? Please let me know. I hope to hear from you again soon. We join in sending our best love and wishes to all. I must say I have par- ticular regards for you and yours. Hoping all for the best, Wm. Wheeler. P. 0. B00; 38.” REPLY. NORTH UNION, 0., June 28, 1875. WM. WHEELER, Dear Friend——- Yours of the 23d inst. is re- ceived. We are not in favor of theological discussions. If truth be the object, there is a better way to obtain it. It is well known that we do not believe in the plenary inspiration of the Bible as being the only “ perfect rule and guide to heaven and eternal life.” We believe that some parts of the old and new Testaments were given by holy men of God, who wrote and spake as they were moved by Holy Spirits, the same as some do in this day. The Bible of to-day, the day and age in which We live, is as much an infallible guide to heaven and eternal life as the Bible of two thousand years ago, and more reliable, because it has never been corrupted by translators. We believe that other parts of the Bible contain discrepancies and contradictions— words of wicked men and lying spirits, the same as are ministering in this day. It is gen- erally admitted, and that too by some of the greatest sticklers of Bible infallibility, that some parts of the old Testament are too 013- scene to be read before a public audience or a promiscuous assembly. And some parts of the Bible are simply his- torical, and no more the “ Word of God ” than the history of Rome or of the American rebel- lion. And yet it is all summed up as the only infallible word of God. What an absurdity! “All scripture given by inspiration of God, whether ancient or modern, is proﬁtable for doc- trine, for reproof, for correction,for instruction in righteousness, that the man of God may be perfect — thoroughly furnished unto all good works.” 2d Timothy, 3d, 16, 17. The design of all scripture, given by inspi- ration of God, both Jewish and Christian, was the perfecting of the saints, the man and woman of God, that they might be thoroughly furnished unto all good Works. But how have these scriptures been perverted to sectarian purposes even unto the present day? Hence the necessity of a “ more sure word of prophecy — ‘ present Revelation ’ — where- unto We do well to take heed as unto a light that shineth in a dark place.” We are aware of the powerful organization now forming to get the Protestant Bible, with all its imperfec- tions, engrafted into the Constitution of the United States. And what is all this for? Is it to give these anti-christian Priestly bigots a chance to burn heretics and all who will not subscribe to their religious dogmas‘? May Heaven save us from such a back-set into the dark ages, is the prayer of thy friend Jas. S. Prescott. RETALIATION. Never retaliate nor seek re- venge for real or supposed wrongs. By ren- dering good for evil, We not only disarm our enemies, but oftentimes make them our truest friends. THE BRl((})_llT SIDE. MAN’s free agency allows him to view, either the bright, or dark side of life. Unrestrained by the invisible powers, his aspirations pro- duce the “ conditions ” which attract his proper spirit guides. If he court a cheerful disposi- tion, with pure and holy thought, the bright angels are his guides and constant companions. Consequently he perceives the bright side of every thing and becomes a “ bright and shin- ing light.” To those in the “slough of des- pond” a beacon to guide them to higher and ﬁrmer ground. Imagination is the chief agent for producing dark forebodings in the human mind, which are usually followed by disease and premature death. The fact that Shakers, who love light, rather than darkness, and numerically consid- ered in proportion to the masses of the gene- rative world, retain their physical life and vigor much longer than their neighbors of the natural order, is due, in a great measure, to an unclouded conscience, and the dismission of imaginary condemnations from their minds. It is recorded, that one of the primitive apos- tles of the Christ order, said, “ From whence come wars,” etc. “ Is it not from the lust which is in your members Y ” It matters little with us, however, whether these words were uttered by apostle or apostate. We know it is the truth. When lust is conceived in the members, we soon become discontented with our surroundings, the life of purity becomes a griecous cross, the wheels of progression are clogged, retrogression follows, darkness begins to obscure our spiritual vision and our last state is worse than our first. When the unregen- erated, in or out of Zion, are in the light, they perceive it not. “ Having eyes, they see not.” Physical death is their “ king of terrors ” and they have no victory over the grave. Com- munity order, on the basis of celibacy and progress, is the consummation of the “ King- dom of Heaven,” to every truly regenerated soul. God’s children are all equal “ on change ”— priest, prophet and king —— for all, who put on Christ, become priests and kings unto righteousness. Speaking of communism the Boston Christian Era of March 18, 1875, says 1 “ As a means for securing a comfortable animal existence these communistic systems are successful. As aids for the developments of the spiritual and intellectual life they are failures . they are of the earth, earthy. It is not from these that the social and indus- trial redemption of the world will come forth.” Leaving out the class of communists that are of the “earth, earthy,” I think our friend, by careful investigation, will ﬁnd the average intellectuality and spiritual developments of the Shaker fraternity on par, if not a little above, the masses of the private family order. As to the redemption of the world, in the gen- eratioe point of view, the Shakers spare no pains within their power, to endeavor to ele- vate the sons of Adam to the standard of true humanity — righteous generation — but it should be remembered that this is a deed of charity on their part, for the general good of the human race, as their work is of an entirely different nature, viz.: Regeneration. Does it become those who profess to “love the ways of Jesus,” to condemn the institutions of those who both low and follow his ways and receive unto their homes and hearts every truly sin- sick soul who ﬂees from mystical and false theologies of Babylon, aiding them by encam- ple as well as precept “ to rise to joys of the Angelic birth? For nearly twenty centuries the earth order have been looking for the redemption of the world, through the “ blood ” instead of the life of Jesus. “New lights” have and are con- stantly rising upon the horizon of their troubled sea, only to be dimmed by newer rivals. But the “ age of reason,” which is fast dawning, teaches them that nothing is of value, unless it can be practically applied, that the zenith of human redemption can be attained only by a practical application of the doctrines set forth in the earth life of J esus,who became the ﬁrst fruits of purity through the spontaneous baptism of the Christ-Spirit. He rose from the sin-beclouded spheres of lustful generation, into the bright spheres of eternal purity, and became the then “ only Son of SI-IAKERESS. God,” with power to confer the same honor upon his followers, through all time, by own- ing them as brethren and sisters and “ sons and daughters” of “our father and mother-- God.” Have we not then the bright side for our portion? Can there be any dark side with the “ redeemed of earth ‘I ” Then let “ Storms of woe and whirlwinds rise, Each cord on earth to sever, There bright and joyous as the skies There is our home for ever.” On the bright side. Emery E. Howard, South Hadley, Mass. ADULTERATED CANDY. —o—- A LATE writer on the subject insists that candy is injurious, not only to the teeth, but the stomach, and hence to the health of children and adults. The oils and acids used in ﬂavoring are particu- larly dangerous. He says the jargonelle pear ﬂavor is made of the acetate of amylic ether, which is prepared by distilling a mixture of fusil oil, acetate of potash and concentrated sulphuric acid. The pineapple is made from butyric ether dissolved in another portion of alcohol. Butyric acid is made from decaying cheese, grape sugar and chalk, fermented together. Various mixtures of the ethers, with the addition of various agents, such as acetic acid, camphor, orris, vanilla, the volatile oils, etc., result in imitations of strawberry, rasp- berry, apricot, currant, etc. The tonka bean is used very much in place of the vanilla pod, to imi- tate the vanilla ﬂavor. The common oil of almond (bitter) always contains a considerable amount of prussic acid. This oil is said to be substituted sometimes by the oil of mirbane or nitro-benzole, eight or nine drops of which is said to have pro- duced death. The peach and almond ﬂavors are also imitations, made from prussic acid in some form, and are very poisonous. .___._:.+.._..._____ Extract from a letter to Elijah Myrick Ayer, Mass. BUCKLAND, MASS., July 4, 1875. MY DEAR FRIEND AND BROTHER: I have been re-reading all those beautiful and God-like utterances of the SHAKER AND SHAKERESS. Truly, if ever divinity shaped mortal aims and purposes, and clothed in spirit dress and power, the thoughts and words of mortal men and women, it has been done in the produc- tions of this blessed paper. I think I see clearly a special new spiritual and physical revelation of divine love and mercy to the race of man, in the inception and active promulgation of the principles un- derlying the economy and faith of the Shaker system. Looking over the declaration of principles and the holy life and simple purity exhibited in the whole system of Shaker life, I feel con- strained to exclaim Eurekal the remedy is found. I think Shakerism the only remedy for the miseries, political, moral and theolog- ical, of the race. I think the solution of the perplexing labor question can be found in the Shaker community system only. I see clearly that the only certain antidote for the moral pestilence, the social evil, is seen in Shaker celibacy. The cure for ﬁnancial ruin and distress can be found in the Shaker simplicity of dress and life. I fully realize that the restoration of hu- manity to the blessings of full physical health and a development of full physical beauty and moral and mental force, can be reached by a strict adherence to the Shaker system of food and labor. In short, I am fully convinced that if men learn war no more, beat their swords into plow-shares, if the lion in humanity lie down with the lamb, it must be done in and through a channel precisely like the life of the disci- ples of Ann Lee. Your brother for truth, humanity, for God, William Alcott. SECOND VISIT TO THE EDDYS. THE Editor, accompanied by Eldress Antoi- nette and Louisa Green, has spent four days at Chittenden. Result—C-onﬁrmation. See next number of Shaker and Shakeress. 6'7 [From the Springﬁeld Republican.] MOTHER SHIPTON’S PROPHECY. -20: EVERY now and then, for these four hundred years and more, some one has brought to light the prophecy and memory of Mother Shipton. As event follows event in mechanical progress, her doggerel verses fall in so pat that they must needs be quoted. One of the predictions thereof- “Fire and water shall wonders do”—has come to pass time and again, and the latest fulﬁllment is the Keely motor. This Mother Shipton was one that would have taken high rank as a medium in our day; in hers. the fifteenth century, she was said to have been begotten, like the wizard Mer- lin, of the phantasm of Apollo, or some aerial de- mon under that guise, and a beautiful orphan Yorkshire girl named Agatha. She had the weird lonely girlhood that the child of shame is apt to have, avoided or persecuted by those who should have been her mates. She was christened Ursula by the Abbot of Beverly, and grew up so eccentric and unnaturally shrewd that by and by this tradi- tion, in those superstitious days, grew about her birth. She prophesied as she grew older, and even “ persons of quality ” consulted her. She told the great Wolsey that he should never come to York, and, indeed, when within eight miles of it. he was arrested by Northumberland, at King I-Ienry’s order, and brought to Leicester, where he died. Also, she is said to have foretold the great fire of London, the execution of Charles I. and many notable events, besides of the Reformation and the reigns of Elizabeth and James. At the age of seventy-three she foretold her death. and at the hour predicted she died. Her name is a popular tradition in Yorkshire even to-day, and the tradi- tion is founded in part upon fact. Her famous prophecy was said to have been published in her life-time, and again two hundred years ago, for we have seen it in a book of that time, where it was said to be copied from an older book. Though most of the items are vague enough, some show a. marked coincidence with remarkable events, such as the invention of steam, railway locomotives and tunnels, the telegraph, iron-clads, and the ad- mission of Jews into Parliament (in 1858). With- out further preface, these are the elegant lines : Carriages without horses shall go, And accidents ﬂll the world with woe ; Around the world thoughts shall ﬂy In the twinkling of an eye. Water shall yet more wonders do, Now strange, but yet they shall be true ; The world upside down shall be, And gold be found at the root of a tree ; Through hills man shall ride, And horse nor ass be at his side; Under water men shall walk, Shall ride, shall sleep, shall talk; In the air shall men be seen, In white, in black, in green; Iron in the water shall ﬂoat As easy as a wooden boat ; Gold shall be found and shown In land that's not now known; Fire and water shall wonders do; England shall at last admit a Jew ; The world to an end shall come In eighteen hundred and eighty-one. ___—.¢.__...._. REFORM. ._0.__. ON the first day of April, 1872, there were four brethren in the Canaan Upper Family who used tobacco. Now there are none. The reform came in this manner : One day, Elder Frederick called at our house and asked to see those four brethren. After we were seated, he began to talk about to- bacco, and called it some hard names, which, though true enough, we did not all of us like to hear. But, as long as he generalized and conﬁned his remarks to tobacco alone, we did not feel much disturbed. It was soon evident, however, he now meant something more. He had come bearing a proposition, sanc- tioned by the ministry, that all the brethren in our little group who used tobacco should now quit it. This was a “hard saying, who could bear it ‘I ” “ I’ll quit it,” said the eldest of the four; and he has kept his promise to this day. Another argued stoutly for his qhid, as if it were a good thing; but ﬁnally came up to the help of the Lord against the nau- seous weed, and like a good Believer, deter- mined to conquer or die. He, too, has kept his resolution, and a short time since handed me two large plugs of navy tobacco, saying 68 with a pleasant smile on his face, “ I have not put a bit of tobacco into my mouth from that day to this, nor shall I, as long as I live.” The other two also took sharp hold of the proposition and are steadfast. January 1, 1874, there were four brethren of our small group, of about thirty souls, who ate animal food. Now there is but one. We have used in the past year 1,500 pounds unbolted wheat meal; 1,400 pounds unbolted corn meal; 800 pounds of oatmeal. Charles Greaves, Canaan, N. Y. 3._._?¢.__..:._ THE HARVEST PERIOD. _0.__ THE millennial age, or thousand years’ reign of the saints, upon earth, with Christ, is the harvest age of the race, in which time, be it longer or shorter, the Everlasting Gospel will be preached to every creature, and all souls will enter the judgment — a new probation for their ﬁnal order. It is the transition period of the race, from their natural life, to the spiritual. It is the disciplinary stage, for the ﬁnal REST—- the gloriﬁed state of all who re- ceive the merciful offer of Christ, in his anointed messengers, and volunteer to follow his self-denying footsteps, to life everlasting. Its duration may vary from 7 to 70 or 100 years, according to diligence and faithfulness, after the work is begun. These messengers, or rulers— for they sit upon Thrones of Judgment, and reign with Christ — are beheaded for the witness of Jesus, and the word of God. This signifies, they have ceased to follow the lead of their own self-will and wisdom — the head of the earthly man—and have submitted their necks to the Gospel yoke, whereby Christ has become their head. They are slain to the worldly, or self- ish life, by the cross of Christ, and by the sharp sword of the word of God, sitting upon puriﬁed human tabernacles, likened to white horses. Their carnal pleasures, likened to ﬂesh, from whence they arise, are given to the fowls of the air and beasts of the desert, to whom they properly belong. Thus they are put to death, ﬂesli-wise, and quickened spirit- wise, and bear witness for the Truth, as Jesus did, by dying as he died, to a self-pleasing life, and living as he lived, a life of Righteous- ness —daily rising from the dead, by walking in newness of life. Alonzo Hollister, Mt. Lebanon, N. Y. From Boston Journal of Chemistry. BOLTED SUPERFINE FLOUR VS. TEETH. BY EPHRAIM CUTTER, M. D. THERE is no doubt that the decay of teeth pre- vails to an alarming extent, and it is very humili- ating to our modern civilization to have it charac- terized so generally by the occurrence of diseased teeth. The aetiology of this disease is a great, broad, and deep subject. No doubt many elements combine together to cause it ; and the person who should positively announce a single agent would be dismissed as unworthy of attention. Still it is a matter worth discussing, and deserving the at- tention of the ablest minds. To ignore is not to arrest; hence we offer a few suggestions for con- sideration. “ The Chemical News ascribes the potato rot to a deﬁciency of lime and magnesia in the soil. Dif- ferent observers state the percentage of magnesia in the ash of sound tubers at from ﬁve to ten per cent.; in the diseased tubers an analysis shows only 3.94 per cent. Analysis of sound tubers shows over ﬁve per cent. of lime, but in the ash of dis- eased tubers only 1.77 per cent. was found. A similar observation was made some years ago by Professor Thorpe, with regard to diseased and healthy orange-trees; in the former there was a deﬁciency of lime and magnesia.” According to these authorities, a deﬁciency of mineral salts in the vegetations named is supposed to be a sufficient cause for decay. Now it is an in- teresting question whether there is any article of -food employed by mankind which is deﬁcient in mineral matter. If so, then it should be made known to every family in the land. Perhaps there is no article of food more gener- ally consumed than ﬁour, i. e., wheat ﬂour. In the L SHAKER AND forms of bread, cakes, and pastry of all kinds, it enters into every house, and is universally used and regarded as the “stat! of life.” Does ﬂour possess a requisite amount of mineral matter? To answer this question, Mr. Sharples, the well- known chemist, analyzed for me the “Peerless Flour.” He found 0.55 per cent of mineral ash, a little over half of one per cent. He stated also that the proportion of ash in the whole grain varied from 1.65 to 2.50 per cent. So that the dimi- nution of mineral food varies from two-thirds to four-ﬁfths. In other words, by the use of ﬂour man- kind loses from two-thirds to four—ﬁfths of the elements that go to make up teeth and bony structures. This statement deserves to be written in letters of gold over the door of every bakery and kitchen in the land. Flour has been used for generations, and if we can rely upon Mr. Sharples’ statement, mankind has all this while been deprived of the greater moiety of the mineral food that the Almighty in- tended it should have the beneﬁt of. Is it not natural to expect that the bony structures should suffer from this great withdrawal? For it is a great withdrawal. Suppose that a water supply pipe should be cut of!‘ two-thirds to four-ﬁfths. would not the supply be greatly diminished ? Cut off the same quantity of time from the hours of daylight, would not our darkness be great? Take away two-thirds to four-ﬁfths of our muscular food, would not a strong man become very weak? Cut oil? air to the same extent, would we not lose our breath ? And why should the bony tissues not suffer in like manner when their food is withdrawn? I think they do. Perhaps a little evidence in the contrary direction may throw light upon this. A dentist, whose name is well known, said that he ﬁlled some fourteen cavities in the teeth of his ﬂrst-born child by the time he was four years of age. He put his family upon the use of the whole grains, and the next child had no retarded deten- tion, and not a decayed tooth up to the same age. The same gentleman says that the teeth which decay are not compacted or knit together with the ﬁrmness of healthy teeth. There seems to be an arrest of perfect development. Though what can be more natural than to expect imperfect develop- ment and decay, when from two-thirds to four- ﬁfths of the proper bone food is habitually with- drawn from an article of diet which is more largely used than any other ? How common it is to see infants not cutting any teeth at all, until they are twice as old as they ought to be. The good effect of the whole grain diet is shown in Dr. Harriman’s second child, above alluded to. To be sure it is only one case, and must not be made too much of. Now, what is to be done about it? Certainly, one man’s dicta amount to but very little alone. What we need is evidence from others. Suppose every medical association of Massachusetts take up this matter, have analyses of ﬂour made, try feeding mothers and children upon the whole grain of wheat meal. oat meal, corn meal, beans, etc., and suppose they all come to the same con- clusion as the writer has done. Suppose they oﬁicially announce the result. Would it be long before the general public would heed the truth, and thousands of persons would rejoice in the possession of that priceless treasure, a set of per- fect teeth ? N0:rE.—Through the kindness of Mr. E. H. Davis, Superintendent of Public Schools in Woburn, Mass., the writer has been furnished with the fol- lowing astounding statistics, embracing returns from several of the largest primary schools of Woburn, a fair representation of the prevalence of diseased teeth among children : No. of With sound scholars. teeth. Decayed. Lawrence Primary . . . . .. 113 13 100 Plympton St. Primary . . 94 27 67 Highland St. Primary. . . '71 25 46 ?__+_.?._ EGOTISM. .:0:_ WE, is the Community pronoun. It seldom offends the ear. We build the mill, and make the dam. We harvest the Broom corn, and our money is in the Bank. We bought that farm, and paid $200, for the sorrel horse. This is our house, and shop. We baked the bread, and made the dinner. Neither in, nor out, of community, is the ear offended by this use of pronouns. Should we substitute 1, for we, and my, for ours, we alter the case, and run the risk of offending the ear, if not more. Some years ago, an aged man planted a nursery. When Budding and Grafting time came, he took, as assistant, a youth, who had been apprenticed to him, as Shoemaker. The youth became an adept, and the entire care of this branch of the business devolved on him. One day, the aged brother was in conversa- tion, with another person, on the thriftiness and good order of the nursery. The youth, being within hearing, noticed that the aged brother invariably said my nursery—1 grafted those apple trees—1 budded those peach and quince trees. It was all I and mine — never a we, nor ours. Some persons are, unfortunately, so devel- oped in selfhood, that touch what they may —- be connected with whom they will, they seem to think, the 'success—if success there be- was largely owing to their Wisdom, skill and manoeuvering. Few things ﬁll sensitive minds with deeper regret, than the effort, some persons make, to trumpet their own fame. They may, in the main, have a fair record for just dealing, cor- rect business habits and capacity; yet noth- ing whereof to be vain. Had they been con- tent with the consciousness of having done their duty, they might have ﬁnished their mortal pilgrimage with good repute. From the miserable, selﬁsh I, mine, and me, Good Lord, deliver us. We have been told, that in other worlds, man’s employ will largely consist in praising God. But what time will Egotists ﬁnd for such employ? Habits are stubborn things. His penchant for self gloriﬁcation will go with him. Let us get out of our miserable selves, into comlmunity Heaven, and ﬁnd an element in community praise. In community life, it may not readily appear where praise, or blame belongs. Hence none should claim credit, largely, who are not willing to take their share of blame. Of Josephine, it was said, She was the Power, behind the screen,that gave success to the Armies of France. Her VVisdom and Gentleness sustained the Empire. When they were withdrawn, the Empire fel1—-and great was the fall. There are reasons for believing, that in Community life, the real worthies —the suc- cessful operators on the electric wires, who, by the force of their magnetism, give success to our efforts, are but little known. They council in secret, and point where Wisdom directs— where success will result. They weep over the failures and short-comings of Society —rejoice in the prosperity of all, and are content to suffer, if Society prospers. Are not these the Fathers and Mothers, around whom the sacred inﬂuences of our Gospel principles cluster, fathers and mothers whose unassuring, unobtrusive inﬂuence makes glad the Zion of God‘? And when the seekers of self praise are lost in forgetfulness, shall not these remain a blessing and a praise to our sacred cause ? William Reynolds, Union Village, 0. : HOW TO BREAK OFF BAD HABITS. UNDERSTAND the reason, and all the reasons, why the habit is injurious. Study the subject until there is no lingering doubt in your mind. Avoid the places, the persons and the thoughts that lead to the temptation. Frequent the places, associate with the persons, indulge in the thoughts that lead away from temptation. Keep busy; idleness is the strength of bad habits. Do not give up the struggle when you have broken your resolution once, twice-— a thousand times. That only shows how much need there is for you to strive._ When you have broken your resolution, just think the matter over, and endeavor to understand why it is you failed, so that you may be on your guard against a recurrence of the same circumstances. Do not think it is an easy thing that you have un- dertaken. It is a folly to expect to break off abad habit in a day, which may have been gathering long years. ._._j¢._j_. Goodness in childhood and youth is the beauty of old age. Any system of theology that shocks the mind of a child is a false system.—Thomas Paine. SHAKERESS. 69 SHAKERESS. A. DOOLITTLE, EDITRESS. AT no time during the Ministry of the Apos- tle Paul, was he more deeply imbued with the Christ-Spirit, or had a clearer perception of the duties of those who would live holily, than when he said “Be not conformed to, but be transformed from the world. Ye are the temple of the living God. What agree- ment hath the temple of God with idols‘? Come out from among them and be separate; touch, taste, and handle not the unclean things thereof, and I will receive you, and be a. Father unto you. I beseech you by the mer- cies of the living God, that ye present your bodies a lioirzg sacriﬁce, holy, and acceptable unto Him, which is your reasonable service.” Have principles changed since that time? If a separation from the world, and a cross against the carnal mind were requisite to the attainment of a true Christian character in the days of Jesus and his apostles, why not at the present time ‘.7 The views, and teachings of the early Chris- tians, have become antiquated ; and the popu- lar theologians of to-day, who are paid from ﬁve hundred to a hundred thousand dollars annually to preach smooth things, tell their hearers to go their way, “eat, drink and be merry ;” they will not be brought to judg- ment for secret sins, nor be rewarded accord- ing to their works. If they will only believe on Jesus, he will be their sponsor and expi- ate their sins. They may continue to eat their own bread, live in worldly and carnal pleasure, “and wear their own apparel,” if called by the Christian name. And the people, as with one voice, respond, “ Give us more pleasure, and less of the cross of self-denial, and we will bestow honor, praise and riches upon our venerable Clergy, crown them with laurels while living, and decorate their graves with ﬂoral contributions.” The same spirit is seeking to ﬁnd entrance, and rule in the Shaker Order. And a voice from without is constantly pleading with members of our institution, to “ come down from the cross.” It is said that we practice too much self-restraint — that the line of de- markation is too apparent — that in manners, in dress and life-practice We are too distinct from the world. They say, they like the Shakers, and if we would renounce some of the peculiarities, which make us singular and unpopular, then we could fraternize; and many people who are seeking a quiet home of rest, but cannot ﬁnd it, would join our Com- munity. A dear sister of the Shaker fraternity_, who has passed beyond four score years, sensibly, feeling the force of the worldly element, in different forms, striving to undermine and destroy the very foundations of the Church of Christ in this day, writes to me, conﬁdentially, in regard to it. Her motherly and saintly spirit is pained at the apparent lack of faith in God, and the growing desire of a class who bear the name of Believers, for more present pleasure and enjoyment in worldly things, at the expense of their spiritual life, and soul’s welfare. And I take the liberty, without her knowledge, to make some extracts, hoping to beneﬁt a few, and not do harm to any. When I meet a person, who has lived in the service of God as many years as our venerable sister has done, with mental power so clear and with spirit bright and inspirational. I am reminded of the saying of Christ, “I am the resurrection. He that Zioeth and believeth in Me, shall never die.” Our sister has lived the Christ-life —done the works——-and knows on whom she has believed. We may be numerically weak, yet be strong in virtue and spiritual power, or mice oersa. About the time of the recent revival in Ply- mouth Church, when over a hundred were added to that sanctuary in one day — majority females-—a young woman was visiting in our family; and as she stood curling her hair in ringlets, at which she had been engaged a long time—she remarked, “I am going to join the Church next Sabbath.” “ For what purpose,” inquired one of the sisters ? “Is your motive to live more in conformity to Christ’s teachings ‘Z ” “ Oh, no,” she replied ; “that time has passed by. No one is now expected to change their habits of life by joining the Church. I can get access to certain individu- als, and enjoy their society better if I join the Church, thanif I remain isolated from it ;” inti- mating that it was more fashionable, and pop- ular to be connected with some Church, than to remain outside. How many such Chris- tians would it take to make one perfect heaven? BELOVED Ennnnss ANTOINETTE: I would not willingly trespass upon your time, but I wish to unfold some of my thoughts, and disburden my mind to you. I feel that I am committing myself to a faithful friend, unto whom I may speak conﬁdentially. The importance of the subject that I would portray, so impresses me, that I feel impelled to write to you. I realize that my mental and physical powers” are waning, and my best ef- forts are somewhat feeble. I perceive, in a certain class of professed Believers, a great lack of Faith and Spiritual- ity ; and such are fearful that the work of God in the Millennial Order is dying out ; because there are not greater accessions to our ranks. I cannot view the subject in that light. I see the Sun rising, higher and higher in the spirit- ual horizon, as the day advances. The increase of truth does not depend upon numbers. I am conﬁdent that many of the more spiritual and enlightened class in society are now look- ing toward Zion for something higher and better than what they have yet attained. Let her inhabitants keep the love-_ﬁrcs constantly burning on her altars; and many truth—Zocers, and truth-seekers, will see the light, and be attracted to her Courts. As a senior member of the household of faith. in this day of Christ’s Second Appearing, I feel to ask in a spirit of kindness and sisterly love, that all would strive to maintain true Christ-like forbearance and consideration; that the bond of peace may remain unbroken, and the unity of the spirit be preserved in this time of conﬂicting opinions. It is noble, and praiseworthy, to seek for new and increasing light; but it is unwise to let different views of minor importance hinder the full ﬂow of « pure love from circulating through all the members of the body. New developments, in religion and science, should be met by calm investigation instead of opposition and persecution. As far as 1 have obeyed the inj unction—-—“ Try the Spirit ” ——making due allowance for crudeness and error,— which always attend the evoluting process of newly revealed truth — I have found safety. It is Wise to look at principles—to trace things to their source ——thence to their ultimates as far as possible. Then reason, if not perverted, will aid us in arriving at just conclusions. Truth will ultimately gather all its subjects into one spirit, and God’s people will see eye to eye in all things; but it will be a work of time. We need patience, even as the husband- man, when he has deposited the precious wheat in the soil, awaits its growth and ma- turity before it can be harvested; and then, it must pass through the process of threshing, cleansing and grinding, to make it ready for use. So must we work, wait and trust, for the growth and unfoldment of new and ad- vancing truths. Not hearers of the word only, but doers of the work, will grow into a knowledge of true doctrine ———be able to understand the will of God and to do it—for through patience they will prove all things and hold fast the true and good. If there be a division in sen- timent, the enemy has the vantage ground and will work to ‘hinder a spiritual harvest, which may be nearer than many now antici- pate. According to both ancient and modern prophecy, the Law will go forth, from Zion, to earth’s inhabitants. There is a constant draught from without upon the strength and vitality of our institution, which few seem to realize; but it causes spiritual debility and the members feel that strength and life go from them,—as did Jesus when the woman touched the hem of his garment,—-even if they do not know where it goes. Believers sympathize with, and contribute to the support of all true reforms; but in so doing we need unremitting energy to keep a separation from foreign, worldly inﬂuences, that would serve to divide and dismember, or cause dissension in any way. 0 how much we need to watch, and to pray, that Angels, from high and holy spheres, may guide and keep us I As I near the change that I feel is coming upon me, I frequently review my life, from childhood to the present time ; and as I read the pages of my life-history——the spiritual losses and gains —all the awakenings of con- science that I have experienced, which have brought me to feel deep tribulation and Godly sorrow, and to utter strong cries to God for greater self—conquering power, have helped me to quicken my pace for heaven, made my spirit more vigorous and active, and have ﬁlled my soul with peace. I do not wish to leave this world in a state of stupor, from which it will take a long time to emerge. It is my earnest desire to go to my home and friends in spirit spheres, living and growing; that I may commence my work there, just where I leave it here. I have not attained unto the present state of peace and justiﬁcation, which I now feel, by blending and uniting with the spirit and practice of the world. I wish to give my testimony in favor of a pure consecrated life, and of non-conformity to the world, in dress, or manners. My spirit is in unison with the founders of our Order. They strictly enjoined self-denial and cruci- ﬁxion of the carnal mind and all inferior .loves. It is claimed, by some, that if we would in- crease in numbers, we must conform more to the people of the world, in manners, and in habits of life. What has been our experience in this regard, where the experiment has been tried? VVhere concessions have been made, have our numbers been increased, or dimin- ished thereby‘? Or, has the power that is effectual in protecting souls from sin, been strengthened, or weakened ? Justice demands, that we look at things just as they are; and then decide, whether it be a real desire to help lift humanity to higher and better conditions that induce to action, or the pleadings of the worldly nature within our own hearts, that seeks gratiﬁcation, and goes forth to meet the spirit of the world without, that would allure, and draw souls away from the pure virgin life. The greatest ingathering to Christ’s fold, that I have ever witnessed, was at a time, when there was the most exclusion fron1 without, and the strongest and most searching testimony, within our own courts, against all sin-producing causes. While a separation from the world is necessary to maintain the Chris- tian life and character, it is our duty to treat all with kindness and respect, and to be ready to give to all a reason for our hope of eternal life, and to present the cross of Christ by which we are redeemed unto God. In conclusion let me say, the “ SHAKER AND SHAKERESS ” is a real treat to me ;, and Iknow '70 very few in Harvard, Shirley, or elsewhere, who could bear tl1e idea of having the paper discontinued. We hail its monthly arrival with joy; it seems so much like having a sweet visit with our dear Gospel friends at the Mount, and in other societies. I hope nothing will occur to render it necessary to discontinue it. We recently had a brief, but very pleasing and instructive interview with Elder Freder- ick. It was soul-cheering to witness the true Christ-like spirit that he manifested on all occasions while with us. I suppose you are nearing the time of your annual “ Social Gathering.” How delighted I should be, to be present, and participate with you. That Heaven’s blessing may ever attend those meetings, is the prayer of your aged friend and sister. Eunice Bathrilck (aged 84). Ayer, Mass. ————2——.T.:j THE following communication is from a Shaker Sister, eighty-ﬁve years of age. Paul's exhortation to the Hebrews, “ Seeing , we are compassed about_with so great a cloud of witnesses, let us lay aside every weight,” etc., will apply with force, reason and proﬁt, to Believers in our own time. Another octogenarian speaks through our little Monthly. ' She has proved the efficacy of Gospel faith — reduced to practice —— more than seventy years. Hear her: ED. ELDRESS ANTOINETTE : Dear Sister——I feel greatly interested in the SHAKER and SHAKERESS, and hail every new number with joy ; would be pleased if it were a weekly issue instead of a monthly. Seeing many testimonies from brethren and sisters, that I love and prize for their work's sake, inspires me to brieﬂy add mine. While reading the SHAKER AND SHAKERESS _ I have been reminded of the ﬂying roll seen by the Prophet Zachariah which was sent forth as an accuser through the land, con- demning sin in every form. It is also a mes- senger of glad tidings to sorrow-stricken, sin- laden, repentant souls. ' As I have nearly run my earthly race, I feel that a brief synopsis of my experience may be of some interest to the junior mem- bers of our society. I was brought to Mt. Lebanon, and placed under the guardianship of Believers when I was eight years of age. My ﬁrst baptism was a ministration of love, from my visible guides and protectors, which met a response from my own heart, and inﬂuenced my actions. As I advanced in years, and grew in stature, I found that I had a choice to make, between good and evil, which to serve. I read and be- lieved the Scripture, which said, “ To whom ‘ ye yield yourselves servants to obey, his ser- vants ye are,” that by being made free from sin, we could become servants of righteous- ness. I saw, and felt, that doing what was just and right, would give peace of mind—- cast out fear—and enable souls to serve and Worship God in love. “ Love would work no ill to its neighbor,” and was really “the ful- ﬁlling of the Law.” I resolved to make Love my axiom, and I felt my heart expand with love toward all the human family. My faith in God, and in the Gospel of Christ through the order of male and female, in- creased. I believed “ the pure in heart would see God,” and be able to understand those things which pertain to His kingdom. I strove with all the strength of my mind, to be pure, and to keep myself unspotted from the sins of the world, to be meek——merciful-—a peace- maker. Thus I progressed from faith to faith, and from strength to strength. And it is still my determination to keep in the wlnoreasing work, which I believe will grow brighter and brighter unto that perfect day, when every thought, word, and action, will be under con- trol of the Christ-Spirit. I have ever chosen to serve under the Chris- tian banner, and have thereby been able to abstain from a sinful life. And I now rejoice that I can testify, to all who may feel an in- terest in me, or in my experience as a Believer in the work of Christ’s Second Appearing, SHAKER AND usruas that I have so successfully fought the good ﬁght of faith, when evil, in its varied forms, is presented, it ﬁnds no abiding place in me ; and with many of my dear companions in Gospel travail, I can raise a. shout of victory. I would not exchange the peace and satis- faction that I feel, in my advanced stage of life — blessed, as I am by visible and invisible friends— for all that this world could give me. I am thankful to testify, that there is a fountain opened in Zion, wherein souls may wash and be made free from the stains of sin; and whosoever will may drink freely and live — live forever. Lucy Hammond, Mt. Lebanon, N. Y. GOOD WORKS. ._..0_ OF what proﬁt is faith unless it be made mani- fest by good works? Good words, when time- ly and ﬁtly spokon, often give solace to the aﬂiicted, and comfort the mourner ; but to the naked and famishing, “ Be ye warmed and clothed,” in word only, would be of little account. By good works we not only “lay up treasure in heaven,” but like Dorcas of old, confer beneﬁts upon destitute humanity, and blessings return to us manifold. We may be very correct in our faith, and love, admire and laud others, who show their faith by works, yet, if we lack the courage and energy to reduce our faith to practice, it would be as unavailing as implements in the hands of the husbandman who is too indolent to use them. Deeds of charity toward individuals, and acts of kindness and generosity, attended with soft and gentle words that will prevent or turn away wrath in communities, would form a heaven on earth, and pure, peaceful spirits would delight to gather around and hold com- munion with such souls, for they are nearly allied to angels. Ruth Webster, Union Village, 0. T__.¢._:_...._. OUR GOSPEL PRECEPTORSI’ WHY should we not love and revere the Ancients of Israel-—our former Teachers- those Gamaliels, at whose feet we have sat and listened, and received much valuable in- struction‘? They have been to us, spiritual Fathers and Mothers, Brothers and Sisters, and were bright examples while here. Their lives were well spent, they have passed on before us to the “ summer land,” and left be- hind them a record of good works. True, many of those worthies drew spiritual life and sustenance, to a large degree, from the inspiration of the past, looked to types and symbols, and were somewhat veiled in mists and shadows. They were accustomed to accept and revere whatever they found between the lids of the Bible, without calling in question its consistency, or authenticity. Now, the light of reason and Divine Revela- ‘tion has opened, more clearly to our vision, the links of the great chain that unites natural and spiritual truth——conjoins Science and Religion. Will that justify us in setting at naught the righteous teachings of our Pre- ceptors, or in discarding the good of the past? There have been good men, and women, in all ages, who were Saints. They were the salt of the earth; for they loved, honored and served God, according to their understanding, and made their mark for good to humanity. Gleams of light overspread their spiritual horizon, and lighted their pathway ; and, aided by Bible teachings, they lived righteously, in their day, and were accepted. If, by increased light, we now see that they believed too much of Bible records, and accepted them altogether, without reasoning, , and making due allowance for mediums, cir- cumstances and conditions at the various periods when the Scriptures were Written, and did not distinguish between fallacy and verity; it would seem unwise for the present genera- tion, like the swing of a pendulum, to go to the other extreme, and become inﬁdel in spirit, if not in profession, and reject the true as well as the false. One thing we must concede, if honest ; i. 6., many worthy souls in the past, who adhered ‘osc- to, and trusted in, the Scriptures as their rule of faith possessed more vital religion, which consists in goodness of heart—purity of life—— and a willingness to suffer, and to do, for truth’s sake, than the rising generation who have cast off reverence for the past, and vir- tually deny present revelation, however much they may expatiate upon Truth, Reason, and Common Sense. The goal of immortal happiness has been the highest aspiration of the enlightened por- tion of our race ——the boon for which human- ity has sighed, and for which Saints have suffered, and Martyrs yielded up their lives. Many have thus triumphed over death and the grave, and found a haven of rest. But to those who at the present time de- nounce the Bible as a whole, and say that, as a sailing craft for the mariner on life’s sea, it is no longer reliab1e—-there are so many loose planks, it is better to abandon it altogether—— we would suggest, whether it would not be better to cling to the old vessel, and to teach their children to believe the story concerning the bears that came from the wilderness, and devoured forty and two children, rather than have them grow up in a deﬁant, mocking spirit —— destitute of the fear and love of God, or respectful regard for their fellows, and superiors. Is it not a safer way, to hold on to the good of the past, until we are sure that fate, destiny, inspiration, or whatever we choose to call it, gives us some better, more reliable plan, by which to obtain the one object in view— happiness‘? Speaking from personal knowledge, I might be considered incompetent to judge ; for I came among Believers at an early age, and have never passed the ordeal of orthodox Church discipline—Sabbath-school training— neither learned the Catechism, nor any creed ; and have never committed any formal prayer to memory,—except what is known as the Lord’s prayer. That prayer, I have always thought beautiful, expressive and impressive; and it never waxes old. I have been free to be my own Bible interpreter,—a privilege largely enjoyed by the members of our com- munity. To observation, and the experience of others, I owe what knowledge I possess of the present unsatisﬁed state of society without, and the increasing tendency to disregard all that was once deemed sacred. Elder Frederick Evans says, that when we advance into New Light, we are sure to take with us a portion of the old orthodoxy from which we emerge; that while new light is developing, the old con- servative element, which has formerly envir- oned us, is slowly removed. That seems to me a wise provision to avoid confusion and inharmony. In this age of free thought, free speech and action, there is great need of a fulcrum, whereon to rest the lever of Truth, that the religious world may move from its old foun- dations of error, without destroying its equili- brium, and tumbling it into worse confusion than ever. I propose that ﬁrstly,— before throwing the old and new Scriptures away, and taking the ground that Jesus of Nazareth was a myth — we ﬁnd the Christ-spirit, and the power of God unto salvation; and learn to reverence, and love all, who deny themselves of sinful works, live purely and deal justly, whether they be man, woman, or child. Let us all remember, that he, or she, who sins against light and conviction, if not of the devil, is not doing the will of our Father and Mother in heaven. Anna Dodgson, Mt. Lebanon, N. Y. TM DEAR Enrrons or SHAKER AND SHAKERESS: We offer a tribute of thanks for our monthly visitor, the S. and S. It is hailed with joy, and love greetings, every time it comes, and we invoke the blessing of heaven upon those who strive so much to make it interesting and instructive. We need Saviors on Mt. Zion; those who are eagle-eyed —- clear sighted — divinely in- spired, and in rapport with spirit spheres. They will ﬁnd the keys of revelation, that will unlock what have been called the “ myste- ries of godliness ”— of religion —— reconcile the past with the present, give conﬁdence in the coming future, and show that Philosophy, Science and Religion are indissoluble friends, and will walk hand in hand together. But the sword of truth, proceeding in love from the mouths of the Lord’s prophets, will separate the false from the true; and we pray that the days of the ever faithful prophets, and prophetesses, that are now with us, may be lengthened. We also pray, that such greatly needed laborers and teachers may in- crease manifold. Lovlngly your sister, Nancy Riley, West Pittsﬁeld, Mass. .__._._.__¢.___j I LOVE to peruse the “ S——- and S ,” and would signify my approval and appreciation of its contents. I feel deep interest in the welfare of humanity, and would rejoice in spirit to see them elevated to better condi- tions; to see them rise out of the sphere of self-serving and self-pleasiiig, and devote their time and talents upon the "broad basis of uni- versal love to God and mankind. Then jus- tice would rule in the affairs of men. Great reforms are needful ; but where is the power to meet the present exigency ? Men and women, unassisted by the grace of God, cannot effect the needed change; it must be wrought through faith and prayer, accom- panied with good works. Omnipotent Power must fathom man’s loss, And teach him the glory of bearing the cross, Until from all sin he ﬁnds a release, Enhancing his joy, and his blessing. My sisters in suffering, I oft pray for you That angels of mercy may guide you safe through, WSl;1(=E)X'lf§e together we’ll meet on Canaan’s bright Alheaven of glory possessing. Julia Scott, Mt. Lebanon, N. Y. THE NEW JERUSALEM. . -0.. IN the twenty-ﬁrst chapter of Revelation, a City is described, as coming down from God, out of heaven ; and a voice was heard, saying, “ The tabernacle of God is with men.” That city had twelve foundational stones ——repre- senting twelve fundamental principles, from which all the Christian virtues proceed—and which form the gates of entrance to that city, which was four square — equal in all its parts —and from which, every thing impure, or . untrue, was excluded. The New Jerusalem, that descended from heaven to earth, did not require natural light, or heat, because God, who held the burning lamp of Truth—Diviiie revelation— lighted the whole city. A pure River of water of life was also seen, proceeding from the throne of God, ﬂowing through the city; and on either side of the river were trees of life. To my understand- ing, that river signiﬁed waters of judgment and repentance; through which souls must pass, to purify, and ﬁt them to become in- dwellers in the temple, that was lighted with God’s glory; and that _]'1l,d_q'?7’I/672/t will be dis- pensed by, and through His witnessing saints, male and female, who were represented by the trees on either side of the river. They, as good and true physicians of souls, will dis- tribute the medicinal leaves of those trees, which were to be “ for the healing of the nations.” And it is there stated that “The nations and kings of the earth would bring their glory, and honor unto that beautiful city and temple.” When Jesus said to his disciples, “ In my Father’s house are many mansions; I go to prepare a place for you,” we would not sup- pose he meant to convey to their understand- ing, that previous to that time, there had been no place prepared in Spirit realms for saints of previous ages. There are heavens, and a heaven of heavens. ~ The antediluvians had their heaven, or state of justiﬁcation; which consisted in obedience to natural and physical laws, as made known to them, by the ruling Spirits who were ap- pointed to give them such lessons, as they were able to receive at that time. In obedience, they were promised a fullness of temporal blessings. That was the highest attainment which they could appreciate; for they were in a crude, undeveloped condition. The highway of progression remained to be opened up, little by, little, through succeeding epochs, in future generations. SHAKERESS. The Jews had their heaven. The tutelage of the Jews was very superior, and in advance of that received by the antediluvians. Hence, the requirements upon them were greater. They had prophets and seers, who were blessed with rays of spiritual and divine light; and they caught glimpses of heavenly conditions in the distant future—of the more perfected mansion which Jesus referred to, when he said to his disciples, “ I go to prepare a place for you, in my Father’s house of many man- sions.” There are different degrees of knowledge, and attainments in goodness and truth in each of those mansions; so that we might with propriety say, “ there are mansions within mansions ;” or there are ascending steps, like the rounds in a ladder, from the commence- ' ment of one dispensation, until, by those pro- gressive steps, the way is prepared for the opening of a New Epoch. A friend once said to me, “ You know that in our Father’s house are many mansions. I belong to one of the Churches,—one of those niansions——and am going to heaven,” signifying, that the many Churches are the synonym of the many mansions of which Jesus spake. In a qualiﬁed sense that may be true. If God's watchful care be over all the works of his hands, and there be some truth, more or less, in all the Churches, mixed up with time serving, and idol worship, that good, whatever its measure or degree, belongs to God. But the perfected Virgin Church—the New J erusalem—that was seen to descend to earth, attended with the heavenly Bridegroom and Bride, wherein woman ﬁnds her proper lot and place, as co-worker with man in the redemp- tion of human souls, is the highest spiritual condition on earth ; and represents the heaven of heavens in the Spirit world. Nancy G. Danford, Canterbury, N. H. ._:————§—————:¢— KNOW THYSELF. __.0:. IN social life, and in all the relations that human beings hold to one another, how many ills would be averted and unpleasant feelings avoided, were that most excellent rule of seri- ous second thought more frequently called into action. A moment’s consideration of consequences would often check a quick impulse, quell fevered passion, press the lips and put a bri- dle on the tongue, just in time to save a storm or tempest that might forever blight the love- liest blossoms of the soul. A thoughtless act, a passing word, or 9. Speaking glance——prompted by wrong mo- tives—te1l volumes that would remain for- ever closed, were the mind bent on obeying the golden rule. It is a wicked heart that magniﬁes, intensi- ﬁes, and glories in enlarging its neighbor’s faults, while striving to conceal its own de- formities. “ Know Thyself,” in a deeper mean- ing than that wliicli is applied to the mental faculties, should be stamped on every mind ; a meaning which penetrates the secret springs of life; “ tries the heart and reins,” and ana- lyzes the motives which prompt to utterance, or to action. They who have a thorough knowledge of themselves, and square their lives by the perfective spirit of Truth, nobly expand in God-like charity and love for humanity, and become saviors to souls, messengers of wisdom and light, rather than destroyers of virtue through evil judging. Where vain arrogance and jealousy, bitter envy and poignant malice are harbored in the soul, peace departs, and the bliss of life is trampled in the very dust of earth. Friend- ship there ﬁnds no lastiiig hold; love is repulsed, and lieaven-borii charity spurned. Those direful enemies of human progress and happiness can only be removed from society by individual eﬂ“ort; every one must discover in themselves the root of bitterness, and de- stroy the very life that produces such evil fruit. A proﬁtable exercise of mind to be engaged in is discovering when and where we may make peace, and not break it. “ Neither give nor take offense.” Speak no ill of our iieigh- '71 bor, and turn from the hearing of slander ; that will produce the desired effect. Words aptly spoken — kindly acts —loving smiles - and courteous manners, all conduce to happi- ness and peace. If we always apply the rule to consider well before we speak or act, we shall never fail to obey the promptings of the higher law of love. “He who can command his own soul is the bravest of the brave,” said Mohammed. Ah ! this is life’s great lesson. The strength of self-control is the secret power that is able to manacle the strongest opposing powers of good that take possession of the battle-ground of the soul, and let us attain it through the glorious cross of self-denial, that develops and unfolds the angel in our being. and annihi- lates its opposite. Then shall we be able to see the angel in others, however dimly it may manifest itself. _ Martha J. Anderson, Mt. Lebanon, N. Y. ...m 1 PEACE- :O_.. Pause, gentle angel, o'er us now. And spread thy wings divine, Let every heart in reverence bow Before thy sacred shrine. We’ll bless thee ever, angel Peace, With us, make thy abode, To thee our love will never cease, For thou art born of God. Oft do we come to thee, fair one, To seek thy heavenly aid ; Thy pearly gates to us unfold, And glories that ne'er fade. We’ll praise thee ever, angel Peace, For works, both great and good, 0 may thy mission never cease, Thou loved one of our God. We grasp the wealth that will endure, Such crowns as angels wear; Immortal treasures, that are pure, And joys the ransomed share. We’ll honor thee while here below We tread this earthly sod; All hail! sweet Peace —blest messenger — Thou angel sent of God. The angry waves upon life's sea, At thy command are still; The ﬁercest storms that there may he, Are silenced by thy will. 0, heavenly Peace forever reign, Thy inﬂuence spread abroad; Till earth shall from thy spirit gain The love and power of God. Gcncvera De Graw, Sonyea, N. Y. COMMUNE l[lT_H NATURE. Alone within the forest. Fair nature’s balmy bowers, I hold commune with angels, Expanding hidden powers. Through birds and beauteous blossoms, Am lifted far above, To the elysian cities Of Grod’s eternal love. I walk his golden temples And glorious gardens fair, Drink in at living fountains, And eat of fruitage rare. I list the holy anthems Of souls redeemed from sin, The radiant band of heroes, Who fought. the race to win. I see their whitened raiment, The diadem and crown, And in their foreheads written, True victors of renown. _ Who Jesus’ cross have carried, For love of truth and right, And now with him are seated In mansions of delight. And then a precious healing Calms every inner strife, And all my heart is strengthened To cope again with life. Then soft and gentle whispers Come stealing on the air, And back my soul is bidden To time, and toil, and care. I take the heavy burden And lay it next my heart, With pledges unto heaven To act the christian’s part. With faith in God's rich promise, That in his own good time, He'll crown me with these glories In fairer worlds sublime. Julia Johnson, W’. Pittsﬁcld, Mass. __:—..¢..————— How well to live and do no harm, Though very little good we do; How great the lesson yet to learn, To be to others kind and true. Snatched from the world, we know we are, To ﬁnd the holy. just and_ pure, To calm the elements that _]_ar, And make a peace that will endure. M. W ., Canterbury. N. H. '72 SHAKER AND SHAKERESS. FOUNT OF LOVE. CANAAN, N. Y. 2. Life’s rugged pathway oft is drear, When sorrows deeply roll, in_& & Ax__xAn A L I J __|' 3 4 l ALL I A “”“i'r'“'j” 4 fl pi '-i i lg-‘ iJ'i 9 %iFi‘ 54 J {J ii bl 7:‘ i vi ‘ 4"f":l“‘7" *"L 5-— 2 44 I ‘.1 —{=_—’+——J————«:f:= —— ‘ T’ “i 45?} if I, 1 ‘s ‘F J 7; §"" { ‘ . a—C—1-,——1-— ‘— a-———a— -—a—' -4 -————¢-1 1- — — —-— - '——a—a—-4-1——l—.; =— ' -1--a--o--9--3' -9--0--9 _' 4"‘ ' 3-.9--0--0'-y -9- 1. Up - lifted to the realms above, Through living faith and prayer, Our souls can reach the fount of love, And ﬂnd a bless-ing there. And we would speak aword of cheer, To help each struggling soul ; 3. Oh, let our lives be ev-er rife With kindly love and peace! Through meekness banish every strife, And let all dis - cord cease ; L_— l L ,_ l__ 4 4',:;i-r—.——1—-a-l--ar:—- A K I V. . . _g _.l X | :1 JV ' v-— v: G3, J LA‘! A Ar A I v V V v v -O" -O I Though tri-als oft the heart oppress, There is a heal-ing balm, A spir-it ev- ' Then like the bread so oft - en cast Up - on time's troubled sea, It will re-turn a-gain at last, With blessing pure and free. Then» we may chant the conqueror's song, And tri-umph in the right, Give praise to whom all praise belongs, When faith has turned to sight. d’*:l_‘ 9-4-—l'——l 1:93’ er near to bless. And shield from every harm. SHAKER AND SHAKERESS. __.0A NOT ALL A DREAM. I dreamed of a ﬂowing river, That was fed from mountain and plain, That came like a harvest giver, To gardens, and fields of grain. Whatever it touched it brightened, For life was within its wave; Whatever it washed it whitened, For in it was power to save, But I dreamed that its waves, impeded, Shrank back to their little springs; And the tide that the great world needed. Was circling in hand-breadth rings. I dreamed that the angels planted A vineyard of God, below.; That unto the earth was granted The power to see it grow. That up from her barren places, Her desert’s extended scope, Like music the echo chases, Came voices of joy and hope. But I dreamed that the vineyard perished, That all but its roots were dead! ' For strength, that its life had cherished, Like dew of the morning ﬂed. And I dreamed of a holy altar, Where Truth had kindled a fire ; A light for the feet that falter. A gleam for the eyes that tire. Its radiance ﬂamed with a glory, The dwellings around to ﬂll; And the earth was thrilled by the story, Of the city upon the hill. But I dreamed that the altar tumbled; That its glow became a spark; That its steps and its pillars crumbled, And its dwellings around were dark. I dreamed a new song was started, That ﬂoated the wide world o'er; That brought to the weary-hearted A courage unknown before. ’Twas the song of the Revelation, The song that the harpers sung; Its theme was the new salvation; Its words were the glad new tongue. But I dreamed that its numbers ended Ere their import half was told; That the singers from heights descended, And covered their harps of gold. Yea, I dreamed that the dual token Of Zion, was lost to sight ; And I wept, that a bond was broken, And quenched was a heavenly light. Then I dreamed that our hearts, in union, Went out to the children of men- That the swell of our love’s communion, The river sent forth again. By toil of our hands, united, The vineyard in beauty bloomed! Devotion and truth relighted The city, our home illumed! And the gift of deep inspiration, That ﬂowed through Mount Zion’s throng, Was heard by each listening nation, And known as the full new song. Cecelia Devyr, Mt. Lebanon, N. Y. ..:————Q——————— sl§sATH. Turn from the outward leaf of life, And give the Sabbath place; Be earnest in the upward strife, Be thine the christian grace. A Sabbath is a day of rest, Not measured by a span, They who with gospel faith are blest, Have rest in God's own plan. Each covenant the Saviour taught, Gives peace unmarred within, And forms a Sabbath, truly wrought, Out from a life of sin. Second to this, the work of hands, The toil on earthly sod; For when the truth our life commands, We’ve constant rest in God. M. VVMtcher, Canterbury, N. H. __.__.¢_A_.._. THE POINT. FACT, on FRAUD —— WHICH ‘2 WHEN from ﬁve to twenty-ﬁve forms, of men, women and children, appear in an evening seanee, on the platform of the Eddy Hall, in Chittenden, in presence of from twenty-ﬁve to ﬁfty spectators, gathered from all parts of the Union, and some from foreign countries, one of two things occurs—ez'ther those forms are the product of downright fraud and lying trickery, and all these spectators-—leading minds, from Chicago, New York, Philadelphia, London, Texas, Rhode Island and Mt. Leba- non—-are imposed upon, deceived, deluded, bewitched, and made to think and know that they see, and hear uttered, high and noble sentiments touching the welfare of society, by the materialized spirits of men and women from the Spirit-World, when in reality it is only the Medium and his co-conspirators —or, a New @2007: has opened to mankind, that shall ultimate in the Kingdom of Heaoen upon Earth, uniting God to H umanitg, through the Law of Materialization and de-materializa tion. Through its agency Angels will de- scend upon the sons and daughters of men, eliminating, from Humanity, evils, physical and spa'ritual—-—substituting in their place the virtues and graces of the Angelic hosts — the consummation of the ages, so long looked for—- the Millennial Era. _A————-—¢j—:—— CREED. .__0.._ I BELIEVE in God, the Father and Mother, in whose likeness Man will be when they grow to it. I believe in Jesus and Ann, and in all who, like them, do right because it is right, irre- spective of cost. ' I believe in the Communion of Saints, and in courtesy and kindness to Sinners. I believe in the Resurrection of Body and Soul from unphysiological diet, habits and appetites — from low ambitions, carnal desires and misuse of reproductive powers -— and from their use by such as aspire to Life Everlast- ing. Amen. 0. P " l N l l P . u [L ‘ii A‘ AI A A A A All A‘ A A A’ A A A’ A A A A 323.?“ 2*'—,l‘:r—:—r—:4:*:; 1 , .-'uI,t ;' ‘L L‘ 9 o ‘;;__L'— , ‘ ‘J-:,‘5—.—_'H'l:E:?_.p : -n 1 _i 1;.» p’l ii ;_p::._.‘ -:7; +ILv*_ﬁ; : I W 2 I i D I . I . 4. SPEAKING.—— In -speaking, the object is, to be heard and understood. Every speaker to public audience, whether few or many, should stand while speaking. To sit is disrespectful to the audience. Speakers in public should measure the magnitude of the room, and so pitch the voice that all may hear—sl1ould speak slowly and articulate clearly. If the hall echo, speak very slowly. SVVISS BURIALS. ..._.0._ A REBUKE OF THE PREVALENT AMERICAN FOLLY IN FUNERALS. I1‘ is _very doubtful how far we in America would be willing to tolerate any invasion, by the govern- ment, of ‘the inalienable right of the free citizen to run up a bill with his own favorite undertaker. But those who have seen as much as I have of the suffering which-is sometimes produced in families of slender or even moderate means by the too un- restricted exercise of this liberty on the part of both the contracting parties, will feel that these Swiss republicans (who have, withal, the reputa- tion of being reasonably jealous of their liberties) find some compensation in their hereditary bond- age. I was surprised at the small amount of the bill which I was called upon to pay at the mairie of Petit Saconnex for the expenses of our modest funeral ceremonial. I could not help admiringthe success with which the people here had protected themselves from the dilemma in which families of small means at home are often shut up —between a pauper funeral and a crippling debt to the un- dertaker. The evil cries out for a remedy. The Roman Catholic clergy have made honorable efforts to abate it among their ﬂocks, and Bishop Coxe, of Buffalo, has done the little that can be done by remonstrance in his denomination. If a sumptuary law is ever needed, it is on this point. But a more hopeful prospect of success. consider- ing the habits of our people, would be in the social combination of individuals and families, begin- ning with those of large means and unquestioned position. to discourage funeral extravagance. It would be a most Christian thing for rich and in- ﬂuential families to pledge themselves to stand by each other and by their neighbors in the practice of a severe simplicity and economy in such mat- ters, and in providing a way in which funerals should be arranged in a modest but suitable man- ner, with absolute security against extortion.- Lippincott for Jul ,7/. A good point of practical reform.‘ The Shaker funerals, for a century, have been simplicity, neat- ness and economy combined. The love, sympathy and respect of the survivors is directed toward the soul, just separated from earthly friends by the loss of the body, that has been hitherto the life- long medium of communication between them; whilst the body is put in a plain board coﬂin, with- out paint or ornament, and is quietly dropped into the ground—the grave of forgetfulness.—ED. .__._._*_ OBITUARY. _ 0 ._ SARAH PILOT, July 3, 1875, aged 19, Union Village. 0, JULIA E. PEA RSONS, July 25, 1875, aged 38, North Union, . ’ C%LVlN J. PARKER, June 17, 1875, aged 76, Enﬂeld, onn. S.»§.LY MCC‘-oMB, April 22, 1875, aged 79, South Union, y. EII.£.A NORRIS, March 16, 1875, aged 25, South Union. y.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ss0509
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 05, no. 10 (October 1875)
Publisher: United Society
Date: 1875-10-01
Place published: Mt. Lebanon (N.Y.)
Text: Vol. V. 66 - F. W. EVANS, Enrron. NEQNTHLY. , PUBLISHED BY THE UNITED SOCIETY. Mt. Lebanon Col. Co. N. Y. October, 1875 No. 10, Q), SIXTY CEN'rs PER. ANNUM. SECOND VISIT TO THE EDDYS. -0- IN company with two Sisters—representa- tives of their Order—we made, in July, 9. second visit to “ Spirit Vale ” —— Chittenden, Vt. We were kindly received by the Eddys, by their visitors-——some forty-ﬁve or ﬁfty—and by the Spirits. We witnessed many materi- alizations and communications of Spirits. That the Mediums are true and honest in the part they act, was the general verdict of those present. There was one exception — a reporter of the Boston Herald—a young man, whose manner and bearing impressed all with whom he came in contact, as an en- tirely untrustworthy describer of any thing he might see, or hear, pertaining to Spiritual- ism. His report of the séances, each of which we witnessed, is untrue in fact and egreg- iously wrong in spirit. And here I would make a few remarks upon unpri...
Show moreVol. V. 66 - F. W. EVANS, Enrron. NEQNTHLY. , PUBLISHED BY THE UNITED SOCIETY. Mt. Lebanon Col. Co. N. Y. October, 1875 No. 10, Q), SIXTY CEN'rs PER. ANNUM. SECOND VISIT TO THE EDDYS. -0- IN company with two Sisters—representa- tives of their Order—we made, in July, 9. second visit to “ Spirit Vale ” —— Chittenden, Vt. We were kindly received by the Eddys, by their visitors-——some forty-ﬁve or ﬁfty—and by the Spirits. We witnessed many materi- alizations and communications of Spirits. That the Mediums are true and honest in the part they act, was the general verdict of those present. There was one exception — a reporter of the Boston Herald—a young man, whose manner and bearing impressed all with whom he came in contact, as an en- tirely untrustworthy describer of any thing he might see, or hear, pertaining to Spiritual- ism. His report of the séances, each of which we witnessed, is untrue in fact and egreg- iously wrong in spirit. And here I would make a few remarks upon unprincipled Journalism. Perhaps, I cannot better illustrate than by stating, that I, as Editor of the SHAKER AND SHAKERESS, am, from time to time, in receipt, from parties styling themselves “ Publishing Bureaus.” They offer to contract to furnish any quantity of matter, from one column, to a dozen, at a rate to be agreed upon. The matter to be in the form of letters or communications, and upon any subject designated. Any grade of theology, or shade of politics, that the Editor may desire, will be presented 1 1 It is a common practice, in our great cities, especially New York, for Editors to send Reporters to meetings, of different kinds, to write them up or down —- to represent or mis- represent their sayings, and doings, just as the Journal inclines, for, or against the cause advocated, the principles enunciated, or the parties engaged. When I conversed with the Herald Reporter, I had no more doubt, than after reading his report, that he was hired and sent, by his employers, to denounce, ridi- cule and utterly condemn the Spirit Vale, or Eddy materializations, regardless of what might be the facts of the case. How far the poor young man is responsible for the conse- quences of his service to his employer, I leave an open question, of little moment. But what of such Journalism?—Every new and true phase, of human progress, must pass through this trying ordeal. In the end, Truth triumphs— Error, alone, is slain by such weapons. The Blood of Martyrs is the seed of the Church. By the sufferings of pioneers, the soil of freedom is cleared of the gigantic for- ests of evils, and opened to the Sun of Right- 6011811355. :____p..__..__.. IN St. Louis, Aug. 10—W. 0. Clark, Medium—Henry Twin- kins paid ﬁfty dollars for liberty to shoot a Materialized Spirit. The Medium directed by Mother Ann Lee to pro- ceed to Mt. Lebanon. Letter and answer next number. GHOSTLY STONE THROWING. _o__ THE Albany Empress, August 10, had an arti- cle concerning Ghosts. It states that in a neat little village in Michigan, called Byran, a family of the name of Turner are stoned by Ghosts. It commenced last fall, while the woman was milking, and is still in operation. Stones fell several days, puzzling all search- ers and inquirers, “ when the neighbors came, and the stones continued rapidly falling about them in their search for the person throwing them." — When the snow was deep the stones still kept falling. “ A thousand, or more, persons have visited the place, and all are convinced that there is a Ghost in the case." Does the Empress remember the Stratford, Ct., excitement, of some twenty years ago ? Stratford was a beautiful 0 little village, in- habited mostly by retired D. D.’s and their prosperous deacons. Their godliness had been proﬁtable to them, in all things pertain- ing to this life and the world that now is ; but it had not enlightened their understandings relative to the world “ that is to come.” They had taught the people to believe, devoutly, all the Bible marvels, as set forth in King James’ translation—the Protestant word of God. Men carried, for miles, by Spirits, who held them by the hair of their heads. Through their agency, Women, past age, became happy mothers. They fed Elijah with food that lasted him forty days. At his word they im- provised primitive ﬁre that burned up ﬁfty men, and then repeated it and consumed the second ﬁfty. On another occasion they caused 80,000 Syrian soldiers, in one night, to become “ dead corpses.” Even this was no great marvel, compared with what they did in drowning all the inhabitants of Earth, except a small remnant, to continue the practice of their marvels upon. Some men they made to walk upon water. Others, to pass through the waters, dry shod. Three men they kept from burning, when in the midst of a fiery furnace, so that their gar- ments had not a singe upon them. When one of these same men was thrown into a den of Lions, the Spirits made those Lions to be at peace with him till morning. He being taken out and his enemies thrown in, they broke their bones and ate them up for breakfast. Considerate and discriminating Lions! ! Are our religious guides blind to these and a long list of similar facts ? Have they been deceiving us for ﬁlthy lucre’s sake, or are they only blind to the underlying LaWs—the occult forces of Nature? Is it really “like Priest, like People?” so that ghostly stories, if modern, puzzle? Dr. Phelps’ son Henry, of Stamford, was a. medium for ghostly stone throwing. They broke the Dr.’s windows, daily, with stones. They stoned the carriage when Henry was in it, passing to the neigh- bors. They threw stones all the way from house to house, and when he was in the house they threw stones on to the roof and all around the premises. How would it work for our Protestant Clergy and their people, who so freely and so fully believe the ancient records of this class of marvelous facts and phenomena, upon the evidence of other people’s senses, to attend at Chittenden, examine, investigate and report to us, upon the evidence of their own senses and upon the evidence of witnesses living A there, as capable and credible as themselves ? And thus teach us the scientiﬁc laws upon which those ancient facts—Bible marvels-— rested; that we simple people may avail our- selves of the same laws, by which to explain and make plain the far more incontestable and better substantiated modern facts and phenomena of our own day and time ? Or else, let us all be consistent, and reject the so-called supernatural manifestations, both ancient and modern. CATHOLICS AND PROTESTANTS VS. SPIRITUAL PHENOMENA. —o— “ THE protestant church begins by denying their occurrence, except as examples of legerdemain ; but when confronted with some peculiarly striking phenomenon, either at- tributes it to an occult force, under control of the medium, or circle, or as a last refuge, ﬁnds a satisfactory explanation in the direct inter- position of the devil. The church of Rome, on the other hand, admits the facts without argument, and if they happen outside her own jurisdiction, passes them to the credit of Satan.” Dr. Alcott. JESUS CHRIST. joj IF‘ there was ever a thorough non-sectarian, that individual was Jesus. Yet this same name has been misused by an almost innu- merable body of sectarians, as the corner-stone of peculiar dogmas, each crying “ Lo, here is Christ!” and declaiming with as strong ve- hemence, and much unchristian grace, against all diﬂering, yet neighboring persuasions. To be " evangelical always, sectarian never,” is “ the blest tie that binds our hearts in Chris- tian love.” Herein is the true life-line of con- duct by which we may all be “ made ‘ﬁshers of men,” for their salvation. That the gospel of Christ “is the power of God, unto an in- creasing salvation,” there is no room for doubt- ing, in the minds of any truly consecrated Christian. Christ came upon the earth to lay down and leave a rule of life that would save men be- fore they died; to relieve all from becoming “dead in trespasses and sins.” This rule of life is not an arbitrary commandment to any, but a loving invitation to all, to live as Jesus lived. In the simplest and most affectionate '74 terms does Jesus address all: “If any one would be my disciple, let him live as I do ;” which, being continued or transposed, teaches us simply that if we do not live as Jesus lived, we cannot be his disciples—cannot be re- warded as his disciples are and will be. Nowhere do we ﬁnd the good man, Jesus, enunciating anathemas because men chose not to follow in his footsteps. He sorrowed for them ; he prayed for them ; he died, and more, he lived for their conviction and conversion. But he never needed to send apostates to the punishments of endless torments, for he well knew that with their light becoming darkness they had hell enough already. He was “lifted up,” a character purer, better, more lovely in every sense than aught on earth ; and by this elevation he “ would draw all»men unto ” the principles he loved and practiced. If we ever become like him it will be by persuasion, con- version ; never by compulsion. Who can read a certain sentence in Christian at Work for October 29, under head of “AT THE CONFESSIONAL,” without the conviction that we have in it the boiling down of multitudes of arguments for Christ—the whole rule of life for a Christian, printed in five lines? Re- membering that any other sect might, with the same propriety, displace “ Episcopalians,” editor Talmage writes those words that can never die: “Episcopalians are to learn * * * and not forget that those who are living THE Cnmsr LIFE ON EARTH, under whatever de- nominational banner, are all one 0hurch— all one under their glorious Head! " Here we have the gospel in so simple and plain lan- guage that “he who runs may read,” and none need be mistaken. To live the Christ life here on the earth is the resurrection most desirable; because, by this rising up out of ourselves and donning the character of him who died daily unto ‘sin, we have a perfect example, the results of which accrue to us the hundred fold of heavenly blessings, heaped up and run- ning over with the life ‘that is eternal to- day. - If all should live the life of Christ, as did Jesus, would they not already be in pos- session of the eternal life promised? And wherein did Jesus ever die, but unto a worldly life? True, he was cruciﬁed, and passed be- yond; but that was not death to him. So, if we will live the Christ life, we shall never die, except unto the world, with all its affec- tions and lusts. “Evangelical always,” we shall want to live the Christ life, and then teach it. “Sectarian never,” we shall care not by what name a brother or sister is called; the only question we need ask is, Do you love and live the Christ life? G. A. Lamas. Watervliet, N. Y. mm SECOND APPEARING OF CHRIST, ORDER OF ITS INCREASE. :0:. IN the First Appearing the following facts were manifested: First, a virgin life ; Second, goods in common; Third, non-resistance; Fourth, separation from the world. Observe how these testimonies refer themselves to the life and teachings of the man of Nazareth. lst, “He who looketh on a woman to lust after her hath committed adultery.” “ Blessed are the pure in heart.” And the example of his life. 2nd, Jesus and his disciples had goods in common. 3d, Non-resistance, “ My kingdom is not of this world, if it were, then would my servants ﬁght.” When one who Was with Jesus smote off the ear of one of those who came to take him, he healed the ear, and said, “Put up thy svword within its sheath,” etc. Again,when asked if ﬁre might not be called down and consume his enemies he said, “ Ye know not what manner of spirit ye are of.” Lastly, when he had gathered a few under the shadow of his spirit, he said, “Ye are not of the world, even as I am not.” Note A. The primitive church followed in the same line, a virgin life, goods in common, separation from the world, and non-resistance. Some of the early christians suffered death, rather than bear arms. VVe see that the con- ditions of a sinless life in the First Appear- SHAKER AND ance, were purity of thought and person. No selﬁsh interests. Non-assimilation with the world, and an attitude of peace toward all men. All who'abode in the teachings of the Apostles embodied the foregoing testimonies. After a lapse of time, the gentile Christians. composed of married people, carnal Corin- thians, etc., overshadowed the primitive church, and trod it under foot. Finally, noth- ing remained as a whole, of these cardinal testimonies. This state of things remained during the dark ages, and for more than a hundred years after the Reformation. The Puritans, the Non-conformists, the Covenant- ers, the Quakers and the French Prophets, prepared the way for the Second Appearing of Christ. Ann Lee embodied in herself, as did Jesus, the foregoing testimonies. And the Shaker church is a living transcript of the Primitive church, on a. broader foundation. It includes the woman as an integral part in government, and in procedure. The Shaker church, its homes and property, are open to all who will embody, in themselves, purity of thought, devotion to the body of Christ (not to self). non- assimilation with the world, and the spirit of peace. The lust of the ﬂesh is chief of the propensities. The Shakers, of to-day, freely declare, that not a single animal propensity can have a place in heaven; the products of the propensities — ﬂesh and blood — cannot go there. Hence, the order of the INCREASE, in the Second Appearing, will be in the line of giving no place to any propensity. The lust of eating is nearly allied to the lust of the ﬂesh, feeds its ﬁres, and is prone to unﬁt the body for the in-dwelling of the Holy Spirit. This lust, when indulged, creates disease, bodily ineﬁiciency, and premature decay. The signs of the times in and out of the Shaker church, point to this lust as the next in order to be dealt With, not smoothly, and fearfully, and very gently, but that each one, him and her, grapple with it, put it in its place, and so render the digestive functions subservient to health, strength and purity of life. There is no need of sin; neither is there any need of sickness. Put them both away. The more advanced, outside of the Shaker church, advise the use of unbolted ﬂour and the fruits in their season, in preference to much animal food. The more advanced, in- side, testify, that over-eating, and all animal foods, oysters, etc., stimulate the lust of the ﬂesh, and ought to be discontinued in the Church of Christ. Killing animals for food, violates the higher instincts of our being, hardens and petriﬁes the feelings, and is so repulsive, that it is a hard matter to ﬁnd a Shaker brother willing to butcher animals. The use of superﬁne ﬂour is a great waste, and directly contrary to the injunction “Gather up the fragments that nothing be lost.” It is deﬁcient in brain or nerve food, and when combined with saleratus or soda, the case is aggravated. The chemicals im- part to the tissues placidity, and are, no doubt, a predisposing cause to a softening of the brain; and of course to insanity. When the cooks get up a dish of superﬁne ﬂour- bread toast, just think of this. The prevailing debility, and all the disor- ders of the digestive organs refer themselves to improper food, over—eating, and to bad air. Flesh meats, butter. milk, pastry, etc., at one meal, are all together out of place. Live to be well,and not for indulgence. Let each one, according to his or her calling, be a power for good in this direction. There is such a thing, at all times, as the patience of the saints. All true progress in this, or in any other direction, will consolidate eristirzg order. “I am the vine, ye are the branches.” It is the function of the branches to show growth-—-to progress to more light. It is the function of the trunk to consolidate the eliminated pro- ducts of growth. So in the Church of Christ, the novitiate orders will be the ﬁrst to show growth; that is, if they are good for any thing; and when the crudities of that growth are eliminated, let the choicest atoms be con- solidated into the appropriate orders. The branches cannot bear fruit of themselves; the leaves cannot be the roots. The order of divine life cannot be less perfect than plant life. Daniel Fraser, Shirley, Mass. BERLIN, N. J., Jan. 26th, 1875. Dear Friend Evans.‘ — For several years past I have desired to write an article for the SHAKER AND SHAKERESS, on the position of Christ in relation to war, but you have so many better writers within your own society, I have thought you would not care about communica- tions from so imperfect an outsider as myself, I will however, send you a few lines and you can do with them as you think best. During the late terrible war, nearly all the ministers in this nation, preached war as a Christian duty. Their texts were always the words of Christ, where he commanded his disciples to take swords. Had they understood the true meaning of that command, instead of its favoring war it would have been a most emphatic and decided testimony against war. When he sent forth his apostles to preach, he commanded them to take neither gold, silver, brass,purse or scrip, nor two coats apiece, and at the same time told them he sent them even as sheep among wolves, and that they should have power over all devils. Now, if swords are necessary for protection, by Whom could they be needed more than by people who go, as sheep, in the midst of Wolves? If Christ believed in war, why did he not arm them then ‘? What was the sequel ‘Z Why, they went forth as he had commanded, and a divine power went with them and opened the hearts of certain classes to supply their wants, and the same divine power re- strained the wolves, their enemies, so that no one could lay hands on them. They needed no swords, though like sheep among wolves, for the Lord God of Hosts was as a wall of ﬁre round about them. VVhen they returned he said unto them, Lacked ye any thing? and they replied: No, nothing. He said to them, Take swords, and he that hath no sword, let him sell his coat and buy one. They answered; here are two, and he told them they were enough. If his inten- tion was to ﬁght, would he have expected to conquer all that would come against him, with two swords ‘I Nay, verily. He had no intention of ﬁghting. The same scripture declares that he knew his hour had come. Why then did he want swords? For the purpose of bearing a ﬁnal and decisive testimony against war, by showing that though armed he would not per- mit his disciples to ﬁght. If his disciples had no swords, people might have questioned whether he would not have fought if he had been armed. But having swords and forbid- ding his disciples to use them, even to save his own life, was a testimony that none need doubt nor mistake. Yet the blind leaders of the blind, who with their followers are all wallowing in the ﬁlth of their own lusts, have taken this last testimony, of Christ against war, plain and simple as it is and made it mean just the oppo- site of what Christ intended, so that in the late war were seen people who professed to be the followers of the Prince of Peace, mangling and destroying each other. Orthodox arrayed against Orthodox, Methodists against Metho- dists, and so on through a hundred different sects, all arrayed against each other, all praying to the same imaginary War Demon for success, against each other, while priests all over the nation were shouting, “ Christ commanded his disciples to take swords, and therefore it is the duty of Christians to mangle and kill those who never harmed them, at the beck of un- godly demagogues, to preserve a Union that each generation has a right to dissolve ! Your Friend, J. Hacker. Friend Hacker is right—and wrong——rigl1t, in his idea that war is wrong —-— wrong, in his idea that Jesus and the apostles were infal- lible in judgment, perfect in knowledge, and that the Protestant Bible is the word of God, a ﬁnality. Jesus and the apostles were all born Jews—— born of Jewish women, and educated, by them, under the Mosaic Law, and traditions then existing. John, the Baptist, and his disciples had a similar schooling. Jesus was over thirty, when he began a new departure, under inﬂuences, coming from far above all heavens ever known to the Jews, SHAKERESS. 75 and from spheres into which David had not yet ascended. Tilton has borne strong testimony to the fact, that early imbibed theological ideas have a tremendous power of cohesion with the soul. Jesus and his disciples, like Ann Lee and her disciples, were converts to the missionary labors of the Christ-spirit, who came to intro- duce, to humanity, a New Order—the Resur- rection. By the Law, was the knowledge of the sins of the ﬂesh, in the marriage relation. It taught use, not indulgence, of the reproductive forces. Under that Law, Jesus and his disci- ples could attend weddings. In Christ, they ceased to marry, and to attend marriages. They neither bought nor sold private prop- erty. If they used war power, in the Temple, it was while under the inspiration of the God of the House, for the purpose of restoring that House to its normal condition, as a Jewish Temple. There was no Christianity about the Temple, nor any Christian service per- formed therein. The Christ spirits impressed Jesus that he had been transgressing. - Calvin Green, a deeply-inspired man, claimed that Jesus, himself, put the sword into the hands of the Jews, by which they took his life. Is it not quite as simple to admit,that when Jesus and his disciples armed themselves with two swords, they anticipated spirit as- sistance, similar to what they received when clearing the Temple? that the Christ-spirit withdrew from them‘? Hence the exclama- tion. “ My God, my God, why hast Thou for- saken me! ! I” This accords with the present light of the writer of this article, for which none other is responsible, accountable, or accusable. . CUTTING OFF AND PUTTING ON. -——oj DID Jesus ever travail beyond that mixed condition‘? Was it one of the cases wherein he learned obedience, to the Christ-spirit, by wiiat he suffered — for what he had done, or allowed to be done, under the impulse of his Jewish proclivities‘? Did not Ann Lee illustrate the same forces, while travailing out of her inherited and ac- quired Gentileisin‘? Did putting on the ear, by a Gift of healing, under the law of mate- rialization, prove both the War and the Peace principles to be of the Christ-spirit? Or was War Jewish, and Peace Christian? Is it ad- visable to thus blow hot and cold with the same breath? Babylon means mixture. Was not the whole transaction of that character‘? Would any of us be willing to have any one man out off our ear, or nose, for the sake of letting some other man replace it, by super- natural agency‘? If right to put the ear on, was it right to cut it of? Or had Jesus missed the mark, _when he gave his disciples liberty to possess themselves of swords—carnal weapons‘? They not only had arms, like soldiers, but used them. As a natural man, history furnishes none more_perfect, in generation, than Jesus. Ann Lee, in relation to war, was, in testimony and practice, equally perfect. The council of Peace is betwixt them both. Neither, with- out the other, is complete—— for it is not good for man to be alone_—— and vice oersa. _After the experience of many centuries, with the reﬂection that comes of leisure, Jesus may have helped Ann, in her travail. She affirms that he walked and talked with her in the Spirit World. May we not be pardoned, should we pre- sume to think that the twelve Apostles, as they sit upon their twelve thrones, judging the twelve tribes of Israel, look down upon the world of Gentile Christianity, and judge the great, bloody Whore? All Religious Organi- zations that preach peace and practice war, out- side of their organizations, and, to this day, maintain the Inquisition, in some of its hydra- headed forms, inside of every religious insti- tution in Christendom. Bali]/lon Christians, who worship Jesus as God, Justify marriage, and hold it a Sacrament, because Jesus attended a wedding. And they equally justify war, because his disciples had war weapons, up to the time of his ﬁnal ar- rest by the Romans. - Why is the Testimony of Christ’s Second Appearing superior to the First‘? Is it not because more perfect in separating the chaff from the wheat —-the false from the true — the flesh from the Spirit‘? . .M————.——::-—-:- NEW ENFIELD, N. H., December 25, 1874. DEAR ELDER FREDERICK :—On this Christ- mas day, I feel in duty bound, in profound respect, to express my gratitude to you, be- lieving you a true Prophet and radical Re- former of Reforms—removing the rubbish and superstition of by-gone ages—clearing and preparing the way for a new structure, both in physical and spiritual philosophy. I go with you, heart and hand, as far as I com- prehend your logic. Your ideas of Jesus of Nazareth, as given, from time to time, agree with my perceptions of right—also the Thunders, uttering their voices. Testimonies against divers evils. I’m glad the “ Old Dams ” are giving way, to make room for something better. I love the SHAKER AND SHAKERESS. It affords me much satisfaction. Above all other things, I desire a pure heart and clear under- standing of spiritual things. The work of God is moving swiftly. Quite a number are gathering here. I am thankful for the “Seven Thunders that are uttering their voices.” Am glad that some are privileged to hear, understand and obey, as far as I have. I can say, with you, “ It comforts my spirit to see the young men and women coming up to the help of the Lord, against the mighty inﬂuences of evil.” You have fought the good ﬁght, and kept the living faith, in your own soul, and in the souls of many others. The “ Second Thun- der” is roaring in the heavens. The old Theological Dams are giving way. The stag- nant waters are being stirred,as never before. I am thankful for all the self-denial I have practiced in eating and drinking. I have born my cross, against ﬂesh meats, more than twenty years. Since I came here, I have been as strict a vegetarian as ever before, and am enjoying comfortable health. It is a general time of health here. We, Shakers, have many things to learn of the Jews —and Jews have many things to learn of Shakers. I claim the right to think — to reason —— the right of conscience. I claim that Woman is the equal of Man—possessing the same rights —-and that the Land belongs, by inalienable right, to the Race —- not to individuals. When I ﬁrst heard of man’s taking possession of a tract of land. calling it his own and selling it at a high price, I was surprised. When quite young, I considered it unjust, for a Lawyer, or Doctor, to charge a poor man $5 for ﬁve minutes’ service. , I never have courted opposition. nor persecution. May have been too silent to such wrongs. I have stood still to see the Salvation of God. I may have stood still altogether too long. I per- ccive there are physical, as well as theological errors, not only in the natural, but in the Spiritual Orders. He, that iterates, and reit- erates them, is not an enemy, but a friend -— even as Truth is our friend. Elders Abram and Orvil wish me to send their Love. Accept my Love and Blessing, for yourself and all your Family. Clark Hayden. _ ELECTION, TIEMPERANCE, LAND. ..—_o.—. ETERNAL, abiding and unchanging law: Truth is the only fore-ordination that ever was or ever will be. We are nominated and drawn by the Father, but our election depends on the Mother, in the tangible form of works; deeds of holiness and righteousness qualiﬁed by tem- perance. Under the law the heirs of temper- ance are promoted to honor and trust, to oﬂice and to the teaching, with grace and truth, gifts of the spirit, healing, speaking in unknown tongues, etc. So far the “ Shakers ” have done well in fulﬁlling the law of Moses and the teaching of Christ, relative to marriage, duty to God, duty to our fell ow creatures, abstinence from strong drink, swine’s ﬂesh, etc. In the primitive, or Fatl1er’s adopted Church, a wife was permitted. The permission lasted unto the setting up of the Mother Church. The ax hath been used for all advances in progression. It has lopped off‘, in that Church, husband and wife, strong drink, swine’s ﬂesh. The ax will be wielded further. All permissions must run out. Offenses must cease in proportion to Church progress. MT POETIC. jog. WINE is a mocker of pleasure and health, Money a mocker of treasure and wealth. Parties for gain are easy to make, But all self- isli cords, they are easy to break. The vows of its colleagues it often betrays, Like unto the serpent it hath crooked ways, And however proper the aim for its use, It seems as though doomed to a constant abuse. It, like the future, will bring on a day When bartering will be the unfaltering way. Flesh-meat is a mocker of pure nature’s plan, The soil of the clamorous woman and man ; The soil for disquiet, for those not above it, And every base passion, and all who do covet ; A soil, void of mercy, where cruelty reigns And bindeth its subjects in pernicious chains. Without good, hand labor to baﬂle its might, All peace, love and quiet will ﬂee out of sight. As demoniac food, it carries its laws, Demoniac labor, effect of its cause—Tobacco, it mocketh at virtue’s pro- motion, It stiﬂes the voice in heart-pure devo- tion. The subordinate coffee and tea, with the rest, Are mockers of need, and of comfort at best. Other “ parties ” of these, below and above, Are mockers in deed of impartial love. The purchase of land for mere love of gain, Is mocking the prudent, the wise and the sane. The monopolizer enjoyeth not worth, The “meek,” it is said “shall inherit the earth.” Of what mood or manner of spirit we are, It is good to be mindful in hours of prayer. Our needs they are simple, are cheap and all plain, Requiring no extra of labor or pain. The lusts of the eye make us strive to acquire— The more tliatwe gain the more we desire. Let us strive for that food which does satisfy, The food of the Angels that comes from on high. J. Barnett, Pleasant Hill, Ky. ._:—.+_j. AVERSION TO MANUAL LABOR. .:O.—. THE practice of educating boys for the profes- sions, which are already overstocked, or for the mercantilebusiness, in which statistics show that ninety-live in a hundred fail of success, is fearfully on the increase in this country. Americans are annually becoming more and more averse to'man— ual labor; and to get a living by one’s wits. even at the cost of independence and self-respect, and a fearful wear and tear of con science, is the ambition of a large proportion of our young men. The result is, that the mechanical professions are becoming a monopoly of foreigners, and the ownership of the finest farms, even in New England, is passing from Americans to Irishmen and Germans. Fifty years ago a father was not ashamed to put his chil- dren to the plow or to a mechanical trade; but now they are “ too feeble ” for bodily labor, one has a pain in his side. another a slight cough, another “ a very delicate constitution, ” another is nervous, and so poor Bobby, or Billy, or Tomni is sent 011' to the city to measure tape, weigh co ee, or draw molasses. It seems never to occur to their foolish parents that moderate manual labor in the pure and bracing air of the country is just what these puny, wasp-waisted lads need, and that to send them to the crowded and unhealthy city is to send them to their graves. Let them follow the plow, swing the sledge, or shove the foreplane, and their pinched chests will be expanded, their sunken cheeks plumped out, and their lungs, now “cabined, cribbed and conﬁned,” will have room to play. Their nerves will be invigorated with their muscles; and when they shall have cast off their jackets, instead of being thin, pale. vapid coxconibs, they shall have spread out to the size and conﬁguration of men. A lawyer's oiﬁce, a counting room, or a grocery is about the last place to which a sickly youth should be sent.—C0lorado , Republican. ..———j9—._:_: Cosr or THE LATE WAR. Mn. DAVID A. WELLS has furnished the Cobden Club of England with an essay upon the expenses, income and taxes of the United States. We copy the following state- ment of the cost of the Rebellion: The whole cost of the war to the Northern and Southern States from 1861 to 1866 is estimated as follows: Lives, $1,000,000: property, by destruc- tion, waste, etc-., $9,000,000,000 The gross expendi- tures of the United States from June, 1861, to July, 1866, $5,792,25’i',000. Of this the actual expenses were about $5.342,237,000. '76 SHAKER AND COVETOUSNESS. _,,__ COVETOUSNESS is idolatry. How men bow down and worship mammon, the god of the world. When this spirit is allowed to grow, and is cultivated, and remains unchecked, how sad, how blighting its effects. Look at the man who has piled up his mil- lions, is he happy? Is he satisﬁed? Nay, nay. The spirit of greed has grown with his growth, and strengthened with his strength; dried up every spring of benevolence and kindness in his heart, and holds him with an iron grasp. He is blind, foolish, and infatuated with madness. Perhaps he is an old man, just standing upon the edge of tlie grave, all his hopes, desires, affections and aspirations, buried in a little lump of earth. See him! bent with age, bent still worse earthward with the spirit of base, sensual, covetous desire. All the rich treasures of Heaven, just above him,but he knows it not. He is a stranger to the christian’s peace, and the delightful ministration of angels. They have no communion with him. When he dies, a dark cloud settles over him, and he takes a “leap in the dark,” unattended by any escort, except it be from spirits like himself, whose society will only increase his misery. Well might the poet say : “ Though a broad stream of golden sands, Through all his meadows roll He s but a wretch ; with all his,lands, Who wears a narrow soul.” Let the youth beware of covetousness; nip this spirit in the bud. Be moderate in all your earthly desires. Be thankful if- sur- rounded with those who are trying by precept and example to inspire in you the beauty of a truly noble, pure and unselﬁsh life. Keep the window of your soul wide open on the sunny side of Heaven. Think how many more blessings you have than many others, and more than you deserve. Rejoice when you see others receiving atten- tion, or enjoying favors which you do not pos- sess. Strive to make others happy, and in this way you will be gathering good to yourself, and sowing seed which will produce a har- vest of everlasting joy. Gilbert Hubbell. Mount Lebanon, N. Y. OLD AGE. __0__ HOW rare to see truly happy and venerable old age 1 Why is it so‘! Life means progress and evolution. If Immortality have sense or meaning, it must mean Advance movement from lower to higher — progress in truth and light — strip- ping offshackles of ignorance and prejudice— delivering the spiritual nature of man from the bondage of the low animal nature—un- veiling new truths — enabling the soul to grow into angelic condition, that it may see God and live in him. Let this course be pursued, and the more we increase in years the better we will learn our lesson, know our duty and do it-the more ready will we be to give up bad habits and learn good ones —the more easy to prac- tice self—denz‘al — to leave behind what is low and earthly, and grow into the Divine and Heavenly. To refuse or neglect this our high vocation, to shrink at a little matter of c1'oss, would be to pawn, with faint hope of redemption, our heavenly birth-right for a most miserable kind of pottage. Do we realize this‘! I will labor with all earnestness, that as I advance in years I may advance in true spiritual life and power, that with increase of "years the cross against lower law inﬂuences will be correspondingly lighter. Would any of you, my dear Gospel Sisters and Brothers, relinquish your right to personal immortality, to the joys of higher worlds? I will not. Let us all be nice and clean and sweet, and see to it that neither that which goeth in at the mouth nor that which cometh out dejiles the Temple of God. Let us look a little deeper— not neglecting vigilance in meats and drinks, using only such as conduce to purity of body and soul—let us look into the think, and see what is har- bored there. Are thoughts admitted there that would not look well printed in large cap- itals and pasted on the outside ? Know we not that we are the Temple of God? Know we not that impure thoughts deﬁle the temple quite as much as superﬁne flour, alcohol, tea, coffee, drugs, or the dead carcasses of oxen, sheep or swine? What the prospects of such as deﬁle the Temple of God? Let us drop the curtain. Julius Assman, Camum, N. Y. :_4_:._ BLACK QUAKERS. :-0:. WE have been permitted to make another extract from an unpublished work of travels in Central Africa. On the north branch of the Gonii river in a secluded country we found a colony of Quakers or friends. They were a very isolated people, having little intercourse with the tribes around them. They used the’ plain language and never resorted to arms, being non-resistants. In their government they had very admirable police arrangements. The force was composed of strong athletic men and Women, who used no Weapons but acted the part of care—takers of the insane. These people believed that any one who violated the rights of others or committed any crime was of unsound mind and to a certain extent insane, and it was considered to be a duty to restrain these until they gave evi.dence of restoration to health. They denied that there was any right to punish any one, the law carrying its penalties with it, and the compunction of conscience being greater where human authority did not interfere and attempt to punish. They claimed the right and the power to re- strain any person who acted in a manner that was injurious to themselves or to others. They used just suﬂicient restraint to prevent this, and in doing this they were always very careful to avoid any appearance of vindictive feelings or punish- ment toward those on whom it was used. Their police arrangements worked so quietly that one would scarcely know of its existence, great care was taken to avoid any public manifes- tations, under the belief that they were not bene- ﬂcial to society, and they kept all such things sacredly quiet, and persons were often restrained foratime, and came forth without its being known ti)‘ any except those who had kindly cared for em. In their dealings with one another they were strictly honest, preferring each other in all things. Their mode of worship was like that of the friends in civilized countries. They came together every day in a social manner, and sat in silent meditation until some one, either man, or woman, or child, was moved to speak. There was a solemn dignity about their meetings, which was felt by all. The remarks of the young children even, were often very feeling and impressive. Their meeting closed with social greetings, conversation and gymnastic exercises. They claimed to be inﬂuenced directly by the Holy Spirit-. Their religious views were very plain and simple, always avoiding unpleasant contro- versies. There was a general feeling of love, and forbearance prevailed. They believed in one God, the great central rul- ing power of the universe and the Holy Spirit which they believe was sent by God to comfort them and enlighten them in their every-day duties. They carried their religion into all departments of life, and had no observance of days and times; believing all days to be alike holy, they did not set apart one day in seven as is done by most religious denominations. They considered oaths as an abomination, and held that every person was sacredly bound to speak the truth at all times and under all circumstances, and hence had no idea of going through any form to make a person, under special conditions, tell the truth; for, said they, this would be an admission that they might tell falsehoods all the rest ofthe time. They were exceedingly plain and exemplary in regard to their dress, while all were left free. The rule generally adopted was economy, utility and comfort. There was no rigid rule confining any one to a particular form or color; each one was left to follow their taste and inclinations. There was a great deal of freedom and socia- bility among them; living pure lives, their inter- course was free and without any suspicion, and hence they were a very happy people. Individual conscience was respected always as the real stan- dard, and each one was left free to act according to their highest and best impressions and the dic- tates of their consciences, with no other restraint than those we have referred to in regard to the rights of others and injury to themselves. Their form of government was very simple. Each individual being a law unto themselves there was very little need of any external laws. Their education was universal, and by common consent all children were sent to school, the boys and girls together, and they were taught such branches of knowledge as were calculated to strengthen and develop their minds, while the physical was also properly attended to. This spirit of equality, based upon capacity, was carried out in all departments, and woman stood side by side with man, a participant in all things accord- ing to capacity. No arbitrary standard of equality was professed, but the divine equality of right measured by capacity alone, was the standard universally accepted. Though they were a simple minded people, they Were not devoid of artistic taste in their houses and in the laying out and cultivation of their gardens. The country, being a very fertile one, produced spontaneously almost every thing that was needed for their subsistence. Yet, unlike most persons who live in such countries, they were an industrious people, having an innate sense of the necessity of working in natural things in order to develop their own powers. There were no very wealthy persons and no poor. They were not allowed to hold any more land than they could properly cultivate, and their habits were such that avarice was not at all fostered in any one, and any manifestation of it was considered an evidence of unsoundness of mind and a subject for moral restraint ﬂrst, and if it did not stop with this, the restraint was carried further. - The purity of their lives, the freedom of their intercourse, and the happy relations they sus- tained to each other in their families and as a community, presented features which we had never witnessed in an other country. We asked some 0 them why they did not mingle with other tribes; they remarked that they had not found any other people who were willing to live as they did, and therefore it seemed best to them to keep their community isolated. and the tribes around had not yet attained to a position to comprehend and live out the principles which they felt called upon to manifest in their lives to the world. Their idea was, that they were descend- ants of two families of very good men and women, who settled in that country many years ago. SOW WELL—REAP WELL. _..0___ BELOVED YOUTH IN ZION : There is no greater fallacy than that entertained by many of your class, that they can obtain real happiness in a way suited to their worldly desires. This “ Philosopher’s stone ” can never be found, and all who spend their lives in search of it will be disappointed and ruined. It is folly, 0, youth, to think that you can form vicious habits, and, on arriving at maturity, cast them off as easily as you can change your garments! God never fails to reward good and punish evil deeds, and the law of God is, you shall reap that which you sow; that, and not some- thing else ! If you will sow “ wild oats,” depend upon it the result of your folly will be a fearful harvest of vices! If you give loose rein to sinful practices, deplorable conse- quences must and will follow! You cannot avert them. If you sow to the flesh, of the ﬂesh you will reap corruption! Loss of peace, loss of happiness, disappointment and shame to yourselves; these are the bitter fruits of a sinful life. Let this truth always be remembered; the prize of salvation is not obtained without personal exertion ,- if you desire it, it may be yours, but only by earnest, persevering effort in self—denial, while beset with diﬂiculties of every kind. Hence, should any of you be de- bating, in your minds, a change of profession, thinking that you may have a “ genius” for some other mode of life, hoping to ﬁnd salva- tion by “ climbing up some other way,” dismiss the thought at once, as a temptation of Satan to do evil. If your trials and temptations are great while bearing the cross, do not make them greater by deserting it, but spend all‘ your energies in clinging to it as the life-boat that sustains you on the ocean of time. If you leave it, it is certain you will go down; you will be lost I But if you bend every energy to the self-denying work, your love for your profession will increase, and, ultimately, victory will crown your efforts; you will safely outride every storm on the rough sea of na- ture, and arrive secure in the haven of eternal rest, cheered and directed by “ the star of purity.” Daniel Orcutt, Enﬁeld, Conn. -Pm ANGER. Never speak in anger, however much cause you may imagine you have for so doing; as you not only lower yourself in the esteem of others, but lose your own self-respect, and consequently your conﬁdence; and you can- not hold up your head with that manly or womanly dignity that you might have done had you governed your passion. “ He that is slow to anger, is better than the mighty; and he that ruleth his ‘spirit, than he that taketh a city.” _:._——.¢_m—— A PURE life is strength from on high, the en- actor of it can speak with authority. SHAKERESS. A. DOOLITTLE, EDITRESS. “ THE POOR MAN CRIED AND THE LORD HEARD HIM,” ISA. ——o— WE live in an age of profound thought and deliberation. In society at large great ine- quality exists— riches and poverty abound to an alarming extent. The toiling millions who spend their energies in rearing magniﬁcent mansions for the capitalists to luxuriate in, ' while they dwell in rude cottages, and subsist on scanty allowance of food and deﬁcient clothing, feel sorely oppressed; and they dream of a better state of things in a day which they believe will dawn upon them in the future. When they read the avowal of the Founders of the American government, that “ All men are created free and equal,” they keenly feel the injustice of the state of society as it now exists. Thousands are heard to say that a Christianity that does not take into account, and provide for the physical, as well as the spiritual needs of its subjects, is spurious -— wanting in essence and vital energy. The public mind has conceived the idea that somehow, through the communistic prin- ciple, a true Brotherhood is the possibility of the race. Although it is divided in opinion as to the most sure method of attaining that desired object, whether to work from a rational, so- cialistic and benevolent basis, or to combine the material, intellectual and spiritual, in one grand system that represents, eomprehends, and supplies, the entire needs of the whole man and woman. The late Horace Greeley, an acknowledged philanthropist, who gave his thoughts and life labors in a large degree to beneﬁt and uplift human society from oppression and want, irre- spective of their religious creeds or profes- sions, wrote thus: “ Christ never intended that of his disciples a few should enjoy every costly luxury which imagination could sug- gest, while millions famished and shivered, wanting the veriest necessaries of life.* * * “ Man is fallen and is divided ; he must be raised and re-united. Darkened in under- standing, and made gross by sensuality, he needs to be taught his ﬁrst duty to his bro- ther. ‘ Thou shalt love thy neighbor as thy- self.’ How read you this, ye upholders of War, Slavery, and that -Social Order which leaves millions to grow up in Ignorance, Want and Temptation; which provides prisons for the guilty, and poor-houses for the helpless and starving. but makes no provision that the still innocent and nobly striving, shall have Oppor- tunity to earn needful Bread? “Tell me not this is Christian Society, in which the widow sits toiling from dawn till midnight, consuming her slender remnant of health and vision, to earn of her sister, in the Church, the smallest modicum of food and shelter with which her tender babes can exist. The frightful excess of Social anarchy, mis- ery, and destitution, in the midst of the most abundant wealth and prodigality the world has ever known,is driving millions to inquiry and study with regard to their causes and their cure. Division, Alienation, Isolation, are the bane of our Race.” Were truer words ever spoken or written than those? SHAKERESS. We honor Horace Greeley for his efforts to roll forward the car of human progress. He was the poor man’s friend. He felt the throb- bings of the great heart of humanity, and his soul was moved with compassion, while he sought to understand the producing causes of individ_ual and society wrongs, and if possible to ﬁnd and point out a remedy. He was evi- dently a man of high culture, possessed strong intellectual powers, and his reason and con- science were in harmony. And we would bestow “ honor where honor is due.” We highly appreciate, and honor all honest labor- ers in the ﬁeld of reform, who give their time and talents, to lessen human woe ; and set up way marks to guide the rising and incoming generations, in paths of virtue and integrity. “ All men are created free and equal,” says the Declaration of American Independence. That must be accepted in a qualiﬁed sense. We cannot say truthfully, that all are equal in phy- sical strength nor in intellectual powers; but all have a right to life, and to sufficient means to sustain life. There is a great variety of intel- lect and capacity in the human family adapted to meet the varied conditions in society ; and that diversity, if rightly used, and not abused, is a blessing. The head of any body of people, either re- ligious, civil, or social, should never oppress any of the members pertaining to it ; not even the least. If this be done, the life ﬂuid which should circulate as freely through the limbs, of the body, as through the head, and trunk, is obstructed, causing pain and disease. Some persons in the pursuit of happiness, would naturally turn to the cultivation of the soil —others to hewing wood and drawing water. Another class would seek to learn and teach the sciences by which those branches of industry canibe performed to the greatest proﬁt, with the least amount of labor. Talents thus used are beneﬁcial to society and a blessing to humanity; there is neither wrong nor oppression in it. Those who are leaders, in the order of their creation, by the inherent powers which they possess, will rise to occupy their proper position, as heads in the depart- ment to which they belong; and justice de- mands that the superior talents, which is Nature’s gift to them for the beneﬁt of others, should be used to promote the happiness and well-being of every member of the body over which they are called to preside. Leaders should be unselﬁsh workers. As society is now organized, multitudes are seek- ing to live without labor, to eat and drink without giving an honest equivalent; and they “grind the faces of the poor,” and the spoil which they unjustly take from the widow and the fatherless is seen in costly mansions and gaudy equipages. Did God ever design that his noblest gifts to man should be thus used for selﬁsh ends and pur- poses? That strong and brilliant talents should be employed toyenrich the few and im- poverish the many? l3y what law are iner- chantmen enabled to send out their large vessels, heavily laden with costly wares, until they whiten many waters ? Or those mil- lionaires who store their wealth in vaults and guard it by a strong force, while the poor man who has given his strength to help create those riches, and now dare not put his ﬁnger upon them, reaches out his brawriy hand and imploringly asks a morsel of bread for himself and children? I s there no remedy '77 for this state of things ?' “ N o balm in Gilead, no physician there?” Surely, we must say with Horace Greeley, “This is not Chris- tianity.” We venture to say, that no person has a right to the elements of subsistence without labor. Statesmen, Scientists, and Theolo- gians, are all in duty bound to perform manual labor, more or less; their physical health re- quires it; and no one should seek to live by wits alone; and those who do it are not made happy thereby. They may sail over many seas and roam in distant lands, visit the pyra- mids of Egypt, the cathedrals of Rome, and the ﬁne statuary of Greece, and thus while away the hours; but in the cool of the day, when the shadows of night gather around, conscience speaks, saying, “God is just, and every Work will be brought into judgment,” and a j ustrecompense be awarded. Dismay ﬁlls the mind, when they reﬂect that the Lord, who placed them in his vineyard to work, will call for his own with usury. REFLECTIONS UPON SOME OF THE PARA- BLES OF JESUS. uioj IN reading some of the parables put forth by Jesus, I have been led to reﬂect how much easier it is to make good resolves than to keep them. And how few there are who are really willing to forsake all to follow Christ, when called. Many would gladly grasp the treas ures of immortal life, and possess the goodly pearl, but are not willing to pay the price. Like the young man who addressed Jesus as, “ Good Master, what good thing can 1 do to inherit eternal life ? ” When Jesus said to him, “ Go sell all thou hast and give to the poor, and thou shalt have treasure in heaven,” he went away sorrowing. His riches were, in reality, the god he served. Jesus said : “ Hardly shall a rich man enter the kingdom of heaven.” “Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head.” Some, without consideration and mature understanding of the cross and self-denial re- quired to become a true follower of Christ, are ready to say, “Lord, Iwill follow Thee whithersoever Thou goest;” but as soon as they ﬁnd that if they “ would reign with Him, they must also suffer with Him,” their cour- age fails — there are many idols in the way. One whom Jesus called said, “ Suffer me ﬁrst to go and bury my father.” “ Let the dead bury their dead,” was the reply, which was equivalent to saying they who are dead in trespasses and sins——who are living the natural generative life, and ha_ve not been resurrected therefrom '—must attend to the duties of that Order. Let them bury their own dead ; “ preach thou the kingdom of God ;” “My kingdom is not of this world,” plainly showing there were higher duties to be performed, and that there could be no real fellowship between light and darkness——no blending of ﬂesh and spirit —but that His mission was to draw souls from the worldly life —-— its a_ﬂ"ectinni3 as well as its lusts — and lead them up to a higher plane. This was plainly demonstrated by the an- swer that he gave to one who asked permis- sion “ ﬁrst to go and bid farewell to his friends at home in his own house.” Jesus said, “ He that putteth his hand to the plow and looketh back is not ﬁt for the kingdom of God.” Jesus plainly taught, by precept and exam- ple, that it is not practicable to serve two masters; that no one can be grafted into the New heavenly vine, unless cut off from the Old earthly vine, and that it must cause pain and suffering to die —lose the natural carnal life -—-to ﬁnd a life that will be eternal. Elmira Htllsgrove, Canterbury, N. H. _j_.._§.____j. Let our haste to bless good equal our ear- nestness to reprove evil. To be fully employed is the best warrant of rapid growth. 78 SH AND WHAT IS SACRIFICE? Q.—-‘O:-— AT the present time there are comparatively few who call in question the immortality of the human soul ; especially since “ Spiritual- ism,” the Angel seen by John the evangelist, that descended, “having great power,and light- ened the earth with glory,” has worked so ef- fectually among the inﬁdel classes, and become a potent agent in removing mysterious doubts which hung over the minds of many, and of unfolding to their vision the realities of the eternal world. The same instrumentality is disenthrallin g many devotedly religious minds. Though sincere and earnest they were creed- bound and held in strong bands of supersti- tion. Through long ages past, Superstition in matters of Religion has dethroned Reason, occupied its place, and ruled with fearful tyranny. Now, Aspiration and its unfailing response, Revelation, are moulded by Reason, while liberated Conscience, with her balances, is ac- tive in duty; thus, more rational and just con- ceptions of Deity —- of the soul — and of the effect of the present life upon the future are attained. And the fact that our being is two- fold, natural and spiritual, is undisputed. Both have their uses. The natural is first ﬁrst developed. It is transient, temporary, and must be superseded by the spiritual, which is eternal. The general idea of heaven is that of condi- tion rather than place. The narrow limits of private family relations of me and mine, with all the selﬁshness pertaining thereto,are being exchanged for the expansive relationship of beneﬁcent, harmonious fraternity, where the wealth of virtue that vanisheth not, and the joys of Angels which cannot be borne away on Time’s ﬂeet pinions, shall be the soul’s treasure to possess in a life that is imperish- able. But who would call this exchange Sacriﬁce .9 If we give perverted appetites for the true and good in the natural, that is not sacriﬁce. So, in leaving the natural for the spiritual —- the earthly for the heavenly -— We lose noth- ing of permanent worth, even if this be done while in time. In forsaking the friendships and connections formed by our ﬁrst birth, we test our sincerity and love of truth, and try the affections upon its ﬁery altar. The result is, a baptism of pentecostal love, which is puriﬁed, and new relations are formed in a household of Faith, a heavenly parentage and kindred, near and dear, beneath whose sweet ministrations crosses vanish and give place to blessings. The relations we form with such souls unite us to Angel bands and strengthen us to grow in goodness. By leaving the old for the new, the perishable for the eternal, it is not necessary to undervalue the good of the past. There are many in the world at large who do not ﬁnd an element or sphere in which their interior life can unfold. Such often seek to give expression to their feelings by an artistic mode of dress and external decora- tions; but the deep longings of the soul can- not be satisfied in that way. There is a home for the soul where all is truly reﬁned and beautiful. T 1e soul there becomes as a man- sion, lighted with the glory of goodness. hallowed remembrances of prophetic visions are like beautiful pictures to embellish its walls ; and the heart’s virtues will bloom and send forth fragrance like sweet scented ﬂow- ers, growing perpetually beneath the sunlight of truth. Such is the reward of those whose “ lines are hid with Christ in God.” Can this be called Sacriﬁce? Is not the weight of the Christian’s Cross and the Sacriﬁce overestimated by many, and the blessings received undervalued‘? What is it but giving the inferior for the superior, the artiﬁcial for the real? And they whose superior intellectual endowments qualify them for Leaders in the van of Reforms or in liter- ary labors, ﬁnd strong incentives for the de- velopment of those powers, for the Gospel opens a broad ﬁeld for action and offers a re- ward known only to those who draw the vital elements of support from the great First Cause, the Fountain of their being. Unto such ministering Angels will open the bright The ' portals of revelation, and they will feel im- pelled by the powers of the spiritual world to give freely of their treasures to -bless human- ity, and to yield their lives in unselﬁsh devo- tion. It has been ascertained by careful investi- gation that no individual receiving a just re- muneration for labor can amass much wealth in excess of life comforts and necessary ex- penditures. Only through speculation and monopoly, a system that scatters broad-cast the seeds of vice and destruction, destroys the peace of the Community, and preys upon the heart of the Nation, are riches heaped up. Thus toiling millions, often in servile wretch- edness, support the few in wanton extrava- gance, who at their expense are made wealthy. And those highly gifted as ﬁnanciers, who consecrate that talent to the united interests of a religious community, securing for its in- mates the just recompense of honest toil, with the assurance that whatever is accumulated will be dedicated to the diffusion of good, de- rive therefrom supereminent satisfaction, heaven—high above the toilers for selﬁsh gains whose wealth has been wrung from the toil and sufferings of thousands. We ask again, where is the great Sacriﬁce ? Catharine Allen, Mt. Lebanon, N. Y. mm RELIGION. —o-— RELIGION does not consist merely in the belief that the man Jesus lived a self-denying life, and taught, both by precept and example, that his followers should do the same, neither is it found in wild speculative theories, con- cerning the doctrines which he taught——while in practice denying them. It is not pure religion which only recognizes God, and asks assistance on occasions of special need; while in general prosperity, the Father’s gifts are woven into selﬁsh interests, and his beneﬁcence forgotten. Neither does it consist in formulas, creeds, modes of wor- ship, and particular styles of dress—all of which may be expressions of religious senti- ment, but vitally considered, are not spirit power, quickening the soul into resurrection life and producing good fruits, works, which are the evidence of true religion. Throughout all nations there is an innate idea of worship in some form; and every sect has a corre- sponding creed, which ﬁnds expression in diversiﬁed ways. The Shakers profess not to have a creed, to bind and fetter the soul’s progress, the effect generally produced, but they believe in God, as a duality—Father and Mother——and in the soul’s progression, without bound or limit. As a sequence of this belief, that God is dual, their order of government is represented in dual form. The male and female work, in harmonic relations, together, as brother and sister in Christ——children of a Heavenly Father and Mother, they are co—workers in building up a household of Christain faith, and promoting the cause of truth. Under the spiritual faith that the true resurrection pertains to the soul, and that whoever comes into Christ, practically, enters the resurrection work. The Shakers give outward expression to their inward feelings, in worship. When they go forth in dances, it is an expression of joy, which they feel, that they are disen- thralled—freed from the bondage of sinful passions. In marching they express the idea of traveling home to God—leaving old things of the past for the new —the inferior for the superior. And when they engage in “ battles of shaking,” it is a sign that all that is false and erroneous must be shaken off, and left behind; and they have found, that shaking is effective, as a means,in disarming the enemies of the soul’s peace, and pulling down satan’s kingdom. Religion that works by love and puriﬁes the heart, will demand strict self-denial, and lead to an honest confession of sin, and re- pentance toward God, and thus souls will gain conﬁdence, and be strengthened to pursue their heavenward journey, step by step, until they stand in perfect justiﬁcation. The question is often asked, Can all minds become religious? We believe that every soul is possessed of a germ of spirituality-—- ‘higher grades of beings. of love to God. That germ needs cultivation, growth and the means of education, and the free will of individuals to receive and obey light, greatly determine the results. We believe it is a possibility. It is true that many are blest, through a natural inheritance, with a greater degree of spirituality and in- tuitive perception, than others; and it is apparently easier for them to comprehend the soul’s needs, and to receive divine inﬂuences; but there is a greater responsibility resting upon such. If they ﬁll the sphere in which they were created to act, they must be con- necting links between the lower and still Earnest labor, time and growth, will elevate and progress all. Religion will bring all faculties of mind and body, into harmony of action, in the ser- vice of God. It indeed requires great skill, and is a delicate Work to guide the heart-— turn it away from all its perverse tenden- cies——to perfect purity; and to guard against pride, vain emulation and self-esteem, and . induce humility and love. To learn to pre- fer and honor others before self, requires constancy and care and battling with worldly temptations. Religion leads from narrow,.selﬁsh conserva- tism, and teaches Christian benevolence, and universal love. Witness how bounteously are the gifts of our Heavenly Father and Mother spread over the universe ; in what variety and profusion ; they are sufficient to meet the needs and fill the minds of all. In like man- ner, ﬁnite beings should dispense charity to all who are in need, and from pure motives, give with a liberal hand, as far as consistent. In this way, they become God-like—Christ- like——and fulﬁll the command, “ Be ye per- fect, even as your Father in Heaven is per- fect.” True Religion, then, is the outﬂowing of the principle of love toward God—the source of all goodness and power. It is like a living, growing, fruit-bearing tree, whose roots are deeply imbedded in the soil of truth, and whose branches are ever reaching upward to the spiritual powers above-———the elements of divine life —— for nourishment, and to be fed by the Christ-spirit. And they who are engrafted thereon, their “leaf shall not wither,” nor their power wane, till eternal life is won — the victory gained. They who toil in earnest, and sow the good seed, then patiently wait for growth, will see the fruition of their hopes and labors. Elizabeth Martin, Canterbury. N. H. -:-—+———-——— NORMAL CO0_NDlT IONS. WHEN the marriage institution, under orderly normal conditions, is used to produce a healthy race of beings, who will honor their parents and live according to the laws of their being on the natural plane of existence until they progress beyond that state, and ﬁnd a growth into the more divine life, the present condition of inharmonies will be changed, and peace, to a great extent, will be established in the earthly order. If the marriage relation, as claimed, be founded upon love, why is it not more peacefully sustained? Why do the public journals teem with detailed accounts of jeal- ousies, jarring contentions, moroseness of habit and temper, often ending in bloodshed? It is often said, “ There is no effect without a cause.” There must be a terrible defect somewhere; a great perversion of physical laws; for what are now sometimes pictured in poetic strains as “Matrimonial heavens,” to my mind appear more like a pandemoniuml and “ Hymen’s silken bands ” might more appropriately be called HEMPEN cords, which in a wily manner coil around its subjects, then fasten and bind with fetters strong as the chains of chattel slavery, which cost much suffering and many lives to break I The high and low, rich and poor, priests and laymen fall into the same snare! Ye think- ing men and women, prophets and prophet- esses of the nineteenth century, will ye point out the cause of all this trouble, and show the remedy? Let it be written in language so plain, that they who run may read and under- stand. Julia Johnson, West Pittsﬁcld, Mass. BAPTISM. _0._. BAPTISM, in some form, is the door of entrance into the popular churches. How far the ordi- ‘ nance is eﬂicacious in removing sin from the heart, and giving power to abstain there- from, is a subject worthy of consideration. The tree must be judged by the fruit it pro- duces. There are different kinds of baptisms spo- ken of in scripture. J ohn’s baptism of water, which was for the cleansing of the human body, to prevent disease and keep it in a healthy condition, was symbolical, but as es- sential as the true Christ baptism of “ ﬁre and the Holy Spirit,” which is to cleanse and purify the soul, consume all grossness fromithe heart, and burn the chaff, while it gathers and pre- serves the wheat. As I take a retrospect of my life’s journey, thus far, I can see how kindly I have been dealt with, and how I have been led by un- seen hand step by step, in paths that I knew not; and my heart swells with gratitude, as I recount the many blessings which have been dispensed to me; and with the Psalmist of olden time I am led to say, “Goodness and mercy have followed me all the days of my life.” In early life, I sought to be a Christian. I was admitted into church communion by pass- ing through the rite of baptism by sprinkling. That was as far as my light then led me. Af- ter a time, the spirit again strove with me, and seemed to urge me to take another step. I reﬂected that Jesus was baptized by immer- sion _: and in order to follow him, I must also be immersed. I yielded to convictions of duty, and felt blest, for the time being. I searched the Scriptures, and found there were Covenants, as well as Baptisms, spoken of; and I sought to understand what those Covenants were. I learned that there were Laws and Statutes and Covenants given to the ancient Israelites in the Mosaic Dispensation ; but they were not strong and effective; and “made not the corners thereunto perfect.” I also read of a New Covenant that was to be made with the house of Israel, in which the Law was to be written in the hearts of the people; and Christ would sit as a Reﬁner in his temple, and old things would be done away, and all in his kingdom Would become New, and there would be “ one faith, one Lord, and one baptism.” Soon after that period, I received a call of the Spirit to come out from the world, its spirit and practice ; and to make a full conse- cration of my whole being to the service of God. I saw and began to understand the New Covenant, and felt the power of a new baptism ——the baptism of ﬁre— even the Spirit of Truth. I became a member of the Church of Christ’s Second Appearing, and have been striving for many years to delin- eate the character of a true Believer in Chris. tian principles, by practical life. The mission of Jesus was not to destroy the Law and Covenants of the past, but to fulﬁll them, and reveal a higher law —— show a more perfect way —- while it included all the good. “ The law and the prophets were until John ;” and it was his mission to call men and women to repentance for all transgressions of the law of Moses, and thus prepare them to receive the kingdom which Jesus came to inaugurate; showing that repentance must precede the re- ception of new and,divine truth. He taught his disciples to pray for that kingdom to come, in which the will of God would be done by mortals on earth, as it is done by Angels in heaven. That kingdom will manifest itself, not in word only, but in saving powers. It will be constituted of souls whom the love of truth draws together—“a peculiar people who are zealous of good works— whose meat and drink it is to do the work of God.” Blessed and happy are they who ﬁnd an in- heritance in that kingdom, and with the saints who possess it, have their names en- rolled in the Book of Life. No one can reign with Christ except they be willing to suffer with him. Jesus said to the woman who came to him with a petition for her sons, “Ye know not what ye ask. Are ye able to drink of the cup that I shall‘ drink of, and to be baptized with the baptism SHAKERESS. that I shall be baptized with?” He under- stood full well that few would be willing to be buried with him by baptism into his death, that they might be raised in the likeness of his resurrection. The physical suffering which « he endured when he was buffeted, spit upon, forsaken of friends, crowned with thorns, and led as a sheep to the slaughter, were light, compared with the mental suffering and grief of spirit that he felt, when he saw how few were willing to receive the weighty truths which he was sent to confer upon a lost race. When he neared Jerusalem and cast his eyes over the city, and saw how few were willing to accept his teachings, he wept and said, “ Oh, Jerusalem, Jerusalem, how oft would I have gathered you, but ye would not!” Ruth Webster, Union Village, 0. :—j H SABBATH. ——Oj “ GIVE us this day our daily bread,” was the prayer of Jesus. The ancient, typical Israel received their manna fresh every day, and if any, through greediness, gathered more than they needed, it decayed—became corrupt — and availed nothing the ensuing day. Is there not in this fact a signiﬁcance for pil- grims this later day? If we are industrious and prudent may we not trust in Israel’s God to give us food suited to our wants and neces- sities, both temporally and spiritually? While we are fulﬁlling the type of the forty years pilgrimage of the children in the Wilderness, if the Lord give us food—manna—from the heavens, will it not be wise for every one to gather for him and herself, in proportion to needs, that thereby we may be nourished and grow? They were instructed to gather, according to their need, but to leave nothing over, except on the sixth day. “ To-morrow is the rest of the holy Sabbath unto the Lord. Bake that which ye will to-day, and that which remaineth lay up for the morning, for on the Sabbath day ye shall not ﬁnd it in the ﬁeld. Let no man go out of his place on the Sabbath. So the people rested on the Sal)- bath day.” What an admirable plan to de- stroy avarice, and to teach a lesson of depend- ence and humility I We would not be understood that we be- lieve the seventh day was better, and more holy than the six preceding days, other than it was sanctiﬁed by the people, and devoted to higher and holier uses. But it was meet that one day in seven should be set apart for spiritual culture and elevation, to refrain from secular business. And who does not believe that the physical, temporal and spirit- ual conditions of the people were improved by the observance of the Sabbath of rest and devotion, on which day they were cited to study the law and scriptures of that time? And shall we, of the nineteenth century, of what is called the Christian age of the world, refuse to observe the Sabbath in consonance with its real meaning, or spend the time in idleness and recreation, and thus fritter away the golden moments? It is said of Napoleon, that while on his marches with his army he observed the seventh day of rest, for not only his men, but his horses needed that rest to retain health and vigor, and that theory has the sanction of scientists. Especially are those who profess to be a “peculiar people, zealous of good works,” a “ royal priesthood,” under the guidance of the Christspirit in the male and female order, bound by that profession and by love to God, and duty to our neighbor, to spend the Sab- bath as we profess to do, in such a spirit of true consecration, spiritual exercise and devo- tion, as will be productive of the greatest amount of good to our own souls, and to others, and thus promote the cause of right- eousness in the earth. Now, in this day of Christ's second coming, we cannot present ourselves blameless before God if we do not gather the bread of life wherewitli to feed the hungry, and living waters to impart to the thirsty. The earth needs saving—purifying elements to—day—— salt that has lost none of its savor. The day, and time in which we live, call '79 upon us to be men and women of growth and progress, not to lower the standard of holiness, but to exalt it —— raise it still hi.gher. It is our privilege to plunge into the “ risen waters ” and swim clear of those inferior de- sires and passions which fetter and bind many souls to earth. May we receive a full- ness of the promise made to Israel of old, “ To the eunuchs that keep my Sabbaths (and Sab- baths of Sabbaths), and choose the things that please Me, and take hold of My covenants, unto them will I give in Mine house and with- in My walls, a name and place better than of sons and daughters.” E. H. Webster, Harvard, Mass. ..?___¢.__._.__.. RETALlATl0N- __o_. “ RECOMPENSE to no man (or woman) evil for evil.” “If thine enemy hunger, feed him ” (or her). That is good scripture; it is Christ- like. When we are wronged, it is natural to retaliate—to seek revenge—the reverse of the spirit that would lead us to pray for, and forgive those who despitefully use us. It is easier to talk of forgiving an enemy, than to really do it. I ask myself this question : If an incendiary should maliciously, without provocation, put the torch to my dwelling—as was recently done at Mt. Lebanon — would I feel like seek- ing revenge, and rejoice in the infliction of punishment upon that person? ” I think I can truthfully answer in the negative. I respect the protective laws of our country, and the judiciary which enforce those laws for the safety of the public; but I would gladly commend the erring to the mercy of God, and of the civil magistrates—if they would repent and sin no more. The prayer of Jesus for his enemies was, “ Father forgive them ; they know not what they do.” Thus we would pray, and forgive. But if they are not brought, through the me- dium of their own consciences, nor by the moral inﬂuence of their friends, to see the great wrong they have done, it were better for the safety of the community, and even for their own happiness in the end, that they be placed by sentence of law where they cannot continue to bring so great suffering and sor- row upon others. I am deeply impressed by the recent disas- trous ﬁres, with the importance of laying up treasures in that house not made with human hands, beyond the reach of ﬁre or ﬂood. Nancy G. Danford, Canterbury, N. H. _j..._.¢___._j_ OATMEAL AS FOOD. joj. THE advantages of oatmeal as an article of food are getting to be tolerably well understood, and all persons who have commenced its regular use will agree that its nutritious and health-giving properties have not been overrated. Chemical analysis shows that oatmeal is richer than wheat in starch and the nitrogenous compounds, the first being fat-forming and the latter ﬂesh-forming constituents. As compared with barley and corn, oatmeal is found to be still richer in these ele- ments. As food, it‘sits lightly on the stomach, and is exceedingly digestible. It is one of the best articles of food to give to growing children, and is especially valuable, also, to persons who do brain work. little oatmeal mixed in water ‘makes a cool and refreshing drink, and farmers and contractors who supply their laborers with it will ﬁnd it far better than any form of stimulant, and in the long run more satisfactory to the Inen themselves. Oats grown in far northern localities have larger and plumper grains than any other, and it is for this reason that Scotch oatmeal ranks so high. Excellent. oats for mealing, however. are produced in Canada, the New England States, Central and Northern Michigan and Wisconsin. .?.__:.Q..j._._._. UNITY IN DIVERSITY. —— Man is a progressive being, and therefore essentially imperfect. We are not perfect ourselves, and therefore we should not require perfection in others. Our various de- grees of development also render each one of us different from the other. It is unwise and unjust for us to condemn others for being different from us, because we are equally different from them. If we will tolerate others in their difference from us as much as we would have others tolerate us in our difference from them, then we may live to- gether in friendship and peace. But if we censure and abuse others because of their faults and fail- ings, then they may treat us the same for like reason. and that would cause contention and separation. Toleration secures unity in diversity, and it will be all the more “ good and pleasant" for people to “dwell together " in such unity, be- cause variety is said to be “the spice of life.” 80 SHAKER AND SHAKERESS. To sail . . . Then sail . . a- way!.. ‘.a- way! 9 Us Though deep and strong the current glides, Far out upon the sea, Yet Faith——thy compass—will direct, And Hope thy light will be; ' Still sai away! Nor trust in thine own power, But watch and pray though calm the day, Or dark the midnight hour. Up - on its changeful And leave all phan-tom VOYAGE OF LIFE. 1. Up - on the rock -y shores of Time Our barques might anchored be, Yet pilot - like our spir -its long To cross life’s rolling 2. O, youthful mar - i - ner be-ware! Thy ves - sel frail may strand, f\ I o —q tide, fears. 0 % To brave the tempest and the storm, And Prepare with strength to meet the ﬂow Of Mr. LEBANON, N. Y. W sea. Un-less ’tis guid—ed on its way By Truth’s un-err-ing hand; Repeat softly. o’er the bil - lows ride. the in-com- ing years. 4 The treasured wealth of patient toil, Within thy spirit hold ; The shining pearls of Wisdom, place Upon life’s t And sail away i reads of gold. With Love at thy command, To buoy thee up, and cheer the way, To the immortal land. 5. Thy ﬂnite vision cannot span, Or bound the mighty deep; The secrets of the future years, Within its bosom sleep; But sail away! 0 voyager on the main! Within the blessed port of peace. Sure anchorage thou wilt gain. THE CHRIST. “I will not ask my neighlgor of his creed, Nor what he deems of doctrines old or new, Nor what rights his honest soul may need To worship God, the only wise and true; Nor what he thinks of the Anointed Christ, Nor with what baptism he has been baptized. “ I ask not what temptations have beset His human heart, now self-debased and sore, Nor by what way-side well the Lord he met, Nor where was uttered, ‘ Go, and sin no more.’ Between his soul and God that business lies, Not mine to cavil, question or despise. “ I ask not by which name, among the rest That Christians go by, he is named or known’; Whether his faith has ever been professed, Or whether proven by his deeds alone. So there be Christhood in him, all is well, He is my brother, in peace we dwell. “ If grace and patience in his actions speak, Or fall in words of kindness from his tongue, Which raise the fallen, fortify the weak, And heal the heart by sorrow rent and wrung. If he give good for ill, and love for hate, Friend of the friendless, poor and desolate, “I ﬂiid in him discipleship so true, So full that nothing further I demand. He may be bondman, freeman, gentile, Jew, But we are brothers, walking hand in hand. In his true life let me the Christhood see; It is enough for him, enough for me.” .j_.____ 1 Bl. NOT MOVED. 2.0: “ Be not moved,” we often say, But who discernsthe meaning, When pressed by trials of.the day, Too small for even naming? But still they cloud us oftentimes, Though light is round us gleaming, We fear the burdens to be borne, Far greater to the seeming. But this is conquest; when we’re wronged By_incoi'rect opinion, _ To simply keep the way of right, And wait for its dominion. M. W., Canterbury. N. H. . Who the mighty warfare wage and c0NDiT1g§_oF MAN. WHILE pondering upon man's degenerate state, His great responsibility—the ultimate- My spirit groans within me, crying out, alas! Who, or how many, will be saved at last? How many willing to pursue the road That leads to Life, to Heaven, and to_God? win The prize obtain, redemption sing? ‘ Almighty Being just, why is it so ? Why so many yield to death, to sin, and woe ? Why turn from Thee away, ﬂinch when trials come, And t(l)lllS ?de-ny the Powers that Be-—the Eternal ne Why falter, wane, or stumble at the truth? Why hate the cross of Christ—His life——-forsooth ‘E And shun the only path that leads to bliss, And covet woe, or mere transient happiness? Why pleasure seek in pain, and hold the sting of death ? Why fear remorse, yet hug it at each breath? Why pass along through time, regardless of the past Of present moment, or, what their doom at last ? Oh! doleful, doleful sound of Inﬁdelity, Of nothingness, and want of ﬁrm reality! Beware of this, the poisoned arrow of despair- The sting of Death——beware of it, 0, do beware ! The Tlree of Life unfolds its leaves, and teems with ove ' This seek,"tis everlasting and from realms above ; ’Tis happiness abiding—bliss without alloy, Heaven ever present, which nothing can destroy. It dieth never, fadeth not, nor waxeth old, But renovates our being, redeems the soul; It forms anew, makes angels pure of men, Till Earth and Heaven can together shout, Amen! D. A. Buckingham, Watervliet, N. Y. A NEW STIMULANT. .__0—_ A NEW juggernaut, it is said, has been set moving in society, and thousands annually fall beneath its wheels. It is a new stimulant, known as hy- drate of chloral-—a salt of aburning, pungent taste, having as its basis chloroform, into which it is supposed to be changed in the blood. In small doses it is stimulant and aiiti-spasmodic ; in larger, narcotic; and in excess it produces death as in- stantaneously as a ﬂash of lightning. Physicians have been variously divided in the opinion of its ultimate results, some recognizing the fearful consequences of its use, others enthusiastically recommending it for ocean travelers as an antidote for seasickness. In England it has taken the place of opium, and chloral-eating is now as decided a vice as opium-eating, hasheesh-eating and ab- sinthe—drinking. The difference between opium and chloral is that, under the same circumstances, opium is more imaginative, and paints things as they do not really exist; chloral merely in- creases the power of enjoying the real. A strange, dreamy sense of perfect ease, comfort and happi- ness takes the place of sorrows and cares; all affection and love are likewise banished, and the eater becomes practically a living, breathing vege- table. An opium-eater has been known to live to a goodly old age. No chloralist can survive three years. The stimulant is imported mostly from Germany, and a high authority asserts, in the London Lancet, that there is positively no antidote for the poison. —_.?+__j. KINDNESS. —.0.: LITTLE acts of kindness which we render to each other in every—day life, are like ﬂowers by the way-side to the traveler; they serve to gladdeii the heart and relieve the tedium of life’s journey. Then let us improve each opportunity in performing those deeds of love ; for they will bloom like roses in the memory of those for whom they were performed, which will send forth sweet fragrance long after our departure to spirit spheres. Eunice Baithrick, Ayer, Mass. _.:.?¢____: FOR YOUTH. _....0.: The “evil days (alone) come nigh,” When youth has been in folly spent; For riper years will bring the sigh, Hearts must o’er wasted time repent. Dark clouds will ever be too small To dim the blessed light of God From those who humbly give their all. To walk the path the Saviour trod. As much as fruit exceeds the ﬂower, Maturity is more than youth, In excellence of strength and power, When souls are nurtured in the truth. Mary W"mtcher, Canterbury, N. H. OBITUARY. : O —. J AMES HARRIS, August 3, 1875, aged 55, Mt. Leb- anon, N. Y.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ss0510
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 05, no. 11 (November 1875)
Publisher: United Society
Date: 1875-11-01
Place published: Mt. Lebanon (N.Y.)
Text: _Vol. V. .e‘>3> \> A2/ F. W. EVANS, Enrron. as I NEGNTHLY. PUBLISHED BY THE UNITED SOCIETY. Mt. Lebanon Col. 00. N. Y. November, 1875. & No. 11. SIXTY CENTS PER ANNUM. THE FIRST SHOT. .__0._ ST. LOUIs claims the honor of being the ﬁrst to shoot a materialized spirit. We have received three numbers of the St. Louis Republican, containing a detailed ac- count of a seance held by W. 0. Clark, as me- dium, but exclusively under the supervision of Henry Timpkins. He had offered the me- dium $50 for the privilege of shooting the spirit when it became visible. He did shoot it, with a riﬂe, as soon as it appeared. The cabinet and all its appurtenances were impro- vised and arranged by Timpkins and the city reporters, the medium’s clothes all chan-ged and himself secured as best they could de- vise. When the seance ended, he was found just as they left him. The money» was paid upon the spot, and no one breathes any sus- picion of trick or fraud, except the Scientiﬁc American, hu...
Show more_Vol. V. .e‘>3> \> A2/ F. W. EVANS, Enrron. as I NEGNTHLY. PUBLISHED BY THE UNITED SOCIETY. Mt. Lebanon Col. 00. N. Y. November, 1875. & No. 11. SIXTY CENTS PER ANNUM. THE FIRST SHOT. .__0._ ST. LOUIs claims the honor of being the ﬁrst to shoot a materialized spirit. We have received three numbers of the St. Louis Republican, containing a detailed ac- count of a seance held by W. 0. Clark, as me- dium, but exclusively under the supervision of Henry Timpkins. He had offered the me- dium $50 for the privilege of shooting the spirit when it became visible. He did shoot it, with a riﬂe, as soon as it appeared. The cabinet and all its appurtenances were impro- vised and arranged by Timpkins and the city reporters, the medium’s clothes all chan-ged and himself secured as best they could de- vise. When the seance ended, he was found just as they left him. The money» was paid upon the spot, and no one breathes any sus- picion of trick or fraud, except the Scientiﬁc American, hundreds of miles away in another city and State. It is accepted as one of the most wonderful and unaccountable occur- rences of the day—— totally inexplicable —— ex- cept upon the theory of genuine spirit materi- alization. Here follows a letter from the medium to the editor of S. & S. and his answer thereto. u ST. LOUIS, August 16, 1875. ELDER EvANs—Dear Sir .- Inclosed, please find accounts of materiali- zation, through my mediumship. That night, on retiring, I beheld a great light in the cen- ter of the room. Out of the light, proceeded a voice, saying, “ We have chosen you, as a medium, through and by whom we may be permitted to do great and wonderful works ; we wish you to go to Mount Lebanon, for thirty days, and sit with my people, for their devel- opment.” Thrice, this happened, that night. Next day, about 3 o’clock in the afternoon, while sitting in my room, pondering upon the events of the night, I made up my mind, that if, upon its next appearance, I could over- come the awe with which it inspired me, I would speak and question it. Immediately it was present, but it was long before I dared speak. At last I mustered courage to address it, saying, -“ Are you a Spirit?” Answer— “ Yea.” “ Whose ?” “ Mother Ann Lee, I a1n called by the faithful.” “ What, the Sha- kers ?” “ Yea.” “ Last night you wished me to o to Mount Lebanon ; I, being of the wor d, they would not be willing to have me sit with them.” “ Write my desire, and they will be more than anxious to have you in their midst.” “ You know I am engaged to be mar- ried shortly?” “Yea.” “ Should I go, I would want to take my wife with me.” “ That is our intention; you would not be perfect, in this our intended development, without her.” “ VVould it be wise, in me, to question what this wondrous work is to be, and how I am to proceed in the matter ‘Z ” “ When there, I will impress you whom to choose to form a Circle, sitting one hour each day.” “ Am I to sit for manifestations, or materializations, while there?” “ Nay, we wish to draw a subtile force from you, to equalize the Circle,through and by whom we will be enabled, with others, to manifest ourselves to the world, and teach them the way of life." “ By others, do you mean of the Shaker persuasion ‘.? ” “ Yea.” “ Will this take place during my sitting with them?” “ Nay.” “ How soon after ‘I ” " You are not permitted to know; it will be after the death of one or more members of the Circle.” “ Do I understand that you will be enabled to take on the form, and appear to the world, in such manner, that all, who behold you, will, of a surety, know you are a Spirit?” “ Yea.” “ Shall I let my friends know of your appear- ance to me, and your desires ‘E ” “ Nay; none but the lady you are about to marry.” “ Whom, of the Shakers———a's I know none of them—shall I apply to?” “Elder Evans.” “ Shall I write him and let him know "of your communication with me ‘E ” “ That is our desire.” I have delayed writing, until compelled by some unseen force. I now feel relieved. Please answer this communication, imme- diately. Address me at this city ; also Du- buque, Iowa, as I may be in that city in a few days. Respectfully yours, W. 0. Clark. MT. LEBANON, August 21, 1875. W. C. CLARK—Esteemed Friend: Your im- portant communication of the 16th instant is at hand. The Papers also received. Of course, the ﬁrst question that arises is, Who is W. C. Clark? as I am as unknowing of you as you are of me. ' To sit, at intervals for thirty days is a long time. A young married couple would be ob- jectionable, if living in “youthful lusts that war against the soul.” We are of the Resurrection Order. Any Spirit, in or out of the body, who sustains not this Order, if presuming or assuming to teach us, we will, without hesitation, reject. We do not believe every spirit. They must be tried. See 1st John, 4-1. I do believe in the Law of Materialization, and that it will be developed among the Shakers. I also believe, that in the world, it will be used as a medium through which many, who marrg/, will be brought to a practi- cal knowledge of the True Order of Nature-— Sexual commerce for offspring only. And to a knowledge of true Celibate Order for those who are called into the Kingdom of Heaven upon Earth—the Shaker System. I see nothing practically objectionable, ex- cept the marriage of the mediums, which may be a trap, or snare, to preach marriage to the Shakers, by autho7'it;z/ of Spirits. If that be the covert design, we want nothing to do with it. We do not live as we do, because Ann Lee did so live, nor would we change, should she be materialized and come among us to sub- vert the doctrine of the Holy Celibate Life and Order that she established. You are very welcome to visit us, and when you come, we will do as we feel guided by the Spirit of Truth. F. IV. Evans. .:_._..{._—_._. OSKINAWA; OR TEST OF TRUE MANHOOD AMONG THE NORTH AMERICAN INDIANS. ._—0—_ WIIEN a young man of the tribe arrives at manhood, his father speaks to him, on a day when they are alone together in the wigwam, after the following manner : “My son, the time has come when you must lay aside your childish toys, together with the thoughts and manners of your child- hood and become a man——a man in thought, and a man i11 feelings and in actions. You must mingle with the elders in council and listen to the words of wisdom spoken by the Ahkewainze (wise men) of the tribe. “ Bring all your childish playthings —— your bows and arrows with which you amused yourself——-and cast them into the ﬁre of the Wigwam as an offering to the Great Spirit. Then follow me to the forest. I will build you a wahlciegun (house of fasting) in which you must fast many days before the Great Spirit, with your face bowed to the earth. Your face will be painted black, as a token of your childish darkness and ignorance. A cup of water will be placed before you, which will be your only refreshment during your many days of fast. If you persevere, my son, the Great Spirit will surely look down ‘upon you from the windows of his house in the sky, and you must listen to his voice. Do not re- ject the words of the Great Spirit! Open your ears to them! As the little birds in their nests lift up their heads and open their mouths to receive food from the parent bird, so do you, my son, open your ears to receive the words of the Great Spirit. He will teach you to be wise in speech, when you take your seat in the assembly of the elders. He will give you wisdom, so that even the ancient men of the tribe will bow their heads before you. He will also give you wisdom in hunt» ing the wild beasts of the forest. He will show you the beast of prey that is to be your totame (family name, or badge), of which you will be a mighty hunter before Kejea Zllamlto - tl1e Great Spirit.” The son does as his father commands him. He follows him to the forest. His father con- structs a Wigwam for fasting. He places in it a cup of water, paints the face of his son black, lays him on his face on the ﬂoor of the wigwam, and leaves him to the direction of the Great Spirit. The son remains in this attitude fasting for many days, praying to the Great Spirit for wis- dom and strength to endure to the end of his fast. Many days pass over—some have said they have fasted eight or nine days before the Great Spirit spoke to, them from his window toward the south. He tells him wherein he shall excel, gives him words of wisdom to speak by the council fire of the chiefs and eld- ers, reveals to him his totmne, and speaks to him words of strength and courage. The young man arises, returns to his fath- er’s wigwam, washes the black paint from his face, and paints it white — an emblem of purity and truth. His mother sets meat before him. He eats and refreshes himself from the effects of his fast. He then arises, goes into the for- rest and cuts for himself a bow and arrows from a tree to which he has been directed, during his fast, by the Great Spirit. He re- turns to the wigwam, arms himself with his bow and quiver of arrows, and with his father’s blessing, starts off in pursuit of the animal which has been shown him by the Great Spirit. He travels until he has found it. He may have trackless miles of wilder- ness to pass over, and cross broad rivers and streams, and climb steep precipices, and dig through tangled thickets—still he must not ﬂinch. He must pursue his way until he has found and captured the animal that has been shown him in his dreams. He discovers it-— his arrow does not miss——it is the gift of the 82 Great Spirit; he takes it on his back and bears it—a part or whole——to his father’s Wigwam. , A feast is prepared, the old men of the tribe are called in, the victor’s song is sung, and they worship in the dance before the Great Spirit. From that day he is no longer a boy, with childish thoughts and actions. but calm and sedate, with ﬁrm and steadfast step, he walks erect, with his face upward, for he has spoken and conversed with the Great Spirit. He for- sakes all his former vain and frivolous com- panions, and mingles with the wise men of the tribe. He listens to their words of wis- dom, treasures them in his heart and shapes his course by them, and so becomes a useful man in his tribe, and after death crosses the spirit prairie and the great river in safety, and ﬁnds repose in the Land of Souls. Gran./ville T. Sproat, 0anaan,N. Y. THE GOSPEL OF COMMON SENSE. ;__0 _.. A PHILOSOPHER has asserted that some peo- ple have -siaz senses —adding to the ﬁve gen- erally known — common sense. I am the hap- pier for the realization of living in an age when so many may be truly complimented as having in possession this additional faculty, and for ﬁnding its inﬂuence so weighty, in deciding the correctness or folly of their theology. Ours is an age when people are too intelligent to be satisﬁed with a theo- logical deduction, because somebody says it is so; and unless it be agreeable to science, to which theology is handmaiden, and unless it will bear the criticism of the gospel of com- mon sense, it is soon rejected. The gospel of common sense looks upon Jesus as a lineal descendant of perfected Ju- daism——-his mission, the time being ripe, be- ing a progressive evolution into higher life. These admitted, the gospel of common sense questions the propriety of professional Cl1ris- tians adhering to certain practices of the Jews, neglecting almost entirely the superior prin- ciples of him whose name they assume. The Jews practiced marriage for reproduction_ only, this being regulated by law. They were permitted by the same good law to hold pri- vate property, except upon their occacasional sabbaths, for forty-nine years, when they must begin over again, their landed posses- sions reverting to the original owners. War, and retaliation, equal to an injury done, were among their other privileges. The prominent advances of (.‘-hristianity were made upon these principles, which were righteous, in Judaism. ’ Instead of marriage and its consequences, Jesus lived and taught celibacy; and the gos- pel of common sense asks, how many Chris- tian followers has he in this? Instead of the righteous reproductions of Judaism, Jesus in- vites to “sow to the spirit,” and, with him, join the children of resurrection, who have risen out of the generative sphere into prac- tices quite superior. Jesus taught and prac- ticed community of goods—con1mon property— and the gospel of common sense is surprised that Christians in name are not more gener- ally practical in this respect; but that they rather imitate the Jews, and poorly at that, by miserable families and private property, having no sabbaths upon which to feed the poor, free their slaves, rest their land, forgive their debtors : but abolishing all these, claim as a right, the possession of the land and debtors as mine forever 1 At all of this retro- gression, the gospel of common sense is greatly astonished! Jesus taught non—resist- ance—peace, love and good will to all, friends and enemies. He was particularly impressive in the prayer he taught, and the sermon on Mount Beatitudes, that his followers should exceed the Jews, by forgiveness of their ene- mies. Now, the gospel of common sense is astounded, that professedly Christian soldiers torture and kill, not only their enemies, but friends, who have never wronged them, nor given offense ! It objects to Christian soldiers carrying guns, bayonets and swords, with which to forgive their enemies. It objects to the impropriety of so-called Christian govern- ments placing the Lord’s Prayer and sermon on the mount in the knapsacks, while they SHAKPJR AND refuse their enemies forgiveness until after they have killed them! There are many other things the gospel of common sense would say to professedly Christian people, could they bear them. But I hope these allusions will cause a halt for reﬂection upon and compari- son between the Christian professions of to- day, the Christian practices of Pentecostal times, and the adherents of all faithful follow- ers of Jesus, practicing THE GOSPEL OF COM- MON SENSE. :?__¢j._: BERLIN, N. J ., August 18, 1875. DEAR FRIEND EVANS: A great deal is being said and done in prep- aration for the Centennial Exhibition to be held, next year, in Philadelphia. Probably a great deal of improvement, in the Arts and Sciences, in the last century, will be shown. But how much advancement, in honesty, jus- tice and practical righteousness, is another question. As the war of the Revolution, which result- ed in our separation from the mother country, was a protest against taxation without repre- sentation, how can we celebrate the event without blushing, while half our population are as much slaves to the other half, as were the Colonies to the mother country? I do not believe in voting. If humanity ever attain to a higher state of society, we will. have a different—a better govern1nent,in which there will be neither vote, sword, nor gun. So long as our Government is founded on the vote, it seems a mockery to celebrate what we call Independence, while the Femi- nine Half of our population are classed with idiots and imbeciles. How can we hold a cel- ebration, without shame, while o11r Govern- ment is robbing the Red Men of their lands, and hunting them like wild beasts? The leaders of the Centennial movement want to have the Indians represented there. VVill they not blush when foreigners ask, what has become of the millions of Indians who once owned and inhabited this fair land, and inquire how the scattered remnants of that race are now situated, and how treated by our Government? On the subject of peace: A whole century of boasted improvement, and our nation in debt more than two‘ thousand millions, for a war among ourselves; with an army and navy, costing from sixty to a hundred mil- lions per annum, in time of peace— except a chronic war with the remnants of ruined red men! If the leaders of the Centennial movement want honor, let them assemble, as did the Revolutionary Fathers, in Independence Hall, and issue a new Proclamation. Let them pro- claim that Women of the United States are entitled to all the Rights and Privileges of CITIZENS ; let them declare that henceforth the Indian Race shall be treated as Brothers and Sisters——not as wild beasts ; and let them Proclaim, as with the Trump of Gabriel, to all the World and the rest of mankind, that This Nation shall never engage in War —that swords shall be beaten into plowshares, and spears into pruning hooks——and that the peo- ple shall learn war no more. If they will send forth a Proclamation like this, in the true and living spirit of him who, eighteen hundred years ago, on a certain mount, preached Tratlt, J ustice and Peace, then may they hold a Centennial, in which all good Men and ANGELS can rejoice. A Centennial, any thing short of such Proclama- tion, should end in shame and disgrace. A Friend to all, J. Hacker. CINCINNATI CONVENTION. __..O:. THIS is a primary meeting of public men and women, to consult together upon a plan of reorganization of the Civil Government that shall do justice to all the members of the body politic—a plan that will carry out, more perfectly, the intentions and principles of Jef- ferson, Franklin, Paine, and their coadjutors. The Revolutionary Fathers were inspired and raised up to lay the foundation of a Civil Government that should eventually effect a complete separation of Church and State. God put it into their hearts to hate, without exception, all existing theologies. In our own time, Lincoln and his followers; Horace H. Day, the famous India Rubber man ; Gerrit Smith; G. H. Evans, the originator of the Land Reform movement, who wrote “ Vote Y oursetf a Farm,” and published papers and books to the end of his life, advocating the Inalienable Rights of Man and Woman, the Owens and their compeers, were also, by the same Spirit, inspired and raised up, to progress and perfect the Civil Government — this being the New Earth, even as the Spir- itual — Shaker Order — is the N ew Ifeavens, whose founders were inspired and raised up simultaneously with the founders of the Amer- ican Government. They were cotemporaries, and the two Orders have hitherto run parallel toward the ﬁnal goal—a true Natural Order and a true Spiritual Order. The highest kind of inspiration is that which takes hold of the affections and understanding of the mediums, leading them to consecrate their lives, fortunes and sacred honors, to the cause of Humanity, as the purest worship of God. The monopolizing, ﬁghting, marrying Chris- tians, call these inspired souls—these Saints- in the Natural Order, Inﬁdels ,' and in the Spiritual Order, Fanatics. An Inﬁdel is a person false to profession. Not so were the skeptical Revolutionary Fath- ers, nor the equally skeptical Lincoln, who emancipated the slaves of this Free Republic. That whole class, the ﬁrst of whom founded, and the last of whom are progressing the American Government, have made the term Inﬁdel an honorable appellation, as the Shak- ers have redeemed the word Fanatic, by Sue- cessful Communism. Fanatic means excess- ive enthusiasm upon religious subjects, ex- travagant notions. strange motions and extra- ordinary vehemence in religious worship. Among Shakers, these have ultimated in practically shaking off many of the l11sts of the ﬂesh and mind that still infest Christen- dom. Our writers put anti before such Christians, and prove, from their history, that it is well put. Shall we Shakers condemn the Skeptics to otnti-Cliristianity for following our example? From the standpoint of English Law, much progress has been made by the American Government. 1st. The Public Lands have been proclaimed the common inheritance of Humanity. The People have “ Voted themselves a Farm.” Any person, of any race or nation, may be- come an American, and have a home. 2d. Under the Homestead Law, any Citizen can protect a homestead against creditors. 3d. Imprisonment, for debt, is abolished in most of the States. 4th. Woman’s Rights in property are se- cured in part. Her right, as citizen, is not fully secured. Man does the voting, makes and executes the laws—holding woman in barbaric thraldom. In the marriage relation, she has not control of her own person. And “ Land Limitation” is yet in the future. 5th. Chattel Slavery is abolished: but War, the root of slavery, is not yet abrogated. 6th." Church and State are partially sepa- rated, and liberty of conscience exists, nom- inally. Theology is still recognized by law—- Chaplains in Legislature, Army ‘and Navy, and Bibles in Public Schools—— Debts are not yet illegal——Paper Money exists; even a paper house might do good service, until you really need a house. 7th. Privateering on the High Seas, in time of war, is extinct. Spiritualism,as a force, by which alone the above-named “ plagues of Babylon” —— Chris- tendon1— can be removed, is not yet oﬂicially recognized. In the Cincinnati Convention of original thinkers, individuals, with a mission, can ful- ﬁll their mission in a quiet, unostentatious manner. They attend,not as delegates; they represent themselves only —— a private assem- bl . }I7Vhat meeting could a Believer attend, with a probability of doing more good, in so short a time? The originators of the movement, ﬁnding more of their principles in practical operation in the Shaker Order, than elsewhere, asked me to attend, and to nominate some fif- teen or twenty others, in different States. How shall the Law go forth, from Zion, to the Natural Order, and the Word of the Lord from Jerusalem? Daniel legislated for the great Babylonian Empire. Why cannot God raise up Daniels—Prophets-—in our day? Are not all the Children of Zion Prophets ? The Testimony of Jesus is the Spirit of Prophecy. _j_._¢.____.j ARIST CRACY OF THE HOD. ——o—- THIS is the best country in the world for men who earn their living by manual labor. This is for all of us a subject of congratulation and pride. The majority must in every civilized community be employed in this way, and the political system which best secures their welfare, other things being equal, may be regarded as best adapted to the wants of modern society. There are men who would prefer to make their living in some other way, and ﬁnd it very difficult. A lawyer advertised the other day for a clerk, requesting applicants to state age, acquirements and qualiﬁcations. He received in one day over one hundred replies to his advertisement, from men of 20 to 30 years of age, all of whom wrote fair hands, some excellent; all were acquainted with the routine business of a law office; some were attorneys already admitted to practice, graduates of colleges and universities, and in several in- stances the applicants were also accomplished stenographers. These men asked salaries of from eight to ﬁfteen dollars a week, less than the strike1's in front of our building were demanding for eight hours a day of the mere labor of their hands, requiring no intelligence whatever. It ought to be known everywhere, throughout the country, wherever there are young men hesi- tating whether they will trust to their hands or their brains for a living, that at this hour, in New York, educated men are demanding the highest and most arduous kind of clerical work at wages which a hod-carrier scorns. The men of educa- tion have no organization, no unions which will support them in idleness. They must work or go hungry, and their labor will therefore bring only what employers ﬁnd it proﬁtable to give. It is an awkward argument to present to the advocates of compulsory education, to show them that learn- ing to read and write drives a man into less lucra- tive work than carrying the hod.—N. Y. Tribune. LAW- _0__ THE Law was holy, just and true. What Law? The Law of P7z_7/siologg/—-throtigli obedience to which, the God of Israel prom- ised his people that he would take all sickness away from the midst of them. The Statutes and Ordinances of Moses were given, because of the hardness of ]nen’S hearts, being a compromise, between the pri- mary Eternal Law of Right, and the existing habits of the People called Jews—descend- ants of Abraham. If it be asked, How could God thus conde- scend to humanity‘?—the answer is. Their God was a Tutelar Deity— was God, to them, as Moses was God to Pharaoh. He, it was, who gave the people their request, which sent leanness into their souls —— who gave them laws that were not good, and statutes, whereby they should not forever live. “ Be- hold the day cometh that I will make a new covenant with the house of Israel, saith the Lord. Not according to the covenant I made with them when I brought them out of the land of Egypt.” There was a discrepancy between the pri- mary law, and the law in use. It was the penal law that Jesus was the end of ——not the original, everlasting Law of God, which is forever operative in the elements of which all human beings are composed. Of this Law, Jesus said, “ Think not that I am come SHAKERESS. & to destroy the Law, but to fulﬁll it—for I say unto you, that Heaven and Earth shall pass away, before one jot or tittle of Law shall fai1,”—-the Law that was holy, just and true and good. TQM THE CURSE OF TOO MUCH PROSPERITY. .:O__. THE Springﬁeld Republican ascribes all the trou- bles which have lately come upon the North Had- ley farmers to the curse of tobacco growing. The quick and proﬁtable sales of the best tobacco crops induced these farmers, as well as those in the other valley towns, to discount the future. and ac- cordingly paper was freely given and freely in- dorsed. The failure of one therefore brought dis- aster to others. The ﬁrst to go under was H. C. & A. P. Russell for about $31,000; then S. S. Hibbard followed with liabilities amounting to about $20,000 and E. P. Hubbard for $30,000. Thaddeus Smith failed for $100,000, and his estate is to be sold at auction on the ﬁfth of June. H. C. Comins, Presi- dent of the Hampshire Agricultural Society, is in the list, and his property has been attached for in- dorsingwrancis Smith's paper, who is also in trou- bie. L. . Hibbard’s mortgage has been foreclosed, and his place sold. Henry E. Smith will soon be a bankrupt with $20,000 liabilities; the father of the bankrupt Russells will go down in a few days with liabilities for about $30,000 and about $15,000 assets. Edson Martin’s creditors have compro- mised for 50 cents on a dollar. The community is greatly prostrated by this succession of business failures among the leading men in the place. All the bankrupts were principally tobacco growers. ____+____ DR. MlLLER’S LETTER. :u0—— DEAR FATHER EVANS: I have just returned from an eleven days’ visit at the Eddys’. I attended about thirty seances. William went into a new cabinet, placed on the other side of the platform, and on the opposite side of the chimney from the old one. His manifestations were just as good. Saw ten different spirits come out the ﬁrst night from the new cabinet, one about three feet high and one six feet four inches; all had different costumes on. This settles the question as to confederates. One night he gave me permission to examine his person before he left the platform, which I did thoroughly, even to boots, socks, shirt, wallet and tobacco pouch. That settles the question of his personating these parties by means of masks and wardrobes. Mrs. Huntoon, a sister of the Eddys, is the best test medium I ever saw. I attended ten of her seances. She shows two and three different spirit forms while she is sitting where the spectators can see her. Your own personal friends, whom you recognize, come to you through her. I shook hands with four spirits in one night. I saw six spirits of my friends in one evening. My own brother showed himself to me, I think ﬁfty times, while I was there, and several times in full form. One night he came out a11d turned himself around twice for me to View him. The spirits will tune a violin and play tunes at your request, sing songs in chorus of ' three or four voices, and will talk in audible voices, while the medium is in plain sight of the audience. If she had a cabinet arranged, she could show forty or ﬁfty or more at once, she thinks. We saw as many as four at a time. It is simply moment ry, what is seen at this mediu1n’s seances. believe we shall soon get such control of these spirits, that they will do any thing we wa11t them to do. This medium is the one who performed most of the remarkable tests described in 0lcott’s book as occurring through the brothers ; yet Olcott did not mention her name in the book. Her brothers, they say, are jealous of her, and prevent people from going to her seances. If that is so, they will ﬁnd they are making a grand mistake, for the public will soon leave them and go to her. There is a good time coming. long. For spirit voices are sounding here; Prepare to greet them, the millenium is near. E. P. Miller, Bath Hotel, 39 and 41 W. 26th st., New York. — So long as an Organization is possessed of Leaders, who can gather and assimilate Men and Women, who are their superiors, the Or- ganization will prosper. But, when the Lead- ers can only gather persons, who are their inferiors, the end of the Organization is the time it takes to die. It won’t be 83 REPORT OF CINCINNATI CONVENTION. ._o__ INVITATIONS had been sent to many persons, and about two hundred responded by signing the acceptance and receiving tickets of admis- sion. Not all came, but it was really a treat to meet with those who did assemble from such divergent points and immense distances. To not a few of them it was a heavy tax upon their resources. Nearly all the States were represented. Upon assembling at the Hall, it was soon apparent that persons inimical to the objects of the Convention —- human rights — were in our midst. They were agents of Political Parties who had signed no acceptance nor received tickets of admission. They had crept in unawares, bent upon mischief. In the evening a meeting was called at another place from which interlopers were excluded. There were both male and female members in the Conference. We had a satis- factory time. The primary ideas that I think will be embodied in a reorganized Civil Govern- ment, were stated, discussed and accepted as planks in the New Platform. Who are Citi- zens? was the ﬁrst point settled. Are they all men——al1 women — or are they ALL HUMAN BEINGS? Having ascertained who are Citizens, the next question was, What inherent rights do they possess that should be inalienable? Air, Water, Land — All things needful to human existence, and to render that existence a blessing, was the conclusion arrived at. These are not property, and should not be bought and sold forever. What is property in the New Earth? came next in order. Property is the result of labor upon the natu ral elements. It is transferable from citizen to citizen forever. Agreement was reached that no Laws for the collection of debts should be enacted. All debts should be debts of honor, these being uniformly most collectible. Public debts will be voted public wrongs, to be duly repudiated, inasmuch as no existing generation has a right to enslave its successors by mortgaging their patrimony and resources. Let Private and Public pay as they go and owe no man any thing but Love and good will. This will be a means of rendering VVar impracticable, avert- ing its waste, expense and demoralization. Thus would Slavery and Poverty soon become things of the past. Hygienic and physiologic reforms would correct the errors of generation, in the New Earth, and banish from the New Heavens sickness and disease, therein there Should be no more pain. The second day of the external Convention was spent by those who took part in it, con- tending with the politicians who had come to capture them. Again,in the evening, we held another meeting of the Conference proper. It was a full meeting; highly interesting; ad- dressed by dilferent speakers —the writer occupying over an hour. There was a noble band of earnest souls in harmony and agree- ment with the views, ideas and principles pre- sented. The conference lasted until near midnight, and the members parted with mutual gratulations. Seed was sown that will be fruitful in the future. -—-—:‘j—j_ MAN can have a proprietary right only in that which he either creates, 1‘. e., makes, or causes to be by his own power; or in what he urchases or re- ceives in a gift through direct an "legitimate chan- nels from the ﬁrst or real owner. Man, therefore, has a legitimate right to the private and sole own- ership of houses, furniture, ships, clothing, &c., in short, every manufactured article; but earth, water, and air, are the creations of God only, and no man is able to show charter or deed of s:_1ft or purchase from God of a single acre of land, mile of ocean, lake or river, nor a. cubic inch of the air we breathe. Use and wont can never sanctify wrong, and our present private ownership of land is just as equitable and no more so than the old British tax upon daylight. John Finlay. 84¢ J. M. PEEBLE’s book of Travels Around the World is the ﬁrst volume of this character that does justice to Brahmins, Buddhists, Par- sees and other religionists commonly called “Heatliens.” He pronounces the morality of the orientals superior to that of Christian na- tions, and proves it. Drunken Mahommedans are unknown. Human life is safer in Canton, Calcutta, Bombay, and Cairo, than in New York or Chicago. Some of the dervish orders in Mahommedan countries are celibates . The Spiritualisni of the Chinese, Hindoos and men of the South Sea Islands is fully described. The work is published at the Banner of Light oﬁice, Boston, Mass. T: SOUL FREEDOM. ___Oj- As rolled the mighty river of humanity, On toward its goal —-the ocean of eternity, , I heard a cry, from hearts worn with earth s vanity _ Exclaim “ Oh Heaven i (if such there be) our earn- est plea _ ,1 “ Is for a knowledge and the power of liberty. “ Not liberty from selﬁsh independence grown, “ Nor freedom shown to galley serfs and slaves a one — “ Not liberty that knows no 1aw—where passions roam ' "Nor that corrupt freedom which human hearts emoan ;. . . . H “ But that victorious liberty, to sin unknown. And then I pondered: From pride, from lust and war, the human heart made free, Thence God alone is served with angel purity. What earthly love and lust-enslaved, humanity May sing, Divinest love has saved, _by Iiiberty-— By freedom of the soul from all iniquity. And, as the glorious emblem of civil liberty Soars far beyond the clouds, in ether’s azure sea; So may the chastened beings of blest humanity Rise to those holier realms where angel min- t is J oysiiletahd’ light and growth and power of liberty. ‘ G. A. Lomas, lVa.te2'vli.et, N. Y. HEALTH AND DISEASE. _.,_ THERE is no one thing that causes so much pain, poverty and distress as bad living and bad doctor- ing. Learned philanthropists are now consenting that health reform is the basis of all other reforms. We must insist that physicians should begin to preserve health rather than drug to restore it. It is strange that so many have an idea that they can do the latter, but not the former. They can make one well, but cannot keep one so, reversing the common sense maxim that “ an ounce of preven- tion is worth a pound of cure.” Strange, that the skill which puts the body in order might not pre- vent the disorder. Is it not easier to keep the road, than to find it after losing it? Is it wise to let our children contract vices, that we may use our skill to return them to their lost virtues? Is it not easier to keep ten men sober than to reform one drunkard? So must it be as to health. Far easier and far safer for doctors to study, to prac- tice, to teach hygiene—to have all their patrons live in accordance with the laws of health —than to dose them into health when sick ‘P Why not do as one of the kings of Cliina-— give the physician a certain sum for every day the family were kept in good health, but nothing for the (lays this ines- timable blessing was lost ? Under such an engage- ment the physician should have control of the diet and other sanitary regulations, which would be far easier, happier and less expensive than his too often vain effort to kill disease with poisonous drugs. Besides, let it be well understood and never forgotten, that disease is the remedial effort of nature to right a wrong; the noble defense against a vile attack; the courageous, loyal rally to dislodge a dangerous foe. For instance, put snuff in the nose, which will be the foe, and the sneeze which follows to expel it is the disease; put the same weed in the mouth, and the saliva ﬂows to wash it out, and, if held in the mouth for the ﬁrst time, nausea and vomiting are reinforce- ments to expel the enemy. Swallow indigestible food upon a weak stomach, and the disease of throwing it back comes as a relief. These in- stances, be assured, soundly illustrate the friendly action of our system against our injuries. The cause of the disease is a foe to be reinoved——the disease itself, a friend, never to be fought, but always favored. Happily, however, with ordinary caution, a man becomes his own physician. He has but to keep a careful watch over his desires, and restrain the promptings of passions always struggling to be free from the fetters imposed by common sense; to keep the system in a healthy condition, and conform to the hygienic laws which mark the boundaries of health and disease, and he has a certain immunity from pain and suf- fering. SHAKER AND SEA OF GLASS. _0_ To stand upon a sea of glass, is to become a new creature, dwelling in light. The natural man and woman are one thing in another, having an outside and an inside. The heart, of such, is deceitful above all things, and desperately wicked. Why? Be- cause their inmost thought, imagination and feeling — their own selfhood — are distinct from their outward, whether by looks, dress, walk, or speech. “ The poison of asps is under their tongues. With their lips they use deceit.” They are not what they seem to be—claim to be.—— Life, with them, is a falsehood. It begins with the boy and girl. The sphere of childhood has its under current of craft and ﬁnesse——its secrets. Anon, as young men and women, they have a little world of their own ; from which the old folks — parents, guardians, seniors, —are carefully excluded. Knowledge -— useful information —- which might have been imparted, at the proper season, was withheld. That depend- ance, of the younger, upon the elder, and the conﬁdence created, by a gradual impartation of practical truth, are not sustained. The love, of the boy, for mother, of the girl, for the father, is, in nature, transferred to wife and husband. It should be normal. Then, when called to forsake all natural re- lations, for “ Christ’s sake and the Gospel,” the transfer of affections would be possible, the yoke easy and the burden light. ____.j FIN GER-MARKS _o._ A SHORT time since, a gentleman employed a mason to do some work for him, and, among other things, to “thin-whiten” the walls of one of his chambers. This thin whitening is almost color- less until dried. The gentleman was much sur- prised, on the morning after the chamber was ﬁnished, to ﬁnd on the drawer of his bureau, stand- ing in the room, white ﬁnger-marks. Opening the drawer, he found the same on the articles in it, and also on a pocket-book. An examination re- vealed the same marks on the contents of a bag. This proved clearly that the mason, with his Wet hands, had opened the drawer, and searched the bag, which contained no money, and had then closed the drawer without once thinking that ever any one would know it. The “thin-whitening" which happened to be on his hands did not show at ﬁrst, and he probably had no idea that twelve hours’ drying would reveal his wickedness. Children, beware of evil thoughts and deeds. They leave their ﬁnger-marks, which will one day be revealed. If you disobey your parents. or tell a falsehood. or take what is not your_ own, you make sad stains on your character. And so it is with all sin. It deﬂles the soul. It betrays those who engage in it, by the marks it makes on them. 1 These marks may be almost, if not quite, invisi- ble at ﬁrst. But, even if they should not be seen during any of our days on earth (which is not at all likely), yet there is a day coming in which every sin will be made manifest.--Ex. ____,_____ THEODORE PARKER — one of the most fearless thinkers of the age— is reported as saying : “There is not now a path, where men walk with ease and safety, which has not been worn smooth, from cragged rock, by the bare and bleeding feet of mm'tyrs.” Such has been the method of all human progress. And such it always must be. As humanity has'not ‘ yet ascended to the top of the hill, there remains still abundant ﬁeld for the exercise of that lauda- ble ambition which prompts noble souls to devote themselves to the cause of humanity. Whoever, in this age of the world, devotes him, or herself, uncompromisingly to a life of virtue and useful- ness, is no less a martyr—than they, who in more barbarous ages, went to the stake, or the chopping block. E. M. HOW OFTEN MAY WE EAT? TO? IT has been demonstrated that, at certain inter- vals, when food is received in the stomach, gastric juice is secreted to digest it, and that no more gastric juice is secreted than is required for the digestion of the proper quantity of food. If a person eats twice or thrice a day, at regular periods, the gastric juice is secreted by the stomach to digest the food it has received. If, while the food is being digested, more food is in- troduced into the stomach, digestion, in relation to the food already in the stomach. is arrested. For instance: aperson takes, in the morning, a piece of bread and several potatoes; now, it will take about three hours for the stomach to dispose of that food. Suppose the person, about an hour after eating this food, takes a piece of bread and an apple or two ; what would happen ? The digestion that was going on in the stomach would imme- diately stop, and not be resumed until the food that was received last was brought into the condi- tion of the ﬁrst. Suppose he took food every hour, what would be the consequence ? The stomach would become prematurely worn out, and could do nothing perfectly — working all the time with- out rest. But if the person possessed a good con- stitution and a large amount of vital power. he would not feel, at ﬁrst, this drain upon his system, but sooner or later he would have to pay the penalty of outraged nature. Some persons have an enormous amount of vitality— good con- stitutions. It is said of these persons nothing hurts them ; they can eat and drink any thing with impunity. This is a fatal mistake. Science of Health. .?_:g._.._._. THE grasshopper plague in the West has directed attention to the terrible waste and destruction of game that used to be so abundant in the country now aiﬁicted with insects. Formerly, when grouse, quail and other insectivorous game birds were abundant on the prairies, people never heard of grasshopper plagues. They have only been known since the people of the West have in- dulged in wanton destruction of the birds, so that they might make money by selling their carcases to the eastern markets. To such a degree has this business been carried on that of late years dealers have been offered high prices for squab-grouse, as a dainty, and the young birds have thus been slain before they had done their part in replenishing the earth. Once the prairies used to be covered with luxuriant vegetation, in which were myriads of grouse; and nobody ever heard then of grass- hoppers eating up the prairie grass. The birds had the advantage over them, and ate them up before they got time to lay waste an acre. The birds have now been destroyed or driven away to remote and unoccupied territory, where, of course, they will again be pursued by the gunners, unless the western legislators pass laws by which the de- struction of the birds may be prevented and their increase be promoted. The grasshopper is just as dainty to the grouse and the quail as is the meas- uring worm to the English sparrow, and the way to abolish the annual plague of the grasshopper is to prevent the destruction of all such birds by legally punishing their destroyers. ..m¢___.: TIME DEVOTEl))_T0 MEALS. DR. DERBY states that the average time occupied in the process of taking food by the people of Mas- sachusetts does not exceed from twelve to ﬁfteen minutes for each meal. Such haste is injurious to health for many reasons. The process of diges- tion begins in the mouth with the action of the teeth, and through excitement of the salivary glands by the presence of food. Unless saliva is abundantly mingled with the latter, the ﬁrst act of digestion is obstructed and iiature’s plan is changed. The ﬂuid not only lubricates, but acts cliemicallyin the mouth, if a reasonable time is given it, upon all the starchy elements which make up the great bulk of what we eat. Eating in haste a great deal of air is swallowed. Air is to a acertaiii extent always entangled in the saliva and assists digestion, but when “ wads” of food suc- ceed each other very rapidly. they act like pistons in the tube leading from the back of the throat, and drive before and between them into the stomach such amounts of air as to distend that organ and impede its functions. Another evil of eating in this way is that the masses of food, imper- fectly mixed with saliva, become impacted in the aesophagus. checking its muscular action, which is obviously intended to propel one piece at a time. The embarrassment is overcome by taking at one gulp as much ﬂuid as the mouth can hold, thus distending the elastic tube and washing the obstructed food into the stomach. All this is un- , natural, and can hardly fail to Work mischief. .__.______¢j_. SHAKERS. - -o—- _ THE Shakers‘ church was overcrowded Sunday. when Elder Lomas delivered one of his best dis- courses—upon “ True Freedom"—— reviewing the various governments. and the growth of liberty to- day in America. He said “ Washington was a father, as Lincoln was a. saviour to his country; but back of each was a power that has fathered and saved our loved country, and this will con- tinue so to do while the spirit of our constitution remains in force, and church and state are kept forever apart.” At the close he delivered an orig- inal poem.—Al.bomy Evening Times. SHAKERESS. 85 SHAKERESS. A. DOOLITTLE, EDITRESS. ON the ﬁrst of September, the junior Order of Believers at Mt. Lebanon held their annual social gathering in a beautiful pine grove in Canaan. It was a lovely day, replete with so- cial, intellectual and soul enjoyment. We present to the readers of our periodical an in- terlocutory discourse in verse, written for the occasion by Cecelia Devyr, Ann Offord, Mar- tha J. Anderson, Charlotte Byrdsall, Melissa Soule, Margaret Cleveland, Catharine Allen, and Elvah Collins, and read from memory. We hope it will be accepted. On account of its length, we shall be under the necessity of dividing it between the No- vember and December numbers of the SHAK- ERESS: ' PRoGREssIoN. CECELIA : I have a word which «I would like to speak; But now I fear my accents may grow weak, And that you all may not distinctly hear; However, I will try to make them clear. I once in vision sought this hallowed land, And here I found a happy sister band ; They held communion, serious, glad and free, But every sentence was in poetry. I really think they felt just like the Spring, When she has hid beneath her dewy wing A wondrous gift of perfume, buds and ﬂowers, Which she assumes to scatter wide in showers. Their names are —Martha :—but I wont recall, If we ﬁnd her I know we’l1ﬁnd them all; They gather round her like a ﬂock of doves; And she in turn each one with fervor loves. They are the daughters of a noble race; Perhaps their record you would like to trace; But here they are, the mystic number seven :— Come, sisters, come and speak of earth and heaven. MARTHA : The subject in its vastness truly awes, And yet its contemplation gives delight, We see the workings of Progression’s laws, And hear the voice that said “ Let there be light.” The ﬁne and subtile laws of Alchemy A secret power of transmutation hold, Touch with reﬁning sensibility, And. bring to light each hidden grain of gold. Thus, from earth’s basis to ethereal spheres, In pure atomic substance wisely planned, More sublimated each degree appears, That forms successive kingdoms, high and grand. Life s_occult forces work with magic skill, To build anew, ’till earth and heaven shall blend, Eternal laws of progress to fulﬁll, In chain of being that shall never end. Mark the material forms that round us rise 1 _ They reach their zenith, yield to blight and death; But spirit hath a growth that never dies! ’Tis-lif_e _of all that lives, and ceaseless breath; ’Tis spiritual force that guides the suns And worlds that fill immensity of space I Electric ﬂuid through each atom runs, That evolution gives a form and place. ]lIa'n_— crowning point of the created whole -— The impress of his Maker’s image wears ; This microcoism —body, spirit, soul—— Resemblance to creation fully bears, Each special phase of being, here combined. The soul and sentiment of every thing, Is germinal—within the immortal iiiind — That yet shall blossom in eternal spring. By wisdom placed within this rudiniental sphere, To give his noble powers unfoldinent free, His childhood state brings teachers, year by year, Who spread for him the chart of destiny; He reads and thinks, he learns and understands, Aspires still further with a yearning hope, And 10 l his God-like soul expands, And ever fruitful ﬁelds before him ope. ’Tis life progressive, ever on and on, A glorious resurrection day by day; ’Tis step by step, and starry summits won, That mark our ever upward, onward way. MELISSA 1 Ann has a thoiight——I read it in her eyes, For when I smile she looks so grave and wise- So, I insist, that she shall spread it out, And let us know just what it is about. ANN : My thoughts have turned with sympathy To Mother and her band; I see them in their humble home In old Oppression’s land. They had to keep a light within, Though all around was dark, To war with each Egyptian sin, To build aii(l bear the Ark. They had their own strong human hearts To conquer and subdue, They had to ﬁnd the way of life And prove the Gospel true. Although their numbers were but few, Their faith in God was strong, That He could carry on his work And lead their souls along. Though in a land where church and state Had ever been combined , Nor freedom to the liberalists ’ As yet had been assigned, Still, on the God of truth they felt Their hearts could trusting lean; This gave them courage to endure Each dark and adverse scene. MELISSA : Yea, they were faithful to the power That will redemption work, They had no dread of clouds that lower, Or foes that hidden lurk. ’Tis thus, dispelling doubts and fears Progression finds her way, , And pauses not mid wreck of years To count her glorious sway. But on, still on, new pathways ope Through meads and trackless wilds, Her magic touch inspires new hope, The earth with blessing smiles. She waves her Sceptre — Science yields To the electric ﬂow; Knowledge o’erspreads the nations’ ﬁelds, And they its glory know. Old superstitions fade away, Like wreaths of mist at eve, No more need dark’ning sophistry The human mind deceive. Like clouds of death before the sun, Fell ignorance takes her ﬂight. For ediication’s beams have won Their way through error’s night. In vain has persecution sought To chain, with iron hand, The power that has so dearly bought The claims of freedom’s land. It presses tl'il‘01}gh the tide of thought, And stems the current wrong; Untold achievements it has wrought Where tyranny was strong. ELVAH: In speaking of progression up through the ages t pas Can we’?not some reﬂection upon home record cast The trees, the rocks, the houses and all have passed through change, _ And in their latest beauty most happily we range. MARGARET 2 Broad the ﬁeld of thought andaction, We must labor there to ﬁnd Buried stores of useful knowledge, That would elevate the mind. 0, I feel my soul is lifted By the work that is for me, From the trivial and the selﬁsh I would set my spirit free. If life’s labors seem defeated- No success their efforts crown - Was it not the same with ancients’? Bear they not this story down? Rising, falling —— falling, rising — Marks the journey here below; But the end will be triumphant, And the vict’ry we will know. CHARLOTTE : Stern repetition’s stamped on history's page, Truth hidden but to brighter, brighter glow; Each generation ﬁnds anew the thorny age, And learns that life, in its mysterious ﬂow, Gives strength unto the lowly and the sage . The scorn of world that hath but little charity, The desolations of the soul's retreat, The voice that cries, From sin I am not free, And hearts that tyranny of home must meet —— Foreshadow dimly of eternal liberty. But, still expanding, there is joy and hope, And knowledge often doth unfold ha: r leaves, While science and religion ever to us ope The higher lesson that each one receives, E'er left in error’s wilds to lonely grope. Thus, on and on, as poets oft have told, Progression has a place in every age; Her glories in the past and present hold Their rightful claims upon time’s busy stage, With strength unwavering that cannot grow old. And, from experience past, our spirits learn That self-denial is the only guide, And they, who fraily from this safeguard turn, Are like the waiiderers with no place to hide, No welcome port where friendly beacons burn; For faith, that ‘mid the tide and storm is strong, Is like the life-boat on the ocean cast That buoys and bears the traveller along, Unto a home that evermore will last, Where swells the chorus of the victor’s song. CATHARINE : Over history’s leaves we have backward glanced, And learned of primitive time, How-zmaterial things through growth advanced, Till touched by the soul divine. Hoyv the pulse of Almighty Deity - Hath tlirobbed through the glorious plan, And wrought, from chaoticelements, A home and a sphere for man ’ We see how truth hath onward marched Through the elemental wars, ’Neath the dark sky of oppression arched, And through dungeons’ heavy bars; How the prophets’ hearts have been inspired To teach the higher law, And how their raptured souls were ﬁred With the glory they foresaw. We see the witnesses of God All linked in a golden chain, We know the victor’s path they trod Was paved through immortal gain. We know that the unseen arm of might Still briiigeth the Victory, And bears the promise, “ There shall be light," Till the earth is glad and free. MARGARET : ’Tis cheering to watch the waves of truth As they onward, onward roll, And feel that ever their strength will bring A victory unto the soul. We know that the ocean is broad and deep, And many are sailing thereon, Yet who of the many their course will keep, Till the journey of life is done? The changes and changes we undergo Have hidden, within their life, A glory and beauty not always known, A power that calmeth the strife. Through trial and blessing, through sorrow and pain, We learn of progression here, The greater the conquest, the nobler the gain, And brighter our efforts appear. Yet still doth the cry from the suffering arise; 0, when will the struggle be o’er? For earth will be wrecked in the vapors of death, Till her people shall sin no more. Lo, voices come ﬂoating from regions away, Not always is sorrow with time, For forces are massing the earth to redeem By the light of the spiritual clime. MARTHA : This glorious light has dimly shone Through depths of human wrong, And souls have toiled through faith alone To bear the right along. Through hope and fear, like struggling breath, Good seeds have pressed their way, And life has triumphed over death, When forms have passed away. And souls progressed in every cliine War for truth have waged, While prophecy of future time Gave light from age to age, Which showed that human hearts would rise Above base passion’s sway, And lust of power fall sacriﬁce To the advancing day. A day when new and living thoughts From mind to mind would ﬂow, While noble deeds, through them outwrought, Would aid 1ife’s toils below. And on the annals of the past. We see this truth impressed,~ That iiothin can defeat the law By which t e race is blest. MELISSA: While to the natural world of mind Progression’s truths unfold, The ideal with the real combined Her regal forces hold. How is it with the human heart, Makes she an impress there ‘? Does she those hopes and joys impart Which come through faith and prayer ? For ﬁery streams of lust have swept The earth with dead’ning blast, While germs of good are latent kept By dregs of sin o’ercast, And life a mockery is made To shade discord and woe, To hide the heavy curse that’s laid Upon the earth below. And must this be? Is there no gift To reach the soul of man ? Will nothing from him ever lift This dark corroding ban ? Yea, free the world of lust and hate, Those ruling demon twins, And, in each home and heart, create The love that virtue wins. We need reform in social life . To stay the plague of sin, A deep, a thorough, holy strife From living faith within; Till, in the place of crime and vice, The love of God shall reign; Then earth will bloom a paradise, Redeemed from blight and pain. OECELIA : Melissa. you would have Reform, Not tumults by that name, Not errors broken by the storm, Reversed, but still the same. MARGARET: 0, who can solve the problem Of life so grand and strange, Or who can see the power That guides the law of change? Our life ﬂows out and then returns Unto the fountains source, And still the question is, 0, where Lies hid its motor force,? ANN: That is the question of the Past, His shriveled lips repeat it o’er, ’Tis heard upon the flying blast. And in the waves that beat the shore; . The Present asks it in her pride, And cannot brook the least delay, Yet its solution doth abide Within the Future’s perfect day; For as we gain the power of good, The power of God our minds can trace; And mystery no more shall brood, hen sin is conquered by the race. CECELIA: Now, Elvah,'does that meet your mind ‘P In metaphysics does there lie A better system than you ﬁnd In that concise reply? 86 ELVAH : Nay, there does not. But when We think the spirit-land a mystery, And ponder o’er the problem unexplained, So, might we View the nightly stellar sky, Or deem the humblest soil on which we tread, For all is strange! We oft repeat the hope, We all shall comprehend these hidden things, When, like the rising perfume of the ﬂowers, Our souls ascend to blend with spirits there, In that grand world, the theme for which we live; And, grander thought, the goal of progress here. To think is but the imagery of life; To know, the living motor of the heart; But gather e’en the knowledge of the great, And we are humbler than the smallest thing. SHAKER AND .. CATHARINE: God is Spirit; E’en the granite rocks declare that He is life. On each feature of His glorious Universe Indelibly is stamped the great eternal law. Which works redemptive change to every atom. ’Tis action, The unseen force that harmoniously controls The grand revealments of existence, That. with nature’s funeral anthems of decay, Blends gladsome songs of new-born forms of life; And, in one vast extended chain, Links evolving strata of this mundane sphere With sublimated particles; . And these, with ﬁner, more interior realities, Converge toward the soul of all created power, The center of intelligence. MARTHA : Grod’s Universe teems with harmonious action, In grandeur and beauty effectively swayed, Through order and law without mar or infraction, Have forces creative their wonders displayed. My being is thrilled with a cadence of motion ‘ As life in its majesty marches along, The music of heaven, of earth, and of ocean. Inspires my heart with a fullness of song. CECELIA : Then sing to us, sing to us that inspiration, Give us the melody, full, rich and clear !_ Bound are our hearts to the work of salvation, To us its music is precious and dear. ANDANTE. ll. ! I H | 4 I J > ’ ‘ 13%:-fie I.I. ‘II III 6) I R g I , I 4 4 5* I a 4 4:‘ I ,= J [ I j I J, J l 1 |@—iI -%—*I—+—1—:.~%r—F—-I-:-1—t—---—-—F——0-—-d—l—: 4 : ri ; j . L = - ru .4 J 4 I 5‘ L 6. V U L 5 V 5 I I I - 0 5* 1 U 5 ' L U 1 V 1' All hail! to the spir - it of beauty a - dorning The ev - er green mountains, the low-land and glade, _ I A I P ' — _ J T ’ ,‘ ‘ _ ‘ ' i . I . . I I- I [ﬁgm+££.‘Lé§=i°£aLﬁﬁiiir{i'=+lIl£~l ‘LE1 Ie ,.—I— l E . 1' All hail! to the light that breaks forth with the morning, The glo — ri - ous _sunshine and deep silent shade. l K I I § ‘ I I “#*- I . J I a‘ I i . I i . I . . '1 . l I I I I l I I L;+_#__- J I i\ 5 I - awi I 4 L 5 - u l I l D L I J55 5‘ l 0 g J J E E I.‘»lT=wt t =« -’——-——le.‘.l"L= L =,~~a .1 C C 7 Rich anthems of praise, from the glad earth and heaven, Are voiced through God's boundless cre - a - tions of love . nil: II. . IM . . M .5 .4, i-,.._.,I #W-5 .L.Iﬁ7°"l'Jl""'J'ﬁ.j%r1Jlﬁd=I __,H ’ " J I J A - L 1 ““—‘j:%"—‘ - l 5 I A -" ' L ' i 5 I 5 V L I I L '*l I ' ' I Re - sponsive our song full of joy shall be given, Our earth home fore - shadows fair E — den a - bove. CHARLOTTE: 0, what were life, if Progression’s hand Was riveted ’neath the bigot’s command, Or made by the scorn of the stolid to stand Bereft of its noble possession ? The creeds and the dogmas that death contain Would still in their caiiting bondage remain, While lthe altars of old, where the faithful were s ain, Would sink ’neath their weight of oppression. The pathway of virtue by martyrs once trod — The hearts in the conquest of self unto God- The truths that for victory our feet have well shod, Would still be unknown and iinsought. The visions of hope from futurity’s cliIiie— The song and the anthem pure and sublime — The ﬂowings of mind in a musical chime Could not with our labors be fraught. The wisdom of life with its interests and arts Would share with religion the same bitter part, While the toil of the student could never impart The weight of his realized aims. The glory of man, through the culture of thought, Would back to the past and its errors be brought, While the growth of to-day, with sorrow oiit- wrought, Would yield to the priesthood its claims. Let the sons of the ﬁnances open their eyes, And _ the daughters of pride from their vanity rise, E’er the nation to error and ignorance hies, And earth of her freedom’s bereft. For over the nation is brooding a power- Of priestly convention — a black plﬂttillg power That would rob from Columbia her God-given dower. Thus from Him the nation be cleft. ANN: Oppression’s rule in church and state Must bow to nobler claims, Stern Bigotry and cruel Hate Be as forgotten names. In civil and in social life Shall justice yet be done, For man will aid the lawful strife That woman has begun. Her power for good shall ﬁnd a place Where legislatures meet, And strength, with purity and grace, With wisdom be replete. Then monstrous frauds and crushing wrong From courts of law shall ﬂee, And earth and heaven will sing the song Of priceless liberty. But it is ours here to begin This mighty toil at home, That to the standard against sin True noble hearts may come. For us are good foundations laid, For us the streams are cleared, By efforts which our Parents made The work of God is reared. ELVAH : Those dear old saints could tell us, who’ve reached the shining shore, How,‘ early consecrated, they plied the pilot’s oar. Their hairs were white with honor. their aged forms were blest By rising generations e’er they had turned to rest. I heard our blessed father. good Elder Richard, tell Of days when cross and hardship most thickly round him fell. I think ’twould swell a volume could some histo- rian pen The pages of his earth-life with pictures now and hen. And some, here present with us, have oft con- versed with those Who suﬂfered with our Mother, who has long en- joyed repose. _ _ They hold full many incidents of penury and_pain, Related by these ﬁrst-born, whose impress will re main _ Long after we have passed away and their acquaint- ance made, _ Long after death has borne us where the wicked ne‘er invade. _ _ _ And IIIOW it but remains for us to toil with Just such zea , To add unto their honest wealth and live for others’ weal. We can but bless their labors here, for we can never know The many inconveniences they had to undergo. MARGARET: Our home is graced with beauty, rare, With trees, and plants, and ﬂowers, And all that tends to ornament In nature’s lovely bowers. Undreained of new inventions Unto our hands have come, To till and cultivate the ﬁelds That lie around our home. It is the promised dwelling-place — The heaven begun below — Sustained by daily action, Whence wealth of blessings ﬂow. It is not sordid greed or gain That makes our home so dear, But the consecrated labor Of kindred true and near. ANIMA We music hear the an-gel Then soft-ly,sweet—ly steal-ing, 8t The burden of their song is love, progression and increase. 4‘ the ech-0 ﬂoats a. - round, Near, and still near-er Oh, /-\ peal-ing, \_/ may this song of ech—oes for - with - in these peace—ful bowers, When all is hushed in calm repose and thoughts of heaven are ours. r we catch the joy-ous sound. ever whisper peace, peace. MELISSA 2 When we can see the beautiful Combined with useful art, We see an impress of the truth That moulds the human heart. And this, within our own loved home, Securely We can hold, If science, reason, culture, grace In wisdom here unfold. But permeating all must shine The faith, the holy light, That teaches us to live to God. And read his works aright. CATHARINE : From countless stars with golden eye, From ﬂeecy clouds that ﬂoat on high. From the lightning’s ﬂash that rends the sky, And the thunders heavy pealing: From the wintry storm and the summer’s shower, From mountains grand that upward tower, From boisterous winds that sweep with power, And breezes softly stealing : - From ancient rocks and mineral ore, From the mighty deep with its ceaseless roar, And pearly shells that strew its shore, We learn the law of progression. ’ Tis written on every created thing, In the beauteous life of the welcome spring, And the rich increase which the harvests bring As the seasons glide in succession. INFLUENCE. “ When God sends forth a thunder, let the world beware. ”—- E me-rson. ADVANCED MINDS —— pioneers in the work of progression,— have been sent forth in all the ages past, whose thoughts were lifted above the narrow limits of self-pleasing; whose perceptions were quickened, and intensiﬁed by inspiration; and they have electriﬁed and aroused the dormant energies of the slum- berer, given vivacity to the timid, and new strength and courage to the progressive and aspiring. All persons exert an inﬂuence of some kind in society, varying in character and degree. What that is or shall be, depends upon the moral status and spiritual development of in- dividuals. The legitimate use of the elements of na- ture, either of mind or matter, tends to harmo- nious action, and results in good; but if per- verted, great blessings become great evils, in proportion to their misuse. For example, steam pewer, great as is its utility in civilized life when properly directed, if uncontrolled by intelligence and a knowledge of its nature, is a destructive power. So with human intel- ligence, if not governed by moral principles, it is a fearful power in society. We are all affected, more or less, by exter- nal surroundings, and equally so are we acted upon by the mind and spirit of those with whom we associate. One person, with dis- cordant feelings and an antagonistic spirit, might engender strife and contention without uttering a word, while a calm, well-balanced, harmonious mind, though silent, would cast a tranquil inﬂuence, and the still, soft whisper could be heard—“ Peace, be.still.” What sensitive mind has not imbibed the unspoken thoughts of others, and been im- pressed by those with whom their spirits were in unison, even when they were hundreds of miles distant? It is difficult to estimate how great in extent may be the effect of a word spoken or a thought unexpressed, for thought precedes action, and the whole character is formed of individual action. Therefore, we are not only responsible for words which we utter, and deeds that we perform, but also for the cherished secret thoughts——the in most breathings of our souls——-from which are exhalations either pure or impure. It is said that the air is malarious where the upas grows. Webster says it is a fabulous report, that th_e atmosphere surrounding the SHAKERESS. upas is deleterious. However that may be, we would prefer the aroma of the rose and lily, emblems of love and purity, whose secretions are not poisonous like the upas. If we seek the companionship of the wise and pure, and strive to the best of our ability to help create healthful conditions, by watch- ing and prayer, and repel every evil inﬂuence, and place ourselves as humble recipients of all that is good and true — live to our highest conviction of right, without fear or favor—- then we shall be as trees of righteousness in the garden of the Lord. The following is a good illustration, given by one of our spirit guides: “ As blades of grass before a strong wind all bend in one direction, the weak in spirit bow before the force of public opinion, while they who are properly developed, and by use have strengthened the innate powers of their souls, are the marble pillars which stand erect, ﬁrm and unmoved when the wind and storm beat upon them; having a solid basis to rest upon, they tower toward heaven. Whether large or small, plain or ornamented, they are the same in quality——-possess the same proper- ties -—— and in the sunlight of truth show forth the same glittering beauty. “ In every department of life the strong should bear the inﬁrmities of the weak, and not ‘ break the bruised reed.’ Those who possess a high degree of vitality, and are capa- ble of imparting strength to those who are weaker than themselves, they should give freely, and look to the angel world to have their strength renewed, till all their aspira- tions tending Godward may culminate in a perfect life.” I would not ask that the diversity of human character be abolished, but that all that is worthy should be improved, adjusted, reduced to order, and be brought into proper action and harmonious relation. Our earthly home should be like a primary school, to prepare our minds for higher spl1eres—-a heavenly home. Our prayer is, Let thy will, 0 God, be done in thy kingdom which has come! If we labor to this end He will bless our efforts, and answer our prayers. Emeline Broadway/, U. Village, 0. _——j_Q-jg- CANDID INVESTIGATION. joj WE can easily comprehend how the inﬁdel mind outside of Church organizations and pro- fessed belief in Bible history, may cavil and cry “ fraud and delusion,” when modern spir- itual manifestations are presented to them for belief or even scientiﬁc investigation. But when we meet persons who say they believe the Bible records of great signs and wonders, wrought through Moses, as medium_, and the so-called miracles of Jesus and the Apostles, unquestioned, because the Bible says thus and so; and when the same or similar phenome- na occur in our own time, to ﬁnd them among the ﬁrst to denounce and to demand a full explanation why there should be a suspension of natural law to bring about such results, we think that “ consistency,” when found, “is a jewel ” of priceless worth. ' We rejoice to know that some scientists have set themselves to work fearlessly to in- vestigate the subject of 772-(tl(?¢”l(ll'l2'(l-ll07L,' and regardless of sectarian prejudice or contumely that may be poured upon them, to give to the world a candid report of the conclusions I reached by searching inquiry. We are a mystery unto ourselves. The at- mosphere in which we live and move, while its weight and mechanical forces can be accu- rately estimated, is entirely imperceptible to our visual organs. We are forced to acknowl- edge the fact, that the mineral, vegetable and animal kingdoms increase and expand ; be- cause we do not see them grow, does not war- rant the assertion that occult forces are not at work to accelerate growth, and perfect each according to its kind. That the world of matter is only an outward expression of the world of mind, we have no just cause to doubt. We call it the invisible world, because it is imperceptible to the ex- ternal senses; but when perceived by the in- terior, spiritual senses, the spirit world is the L 8'7 real world; the material part is the shell—— the incrustation —- while the spiritual part is the soul and substance of all things. The long-cherished idea that the spirit world was located far beyond the starry re- gions, and that they who traveled thence could never more return to earth, is now superseded by demonstrated facts, coming to us by tens of thousands of living witnesses. The spirit world is all around us. We are surrounded by an ocean of intelligences. This is evidenced in various ways — by rapping, moving ponderable matter, and by material- ized forms appearing to‘ many persons at the same moment ; speaking audibly, and at times speaking with prophetic power con- cerning the great work to be accomplished through spirit agency in the not distant fu- ture —— convincing many skeptical and inﬁdel minds of the immortality of human souls— causing mysterious orthodox ideas of heaven and hell, together with the physical resurrec- tion, to give place to reason and the sense of justice and mercy conjoined ; for God, who is infinitely good and wise, will never arbitrarily punish any soul because he possesses the power to do it. But He has ﬁxed laws for all, irrespective of nationality, caste or color, and they who violate those laws mar their own being and make an impress which themselves must remove by compliance with and yielding fealty to those God—given laws. Spirits from interior worlds are doing a great work! Have not those who have been baptized with power from the resurrection heavens a great duty resting upon them, to co- operate and work with those spirits, in helping to pull down the walls of Babylon, built up of churchal creeds and dogmas, and cemented together by priestcraft, until not one stone is left standing upon another- until people of all nations and languages are convinced that the power that is striving to bear rule is ordained of God‘? There are many Spirits of various grades at the present time, good, bad and undeveloped, who run with tidings without authority, and who, by so doing, create confusion, and are in reality ly- ing prophets But they who try the spirits and place themselves under the care and tuition of good angel guides, are nursed with their love and feel their sweet inﬂuences distilling upon them as the soft dews of the morning. Such are inspired to believe it is quite as possible to create heavenly spheres and circles here and to draw the bright and beautiful to us, while in mortal form, as for spirits in other spheres— the same in kind if not in degree. Amie White, Jllt. Lebanon, N. Y. POTENCY OF LOVE. __0j PERHAPS there is no word in the English language more frequently used, or more loosely applied to persons and things, than Love. Abstractly, and scripturally speaking, “ God is Love ” ; and whatever emanates from, and leads to God, is Love. As there is a natural, and a spiritual world, so there are natural affections and loves pertaining to the material and natural, and also superior loves and affections, which be- long to and are placed upon, the spiritual and heavenly. Leaving the perverted, impulsive ‘and passional, that often pass under the false guise of love, we allow there are two distinct (lefinitions of the word Love—Natural and Spiritual. The natural, which is ﬁrst, if not distorted by wrong uses, is good in its place- a product of the great First Cause. The Spiritual, reﬁned from eartl1’s alloy— the highest and purest — is the only love that is imperishable; it is an eternal principle that can never fail. ‘ A human soul, devoid of love, is the most miserable, and the most unenviable of all known objects. VVe were created to love, and the heart is cold and sterile without it; we cannot be happy without the disposition and opportunity to impart and receive love—it is a priceless boon. It has been said, that “Religion is the ce- ment of society ; ” and we say “ There can be no true religion without love.” A community cannot long exist, unless based upon the prin- ciple of love to God, and to humanity. All 88 the emanations of God’s Spirit are unalloyed Love. No mortal being hath ever yet fathomed the depth of unselﬁsh love, or tested its power ; but, so far as our capacity extends, we have been made happy by contributing, and being the recipients of love. If a companion on’ the journey of life becomes careworn and weary, and falls by the wayside, or strays from the path of duty, what is so potent to win him or her back to rectitude, and inspire with courage, conﬁdence and hope, as a ministra- tion of true Christian love‘? Should the chastening rod fall upon the wayward, and their sinful actions meet with reproof, charity and mercy will mark the whole. Would it not be well for all who profess the Christian name, to consider how much we are actuated and controlled by the spirit of love in our intercourse with others ‘? Are we willing to lift up the lowly, and hold in our embrace the weak and erring, and help them to become strong in the true and good ‘Z Are we untiring in our efforts, to reach and warm the hearts of inexperienced youth by the power of love, and thus give them an as- surance of enduring friendship? It is Christ-like to bind up the broken- hearted—comfort the mourner—to give bread to the hungry, and drink to the thirsty. That is practical love. And Jesus said, “Inasmuch as ye have done it unto the least of these, ye have done it unto me.” Mary Amt Cummings, Enﬁeld, N. H. __:.._..:‘¢-£__.j_ EXPERIENCE. joj EVERY person has an experience in life, which, to the individual, is somewhat eventful and important; but might not be interesting, or of much moment, to others. I would not wish to obtrude my individual experience upon the public; but have often felt, that could my friends in the outside Order, who knew some of my struggles in life to satisfy the demands of my conscience, and obtain peace of mind, also know that I have found a haven of rest, where the turbid waters caused by a sinful life, have in a large measure ceased to roll, it would give me great satisfaction. One of the Apostles of Jesus stated that “the fashion of this world passeth away.” The fashions of the world at the present time may be classed under different heads; but they spring from one root. Pride of wealth, and caste, which ﬁnds expression in fashionable dress, is one form. Jllarriage is the ruling fasl1- ion among all’ classes, high and low——a fashion that does not readily pass away, except by estrangement, or divorce, which oftentimes occurs for the sake of taking on conditions still more obnoxious. Now, in the nineteenth century, church-going and religious profession have become popular and fashionable; but, practically, a nominal professor of religion has no more inﬂuence, as salt in the earth, to preserve souls and save from the lusts of the ﬂesh and mind, than a Jew or Mahometan. I followed those fashions, and sought pleas- ure therein; but found disappointment and remorse. In early life, I, like many others, had an affectionate mother, who felt great anxiety for ‘my spiritual welfare; and her intercessions in my behalf were strong and fervent. At times, I caught glimpses of the higher Christian life and character, and felt that VVisdom’s ways must be peaceful and pleasant. Again, I felt that a worldly life would be more congenial to my feelings. I turned to fashion, and sought happiness in the marriage relation; but found I had sold myself into bondage, and my conscience ac- cused me before God, day and night. I united with the Congregational Cl1urch— was very strict to attend meetings —and reached forth in vain to the professed minis- ters of the Gospel, for the bread of life; I felt that my soul was famishing for the want of it. I heard of Miller, W110 preached the Sec- ond Advent doctrine. I eagerly caught the idea and believed it possible. New hope sprang up in my heart. I felt that the Spirit was calling me to a more spiritual life, and, by the Second Advent of the Messiah, I hoped to attain it ; and I strove sincerely to prepare myself for the event. It is needless to say that I, with many others who sought relief, was disappointed in my expectations. Some went to their farms. others to their merchan- dise — divided in opinion — troubled in mind. I was deeply impressed that it was my duty to come out from the world, and be separated from its sinful practices. Many beside my- self, truth-lovers and truth-seekers, at that time, became weary of wrestling against spiri- tual principalities in the churches, and the power of evil in their own hearts, which con- tinuously strove for the mastery, and to bring them into servitude to sinful passions. As there was no living testimony in the popular churches against the doleful works of dark- ness, I resolved, with about sixty other per- sons, who were like-ininded, to leave the church, believing we could ﬁnd more protect- ing power, and enjoy greater liberty of con- science, to be disconnected from it. My spiritual vision was opened, and I saw that, like Jesus and his Apostles, I must “ for- sake all for the kingdom of heaven’s sake— take up the cross and despise the shame.” I felt remorse of conscience, and my spirit was wounded; but the giving up of all for the Gospel— forsaking natural ties and relations, for the spiritual, seemed a hard requirement, and I knew not hoW to ﬁnd" strength to do it. I looked upon my husband and children, whom I loved tenderly, and felt a struggle. About that time I heard of the Shakers ; I visited them, and found them a self—denying, spiritual minded people —— able to minister strength and comfort to my weary spirit ; and I resolved to become like them. I had a large circle of friends, who were unwilling to part with me; trial and persecution awaited me. I realized my duty to my family, and desired to fulﬁll it. All I asked was permission to live according to the dictates of my conscience, for I had resolved to live a pure, virgin life. My husband made fair promises, but did not keep them. Finding that I could not enjoy freedom in that capacity, I resolved to break every earthly band that bound me, and no longer be a slave, morally speaking. I begged for my children to take with me to my new home and friends, unto whom I had resolved to ﬂee for protection from the usages of so- eiety at large, which deprive a woman, in the -marriage relation of the right to her own person. I have never ceased to be grateful for my liberation from the bondage of that relation, and that I have found a home, where the bread of life may be obtained, and spiritual waters ﬂow freely to all who seek. And I heartily join in the invitation of the Spirit, through the Prophet Isa, “ Ho, every one that thirsteth; come, buy wine and milk, without money or price.” Eliza Dains, Hancock, Mass. DUALIT Y. HIGHLY ESTEEMED Enrrnnss: I feel im- pressed to write my faith in the duality of Deity. As the positive and negative princi- ples run through all the works of the universe, representing male and female ele- ments, I am forced to the conclusion that God, the ﬁrst Great Cause of mind and matter, must be dual—-Father and Mother—-the creative and bearing principles, the soul of all things, from whom proceeds life in all worlds. That we are created in their image and likeness", I have no doubt ; and that all good things, tem- poral as well as spiritual, were produced, di- rectly or indirectly, by them, as blessings and gifts to be used for the well-being and happi- ness of mankind, I ﬁrmly believe. The orderly arrangement in the mineral, vegetable and animal kingdoms, never were conceived and brought forth, except by the harmonious action of the Allwise Father and loving Mother, whose dwelling is in the high , heavens, but whose watchful care and kind- ness extend to all the works of their hands. To them all honor is due whence genius, tal- ent, art and science are derived. Through the mediatorial agency of Jesus the anointed and ﬁrst born Son in the Chris- tian era, and Ann Lee, who was also anointed to be the ﬁrst born of many daughters, we have received a revelation of the duality of Deity- our Eternal Parents. By being baptized with SHAKER AND SHAKERESS. the Holy Spirit, as they were, and walking in their footsteps, we also may become rightful heirs in the kingdom of peace and (in our de- gree) saviours to other souls. Only by obedience to truth can we possess this heritage with the chosen heirs of light in the completed order of male and female, whether we are led through the deep waters of aﬂliction, or through ﬁres of persecution, if our faith is in God, and our conﬁdence in our spiritual guides, we shall be enabled to over- come seemingly insurmountable obstacles which may appear in the way; and should we be left to cry in bitterness of spirit as was Jesus, “ My God, why hast thou forsaken me ? ” we shall be sustained as he was, and ﬁnally ﬁnd peace and rest to our souls. There is no rest like that which comes from God—— our Eternal Parents. ’ Salome Dowis, South Union, Ky. :__——?.}M—: FULL SALVATION. __0—__ THAT the soul is immortal need not be ques- tioned. Soul has been deﬁned, the spl7'z'tual, rational and lvmnortal part of man and woman; Ltfe, the vital principle. Then, according to reason, the rational part of our being cannot rest in a dormant state; it must be aspiring to elevation, or be degenerating. We possess dual powers, and capabilities—- natural and spiritual. The tendency of the natural, unaided by the spiritual, is downward, toward the animal and sensual; and would lead back to Egyptian bondage, heathen my- thology, and even lower than the brute crea- tion. But God, in love and mercy, hath given us light, to discern the “ way of holiness, cast up for the ransomed of the Lord to walk in ;” and hath raised up Christ Jesus, to be our great Leader, in the male Order, and Mother Ann, our example and Leader in the female Order. N ow, indeed,hath light come into the world ; and they, who no longer “ walk after the ﬂesh,” to fulﬁll its desires, and reap its corruptions, are not bound in darkness; but they live in the spirit, and dwell in the light of life. Those who have commenced to travel the highway of holiness, ﬁnd, as they progress, that light shines clearer; and the power to lift fallen and erring humanity above the low plane of nature, increases. Thus we are able to put on Christ, by being baptized with the same spirit, and are no longer subject to the ‘will of the carnal mind; we may be clothed with pure robes of righteousness, as were our Gospel parents, and like them, rise from day to day in newness of life, and feel that our souls are elevated above the sensuous, by being cleansed from all impurity. How can the heart be reﬁned, except by culture——by destroying noxious, poisonous weeds, and nourishing the good and choice plants in the garden of the soul? Impure thoughts are like “little foxes that spoil the tender vines.” VVe should learn to take those little foxes—impure tl1oughts—before they take form in actual deeds. If we judge our own hearts, truly, we shall not be judged- condemned. By obedience to true principles, we shall be made free from earthly bonds and fetters, and be ﬁtted to enter mansions of purity, pre- pared for the Saints of God, when called to lay aside the mortal part. Then will the immortal spirit rise triumphant over death and the grave, and progress onward and up- ward, in our eternal home. Watervhet, N. Y. Maj “WERE half the power that ﬂlls the world with terror, Were half the wealth bestowed on camps and courts, Given to redeem the human mind from error, There were no need of arsenals and forts.” ,__._ SUSAN CHAPLAIN, died July 24, 1875, aged 83, White Water, 0. . _ CYNTHIA TIBERHAM, August 9, 1875, aged 77, White Water, 0. JAMES MCNANAR, August 16,1875, aged 79, Union Village, Ohio. SARAH SMITH, August 25, 1 75, aged 56, West Pitts- ﬁeld, Mass. SALLIE COLLINS, August 31, 1 75, aged 71, West Pittsﬂeld, Mass.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ss0511
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 05, no. 12 (December 1875)
Publisher: United Society
Date: 1875-12-01
Place published: Mt. Lebanon (N.Y.)
Text: Vol. V. F. W. EVANS, EDITOR. / PUBLISHED BY THE UNITED SOCIETY. RECQNTEELYFO Mt. Lebanon Col. Co. N. Y. December, 1875. No. 12. SIXTY CENTS PER ANNUM. EDITORIAL CHANGE — SUMMARY. _0_ THE sixth volume of our paper will commence under the direction of its original editor, G. A. Lomas. With much satisfaction, we vacate the chair, in behalf of our worthy and able brother, be- lieving he will continue to maintain sound doctrine, have no fellowship with unfruitful works of darkness, and by The Shaker, shake all, in Church and State, that can be shaken. The Shaker and Shakeress has been well sustained by its inside and outside friends. Thanks to all contributors, and to the press for its uniform courtesy. Extracts from its columns and kindly notices attest the urbanity of editors. Without an exception, they have been gentle toward our little waif. As the S. & S. is the ﬁrst dual paper on record, may we not assume this generous re- ception and treatment of it as a prophecy of unanimity ...
Show moreVol. V. F. W. EVANS, EDITOR. / PUBLISHED BY THE UNITED SOCIETY. RECQNTEELYFO Mt. Lebanon Col. Co. N. Y. December, 1875. No. 12. SIXTY CENTS PER ANNUM. EDITORIAL CHANGE — SUMMARY. _0_ THE sixth volume of our paper will commence under the direction of its original editor, G. A. Lomas. With much satisfaction, we vacate the chair, in behalf of our worthy and able brother, be- lieving he will continue to maintain sound doctrine, have no fellowship with unfruitful works of darkness, and by The Shaker, shake all, in Church and State, that can be shaken. The Shaker and Shakeress has been well sustained by its inside and outside friends. Thanks to all contributors, and to the press for its uniform courtesy. Extracts from its columns and kindly notices attest the urbanity of editors. Without an exception, they have been gentle toward our little waif. As the S. & S. is the ﬁrst dual paper on record, may we not assume this generous re- ception and treatment of it as a prophecy of unanimity in adopting the coming Dual Civil Government, to be formed in likeness of the Shaker Order, in which it will be understood that it is no more good for man to be alone, in framing and executing the laws of a gov- ernment, for people of all nations, kindreds and tongues, holding to 1,000 different theolo- gies, than it is for man to be alone in the con- struction of a family. As the Union has freed colored people from slavery, so will it free woman from semi- bondage, and endow her with a citizenship that Rome, in all her glory, never dreamed of. The Shaker is a little body with a great soul. Its means are small—its aims high- nothing less than the destruction of anti- christian Babylon—-confusion——and the con- struction of a true Christian order, from whence shall proceed an inﬂuence and a law, that will organize, out of the American gov- ernment, a new millennial earth. It is in this manner that the kingdoms of this world will become the kingdom of our Lord and his Christ Such nations will learn war no more. The organic wrongs of the then existing govern- ments of earth, and the primary, abstract truths, seen in‘ the light of the Christ-Spirits, by the Prophets of the Ages, caused them to be as pilgrims and strangers, seeking a city having the continued revelation of truth as its foundations. “Cease to do evil” is now in order, for individuals, and for organizations. In the present light of the retiring editor, seven forms of evil are apparent, in individuals and in organizations. INDIVIDUAL EVILS. 1st. Superﬁne Flour, divested of its bran, causing general derangement of physical functions. 2d. Flesh Meat, necessitating the killing of dumb animals, who cannot plead their own rights. Its use, under the Darwinian law—— “struggle for existence and survival of the ﬁttest”—is not spiritual, but muscular force and mental craft—practical deception. Aboriginal races, who ﬁght with and feed upon wild beasts, themselves become wild. 3d. Spirituous Liquors. These madden the brain, leaving the man unmanned—tl1e reason dethroned—the conscience seared. 4th. Narcotics. Opium, tobacco—types of a numerous class of nerve-destroyers, eagerly sought and recklessly used by a large propor- tion of mankind. 5th. Condiments. These help in the work of physical deterioration, directly and by in- heritance, in destroying the natural taste of all articles to which they are applied, and also by creating unnatural appetites and tastes. Salt, pickles, pepper, mustard and vinegar can be applied to the land, without much damage to health. 6th. Teas and O'oﬁ'ee are types of a large class of plants that furnish drinks to the fe- male portion of humanity. They may be vainly used, but are not used in vain. 7th. Foul Air. This is one of the curses that Moses said would cleave to his people, if disobedient to his laws and statutes. How universal this plague, and what dire results follow breathing impure air and drinking im- pure water are problems that the science of the world is now engaged in solving and de- vising means of avoiding. The people of God should be as clean in the air they breathe, as in the food they eat, the clothes they wear, or the houses in which they live. SOCIETY EVILS. 1st. Holding land, as property, forever. The accumulation of “ broad acres ” in the hands of persons holding it from general use. 2d. Poverty, resulting from people being cut off from their inheritance in the earth. The promise is, The saints shall possess the earth, each sitting under his and her own vines——No poor. 3d. Wars. Bread or blood is the cry of the landless always and in all times. The land- holders give them both bread and blood. They cause them to earn their bread by. shedding the blood of each other. When the Romans had no national wars, they made the landless kill one another, as gladiators. 4th. Slavery of the conquered is a. logical deduction from war. Death to the vanquished is its law, unless self ﬁnds use for the doomed wretch as a slave to minister to the lusts of the heroic conqueror. Slaves are the highest form of property known to C'h'ristian (? ) law. 5th. Maseztline Domination. This is an or- ganic evil in all old creation organizations. The desire for women modiﬁes the Darwinian law of brute force in man ; otherwise, under that force, man would kill all women. Her lord and master’s passions balance each other. 6th. Usury. This eats, as does a canker, into the vitals of the producing classes. “ Thou shalt not kill ; thou shalt not take usury of any,” was Jewish law. 7th. Spiritualism, the science of all sciences, being perverted under the operation of the above-named evils, creates a theology that stultiﬁes reason, confounds logic, and attempts the regulation of conscience, by physical force, torturing the body for the beneﬁt of the soul. Thus we have a union of generation and Christianity -— Babylon —— mixture—producing Church and State organizations, in all na- tions—-except under the to be New Earth Gov- ernment of these United States. .m._.¢.____.__. VICARIOUS ATONEMENT. _..()_.. IN the doctrine of vicarious atonement, God is represented, ﬁrst, as inﬂexibly just,‘ second, as changeable, his wrath being changed to love by the vicarious sacriﬁce. His justice and his mercy are arrayed in conﬂict. God’s mercy pleads “ spare the culprit; ” justice is inexor- able, and will not yield one iota to the plead- ings of mercy. Punishment — vindictive pun- ishment —must and shall be inﬂicted on the sinner, or on the substitute. God’s children are required to imitate him. Here God is rep- resented as having conﬂicting dispositions. Transfer this state of mind to a human being, and you have drawn the picture of a misera- ble, unhappy wretch. Again, justice and mercy are attributes of God, and, like him, are unchangeable in their relations one with another, whether they exist in or are exercised by God or man. The moral effect, then, of such a conception of God as this doctrine in- culcatesis the following, when exhibited in n1an: His servant, or subject, disobeys him; the culprit must be vindictively punished. If there be any of the milk of human kindness in this lordling’s nature—any mercy—it must be crushed out, annihilated. Inexorable justice overrides and quashes all mercy’s pleadings. It might as well not exist; it can have no inﬂuence. “There is no room for mercy, none for pardon left.” Thus man, in imitating his God, becomes a perfectly re- morseless tyrant. If now he undertake to make the dodge attributed to God by this vicarious doctrine, and take his innocent son as a. sub- stitute for his erring servant, and pour out the rage of his wrath upon the innocent son in order to satisfy the vindictive demands of his justice, does not every one see that he still more outrages all the principles of eter- nal justice instead of satisfying them? The doctrine carried out frustrates its own pro- fessed end, and is a ﬂagrant exhibition of gross injustice. There is not a civilized na- tion on earth which would not punish a man, capitally, for immolating his innocent son, because some of his servants had offended him. Yet all the orthodox and evangelical sects of nominal Christians do, in their creeds, charge the God of heaven with the commis- sion of this diabolical crime. 90 A modern author, writing of Calvin and Calvinism, says: “Hatred of sin was ﬁxed upon the sinner. The burning indignation of his offended conscience was seldom tempered with mercy. JUSTICE, dark and frowning JUS- TICE, streaming with implacable vengeance; JUSTICE omnipotent and impatient of execu- tion; JUSTICE, the divinest principle in the constitution of the mysterious trinity; JUS- TICE, the unchangeable grandeur of God’s in- tellectual character; JUSTICE, the support of heaven and hell; I may add JUSTICE, the frigid climate of kingdom come, the savage feature of the Calvinistic theology, the re- fractory attribute Within the heart of destruc- tive combativeness, is the pet principle, the central idea -— the indestructible motive power of cruelty in mankind.” Again, the same author says: Millions have accepted Jesus, not as an elder brother and member of the human family, but, on the contrary, that Jesus has been apprehended and outrageously mar- tyred as the sacrifice of an inﬁnite mind, a lamb slain on the bloody altar for human beneﬁt; a debt-payer of that which he did not owe, suffering for gigantic and innumerable sins he never committed, transforming, to angels of heaven, great world—worn sinners, because they merely “believed on Him and were baptized, and have accepted a mountain- ous mass of other absurdities and heathenish contradictions.” CONCLUSION OF A DREAM. A few days after writing the above, I dreamed of preaching a regular discourse to an audience on the subject of Vicarious Atone- ment, of which the following is the conclud- ing part: According to this doctrine of im- puted sin and vicarious atonement, Adam’s original sin was imputed to the whole human race. This sin against God, thus attaching to the race of man, is so stupendous, so heinous, that God cannot extend mercy; cannot forgive without violating eternal justice. Man, thus lying under the guilt of this tremendous criminality, with the sword of offended and implacable justice lowering over him, noth- ing daunted, audaciously adds to his already unpardonable sin one still more horrible and sacrilegious. He commits Deicide.’ Seizes and murders God’s own innocent Son! the second person in the trinity I This additional and awful outrage, it is said, satisﬁed God’s eternal justice, and opened his bowels of mercy to man. But really it would seem more as if the Omnipotent was intimidated, his eternal justice conquered, and his mercy extorted, than that he should, for this new oﬂ'ense, now become satisﬁed and reconciled to the human race. R. W. Pelham, Union Village. 0. mm: “ BLOOD OF THE LAMB.” _0__. “And they overcame him by the blood of the Lamb, and by the word 0 their testimony.” Rev. xii, 11. " THERE is a deep signiﬁcance attached to these words, more so perhaps than the gener- ality are aware of, especially those who ex- poct to be saved by the blood of the Lamb; without living his life and overcoming the world in themselves, as he did, and adding to that life the word of their testimony. John, the forerunner, said, after baptizing Jesus, “Behold the Lamb of God which taketh away the sin of the world.” John,i. 29. How did he “take away the sin of the world?” By bearing a daily cross, and overcoming the world in himself, i. (5., all that is in the world, the lust of the ﬂesh, the lust of the eye and the pride of life. A trinity, as the apostle Peter said, “ leaving us an example, that we should follow his steps.” Impossible! says one. Impracticablel says another. He was God, and no mere man, since the fall, can fol- low the example of a God, nor keep his com- mandments; but doth daily break them in thought, Word and deed. This antichristian idea has long since been exploded. The blood of the Lamb here spoken of, is the life of Christ; the blood is what constitutes the life of every human being, physically, while in the form. “ The blood is the life thereof.” What constituted him the “ Lamb of God,” SHAKER AND spiritually, was the purity and innocence of the life he lived, and the Baptism of the Holy Spirit, into the work of regeneration, being led by the Spirit of God. “As many as are led by the Spirit of God, they are the sons of God,” the same as he was. Nor did he take away the sin of the world by living a life of righteousness himself, and imputing that righteousness to others. In addressing his disciples, he said, “ except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no case enter the kingdom of heaven.” If a de- pendence on the righteousness of Christ was sutﬁcient for salvation, why did he not say to his disciples, never mind about your own righteousness, mine is sufficient for you in all cases? It would be conﬂicting with God’s attribute of justice, to punish the innocent and let the guilty go free. It is an immutable law, “he that doeth wrong must suffer for the wrong he doeth,” whether it be moral or phy- sical, and no blood of lambs or goats can make it otherwise. But “he that doeth righteous- ness is righteous even as he is righteous.” But, says one, would it not do as well, to live the life and omit the testimony? We think not. Where the testimony is omitted the life is lived, only in part, as a general thing. They have to go together. “ 1 testify of it, that the works thereof are evil,” said Jesus; i. e., the world. Let any try it, and see if they do not ﬁnd, by experience, an in- crease of moral power over the world, the ﬂesh, and the devil, if there be one, and I be- lieve there is—-not a black personal devil, but that old lying spirit—slanderer. “The accuser of our brethren and sisters is cast down, which accused them falsely before our God day and night,” and they overcame him by the blood of the {Lamb and by the word of their testimony.” Elder J. S. Prescott, North Union, 0. _.__...:4m_._ WORLDS WITHOUT END. .._.Q_. WORLDS ad inﬁnitmn. We like the idea. It opens a ﬁeld for change ad inﬁnitum —— eternal progress. Advent into the ﬁrst World is not inaptly symbolized by the entered apprentice’s degree in masonry—we go it blind. Advent into the second world is like the follow craft degree— we are but half hood- winked, nothalf satisﬁed with the wisdom or knowledge gained. No inconsiderable per- centum of the vast amount of raw human material that takes the ﬁrst degree in the scale of semi-conscious being, would, apparently, be semi-content to linger, and so of those Who take the second degree. Not so with aspiring minds. Excelsior is the motto inscribed on their banner. They are not content with human moieties, nor with ill-assorted, vulgar fractions. They want to see humanity in its entireness—in whole numbers — integers. To attain the desideratum, a searching or- deal must be endured. We must be put through the land of shadows—the camera obscura. This is a lengthy process. The soul will be tried to the extent of human endur- ance. In this crucible we must continue, till no dross remains; till the Son of Righteous- ness can shine through us, as clear as crystal, casting no shadow on the canvas. . Now are we prepared for an advance move- ment ; a movement that is a movement. VVe enter a world where man is found in the like- ness of God. A world where the brief Mosaic poetic epitome of the creation of man is, to, some extent, actualized. We say,to some ex- tent, for there is really no end to the worlds. Every world we press through will be accom- panied with corresponding elevations. To the increase of glory there will be no end. World after world will appear in view, each, in turn, holding out inducements worthy of our loftiest ambition. The time will come, the condition be reached, in which we can appreciate the justice and the wisdom of God, in conferring on us conscious existence. In the ﬁrst, and in succeeding worlds, much may be accomplished by earnest minds, pre- paratory to an early advance movement. We have splendid opportunities here and now-— opportunities not to be triﬂed with. No ex- perience in scenes, no matter how trying, which may not be made available in coming worlds. This should reconcile us to endure the disagreeables of life in the present world, be that life long or short. Glory, honor, im- mortality, are before us as inducements to endure the cross and despise the shame of our juvenile ignorance. We are living for eter- nity, for God and humanity. Oliver Prentiss. Mount Lebanon, N. Y. ._:__.g_._j_ DO GOOD. ._o_. WHAT We do is ours, together with the ulti- mate fruits of the same ; let whoever may re- ceive its immediate effects. How many have been awakened to feel conviction for sin, that have afterward felt they had fallen from grace, or committed the unpardonable sin I And have not many, through ignorance or false teaching, thrown away hope, and set darkness and the pit before them as their sure doom, and recklessly. plunged headlong into temptation and crime ‘I This is either making work for many days of repentance, or heaping up fuel for the unquenchable ﬁre. In all the revelation of God there is nothing to discourage doing good at any time or under any circum- stances, even by those who may suppose themselves irredeemable, but who are quite the reverse. The following text of the prophet is some- times misapplied: “ When I say to the right- eous he shall surely live, if he trust to his own righteousness and commit iniquity, all his righteousness shall not be remembered, but for the iniquity that he hath committed he shall die for it.” The simple meaning of this is, his former righteousness shall not save him from punishment as the wages of in- iquity, if he consent to practice it. In like manner, if an unrighteous man repent and turn to righteousness, correct his errors and right the wrongs he has committed, his for- mer transgressions shall not prevent his reap- ing the fruits of his righteousness. Jesus testified that whosoever would give a cup of cold Water only, to a little one who fol-- lowed him, on account of his being a disciple, should in nowise lose his reward. In the judgment work of separating the good from the bad, those who have fed and clothed the least of Christ’s brethren and sisters, or visited them in sickness or in prison, unwittingly did it to him, and are invited to an inheritance in the heavenly kingdom. While those who merely prophesied (i. e., taught) in his name, and in his name did many wonderful works, but omitted these deeds of mercy and charity, are commanded to depart. If to every one shall be given “ according as his works shall be, whether they be good or whether they be evil,” surely none can fail of a recompense for What unselﬁsh good they do, even if they fall under the judgment of condemnation, to ex- piate their folly and guilt by suffering. But when they are sufficiently broken to acknowl- edge the justice of the hand that deals with them, they will realize that their deeds of self- sacriﬁce have mitigated their sufferings and made repentance easier; while every wicked deed, willfully committed, will aggravate their torture. This is according to reason and jus- tice, and is conﬁrmed by the testimony of some who have experienced a measure of the same. If “ every idle word” shall meet us in the judgment, or Balance of Justice, Mercy, Reason, Justice, and Revelation, all assure us that every positively good deed will be there also. Truth clearly affords all encouragement to do good, even to the last moment of probation. All discouragement proceeds from falsehood. “ Do good and lend (or give), hoping not to re- ceive as much again, and thou shalt be recom- pensed at the resurrection of the just.” But those who are prompted by mercenary or selﬁsh motives in all they do, may look in vain for any future recompense of righteous- ness. Let those who suppose themselves irre- trievably lost set about doing good to their neighbor, whether stranger, friend, or enemy, hoping not for earthly reward, the only way souls can prove their love to God, and if they abstain from all willful and premeditated evil, who can say the good will not so far pre- vail in their day of reckoning, that they may ﬁnally secure a part in the ﬁrst resurrection. Certainly such deeds, particularly those done for the household of Christ, will be of more value to the deer, whether saint or sinner, than all earthly pelf and pleasure. The Revelation of this Day teaches “ Never throw yourselves away——Though you be fallen never so low, it is not too late to cry to God—A soul in the belly of hell can do no better than cry to God.” But some will say “ The prayer of the wicked is abomination to God.” 'l‘rue! when they do not pray sincere- ly. Souls cannot pray to God while seeking to save their carnal lusts——or to be sanctiﬁed in their sins. Their prayers ascend not above carnal pleasure, and are answered by “ the Man of Sin,” who sitteth in their temple and showeth himself to such that he is god. Their eyes, blinded by impurity of heart, cannot see the real and living God. So of the proud, whom “ God resisteth,” and the selﬁsh and self-willed, who pray to be saved in their own ways, and to have their own wills executed; God “ beholdeth them afar off.” But “ In our humiliation our judg- ment will be taken away, and in no other way.” Every honest,hu1nble seeker is indeed blessed ; for the Holy One who inhabits eter- nity dwells with the humble and contrite heart, to‘ revive the spirit of the contrite ones. “ I am come to seek and save that which was lost—the whole need not a physician,” is the language of the Good Shepherd. Alonzo Hollister, Mt. Lebanon, N. Y. JESUS- _._.0j ACCORDING to historical accounts, Jesus was a man of symmetrical beauty, in body and mind. He was clothed with wisdom, in har- mony with Nature’s laws, in sympathy with suffering humanity, and ever ready to forgive the erring, especially his enemies and wicked or ignorant persecutors. He seemed to pos- sess an intuitive knowledge of the ruling elements of the lower world, which bring misery, pain and sorrow upon mankind; also of the laws which rule the heavens, which, if kept unbroken, produce happiness and joy. He was physically and morally sound, Well developed, qualiﬁed to comprehend the needs of the human family, and the causes of their ' misery, and was pre-eminently prepared to receive the Christ-Spirit, to show, by example, how to make an end of sin, ﬁnish the “ mys- tery of godliness,” and the misery which is the fruit of ungodly deeds. He occupied such an elevated position that he comprehended the proper sphere of all inferior creatures, their powers and imperfections. When I compare myself with the standard that Jesus raised, the contrast is great. As I understand, he was born of the best morally cultivated, religious Jewish parents. I have no such claims. I was of humble birth ; my parents were Gentile, and I was reared in inharmonious relations and irreligious sur- roundings. But I am What I am to-day, and hope, by the grace of God, and the aid of good Spirits, to be something more and better in the future, if I persevere in walking the path of purity and doing the works of righteousness. By engaging in the Christian warfare, and ﬁghting all the lusts that war against the wel- fare of body and soul, I expect to ﬁnd redemp- tion from sickness and physical disease, as well as spiritual sins, and the effects ﬂowing therefrom. I crave the power that Jesus possessed in body and soul. “ The truth made him free, and he was free indeed.” He was a pure medium through whom Divine inspiration ﬂowed freely from the inner heaven of heavens. To attain unto the same knowledge and goodness, and in my measure to be as he was in this world, shall be my highest aim. Clark Hayden, Mt. Lebanon, N. Y. . @1111 Contributions to, and all Exchanges with THE SHAKER should be directed to “THE SHAKER," SHAKERS, ALBANY Co., N. Y.” All subscriptions and advertisements must be directed to “N. A. Briggs, Publisher, Shaker Village, N. H." Ex- changes please notice. SHAKERESS. RESIST NOT EVIL. _—0j HOW important to our spiritual welfare and progress, as Believers, that we seriously and carefully consider the true import of the words standing at the head of this article— the beautiful injunction of our Saviour——-“ Re- sist not evil, but rather overcome evil with good.” This will often give strength to curb and control the angry tide of passion that might otherwise mar the peace, and sever the bonds of gospel union. Though maligned and per- secuted by others, we should ever cherish as sacred the blessed precept inculcated by the founder of Christianity, to “return good for evil.” Nothing brings a greater cross upon the natural disposition, and costs a greater amount of self-denial, than a true application of this principle. By it we gain a conquest over the lower nature, but it is only accomplished by earnest and continued struggle. If amid the trials and temptations of communistic life, we allowa harsh or unkind word to escape our lips, how easily we may wound the sensitive feelings of a dear brother or sister, and mar the harmony of the social circle, where naught but Christian love, and the spirit of peace should reign. If this be done, much of the highest enjoyment of life would be sacriﬁced through want of proper and timely considera- tion, and the wisdom that is from above, that teaches the important lesson : “ ﬁrst pure, then peaceable.” We have been called by the spirit of Christ to renounce a worldly life,and unceasingly to pray that we may possess true charity, to “forgive as we would be forgiven,” to “be kindly aifectioned one toward another;” and to arm ourselves beforehand, that, when temptations assail, we may have the power of resistance, and faith to buoy us up and bear our little bark safely above the waves of dis- cord and strife, where the turbid waters of pas- sion never roll. We shall all prove our sincerity, and evi- dence, by our daily life-practice, whether our professed faith and works agree. If we cul- tivate and grow all the lovely spiritual graces of the gospel, we shall be shining lights to the world, and beautify the fold of Zion. Thus by nobly striving to attain unto the l1igh- est perfection of human character, possible in earth life, many will bless our efforts, and we hopefully trust, will be induced to do like- wise. What is so beautiful as to see brethren and sisters dwelling and toiling together in bonds of unity, cemented by holy angelic love and affection, striving to promote each other’s happiness and welfare in all things temporal and spiritual. I thank God for the priceless knowledge of the way of life and salvation through the medium of Divine revelation, enabling all who will strictly follow the light that shines, to gain power and victory over every vile passion, and bring them into reconciliation with God and his angels, and with their brethren and sisters. Such, whether on earth or in spirit-splieres, will be numbered with those “ who have come up through great tribulation, and having washed their robes and made them white in the blood,” or by living the life of the Lamb, their names will be exalted, and enrolled in the book of life. Orrin Beaver, Watervltet, N. Y. “ THINGS NEW AND OLD.” joj EXTERNAL things are perpetually changing. In the universal laboratory, there are combi- nations and decompositions of elements con- stantly succeeding each other, all under the direction of the Supreme chemist, and all tend- ing to one end - the production of the greatest good for the individual man, and the ultimate harmonizing of all minds with the Divine. Why, then, it may be asked, the need of bringing up any thing from the past, since the present must be so much superior to it, and what is to succeed the present, will so much surpass it? Why should the magniﬁcent edi- ﬁce of to-day be reminded of “ the rock from which it was hewn?” Because, the future 91 can only stimulate hope, while the past and the present alone must be our instructors, and can alone prove what the future shall be. All that has been learned has been learned in the past and the present. “Day uttereth speech unto day, and night slioweth knowledge unto night.” The products of to-day show us how fertile the past has been. All human beings, whether existing upon the unnumbered spheres of the outward universe or in the spirit realms, differ from each other only as they contain within themselves more or less of the accumulated treasure of the past. “Who hath despised the day of small things? ” or rather, who should despise it? Without it. there never could be the day of great things. The new things of to-day are but the natural growth of what were planted yesterday. The rains of yesterday fertilized, and the rays of yesterday’s sun warmed them ; so that we owe to the growth of yesterday, the fruits we are enjoying today. But are there not productions of the past that are to be avoided ? Most certainly. N ot every combination of elements produces what will sustain life. On the contrary,much that is produced will destroy it. There is need, therefore, of discrimination. These are to be classed among the things that are behind which we are to forget, while we press toward the attainable things before us. Past experience is a lesson for to-day and a prophecy of the future. We know from the twig before us what the tree shall be. So we trace back, through centuries, the tree of to- day to the sapling and the twig of the past. From the ruins lying before us, we judge of the extent of the once existing city, the mate- rial of which its buildings were constructed, and, in some degree, of the character of those who once inhabited it, though no record of them remain. That which was once the Church of Christ, though now incumbered with heaps of rubbish, yet has enough to show, aside from the records handed down to us, what was its original foundation, and how much the present sup'erstructure differs from the model exhibited by its Architect. But it is not enough that the past be re- stored. The second temple, though resemb- ling the ﬁrst, must surpass that in beauty and glory. The sciences of to-day resemble those of by-gone ages, yet how vastly superior to them! “ Truth is truth wherever found,” yet to-day we behold the ﬂower in full bloom, where those of other times beheld only the closed bud, the growing stem, or the just expanding seed. Revelation is a perpetual unfolding, both in the individual soul, in the national life, and in the life of the entire race of man. Hence, it is a perpetual necessity. One of olden time has said,“ There is nothing new under the sun.” Eyes he may have had, but the past was to them a sealed book, and the present shed insufficient light upon his vision. His great kinsman of after ages was far wiser than he—— “ a scribe perfectly in- structed in respect to the Divine government.” What patience, vshat trust in the future he manifested! This was the lesson he had learned from the past, so that though the ﬂesh shrunk from the trials before it, yet the spirit with unbounded conﬁdence in the future could say, “ Thy will be done.” The perfect lesson we have to learn from all our experience is, that the Divine Mind is un- changeable. It sees the past and the future with unerring certainty. We need intimate connection with that which cannot err,,so as to be assisted in our judgments respecting the past and the present ; and a perfect reli- ance upon him with whom is “ no variable- ness nor shadow of turning,” in order to possess that equanimity of soul which all the changes of earth, whether in its physical elements or the moral condition of its occupants, cannot disturb. I Wnt. H. Bussell, Gmvelaind, N. Y. —j_.__Qj—j— COUNT THE COST. _..0Z I MARVEL, when I contemplate the condition of the present generation of men and Women, to see in how many ways they seek happiness -—- regardless of the future——at the expense of the soul’s welfare. How important it is 92 that children and youth should have the right discipline in early life, that they may understand. how to form correct habits. And those of mature age should bear in mind that it behooves all who take upon them the Chris- tian name to “ depart from iniquity,” for name signiﬁes character. The followers of ‘Christ must be like him; bear his cross, Wear his yoke, and walk in his footsteps. For this reason all should count well the cost before they undertake the work; for, al- though the land of the redeemed is full of blessing and ineffable joy, fallen humanity can never attain that state of blessedness, ex- cept through conﬂict and struggle. “ The kingdom of heaven suifereth violence, and the violent take it by force.” The true way to trust in Jesus is to have our life correspond with his life ; if his deeds were meritorious, let ours be meritorious also. If he was a son of God,—“ the first-born of many brethren ”—“ to as many as received him,” — in his true name — character —- “ to them gave he power,” also “to become the sons and daughters of God.” We read of a large — representative —— num- ber of redeemed souls who stood “ with the Lamb on Mount Zion,” and were the “ ﬁrst fruits unto God.” They had gained that re- demption through great tribulation, and had washed their robes and made them white. It would appear by this rendering of scripture that they did not rely upon Jesus, or any other person, to wash their robes and do the work for them; but they worked out their own sal- vation by following him in the work of self- denial, and bearinggthe same cross that he bore. Does not the same power exist now that did then? and the same God who ruled the heav- ens and communed with mortals and sent mediators —— messengers — to aid them in the work of redemption, and enable them to be- come his sons and daughters then, live to-day? I believe there is a “Mount Zion” at the present time ; and that the dual-Christ— male and female—the Lamb and Bride with alarge company of virgin followers and co-workers ; and that they proclaim as with one voice, “Now has come salvation and strength, the kingdom of our God and the power of his Christ ; ” the accuser of saints, in all past ages, is now cast out—- slain.” Having been fully awakened to the truth of St. Paul’s dec- laration, that “ The ﬂesh lusteth against the spirit, and is contrary to it,” and that Cl1rist’s followers must walk in the spirit, and cruclfy the ﬂesh with all its concomitants, this virgin band, by confession,have cast off the old deeds that were wrought in darkness; their deeds have gone beforehand to judgment, and they stand acquitted ; their consciences are at peace with God and all mankind. This is a treasure that no earthly power can give nor take from its possessor. I rejoice in spirit that I am called to this beautiful inheritance —that I have received the fulﬁllment of the promise of an l1undred— fold of fathers, mothers, brothers, sisters, and houses and lands, now in this world, and have felt the power of an endless life in my soul, with an assurance that it will continue and increase, while the ages roll, if I remain faith- ful. If some who are called into this work, and run well for a season, should turn again into sinful paths —to the weak and beggarly elements of a. worldly life,———and thus their light be turned into great darkness, it need not discourage any faithful soul; but rather be a cause of rejoicing, that God sends his angels — messengers —— to “ gather out of his kingdom all that offends.” The plan of salvation was laid in great wis- dom ; but it is so plain, just and true, that the wayfarer of .small capacity, if honest, may understand it. “ Cease to do evil, and learn to do well”———do right, There is no promise given that any one would be saved from sin, and its consequent miseries while continuing in sin. Neither sin nor sinners belong in Christ’s kingdom. Jacob S’. Kulp, Pleasant Hill, Ky. ____:¢i__.._ FIRE. AT the upper Family. Canaan, ashes emptied into the Leach Tub, close to the Wash House, kindled a ﬂre two days afterward. It was dis- covered at 9 o'clock at night, otherwise not a building'would have been left on the premises. SHAKER AND LABOR. ...0.._. CHRIST has come to seek and save that which was lost. The Gospel is a work of redemp- tion for poor human souls, willing to give up every thing to obtain its blessings. Persons coming here, seeking salvation, should be informed what they are expected to do. They should learn that we, as a people, are not idle, and that this is not an idle place; that to gain salvation, we have to work for it, both in temporal and spiritual things ; not by acting according to the dictates of our own wills, working at this or that thing as long, or as short as we choose, thereby creating con- fusion generally; but by being obedient, not merely to our Elders, but also to those who have any business in charge, and by showing faithfulness in whatever we may be called to do. Thus, we not only ﬁnd satisfaction, but also gain knowledge of what there is within us , which is just what we need. The evil elements in our hearts are touched and stirred up, and we can see where the battle—ﬁeld is, and what we have to contend against. By confessing our past sins and putting them away, determined not to yield to the tempter any more, we have one point gained. This enables us, in a degree, to break the chains that bind us to earth, and by watching the workings of the enemy within us, and re- sisting him, we gradually rise out of the lower sphere into the higher — from the natural into the spiritual life. G. W. Clark, Mt. Lebanon, N. Y. _M}__—._._. EXTRAORDINARY CURE. AUSTRALIAN LETTER. DEAR FRIEND AND Bao:1:nR: Like one snatched from the dead, I resume social and business relations with my brethren of humanity. You are aware that I have for upwards of two years been suffering from a chronic disease of the stomach, from which neither Spirits——Media nor Medical men seemed capable of relieving me. This disease culminated about a month ago, in one mass of ulceration from the tip of my tongue to the bottom of my ston1ach—and like Job of old I preferred death and the grave to the miserable existence I then bad. My medical adviser told me my case was utterly hopeless— and the spirits attending me told me they were now waiting to take me home. ‘ Three days and nights I was in constant expec- tation of departing, my wife constantly remained with me: my family, and two or three select friends watched by me in turns. Upwards of a dozen spirits were in almost constant attendance, soothing and comforting me, assuring me that they would not leave me in my distress and that they were there for the express purpose of miti- gating my snfferings to the whole extent of their power, and rendering my passage to the Father’s presence as easy as possible. These spirits includ- ing my father. mother, paternal and maternal grandfathers and mothers, a brother and sister, father-in-law, and five or six more of my near relatives in the spirit home, manifested day and night, not only to me, but to every person in the house. Copious instructions were given in spirit writing and by other means to every one what to do. When they should go to bed, when and whom to watch with me, whom to admit into the house, whom to invite, and whom to meet at the door without admitting them further. In fact the whole household arrangements were for three days and nights under spirit control. On the third and last night of my severe illness, my spirit friends summoned all my earth friends to bid me good-bye, and allowed only one besides my wife and children to see me die. My hands and face changed color, my feet grew numb——when all at once I was seized hold of by some extraordinary power, and shaken violently in bed. so violently that the bed shook also. I was shaken at the rate of more than two hundred vibrations per minute from side to side, for three or four minutes, the length of vibration across my bowels being about three inches. Somewhat alarmed, I asked the Spirits if this was death, and if it would be apain- ful struggle for me. The Spirits attending me told me they did not know What this was at all. In all previous death-bed scenes they had never seen any thing like it. They desired me to trust in God with perfect conﬁdence: I was undoubtedly under the control of a power superior to them at the time, with which it was impossible for them to interfere; but God assuredly was with me, and I might with great certainty repose perfect conﬂ- dence in him. Meanwhile they would not leave me till they saw what was determined respecting me, telling me at the same time that though they certainly expected to take me with them that night, yet no Spirit save only those in the imme- diate presence of the Father, to whom He commu- nicated the intelligence, could ABSOLUTELY fortell when death would happen to any one, their power of judging was superior to that of mortals, only in proportion to their greater experience and pro- gression, nothing more. The result of this fearful shaking was, that an obstruction which all treatment had failed to dis- turb was removed, and since that time I have graduallybut surely mended in health. The Spirit attendants have all left 111e but one, as their pres- ence is required elsewhere; but they assure me of being constantly watched by one attendant at least, who can instantly summon others when I really need their services. John lvltnlay. _.__?¢__j. CHITTENDEN, VT., Oct. 30, 1875. DEAR FATHER EVANS —— I saw, in your monthly, a letter from Dr. Miller, stating: “ They say the Eddy Brothers are jealous of their Sister, Mrs. Hunter.” Please allow me to say, through your beautiful little paper, If there be jealousy, Horatio G. Eddy has no part in it. I have witnessed my sister’s Seances two evenings only; I never saw such wonderful manifestations; I will not attempt to describe them. I was disappointed; old Mrs. Eaton, a spirit in William’s seances, said Mrs. Hunter was a fraud. There was no fraud the two evenings I was there. I was surprised and glad to know she had so wonderful a gift; I wish there was a good materializing medium in every house, and spirits seen in all places. Good Angels, bless every medium in the land; do all you can to convince the doubt- ing,that they have an immortal spirit. Their prison bars will be broken ; churches rot and decay‘; lawyers defraud no more for money ; ministers and all will have to do right, for the spirits of the dear ones can tell their own story. Good spirits, do your noble work ; come in every house; I could beg, in every street, to have your work go on ; I am humble, and ask no praise for what the spirits do through me ; but bless the spirits for "doing their work. Such, friend Evans, are my feelings. Publish, if it seem you glood. 0-ratio G. Eddy. WORK. jO.—_. “ If all the year were playing holidays, To sport would be as tedio'u_s as to work ; But when they seldom come, they wish’d for (301113, And nothing pleaseth but rare accidents.” ONE of the greatest means of assistance to those struggling for redemption from the existing evils of society, is the privilege of daily labor. Our ideas and aspirations are usually far in advance of what we are, in our worldly condition, capable of. Our ideal of a life of purity is, practically, a life of many burdens; it is only through the “ﬁery fur- nace” of trial that we are qualiﬁed for that life that has ever been our ideal of what the earth life should be. During these days of regeneration a busy hand is a safety-valve, as it were, to an overcharged brain and heart. Time spent in brooding over our dark thoughts, and in listening to the enticing voices of the sirens of the world, is simply time spent in creating troubles with which we may have to battle months and years before conquering. Humble yourselves with labor- “ therefore he brought down their hearts with labor.” Work hard, until the physical man is stilled and tired; and then,in tranquillity and rest, receive the ministrations of the spirit. Our days of rest are enhanced by their becom- ing a necessity ; the hours devoted to general intellectual enjoyments are made pleasurable by their being the exception and not the rule ; “ when they seldom come, they wish’d for co1ne.” David, in promising reward to the righteous, says: “ Thou shalt eat the labor of thine hands ; happy shalt thou be, and it shall be well with thee.” Eat not “the bread of idleness,” either in spiritual or temporal things, for it is while in this open condition of inactivity that our minds are filled with doubt- ings and wonderings; it is then that evil inﬂuences ﬁll our souls,simply because of the dearth of those good inﬂuences which are attendant upon constant conscience-st’ tisfying labor. E., Mount Lebanon. * THE Chicago Tribune estimates that getting born costs the people of the United States $220,090,000 annually; getting married. $250,000,000; getting buried, $73,839,450; total, $548,984,450. sHAK§gEsS. A. DOOLITTLE, EDITRESS. DEFlNEl)_(’)lHOUGHT. THOUGHTS are the parents of actions. Action, without profound consideration, is often dis- astrous in results. Speculative ideas and theories, however good they may be, unsup- ported by actual works, are like spectral ob- jects, ﬂoating in the air, ever eluding the grasp —mere phantasy resembling the fairy- land, and at best, a dream life. Good works are the product of ripened thought —— the fruit of true desires. If we reason, as God has given us the power to do, our deductions are, that Sin is the cause of all the misery and suffering in the human family. Disease of every kind, pertaining to body or mind, whether inherited, or created through our own volition, is a distinctive mark of vio- lated law! Instead of a beautiful earthly home, where Truth and Justice bear rule, we are now forced to open our vision upon a pan- demonium — a stronghold of unclean birds — rapacious vultures——the legitimate progeny of Sin in its varied forms and degrees, and we see through a murky atmosphere, dark specters, casting gloomy shadows over the pathway of life. If we enter into the palaces of kings, the domiciles of the venerated priesthood, the cot- tages of the lowly, or the huts of savages, we ﬁnd everywhere the same law existing. The foul breath of sin produces physical disease, moral deformity, and spiritual death. “ Wast- ing and destruction are in the land.” Thorns and briars spring up to pierce the feet of those who travel the highway of life, metaphorically speaking, and in the soil from which we de- rive physical sustenance, they choke the good seed, while the mildew, the locust and the caterpillar, blight and destroy, often causing a stinted harvest of food, inadeq:.ate to the needful demands of life. How shall this be remedied ? The dignitaries, in the popular churches, say, Ignorance is the root of degenerate plants, and point to savage tribes as proof. Again, they direct attention to, and bemoan what they call heathenism in pagan lands,’ where Christ has not-been preached. The apostle Paul, speak- ing of the worshipers of idols of gold, silver and precious stones, said : “ The times of this ignorance God winked at.” By this we may judge of the difference between the sin of ignorance and willful transgression. Jesus said: “ This is the condemnation, that light has come into the world.” Will a salaried priesthood, who eat the fat of the land through the labors of others, ever be found ready and Willing to “ cry aloud, and spare not the transgressions of the people ? ” and to tell them that “ there is no peace for the wicked, and that every one will be rewarded according to their. Works? ” Let the professed spiritual leaders of the people come forth in the spirit of the Divine Teacher, and, ﬁrstly, by example, then by precept, ad- monish and instruct their ﬂocks, that God will not accept any thing short of honesty, justice and equity ; that all who worship Him to His acceptance must do it in the spirit of sincerity and in the truth ; that all the passions of body and mind, and the individual will must be brought into subjection to the law of right — the law of Christ. Let him or her who has been accustomed to steal, do so no more. Let the incontinent man or woman become chaste in habitude and thought, and the lying tongue and deceitful lips be made to speak truth in lieu of falsehood, and the speculator, who lives upon unjust gains, put his own hands to work, and prove that honest, faithful labor is a blessing—God’s boon to humanity— a moral elevator. As a. rule, they who live in idleness upon the labors of others are voluptuous and sen- sual, spending their time in riotous living, wasting their energies upon perverted appe- tites, and watching an opportunity to despoil the unwary, and add fuel to the smoldering embers which lurk in the bosoms of the physi- cally and morally degenerate beings, whose n SHAKERESS. spirits, when freed from the shattered clay tenement, will appear like smutty chimney- sweeps. VVill not waters as effective as those of Damascus and Jordan be requisite to cleanse and ﬁt them for the society of the good and pure? The good Master said: “ Go work in my 'vineg/ard.” We may weep over the fallen, and strive to alleviate by kind words; we may pity the poor, in word, and bestow chari- ty from our abundant stores, but there are stronger claims, sterner duties resting upon those who occupy the position of advance guards of the public weal. If the sin and disease of the human heart have not gained full dominion, and there is hope yet for humanity, by emancipation from the serf- dom of sin and wrong-doing, is it not high time for the loquacious rhetoric of pulpit ora- tors, to give place to sound doctrine? Edu- cate the masses to know that they will have to atone for their own sins, by repenting and forsaking. Teach them that the oirtue which will adorn the chambers of the heart and make it a ﬁt receptacle for angel visitants, is true wealth. Turn the tide of thought, that gold and silver is the wealth that bears upon its breast the strongest power to sway the destinies of nations or individuals. The clergy, who pass through colleges and seminaries of learning, to ﬁt them for the work of the ministry, instead of seeking until they ﬁnd the baptism of the Holy Spirit — the unction of Divine Power—until the words which they speak really convey spirit and life to the hearers, are fast losing their hold upon the conﬁdence of the people, and will be dis- placed by the rising spiritual prophets of the present age, who are coming up, all over the land, outside of the churches. True inspirational power will carry an unmis- takable force with it, and be its own witness. The lo here’s and lo there’s will avail little in the sequel. By their fruits — not words — will all spiritual media be known There will not be much doubt in the minds of truth- seekers and truth-doers, where the Christ of God is found. Those who are truly inspired — sent of God-— will not turn aside from their purpose with fear, lest the leaf shall fade, the ﬁg tree refuse to yield her fruit, and there be no grapes on the vine, knowing, full well, that the same hand that feeds the raven will supply the needs of those who trustingly work, watch and pray. God is the just re- warder of those who diligently seek and serve Him. .__.—_¢__.j. “IF 1 BE LIFTED UP I WILL DRAW ALL MEN UNTO_l\jI)l1_.”—JESUS. To our spiritual understanding, there are three clear, inferential statements in this re- markable and peculiar expression : Firstly, That there was a time when Jesus was not lifted up, or the thoroughly redeemed man he afterward became, else why the “If I be lifted up ?” Secondly, That by “ lifting up ” he meant something immeasurably more signiﬁcant than the manner by which his spirit was to be released from the clay it was sojourning in. Thirdly, The immense magnetic power de- rived from a life lifted up above the ordinary conditions of materiality, and which induced him to believe, with the eye of faith, that he would eventually “ draw all men unto him.” That he was “ tempted on all points like as we are ” we believe, though the high Jewish discipline he had been subjected to had kept him, like Paul, “ blameless concerning the law,” still we can scarcely ﬁnd any who have been more severely and continuously tempted. The apostle says a man “ is tempted when he is drawn aside by his own lust and enticed.” But as Jesus came off conqueror, he knows how to feel for, and “succor those who are tempted, and with the temptation make a way for their escape.” The only Archimedian lever which can move the world of mankind, spiritually, and lift them up to the heights where they too may win souls to right doing, is the cross of self- denial Jesus practiced and taught, and which yields by destroying self-love, disinterested love to God and man." E. H. lVebster, Harvard, Mass. LOVE TOKEN. .—__O_._ DEAR ELDRESS ANTOINETTE: I would proffer love to you, and grateful acknowledgments for the beneﬁt that I have derived from the perusal of the S. and S. It has been ﬁlled with mental instruction and soul-food, which to me have been like sweet manna. I am mindful that it has caused many hours of weariness and toil on your part to make it so good and acceptable. My thanks are due to all who aid the cause By en, or works, and keeping laws, In building up the good and true In this our Zion home below. I would encourage those who are young to ever bear in mind while they are forming habits of life, that self-denial in the mind is the ﬁrst requisite for the formation of a true and substantial character; always let pleasure- seeking be subservient to duty and principle. Curb vain thoughts, and restrain sinful de- sires, then it will be easy to bridle the tongue and sow seeds of peace and love, instead of discord and strife. How beautiful it is to see those who are full of youthful vigor and activity, turning the strength of their minds to self-culture — training themselves to become useful——to honor God, and to bless the race by their ex- istence. To do this, the voice of conscience must be regarded in small things which will lead to the observance of counsels, rules and regulations which are constructed for the well- being and protection of society at large, and are way-marks in our consecrated Zion home. In this way, the evils of the human heart are subdued—character is made brilliant and beautiful, and the soul is happiﬁed and ﬁlled with peace and joy. All such souls are an ornament and strength in Zion, and a blessing to humanity ; their inﬂuence is healthful and saving wherever they are. Eliza R. Aver , Mt. Lebanon, N. Y. SOCIAL GATHERING. jog. CEOELIA : I know that you all would be pleased to hear A little acrostic, quaint and clear, That Martha whispered into my ear, About this day of reaping. Now, Martha, will you be so kind as to tell The words that Our Social Gathering spell? They sound to me like a silver bell, Their music my mind is keeping. MARTHA : Out of the growth of a hundred years, Union with ripened fruit appears; Righteousness, sown in toil and tears Spreads, like the oak, its leaves, Over the hills and plains of earth. Change to the seeds of good gave birth Increasing harvests of priceless worth; Angels garnered the sheaves. Light and knowledge, through human law, Gave, as the prophets of old foresaw, A safe retreat from oppression’s war, That the ranks of the martyrs swelled. Here, in a land of liberty, Earth has proclaimed her children free; Rights that they cherished sacredly, In lawful chains are held. Now we behold, while peace bears sway, Glad omens of millennial day. MARGARET : We bring to our animal gatherings The treasures of life and love, And gifts of our spirits mingle With those of the Heavenly Dove. They’re a gamer for thought, a garner for truth, Kept sacred by holy resolves, Made pure by the faith that unites us as one, The union that never dissolves. Incentives to action, to labor and prayer, We gather from year unto year, While a knowledge of life,,its duties and care, Disrobes the dim future of fear. They are like a morning of beauty and light, A morning that never departs, But bears on its wings the promise of life, And the rest that true conquest imparts. And ever anon we hear the glad sound Of blessing from kindred afar, Who long for a share of the pleasure we reap, Which pleasure no evils will mar. With joy in our hearts, we await them each year; United together we say, 0! let them continue, they are unto us A light to illumine our way. ANN : Among the peace gifts of my life, Is one that glitters bright; Its glory lingers in my heart Like everlasting light. The thought-—I mingle on this spot With those I love most dear- Arises like the morning sun Unto my vision clear. 94: SHAKER AND 0! may the gift that here is won, ELVAH: Who breathe o'er the souls my heart fondly loves, Upon me rest in peace, And whisper the joy of the future to come. And may a deeper sacriﬁce When the shadows of evening are gathering ‘round, ’Tis then I can view the fair Zion of God. Bring to me truth’s increase. And the breath of the rose is hidden or blown; Increasing in glory. in honor and light; And cherished in liI'e’s meinory When hushed is the sound of labor and care, ’Tis then I’m inspired to toil to the day Shall be this hour of love, And quietude seals the day that is ﬂown,—— When truth will be monarch and right will be VVhen gifts of holy pleasure come Then cometh the hour that gladly I meet, might. From Zion pure above. The hour for angels to reign in our home, echo, four voices. & Vrcouoso. rev: 0 I r. I v R ‘\ _;‘\~N N4‘ *5‘ F-\_jI\ x ,:‘:i “i #5 R :_a__ _ _ _ __ 41.- ._ ‘n E: ; .: : :2‘ : _ _ _—t ._ ,-.: : T: I: ; : __ : _~+ 4»: r—~— —a.~:~—«—-«- §%4:¢:¥$9:%§:¥59%—i$J;l3;—ir—3L4—4;i$4¥4;i$vi—+~:%94:?£¥4::3::i II. _'d_ d _g_ d I y r s ' I r 7- . 1 I V II We will sing of e - ternal progression, Till its joy the whole earth can ﬁll, earth can ﬁll, We know the gift of our parents, And its '\ d ; L—#;, {L » I 1 PP"L"I_l-'—%;.p_lL-I‘:-zt-if-pin DID I opp V ' ~ — 1——o— —o—~-——— —o—o' : : I I I 1 ’ ‘ T ‘.e _.' s_.' _ _ _.~‘ -. __I __t_' _ _I__ _ _ -* _: : —i_ ‘i U Ljf V :9 iI_iL1 ‘'1 _IL I; '1 9 9 I E I ‘L '1 ‘1 t 1 ‘ *1’ 'r_ I it i ’ V v ' W ' v NU v VJ ' ' ' echo. echo 3‘ . I I *3 . J !\ 5 I J‘ A i‘ I; I - J‘ J ____¢_L__ _--_ ___‘_‘__:- mi- I .1. _ T__?__i__~ _'v__’-__w__ ‘,4 I ~5—'—~‘—i 5—~9‘*i—a~i—5 2 I-2:32“-*‘ 19 9:: ‘ "_5 :1 5 2 3‘ I .I .4» 3‘ I ‘ 5 " 3‘ if i‘ 5 ‘-9 I75: _: ' ' 1 ' ,' .' J I 1 I w I V74 virtues our spirits thrill, spirits thrill. Over mountains and wide rolling riv - era The sound of its glory will roll, glory will roll, #nDlT:flg1"Wt—T-ﬁﬁpipgp pg, + p'_k§ I’ ‘H ! - I; _ .=._-» - I I = 2 I —. L — — —r. : ~ —. '~. ~ =r—.—e -. —.~—e~ ’—="’—I" !—r—?— -e— -!~ 4: g-'I*“.*I2P,.L fi. II gin erilsugir L1 rip; up =,~.J1,“i_g¢--‘Jﬁ 1__i:,i-_¢:i:I: W ‘ V I V 7/ L The wings of freedom will bear it onward To meet a response in each soul, in each soul. Till the nations re - echo the ~ ' 4- 1 § 4- 1 I -‘ It i "‘-§:::ﬁ:‘“_—_ fa‘ “~—F—':'""“;'—.' I-1:t:‘ ‘ff’ F‘. I; p i d . 7 ; t__fL _ +7 — _-—§—_n n_¢ —,AjEg_.—¢_—p—4 _L_E:_ I I9‘ V .1 E! 9 . . . ,- , i—. I“ _n-.:_E "‘— ;_ I_::*p—;r__o :::—'*.'+If‘— ~P+I-—“-——'—-“Jr?-—“‘—+——.‘:—tt—I’ -ﬂ-+0-kit - V _l V V ' I‘ w xv ' T V 1 l ..._I 7 I ‘D _ A echo.A echo. I 4 J . J A 5 > P G‘ I #_.*._4 J; 1 l 3.1 5 , I ¢ 1 . l 4 E n T :_ __,‘1“——.I—,I“—if<‘*ﬁT‘—.‘T‘*.I‘;““I*‘1\‘T ; *‘*ﬁr —o——aI—._IT_ __,——,- ——I,-—+a~ ——+—-—I—I—— ———«-__—,—+ »I———I—i—a—a':—,I—‘— — "—J——j‘——+ —1'— —'—;L—y— ——L- —!—y-~y—a—+———4——————[ — ‘——_._;!:!: 7: _ :f:‘f'; "1:‘1: i—;' "‘:* :'_‘:_'_:1: :;:';::,_ T‘ . ‘”‘—d-*7 ‘Q71 1‘ I 1 ‘n J J J 4 _§_ it 1- d ﬂ II t" E _i_ T r a 0 or“ I, a a . music, Sweet peace and love will reign, will reign, Pure love to welcome the increase, And peace to hal-low its gain. hal - low its gain. I fl fl , i ll J; - ill‘ - 1'“. 0 .' I p - 1 141 In ‘“ .' Ir lg prp g- r l l'.‘ ,_p.* _:_,__,_p__p_:___ » , ' I -»-IL-LI ‘ LI = 1': e I’: : I I It I : J -o—n— ——p!——v——n— —.+——:i—-o———p——v— I 9‘ v‘r‘#I‘ .L+ili_i; j1i‘!iT¥I1If.f.j'iT:I{L-4I1§i"‘*_'“f i_1i_11 F ‘E ' w w . I pl V - . w MELISSA\}§Ieard ye the song of the Angels i’ Heard ye its echo sweet. . That softly swells around our home, When the earth and the heavens meet? g #COl\S-PIRITO. *_t f-\ _§ _:§ J _ I . K J: I.\ , sir.‘ ‘——— ‘i .4: _ ,f‘:—‘.““ W” , _ _.__.7‘ _____ ___M__ |...1__ A __ is, B1. _-._ __ _ __l‘._.. '_ 4 4-""‘ I :.ﬁ:—3g‘:?:“.7::\7";’:If:td3—:_§_ﬁ:,__;:: ::§:y?;:;~_E_L}"_ I--—;J'N—oJ——aJ'~—t5..}_‘:_}:_,§lt:,l__‘ — : : ,‘ '6’ —d— d—l—l-—l~— —a— ——o—a-—'— y——-—-!——— —— Yea, we have heard that glo — ri - ous song, ’Tis a burst of mu - sic grand, ’Tis vict’ry’s in - spir - a. — tion From the res- ur-rec-tion land. -0- ,uu,;I\,!,,:-!f'!1"4t,.-its:,,_eyppegp .-,-,,-*,3',-.-,4s_ 92 :'3?§*£':,fP P‘? r '9-»—*' r P y: n H’ r I. _i__'E-= r f- t?:F——;~—-F+r—r~r4r.—t——tg=# *—’~~t‘#~—-e 4—v——' ' -—LF——ﬂ——'v<——}—ﬂ——ﬂ—LI—-—’¢ '_+_ I————Ix—L'+-—I/--.L——vI#——Lid—I—:I:I—Kt— I ::::r__—:: L1- \/ v I” v 2 w SOPRANO SoLo. pa ALTO SOLO. ' 74*‘: J‘ J‘ _l ‘r 3*‘ i Ii IL 1 i‘i all I 5 l_ . at m IL ‘I ‘Iv H —- H : : IL = = = = t = : : ,' lE_ = ,' ,L = = —— I have caught its ech - o in my soul, Its mel - 0 - dy has come to me, FULL CHORUS. /:\ r.\ f /3 ,3 f I I }:—_ _#._—E—;N g".—3\' 4 X, L - A ZIf$.:‘,E:::;P ‘jg: I A—:*—- —- ~— —+— ——a~—a ———a——a— ¢——— —___. _.._x—. .. -l__. ;_- ___~_~_._._1_. i-“:1: +tj—”:7?":':‘ §.._1:'—':;"' “t::;_%_*a‘:‘"':—‘— —‘ “‘:*:rE:::$§1-4-:-2-:7E:—:—:1—avtE-*‘—{— +;':~' —* ~ ;4;:v- ~ « I v I» , I Oh, let its ca-dense roll and roll, ‘Till earth is glad and free, Oh, let its ca-dence roll and roll, Till earth is glad and free. I I _Ll L 'oL'1p p d J ——m _ '1 ' 7 CECELIA: I thought from Margaret's speaking, A little while ago, There was at least one place on earth \Vhere Sharon's rose could grow; Where hearts, by consecration, Could draw the angels near; And, since we heard that blessed song, I know that place is here. r MARGARET: There is no spot on earth so dear As this on which we stand, Made hallowed by the meeting here Of friends from spirit land. Could their material forms be seen, What joy it would create. Why not? ’tis just a step between This and the future state, A step that every one must take, For we must leave each earthly scene; Then, let our faith unbar the gate, And love push back the screen. CHARLOTTE: The great beyond 1 'Tis near our life, I long to see and hear Fulﬁllment of the promises By prophet and by seer. ’Tis not for sight of spirit forms, This yearning is within, But the uplifting of the race From sickness and from sin. I know that poverty will fall Beneath this mighty ﬂow, And earth no longer reel and toss With her strong weight of woe. For yon bright souls can better ﬁnd And melt the hearts of ire, Than dwellers here below, who ne’er Have dolfed the earth's attire. When mortals know they're really seen By beings up above, The wrongs of life will yet be changed And hearts will grow in love. And, though from me that law is hid That governs this great power, I know ’tis true! and so I wait The spirit’s day and hour. ELVAH : Who knows but what this world will blended be With that unseen above ? And hence eternity VVill be as dwelling here upon the earth, From birth to death, and thence again to birth. For if, by passing on from sphere to sphere, We understand we die, yet live again, Our life with all creation will combine To show that Vital forces will remain. How grand and e'en sublime we View to-day, With eyes of full belief, the spirit forms That lcorge from that dim, vague and wond’rous\ an , In human shape that life-blood freely warms! MELISSA: There's nothing new, the sage hath said, And growth with this is rife; The theme that ﬁlls the mind to-day, And throbs the pulse of life, VVas regnant when the Nazarene Received the spirit birth, While the old corridors of life Portrayed its ancient worth. From Genesis to Revelation, From Revelation on through time, We see its phases, while its truth With our best thoughts can chime. CECELIA: As Catharine claims a long descent From those who dwelt in Israel's tent, It was but right to have her sent To search the book of Moses. The spirit pow?‘ that there is found Is like the gian race it crowned: It stands. the ages to confound, By all that it discloses. So, Catharine, tell us what you saw, And what the inference you draw, How far you probed the potent law That mystery incloses. CATHARINE: Adown the vista of the past We see through time’s dim mists, That with the human race this soul Of science co-exists. The records of antiquity Are all agleam with stories Of how the spirit power wrought out Its wonders and its glories. The tutelary deity That anciently o‘er-ruled; That in the laws of mundane life The tribes of Israel schooled, With Moses many times communed, As clad in man's attire,‘ And, sometimes, brilliantly appeared Within a bush of ﬁre. “I Am,” he simply called his name, When proffering the mission Through which his chosen ones could find Deliverance and remission. When unto Moses he gave power SHAKERESS. In dwellings ﬁlled with light. But Pharaoh's heart was still too hard To let the captives go, Until the Lord, by heavier hand, His judgment strong would show. ' But when he found in every house A first-born struck with death, That e‘en his son upon the throne No more had life and breath, He rose in midnight’s darksome hour, His servants to command, That Moses with all Israel Might quickly ﬂee the land. All through their dreary exodus, To guide their feet aright, A pillar moved as cloud by day, That brightly glowed at night. They marched through trackless wilderness Until they heard the roar Of waves, that from the Red Sea rolled To wash its pebbly shore. And, then, they heard the marshal tread Of Pharaoh's host draw near; But Moses, ﬁlled with faith and hope, Delivered them from fear. The guiding angel, that was clothed In cloud and radiance bright, Cast darkness on the enemy, While giving Israel light; Then Moses stood, with outstretched arm, Commanding the great sea To rise in walls on right and left And clean divided be Till every child in Israel Had passed upon dry ground; But, when its might returned again, The enemy were drowned. MARTHA: By these great works the people knew Their Lord before them moved, His power to save in danger’s hour Unto their hearts was proved. But, when encamped upon the land To which they had been led, Their hunger prompted murmurings For Egypt's meat and bread. The Lord, who always heard their cries, Replied with blessings free, Appearing to them in a cloud Whose glory all could see. With evening shade there fell soft due, Like hoar-frost on the ground, And in the morning everywhere Fresh manna. could be found. ‘Twas gathered from the atmosphere—- VVe'll say, “ materialized ”— And thus, for forty years, their bread Was daily improvised. ANN: When journeying o'er the desert waste They found no water-brooks, And bitter murmurings Moses felt Expressed in words and looks. He bade them wait until the L01'd Could satisfy their thirst, Then with his rod smote Horeb’s rock Till water from it burst. A living spring came bubbling out, A sparkling, ﬂowing tide; Its source was in the viewless power Which all their needs supplied. CATHARINE: * From types and shadows in the past Comparison we draw To Zion fair, whose growth shall prove Fulfillment of the law. The little ark, before us placed, Brings to our vision clear The ark that was the cabinet Through which the Lord drew near. The principles of righteousness, And testimony pure, Were in the ark of covenant Held sacred and secure. On these, from precious metal wrought, Was placed the Mercy Seat, Whereon the Lord could speak His will, And with His chosen meet. The Cherubs, 'neath Shekinah’s light, In beauty there express The dual life of Deity, The Altar of redress. Another type of ancient time In Zion is redeemed. The breast-plate by the high-priest worn, Through which the Lord convened. Its form was of a perfect square ; This meant equality, That all the tribes of Israel Might perfect justice see 2 Twelve precious stones composed this plate, Twelve tribes thereon were named, Through these, in time of counsel, God's answer was proclaimed. Shekinah’s light the letters marked That spelt each needed word, When Prophet, Priest or Ruler, In duty sought the Lord. Ideals of the past give place To grand reality, ' The substance of those shadows dim, 95 And by it they can read- Not lettered symbols as of old— But life with all its need. MARGARET : This growth of innate spirit power In beauty was displayed, When on the Altar of the Lord Their rods twelve princes laid; When Aaron's chosen by the will Of overruling powers,—— Was caused to yield the bud and fruit Of fragrant almond ﬂowers. Thus far these time-famed miracles, To which we have referred, Through Moses’ gift of mediumship Have principally occurred; But, when his days of leadership Were drawing to a close, The mantle rested on the one VVhom God in wisdom chose. And, thus, when Joshua led them forth To ﬁnd the promised land, Like the Red Sea, were Jordan’s waves, Divided, caused to stand. MILIssA : Still further on, we read of those Who could materialize; Who, having left the earth, again Could wear the mortal guise. With Samuel this was the case; He through the witch of Endor came, Her powers secretly were sought, With safety promised in God's name. He showed himself unto King Saul, And openly conversed, While Saul, who asked his counsel wise His grievances rehearsed. ELVAH : And have not all the story read Of Elijah by the ravens fed, And how the widow's oil increased When its supply had almost ceased, And meal that only once could feed Was multiplied as growth of seed ? And when Elijah went his way Within the wilderness to stay, Requesting of the Lord to die And with his fathers dwell on high, He laid him ’neath a tree and slept, While angel guards their vigils kept. Their soft touch caused him to awake, And, lo! beside him was a cake, And water pure within a cruise, Which they had brought there for his use. CHARLOTTE : Those were pleasant incidents, And, though they seem but small, To me they're quite as wonderful As Home with her shawl; And little yet, at Chittenden, Has been materialized, But that the past, in prototype, Has fully realized. The spirit friends and chariots, seen By all the Eddy brothers, Soon before they had to part With one of their grandmothers, Did not require higher law Or stronger spirit forces, Than those which caught Elijah up With chariot's fiery horses. MARGARET : A strange event, of which we read, To us is now made clearer, By one who lived ﬁve hundred years Before the Christian era. She who appears as mountain witch, Whose home was in the East, Was present when Belshazzar, king, Held his ungodly feast. And through her inﬂuence there came The writing on the wall, Predicting that a judgment hand So soon on him would fall. To mountain clefts she had to ﬂee From persecution's storm ; But now she often comes to earth, Her mission to perform. ANN I With spiritual phenomena The olden times were rife, In several cases written then The dead were raised to life. Daniel, in the lion’s den, All night in safety dwelt; The Hebrew sons through ﬁre walked, Its ﬂames by them unfelt. The miracles that Jesus wrought We have not speciﬁed; But that they were realities, I think we coincide. We know that all of them occurred By laws yet unrevealed ; Within the future's treasury, From us they are concealed. CHARLOTTE : e've learned that death is not the end of man; There is an after-life we all must know: King Pharaoh's heart to move, In visitations that he sent To punish and reprove, The magic rod, that Moses used, His wonders to perform, When struck upon the ground, received A serpent‘s life and form. The plagues of ﬂies and frogs were sent, The waters turned to blood, And locusts swarmed upon the earth, Consuming all the food. O’er Egypt sable veils were drawn- Three days were as the night- While Israel's children all abode In brightness now we see. We feel and know, by inner sense, Their meaning deep and blest; For with the Lord's Anointed Ones The Ark and treasures rest. And l\/lercy Seat, 0 sacred gift! Its wort n is more than gold, More purely than could Cherubim Their wings our hearts enfold The breast-plates by their spirits worn Of judgment from above, Metes to our souls God’s justice true, Clothed in parental love. In the Shekinah’s light they dwell, A spirit-world, where countless souls abound Who’ve learned the bearings of a life below. These bible records of the spirit power Confirm the truth within——we live and breathe With friends departed, who our pathway cheer, And joy amid our sorrows gladly wreathe. From ﬁre and storm and ﬁerce destructive powers A Saviour in a dream or warning oft they. give : This dawning law will yet become our guide. The shadow with the substance now doth live; We know that to the substance we are dim or dark, But grasp the shadow with an anxious fear; Our purblind vision can but dimly mark What in the spirit life is full and clear. 96 SI-IAKER AND SHAKERESS. \l‘l’l'/I 7}: ‘"54 ”—q—j*_‘ F A :i;C l While earthly charms sur - round us, -3; And all is bright and fair, That beautl - ﬂes our dwell - ing EEE In this ter-res-trial sphere, We know these are but shadows, So, are our mortal dwellings, To mingle with our kindred, .0...-g—_ . —e- -,-~ .. @§:%""7—§“[ '; D "D*_i_'I_:i7"_‘ That, in the By spirit here Appear be - fore their eyes, controlled, ’Till silently we le As, when we with th For spirit is the power, And. each material thing Is sub -ject to the changes That hidden forces bring. Mayhap to search the future, Untraversed ﬂelds to roam, Or led by angel guardians, Revisit our earth home. _; -9_ .9- 3.‘ _Q_ _g_ 45 _, _Q ‘ _-_ __ __g- 0 - on 0 n 9- ' *4 '_o_,o o "1 __,9.___,_ --,g_ ,g E_lZ___,_ E__ _ I rrr 9 g r 1 r‘r ____!,_I ____ _,,,___& ‘ O___ ' I 9 l I la ,__I _<c' 0 6 _' , n F I‘ L I‘ E I’ i’ I I i , I I‘ F x’ I 4 I U I _ _ s_l..___ __ I__{§::g' _ i _rg_ - s as 3 _ r T 3 s I W 1 .~ 5 l alt.--Es- W_.i of-_- _, ,.__lJ1___L__j_,,.,_____!___.__ _jl,,l____l_ ..'L___Q : a J 5 ‘A. _ __.._.:¢_‘_ #1. _:_ i—'i_ O I "— 0 U7‘! d__ T — """’ '1 '—''" ‘W grand be-yond, .The substance without shadow Will to the soul re - spoiid. ave them For mysteries yet un-told, em journeyed In earth's material guise. I-?,»UI._:f§i‘L;: _[E__:l"‘:F.‘_-_E: is- [F tr- V. RESPECTF UL MANNERS. __Q__... To young persons, and to some, not so very young, a correspondent offers the following : In speaking to many, or to few, let your words be chaste, respectful, and distinctly articulated. Common justice requires this — self-respect requires it. As to coming in, salutation, being seated, rising and taking leave, we deem no instruc- tions iieedful. Well-disposed persons will, intuitively, be well behaved. With such as are so deﬁcient in self-respect as not to be well disposed, we have, at present, no vocation. To correspondents —— to contributors — to all, who write, expecting others to read, we respectfully suggest, that you wait till you are quite sure you have an idea— an idea that will interest some body besides your own dear self. VVhen sure you have an idea, put that idea in the fewest possible words. Put the words together mechanically, in pursuance of the laws of language. Let your sentences be short. Don’t send your readers away back to hunt for your nominative case, or antecedent. In this fast age, such is the deluge of would be reading matter, that writers, if they would have readers, must write, not wholly for their own ediﬁcation —— ED. _?.___§___... PAnsEEs—“As a race, the Parsees are intelligent, active and energetic ; with business capacities far above the average, they are usually successful in amassing Wealth, while they are extreinly benevo- lent in dispensing their gains for both public and private charities. For private benefaction they have, however, but little call among themselves, since a Parsee pauper would be an unheard-of anomaly. They burn upon their sacred altars ﬁre which they brought from Persia, and which has never been extinguished since it was kindled by Zoroaster from the sun 4000 years ago. They think it can never go out till it has consumed all evil from the earth and the good has become univer- sally triumphant. * * * Memory fails to recall the case of a single ﬂre worshipper who was not strictly iiprightin his dealings._ * * * Commenc- ing with the worship of the sun and of fire as his emblem, the Parsee grew into a sort of reverence for the elements of air, earth and water. The air must not be contaminated by foul odors, and of necessity no ﬂlth could be tolerated anywhere, in houses, street or suburb, and to this reverence for the purity of the atmosphere may be traced the absolute cleanliness for which ﬁre worshippers are everywhere noted."—Invcstigator. SUNSHINE IN HOUSES. _0_. THE time very likely will come when sunshine or sunlight will be so utilized as to be the entire remedy used for very many diseases. That it is a wonderful fertilizer none can doubt who know any thing about it. But how many houses are con- structed with aview to getting all the sunshine possible, especially when so much is needed in winter and spring? The living or sitting room, at these seasons of the year at least, should have full Southern exposure, with large windows to let in the sunshine. All sleeping rooms, closets, Ward- robes and passage ways should receive the cleans- ing, vivifying inﬂuence of the sun. Sickly persons should court the sunshine as much as possible — sit in it. lie in it, luxuriate in it. It doesn't cost any thing, only appreciation. A room warmed neither by sun nor by ﬁre is unhealthy, and not fit for human habitation. It is a poor theory that sends men, women and children oﬂ’ into a cold room to sleep on healthy principles, when warmth has been excluded for a day or_week, or perhaps months. The change in the temperature of a room having both ﬂre and sunshine, after the sun goes dofwpt, is exceedingly marked. A perceptible chill is e . SPIRIT COMMUNICATION. —:o___ To F. W. EVANS: A full basket, when presented, gives pleasure to the one presenting it, and to the receiver more than he can express,—— hence all the baskets used in such a manner, would tend to harmonize a multitude, much larger than are assembled around, or in a so-called sacred ediﬁce, Where on a Sabbath Day, the so-called christian world assemble to offer prayers and praises, to a God they know but little of, strain- ing their every nerve to become popular in their utterances. Making long harangues of little import, more than to evoke the ridicule of men, who are good and great from principle, who prefer a respectful silence to the blarney of a proud and ostentatious priest, who seeks the ap- plause of men without a single aspiration to become approved of God and the “ Inm'slblcs.” James Lawrence, Cleveland, Ohio. March 3, 1873. I THE opinion is quite general that Thomas Paine was an atheist, but this extract from his last will seems to leave no room for doubt that, in spite of his skepticism on other points. he was a believer in God: “ Reposiiig conﬁdence in my Creator, God, and in no other Being, for I know of no other, nor believe in any other, I, Thomas Paine, of the city of New York, author of the work entitled ‘ Common Sense,‘ written in Philadelphia, in Jaiiii- ary, 1776, which awakened America to a Declara- tion of Independence on the 4th of July,” etc., etc. LT Communications in future, to be addressed, “THE SHAKER," Shakers, Albany 00., N. Y. § 0 7'" 0 0 “ '0 ‘*1 0 1!‘ ‘L o %T""§_ gt} ”§"r=*§' " "T if _,.Z §-E:C-_.'. 10?? ‘ I I r"’r—“"i" 2- _ W i‘““r“ "r"'r‘“'r*—‘r‘ ”*—T ‘ '‘‘l_"‘—‘-,‘ V I— ,' —' ' 1 F I I “There is nothing covered which shall not be revealed” Is now being fulﬁlled. The almost incredible revealments of “ Satan Men, who claim to speak from sorrowful ex- perience, and observations—fully establish- ing the scandalous fact, that worst prostitu- tion —- most outrageous abuse of reproductive powers —- of humanity — is perpetrated under sanction of law— cloaked under the sacred (?) ordinance of Matrimony. _j_.__¢;j.. As CHRISTIANITY is gradually compelled to give up civil government, so it will gradually be coin- pelled to give up associations with metaphysics, with long creeds, and with apostolic succession, and chorals and candles, and betake itself into the soul, and find its empire to be bounded by faith in Christ, and an ﬁpright life. In that day, and may it hasten its coming, all the hearts that love Christ and do the will of God will be one. David Swilng. THE expenses of States. counties, cities and towns in the Northern States, not represented by funded debts, have been estimated at $500,000,000. The increase of State debts on the war account was $123,000,000. The increase of city, town and county debts is estimated at $200,000,000. Total war ex- penses of the loyal States and the National Gov- ernment, $6.165,237,000. The estimated direct expenditures of the Con- federate States on account of the war were $2,000,- Aggregate expenses of the War to the country, North and South, $8,l65,237,000. The total receipts of all sources during the sec- ond year of the war were less than $42,000,000. The expenditures were $60,000,000 per month-at the rate of’ $700,000,000 a year. ._.__.__+_.____ QUESTIONS. As apeople, why do we shave — cut off our beards ? Why do the Chinese shave their heads, as they do their faces? Why do Chinese females cripple their feet, and some females their waists? Why does not Nature give up the struggle of centuries, and let Anglo-Saxon and Chinese men be born minus sur- plus hair, and their females be born with wasp- like waists, high heels, club-feet, and humps on their * * * * s, and on the back of their heads? Does nature expect her children to become so sane that they can leave off a bad habit, without drop- ping a good one to balance it—progression witli- out retrogressioii ‘E _ TRIBUTE. WEED. PARSONS & Co., PUBLISHING House, 39 & 41 Columbia St., Albany. Our Brother, Wm. Offord, was from England. where he was Master Printer and Methodist Min- ister. After going through the above named Printing House, he remarked, “ I have never seen an office where the system was so perfect, the order so complete." I indorse that opinion. F. W. Evans, in Society ” are fully sustained by VVomen and A .1
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ss0512
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 01 (January 1876)
Publisher: United Societies
Date: 1876-01-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY.—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I '9” “TI-IE ETERNAL RELINQUISI-IMENT OF ERROR.” vol. w: G- §.~..::.?..MAS» s SHAKERS, N. Y, JANUARY, 1876. SHAKER VILLAGE, N. H. g N. A. BRIGGS, PUBLISHER. {Na 1. 1876. .__0_. EZRA T. LEGGETT. LEss than one pulse the universe is beating, Less than one wave that breaks upon its shore, A hundred circling rounds of earth, repeating, The lights and shades that make life’s varied store: In days of long ago, an angel, sighing, The lives of nations, and of men did write; Their blood-stained ﬁelds, their martyred heroes dying, Their broken altars, and their reign of night. Not strange, the angel, from its golden pinions Shook earth’s dark dust, and soared to brighter spheres- Not strange its tidings, from earth’s dark dominions, Less oft were heard in gladness, than in tearsl One hundred years! how few of hearts, unbroken, That saw their light, and with their suns went down! How few of hopes, then born, t...
Show moreTHE SHAKER. OFFICIAL MONTHLY.—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I '9” “TI-IE ETERNAL RELINQUISI-IMENT OF ERROR.” vol. w: G- §.~..::.?..MAS» s SHAKERS, N. Y, JANUARY, 1876. SHAKER VILLAGE, N. H. g N. A. BRIGGS, PUBLISHER. {Na 1. 1876. .__0_. EZRA T. LEGGETT. LEss than one pulse the universe is beating, Less than one wave that breaks upon its shore, A hundred circling rounds of earth, repeating, The lights and shades that make life’s varied store: In days of long ago, an angel, sighing, The lives of nations, and of men did write; Their blood-stained ﬁelds, their martyred heroes dying, Their broken altars, and their reign of night. Not strange, the angel, from its golden pinions Shook earth’s dark dust, and soared to brighter spheres- Not strange its tidings, from earth’s dark dominions, Less oft were heard in gladness, than in tearsl One hundred years! how few of hearts, unbroken, That saw their light, and with their suns went down! How few of hopes, then born, that left a token, That life had conquered victory, or death a crown! Again, the angel, with a brighter pluming, Descends, as dew upon a thirsting world; And barren deserts smile, as gardens blooming, And Freedom’s banner is to man unfurled. Not to the cast Where Freedom’s sons were lying, Entombed by despots, in their country's grave; But with its sister s11n, the angel, ﬂying, The Promised Land seeks on the western wave. There hills and dales, witl1 life and love are bloom- ing, Where once was hidden nature’s solitude; Where night, as queen, with silence sat communing, And bashful stars the murky darkness wooed: There stranger nations coalesce, o’erﬂowing, The land where once b11t nature’s wild man trod; There stranger tongues together blend, upgoing, In thanks and praise, for Liberty, to God! Land of the peerless mountain, lake and river- Where all God’s sons and daughters dare be free! Where man hath covenant with God, forever, That there shall be the home of Liberty! There Freedom’s hosts are heart to heart replying, ' And echo gives the seas and mountains voice; May Freedom’s echoes, to the nations ﬂying, Rouse all earth’s slumbering millions, to rejoice! %———— HENRY VINCENT ON ELDER EVANS. .__o_ HENRY VINCENT tells us this story: “While Elder Frederic W. Evans was holding meetings in England in 1871, one of the Christian brethren became somewhat nervously excited over some of the theologi- cal views expressed by the good elder, and called out: ‘What did Jesus Christ come into this world for? I demand of you /what Jesus Christ came into this world for?’ El- der Frederic paused in his discourse, and slightly leaning forward to get abctter view of his assailant, spoke in his peculiar, clear voice: ‘My friend, Jesus Christ came into this world to teach such men as you are how to govern their tempers.’ ” EVERYDAY RELIGION. .:0—— ASCENATH C. STICKNEY. THIS is the great necessity of the present age—the one thing needful to develop the Christian man or woman into that noble type of godliness, which characterized our Lord and Savior. Christianity, in its perfection, is unlimited in character, and can never be conﬁned to theories, creeds, nor cramped within the precincts of costly churches. The present state of society demands that now, more than ever, religion be available on every day of the week; that it enter every avenue of intelligence, and penetrate every by—way of civilized life every day. ’ The “Divine” needs it outside of the pulpit; the editor requires it in his sanctum, that, by its inﬂuence, his sentiments may go forth to the public, imbued with those ele- ments of divine wisdom which tend to ele- vate as well as enlighten. The merchant wants it to preside in his “counting—roo1n ” over his gains and losses. The teacher should seek it for a monitor in his school, where a paciﬁc inﬂuence is so requisite for harmonizing those restless, miniature worlds called pupils. The doctor, the farmer, the parent, the citizen, all need this universal panacea, for the varied ills emanating from low unspiritual conditions. The Shakers, as individuals and as a body, need it, and should have it, regardless of an inherent love of ease, of selﬁsh gain, or any worldly considerations. Finally, the whole world suffers for a re- ligious life and education, broad enough to mantle every day of the Week, as completely as the new-fallen snow mantles the hills and dales of our own country in winter. As the new year advances, then, my friends, let us make individual efforts to se- cure this blessing to our various homes. “EVERY-DAY RELIGION” can be truthfully recommended as a “new thing under the sun,” and worth more than many ‘inventions for getting gain. It aids labor, increases soul—wealth, and promotes health of body and mind. Therefore, let us resolve that religion, as a mere fact, shall no longer reside alone in church, nor ﬁnd expression only in pulpit oratory; but that, henceforth, its theories be reduced to practice, and its most difficult problems illustrated by faithfulness in per- forming the varied duties of life, whether domestic, social or religious. In conclusion, let us endeavor to buy and sell, speak and act, think and live, accord- ing to its dictates for one year; and we may anticipate a near millennium for this crime- laden, sin-stricken world, and a rapid ad- vance toward that one condition so much desired, namely, happiness. __R_¢_.__..__ SCIENCE AND RELIGION. :0_.. WM. H. BUSSELL. SCIENCE, in its completest sense, is the knowledge possessed by the Divine Being, which, of course, must be universal. As applied to human beings, it is that which leads to an acquaintance with Deity. What are the various classiﬁcations of so-called natural science? Geology, mineralogy, chemistry, botany, astronomy and zoology, but so many different ﬁelds in which God displays his own handiwork. One cannot intelligently and thoroughly study these, without attaining the conviction that they give evidence of an intelligence, power and skill immeasurably surpassing those of man; and whether, like Tyndall, he supposes the power and intelligence to reside within what he calls nature, or, with others, to be outside of it, yet to him there is a marvel- ous revelation of the supreme life. Chemical analysis discloses to him the processes of creation to a certain extent; geology and mineralogy exhibit the creative power combining the elements, on a far grander scale; botany, displaying varied forms of beauty and splendor, evinces a yet higher degree of intelligence; astronomy, if it does not exhibit inﬁnity itself in the countless wo_rlds it brings to view, yet, like that, gives to the soul the most exalted sen- sations as it contemplates the scene before it; zoology brings him a step, and a long step farther toward the Divine existence. What multitudes of living beings does he behold in air, earth and ocean! How they conﬁrm, by their ceaseless activity, the words of Jesus: “My Father works hith- ertol” It is not a presumptuous conjecture to say of the inﬁnite life, that it never rests. It goes on forever in its work, producing grade after grade of varied existence, from that which requires the aid of the microscope to discover it, up through the creeping, walk- ing, swimming, ﬂying beings to man, savage, barbarous, intellectual and spiritual of the material spheres, and hence on to man im- mortal and angelic in the celestial worlds. 2 Science, in its most comprehensive sense, lays open, by degrees, all truths to the human mind; but these all, even the minutest, cen- ter in the Divine existence. They reveal him to us, not each to the same extent, but yet the revelation is genuine and divine. VVhy, then, the useless and absurd distinc- tion of sacred and profane, applied to dif- ferent things that lead us to the knowledge of God? Is any thing profane but that which is perverted from its original purpose by human beings? “God is in history” is language used by the celebrated historian, D’Aubigné, and justly so. God has led the whole human family all the way from the commencement of its existence, just as care- fully, and by means of as many of his attend- ing angels as he did the Israelites from Egypt to the promised land. All history, whether that commonly called profane, or that of the Bible—to which we are accustomed to ap- ply the term sacred—shows the divinely- guiding hand. All that is worthy the name of science is sacred, and should be so re- garded. That which treats of the Divine life, as manifested in the insect world, may be of a different grade, from that which dis- courses of suns and planets, or treats of the human mind in its intellectual, moral and spiritual aspects, yet really they are all one. Wlaen we attain to any degree of the knowl- edge of God, by means of what is commonly called natural science, or by intellectual and moral science, there is as really a revelation as though an angel from the highest heaven conveyed to us the information, or the inﬁ- nite spirit had imparted it to us. The dif- ference is only in the manner of obtaining it. The inspirations that diffuse through the human soul the life of divine love, may come to it through various mediums, yet are they all divine inspirations, communicating to it the knowledge of the divine life, and preparing it for its upward course to the realms of immortality. ....__._.__§_.__:.. REVIVALS. _0__ HENRY C. BLINN. “GET the revival down,” seems to be a very appropriate form of advice, for those who are looking forward for a renewal of the pentecostal spirit, which is said to be so greatly needed in our favored land of civil and religious liberty. Get the revival down into the heart, that it may work for the puri- ﬁcation of both body and soul. A general impression pervades the com- munity, that the coming winter is to be peculiarly propitious in aiding the prepara- tory work, or, may be, in blessing us with the outpouring of a wonderful spiritual min- istration. Some of the teachers even in our own church have been anticipating, for some time past, the consummation of a revival that would equal, if not exceed, in the area of its operations, a larger section of country than did the revival of the war spirit during the “great rebellion.” Very few would presume to say that the renewal of promises and pledges, that the awakening .into a deeper conviction for THE SHAKER. truthfulness and honesty, was not needed, and certainly these should be the fruits of a religious revival. Get the revival down into the very springs of life, and help to baptize ourselves into an element that will not only wash externally, but will, as well, burn up all ﬁlthiness of the ﬂesh and of the mind. The good old prophet has said that “the knowledge of the Lord will cover the land as the waters cover the sea.” All hail to the dawn of this glorious day, when a revival of intelligence, of reason, of faith and good works shall be among us, and all in harmony with the gov- ernment of Christ’s kingdom, to which there is to be no end. God makes the revival. Through His grace and the powerful operations of His spirit ,only, will any good be accomplished; but, with all this, God depends upon living, active and earnest agents to vivify his work among men. To the people of God-— spiritually dead or dying— a revival has a deep signiﬁcance. Indeed, a revival of the spirit of religious. interest should be hailed with more joy than a revival in trade, or a gala day of en- joyments. It is the life element of any or- der of people, professors or non-professors, and is essential, even, to the happiness of the individual. Our Shaker order dates its origin to the outpouring of the spirit of God; and for its establishment and its con- tinuance in this country, we are indebted to those peculiar seasons which are termed re- ligious revivals. . mm THE QUESTION AND THE ANSWER. AMANDA M. KENISTONE. WHEN strangers to our faith and life Within our home appear, In answer to their questionings, The truth we would make clear. They ask, “ what unseen power attracts And holds in its embrace, So many young, aspiring minds, In this secluded place? ” “ Is it a. cherished love of home — The strength of friendships chain? The wreath that true affection weaves, For which you here remain? Or have the teachings of your friends So closely twined your heart, That conscience-smitten you would be, Should you from them depart?” “And do you never turn, to seek A part in pleasure’s strife? Aspire you not to joys, and loves Unknown to Shaker life? As veiled in mystery you seem, Quite happy, yet at rest; 4 Can you unfold the faith and power Which mind and soul have blest? " A reason of the faith and hope By'which we daily live, We render cheerfully to those Who listening ear will give. Not bound by dogma —barred by creed —- Nor held by force of law; The truth hath met our spirit’s need, From its pure fount we draw. Surroundings of external caste, However grand or high, The longings of the inner soul, Can never satisfy. ’Tis true, that love of home and friends, Has power the heart to bind; But what can meet the ﬂowings Of active, reasoning minds? ’Tis truth in its simplicity, Exempliﬁed on earth, And purity of life, unfolds The germs of angel birth. VVhen these are quiekened in the soul, That “ ever aching void,” Which worldly pleasure never ﬁlls, Finds blessings unalloyed. Then faith, with reason is combined Cause and effect to trace: To learn the laws that God designed, Should happify the race. - We see that earthly wealth amassed, And learning’s garnered sheaves, Unless by wisdom’s hand dispensed, The soul still yearning, leaves. True happiness is what we seek; This virtue only yields; We tread the shining way she marks, And love her verdant ﬁelds. Gay fashion’s giddy throng we leave —- Who triﬂe life away; For hours of bliss, an age of pain Her forfeiture repay. The Christian’s part we nobly take, And with the ransomed few, We boldly vindicate, the truth That forms all things anew — The virgin principle uphold That Jesus Christ revealed; This basis of a perfect life, His glorious mission sealed. Though many sects that ﬁll the land, The Christian title claim, And rear their gorgeous temples high, In honor of the name; Yet cant, and mockery within, ' And loftiness of mien, Fail to express the life, that crowned, The lowly Nazarene. From purity, true pleasure springs; And peace, with love combined, Have power to captivate the soul, And earthly passions bind. Where living faith and works agree, And souls in good abound -— A home, from strife and discord free, With truest friends we’ve found. We hold our union to this band, By deeds of righteousness; And as our spirit powers expand, In light and truth progress. Though many fail to comprehend The truth that makes us free, We claim the boon of lasting peace, And heavenly liberty. SOCIOLOGY. ._0_ OLIVER C. HAMPTON. MAN is evidently built on a sliding scale of 7-elatirve perfections. His lower conditions, contrasted with those higher, of which he is capable, may be called evil for want of a better term. Experience and observation, as well as his past history, prove him capa- ble of progression and gradual but constant improvement, both when viewed in vast pro- portions as nations, peoples, or our entire world, in its movement in cycles of immense duration; also in regard to individual men, through the experience of a few fugitive years. Man’s loves, in his lower rudimental conditions, are largely lusts, having for their object his individual selﬁsh gratiﬁcation. Yet the law of eternal progression which runs through the universe, gradually im- proves his conditions, making man less sin- ister and more generous and benevolent, pure and sincere, until he occupies a serene home among the archangels. At least this is in- evitably inferred from the fertile span of ex- istenee furnished us for observation here on the earth. This law of eternal progression is God-given, for man cannot revoke it by any act or incantation, though he may op- pose his motion skyward, and even delay his sublime apotheosis for many long years. The more he expands toward higher regions of perfection, the nearer he approaches his fel- low man in love and sympathy, until so far developed as to be prepared for acom7n2mity Z{7"e. Indeed, along the whole, otherwise gloomy path of human experience, or as far back as we have any history, a few speci- mens of highly progressed humanity have appeared from age to age, to light the gloom of the dead centuries, and point to higher glories and sublimer possibilities. These have apprehended and practically developed, in a gradual manner, some of the more pal- pable facts, principles and truths of sociology. But what an immense ﬁeld of discovery yet remains to be explored in this direction. One curious coincidence connected with so- ciology is the fact that, so far as we know, every system of society or community which has had any practical success, has had to accept of celibacy as one of the most im- portant, if not the most important, plank in its platform of primal principles. My sub- ject might rcceive a_eurious and ingenious as well as true and valuable exegesis right here, highly'favorable to the doctrine of celibacy and sexual purity, but, having caught bu.t a glimpse of this bright and magniﬁcent thought, I will leave it to the elaboration of those who have traced its logical sequences farther than I have. In reﬂecting upon man’s nature in connection with the subject of sociology, I am of opinion that all men have, or ought to have, perfect, unrestrained freedom of will and choice as to what kind ‘of li.fe they shall live, so long as such freedom and exercise thereof does not interfere with the enjoy- ment of the same freedom of choice, rights and pmlvrilegos of others. That all men are posi- tively equal, under precisely the same cir- cumstances, in rigltts and prt"v2'.le_r/es, to all in- tents and purposes. until they infringe on those of others; and even then, so soon as by warrantable restraint they can be induced always to respect the rights and immunities of their fellow men and women, they should come into possession of inherent rights. If the above postulates are true, the next in- quiry would naturally be, what is the best mode of conducting the polity of a commu- nity? that is, the several details of its differ- ent departments? In the ﬁrst place it appears self—evident to me, that just so much dictation and govern- ment should be resorted to as to secure the above—named immunities, ete., a11d posi- tively no more. Any thing more than this does not deserve the name of legitimate and proper government, but of usurpation, which is itself an infringement upon the rights of _ others, and no more justiﬁable in an execu- tive oﬂicer than in any other individual. Then if executive administrators of the government of a community can so econo- mize the details of administration as never THE SHAKER. to transcend the limits here prescribed, it would appear, surely, to shut off all the friction among the elements of community that could come in through the avenue of its administration, and this will be very no- ticeable and important if it should happily ever be reached; for men, being under the same circumstances, equal in rights and privileges, though not in talents, powers and abilities, feel very keenly any infringement of this law of equality, and can never do other- wise. This unwillingness to be unright- eously and unjustly treated can never be overcome. It is an irresistible, eternal law, inexorable in its demands, the failure to satisfy which, must inevitably produce eter- nal antagonism. Again, for the stability and smooth run- ning of a community, it seems to me that some method must be pursued in its modus operandi by which every individual must stand, not indirectly, by implication, but directly by immediate aﬂirmation, self—com— ~mitted to its general interests and behests, and to all of its important movements and business. Without this desideratum, in vain shall we try to secure the hearty co- operation of the members in any enterprise small or great we may undertake. I have here written my views on the subject of sociology, as applicable to a successful com- munity, and I am absolutely _sure this sub- ject needs ventilation, I would like to see THE SHAKER become a medium for the trans- mission of all kinds of useful knowledge adapted to its ﬁeld, in all directions calcu- lated to beneﬁt humanity, mentally, pl1ysi— ologically, spiritually, scientiﬁcally, tempor- ally and eternally. ____,_____ THE BRIGHT SIDE OF SORROW. _O_ SARAH ANN NEAL. IT is a fact, however strange, that in nearly all human life there is an inclination to look on the darker side of the human heart, brood over its trials, and to live in realms where despondency is germinated, permitted to grow and thrive, at the expense of the higher, brighter and most cultivated elements of our organization. But those whose interior be- ings have been lighted by the teachings of Christ’s life have no occasion to despond, but are led to “look up through the clouds” and behold the “far brighter day,” replete with beams of a heavenly light, that are never succeeded by darkening night. It has been wisely said, “ every Christian sor- row is the harbinger of a new—born joy,” and truly so; for sorrow, born of earnest endeavors for the right, is soul—elevating, and to be enjoyed, rather than endured, for its beneﬁcent gains; but to obtain and en- joy these gains necessitates the practical exereise of Christ—principles—-a sorrowing unto participation of joy in the heavenly. Christ suffered, sorrowed, and those who would be his disciples and follow him “wl1itl1ersoever he goeth,” will joyfully sor- row too. Liberty waved her gilded pinio11s over him who was “tempted in all points, yet without sin; ” and this same signal vic- tory and freedom from the erring nature of 3 humanity await all, who, like our Christian pattern, earnestly, patiently, hopefully work. Such souls are the embodiment of a hope which creates holier aspirations, wakens noblcr activity, and causes the soul to rise above the land of shadows into that world of radiant beauty, where all life is inspired l)y heavenly light and love. Despondency is very unlike Christian sorrow; is the fruit of spiritual indolence, whose tendency is to detract to greater gloom, and all for the want of development in spiritual reﬁnement, through angel purity. While we would eradicate from society all despondency, we would cherish godly sorrow as the harbinger of soul-progress; for the truest feelings of the heart are borne upward —homeward— through the corridors of sorrow to the home of the eternal; and thence, with energies renewed, returning to the pilgrim, who is thereby better ﬁtted for the sterner, ﬁercer conﬂicts. But the joy of the real Christian is in that beacon-light of hope, pointing to the end of life’s turmoils, and revealing eternal day replete with sweet soul—rest, and the wreath, made of the laurels of victory, achieved through the sorrowful labors of Christian pilgrimage. nothing conduces more to health, happiness and real spiritual growth than exercise of both body and soul in all innocent activity. Creation never rests, only as continual growth and change produce rest. Beautiful hu- manity, like the luscious fruits and-brilliant ﬂowers, is one of the higher productions of this ever—creating fountain. Let us remen1— ber that our humanity is capable of large development, increasing use and beauty, earthly and heavenly; and those whose lives have felt the baptism of Christ, realize that, while they live, work, and sorrow for the good, the better and best are just beyond. _—.—.4-mm REWARD OF LIFE. ELIZABETH II. VVEBSTER. “Blessed are they that do His commandments that they may have the right to the tree of life.” John while “in the spirit” on Patmos. “ Blessed, or happy and spiritually pros- pered, are those who keep the commandments of Jesus,” not merely the code of laws, given to the early Law—giver, but the “ new com- mandment,” which surpasses them all in that it comprehends the whole, with greater reaches of love, unity and unselﬁshness. “ The law was a school-master to bring them to Christ ;” and by obeying the former they gained the power to fulﬁll the still higher requirements of the latter. By “ denying self,” they learn to love the neighbor so well that they can “ sing joyfully the song of Moses,” “ with the Spirit and the understand- ing,” and the still sweeter song of the Lamb, or the C/hrist—spirit. They are to “ have right to the tree of life,” because “ they are Worthy,” as the Revelator says of those “ who enter into the Holy City through the gates ” of confession, justice, con- secration and purity. _ But what is this tree of life, to which they have right, which “bears twelve kinds of fruit ‘.7 ” Is it not something of which they may partake continually, as there is a constant succession of fruits, which will afford them cheer, strength, all needful sustentation, and keep them in life and vigor? It is a tree of life, not of death. So much so, that those who have not, by obedience to these physical and spiritual laws, gained a right to the fruit, may still ﬁnd beneﬁt and healing, even from its “leaves,” or the less concentrated nutri- Life is a labor, and ’ 4: ment of the fruit. If they cannot, by obedi- ence to the whole law, become“ every whit whole,” body and spirit, they may ﬁnd a heal- ing principle, even in the leaves, or scattering truths, eliminated by the growth of these germ principles. ..___.?+_._._:. A PROPHECY. WATSON (ANDREWS. THE pentecostal wave, many fold redoubled, shall again descend and sweep witlI giant force throughout the world. No sect, party, scheme nor combinations will avail to quench its ﬁres, nor turn its resistless tide one tittle from its course; but onward, ever onward, o’er thrones and kingdoms it shall roll, when wrong of every name and nature—princely, priestly and pecuniary — shall be swept from the earth. Other Pauls and Peters shall arise on whom the cloven tongues of ﬁre will again descend, and burning words in thunder tones shall leap from off their glow- ing altars, and set a waking world on ﬁre! Repentant cries shall break the midnight gloom, and tears like rain-drops lay the rising dust. Oh God! be mine so to live now, that love and not repentance shall then melt my soul to tears. THE SHAKER. Month1y-60 cents per annum. A DUAL ADVOCATE OF CHRIST PRINCIPLES. THE SHAKER TO ITS READERS- GREETING. __..0___ WITH hopeful and happy greetings to universal humanity, THE SHAKER en- ters upon its sixth annual volume. Though returning to its original title, it would be understood to amplify rather than detract dual principles, in all things which the name S/taker and S/za/ceress could imply. Advo- cating truths which have their founda- tion in the belief of God’s duality and the duality of Christ, THE SHAKER will illustrate the fruits of such belief by the presentation to the world of a brotherhood and sisterhood in Christ, where impartiality of rights is fully prevailing—-in a perfected Shaker or- ganization. The present management take this early opportunity of bestowing unquali- ﬁed approval and commendation upon their earnest and faithful predecessors, who have been so long and favorably known Within and without “ the house- hold of faith,” as unflinching fees of er- ror, and advocates of all that is pure and good; who have so unselﬁshly labored for our little Monthly, that they have neglected duties demanded of them by the model organizations at whose heads they preside. Thanking them iI1 be- half of humanity, we believe “all the people will say, amen!” Elder F. W. EVANS assumed control of THE SHAKER at “a time which tried our souls” as by fire, and now that he feels the autumn of his life more real than ever, it seems happily opportune that we re- lieve him —— than whom none could be THE SHAKER. more loving, fatherly, nor more practi- cally Christian. We crave his mantle. In the immediate future THE SHAKER will be conducted in behalf of the United Societies by G. A. Lomas, as Editor, and N. A. Briggs as Publisher. * OUR STANDARD BEARER. __0__ FRIENDS, of whatever name, sect, sex, color or condition, “lend us a hearing?’ Christ having laid the grandest of foundations, we purpose standing thereon; thence we will move more heavenward, less earthward, and thence lift our Standard upon whose folds is inscribed an undying opposition to the popular inclination——secession from Christ-practices for selﬁsh p11rposes— against which inclination the Christ- life enters a continual and righteous protest. On our Stamlarcl we would represent the principles of Jesus “ lifted. up,” hoping to draw the attention, at least, of “all men and women unto‘ them.” Nor would we be chargeable with faults of commission nor omission. If our Standard invites to any thing which ﬁnds no relation to the Cl1rist- life, we will reject it as soon as discov- ered; and if we fail to append sufficient cross, self—denial, or progress unto in- creasing salvation, we are open to such conviction, and will immediately make the addenda. We have risen in love with the life of Christ-—it is our crite- rion—-and THE SHAKER is our bearer of “ glad tidings of great joy.” In all our theological reasoning we shall urge the beauties of the Christ-life; and the power that proceeds from true holiness will be the force with which we will attract, invite and convert the world! It will readily be admitted that THE SHAKER is pre—eminent as a periodical in its peculiar ﬁeld, towering “above all the surrounding hills” of journal- ism, in its testimony of 7'adz'caZ Chris- tianity. This testimony condemns no good thing of nature, but presents, as superlatively spiritual and Christ-like, the following general principles: A VIRGIN LIFE, as opposed to all ﬂeshly lusts. It accepts the whole COMMUNAL system of the church of pentecost— the model church—— adding thereto the grand feature of 0-rgamlmtrzfon for both sexes. PEACE of household and nation is equally advocated by it. It teaches the efficacy of CoNrEss1oN, and the eternal relinquishment of error, and to keep unspotted from the World, by a clean separation of its Church from all State politics a11d governmental policy. Until there shall appear a publication demanding a purer life than THE SHAKER advocates, more peace, more “ all things in common,” less rich and less poor, and a higher degree of un- spottedness from all worldly lusts, BRETHREN, SIsTERs, be proud of and work for our Standcwd Bearer. Send it your best thoughts on religion and sci- ence generally, on philosop 1y, physiol- ogy, on cooking and all domestic duties; on farming, gardening, building, me- chanical improvements and moral tru- isms. Illustrate more fully our social life as it is, or should be ; sing blessed songs, and proclaim our terrestrial and eternal advantages in gospel life. Let us tell the whole world from what we are saved, and how ardent we are to save others. Criticise us keenly and as kindly. We believe in the ushering in of a brighter day. We /mow the gos- pel in its full presentation “is sure recompense for all we’ve left behind,” and we mean to use it in endeavoring to answer “WHAT Is TRUTH?” Gospel friends, take heart! “There’s a light about to beam, “ There’s a midnight darkness changing into gray; “Aid its dawning, tongue and pen ; “Aid it, hopes of honest men (and women), “ Aid it paper, aid it type, “ Aid it for the hour is ripe, “ And. our earnest must not slacken into play.” * TRIBUTE AND CRITICISM. #0.. T. L. Harris says : “ The dear and worthy Shakers have seen it (1) ; they have taken into their hearts the fact that scortation is a serpent that stings even to the second death, and that social antagon- ism is the result of disorderly sex-relation. They have based a system on the negation of sex (2), and the annihilation of individual interest. Their chastity has been denied by the vile, and their sincerity and honesty doubted by religionists; but upon a ground hedged in by the necessary limita- tions of their theory, who shall dare say that their work has not (3) been faithful and praiseworthy? Yet starved hearts and lonely lives, aifectional want in the midst of material plenty, stamp their system on the positive ground, a failure (4) 1 ” (1) The author of the above refers, ﬁrst, to solidarity—a consolidation of interests—— and we have seen it and practiced it, moder- ately successful, fora century! and we be- lieve “ scortation ”-— lewdness——to be fully as effective as he strongly puts it. (2) “ Ne- gation of sex! ” Never. We fully acknowl- edge the order and rights of sex. ‘We make one pay tribute to the other in all that con- cerns Christian life. There are those yet living who believe the Shakers hate each other as sexes; never speak to one another, eat apart and sleep in separate houses. \Vc have yet to see, outside of Shakerdom, the manifestation of Christian love among the sexes, free from scortation, as maybe daily witnessed in Shaker societies, where the gos- pel is kept alive in the soul. A greater free- dom in love, and with equal purity, we chal- lenge the whole world to present. The per- fect tense (3) “has,” might, with equal pro- priety, be supplanted by the present tense C 6 £8.37 There may be “ starved hearts, lonely lives and aifectional want,” but neither of these are found in a living Shaker. Neither spiritual nor material poverty come in at our doors, while we are exercised in the simplest Shakerism; and, hence, no love needs ﬂy from our windows. We admit that our system is not yet per- fectly practiced, neither socially nor in the “annihilation of individual interests,” etc. ; but, while “we will not tarry by the way,” we wish T. L. Harris, who has been trying so many years, or some one else, would suc- ceed in establishing an improvement on Shaker societies, where there were less “starved hearts” and just as little or less “ scortation ;” less “lonely lives” and more spiritual protection; much less “ affectional want ” and more “material abundance,” ac- companied by as many or more angel breth- ren and sisters! Truly, we feel our leanness, but not by comparison with any thing on the earth as yet; and until some better way is established that will make better Christians of carnal men and women than our system proposes, we should be permitted — knowing no such word as (4) “fz.u'lm'e”—— to rejoice that “the gospel is full recompense for all we’ve left behind.” * THE SHAKER. LOST OPPORTUNITIES. __0_. THAT the first mission of the Christ was of an entirely missionary character, while the second was to be solely devoted to organiza- tion, are ideas of too general acceptation by BELIEVERS, but they are incorrect. They have been the causes of many lost opportuni- ties for human salvation. We are living il- lustrations of the fact, that the sexes can live on earth in all purity, reﬂecting the type of the heavenly model; we have evidenced to the world the possibility and Christian necessity of establishing, on a durable basis, a pentecostal commune, wherein we can rea- lize how good it is for Christians to dwell together in unity; and are led by the spirit to confess our sins, and to urge our souls into a living repentance therefrom. We realize, through our temporal and spiritual blessings, that the gospel is very good to us; and we may be, through this realization, fostering a selﬁshness that loses to us oppor- tunities of telling the good news: “W110- SOEVER WILL, LET THEM coME! ” The second advent of Christ teaches evangelism, even at much expense to us; for, if the gos- pel is so good to us, is it not our duty to use and to make every opportunity serviceable in spreading the gospel? We have been “watchino* D, and waiting, and praying in earnest,” that the heavens. would do something for us, and without any further expense to us; and we have found that the evangelism that has cost so little, true to the philosophy of cause and effect, has been equally valuable in its results. The heavens are undoubtedly “ waiting in earn- est ” for us to lose no more opportunities for saving souls and blessing the Cause. One of “the wise men of the East ” sends us a timely warning, in this number of THE SHAKER, to be on the alert during the season of revivals which is apparently approaching, and to cast in our nets. Bear in mind that a people possessing so many waves of pente- costal inﬂuence to baptize souls with, we, as Shakers, have been to the least expense in evangelism of any church in our own or any other land. We know of a people less than one-tenth our number and ability, who, in one line of evangelization, as seems to them good, spend annually more than double the cost of our MONTHLY for a twelve-month’, and for which they desire and receive only spiritual returns. One family of our ORDER, which has expended most in the diffusion of our gospel principles, testiﬁes that every dol- lar and exertion have been more than re- turned. Others, individuals. assert their willingness to give one meal daily; to do with less in several respects, if necessity re- quires, so that the gospel eagle may continue to ﬂy. Our time and ability, that may be requisite, are given; nevertheless, relying on the generosity of brethren at home, abroad, and “those not of our fold as yet,” we be- lieve we shall be substantially paid. Let us all have suﬂicient faith in God, and love for humanity, to spend and be spent for the Cause. We will, undoubtedly, receive help from those “without,” who would be num- bered with those “ within.” But let us ﬁrst show all humanitarians that we have a con- ﬁdence in the truths we preach, equal to our last dollar and exertion, and as God liveth there willbe no more lost opportunities, and the returns from every eﬁ"ort will be manifolcl. * TRUST. _.on ELIZABETH B. HARRISON. LIFE seems to be a matter of continual trust— we constantly trust, and are trusted. We are taught to put our trust in God, and truly, we need no other reminders of this necessity, than the ordinary affairs of life. We neeclfully and thankfully trust one another, and are ever most grateful, when we know that our trust has not been mis- placed. We have, by the provisions of the gospel, been placed in trust of large temporal possessions; and if we abuse our trust, we shall be recompensed by an equal feeling of want. There are many effects of mistrust, that will need the correction of the spiritual world. Thank God, I know how to trust my Ministry, Elders, Brethren and Sisters — those in temporal care, and those bearing spiritual burdens. Those who are trusted in largest conﬁdence, will not so easily betray trust, as when suspected. The greatest trust committed to any, is the pure gospel of Christ, and being placed in this trust, even so would I live, not as pleasing self, but God who trusts, yet will try all our hearts. LIGHT. 20.... MARIA WITHAM. As gentle ﬂowers inhale the dew, So thirsts my soul for light; Each day supplies my wants anew, While e‘er I walk aright. And in Christ's gospel there is power To set my spirit free; Its light will lead me, every hour, “ Nearer, my God to thee! ” It ﬁlls me with that perfect peace - Gives me a lowly mind; By it, I learned that sovereign grace, My soul sought long to ﬁnd. _.?__+_m. GOLDEN SAYINGS. :0: “SEE! I HAVE CULLED THE FLOWERS THAT PROMISED BEs'r.” ONE of the best “ confessions of faith ” ever devised, is a straightforward, useful, cheery, consistent Chris- tian life, seven days in the week. . . . . I would not give much for your religion unless it can be seen. Lamps do not talk, but they do shine. A light-house sounds no drum, it beats no gong, and yet, far over the waters, its friendly spark is seen by the mariner. So let your actions shine out your religion. Let the main sermons of your life be illustrated by your conduct, and it shall not fail to be illustrious. ....Character is an eternal temple that each one begins to rear, yet death only can complete. The ﬁner the architecture, the more ﬁt for the indwelling of angels. . . .. In deciding questions of truth and duty, re- member that the wrong side has a crafty and power- ful advocate in your own heart. . .. “ None Were born to command the Golden Rule; but all to obey it.” —S. A. Neal. The principles of godliness are as old as time, and new as the moment. — I lricl. ‘ to leave his pagan home? PHYSIOLOGICAL. DANIEIIOIIIASER. .0. HUMAN SOCIETY, No 1. LOOKING over the surface of modern civili- zation, we see that almost every thing is in motion, and that which will not move is left behind, and speedily becomes obsolete. I11 mechanical matters the displays of adap- tations are wonderful. On the one hand there are manifestations of herculean power; on the other, microscopical delicacy of exe- cution. Astronomy, soaring aloft, outstrips her old friend astrology, and actually fore- tells future events. Chemistry no longer conﬁnes herself to inorganic matter, but has taken possession of a whole kingdom of vital forces, and has already advanced to, and is now ready, to introduce us to a world of invisible, and, I may almost say, Omnipotent forces. Physiology, akin to chemistry, treads also on the conﬁnes of spirit life, teaching that obedience to her laws, forms, or mal—forms, civilizations; and that our social standing, intellectual pro- gress, our religious conditions and elevation, must be predicated upon her. Disobedience to physiological law brings upon us bodily disease, early death, distress of mind, do- mestic distractions, social broils and na- tional convulsions, and associates us with Egypt-loving Jews and with the giant sin- ners of the antediluvian world. History informs us of the rise of nations and the fall of empires. The rise of a people and their ruin, is but a chapter in physiology. One of the caliphs remarked: “As long as you stick to your plain way of living, you will prosper.” In other words, obedience to physiological law is insepara- bly connected with individual integrity, moral and national power. His people did 11ot stick to their plain way of living; the consequence is, that, at this hour, they are a contemptibloi’ nation, and, had it not been for the interference of two powerful neigh- bors, history would have written ere now, “ The Saracenic empire is no more.” The foundations of morals, social life, peace, health and heaven, must ever rest upon physiology. It is the ground on which J acob’s ladder stands——the medium by which pure intelligences can reach us with heavenly gifts, and bear joyful tidings back to spirit friends. Turning to sacred history, we ﬁnd that the ﬁrst sin was an act of sensuality. Trac- ing the consequences down through antedi— luvian times, we read that it was disobedi- ence, ﬁrst, to physiological law, and then to moral law, which brought the ﬂood, a catas- trophe second only to the entire destruction of our planet. Again, we read that it was ol>ecl2',ence to physiological law which saved Noah and his family. It was said of him, “that he was perfect ” in generating Shem, Ham and J apheth, while those around him were disorderly. After the ﬂood, for what reason was the father of the faithful called Was it not that physiological law, and those that rest upon 6 it, might be observed? For what end were _ all the wonders in Egypt performed, and why (lid Sinai shake, but that physiological and moral law might be unshaken? Why did the Israelites forsake the worship of the true and living God for gods of wood and stone; ‘was it not that they might give li- cense to their appetites, and eat, drink and procreate without restraint? Why was it that the God of their fathers threw them off, and left them a reproach before all na- tions? Because they ﬁrst violated physiologi- cal law, and then they violated every other law. Why are heathens, heathens? Be- cause they have no respect for physiological law. Are there any heathens in Christian countries, so called? Those who have no respect for physiological law, whatever guise they may assume, are heathens; and, being wrong in their outer life, how can they be right in their inner? Why did the Divine man Jesus —the father of the new creation, the captain and pattern of the higher life —— solemnly declare that the physiological, the moral, the Sabbatical, the ﬁnancial, the sanitary, and the other laws given through Moses, should not pass till all should be ful- ﬁlled? Because he knew that the people of the better day, who would live his life, would keep them every jot, not by constraint, but willingly. * * * FULL and careful analysis of the Tomato fruit, recently made, explodes the growing idea, that it develops, if it does not produce cancer. Packed in cans, it is not so wholesome as in earthen or glass: but it is wholesome, in any form, unless doetored ex- tensively by the cooks. * * * Colds: Many colds, and extremely bad coughs, originate from so bundling the throat that a perspira- tion is created, opening the pores, which come in - contact with the cold air. Better leave the throat only covered by a loose collar, excepting when going out in the wind or cold; then be particular not to dress the throat so warmly as to perspire. Be fully as particular, about not warming up too quickly after being very cold, as about wrapping up when ready to go out in the cold. Avoid excessive use of grease, and keep the bowels regular. * * * Americans are gradually waking up to the fact that oatmeal is by no means an unimportant arti- cle of diet. As a food, the merits of which have stood the test of centuries, and which is designed to promote the sanitary condition of the nation by lay- ing the foundation for more ready and vigorous framers for the coming generation, let us regard its general adoption as an article of diet as nothing short of a national good. Its phosphorescent qualities act as a general and healthful impulse to the brain, and on no other food can one endure so great or so pro- longed mental labor as on oatmeal porridge. Prop- erly cooked. it is not only a most healthful and nutri- tious food, b11t it is fully attested by its wonderfully rapid adoption as a popular diet by the very fastidi- ous palates of our American people. —Amcr1‘,can TVorI:'ing People. * * * The Boston Journal of Chemistry regrets that the millers use all their ﬁnest, soundest wheat for ﬁne ﬂour, and the poorest for graham or brown bread, a general name given to mixtures of bran and spoiled ﬂour. “What we need is good, sweet, whole wheat ﬂour, ﬁnely ground and put up securely for family use, and any W'estern miller who will give his earnest attention to furnishing such ﬂour will realize a fortune speedily; securing the most nutritive prin« ciples the Creator has stored up for man‘s food.” * * * Supposing your age to be ﬁfteen, or there- abouts: You have 200 bones and 500 muscles; your blood weighs twenty-ﬁve pounds, your heart is ﬁve inches in length and three inches in diameter, it beats seventy times per minute, 4,200 times per hour, THE, SHAKER. 100,800 times per day, and 36,792,000 times per year. At each beat a little over two ounces of blood is thrown out of it; and each day it receives and dis- charges about seven tons of that wonderful ﬂuid. Your lungs will contain a gallon of air, and you inhale 24,000 gallons per day. The aggregate surface of the air-cells of your lungs, supposing them to be spread out, exceeds 20,000 square inches. The weight of your brain is three pounds; when you are a man it will weigh about eight ounces more. Your nerves exceed 10,000,000 in number. Your skin is composed of three layers, and varies from one-fourth to one—eighth of an inch in thick- noss. The area of your skin is about 1,700 square inches. Each square inch contains about 2,500 sweat- ing tubes or perspiratory pores, each of which may be likened to a little drain tile one-fourth of an inch long, making an aggregate length of the entire sur- face of your body of 88,541 feet, or a tile ditch for draining the body almost 17 miles long. —Science of Health. mm- SPIRIT OF THE FARM. —o— EXPERIMENTS in milking cows, twice and thrice a day, were sufficiently in favor of the tlzird milking to more than double the value, over the extra cost. An analysis of the milk in summer, also proved the third milking favorable to health. From careful experiments, made under the supervision of Lord Kincaid, of Scotland, we have most valuable conclusions concerning manures, cov- ered, or lying in open yards: Potatoes treated with barnyard manure: One acre produced 272 bushels. One acre produced 292 bushels. Potatoes manured from the covered sheds: One acre produced 442 bushels. One acre produced 471 bushels. The next year the land was sown with wheat, when the crop was as follows: Wheat on land treated with barnyard manure: One acre produced 41 bushels, 18 pounds (of 61 pounds per bushel). One acre produced 42 bushels, 38 pounds (of 61 pounds per bushel). Wheat on land manured from covered sheds: One acre produced 55 bushels, 5 pounds (of 61 pounds per bushel). One acre produced 58 bushels, 47 pounds (of 61 pounds per bushel). The straw also yielded one—third more upon the land fertilized with the manure from the covered stalls than upon that to which the ordinary manure was applied. .. .. A western farmer, raising and keeping on his estate, a stock of three thousand kinc, testiﬁes that his experience proves that cornstalks, cut into pieces, similar to chaff, and made into slop, produce more m/tilt, and keep the stock in better condition than the best of hay. Sheep, also, thrive better on stalks, of sweet variety, when out very ﬁne, than on clover! Is not this why niilkmen use so many? .. . . Farmers growing onions may be assured, that hen manure and ashes, thoroughly mixed, and freely sown when onions begin to “ bottom," will in- sure a ﬁner crop than aught else “in the world." . . . . Coal ashes, though pronounced useless by “ studied ” scientists, are found to be very valuable by practical gardeners, -when used freely on potatoes, tomatoes, cabbages and vegetables generally. An intelligent farming insect—the spelling bee! “I thought agricultural editors were intel- lectual beings, said a Missouri hotel-keeper, “but- but —,” and then he stood back and surveyed the immense pile of bones he had left. To test the quality of a pear, take pen and ink; if it will bear writing well, it is a good pear, so says the best pomological authority, the Revue de l’ Horticulture Beige. The less salt you feed any kind of stock. in- cluding human, the better. Salt, in abundance, will soon dry a good milch cow! . The cheapest and best manure combined is found to be clover, sown with oats. Plough in, ﬁrst of June, the following year, and plant roots for ﬁrst crop. Sow clover seed liberally. O Ticonderoga farmers have converted their church into a cheese factory, and their race course into a cow pasture. .. . . To ripen cream best, set the milk at 64°, and skim in 36 hours; this is the best; next best, keep at a temperature of 60°, and skim in 48 hours. Milk, set deep, is most approved. It is not generally known that the famous " Mother ” apple was named by A. J. Downing, after MOTHER ANN LEE, and presented to the Shakers by him. Instead of rowing contests for the Centennial, we propose that collegians try which College can raise the most com or potatoes on a given number of acres. . . . . Weak soft-soap suds have “ ﬁxed ” the green worm on cabbage the past season. STARTING AN APPLE NURSERY. _0_ NICHOLAS A. BRIGGS. SELECT a good, rich soil and well draincd_ If not already rich, make it so by a gener- ous application'of well—deco1nposed barn- yard manure; none of your patent fertilizers. Late in autumn sow pomace from selected apples, in drills three feet apart, and cover with one inch of earth. But a small por- tion of the ground intended for the nursery will be required the ﬁrst year. When the young trees appear in the spring, thin them out, leaving them one inch apart. A few weeks later thin to four inches, taking care to reserve the largest and healthiest plants; for the superior thriftincss manifest at this stage of growth will be likely to continue with the growth of the trees. Hoe frequently during the season. As winter again approaches, dig up the young trees; pack them with sand in small boxes, place them in a cellar, and occasionally sprinkle the sand to keep it moderately moist. At any time during the winter the trees maybe engraftcd as follows: Obtain good, thrifty cions of the previous season’s growth from trees of the desired variety, cutting them into pieces of two or three buds each. Make a cement of pitch or resin and tal- low, suﬂiciently soft to spread with a brush while warm. Spread a thin coat of this ma- terial on tough paper, and cut into strips of about one-fourth of an inch in width. Now take from the sand one of the little trees, and with a sharp knife cut it squarely off above the root, at the place indicating the surface of the ground while growing. Make a transverse incision in the root portion an inch below the ﬁrst cut, inclining the knife slightly downward. Split the stock length- wise, so as to remove one—half. Select a cion of corresponding size, and prepare it in the same manner, so that when the two pieces are joined they will nicely ﬁt each other. Now take a strip of the prepared paper, and, commencing below the incision, wind it spirally, so as to completely cover the joined parts and hold them ﬁrmly in place. Re- place the trces in the sand, cover fully the spliced section, and in the spring the pieces will be found to have adhered, ready to grow, when again placed in the sand. Care should be taken, particularly during the ﬁrst season after engrafting, to keep the splice covered with earth. . crop. If TRIMMING APPLE TREES. F. ' W. EVANS. NOW, not in the spring, is the time to trim apple trees. Limbs, of any size, cut oif the sooner after the crop is gathered, the better, will heal kindly, and the stump will remain clean and white. At this time, the strength of the whole system will be turned to repair the wound, and to perfect buds for another season’s the orchardist understands his business, he will, as soon as possible after removing the fruit, take off every dead limb, and superﬂuous branch; scrape the body, and wash it with strong soap suds, or lye that will nearly ﬂoat an egg. Dig round the trees and manure them. Then, if the borer, the caterpillar, or any thing else deters the trees from bearing next season, charge it to Providence! Who will demonstrate the best time for trimming, by cutting off a block from limbs, the ﬁrst of each month, and present to some agricultural society’s museum? The pieces will vary, from a bright wood color, to a black canker, un- sightly, and yet conclusively passing the verdict. MM PHlLOSOPHER’S BRA NCH. ._O__ WHAT is the Sun? Professor Rudolph, in a lengthy paper on the sun, says: A molten or white hot mass, 856,000 miles in diameter, equaling in bulk 1,260,000 worlds like our own, having a surrounding ocean of gas on ﬁre, 50,000 miles deep, tongues of ﬂame darting upward more than 50,000 miles, volcanic forces that hurl into the solar atmosphere luminous matter to the height of 160,000 miles; drawing to itself all the worlds belonging to our family of planets, and holding them all in their proper places; attracting with such superior force the millions of solid and stray masses that are wandering in the fathomless abyss, that they rush helplessly toward him, and fall into his ﬁery embrace. And thus he continues his sublime and restless march through his mighty orbit having a period of more than 18,000,000 of years. . Prof.Walker, at Cincinnati scientist, has allowed himself to be stung once a day for three weeks by bees to ascertain the effect He says that after about the tenth time the pain and swelling were slight, the body seeming to become inoculated with the poison. . .. A new process of refrigeration, by the use of ammonia brought by great pressure t_o a low temper- ature, has been introduced in New York from Paris. It is applicable to cellars, packing-rooms, compart- ments in ships, etc., and is intended to keep the air in the rooms pure, dry and very cold, without the use of ice. . . .. An inch of rain is of more consequence than would be generally supposed. On an acre of ground it amounts to 6,272,640 cubic inches. This gives 22,622.5 gallons of water, which would ﬁll a cistern capable of holding 360 hogsheads. Reducing it to weight, it would amount to over 113 tons. A trough 121 feet long, 10 feet high, and 3 feet wide, inside measurement, would just contain an inch of rain from an acre of ground. .. .. How to count interest: Four per cent— Multiply the principal by the num- ber of days, separate the right-hand ﬁgure from the product and divide by nine. Five per cent— Multiply by number of days and divide by seventy-two. Six per cent — Multiply by number of days, separate right-hand ﬁgure and divide by six. Eight per cent — Multiply by number of days, and divide by forty-ﬁve. Nine per cent — Multiply by number of days, sepa- rate right-hand ﬁgure and divide by four. Ten per cent — Multiply by number of days and divide by thirty-six. Twelve per cent ~ Multiply by number of days, separate right-hand ﬁgure and divide by three. Fifteen per cent ——Multiply by number of days and divide by twenty-four. THE SHAKER.‘ Eighteen per cent—Multiply by number of days separate right-hand ﬁgure and divide by two. ' ' Twenty per cent—Multiply number of days and divide by eighteen. . . . . How to make glass that is not brittle, recently discovered for the second time, was discovered for the ﬁrst time when Tiberius was Roman Emperor, as recorded by Pliny; but Tiberius feared the invention would deprive gold and silver of their value, and, having learned that the inventor was the sole deposi- tory of the seéret, he caused him to be decapitated. . . A French machinist has discovered that, by keeping his turning tools constantly wetted with petroleum, he was able to cut metals and alloys with them, although when the tools were used without the oil, their edges were soon turned and dulled. The hardest steel can be turned easily if the tools be thus wet with a mixture of two parts of petroleum with one part of turpentine. . . A useful composition is made by dissolving old rubber with benzine; this will effectually mend rub- ber shoes, by using the composition to paste patches. ‘ . . .. It is a fact, that can be learnedby investigation and visit, that the ﬁrst buzz, or circular saw ever made, was manufactured at Mt. Lebanon Shakers, and the original deposited in the Museum of the State Geological and Agricultural Society, at Albany, N. Y., by Bro. George VVickersham. We were present at the presentation. . . . . The “wonderful liquid glue ” is common glue dissolved in strong vinegar. A good and non-moul-d- ing paste is made with rye ﬂour and strong vinegar. . Scientists have at last found out what tobacco smoke is——a mixture of cyanhydric, sulphuretted hydrogen, formic, acetic, propionic, butyric, Valeri- anic and carbolic acids, half a dozen kinds of alka- loids and creosote. VVe don’t wonder the humani- tarians declare that it is killing people. JUDGMENT RELIGIOUSLY born and religiously educated, we have a high appreciation of sacred history. Jonah, as appears, was a prophet of the Lord — unwillingly so. The whale was elected or ap- pointed, to teach the prophet the way of submis- sion. _ But really, what have we to do with Jonah, or with his whale ? With the people of Nineveh, we have something to do. They rise up in judgment. Where, in the world's history, ﬁnd we a nation, a people, a city, against whom the Ninevites rise not up in judgment ? Religious organizations, in special manner, st-and condemned before high heaven, by the example of Nineveh. The nearer right a religious organization has been, when it departs from the principles of its organization, the more inveterate the power behind the throne, that runs the government machine, against the prophet of the Lord, against the voice of reason. The Lord God of Heaven is about to deal with the dwellers of his little planet; ﬁrst with Organi- zation, Political and Religious— such as are found wanting in the virtues of their founders —— such as hold not fast the good of the past, and lay hold of the good of the increasing degree of Light and Life, will be found, if found at all, among the things that were, but are not. Let those who occupy high oﬂicial station, be- ware of the power behind the throne. Let them heed the voice of the Living God, by messengers sent unto them. Let them remember the people of Nineveh. Let them purge themselves and their people of the accursed thing; for, behold I come quickly — have come — to give unto every man and every woman, according as their worlrs shall be. Truth Seeker. TM INCENSE. joj Little words are the sweetest to hear; little charities ﬂy furthest and stay longest on the wing; little ﬂakes are the stillest; little hopes the fondest, and little farms the best tilled; little books are the most read, and little songs the dearest loved. And when nature would make any thing especially rare and beautiful, she makes it little—little pearls, little diamonds, little dew. Agar‘s is a model prayer, yet it is but a little one, and the burden of the petition is ' done. , been applied. -A pamphlet on “The Origin *7 but for little. The sermon on the mount is little. Life is made up of littles; death is what remains of them all. Day is made up of little beams, and night is glorious with little stars. . “Religious controversy is the gates of hell.” ——Elder F. W Evans. ....Be careful: A certain Shaker preacher, expa- tiating upon the beauties, and Christian necessity, of the “all things common” doctrine, attempted a “golden saying ” thus: * * * “ So closely do we at- tempt to follow this Christian rule, that we fain dis- own a dollars worth of property. Nothing that we have is our own, but Society’s; even the clothes I have on my person are not mine.” A lady in the audi- ence, hearing the address, complimented the young man freely, and then added : “ If the clothes he had on were borrowed, he borrowed them of some body who was just of his size! " Shaker preachers, be careful of what you say. .T SOCIETY RECORD. _——.0:— MT. LEBANON: The new “Zion’s” House is still an all—absorbing theme of the Clmrelz. lilmmllg/. They" purpose ﬁnishing only the Sanctuary this winter, which will be ready for use by the early part of the new year, at least—war1ned by steam, lighted by gas. Some minor, but necessary, buildings are now being built. The .North Ftzvnily have been doing a wonder. A large reservoir capable of holding more than 7,582 hogsheads, or nearly a half million gallons of water, has been built about 600 feet from the dwellings, and at a hight sufficient to throw, by its own weight, over the highest of their buildings. The reservoir is fed from a pond a quarter of a mile distant, and conveyed from the reser- voir through iron pipes ﬁve and six inches in diameter. WATERVLIET, N. Y. : It is ever pleasant to record a free use of paint. '1 7&6 C‘/Lztrclt F(o-77z'iZg/ of this place looks almost new, some seven or eight large buildings having been re-covered with paint. An external Observer remarked: “They are making Zion shine l” Jesse VVells, nearly a hundred years old, the last of the famous family of that name, is the oldest man in Albany county. I—IANcocK: 300 rods of stone wall, and l1alf— stone wall, have been built recently; several new buildings erected, and much painting Several roofs of slate and tin have of Life and Species ” has just been published here. Few places can report more enterprise than Hancock. ENFIELD, N. H.: The most noted feature we learn from here is the departure for superior heaven of Mother Abigail Bowdoin, whose death will be found in our obituary section. She was sixteen months old when Believers ﬁrst opened their testimony in N. H., 92 years and 9 months previous to her death. SHIRLEY VILLAGE: A large reservoir is being erected here also. Water is brouglit from a never-failing spring three—fourths of a mile. After removing about 2,000 loads of muck for the bed of the immense cistern, a kind of clay was reached, which, when burnt, sur- passes the famous Bath brick, commonly used for cleaning cutlery. ENFIELD, CONN. 2 Cemetery here vastly im- proved by marble headstones. Church lately painted; canal banks strengthened at much cost. Crops abundant. Six bushels of pine (white) seed planted I New railroad, runmlng, within 125 rods of buildings. NOTICE 'l‘O SOCIETIES: Early advices,_in items, of general interest, solicited. MT “ REST FROM THEIR LABORS.” __—_0__— Watervliet, N. Y., Albert Twiss, aged 79. Union Village, 0., Moses Miller, aged 76, Oct. 26, 1875. Watervliet. 0., Eldress Mary Ann Duify, aged 82. Nov. 9, 1875. Enﬁeld, N. H., Abigail Bowdoin, aged 94, Nov. 7, 1875. Canterbury, N. H., Harvey Annis, aged 67, Nov. 5, 1875. ’ Average age, with fractional years added, 80 years! 8 THE SHAKER. SONG OF PRAISE. ENFIELD, N. H. I I P -\ . ‘ N P I ‘ J5 P _ ,-_._. _ ___- __ __--_,£g_._4:_ 5.2 ﬂ _ ._,_ 5- g _ 0..- __-_ #33-’§.;_é'_-.-._..,.,g, “:2- -'::;i“ S7[3§E§uE’§E;EZ€%5_§Eii‘EE§11;E§:':fI5‘5iZ'::j¥”" 1;: 7 en: 3 ,e7‘”r‘F“F'E“5 ,9 g“e:”;‘;‘“? ﬁg Ffirt El Fiat" Break forth into joy. Sing together ye waste places of the earth: For the Lord hath comforted His people. He hath beautiﬂed Je- H I N ' N _|\ N N N N I N N N I I h_J, K __ ,_._ g ,:__a'. ,.' J .:~_.:_a' .*_..! A A __e'__,..L_.* J ,L r_J.._'_-gg_..’..a-5,.-,.r-5--F‘ _ @::l7.Z§E:““"r'§;""’ __ ,__i‘i 5 _ —“.'‘$ P f f’ F’ E: __ , _ :i ;- ’_P_'_“"|5.‘J[‘ 3 a. F E g [F I: is’: g 5*: st;-A»:--—s y‘ e Lg 55 ‘ F ' V_- T 1 I! 'w r : w P i la w v w i F l l ,\ I I I '5 f'.\ :?: 3:3“ "ﬁg -~C- -- ﬁ——;-14---I--—i I 4‘ ll l_,_i_9 9 _‘v_"l_ 1' N . - ;_.__:_____:-_5L_g_..i:i!1:;;iZ: _ﬁ;‘_‘__ __ ‘!:ér:T_J' ' 5. 5. . _s¢E§E]] ..___ --_ .::f:‘:: :: : :i-- —°~~ - _—‘"i:i‘i”‘_‘_‘___’ :“§%:;t__.__9‘ fF15.e,*;.'i“i‘r”i’ ﬁr H - ..-.7"-;~.nnJ.é.a.«... - , MUSIC (N0. 1). _O_ JAMES Gr. RUSSELL. To the Editor of The Shelter .' As a sincere lover of the beautiful gift of singing, which forms such a conspicuous part of religious services throughout almost the entire Christian world, the humble writer would seek to portray l1is feelings upon this interesting topic through the medium of the pen. Doubtless, other minds more active and talented would do far greater justice to the subject, still this article may do no less than to enter, as a beﬁtting contribution to our lit- tle missionary paper, bespeaking the feelings and views of an honest advocate of musical truths. First, music, according to the general acceptation of the term, may be deﬁned as “ instrumental or vocal harmony”——a combina- tion of sounds agreeable to the ear. But the question arises, how are these sounds to be made agreeable to the ear? Are they the pro- ductions of an unqualiﬁed or untutored per- former? Admitting the fact that within the human organism are found the germs of this beautiful talent, it is only through culture that we attain to that degree of de- velopment, that tl1e rendering becomes agreea- ble and pleasing to the listener, or easy and unaffected to the performer. Hence, it is evident that, for the accomplishment of this end, scientiﬁc appliances must be brought to our aid. The laws of one of the primary di- visions of the musical department known by the term melody, require that the various sounds entering into a musical performance, be recognized as bearing a certain relation to each other. This relation or arrangement called the scale, or gamut, discloses the proper intervals that must be given in music. These intervals are known by the general terms. Major seconds and minor seconds require, on the part of the singer, a great deal of care to be given correctly, and thereby sustain the proper pitch of tone. If, for example, in at- tempting to give the tones designated as the fourth and ﬁfth from the ﬁrst note of the gamut, the voice should disclose an imperfect major second ; the effect must, of necessity, be very unsatisfactory to a sensitive and Well cultivated ear, and the same may be said of any interval throughout the entire range of the musical gamut. This defect, when appar- ent either in harmonious or simple melodies, results in what is generally termed “ ﬂatting from the key.” In order to remedy this de- feet so generally prevalent among the untu- tored songsters of our day, many facts must be considered and taken into account. First, the voice must be correctly and thoroughly trained to the proper intonations of the scale, which may be accomplished best by a thor- oughly qualiﬁed teacher—a living, practical example in vocal music. It is an established fact in the minds of many musicians, that the ear may become so accustomed to imperfect intonations, that false tones may be taken for true ones, and vice eerset. An apt illustration of this fact recently came under the writer’s obser- vation. It was related to him by a prominent musician, who was also oﬂiciating quite ex- tensively in the tuning of instruments, that on going his rounds for that purpose, .he ob- served a certain piano to be quite out of tune. The player, who was first troubled with its imperfections, but at last became accustomed to them, remarked that “it had been out of tune. but HAD GOT AGAIN ALL RIGHT OF IT- SELFE” Is this not too customary‘? Such seems to be the case with many untutored Singers. From a neglect of proper training, the tone is given quite below its proper posi- tion, and the ear having become accustomed to the imperfection, fails in its responsible office and takes the false tone for the true one. Another important fact to be taken into ac- count is, the difference in the extension or compass of human voices. While some are capacitated to reach an exceedingly high point, but unable to go very low, others are able to I3 I94 .113 H-H-I rusalem. Re — joice, re - joice all ye livingthings that move, For all the ends of the earth shall see the sal - vation of God. /A /‘ /‘ ‘N 1% x, C. III II F‘. uI-£-J-_.U_ ;~.~ ,. If!‘ HR? ____.._9;_. 0_r :_1.r__. [9 0° Q_.Q_!___,O__O_, ,J__Q V _Q_:,Q__!_,C_ArI5.____Q_ __,._Q_ ._Q.__Q___!___ _£_Li]. Q-:iD:P:.':: 7:‘: I * F P V '“—J_— F r ‘ ‘ --9--F P 2. -«E ——-—=-5--5» -9 2 I. L F L: — -5 1 i E: ;::‘i;_q|:::F:E”E:"]_‘,:_,E::\E-'3- go very low but unable to go very high Still another class of voices ﬁnds its great ﬁeld of effect between the two extremes, unable to go very high, and equally unable to go very low, yet having a greater compass than either of the other classes, as its compass embraces all the intermediate portion between the two extremes. From this fact, arises the necessity of arranging music, in a style that will meet best the capacity of these different classes of voices, and when the means are neglected to accomplish this, we find each class of voices in its turn striving beyond its proper limits, and by so doing we experience the dissatis- factory result of ﬂatttng from the key. It is just as unreasonable to suppose that a low, bass voice is to do justice to a musical per- formance, or to itself, even, while lamely groping up in the chambers of a treble or tenor part of music, as to suppose that a voice naturally light and high should be able to ﬁnd its desirable effect down in the cellars of an alto or bass, and yet all of this is presup- posed, whenever a piece of melody is congre- gationally attempted. And furthermore, in connection with this all-important point of twice tralm'ng, there is a physiological side to be viewed and considered, which must ﬁnd its place for commentation in a future chapter upon the subject of music. CARRY THE NEWS. —go_—— Go, little SI-IAKER——ﬂy over the land and waters—carry the good news, that the Lord is come, and the power of the Christ. “Shake all nations”; and ﬁll every house with glory, through the brightness of thy coming. Visit the fatherless and motherless; teach them of their Father and Mother, God. Comfort the mourner; feed those who hunger after an increasing righteousness; give hope of better days to the prisoner, and sound the trump of gospel freedom to every creature. Friends of the truth, help us to extend it. Subscribe liberally, for others than yourselves; and may every SIXTY CENTS so consecrated, meet you with untold gratitude in the eternal world. @‘Bear in mind, subscmlpttons are to be sent to N. A. Briggs, Shaker Village, N. H. Ewcltanges and contributions to THE SHAKER, Shakers, N. Y.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0601
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 02 (February 1876)
Publisher: United Societies
Date: 1876-02-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY:-PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “THE ETERNAL RELINQUISHMENT OF ERRdII5?o.” G. A. LOMAS, EDITOR. Vol. VI. E } SHAKERS, N. Y., FEBRUARY, 1876. SHAKER VILLAGE, N. H. { N. A. BRIGGS, PUBLISHER. i No. 2.’ COME, AND BE SAVED. .—__O—_ JANE EMILY snrrn. “Whosoever will, let them come.” 0, ye who are halting on Babylon’s plain, Come hither and seek the new birth — Be stripped of your idols, seek heaven to gain, By bearing the cross here on earth. Come, taste of the sweets which in Zion are found, By those who the full price will pay; 0 list to the trumpet, and greet the glad sound, “ From Babylon, come, come away! ” Come Fathers, come Mothers, come dear little ones, Who unto the kingdom are near; 0 come ye loved daughters, and ye noble sons, Your souls are most precious. and dear. Come, join the strong army of conquering souls, Who are turning the battle within, And freedom, her banner with beauty unfolds, In token of victories they win. ...
Show moreTHE SHAKER. OFFICIAL MONTHLY:-PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “THE ETERNAL RELINQUISHMENT OF ERRdII5?o.” G. A. LOMAS, EDITOR. Vol. VI. E } SHAKERS, N. Y., FEBRUARY, 1876. SHAKER VILLAGE, N. H. { N. A. BRIGGS, PUBLISHER. i No. 2.’ COME, AND BE SAVED. .—__O—_ JANE EMILY snrrn. “Whosoever will, let them come.” 0, ye who are halting on Babylon’s plain, Come hither and seek the new birth — Be stripped of your idols, seek heaven to gain, By bearing the cross here on earth. Come, taste of the sweets which in Zion are found, By those who the full price will pay; 0 list to the trumpet, and greet the glad sound, “ From Babylon, come, come away! ” Come Fathers, come Mothers, come dear little ones, Who unto the kingdom are near; 0 come ye loved daughters, and ye noble sons, Your souls are most precious. and dear. Come, join the strong army of conquering souls, Who are turning the battle within, And freedom, her banner with beauty unfolds, In token of victories they win. Come ye who are sin-sick, and hunger for truth, Or thirst for the waters of life; 0, come unto Zion, come aged or youth, And enter the glorious strife. The way of salvation is open for all- Who are sick of the world and its sins ——- ‘ Tis free for the patient, who run, yet not fall, And free for the hero who wins. The virgins invite you to join their pure band, And march, from the sorrows of earth, In Ways that are leading to heaven’s fair land—- Thus seeking the heavenly birth. 0 come from the north, from the south, east and west, And sit down in the kingdom, with those Who from sin, death and darkness, enjoy a sweet rest, And their joy like a river o’erﬂows. ?._—¢_.__..j AN HOUR IN THE DAY or PROGRESS. ELDER G. B. AVERY. A THE present is, emphatically, a revolutionary age, a day of numerous revelations and de- velopments, of rapid transitions in science, art, morals, and religion—creedal faith or profession. The clzaracter of Christians (so called), as a class, is being weighed in the balance against reputation,‘ and religious creeds, as well as their professors, are being brought to the bar of judgment, to be tried by the light, which, for the last quarter of a century especially, God, through ministering instrumentalities, has been widely dispensing in some degree, throughout the world, among all people, of every nation and clinic. To us, it is manifest, this work of judg- — ment will not stop, until it comes home to individual, even as unto creedal, denomina- tional, national, and society life. At pres- ent, conviction for sin is, apparently, almost lost from earth; but, its advent will break forth in the near dawning of a brighter day. It will return, like a morning shower, or the evening dew; and its pearly drops will moisten the arid deserts of soul experience, and make plants of life to bloom there luxuri- antly. The crucible is heating, to apply the cru- cial tests to professions of religion, by re- vealed Christian principles of righteousness. God’s ministers, seen or unseen, are blowing the ﬁre! Let honest, sin-sick souls, through all the land, rally to this crucial standard, and enlist; for God has so constituted the human soul it cannot live (though it may exist in death) without religion; and the time is rapidly dawning when irrational professions of religion, together with more professors, will have to take backgrounds among the dishonorable. _....__.—.¢__._...._ HOPE. --0— ANNA ERVING. As the earth, when parched by drought, suffers for want of the refreshing showers, so does the agonized spirit mourn the loss of hope. But, when our spirits have been depressed by sorrow, is there one of us but has felt and re- ceived courage from some kindly friend that has bid us to hope ? Have not breezes of fra- grant thoughts been wafted over us, as if an angel had shaken from his wings the odors of paradise ? Hope is one expression of God’s enduring love for man, and ever encircles him as the light of day to guide and strengthen him while on his earthly pilgrimage. But, not alone from sources above and around, does he receive this soul-lifting boon; for within the human heart is a hopeful fountain, ever Welling up fresh and pure, when not exhausted by neglect, nor hidden by despair. Hope is the connecting link between the past and fu- ture ; the cheering ray that ever brightens the present; it blooms in every season of ex- istence, and, like the evergreen, preserves its verdure throughout the year. Oh, how bright and beautiful is hope! when I feel its magic inﬂuence within me, my courage is restored; my drooping energies are renewed, and my heart goes out in thanks to thee, my God! I thank thee for the daily blessings I enjoy, while I have faith to believe I shall merit the fulness of thy goodness in the future, when my spirit shall have passed the narrow con- ﬁnes of mortality, and have entered the realm of eternal life and heavenly felicity. God hath provided the balm of hope, to cheer and soothe the sufferer. Oftentimes as the poor prisoner weeps in hopeless agony of spirit, a gentle voice whispers “ hope ;” he feels he is an outcast from God and man. Again the voice whispers, “ God loveth all ; ” he trembles as though in the presence of a superior, yet un- known power. Hope, at length, penetrates the suffering spirit, and inspires the degraded one with new life; with a zeal to work for the redemption of his blemished character. Oh, how thankful he feels, what joy elates him! what inexpressible happiness ﬁlls his being; he longs to impart his simple experience to every guilty brother on earth; he is now happy under the inﬂuence of hope; it has helped him to better his condition! How good is God, how precious is hope! .—_._——.——.Q-—_...—.——. HUMAN SOCIETY. N0. 2. _o_ DANIEL FRASER. REFERRING tothe advances of science, and to all the progress of our day, may we ask, what are the moral, the religious and physio- logical manifestations of Christendom ? Do we not ﬁnd that four millions of persons in Ireland have died from want of food through land monopoly? And that four millions more of British subjects, in India, have per- ished in a similar manner, and from the same cause ? We are all aware that one of the most de- structive wars of modern times was begun and carried on for years, simply that four millions of persons ——the docile, the loving, the devotional African—might be held in perpetual vassalage. Do we not see the red man of the American continent, the wor- shiper of the Great Spirit, driven from his forest home, and withering under the inﬂu- ence of what is called Christian civilization? Are not these enormities but the crests of the great waves of the deep and wide cur- rent of “ man’s inhumanity to man ? ” Do we not see, at this very hour, Europe brist- ling with bayonets? its best blood abstracted from useful labor, and trained to the art of war — the art of destroying life and property’? Has the reign of the Prince of Peace yet reached us? is there for him a quiet resting place amid such ungodly turmoil? Are not the so-called Christian governments based on fraud and sustained by violence? Instead of protecting the laboring poor, do they not rob them and crush their spirits? When we turn to the domestic life of men and women, what do we behold? Do we ﬁnd physiological and moral law reigning su- premely, or do not the eifects of violations of the procreative and nutritive functions ﬁll the land with feebleness, disease and death? Is there one person in a hundred who dies a natural death? Is not the long catalogue of their diseases a testimony against their individual habits? Again, is there a single article of food or medicine 10 no-\r\— capable of being manipulated, which is not adulterated? Of clothing, is it not half sham and shoddy? It is far from being pleasant to notice such a state of things; we being members of the . human family, are we not all representatives of that family? Can any one of us say, ‘‘stand off, I am organically holier than thou?” “To see ourselves as others see us,” is well, but to see ourselves in others, is a hum- bling gift; it is being touched as Jesus was with a feeling of human inﬁrmity, teaching to remember, as we rise and journey upward, “the hole of the pit from whence we have been dug,” and that pride and self—import- ance were not made for any one of us. To conserve the good remaining in hu- manity, a religion based on physiological, and every other God-instituted law, is needed; a religion which worketh by love; puriﬁes the heart and the body also — a re- ligion in which all the bickerings of “me and mine ” are eternally hushed —— a religion in which the art of war is learned no more — a religion of peace, which presents a diet in- volving no cruelty to animals, nor violates any of the higher instincts of humanity. A ﬁnance that lendeth, but taheth no increase. An agriculture which leaveth the land bet- tered, and covereth up every unclean thing. A religion in perfect accord with the spirit of life, as manifested in Christ, ct germ of which life inheres in every human being, which, when operative, will bring forth manifesta_ tions of God the Father, as did the well- beloved Son. A religion that accepts the hu- man family as a unit, knows no personal dis- tinction but that which virtue creates, and blesses all nations with an example of purity and peace. _ SCIENCE AND RELIGION. NO. 2. __0_ 4 SCIENCE, as the te1‘m imports, is absolute knowledge. Religion, in its entirety, is the fulﬁllment of all the obligations of human life. “This is pure and undeﬁled religion before God the Father, to assist ” —not merely to visit — “orphans and widows in their afﬁiction, and to keep one’s self unspot- ted from the world; ” that is, this is a very essential part of pure religion, not the whole. Religion implies the utmost activity in the subject. “ Whatsoever thy hands ﬁnd to do, do with thy might; for in the grave ” of in- dolence, “ there is neither work, nor de- vice, nor knowledge, nor wisdom; ” —no work to preserve the bodily and mental pow- ers in vigor; no device to create a substitute for activity; no knowledge of the Divine Life with its unlimited sources of mental, moral and spiritual supplies; and no wisdom for self—guidance along life’s devious way. It implies openness of mind to receive all the truths of God from whatever intermedi- ate source they are derived. Bigotry forms no part of religion pure and undeﬁled. The divine inspirations ﬂow into every soul that is ready to receive them. “When wisdom enters into the heart, and knowledge is pleasant to the soul,” they mould it into the divine image, removing by degrees the prej- THE SHAKER. udices which may have accumulated there when ignorance held sway. When they are al- lowed to take the full control of the soul, they modify, strengthen and reﬁne every faculty, gradually unfolding them till the merely sensual man becomes the spiritual man, and the whole is under the guidance of divine love. This is the science of the Christian life, which every one who acquaints himself with it, ﬁnds to be as clearly demonstrated to his internal consciousness, as the most pre- cise of the exact sciences is proved to the intellectual perceptions. Religious experience, as a science, is as widely extended as the whole human race; for it includes the experience of every one whom the divine light has awakened to a consciousness of the relations he sustains to eternal life. It embraces a knowledge of the individual self as affected by perverted tastes, appetites, affections and passions, and a knowledge of the divine power which re- stores these to their normal condition, puri- ﬁes them from their naturally gross and sen- sual state, and elevates them ﬁnally to that which constitutes the life of God himself. Religious experience includes association and conscious communion with those who partake of this life in its fullest extent. The language of Jesus and Paul in reference to this experience was not used for mere rhe- torical effect,—- “ Ye shall see heaven opened and the angels of God ascending and de- scending;” and, “Ye are come to an innu- merable company of angels, and to the spir- its of just men made perfect.” Their own experience corroborated the literal truth of their words. I All the sciences, whether natural, intel- lectual, or religious, have had various theo- ries connected with them, which have been disproved by the accumulation of facts. The probability is that there are yet many which will ﬁnally be discarded. Dogma is not necessarily truth, fancy is not fact. This is, because man is a mere learner, with the power to ascertain truth unfolding by degrees.‘ On this score, one science has not much to boast of over another. It is not therefore becoming in any one class to exalt their favorite science, whatever that may be, as worthy of supreme devotion. Religious science has enough in it of the really grand and beautiful to captivate every heart; and so has every other. But it is often the case that the devotee of one class of the sciences disparages others, because, in his estimation, they are of little importance. But the rea- son of this disparagement is his own com- parative or utter ignorance of them. In reality—— “Nothing useless is or low, Each thing in its place is best; And what seems but idle show Strengthens and supports the rest.” There is needed on all sides, courage to look every one of God’s truths squarely in the face. Above all there is needed that candor which will induce every one to study carefully that error, in his own mind at least, shall not usurp the place of truth. At some time in the future there will be a oneness in the perception of truth, but not until every possible means is used to eliminate error from whatever bears the ‘name of science. Then divine principles will bear the com- pletest sway in the soul, producing harmony throughout. The thoughts, taking their coloring from the internal harmony, will be orderly and consistent, and actions, as streams from their fountains, will accord with the internal condition. This alone can constitute the heaven to which Divine Wis- dom points. —-mm-j— RELIGION. —o-— MARION PATRICK. IN reﬁecting on the subject of religion, we are led to consider the saying of the wise Solo- mon: “ Her ways are ways of pleasantness, and all her paths are peace.” Religion is a cheerful and happy practice ; its neglect brings sadness and melancholy. That religion de- mands of us the renunciation of all enjoy- ments in life, reserving nothing to balance the sacriﬁce, is a sad mistake, and is a fearful drawback to its advancement among mankind. How much wiser and better mankind would be, were all endowed with the full conviction that true happiness consists in the cultivation and exercise of all christian virtues ! As the gentle dew falls on the ﬂowers to revive their drooping leaves, so should religion inspire the spirit, and renew its latent energies in times of affliction ; and remain as an abiding solace for all the trials we may be brought to en- dure. The beauty of a truly religious life is one of its valued recommendations. It teaches us how to live, to merit one another’s respect and love ; contributes to our present comfort and future happiness ; is an invaluable gem which shines brightest in adversity ; a sterling jewel that imparts godly impulses to the heart, and a gentle spirit that leads to a far better world. Its inﬂuence calms the rufﬂed scenes of life; gives assurance of an endless happi- ness, and is a steadfast anchor to the soul. It shows itself in benevolent actions, proceeding from the most unselﬁsh motives, knows not the lust of power, nor seeks its own prefer- ment. Its creed is, “Do GOOD, love mercy, and walk humbly before God.” Its sect is the pure in heart wherever found, and its index, Him who went about doing good—illustra- ting the spirit of God in the human heart. ——m—.—}—-—j: THE CINCINNATI CONVENTION. [The following letters explain themselves. Those who have read of Elder F. W. Evans’ masterly address, at the above Convention, will be inter- ested with the supplement he adds, at the close of Dr. Miller’s indorsement of nearly all therein con- tained.*] DEAR FATHER EVANS: You have got at the fundamental princi- ples of some of the most important reforms the world has ever known. On the subjects of air, water and land, no one can dispute the fact, that these should be free to all the inhab- itants of the world. Every person born has a right to food, to water, and a place to live. The very fact of existence ought to establish this in the minds of all thinking people. That water and air are free, all are ready to admit, but people seem to have an idea that the land is a subject of monopoly, and that those who happen to have money, have a right to control large tractsof land, and prevent others from occupying it. Laws ‘should be enacted pro- hibiting any man from claiming possession of any more land than he can occupy and improve, andhe should have no further claim to the soil on which he lives than that which comes from the products of the labor which he has placed upon that soil. Every one should have the privilege of taking possession of a certain portion of land, and making such improve- ments upon it as he desired. Improvements should constitute our right to the special spot which we have selected, and no person should be allowed to deprive us of it, unless we are paid for our improvements. If laws based upon this principle were enacted, what a won- derful impetus would be given to the improve- ments of every civilized country. On the subject of public debt, my mind is not so well established. To illustrate: Sup- pose some work of great public importance is required, which the people of this generation will be compelled to make, like completing a canal or railroad, or any other vast national work, the beneﬁts of which are to be reaped more by future generations, than by the pres- ent. In such case, I think there can be noth- ing objectionable in requiring succeeding generations to pay a portion of the cost. The Erie canal, I think, has been a great beneﬁt to the people of this State. It would have imposed a very hard task on our predecessors to saddle all the cost of that canal on them, when we enjoy the beneﬁts of it. On the same principle future generations will reap the beneﬁts of the preservation of the Union; and it would, I think, have been clearly unfair to impose on this generation the entire ex- penses of the war. Yours, E. P. MILLER. REPLY. DEAR Docron: So magnanimously have you admitted so many points in my article, that I can well afford to elucidate the one exception — national debts, entailed by a living generation, upon a generation unborn. At ﬁrst view, your argu- ment for debt appears plausible, if not logical. Let us look at it a little deeper. You see and admit, that “ Laws, based upon the principles of Right, as set forth in the Cincinnati Con- vention article — equal citizenship and equal- ity in landed property — would give wonder- ful impetus to improvements in every civilized country.” Why so? The causes of war be- ing removed, the concentrated energies of nations would be devoted to creating, not de- stroying. War-ships, monitors, rams, cannon, ammunition, rank and ﬁle of army and navy, in time of peace, like the present, would be saved as surplus capital. When right so far prevails over might, that woman co-operates with man in legislation, destructive war will be a sheer impossibility. Then a tithe of the money, now wasted in wars, will make all the improve- ments, in one generation, that that generation has the courage and capacity to project. Ac- cumulated capital in property and scientiﬁc inventions will approximately annihilate space and time, by great national works, as they have already done in railroad travel and telegraphic communications. “ Owe no man any thing.” —individually, nor collectively—is a sound practical maxim. Let us try it, for as many generations as we have been running in debt, and then compare results. We are so near now to total deprav- THE SHAKER. ity, in Church and State, that almost any change will be improvement. MT. LEBANON, N. Y. F. W. EVANS. _____._j THE ESSENTIAL SACRIFICE. __0_. JOS. T. CURRY. “ THE Mighty God hath spoken— “ Gather my zealous ones together unto me, those that have made a covenant with me by sacriﬁce.” These words of the Hebrew singer are better met by the Shakers than by any other order now existing; Their great principle of sexual purity is the very thing implied by the word " sacriﬁce”. The idea came from the Mosaic tabernacle, which typiﬁed. the perfect church or temple of the Living God, in which shall congregate the 144,000 sealed ones, “the ﬁrst fruits unto God and the Lamb.” Before the door of the tabernacle stood an altar on which was sacriﬁced each morning and evening a lamb —a whole burnt oifering. The ﬁrst one to ful- ﬁll this type was Jesus of Nazareth, of whom John the Baptist said: “ Behold the Lamb of God.” Jesus was a virgin, a eunuch, sacri- ﬁcing, in obedience to the Father’s command, the sexual propensity. He was an example of the kind of men that shall compose the temple on earth. He knew that eighteen cen- turies would elapse before his action and teaching would be fully appreciated, yet he announced the doctrine plainly: “ There are they that have made themselves eunuchs for the kingdom of 7ieacen’s sake : he that is able to receive it, let him receive it.” Here is a plain, positive commandment to those who are “ able.” All who believe, as the Adventists, that the kingdom of heaven is “ hear, even at the doors,” are called by the logic’ of their faith to “ stand with the Lamb ” — “ follow the Lamb ”—make the sacriﬁce preﬁgured by the Lamb. No one can enter the Holy Sanctuary of Life Eternal without passing the altar at the door. They must worship at the altar, or “ the door” will be “ shut " against them. This altar has been erected by the Shakers, and they do right to call all of God’s people to unite with them in this Work. They are certainly liberal enough ; saying in effect, “ Believe what you please, only make the sacriﬁce.” Having very recently become ac- quainted with this Society, and feeling it a duty to work with them in their inspired ac- tion, I announce myself a Shaker, giving my own construction to the word. God is a Shaker; declaring that he will “ shake the heavens and the earth, and the sea, and the dry land.” He “ will shake all nations, and the desirable things of all nations shall come ” into the House of God, and it shall be ﬁlled “ with glory, saith the God of hosts.” We must either be Shakers or be shaken. If we belong to God’s army, we shall agree with him when he shakes, and will be able to stand among the “ things which cannot be shaken.” ENFIELD, Conn. .____j¢j_j PRIVATE PROPERTY POSITIVELY UN- CHRISTIAN. joj [Elder George R. Runyon has been speaking his mind pretty plainly to the people of Nicholasville, Ky. From the appended extracts of his address, we conclude that the Elder has lost all embarrass- ment when speaking the truth, if he ever had any, and forgot to sugar-coat his potion, if he intended doing so. Listen to his plain, blunt, wholesome, southern testimony *] : 11 “THE ﬁrst Christian that ever lived, died, and went to heaven from earth, who taught all men how they might gain salvation and heaven by the merits of their own working, or their death and hell by their own demerits, was Jesus. He, the Father chose, prepared and anointed, a leading example in all holy conversation and godliness, but gave him no private property real nor personal-—‘ not even where tolay his head.’ * * * “ Jesus and his immediate disciples formed the ﬁrst Christian Association that ever blessed the earth, and they held their property in common, regardless of any previous property conditions. They ceased to walk as men, and associated with angels and angelic conditions; then followed the grand outpouring of the spirit at Pentecost, when was realized by many the divine baptism, from which prop- erty distinctions were lost forever from among God’s people. Hence no member of the body of Christ has any right to the tree of life, nor to walk with angels, while holding any claims to real or personal possessions. “ From that date there has never been a genuine Christian church nor association, hav- ing rich and poor members. If individuals do not love Jesus well enough to divide their property with him, they do not suﬂiciently love him to keep his commandments. And, from the time of the ﬁrst advent, through the time of the second, down to the present time, we know of no such thing as private-property Christians; and only acknowledge such to be Christians as sell their possessions and share with their Christian brethren as each has need; for ‘inasmuch as ye l1ave done it unto the least of the brethren, ye have done it unto me! ’ Blessed change to all! the rich, who had gathered much, gave until the poor had no lack, and they had nothing more than the formerly poor; and as they treated one an- other, Jesus taught, they treated him. * * * “If the love we have for Jesus is to be measured by the love we bear one another— and by this we are to prove our discipleship- then how many friends has Jesus in all Chris- tendom, after all that has been said and suf. fered? Very few. The church of Jesus never was nor ever will be, disgraced by either rich or poor members, and let all the people say amen. As Jesus, through his godly life, be- came the anointed — Christ — so let all aim, by a life consecrated to God, to become anointed, until the whole body will be Christ, and every member a self-denying oneness with Christ and the Father.” * * * FAITH AND WORKS. :0-- RICHARD FLETCHER. Words are but signs; they cannot show The fullness of the love we know, By living for each other’s good. When words with melody unite, The gift of praise gives more delight ; And prayer brings more than earthly food. A nobler song, than power of art, God claims — an undivided heart — Holding with sin an endless strife. By deeds alone, can love be shown, No other proof can be made known, Of “ Christ in us” the hope of life. Too long the truth has been denied, By talk, about ONE “cruciﬁed Upon a tree,” our death to bear- By which all sinners may receive Free pardon, if they will believe — No cross to bear, but crowns to wear. 12 THE SHAKER. Not Christ, an offering in our stead, But “ Christ in us " -— the living bread - This truth men lay aside to rust. On worn-out words they try to thrive, Pray God to “ save their souls alive-— ” Poor souls! all honey-combed with lust. If mere repeating, “ I believe,” Could bring salvation, to relieve The sting of unrepented sin; Then might the farmer hope to gain An hundred-fold of golden grain, By sowing wild oats to the wind I Christ comes to save mankind from sin; Then how can those who live therein Persuade themselves they are reformed? Can vines untrained, wild and deformed, Picture to us the newly born? Does grafted fruit their lives adorn? Since root and branch of earthly love, Trail downwards from the life above, Corroding mortals here with blight; Great is the need --humanity should be Cut oft.‘ from earthly loves, and free To live for Christ, up in the higher life. THE SHAKER. Monthly— 60 cents per annum. A DUAL ADVOCATE OF CHRIST PRINCIPLES. THE GREATEST HUMAN FOE. _0_ WHEN Ann Lee laid the corner-stone of the Shaker Church, she asserted that the lust of the ﬂesh was the root of all evil.” Our subsequent efforts to keep Christian practice unspotted from the ' world, and above the mire of perverted human lives, attest her statement to be most righteous. Whatever controversy we have with the world, is mainly based on this issue. Humanity will renounce every thing else — riches, poverty, pow- er and worldly honor—before it will yield for Christ, the pleasures of the lust of the ﬂesh. We are charged with being narrow in our religious views; yet We know the need of our concentration, and cannot afford to leave this truth in obscurity, to enter upon any side issues of whatever name or nature. The gift of God most needed by the whole people to-day, is a positive, and working con- viction, that those who engage in the lusts of the ﬂesh, “ shall not enter the kingdom of God.” All Christianity turns on the base of an exceedingly pure life. Jesus, the Christ, never did nor could promise salvation nor heaven on any other principle, but “following him ” in the excellence of his purity. All other promises, of subsequent teach- ers, are counterfeits, and will not pass the scrutiny of the Omniscient. Our hopes of humanity rest on the belief, that its members will be honestly bold enough to lay aside all subterfuges, and deal their whole violence to the lusts of the ﬂesh——the giant devil of humanity —— which will not down at the bidding of any, excepting those whose lives are rich in the identical self-denials of Christ. Striking thus boldly at the root of evil, all the future will be better, and happier life; and those who will engage in the work of overcoming the lusts of the ﬂesh, will never be justly chargeable with being circumscribed in their religious endeavors. There are many truths being evolved for our acceptance at the present hour ——of spirit philosophy and physical necessity—and while not discarding these, we cannot forget that our mis- sion is the salvation of souls from the lusts of the ﬂesh and mind; and that an “eternal vigilance is the price of such liberty.” We will accept all there is of truth_in materialization by the spirits; and the testimony that meets our needs of stricter physical hygiene; and from these, if possible, draw aids in demonstration of the great central fact, that the heavenly life discards all lusts of the ﬂesh. There are millions who believe in Shaker heavens hereafter; who hope to be transferred thither by a process, which is an hallucination, knowing no self-denial against secret, giant evils. While we promise such the bitterest disappointments, we exhort all to seek rewards, that result from the purity of practical Christianity. Brethren, the world is the better for our testimony; and although it feigns to doubt the possibility or probability of our cross-bearing lives, it pays us a silent, but just tribute, which is severely condemnatory of its own ﬂeshly career. Let us continue. Let not the salt of our testimony lose its savor. , We are truly aware of the immense gratitude that rises from honest hearts, who derive strength for their battles in ﬁghting their monster evil. Let us preach and live courage for the world, by precept and example. And while the thought- less sneer, and the grossly wicked ridi- cule, let us give assurance of the cor- rectness of our faith, through the exceeding righteousness and purity of our lives; than which, no more powerful testimony can be delivered. Let the thoughtful be honest; let the preachers speak heaven’s truth unbiased by man- made creeds; let physicians do their whole duty, and reformers strike deeply at humanity’s greatest foe; and the lusts of the ﬂesh will meet. with a check- the world will quickly approach the millennium, and these triumphs will only be excelled by the precious beati- tude: Most blessed are they who over- come the lasts of the ﬂesh I If you would bring up a child in the way he should go, occasionally skirmish along ahead of him and point out the road. PAUL. .0- First Paper. IT is not a question in my mind, but an es- tablished fact, that the writings of Paul have done more harm than good. Still we have in Paul the curious anomaly of a man, whose life is far better than his theology. It is common with most people to let their faith precede their works; but, with Paul, his life is to be admired of all, as are also many of his epistles that are consonant with his life. But his “becoming all things to all men,” gained none to his life nor to Christ, but gave ambush and defense to every theo- logical stream with which the world has since been sorrowfully ﬂooded. We admit Paul’s unusual ability; we give credit to an exceed- ing humility, a consecration in his works with the people, and an overpowering mastery of other minds that made him the acknowl- edged head of the so—called Christian church. But it is useless to deny that Paul was a revolutionist among the disciples, “ with- stood them to the face,” and charged them with hypocrisy (Gal. ii. 11, 14), and variously compromised the faith of the gospel ﬁrst delivered to the apostles. That Paul aimed more at the building up of a populous church, rather than demanding that all should “follow” Jesus in the life of the New Creation, is apparent to all New Testa- ment readers; and the consequent fulﬁllment of the “falling away ” prophecy may be directly attributed to Paul, rather than to any and all others who professed Christ in early days. It is a matter of exceeding moment, whether we are “following Christ,” or being led by Paulism, into “by and forbidden paths,” in the service of ourselves. If Paul wanted or wants applause, he gets it from those who do not “follow Christ ” as he lived, but by those whom he permitted to live as Christ did not. I accuse Paul of being an apologist for the ﬂesh, having an insane idea that he would “gain souls unto Christ ” by and by ; of permitting the practice of indul- gences, which he knew, neither he nor others could practice any longer, and be Christians; and I arraign Paul most seriously, for the elaboration of Habakkuk’s digest of Moses, 613 precepts—reduced by David to eleven, subsequently by Isaiah to six, later still by Micah to three, and then almost lost to hu- manity by Habakkuk — “The just shall live by faith,” — an elaboration that frankly en- joins, among other things, faith without works.” (See Galatians.) If Paulism would save humanity from their sins to-clay, as does and will the life of Jesus, the Christ, I should have naught to say, and then would there have been thousands saved who will not know what salvation is, until they drop Paul, and follow Jesus. Strauss has labored earnestly in “The old Faith and the New,” to harmon- ize the various and numerous sects; but “ there is no peace” this side nor the other side of Christ’s life. And when we conclude that the salvation of Christ is worth all and more than it costs, we will take Christ’s life for our guide, and say to Paul, or any other apologist for the ﬂesh or intervening human ' perversion, “Get thee behind me.” As a Christian(?) after Paul’s permissions, I could engage in “the lusts of the ﬂesh, the lusts of the eyes," and the pride of life,” and ﬁnd apologies in his writings, as the immense majority of so-called Christians do; but as a genuine “follower” of Christ, I ﬁnd my greatest opponent in Paul; and can see no hope of salvation for the world, until Christ’s life shall take precedence of Paul’s permis- sions. Of Paul’s coup d’état among the apostles; we must leave to our next paper, asking a patient kindly hearing. * THE CLARION. WE have been plain in giving our testimony against any admixture of Church and State, because we know, therein is awedge, which, in the hands of either protestants or catho- lics, would split any constitution, and rein- troduce the Inquisition with increased hor- 1‘0l‘S. ing. Councils, secret and open, are being frequently held, the whole tone of which is inimical to the perpetuity of the rights of conscience. As we prize our religious free- dom, let us say to the whole clergical force, “Hands off from the Constitution! ” Let us enter protests against the presence of Bi- bles in the public schools, the opening of political bodies with prayer; against the name of-~ God on any coin, and an eternal protest against the introduction of any religious term in the Constitution of the United States. “Render unto Caesar” (the State); what belongs to him,” “and unto God ” (the Church), what is his — and this will maintain an eternal separa- tion. Let the Nation be awake on this sub- ject. Our State (N. Y.), in its last election, gave a most telling rebuke to a professional clergyman, anxiously aspiring to political preferment. First read this: * * * The Hon. Felix R. Brunot, of Pittsburgh, president of the association, occupied the chair. Steps were taken to secure articles of incorporation, under the name of the National Reform Association. The maintenance of Sunday laws, the retention of the Bible in the common schools, the defense of the ju- dicial oath and other Christian(l) features of the gov- ernment, and the securing of suitable religious ac- knowledgments in all state constitutions, were ex- pressly recognized as among the objects of the so- ciety. Then ﬁnd in the following, a feeling of relief that the pulse of the nation beats healthily as yet: The State deals only with temporal affairs, and does not attempt to usurp spiritual functions. There- fore the objects and methods of public education are wholly secular, but by no means necessarily, or at all immoral or irreligious. On the contrary, they are decidedly favorable to piety and morality. But, com- posed denominationally as the American people is, the State ought not to impart religious education. The moment such an attempt should be made the community would be in conﬂict as to what form it should take. It may be conceded, without danger perhaps, that the State should not teach ethics, ex- cept so far as the great fundamental principle of morals and politics as to which all Americans are agreed are concerned. The religious education of childhood may and should be remitted to the family, the Sabbath-school, and the Church—the natural and divinely-appointed guardians of religion and ethics.- Zion's Herald. * * * But the question is fairly up and will not go down at the bidding of the politicians. The Amer- We again sound the clarion of warn-‘ .2 THE SHAKER. ican people are, as a whole, terribly in earnest in their devotion to their system of free secular schools for all the people; and they are justly and decidedly jealous of any and all priestly or ecclesiastical inter- ference with them.—— Ohristian Advocate. Not as Protestants alone, but as American citizens, sincerely desiring the preservation of our institutions under the protection of an advancing intelligence, and with no regard to any sectarian ends, we are to day called upon to settle the vital question of the per- petuity of our free school system, and to “ denounce as a crime against liberty and Republican institutions, any project for a sectarian division or perversion of the school fund of the State.” Let it be done.- Baptist Weekly. Let us all labor for the security of free thought, free speech, free press,- pure morals, unfettered religious sentiments, and equal rights and privileges for all men, irrespective of nationality, color or religion. Encourage free schools, and resolve that not one dollar appropriated to them shall be applied to the support of any sectarian school. Resolve that nei- ther state nor nation shall support institutions save those where every child in the land may get a com- mon school education unmixed with atheistic, pagan or sectarian teachings. Leave matters of religion to the family altar. Keep Church and State forever separate.— U. S. Grant. SECTARIAN FOLLY. __o._. METHODIST Bishop Haven, having nominated President Grant for a third term'(poor busi- ness for a bishop), the New Y oﬂc Tribune says : Would it not be well for'Bishop Haven to be a little more explicit? Else there may be danger of having Baptist and Presbyterian and Congregationalist, and nobody knows how many more sectarian candidates for President, which would be a very sad state of things; for when it comes to that, who knows but that the Roman Catholics may hold a convention and nomi- nate the Pope? And then—great heavens! where are we? __....—_......¢._.—_:. BREAD. . ...o_ CUsToM and habits too frequently make havoc with health. While this assertion ap- plies, with much propriety, to very many customs, wewould ask attention to its bear- ing upon the use of bread, made of superﬁne ﬂour. We say, “ we like it ”; but it is because our appetites are perverted, even the same as those who “like tobacco.” We really mean, that we have learned to love its use, through the almost innumerable “ills that ﬂesh is heir to ” —becoming such an heir to the whole catalogue of headaches, costive- ness, fevers, chronic diseases and sweeping calamities, more through the use of superﬁne ﬂour than we wot of. We take the best wheat, hull it, and grind it as ﬁne as we can; separating the hull and the coarser particles of the berry by a bolt, we get the ﬁne ﬂour. This we mix with water, and add thereto a mess of living putridity, knead it, bake it, eat it, are sick by it, and by the bye, die of it! That which we should use as the “staff of life,” we turn into a slow, but sure poison. With the bran we act with greater humanity, when feeding it to our horses and kine. We grind them oats, corn on the cob, and, know- ing we should kill them if we bolted this ﬂour, conscience and exchequer both forbid. We mind, and our stock is healthy from youth to old age. Let us reverse the rule, so far as feeding them the ﬂour we eat, and soon the sleek animal becomes the poor beast, that in a few weeks cannot get up in its stable. Again, if suﬂicient constitution 18 remains,feed it the _bran we refuse, and it soon becomes the titan of yore. Who is there but knows that ﬁne ﬂour leads directly to costiveness, headache and other incipient ills '4‘ Who is there that will refuse to know that coarse-ground wheat bread, with the bran in, will not only relieve these but pre- vent them, and all those ills that supplement them? As presenting a truthful but unhappy experiment, let any one attempt living on superﬁne ﬂour only, for a week or more- they will learn much by such experiment- of suffering. Again, let any try cracked wheat, graham pudding, or coarse-ground wheat in its various forms, for any length of time, and a happy experience will be theirs; not only through the expurgatorious of quondam diseases, but in the new life, ‘of ruddy strength, and a corresponding health of spirit. If there is any thing that truly represents food and medicine, it is good bread—and good bread means something more, than material made of ﬂour that has been killed by grinding, and poisoned by living animalculae. The time is coming, and soon, when a person’s religion may be esti- mated by the quality of bread which they eat. Let us reﬂect upon and move in the matter. And when we shall have less poor theology in the pulpit, and more genuine theology in the bread, it will be more than well. * -——.u-—---Q-an-an-In-n CONFESSION. -0- JAMES s. PRESCOTT. IN the revival movement of Moody and Sankey, we hear but little said about confes- sion of sin. Why is this? Can there be any thing lasting or radical in such revivals, without a thorough cleansing of the heart, by an honest confession? Will not those who build their hopes of heaven on such tran- sient excitements be disappointed when they come to enter the spirit world and see the record of their lives? Judging from past history, viz. : the days of “Pentecost,” and the “Kentucky Revi- val,” the angels of conviction are not yet sent forth, but they are coming —— the way is pre- paring — and when they come we shall know it. Under a former dispensation, when one wanted to'know what good thing he should do to inherit eternal life, the word was “Keep the law.” What law? If he wanted to be a good Jew, keep the law of Moses — physiological law; but if he wanted to be a good christian, the law of Christ, and then go on unto per- fection. Water baptism is good as far as it goes to the cleansing of the body, but as the baptism of the spirit is to the soul, so is the baptism of water to the body, and it will take these elements combined, to regenerate the whole man and woman. “ Verily I say unto you, except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God.” To show the condition of souls when they enter into the “spirit world,” who vainly imagine they are going right to Jesus, when they die, because they belong to some ortho- 14: dox church, we make the following extracts of a communication from Margaret Bush, who died in England, many years ago, a Methodist; in answer to inquiries made by one Thomas Bush, who had been a Metho- dist preacher, and who was, at that time, a member of the Society at North Union: “ July 6, 1841. “MY DEAR BROTHER: “You wished to know where I am. I will tell you. I have lived among the chil- dren of God, about six years, and that is all. I hope you will never have to suffer as much as I have, before you enter into happiness. Perhaps you would like to know what caused my sufferings. It was my righteousness founded on selﬁshness. I thought I was very good. Yea, I thought there were not many so good as myself. “Although I did not tell the people Iwas good, yet I thought within myself that I was; so you see it was not righteousness, but it was self-righteousness, and that you know will never stand the test. I built upon a sandy foundation. I thought that I should surely go to heaven when I left the world. Yea, I thought that the Saviour as I used to call him, would say unto me, ‘Well done thou good and faithful servant, enter thou into the joy of thy Lord.’ “But ah! what a sad mistake. I found that I had all my sins to confess, every one of them, and this I was too proud to do. What, said I, after living in such a manner as I have, and being so highly esteemed among general mankind, now to become so mean, I thought, as to confess my sins, to relate them, just as I had committed them, I said I had confessed my- sins! “The question was asked me, how did you confess your sins? I answered and said, ‘O Lord thou knowest I am a sinner. O merci- ful God wilt thou pardon all my sins. O heavenly Father, wilt thou save this poor wretched worm of the dust, from thy burn- ing wrath ?’ Yea, this is the way in which I confessed my sins. I confessed that I was a sinner, and I thought it was all that could be required of me. I suffered, and suffered, until I was willing to confess every thought, word or action, that was not acceptable to God. “I tell you, I had all to confess before three thousand faithful witnesses. Yea, I was thankful indeed for that privilege. I did confess my wicked deeds before them all, upon my bended knees. * * * Oh, my crown is not bright, and my robe is not white compared with those who have borne a faithful cross against the carnal mind; and this is the cry of every unfaithful soul. Now what Ivhave written to you is truth, and nothing but the truth.” —————-9-H “ ALL THINGS NEW.” __{,_ OLIVER PRENTISS. “ No more death ——no more pain, for the former things are passed away. ” How? How is this little planet to be “ re- plenished,” without pain 3’ How are our mortalities to be disposed of, without death .9 TI-IE SHAKER. Materialization and Dematerialization are the keys to unlock the deep mysteries of Holy Writ. If dematerialized spirits can be remateri- alized, for a short time, as from credible evi- dence doth fully appear, why not for a longer time? If a materialized spirit can be dematerial- ized, for a brief period, why not as long as the Lord pleases. Who objects? Not those, sure, whose part it is to perform the painful drudgery of reproducing the old way —the maternal drudgery. Let us have the new way and make a clean thing of it— the New Earth and New Heav- ens, so long foretold~—the ideal of all the truly great and good, since the world began. Who knows but God put that ideal in their souls? Why not have the ideal actualized, as the heavens have graciously pleased to vouchsafe the ways and means? RELIGION : WHAT IS IT‘? . —o-— * * * * The religious world must yet be taught to see, that if a man’s religious expe- riences, belief, or observances do not make him better, his religion is utterly worthless, and he might just as well be destitute of any. In fact, in such a case, destitution would be an advantage: for we have met persons, of whom, on personal acquaintance, we were sure that the worst things in their disposition and impulses were those they had borrowed of their religion; that they would have been more amiable, just, and loving, had their bet- ter instincts and affections not been blunted and stiﬂed by the bigotry or the superstition they had received with their religious educa- tion. The necessity of being outspoken on this point is seen in the fact that the religious multitudes do not seem to be conscious of the wide chasm there is between the gospel they profess to follow and the doctrines and usages of any of the Christian churches. If we as- sume, even nominally, to be disciples of Jesus, there is no way but to study his ideas, prin- ciples, and methods: if we leave him to follow Moses, David, or Paul, so much do they differ from him that we are in sad danger of disre- garding his words. Yet Jesus is almost entirely forgotten and neglected in Christian teaching, that Moses, David, and Paul may be heard, and heard, too, on points on which they are least in sympathy with him. Of all the sermons preached in this country in the last twenty-ﬁve years, we venture the estimate that the words of Jesus have not furnished the text for more than one in ﬁve hundred; and when any of his words are used, they often consist of some disjointed phrase, that means nothing out of its place : as, for example, when the simple words “ fol- low me,” used by Jesus merely as an invita- tion to personal association while he lived, are “ spiritualized ” into some impossible meaning, and made to signify “conversion,” or something else, of ‘which he never dreamed. If Jesus were to reappear on earth, as has sometimes been suggested, it might be a question whether his indignation at the no- tions for which in Christian pulpits his name was made responsible, would not after all be less than his astonishment that this should be called a Christian land. He would ﬁnd churches costly enough, and services of wor- ship in preparing which no expense Was spared; but that the only thing for which no provision was made, was that of making relig- ious worship at power by which human life may be puriﬁed and human character enno- bled. We do not expect that our religious observances will be of much practical use to us, until, at least, the conviction that such is their only true end shall be ﬁrmly lodged in the popular consciousness. This is now so far from being recognized, that the statement that religion is essentially GOODNESS, is some- times mentioned with something like a sneer in our best religious journals. It is time there should be a fair understand- ing on this point. something of a conﬂict has recently sprung up as to the use of the name Olwistian. We care but little for names —- qualities are fundamental. We see no objection to call goodness by the name of Christianity: but if Christianity in its essen- tial elements be not goodness, that venerated name no longer has any charms for us.—The New Age. GOLDEN SAYINGS. Kind words are amor(1)g the brightest ﬂowers of earth; they help to convert the humblest home into a paradise. .... It is said that President Lincoln once said to Sen- ator Fessenden: “What is your religion?” “Not much to boast of, but I suppose I am as much a Unitarian as any thing.” Oh, aUnita.rian,” said Lin- coln, “I thought you might be an Episcopalian. Seward is Episcopal, andlnotice you swear about the same as he does.” , . .. Every true hero grows by patience. People who have always been prosperous are seldom the most worthy, and never in moral excellence the most strong. He who has not been compelled to suﬁer, has probably not begun to learn how to be magnani- mous; as it is only by patience and fortitude that we can know what it is to overcome evils, or feel the pleasure of forgiving them. After the death of Abdermen, calif of Cordova, the following paper was found in his own handwrit- ing: “Fifty years have elapsed since Ibecame calif. I have possessed riches, honors, pleasures, friends, in short every thing that man can desire in this world. I have reckoned up the days in which I could say that Iwas really happy, and they amount to four- teen.” Oh, the consummate vanity of worldly fame and greatness! . .. Education does not commence with the alpha- bet. It begins with a mother’s look, with a father’s nod of approbation, or his sign of reproof; with a sister’s gentle pressure of the hand, or a brot-her’s noble act of forbearance; with a. handful of ﬂowers in green and daisy meadows; with a bird’s nest ad- mired but not touched; with pleasant walks in shady lanes; and with thoughts directed, in sweet and kindly tones and Words, to nature, to beauty, to acts of benevolence, to deeds of virtue, and to the source of all good -~ to God himself! — Blackwood. . . . . It is a libel on the holy and useful sacrament of work to call anxiety by its name; for work, real, honest work, is of all inﬂuences the most quieting, the most serious and consoling, a genuine happiness in disguise. Thank God for daily work! it is daily blessing, for God reaches us good things with our own hands. There is dignity as well as necessity in labor. The angels know no higher joy than service; “ the silent heavens have goings on, the stars have tasks;” and to the true worker, his labor is not altogether a question of proﬁt and loss. —Alb'any Express. Can true piety exist without honesty? We ap- prehend there are some persons who think it can, but if so they are mistaken. The consistent christian is a man of his word, a man of integrity, an upright man in all his business transactions. There may be honesty where there is no piety, but where there is piety there will be found honesty. Says Longfellow: “ Morality without religion is only a kind of dead reckoning, an endeavor to ﬁnd our place on a cloudy sea by measuring the distance we have to run, but without any observation of the heavenly bodies.” . . . . A dyspeptic minister gorging his system with the rich food prepared by the “ sisters,” and taking no exercise, is a spectacle to make only inﬁdels and un- dertakers rejoice. It was gravely proposed to in- scribe on the tombstone of a gluttonous young min- ister, who was cut off by disease induced in this way: “ Died of going out to tea.” —— Science of Health. ____+_j. PHILOSOPHICAL BRANCH. .. . .Warts may be removed, says a. celebrated physi- cian, by rubbing them night and morning with a moistened piece of muriate of ammonia. They soften and dwindle away, leaving no such mark as follows their dispersion with lunar caustic. . . . Glue frequently cracks because of the dryness of the air in rooms warmed by stoves. An Austrian contemporary recommends the addition of a little chloride of calcium to glue to prevent this disagree- able property of cracking. Chloride of calcium is such a deliquescent salt that it attracts enough mois- ture to prevent the glue from cracking. Glue thus prepared will adhere to glass, metal, etc., and can be used for putting on labels without danger of their dropping off. .. . .A Dane has invented an arrangement to take the place of crutches, by which the cripple can go fast or slow, and up or down stairs without touching his feet to the ground or working but one arm. . . . .A cubic inch of gold is worth $146, a cubic foot $252,288. The quantity of gold now in existence is estimated to be $3,000,000,000, which, welded in one mass, could be contained in a cube of 23 feet. ' ....Recent investigations with new apparatus, made by Professor Cornu, at Paris, show the velocity of light to be 300,400 kilometres or 186,660 miles per sec- ond. This was the mean of 508 observations. ” ... .The signal recently erected on the summit of Mt. Shasta, Cal., by the coast survey, is a hollow cylinder of galvanized iron, twelve feet high, and two and a half in diameter, surmounted by a cone of nickel- plated copper. The reﬂection from this cone is so strong that it is believed the signal can be used for observations at a distance of 100 miles. . . . .A singular mathematical fact. Any number of ﬁgures you may wish to multiply by 5 will give the same result if divided by 2—a much quicker opera- tion; but you must remember to annex a cipher to the answer, whenever there is no remainder, and when there is a remainder, whatever it may be, an- nex a 5 in the answer. Multiply 464 by 5, and the an- swer will be 2,320; dividing the same number by 2 and you will have 232, and as there is no remainder, add a cipher. Now take 357, and multiply by 5; there is 1,785. Divide the same number by 2, and you have 178 and a remainder; you therefore place a 5 at the end of the line, and the result is again 1,785. . . . Manufacture of paper. Of the 1,300,000,000 human beings inhabiting the globe, 360,000,000 have no paper nor writing material of any kind; 500,000,000 of the Mongolian race use a paper made from the stalks and leaves of plants; 10,000,000 use for graphic pur- poses tablets of wood; 130,000,000—the Persians, Hindoos, Armenians. and Syrians — have paper made from cotton, while the remaining 300,000,000 use the ordinary staple. The annual consumption by this latter number is estimated at 1,800,000,000 pounds, or an average of six pounds to the person, which has in- creased from two and a half pounds during the last ﬁfty years. To produce this amount of paper 200,- 000,000 pounds of woolen rags, 800,000,000 pounds of cotton rags, beside great quantities of linen rags, straw, wood and other materials are yearly consumed. The paper is manufactured in 3,960 paper mills, em- ploying 90,000 male and 180,000 female laborers. The proportionate amounts of the different kinds of pa- per are stated to be: Of writing paper, 300,000,000 pounds; of printing paper, 900,000,000 pounds; of wall paper, 400,000,000 pounds, and 200,000,000 pounds of cartoons, blotting-paper, &c. ....Parisian police lanterns. Safety lamps of an original construction are used by the night policemen and watchmen of Paris. A small glass vial holds a piece of phosphorus as large as a pea, upon which is poured boiling olive oil suﬁicient to ﬁll up about a third of the vial. The latter is then closely stopped by a cork. In use, the stopper is released for a mo- ment, so as to permit the entrance of air to the phos- phorus. The vacant inner space is thereupon lit up, THE SHA-KER. diffusing a clear, and, of course, perfectly harmless light. When the light fades it may be revived by a fresh uncorking. A lamp so prepared will hold good for six months without renewal.—Jom‘nal of Chem- tstry. . . . .Dr. Hooker, a London scientist, recently exhib- ited before the British Association for the Advance- ment of Science, a wonderful plant called Dtonal. A ﬂy was captured and put upon a leaf, which instantly closed, and on reopening, it was found that the ﬂy was completely dissolved. A bit of beef was consumed in the same way. The leaf was then fed with cheese, which disagreed with it so much that it eventually killed it. “Dr. Hooker explained that the plant’s action was precisely similar to that of the human stomach.” .___.__¢_._..——. SPIRIT 0F_0THE FARM. ' . . . .It is said that corn loses_one—ﬁfth by drying, and wheat one-fourteenth. From this the estimate is made that it is more proﬁtable for the farmer to sell unshelled corn in the fall at seventy—ﬁve cents, than at one dollar a bushel in the following summer, and that wheat at $1.25 in December, is equal to $1.50 in the succeeding June. In cases of potatoes, taking those that rot and are otherwise lost, together with the shrinkage, there is little doubt that between Oc- tober and June, the loss to the owner who holds them is not less than thirty-three per cent.—New York Bulletin. . . . .Earth worms. These insigniﬁcant and unattrac- tive creatures are of the greatest‘ beneﬁt to the ﬁelds which they inhabit, though many have supposed to the contrary. They are very humble but eﬁicient servants of the agriculturist; and far from injuring his meadow and his garden, they devote themselves with praiseworthy assiduity to turning over the soil to a greater depth and more thoroughly than can be done with the best appliances known to science. These animals (for so they are classiﬁed by the nat- uralists) are scarcely more than animated tubes. They seem to live by taking earth and earthly substances in at one end and passing them out at the other. This simple process of digestion is aided, however, by a mucous secretion; and the worm has a habit, when he has ﬁlled himself with earth, of as- cending to the surface, turning around and working himself back again into the ground. This operation unloads him; and the process repeated by millions of his fellows cannot but have a highly beneﬁcial effect upon the quality of land. It is said by Mr. Darwin that these worms have been known to cover a ﬁeld to the depth of thirteen inches in the course of eighty years. A slow process, to be sure, but so are all the processes of Nature. This, however, is not all that they do. They carry their shafts and galleries to a depth of several feet, and cross and intersect in all directions, loosening the soil, opening it to the air and water, and, in short, doing all that they can to help vegetation, without preying upon it or injuring its roots in the slightest degree. . . . .Ten rules for farmers. 1. Take good papers, and read them. 2. Keep an account of farm operations. 3. Do not leave implements scattered over the farm, exposed to snow, rain, and heat. 4. Repair tools and buildings at a proper time, and do not suifer subse- quently threefold expenditure of time and money. 5. Use money judiciously, and do not attend auction sales to purchase all kinds of trumpery because it is cheap. 6. See that fences are well repaired, and cattle not grazing in the meadows or grain ﬁelds or orchards. 7. Do not refuse to make correct experi- ments, in asmall way, of many new things. 8. Plant fruit-trees well, care for them, and of course get good crops. 9. Practice economy by giving stock shelter during the winter; also good food, taking out all that is unsound, half rotten, or mouldy. 10. Do not keep tribes of cats and snarling dogs around the premises, which eat more in a month than they are worth in a life-time. Journal of Chemistry. .Orienta.l economy. England washes most of the manure made by her people into the ocean, and then hunts over the globe from Egypt to Peru for more to waste. The United States does no better. But the natives of Japan and China maintain the fertility of their soil by saving what those who pretend to be civilized throw away. They have no worn-out, aban- doned ﬁelds. ... . Nine quartsof milk, on the average, are required to make a pound of butter. ....Since 1860 the wool—clip of the United States has more than trebled; or doubled in less than ten years. 15 .. .The fact that England is exporting humblebees to some of her eastern domains, for the valuable pur- pose of fertilizing red clover, calls to our mind that in one of the earlier works of Darwin, this keen ob- server treated on the subject of cats and clover. In said work, he estimated the number of mice in the ﬁelds from the number of cats in the vicinity; and the number of bees by the number of mice nests re- maining for the bees’ households. He summed up thus: The more cats, the less mice; consequently the less humblebees; and with these wanting to fer- tilize the clover, the lsss clover. England, in trans- porting bees to New Zealand, is paying a grand trib- ute to the wisdom of Darwin. * THE _POTATO. WE do not know what we could substitute for the potato. We are not anxious to -have any thing replace it; for while our Peach- blows and Rose are greeted three times a day by untired appetites, they shall continue to be most welcome on our tables. We change the complexion and ﬂavor of our bread for pal- ate’s sake; and the common white is made to give way to graham, biscuits, buns, cake and variously. Bread, in some form, is ever agree- able; but its form must change, to be as agree- able as it is. But the potato is never really better, than when coming to our tables in its simplest and original form, boiled, immediately after paring. The too common practice of paring potatoes, and leaving them to stand in water for hours, is wasteful and detrimental. The water that has surrounded pared potatoes for a given number of hours, contains more gluten, which goes to replenish the wasted tissue, than do the potatoes. The water is, of course, thrown away, while the pota- toes, much less substantial than before, are placed on the table; and if they do not repair mortal waste only a little more than would saw-dust, the cause is plain. Leckey, the famous historian, opposes their extensive use by any people ; ascribing the degeneracy of the Irish race to this cause. We are strong- ly inclined to dispute the testimony of this eminent authority; and to seek for the real cause of their degeneracy, in the direction of another very prominent excess of the Irish, where, perhaps, their exclusive potato diet is insuﬂicient to repair their wasted human tis- sues. But we are confronted by too many scientists upon this question, to doubt that it has received abundant consideration. Quite a number of German scwants have also been very disagreeably impressed by the potato from late analysis; considering its extensive use as weakening, both mentally and physi- cally. Carl Vogt speaks of it in very inferior terms. Mulder, the Dutch physiologist, attributes the indolence of nations to‘ potatoes among the poor, and tea and coffee with the wealthy. And 0. S. Fowler's only apparent recommen- dation of the potato seems to be that it ﬁlls up a vacuum that might or would be occupied by something worse. We are really sorry that this humble and abundant esculent should fare so unkindly at scientiﬁc hands. We are 10th to look on the potato rot as a blessing in disguise; and we are quite unwilling to part with a long-tried, everyday friend, because it is discovered to be less valuable than some of its nobler relations. Nor are we persuaded that an exclusively potato diet is any more detrimental, nor as much so, as an exclusively meat diet ; and the potato, being of coarser and milder material than meats, ma haps have saved stronger nations than the rish, from greater degeneracy and worse, by its being so usual an accompaniment of meats, excepting with the Indians, and they are barbarous, and as savage as the beasts which they eat. * THE SHAKER. SEASON ' OF DEVOTION. Jas. Gr. Russell. ENFIELD, N. H. - --- - Seer’--9 F:F_____ *.'.;'r{’CEF.7'CrwE"LEf;' it ~ i—e—J‘—-in aﬁ- N N X’ h’Si‘I I In u‘igF I A is rn J‘ ’ A A .l I J J .1 Q"__ ’._ '_ — N I §__ .__ _, Q__J_Jj: _ _:;_ _| 1 r uw:.'.'m:.'-:o" y_ ‘§iT"o v V V V .- - —— —— —.o--p— —_-9*-———e_ _ _ — — — — — — - — —J—- - , rgrrrwr -set--rqj; -—rrg-F-at-e-.- ’ ’ H I I w ’ V [ Blessed season of de-vo-tion, When the saints in love do meet, Boundless as the waves of ocean, Flows the spirit pure and sweet. Zions children raise your voices, Freedom’s glorious strain prolong, While the heavenly host re-joices, Echoing back the conqueror's song. wt“ w~:rJ.rw,, tIJ-—-fJ-—d-- -6- ti-_tn . l..~——--L-J- I~.~-v‘- I ; — — ‘ _1____L_L___'_Q ‘I 1_ L i___-__ 1: _ A: -'2' i:ri_“'i",§I‘ :i:i::; :,Q:E:::::6‘ :::a:i“::6“‘:;:a * —-it ~——---i I I . F E E F I v v I I “‘”" ;I__} n___ . ‘",,:P‘ ‘P’“P"‘P‘P‘ ’ ‘:"£‘*.“P ._._":_Q;.'_- _..._a__.. gbflbbffﬁb F #5Em_§‘g_£_:E_H_E§%:_LJ§::“ﬁ:-EEE“iE‘;E:F|:_:__F:‘“iEE Angels from the realms of glory, Join our ranks in tune - ful praise, Bringing blessings pure and ho-ly From the heavenly Throne of Grace. r J _l !”.'“-J— J -4-“ -I 53-‘ i -I A-I P {._L,Lt,g .113; __ _ __ _a__ _________u___ _______ ;_Z‘..;L 1..-§_;._-g: :___. __ .._ _i___._..__ : _'__:i: :— _g__¢_ _____ _____ _._‘T_ *9‘ i:I‘_L-.r_._iti__o__i::i*i: : :::‘i“‘i— ‘i“‘i“—" "5—'6” 'i“i— ii‘ ——— ‘- I‘“¢‘“ F r‘ W F F r‘“‘I‘ -rm “—- r“-_-—_—— --- --~r-— —~ ————————— vvr |—FVvFlVV|f¢vEi—_—Fl' Bless the day, the happy hour, hen the gospel trump was heard, Bringing forth that light and power, That would reach a dying World. Sin-sick souls the call obeying, Find deliverance from the fall ; While the faithless, still delaying, Lose their precious day and call. I in Shout again with deep emotion, Let the joyful accents roll, Blessed season of devotion, How refreshing to the soul . Heavenly guardians, now before us, Let your blessing crown the scene ; While we make sweet praise our chorus, And salvation’s prize our theme. MUSIC N0. 2. _..o_. J. G. RUSSELL. A CERTAIN eminent musician very aptly re- marks, that “ the voice may be regarded as a musical instrument, and at least, as much care should be taken to avoid injury to it, as is taken with other musical instruments.” Under this consideration we resume the sub- ject of music under the head of phi/siological voice-training. As vocal melody becomes im- paired when carried beyond the proper limits of the voice, so likewise, the voice itself be- comes impaired when carried beyond its proper limits; thus making a two-fold objec- tion to this violation. But to arrive at con- clusive evidence of the point at issue, we must carefully consider the origin of the voice, and every part that has to do in the production of musical tone. First, the Lungs —those great orgaps of the human body, whose active service is so indispensable to life and health,—how are they to be rendered ﬁt for continued service, unless properly sup- plied with pure air, that all essential, vitaliz- ing, and life—giving element‘? And yet, how often, and to what an alarming extent is this negligence carried by many of the would-be- proﬁcient songsters of our day. An interesting incident of this neglect occurs to mind, and may not be out of place for record here. A short time since, as the writer was ofﬁciating as singing teacher, the choir was being exercised in that peculiar part of music drill, called breathing. The command was given for each singer to inﬂate the lungs, when an exasperated young songstress quaintly remarked that she would gladly do so, had she any thing to ﬁll them with. This timely hint was not without its desired effect, for the doors were immediately thrown open, and the proper means of venti- lation attended to, as far as consistent, and the command again given to inﬂate,was promptly obeyed, with satisfactory results. It is an observation of quite frequent occurrence that an ill-ventilated singing apartment will have such a serious eifect on the choir, that with all the powers at command, the singers are utterly unable to sustain the keg/. But at such a crisis, the simple opening of a door or win- dow will affect a wonderful change for the better. Elder Frederick W. Evans, one of our most worthy veterans in the great physiologi- cal reform movement, once suggested to the writer that .“ in every church, music hall, or wherever a mass of human bodies were as- sembled, there should be one or more indi- viduals ofﬁciating in the ventilating depart- ment : ——stepping into the crowded room every few minutes, and marking the exact condition there.” If human life depends so much upon the invigorating draughts of pure air, why should not the above suggestion be regarded of as much necessity as that of a body of police at a camp meeting? With the rapid march of progress it is to be trusted that this fact will become acknowledged generally, and that our musical assemblies will soon be ornamented with the presence of a physiologi- cal police. Again, surprising as it may seem, it is never- theless true, that many singers are very deﬁ- cient in the practical art of breathing! Whether this defect is occasioned by the pro- tracted habit of inhaling impure air, back, even, to the earliest days of infancy, or from some other personal defect best known to the individual, remains a problem to be solved. But the facts are apparent, that in breathing, but a very small amount of air is taken into the lungs in proportion to the amount whichthe lungs are capable of retaining. To prove this assertion would require no very extensive in- vestigation into scientiﬁc physiology further than individuals are capable of experimenting for themselves. However, a few brief extracts from physiological authority may subserve the purpose of bringing the subject to clearer light: but this we will leave for the coming number. HOW TO KEEP THE DEVIL OUT. E. T. LEGGETT. What famous plans by man unfurled, Each era brings about, Whose promise is to save the World, And keep the Devil out. How hope alternates with despair, As each new plan is tried, And with “Old Evil” waiting there, Its merits to decide. Thus all our plans, like autumn leaves, Have fallen one by one, And Satan homage still receives, As when the world began: There’s but one only plan that would Keep out this Son of Sin, ’Tis fill the heart so full of good, The Devil can't get in. :.—:___.¢.m OBITUARY. Poland Hill, Me., Oct 29, SARAH N. MACE, aged 81. Poland Hill, Me., Nov. 24, OLIVER WOODSUM, aged 72. Harvard, Mass., Dec. 19, EMMA E. MILLER. Shakers, N. Y., Dec. 14, ISSACHAR BATES, aged 85. Shakers, N. Y., Dec. 26, ALMIRA Wmrxms, aged 70. Enﬁeld, N. H., Dec. 8, EMILY ANN1s, aged 69. Enﬁeld, N. H., Jan. 4, 1876, ANGELINE BRUCE, aged 35. .Z_._+._..Z. PUBLISHERS ITEMS. _.oj Our publisher asks for plainness of name and ad- dress of all subscribers. Let him have it. Our advertising patrons Will only be happier to know we have had to enlarge our February edition by the thousand. We hope the happiness of every agent, Who, like a lively, lovely one in N. H., secured 300 names in a few days. Ohio is also well spoken of. Telegraphic reports of a ﬁre—a. large barn and nearly forty head of stock, at Union Village, 0. Recent letters from there state nothing of it. We hope it is false.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0602
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 03 (March 1876)
Publisher: United Societies
Date: 1876-03-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY.—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I 9” “TI-IE] ETERNAL RELINQUISI-IMENT OF ERROR.” G. A. LOMAS, EDITOR. Vol. VI. } SHAKERS, N. Y., MARCH, 1876. SHAKER VILLAGE, N. H. N. A. BRIGGS, PUBLISHER. { No. 3. HOME WORK. ....0.__ THE following hymn was written by Garret K. Law- rence—the Shaker poet, physician and faithful brother —- in 1835. It has been in constant song ever since. We commend it to general use, even if some may think “ thc’re’.s more truth than poetry” in it; for be it remembered, this has ever been the very just charge against all Shaker religion and life. -— ED. This is the burden of my song - Never to look abroad for -wrong; I ﬁnd enough to do at home, With all my best exertions; Then why seek evil in another, Or try to injure a dear brother? Such are not children of our Mother, But slaves to basest passions. How easy for the carnal mind, Evil in other souls to ﬁnd; While to their own, how very blind- They’re scarcely worth o...
Show moreTHE SHAKER. OFFICIAL MONTHLY.—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I 9” “TI-IE] ETERNAL RELINQUISI-IMENT OF ERROR.” G. A. LOMAS, EDITOR. Vol. VI. } SHAKERS, N. Y., MARCH, 1876. SHAKER VILLAGE, N. H. N. A. BRIGGS, PUBLISHER. { No. 3. HOME WORK. ....0.__ THE following hymn was written by Garret K. Law- rence—the Shaker poet, physician and faithful brother —- in 1835. It has been in constant song ever since. We commend it to general use, even if some may think “ thc’re’.s more truth than poetry” in it; for be it remembered, this has ever been the very just charge against all Shaker religion and life. -— ED. This is the burden of my song - Never to look abroad for -wrong; I ﬁnd enough to do at home, With all my best exertions; Then why seek evil in another, Or try to injure a dear brother? Such are not children of our Mother, But slaves to basest passions. How easy for the carnal mind, Evil in other souls to ﬁnd; While to their own, how very blind- They’re scarcely worth observing. But when old nature don’t confound us, And we survey the saints around us, We find the good, the just surround us.‘ Of heaven how deserving! 0, may I evermore be wise, And make a right use of my eyes; Not be a fool, and miss the prize For lack of self-denial. This search of self, if you believe me, And my experience don't deceive me, Is solemn work; then do not leave me, But help me bear the trial. Henceforth, be this my daily toil: At home to cultivate the soil; A faulting serpent shall not coil Within my breast, I’ll kill it! This work will make me kind and clever To all around me, yea, for ever; Then love, and joy, and peace, will never Forsake my soul, but ﬁll it. N ow, in this resurrection morn, We can’t believe they’re heaven-born Who shun the rose, but pluck the thorn, That they may torment others; For here, in Zion’s fragrant bowers, Where heaven sends such lovely showers, We seek the buds, the opening ﬂowers - Kind Sisters and kind Brothers. THE LAW AND THE GOSPEL. .._()_ ALONZO HOLLISTER. “THE Law was a shadow of good things to come;” for though the substance to which the law pointed, existed, it could not come to man, until he was prepared, by growth, to comprehend it. So also the natural creation was formed to typify eternal things to which man was made heir, and destined to enterinto possession, when suﬁiciently disciplined in temporal things, that he make no mistakes while dealing with eternal substances; and sufficiently unfolded to apprehend those sub- stances. from the manifestation of ﬁgures representing them to his outward senses; as children learn from signs, called letters, to comprehend what is contained in books. The reﬂection of this eternal substance upon man’s consciousness, causes some sagacious minds to the opinion, that there can be no such things as miracles, or special providences ; because God operates by unchangeable laws. And so he does, where those laws are not violated ; for, where all is perfect order, harmonious adapta- tion of means to ends, there is probably no need of specials. Laws are not self-operators, but principles through which intelligent agency is manifested. In the rudimental stage of signs, shadows, types and ﬁgures, the con- fusion caused by a wide departure from primi- tive law, man created needs that would not otherwise have existed; and these necessities increase in proportion to the extent of depar-- ture. Accordingly as we near the eternal sub- stance, by obedience to the law of eternal life, revealed in Christ, through whom the sub- stance is manifested, the need of special provi- dences is much diminished — in consequence of that uniform action, and adaptation of means to ends, which characterize all works of creation, over which the will of Inﬁnite Wisdom exercises supreme control. The intimate connection of the visible and invisible worlds, was ﬁrst interrupted by man’s fall from moral rectitude. God, in com- passion for man’s frailty,then promised, to all who would repent, a restoration of relation- ship to the higher order. That is, where the purpose of the natural order was so far accom- plished, that the work designed to supersede it, would begin in those sufficiently unfolded to accept it. Though a large portion of man- kind, presuming upon the goodness, and em- boldened by the forbearance of God, continued adding sin to sin —— and many hardened their hearts against all entreaty —— despised the law of God, and trampled under foot his offers of mercy, yet there remained a resolute few, who chose to keep Grod’s commandments, at what- ever cost of selﬁsh ease and carnal pleasure; and through these the restitution began, ac- cording to the promise of God. By them, the way of the tree of life has been held in trust for the race -— in them, the kingdom of heaven, comprising the substance of all previous signs, types, and shadows, continues to be revealed; whereby a restitution of peace, order and union will be effected in all who will obey its laws, to the sacriﬁce of selﬁsh life, and the things that pertain thereto. Without this sacriﬁce the works of death cannot be de- stroyed from the soul, nor the sting of death be taken away. But by this sacrifice, the soul is liberated from the power of temptation, and restored to union with its creator, from whom all good gifts ﬂow, to perfect the soul in works of righteousness, which bring con- tentment and everlasting peace. THE CHEMISTRY OF BREATHING. _..0.__ D. FRAZER. WHAT is the use of breathing? is it merely to draw in a portion of the atmosphere and then expel it? Of all the processes involved in the mani- festation of animal life, the act of breathing is the most important. We can live without food for days, but to live without air we can- not ; we breathe about one thousand times an hour. If the process of breathing ceases but for a few minutes, life is at an end. Hence the necessity of breathing deeply of good air; just in proportion to our ability to absorb. oxygen from the air, have we life. This absorption of oxygen by the venous blood is a chemical act. Therefore, to breathe rightly, ﬁrst, have good air ; second, let nothing enter the circulation which impairs the afﬁnity of the blood for oxygen. Soda and saleratus should never be used in food, and the habit of taking much salt is amiss. In former times when large open ﬁre places were in use, and our houses loosely built, attention to ventilation was not required. Now that we live in close apartments with no open ﬁre places, we are shut off from a true relation to the vitalizing oxygen of the air. Hence colds are frequent, and they are catching on the approach of cold weather. Closely-conﬁned air to breathe, associated with alkaline matter in our blood, cannot but be favorable to the formation of soft, ﬂaccid, muscular tissue, just the pabulum in which the seeds of scrofula and consumption can grow apace. A word to the wise is sufficient. GOD IN THE SOUL. _0_ LOIS WENTWORTH. THE world, with all its honors and riches, is nothing compared with God's favor. The reward felt by doing his will daily is all satis- fying. Yielding the heart to God, nothing is lost, every thing gained — and the gain is an eternal one. The enjoyments of the perishable things of earth are cut short at the grave. The gains of earth are short-lived at longest. Its scenes and pursuits soon fail to affect us ; and then, one unselﬁsh thought or act is worth all years of selﬁsh exertion. Our life has its trials -— which seem hard to bear— these are important to prove 11s ; for how will God prove us, unless we are tried ‘I God requires the whole heart, a willing offering, a living sacriﬁce. Feeling that we have rendered these, a restfulness of soul ensues; and all passionate tumults, feeling the power of good in our souls, will, like the tossing waves of the sea of Galilee, obey the mandate, “ Peace, be still I ” 18 THE SHAKER. NECESSITY OF ORDER IN COMMUNE LIFE. ._0__ 0. C. HAMPTON. ORDER is a systematic arrangement of the different elements composing our practical life, including our physical, mental and spirit- ual existence. Although this is a restriction to the full meaning of the term, it applies with equal force to the entire phenomena of the universe. It is patent to all experience and observation, that without some systematic arrangement in the affairs of individual life, and a regular recurrence of the details thereof, very little good can be accomplished, and lit- tle enjoyment or contentment of mind secured. While man has not yet quite “ worn out the make of heaven,” and retains something of the genius of his original being, he spontaneously gravitates toward orderly arrangements in all the details of his life. He feels, moreover, a logical necessity for some kind of system, in all the departments of his existence as an in- dividual, to secure the highest degree of satis- faction—enjoyment and peace——from his surroundings. Much more does the necessity of order exist in a community of individuals; for here the problem of happiness and peace is very com- plicated, and the heterogeneous elements of its members, incline to run things into almost inextricable confusion. I do not conceive any necessary relations to exist between the two entities “' Order and Government ”— although in this rudimental sphere they are generally found in combination. I wish to be under- stood as dealing with order alone. In com- munities whose purpose is to be practical exponents of the social relations of human life, certain precepts and rules are agreed upon by the members, as canons of regulation, for the practical evolution of order and regu- larity throughout all the departments of such communities, and the very fact of the exist- ence of these communities, implies that canons of regulation have been adopted by general consent of the members. And in so far as this is not the case, any disaffected persons happening to drift into such communities,are really not bonaﬁde members, but schismatics. and should not be tolerated. I would be ashamed to repeat the hackneyed proposition, (rather truism), that no one should impose on a community, who is unwilling to comply with its constitution and by-laws, were it not my unhappy experience, to ﬁnd that this is too constantly committed upon Shaker com- munities, and notoriously persisted in from year to year, with a perﬁdious perseverance only equaled by the false charity of any com- munity, which allows itself to be Weighed down by such undeserving material. It seems to me that no one in reason can fail to see the logical consistency of so correct a theory. In my opinion ninety-nine one-hundreths of all -the aﬂlictions of Believers, arise from the entertainment in our midst of persons at vari- ance with the spirit and practice of our orderly, systematic arrangements; and who not only fail in ﬁnding satisfaction by their connection with us, but are clogs and curses in every de- partment of society. And in the proportion that society fails to dispose of this class, it will gradually increase and overpower the conservative elements, and then farewell to Shakerism. It is fatal folly to shut our eyes against truths, or mince matters one atom; for natural laws and results never" turn aside, to save any communz'ty which ignores the dic- tates of common sense—much less the wis- dom of both experience and inspiration. Some of the reasons why we should keep good order, and hold rigidly to systematic arrangements in life are as follows : (1) In order to be happy we must avoid infringing upon the territory and rights of others ; and good order will secure this desideratum when all other means will have failed. (2) We have too little time to do the much good we ought to do in this life; and a system-atical ordering of our time and precious opportunities will enhance our facilities for benevolence, a hundred-fold. '(3) VVithout regularity, periodicity, and perma- nence, in our domestic and public duties, the poetry of life, and that sublime constellation of spiritual and social amenities, termed the dignity of C'hrtstt'an Repose are quite impossi- ble ; but with good order these blessed ameni- ties constantly recur, bringing us into rythmi- cal unison with that holy song of joy, which trembles through the universe forever. (4) That the bright rivers of blessing may ﬂow from the inﬁnite fountain, in the lines of least resistance; and these lines are the beautiful, geometrical lines of good order. These are the “streams that make glad the city of God, the holy place of the Most High.” ..m.¢....._—: THE TRUE CRITERION. —o— SARAH ANN NEAL. SINCE the ﬁrst dawn of the Christian era, many individuals, under the title of prophets, have arisen with apparently great, but shallow power, to declare the doctrines of some so- called, new life; their ideas of the only true road to heaven and happiness. Not satisﬁed with the simple, yet plain teachings of the Christ, they have endeavored to soothe their own minds into an unchristrian belief, and by false theories of meaningless words, (better adapted to sustain the selﬁsh proclivities of perverted dispositions,) have exercised their artiﬁcial powers, to wield an inﬂuence over the minds of general humanity, that would veil the genuine truth of the Christian gospel, from the undeveloped spiritual understand- ing. But, humanity in very many instances have failed to become convinced of the truth of these false theories. Nor is it to be won- dered at; for fruits of spirit growth have not evolved from their teachings. And now in this age of reason, intelligence and advanced spiritual light, it is not even to be conjectured, that religious quacks are going to appease the restless, agitated minds of individuals with false and erroneous doctrines. But the results of so much false teaching, is, to-day, manifested by the inﬁdels extant in the World; who failing to ﬁnd in professional churches the truth their souls so much desire and need, become the inﬁdels they are. The “ spirit of the letter,” even, is not there; hence no spiritual good is obtained. But, it is better to be unbelieving, than thoroughly imbued with error. The standard of truth as lived by Jesus, the Christ, is the true criterion by which we may know the relation we bear to the inﬁnite spirit of goodness, by whose power we have our existence, and to whose accept- ance we should daily live. Nor is the momentous truth of Christian testimony to be mistaken for the eloquence of artiﬁcial creeds, whose sounds greet the ear pleasantly, but affect the soul wrongly. The purity of Christian life and testimony is the line of demarcation, which separates those who embrace and fully practice its pure prin- ciples, from the natural, sensual order of the World, and the elements which constitute that order. And the work of the day, for those who would realize a salvation from sin, and a power to live above the practices thereof, is to learn and obey the truth, as taught and lived, by our Christian predecessors. Keep this line of demarcation drawn, be- tween the elements of good and evil, and the result will be a growth of soul, by the practice of heavenly principles, that will dispossess the human mind of every doubt it may enter- tain in regard to what truly is a religious life. Make the hearta pure temple for the indwell- ing of the holy spirit, then will our actions give expression to pure minds, and our words be mediums to convey to others chaste and holy thoughts. ___._.____ THE GOSPEL, IN A NUTSHELL. __.0_—. MATTHEW MESSNER. JESUS was What the system he introduced made him——an illustration of the practical workings of Christianity. He differed from others, only as far as life-practice made him to differ. He was a model, for all who would be Christians —— holding animal nature in sub- jection to spiritual life. He was a high hope to humanity—is now——as to what human nature can attain unto. VVith similar propen- sities; tempted in all points as we are; yet using the good power in him to defeat all selﬁsh ends. Jesus, being like other men, he was the proper person to be our examplar; had he been born without a similar nature, he would not have been the needed, desired model. His gospel is an exempliﬁcation of dominion over every perverted and unspiritual appetite ; giving hope and power, unto every soul, to accomplish salvation and redemption, by daily self-denial and the spiritual cross. His life was the result of compliance with the higher laws of his being — and by similar compliance to the same laws, every man and woman can, cheered by his example, “ go and do likewise.” If we want .the salvation which was in Jesus, we must .live as he lived; or we may want salvation from sin, time, and eternity without end, and never obtain it, except we “ take up our crosses,” and live his life. SHAKEns, N. Y. __.__.. D I E T . jog ELDER J. S. PRESCOTT calls our attention to an experiment in dieting, which a person in Medina, 0., has practiced with increasingly beneﬁcial effects. As an economical experi- ment it certainly is forcibly interesting. We condense: “ For breakfast, ﬁve graham gems with butter; no inconvenience nor hunger fol- lowed——-cost three cents. Dinner, 1/4 lb. rice, one ounce each of sugar and butter~—a. good meal—cost ﬁce cents. Supper, 1/, lb. corn meal, % pint milk, cost three cents. One day’s cost 11 cents. For a change, one gill of beans which, by the quart, cost less than half a cent.” The correspondent claims to have worked hard, ate nothing between meals, is renewing his age and youthfulness,and only dreads the lonesomeness to be experienced by living to a very great age. * CHRISTIAN DUTY MEASURED BY KNOWLEDGE. ._Q__. ELDER A. PERKINS. IN consideration of doctrines so palpable as those given by the immediate apostles in conﬁrmation of the teachingsof Jesus, in reference to real Christian life and character, that, with intelligent minds, there should exist such extreme ignorance, I am exceed- i11gly puzzled. A Listen: 1st John 2: 16. “ All that is in the world, the lust of the ﬂesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” The spirit arising from these three branches, which constitute the world, is almost universally the ruling element in man—-professor and profane. Paul tells the Galatians that “He that soweth to his ﬂesh, shall of the ﬂesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlast- ing.” Also, that “ The ﬂesh lusteth against the spirit and the spirit against the ﬂesh, and these are contrary, the one to the other. The works of the ﬂesh are manifest, which are these: adultery, fornication, unclean- ness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunk- enness, revilings and such like.” Can lan- guage be clearer and more to the point, showing the tree which bears such fruit? Such testimony, with the example of Jesus before us, together with a thorough knowl- edge of ourselves, gives unequivocal evidence of this fact—that in this world is to be found only a shadow of genuine Chris- tianity. The fruits of the tree we cultivate will crop out, no matter what the profession; our works follow us, declaring our condi- tion; we are known by our fruits. Verily, we see an extensive ﬁeld open for labor; the marvel being that conviction seems so withdrawn from the earth; it is so limited in its operations, that with all that has been done to christianize man, so little manifestly exists, of real, genuine Cl1ristian- ity; that in man and in the fruit of his work, there is to be found such a destitution of the character and spirit of the gospel of Christ. And while we would recognize the good we realize exists in the earth—while we would defend and preserve it, we should also feel bound to be severe upon error and in our condemnation of evil. Not because of custom or popular feeling should we up- hold a wrong, bless it, or give it any other than its true and legitimate name; not be- cause our fathers had not received a clear vision and perfect sight of science or relig- ion, and thus through ignorance were in any degree led by false faith, should we shut out the light and continue to walk in darkness, allowing no growth, unfoldinent or progres- sion; but a's patience will give a perfect Work, so let wisdom render hers. By promise indubitable, the earth is to be full of the knowledge of the Lord, and a highway is to be cast up, which will give THE SHAKER. souls a privilege to travel in and ﬁnd an in- crease of righteousness, which will extend unto and beyond the conﬁnes of earth. Otherwise, why the mission of the Saviour to preach to the spirits in prison which were disobedient in the days of Noah! Jesus was commissioned to perform no foolish errand. In his mission, he evidently did a work of mercy, whose result gave not only knowl- edge to those ignorant transgressors, but power by which they could improve. Progress is eternal: Tell us no more that it ends with earthly life. This is a contra- diction of the declaration of the Saviour of the world, in that he was the only door of hope to lost humanity; a denial of the jus- tice of God. No soul is deprived of mercy and cut off from God, without a knowledge of the revelation of this plan of salvation. There is no condemnation without disobe- dience to known light; the destiny of no man is ﬁxed, so long as he is ignorant of truth; and equally inconsistent is the doc- trine, that man is saved and reigns with Christ, without a knowledge of him and his requirements, and a baptism into his holy spirit. What then? The answer is clear; if man receives not the full revelation of his A duty to God, to his fellow—man and to him- self while in this world, (which is the case with all who preceded the advent of the Saviour, and which is equally true of millions who have departed this life since that date), God in His justice will open the way for knowledge to those who are waiting in the spirit land, as were those who were ignorant, and on whom the long—suﬁering of God waited in the days of Noah. ANOTIIER HOUR IN THE DAY OF PROGRESS. __O__ ELDER G. B. AVERY. PURITY OF LIFE, not amalgamation of re- ligious professions, nor union of professors who are antichristian in their life practice, is the panacea for the human race. Realizing a want of power over sin, of ability to rise above the level of worldly ele- ments, and their sorrowful life-experiences— a want of strength to sustain even the relig- ious professions of nominal Christianity- the divided and subdivided sects of Chris- tian professors are looking to amalgamation of creedal faiths —union of religious socie- ties, and harmony of religious professors, in the belief that Jesus paid the whole debt of sufferings, for all the sins that believers in his name commit, as the catholicon for curing the physical, moral and spiritual ills of the human family. But the light of truth re- veals this to be a most prominent error. No combination or amalgamation of any number of impotent medical preparations is equal to the cure of disease, whether phys- ical, moral or spiritual! Mankind are relig- iously diseased—a cancerous tumor of the imputed Ngthteousness of Jesus is eating out their soul’s life. A palsy, consisting of the belief that the animal blood of the man Jesus, shed upon the Calvary cross, is the atonement for all the sins of believers in 19 Christ, is curdling thevspiritual blood in the veins of nearly all souls in professional Chris- tendom. The lamentable fact is that all the popu- lar religious creeds propose salvation, by the sufferings of Jesus, from the guilt, condem- nation and powerful consequences of sin, instead of salvation from sin itself, by a per- sonal cross against all sinful indulgences. This is a base plan of salvation, never con- ceived by the Divine Mind, nor taught by Jesus; and is instituted as an accommoda- tion to a sin-loving race, who are still unde- sirous of being saved from its pleasures. It is a religious malpractice, engrafted on al- most the entire tree of human development, and characterizes the physico—medical prac- tice of our race, applicable to both body and soul, in all the lanes of life; prescribing remeclies for, rather than preeentiees of dis- ease. It is no less characteristic of the moral and religious therapeutics of the pop- ular masses of so—called moral reformers, and Doctors of Divinity. Painkillers—in other words, nerve deathdealers, to benumb hu- man sensibility; put the body to sleep; tone down the moral sense to the point of indif- ference, and bring the spiritual conscious- ness to a level so low, that no condemnation is felt for violations of spiritual law which result in death of soul, are the prescribed remedies for human ills! The simple truth is, mankind do not want to be saved from sin, but in the ‘indulgence of sin; they desire to enjoy its pleasures, but to be saved from the consequences. They crave the disposition that engenders disease, but to be saved from sickness; hence, the physician who teaches hygienic laws, for either body or soul —1aws requiring self-denial, purity of thought, word and deed are distasteful to the majority. A religion embracing the power of salvation from sin, is, by the pop- ular throng, as undesirable as a frost in June, because it cuts off the anticipated harvest of sinful pleasures. Thus the ship of human reform for health and happiness in body, mind or spirit, is embarrassed by blockades on all seas of life; and a work of redemption which might be accomplished in a twelve- month, by the adoption of Purity, — absti- nence from the lusts of the ﬂesh, from thoughts that blush with shame, indulgence in stimulants that ﬁre the blood, in narcotics that benumb the senses is not wrought out in a thousand years. The harmony of religious faith— the in- spiration of heavenly baptisms that would flow from the honest confession and leaving off of sin in a week, are voluminously writ- ten about, oratorically talked of, and ani- matedly draped i11 song, as in the distant future, but are only known as in a dream of things yet to be. A religious life in its present, popular wake, is a golden farce! Why should not the rising generation, as they really are, be stupid to its semblances; inﬁdel to its arid professions; its mock sal- vation; its hollow holiness; its sinful saint- liness; its indulgent sacriﬁcial altar; its wholesale, silent, hypocritical confessional; and consequently unrepentant life, since 20 these are but a mockery to the name of re- ligion? But, as our race has a religion embrac- ing, 1st, Practical Purity of life —— abstinence from all that deﬁles the senses and stupeﬁes the soul; 2d, Oonseeratton to God; 3d, For- giveness and love to man, instead of war and strife; 4th, Lining for the good of Brethren, Sisters, neighbors, and all humanity, instead of self alone — a universal Christian patriot- ism; 5th, A baptism. of heavenly z'nspz'ratz'ons, ministering to the aspirations of soul-life; and all mankind will bow in spirit, acknowl- edging its truth, and be blessed by its bene- dictions of love and charity; the march of human redemption will be with vigorous, perpetual youth. Such a‘ religion cannot be reproached, if not adopted by all. But a union of all denominations of professed Christendom into one brotherhood embracing the idea of salvation in sin and from its con- sequences, by the sacriﬁce of Jesus, would only more heavily curse the world; binding it with still stronger thongs of theological death; and leave mankind to the only sure hope of seeking a religion, gushing with heavenly baptisms of pentecostal power; the gift of salvation from sin, and a merciful and loving God. .__.___—.§_n_....;_ FOR THE SHAKER. A VISION. .__o__. HENRY T. CHILD, M. D. “Behold I set before thee an open door, and no man can shut it.”— Rev. 3, viii. As I was musing upon this text I beheld a vision. I saw a great multitude of people going up a very steep hill, the paths were ex- ceedingly rough and thorny, and sometimes great rocks were in the way which it seemed almost impossible to get over. There were all sorts of wild beasts in the road, among them I saw lizards and serpents of various kinds, and other slimy, creeping things. Many of the people had some of these animals travel- ing with them. Most persons seemed to be troubled and were glad to make companions of the animals, for they were nearer to them, and did not seem inclined to help one another, but generally they were taking advantage of each other. I saw women, who were wearied with their journey, and they sat down by the way-side, and as the men came along they did not take any notice of them, but would step on them and walk over them, not heeding in the least their cries. All along this road I could see open places in the form of crosses, and I heard a voice saying: “Behold I set before thee an open door, and no man can shut it.” ‘ I watched them closely, and after a time I saw one who was about to enter in, having become very weary of the journey of life. I stood near to him and there came two shining angels, who said unto him : “ Thou must strip thyself of every thing, even thy garments, and go in without any covering, for behold there are robes of righteousness for all who enter.” He began to strip himself, but there were some little things that he desired to take with him, and the angel said in a very ﬁrm, but kind voice: “ N0! thou must confess, and lay aside every thing, or thou canst not enter in.” But he replied: “ Oh I cannot do this.” So he went on his way,hoping for a TI-IE more convenient season, and these angels left him. Others came and said to him : “ Foolish man that thou art, put on thy clothes and take thy treasures with thee for the road will soon be smoother.” Then a little angel, pure and white, whispered in his ear: “See that thou do it not.” And strength came to him for he had overcome temptation, and he said: “ I will, by the help of God and holy angels, con- fess and strip off every thing and enter in.” Then I saw him take off many things that had been concealed from my vision, and throw them away, and as he passed through the narrow door there was not a hairs’ breadth of room for any thing but himself. I watched many others who looked toward the opening, but they were going along with the animals. Some leading these, and others being led by them. I asked one of the spirits that was there if I might look in at one of these cross doors ‘? He replied, “ Yes,” and I did so. There I saw a beautiful road, there were green pastures and still waters, but no wild and ferocious animals. The people were all helping each other along, and were very happy, singing songs of praise as they went along. THE SHAKER. Monthly—60 cents per annum. A DUAL ADVOCATE OF CHRIST PRINCIPLES. THE GRAND SEAL OF CHRISTIAN HUMANITY. _O_ WIIEN the millennium shall have dawned —- when “ the fulﬁllment of the law ” is estab- lished-—when the SEAL, by which “men shall know the disciples” of Christ is ever apparent, then shall we realize that Love rules all creation. The golden rule of Confucius, adopted and extended by Jesus, means more than it says. “All mine are thine — and thine are mine ”—fall with crushing weight on the great sin of the world — unchristian selﬁsh- ness. “Brotherly love” means something more than poesy -—- Christian fraternity, more than cdoperative partnerships. To love others who love us is an easy matter; the drift of all humanity, good and bad alike, agreeably acknowledges this. To love those who please us —who do just as we direct— is an affection as noted in the devils, as in exalted saints. The comparative remark of Jesus: “Greater love than this, hath no man, that he lay down his life for his fm'end,” is superlatively surpassed by love for those inimical—for those who do not love us. This love is something more than airy substance, which breaths unmake or make at pleasure—1nore than rythmic poetry implies, and sterner prose in action, than found i11 paragraphs. Its name l1as been usurped by passion, and profaned to unholy uses through all time past, still its eternal principles are pure. The law of heaven is love;—-in heaven on earth, no less than elsewhere. To know that God loves us, in our obedience and waywardness alike, every day’s blessings bring us to quick conclusions. To know that we love one another, is knowledge unattained, and made impossible, by every exception we actually present, or mentally reserve. No sentiment is more prevalent in Shaker song than LOVE. It is well. Turn we often from the senti- ment, to know that love lives not in song alone ? Do we realize, as we should, that love l1as head and heart, hands and feet, voice and prayer, and unreserved consecra- tion to every unselﬁsh conclusion? Do we think, that all barrenness of prayer- ful offerings —— all failures in spiritual strug- gles ——al1 “aching void,” and want of life and zeal, of courage and conﬁdence, have been and may be predicated upon “ remem- bering thou has aught against thy brother,” sister, friend or enemy ? How truly the song : “The wayward and erring most need our affec- tion — “ Withhold not this boon.” Again : “ If we love not each other as sister and brother, “ How can we love God ? ” And again : “ My life I’ll square, my habits change, “ ’Til love I am possessing.” And listen: “ Love, love, practical LOVE. that will appear in my words and my ways,- “ Love that will clothe me, and cause me to speak, kind to the strong and wise to the weak.’ ” And how faithfully do we comply with: “ Not alone for those who love you, are you called to do good— ' “Nor for those who seek your comfort, giving honor to your word- “ But bless ye those who curse you— for those who hate you pray, “ For if you only give, where much is given to you, why is reward expected ? “ Or why the kingdom due ? enemies, “ Do good, to those who love you not ! ” *** Love ye your And yet, it is so common, the world over, to make “the weak bear their own bur- dens ;” to fail the helping hand to rise; and oftener give the gibe and kick to those who’ve stumbled! “The milk of human kindness,” and Christian affection, are too seldom seen expressing themselves in recla- mation of the erring; while oftener the cold chill of unchristian indifference and secta- rian slight replace them! How true it is, where one is found in error, loving souls can only magnify the gospel by helping the suﬁerer up! Whose value is enhanced, by any unchristian or ignominious action ? Love, not only “ worlceth no ill,” but zoorlceth all, and every good. Community Life, like every gift of God, is intended to circumvent selﬁshness. Brethren, Friends! We are blest with un- usual facilities for the outworking of C’h7'z's- ttcm. love——as opposed to the me—and—m/ine principle of the common marital relation. Like every other gift, Communism may be equally perverted, to its selﬁsh opposite ——its accumulated force, and genuine aims, be made to contribute to the selﬁsh area of me and those who best love me! but, as standing before high heaven, holding a sacred trust, let us acquit ourselves as men and women of God! If Communism fails, selﬁshness, and those who practice it, shall bear the respon- sibility. s.\.‘ THE SHAKER. 21 BUT IT MUST NOT FAIL. Let those charged with the treasury of millennial hope, life, energy and human redemption, so unselﬁsh- ly live that it may be well said: “Behold, how these Christians love one another! ” and, as those “passing from death unto life,” let us each work and pray with Abou Ben Adhem: “ I pray thee, then, Write me as one who loves my fellow men I " * ____.:_ THE RESPONSIBILITIES OF THE RICH. —o THE recent deaths of several millionaires —- Singer, Astor, Rothschild and othe1's—— having quickened the pulse of the people, call into consideration the words of Jesus: “How hardly shall they who have riches enter the kingdom of God.” There is an unreasonable antagonism be- tween the poor and rich, caused by the fact that they are so. The mere fact of one per- son being capable of accumulating millions, while another is not, is an insufficient cause for either self-exaltation or envy. But it is a fact that the great disparity in the ability of individuals to accumulate gold, occasions more inimical feelings, than an excessive ability to accumulate any thing else. The reason of this is patent to everybody —that the power which ever accompanies the accu- mulation of wealth, is so invariably used to promote excessive selﬁshness; and not for the ends of philanthropy. For the rich man to feel, that he is in no way responsible for the comfort of his poorer neighbors, is one of the most prominent of human mis- takes. There is, no doubt, wealth enough in the world, to make all very comfortable. With those having superior ability to make fortunes, rests the responsibility of being “MY BROTHERS’ KEEPER,” to an extent equaling their excess of ability to get rich. But while this responsibility is accepted and exercised scarcely anywhere — (probably no- where, with unreserved, unselﬁsh consecra- tion to philanthropy) —yet we ﬁnd the best illustrations of this, in the introductory exercises of the early PENTECOSTAL CHURCH, and in COMMUNITIES, where individuals com- posing such, have solemnly promised God and each other, to devote their all —- wealth, strength, time and talents — for the general good; and to fare and share alike, in all the comforts and misfortunes that may follow. And where this excellent system is honestly practiced, there is neither rich nor poor, master nor slave; neither aristocratic domi- nancy nor servile mendicancy; but “we are brethren,” is the happy, general feeling. Has the story of Dives and Lazarus no worthy application in our days? Tell us, you who can, wherein Wm. B. Astor differed from him called Dives, in olden times? Was he not grasping for gold, and most active in “laying up treasurers on earth,” until sick- ness and death seized him? While he rioted in uncounted millions, did the poor ﬁnd in him a friend? Would the paltry sums be- queathed by his will, favorably compare with the value of a dime, which some men give to a passing beggar? Holding, the where- withal to relieve the untold miseries of the thousands on every side of him, did he prove himself the value of a smile, a sunbeam, or a. loaf of bread to a single household, other than his own? He died, forced to leave, what he would gladly have held through all eternity. What treasure has he now? “ That is the question.” VVith the simplest power to reason upon causes and their eﬁects, who would have lived and died as did he? Instead of being an object of envy and enmity, does he I not excite our pity? and his ill-gotten, use- less pile of gold, and pyramid of selﬁsh sordidity of character— are not these to be ﬂed from, as from the devil? "‘It is easier fora camel to pass the ‘Needle’s Eye,’ than for a rich man to enter the kingdom of heaven.” Rev. Newman Hall, visiting Jeru- salem, writes: “At a certain hour of the night, the gates to the main entrances of the city are closed, and there is no ingress excepting through the ‘ Needle’s Eye ’—-a gate so small and low, that men and women must stoop to pass it; and a camel to pass it, must be unloaded, and crawl through on his knees.” Here’s Astor’s chance of getting in, and those of like ilk. Rich men and women: Make your wealth an honor and a blessing,- study your eternal interests by devoting it “ to charitable and religious (not sectarian) purposes ; ” and let it not bar your entrance to happiness in the eternal world. The sub- joined paragraphs may, or may not have been delivered in propria persona, but they are true in principle, agreeably with our in- structions. We copy from the Banner of Light .- “ Gardner Brewer, a wealthy gentleman of Boston, recently deceased, reported himself as follows: “ I am strangely bound to the things I called my own, and if I have wings of aspiration, I cannot use them in consequence of this binding. I am absolutely dissatisﬁed with myself and every thing else, but sup- pose I shall outlive it, as people who seem to be good in this spirit-world tell me, but how soon God alone knows! I could wish that I had gone out of this life without owning so much as a foot of ground whereon to stand, but I cannot change matters now, so I must take the consequences. I called Boston my home. It was; but I cannot tell now whether I have one or not; but am assured by kind, benevolent spirits who are attendant upon me that I shall gain a better condition by coming here, and taking a new start.” * PEACE CONGRESS OF NATIONS. __o_ As a war strategist, General Grant won golden opinions and the chief magistracy of the U. S. But, until a recent date, he was not even suspected of brilliancy as a states- man. Some of his recent utterances, how- ever, touching Church and State matters, have, in the eyes of the nation, carried him to a front rank among statesmen; a large number of journals formerly opposing him—- among others The N. Y. Trz’bune—compli- menting him with delivering himself of wis- dom, which the nation could not reasonably have expected for scores of years to come. The United States will not soon forget, the grand rallying cry of “ LET US HAVE PEACE.” In the light, and unprecedented glow, of the amicable settlement of The Alabama Claims, during the service of the present Presidential incumbent, we urge, hope and pray, for the establishment of a PEACE CONGRESS OF NATIONS, to arbitrate the cause of justice among all nations, with a View to banish from the world the curse of WAR; and con- sequently the expensive necessity of standing armies and navies. The time for the abolition of such old-time barbarisms seems fully ripe; and we urge the attention of our own, and all other nations, to a scheme, whose aim is the increased happiness and spirituality of all peoples. VVith WAR and its contingen- cies, as things of the past~—with energies that have been perverted, turned into the proper, peaceful channels of agriculture, arts, sciences, literature and manufactures —— none will say “ I am poor ”— for the reign of uni- versal, peaceful brotherhood will be eternally established! This is not a utopiau dream — it is possible——and we therefore raise the undying cry for a PEACE CONGRESS on‘ NATIONS, whose every diplomacy will aim to “ LET Us HAVE A LASTING PEACE ”: “ That golden age, on history‘s page, shall gleam in truthful lines; For even now, its dawn appears, in bright, pro- phetic signs.” * mm RUSKIN, TO_(')l‘HE RESCUE. RUSKIN, the pen-painter of England, believes in the possibility of a heaven on earth; and is about to attempt one of the most gigantic schemes, to relieve his countrymen of the twin curses of pauperism and slavery. A large estate having been secured, it is believed, operations will begin in the early spring. Basing his enterprise on “the nobleness of human nature, the majesty of its faculties, the fullness of its mercies and the joy of its love,” he enlists, under the Society of St. George, to make a practical reality, what has long been considered a utopiau dream. Large estates are to be bought by the Society; on these villages are to be inaugurated, the land rented to as many individuals as it will com- fortably maintain— the rents being reduced, as the land is improved. Every one must labor for his daily bread ; where manual labor will do the work, no machinery will be permitted ; in proportion as this rule proves a disadvantage, the rents will be reduced. The destruction of timber is prohibited; the tenants must not “ deceive, kill, nor hunt any living creature, nor destroy any beautiful thing;” and must love their neighbors as themselves; and even where this appears im- possible. “ they must act as if they did ./ ” In every village the population will be restricted, towns and cities being discouraged. Schools will be inaugurated, also museums and libra- ries. Stores will be established, which will be stocked primarily with food and clothing ; subsequently with books and works of art. The dress will be regulated —“ quite as much for the pride of the maid as the mistress, for the man as the master; ” everybody must dress well; none will be allowed to wear the cast-off clothing of others, nor sell nor pawn their own to others. None will be permitted to appear in rags on the street. Health, peace, prosperity and plenty are to be aimed at, and every thing must bend to these desiderata. “ I do very believe,” says Ruskin, “ perceive and admit in convinced sorrow, that I live in the midst of a nation of thieves and mur- derers; that everybody round me is trying to rob everybody else ; and that not bravely and strongly, but in the most cowardly, and loathe- some ways of lying trade! ” To prevent these, and to establish every man and woman 22 “ under their own vine and ﬁg tree,” it is his intention to turn the aid of millions of money ; and let us all hope that his expectations may not prove a utopia. * WE ARE NOT YET A FREE PEOPLE. AN OPEN LETTER. . —o—— SHAKER VILLAGE, SHIRLEY, Mass., % February 1, 1876. Honored Friend, G. T. ANGELL, Boston : Allow me to thank you for your many labors of love. In so much as you have done good to any one, you have done it unto me. A presentation of the facts from time to time in the future, which you have already brought before the public, showing, that crime is on the increase in this highly favored State, cannot but do good. As citizens of this republic, we have several grave problems to solve in reference to its perpetuity. The effect of our system of ﬁnance, including usury, (one per cent is usury), on the creation of crime, requires serious attention. When the farmers as a body, invest elsewhere than in their farms, trouble is not far oﬂ". The existence, and the rapid rise of so many millionaires in our midst, is anomalous with the logic of a republic _; in the nature of things they are the offspring of wrong conditions, and are clothed with power not compatible with the general good. At their will, they can vitiate the sources of law and justice; and when it suits their interests, can change commercial values, and tax consumers, as the monarchs of the old world do their subjects. The relation of the employer and the em- ployed, increasingly presses itself on public notice. The late existence of slavery was only a labor question. The idea that moral agents, citizens of a republic, should be left by thousands, or even a single citizen, in the hands of millionaires, or companies of capital- ists, the latter parties being in possession of the enormous productive energies of our times, and the former to do their will—-glut the markets to repletion ; and then suffer destitu- tion from the very abundance they have created—-thrown out of employment, on to the labor market as a commodity! is an as- tounding crime against the republic. That a moral agent, responsible to his own knowledge of right, to the Supreme Being, to his fellow citizens, and to all the demands of the republic, should be left to compete with iron, steam, and steel, in the hands of these parties, is atrocious—is the hugest crime of the nine- teenth century. Just as sure as the labor question at the South was met, so surely will the labor question at the North, press to be adjusted. If not adjusted, then the great re- public—tl1e hope of humanity —— will prove a failure ; which I think cannot be. Our brethren of the late slave States would not listen to words of wisdom. Their persist- ence in wrong culminated; then He, wl1o governs the moral universe by law, as He does the material one, met them in their own paths, broke the yoke of bondage, and buried that form of human vassalage, beneath the dead bodies of the oppressor, and with the havoc of war, destroyed their ill-gotten prop- erty. Is there not a lesson here for us at the North? This ever-pressing and momentous subject, if not settled in wisdom, may be solved as was that of slave labor, in awful TI-IE SHAKER. convulsions, dire calamities, and fearful de- struction. With me, it is a matter of deep concern, that the conditions of all the citizens of our loved republic, should be favorable to its per- petuity. Would it not be well for those who have statesmen’s hearts, who feel the ap- proaching future, to take steps in gentle ways and manners, and teach us how to secure a healthful distribution of all the products of labor, and thus avert impending evil‘? Have we not one common Father? Why should not the blessings of civilization be as equally distributed as the rain which falls alike on all? Are not the accumulations of wealth the fruits of modern civilization‘? If so, is it morally wholesome that it should be left to accumulate at some points to fester into extravagance, and be withdrawn from others, causing want, discontent, degradation and crime? Would it not be well for every producer to have an interest in the fruit of his labor as has the employer, and so cease to be virtually a slave? Is it ever taken into consideration, that the domestic surroundings of men of wealth to- day, exceed those of princes of the ﬁfteenth century ‘B while in this day, the surroundings of the poor are in many, very many cases destructive of health and life, and the means of living as limited nearly, and more uncer- tain than of that century‘? Again, the wealth alluded to, is the outcome of the intellectual labor, not of a class, but of society. There- fore, the enormously productive energies of mechanical and chemical appliances belong of right to all. They should be assistants, not com- petitors with moral agents as is now the case. The ancients founded their republics under the light of other ideas than those of our day. The peculiar relation of families to one another, and the existence of a lower stratum of families in their societies, who had neither a hearth, altar nor priest ; and of course, had no religious nor political position, necessarily caused great difficulties. When these occur- red, there was no way to settle them but by overpowering the ruling families. Hence to maintain social equilibrium, from time to time, those who had amassed much land, were either killed, or driven off, and the land divided. In the histories of these republics, when favorable aspects presented themselves, no doubt their profoundest thinkers favored a somewhat just distribution of the land——an approximation toward Jewish equality. Land being the source of’ human sustenance, of social and udicial equality; and a regulator of the exchange, and values of commercial equivalents; to insure perpetuity to modern republics every citizen should be a landholder, or have access to land at all times. To buy and sell, as we do a manufactured commodity, is to make those who cannot buy it, a commodity also ; and is the veriest oppo- site of the idea of loving the neighbor as we do self. The Jewish idea was an approxima- tion to Christianity — “ the land could not be sold for ever;” only to the Jubilee. Under Christian ideas, land can neither be bought nor sold. To do so, is to make servants- slaves of our brethren. Kossuth remarked, “ The Christian nation is not yet.” Therefore we have troubles enough, and more, and worse in prospect. The earth is the Lord’s, not man’s. The mission of this republic is jrustice to all; and is identical with Christian ideas and senti- ments. Were the sages of antiquity to appear now, would they not congratulate us, “ that we were free from the demoralizing inﬂuences which bound them as with iron bands? . With them, families With their gods and priests, were little worlds in themselves. Each family and its gods, were isolated from, if not antagon- istic to, all other families and their gods ; and in their wars sought the destruction of both. That now, we had the glorious opportunity to accept the human family as a unit, and to have no god but our Father who is in Heaven — who has given to all his children alike, the surface of this planet for their sustenance, as he has given the air we so freely breathe.”_ And further, they could say, “ That to lend upon interest, is to tax poverty ; creates false conditions in society ; is contrary to the feel- ing of benevolence, and to all the higher attributes of our being; and repellent of the injunction of Him whom we profess to pattern after —- lend, hoping for nothing again.” Can it be said that the foregoing is imprac- ticable? Did not the founders of this repub- lic, through many sufferings, bequeath to us a social compact organically just‘? Having such magniﬁcent opportunities, shall We fail to render it so? Nay, let us advance a step, be more than just—be beneﬁcent; then it will be easy to be just. The time has indeed arriven for nations and individuals to mani- fest to each other a divine humanity — to breathe forth into practicability the inspira- tion of our loved neighbor Emerson : “ And each shall care for other, And each to each shall bend, To the poor a noble brother, To the good an equal friend ’-’ I have written from the midst of a Shaker Community. Your form of government is organically just. Ours, is organically divine. Carry out your ideas into practice, and per- manence, peace, prosperity are yours. Carry- ing out ours, a stability, peace, and prosperity which has never been exceeded, is ours now. Those who have an inward feeling— a crav- ing to live the higher life — to realize in them- selves, in their every day life, the inspiration of the poet we have quoted, may visit us. With sentiments of deep respect, I have the happiness to be your friend. Daniel Fraser. LOVE AND LUGIC. _——0____ F. W. EVANS. GOD is said to be love. It may as truly be said, God is Logic. Love precedes Logic, and logic that does not rest back upon Love, is powerless for good to man. When Rarcy convinced a wild, strong horse, of man’s superior power, he used that power in love, gaining the conﬁdence and affection of the inferior animal. Before all other emotions, is the emotion of love to a new—born being. Love is the cord that holds the offspring to discipline. Love is unselﬁsh. VVhen we aflirm that natural affections are selﬁsh, it is true only as compared with spiritual affections, which supplant and supersede the natural. Blood relation is selﬁsh relation, and is the basis of natural affections—mine and thine. Soul travail is from self to God. When called by the Gospel, souls are either in a normal, or abnormal condition. Jesus and His fellows, as natural men and women, were in a relatively normal condition when called by the Christ-Spirit. In reproduc- tion, their parents observed generative law. In education, physiological and dietetic laws. Ann Lee, and her fellows, as natural men and women, were Gentiles. As such, they were in unnatural abnormal conditions. Generative, physiological and property laws were unknown, and of course, unheeded by their parents. Their condition was pro- phetically foreseen and foretold ages before their existence. See 2d Timothy, 3d chap- ter : “In the last days perilous times shall come. Men will be lovers of their own selves, covetous, boasters, proud, blaspl1e- mous, disobedient to parents, unthankful, unholy, without _natural affections, truce breakers, false accusers, incontinent, ﬁerce, despisers of those that are good, traitors, heady, high-minded, lovers of selﬁsh pleas- ures, more than lovers of God.” As Joannes and Jambros withstood Moses when he was the minister of a more spiritual order than that of Egyptian philosophy and religion, so do these Gentiles resist a far more spiritual truth than was ever revealed to Moses. How hardly shall such enter the Kingdom of Heaven, as those now estab- lished on the earth ! Why? Because the ﬁrst practical effect of Gospel Truth, upon them, is to convert them back to a normal condition in their affections as natural men and wo1nen———-as John Baptist turned the heart’s affections of parents back to their children, and the same of the children back to their parents—— to recreate natural affec- tions, the first form of Love in all the ani- mal kingdom. Men, whohad forsaken each other as husbands and wives for years, began to feel conviction, and think they had a duty to reunite with them in a true generative relation. Neglected children, and disobeyed parents, were sought unto. Drawn away and enticed, by their lusts, they became -without natural affections. Now they are drawn away and enticed, by those natural affections, to disobey the call of the Christ-Spirit, to come out and be separate from the whole, natural, generative order. Let all, that are called, press into the Kingdom and confer not with ﬂesh and blood relations, nor with the affections created by the love appropriate to that order——but act as did the Apostle Paul— straightway obedient to the Heavenly vision —- for where there is no Spiritual vision, the people perish, in and from, both the natural and Spiritual orders. If souls will conﬁ- dently make the requisite sacriﬁces, to free them from the lusts and appetites of the natural order, they will have a just inherit- ance in the Zion of God upon earth, in which ruleth the higher form of Love, having in it lesslof self and more of God. Let Love and Logic rule. ..__._.___ The Sunday Press (Albany, N. Y.) says, THE SHAKER, while being full of good things, has two prominent faults — too small by one-half. and too seldom by the same measurement. ‘on THE SHAKPJB. AGRICULTURAL. ..__0_ “Now TRY IT,” in the Country Gentleman- the best agricultural journal in this country— gives us the kernel of success with stock, when he writes the following article. We keep cows for their milk, and to get the largest quantity of this, no reasonable pains should be spared. * COMFORT OF FARM STOCK. THE idea of comfort, practically and intelli- gently regarded, is the key to success with all farm stock ; other things equal, the most com- fortable animal is the best looking and most proﬁtable. Acting accordingly, some ten years ago, in December, I devoted a half day's work, $2, to tightening up a stable for ﬁve cows, so that no manure froze in it afterward, and in- Stead of having less milk every cold snap and more every thaw, it was more right along, in milk, comfort in milking, cleaning the stable, health of cows and thrift of calves, and only less in amount of feed required. One small Ayrshire coming in just then didn’t vary three pounds from 35 pounds of milk per day, and 10 pounds of butter per week, for ﬁve months. Publishing my experience in the Ne*w Ezzglrz-nd Farmer, led others to go and do likewise, and some years after, one correspondent said, that one item was worth more to him than the cost of the paper—-and so gave the ball another push, as all should do. I found that with a properly constructed stable, the animal heat from a cow will keep a space ﬁve times her size above freezing temperature, and still al- low good ventilation about her head, regula— ted at pleasure by an adjustable door in front. The winter proﬁts of dairies may be increased a third, in saving of calorie and food, and in- creased milk and calf product, by remember- ing that a kind man is kind to his beast, and that disregarding their comfort “ costs money.” CRITIOISM—APPLE GRAFTIN G, TRIM- MIN G, ETC. __OT A. LEAVENS, AMATEUR NURSERYMAN, Concoan, N. H., writes substantially as follows: “Dear friend Briggs: Your article in JAN. SHAKER on ‘Starting a Nursery ’ interested me much. Thin- ning the young trees, one-half as much as you sug- gested, is advisable. Root-g'raft/mg, is found by us to be as good as the cholla/r-gm_fti.ng which you recom- mend, and its advantages are, you get several grafts from each seedling—using only a few inches of the root for a graft. “ l’Vhi1o-grafting is generally employed; but any splice that makes a perfect joint of the inner barks, is just as well. Grafts should be set so that the upper bud will just touch the surface, to prevent the graft drying before cohering. I mulch with saw-dust as an additional protection. “Elder Evans is mistaken about trimming trees in the fall — the majority of best pomologists prefer late spring, or J unel The wound heals quickly, while trimming in the fall, the rot is more apt to set in. (How these doctors differ! Ed.) “Again: Hen manure and ashes are inferior as top dressing for onions, to plaster and hen manure —the ashes tending to neutralization." SIMPLE REMEDIES. CROUP may be destroyed—iii a few minutes by grating a teaspoonful of alum, and mixing with double its quantity of sugar. Administer as soon as possible. All throat disorders ﬂnd in this simple remedy a foe. “A grateful reader of The SHAKER since it was ﬂrst published,” in Grand Rapids, Mich., recommends a tablespoonful or -more of dry wheat bran, three times a day, before meals, as a sovereign cure for dyspep- sia, when other suggested agents have failed. There’s philosophy in the suggestion, and undoubtedly re- lief. 23 A friend assures us that the destructive “onion worm ” can be totally dispelled by a free use of com- mon ﬁeld plaster, as early as the plants will bear it, and continued. If this is so, every gardener in the country can afford to send the value of one row to the publisher of THE SHAKER. HOARSENESS is relieved by using, thoroughly beaten, the white of an egg, with lemon juice and sugar. Take a teaspoonful occasionally. Comvs: Pare closely; apply castor oil every night before retiring. The corn soon assumes the softness of other ﬂesh. Southern Medical Record. BUNIONSZ Take juice of two lemons; put a dozen old pearl buttons into it, place all in a bottle; shake the material occasionally. Apply to the surface twice dally. This remedy is, also recommended for come and warts. Toorn ACHEZ The English Mechanic suggests to any one having sore or aching teeth, to put a piece of quicklime, as large as a. walnut into a pint of water; rub the teeth and gums therewith once a day, rinsing the mouth afterward. FELON: Common rock salt, dried, pulverized ﬁne, mix an equal amount of spirits of turpentine. Apply on a rag, keeping the felon moist with this for 24 hours. BURNS: One dram alum, pulverized; whites of two eggs. teacupful of lard or fresh butter. Cover the surface, change daily. SPEAK NO ILL. “ Nay, speak no ill, a kindly word Can never leave a sting behind; And oh, to breathe each tale we’ve heard, ’Tis far beneath a noble mind. Full oft, a better seed is sewn By choosing thus the better plan! Fgr if but little good is known, Still let us speak the best We can. “ Give me the heart that fain would hide —- Would fain another’s faults efface; How can it proﬁt human pride To prove humanity but base? Nay, let us reach a. higher mood —- A nobler estimate of man — Be earnest in the search for good, And speak of all the best we can. “ Then speak no ill, but lenient be To others’ failings, as our own ; If you’re the ﬂrst a fault to see Be not the ﬂrst to make it known; For life is but a passing day No lip can tell how brief its span; Then oh, the little time we stay Let’s speak of all the best we can." KIND EDITOR: Will you please insert this poem in THE SHAKER? I think very much of it. and wish it a wider application. Your sister, SAMANTHA BOWIE. .:_%._¢_.__._...... APPRECIATION. Dear Shaker and Dear Friends: Enclosed please ﬁnd sixty cents for one year’s subscription of “ The Shaker,” which I have read for several years, and which has been to me a. source of great peace and comfort; so much so that it would be a great priva- tion to do without it. Though my life has been one of many cares, and though difficulties have darkened my pathway,» and cast gloomy shadows upon the bright prospects of my future; I have pressed on my way with faith, trusting to the guidance of that hand that can lead ussafely, even through darkest clouds, and thickest mists. “The Shaker ” has been a light to my feet and a lamp to my pathway. It has brightened my hope and renewed my strength. May its light continue to shine, and its might prevail, till all clouds shall be driven away, the rough places made smooth, all wrongs righted, and all shall see the salvation and glory of God. Looking forward to this glorious consummation, I ask to be remembered in your prayers, that I and many others may be strengthened and enabled to go forward in hope and happiness, even to the end. With my best wishes that “ The Shaker " may ever continue—-doing for others what it has for me—- teaching purity and peace on earth that all may enjoy rest and joy in heaven. I remain, hopefully, O. E. B., BALTIMORE, MD. 24: CHARLOTTE BYRDSALL. THE SHAKER. ZION’S WATCHWORD. __-,JLe£a2 Pam- NORTH, Mr. LEBANON. N. Y. When evening zephyrs whisper When morn upon us breaketh It is a constant blessing E: i“ 6 r 11 r IV“ ‘V _p :*~f:“:l:_t;s:,?t§:;::§:gEiiE§3:3: These hours well fraught with labor, B Of shadows of the night, When twilight nearer gathers nd the toil of Zion A scene of holy union ring goodness rich and new, And this is Zion's stronghold, In brightness or in gloom, We ﬂ From eve to morning light, 5 I _ h__,L___,p__Lsu N s T l_._ ‘_- lm ,;____.._.Q.__‘r____.-..__.|__ L ;::d__ _ j -5 ______ C‘ ‘“ai‘"’«‘ :""‘1”'* " :l“"l:.;:!:_'“_‘_ __ :'n: .: 1‘ :F_’::: .§.___g:_- .07-___2__:_j. o__ 4- .___;.___§_.:_;1_.c._:_._ ;._,__ And sheds her mellow light, Still in our hearts hath room, From mom to shades of night; Her mission glad and true. Then in this realm of beauty, And joyous in its mission, We store the fruits of conquest For labor is the watchword __ D }‘ I N ,.r:; _:“s 1. “*1 j':s_ inn. i-.__ ' _ _ :__ __ . __ _::i:‘s:“‘3—ﬁ*€—F~‘1”*ﬁ*“€*‘;:—%"E_. -—*$~—_—«—‘a-— ~:3.~;;ei;':— 9—;§:~s-—aJ—a- ——-14-.-s—a—'—L-1—~—1~~¢—21- .—.——: We feel the magic spell We hail each opening day, Within life’s treasury, That will redeem the earth, N D D ‘:‘§:§§:E::E97 ’l"—b_’F—‘?"_7 MUSlC, ‘NUMBER THREE.‘ J. G. RUSSELL. PHYSIOLOGISTS reveal to us the startling fact that, the human lungs are composed, in part, of little air-cells, numbering nearly or quite six hundred millz'on.9;—all of which nature has designed to be kept thoroughly and con- stantly active, by the involuntary process of respiration. At this point a few short extracts from reliable authority will best convey the needful information intended by this article. “ 1st. The volume of air ordinarily present in the lungs is about twelve pints. 2nd. The volume of air received by the lungs at an ordinary inspiration is one pint. 3rd. The volume of air expelled from the lungs at an ordinary expiration is a little less than one pint.” [Dr. Soruthwood Smith] Again-—“ In health, the smallest number of respirations in a minute by an adult, is not less than fourteen, and they rarely exceed tweiity—tive. Eighteen may be considered an average number.” [Cutter.] From the foregoing quotations, the evidence should be suiiiciently clear, to prove that a far greater portion of air received into the lungs, is that which has been breathed over a number of times——as for instance —“ a school—rooin thirty feet square and eight feet high contains 7,200 cubic feet of air. This room will seat sixty pupils, and allowing ten cubic feet of air to each pupil per minute, all the air in the room will be vitiated in twelve minutes.” [O'utter.] And yet how frequent is this occurrence manifest, in many of our music halls, where music is the all-absorbing theme of the hour! The writer is here reminded of a somewhat pleasing interchange of musical ideas between a couple of members of a singing school. The interesting question arose whether the human voice was a wind instrument, musically, ora stringed one. The debate was not long continued, before both parties arrived at a permanent conclusion that the voice was a wind z'n.strument, as otherwise it would have continued its sonorous effects, even when the atmospheric element was in a ; I That stills the World of action, Go forth to meet the burdens And day and night bring nearer It is religiou’s power, ' _. Cl"_‘‘“Z'—V'—?: And bids the day farewell. That throng the ilgrim’s Way. The ransom of t e free. Her glory and her worth. state of unendurable stagnation. Now, in the effort to remedy this prevailing evil of ill- ventilation, a two-fold barrier presents itself ; for while we are striving to remove the vitia— ted air from our suffering lungs on the one hand, we become exposed to chilly, atmos- pheric currents on the other. A wide ﬁeld is here open for architectural improvements in ventilation, which, it is hoped, will be thor- oughly investigated,and active measures taken to remedy this physiological evil, throughout the entire length and breadth of our land. It does not seem essential to swell this article with scientiﬁc explanations or illustrations, to prove that which is known already— that pure atmospheric air is needful to produce pure and healthy blood. Suffice it to say that the culture of vocal music ﬁnds its ground work, as really in the proper development of the respiratory process, as music itself ﬁnds its ground work in the proper arrangement and modulation of tones. TO EVERGREEN SHORES. Ayer, Mass., Jan. 18, 1876, SARAH SARGENT, aged 86. Shaker Village, N. H., Feb. 3, 1876, EMELINE KIM- BALL, aged 65. We were more than sorry to hear of this great loss to Canterbury. As a physician, nurse, and dear good Sister, “ None knew her but to love her, None named her but to praise,”— She leaves us to bloom among the “Evergreeus.” * OUR DEAR J. M. PEEBLES. A communication from this Christ Apostle, we are only sorry to say, came too late for this number; but like every thing from him, it is so good, it will keep until we next appear. Our April number will reach him in Yucatan, among the ruins of Central America, where, we have long been aware, these have had an attraction for him. Wherever he goes, he works for God; and let every heart lift an offering in his behalf. Here’s an excerpt from his genial letter to us: * “How the days, months, years glide by} _The Cen— tennial is close upon us. And while _0llI"ClV1l Govem— ment is preparing for a grand 0 ening in early_ sum— mer, should it be forgotten by elievers that it IS. a hundred years that Ann Lee, the baptizedof Christ —Ann Lee, guided by revelation ——by vision_—— by Angel Hosts, landed in this country and established the Millennial Church of purit , peace and all things in common ?’ And s oL_1l there be no mass gathering—no public recognition of this Centennial cycle by the body of Believers?” SONG OF PRAISE. __.O_._. JULIA JOHNSON. While God inspires my heart to sing, Or gives it life to beat, Praise offerings I will freely bring And lay them at his feet. ‘He feeds my soul with hope and faith, And love which never dies; And sheds on it a living warmth, From his celestial skies. His precious power my spirit ﬁlls- My highest themes inspire; His presence, all my being thrills With ardent, pure desire. His blessings, hourly, on me pour His chastening and his love; And mercies rich —— an endless store — From his White throne above. His ﬁres are kindled in my heart, Extinguished ne’er to be, Till I from sin and death depart, All stainless, pure and free. I’ll do his bidding evermore — While life and strength are given - That I may find when time is o’er A rest with him in heaven. . . Mr. Ruskin at present is advocating dancing as a part of religious education, and thus assails young lady Sunday School teachers: “At present,” he says, “you keep the dancing to yourselves, and graciously teach your scholars the catechism. Suppose you were to try for a. little while learning the catechism yourselves and teach them to dance.” —Albany Er- press. .. . . The Chinese are evidently pagans. The cele- brate all their holida s by paying their debts, orgiv— ing their enemies an shaking hands all around. The civilized people who have gone to China have not yet giduced them to relinquish these odd and barbarous abits. .. .. The perfume of a thousand roses soon dies, but the pain caused by one of their thorns remains long after. A saddened remembrance in the midst of mirth is like that thorn among the roses. NOTICE. We would very kindly request of our subscribers and agents, in sending names to THE SHAKER, that each name be written plm'71l_2/ and spelled_co1‘re(=tl1I.' also that the county, in which the subscribers Post Office is located, be, in every instance, designated. _ Careful attention to these directions will avoid much complaint for non-delivery of papers. — PUB. .___:.__4—-——:— The “ Shaker,” for February, which is now out, is a credit to Elder Lomas. the editor, and also to the house which publishes it, for its make-up and general typographical appearance are admirable. — E.rpre.~<s.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0603
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 04 (April 1876)
Publisher: United Societies
Date: 1876-04-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY.-—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” VOL VL % G. A. LOWAS, E EDITOR. SHAKERS, N. Y., APRIL, 1876. SHAKER VILLAGE N. H. N. A‘. BRIGGS, PUBLISHER. 3 No. 4. EARTH LY AMBITION. .:O_— E. '1‘. LEGGETT. Does fate or necromancy reign O’er all this world of ours, That pleasure only ends in pain, Hope’s brightest stars go down again, And thorns are mixed with ﬂowers? See man each ghostly mine explore, Or breast Old Ocean’s wave; Here ﬁghting for the shining ore, And there to crown his golden store With glory or the grave. Yet when he’s worn each glittering prize, And laurels wreathe his brow, Is heaven beaming from his eyes? Does joy light up his sunset skies? Is hope fruition now? No! passion holds him as her own; Sin has her empire there; His heart a desert wild has grown; Of hope bereft, his pride alone, Now battles with despair. His childhood thoughts, his dreams of yore, VVhen heaven was on hi...
Show moreTHE SHAKER. OFFICIAL MONTHLY.-—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” VOL VL % G. A. LOWAS, E EDITOR. SHAKERS, N. Y., APRIL, 1876. SHAKER VILLAGE N. H. N. A‘. BRIGGS, PUBLISHER. 3 No. 4. EARTH LY AMBITION. .:O_— E. '1‘. LEGGETT. Does fate or necromancy reign O’er all this world of ours, That pleasure only ends in pain, Hope’s brightest stars go down again, And thorns are mixed with ﬂowers? See man each ghostly mine explore, Or breast Old Ocean’s wave; Here ﬁghting for the shining ore, And there to crown his golden store With glory or the grave. Yet when he’s worn each glittering prize, And laurels wreathe his brow, Is heaven beaming from his eyes? Does joy light up his sunset skies? Is hope fruition now? No! passion holds him as her own; Sin has her empire there; His heart a desert wild has grown; Of hope bereft, his pride alone, Now battles with despair. His childhood thoughts, his dreams of yore, VVhen heaven was on his brow; His mother’s voice now heard no more, Save echoing from the shadowy shore; As ghosts but haunt him now. He knows no God but glittering gold, And worships at its throne; For this his faith, his hopes are sold — For this, in death, he’s growing old -- Who lived for earth alone. WORK- :0: H. C. BLINN. “ VVORK while the day lasts,” may have a deeper signiﬁcation, even, than many of the casual readers of the New Testament have ever imagined. Jesus seemed to realize the force of this expression as the active and earnest order of his life so fully demonstrates. [Released from the ordeal of the wilderness. the Kingdom of God becomes his all absorb- ing theme. Exhortations, lamentations, and the publishing of the glad tidings veriﬁed his word, that he must be about his Father's business. v With this example before us, what should be the duty of his followers? ﬂed in taking less interest in the promulga- tion of the principles of peace,—in the dissem- inating of truth, and in the establishing of charity and love among men ‘I “ Work while the day lasts ! ” comes home as an imperative command. There can be no deferring till the tomorrow" that which should be done to-day. Waiting and watching may do for those who are looking into the great future, for an advent which we believe is already consummated, but for those who de- nominate themselves the children of the re- surrection, it looks very much like hiding their gospel light under a bushel. “ Put your hands to work and your heart to God ”* has a corresponding echo. It has no *Ann Lee. Are they j usti-H form of guess work, nor even a shade of fu- ture tense. It is a swift testimony against idleness—eitl1er temporal or spiritual. The disciples of that order, which is a sharp sword against every iniquitous work, must harmon- ize the spiritual interest with that of the tem- poral. A circumspect walk, before God and man, is as essential as is the food We eat, or the garments we wear. While there are so many errors in life to correct, and so much light and intelligence for us to study, we certainly have need to work with diligence and care. To wait for God’s time is a plea of the easy-going Christian, and to stand idly by from day to day, and from year to year, illy comports with the word: “ Thou shalt love the Lord with all thine heart, and with all thy soul, and with all thy might.” His time is the ever present, and as faithful servants, why should we not be ac- tively engaged in the Master's service? He who compares the development of man’s mind to the growth of fruits and vegetables, must have a very earthly conception of the workings of the spirit. “ Say not,” said Jesus, “ there are yet four months, and then cometh harvest.” Better by far, accept the teach- ings of the Revelator: “ Thrust in thy sickle and reap, and gather the clusters of the vine of the earth, for her grapes are fully ripe. ” If, however, we have neglected to become as the Angels of God, and have no sickles (tes- timony of gospel truth), provided, We shall -become but inditferent workers in the ﬁeld. In this age of reason, as well as of faith, we must not walk blindfolded. VVould it not be a singular arrangement for the servants to con- gregate in some pleasant place to eat, drink and make merry, and say to the good Master : “We are waiting for and trusting in thee. Gather to thyself the fruits of the earth, as seemeth best, and we will patiently wait thy arrival!” St. Paul may have met with per- sons of this frame of mind, when he said: “ Put on the whole armor of God,” and work while your day lasts. No person understood better than did the apostle, the preparatory work and the spirit against which the disci- ples were to contend. Take to you, said he, the breast-plate of righteousness; have your feet shod with the preparation of gospel peace, and then take the sword of ‘the spiﬁt, which is the word of God. While we stand as witnesses of the prostra- tion and even death of many religious bodies which have arisen, and from time to time con- tended against the elements of the world, should we not take warning from these, lest we, thinking we are on the highway to the Kingdom of God, ﬁnd ourselves, as did the servant at the feast, unprepared to meet the Master ? THE GAIN OF VIRTUE. _0.._ F‘. H. BRADY, Ohio. ANY one having practically learned the true character of virtue, reﬂects the same on the minds of his assdciates. As the brilliant rays of the sun are reﬂected by the glistening par- ticles of snow, so does the inﬂuence of virtue shine on the hearts of truthseekers, and un- veils the mist that hovers over the brink of death. The most prominent characteristics of virtue, are godly knowledge and purity. Mankind, commonly ignorant of the sustain- ing power of chastity, are, unknowingly, sink- ing deeper in the abyss of degradation. Itis true, that virtue is an essen tial element in the progress of divine truth; however una- ble men may be to explain the wide differ- ence between its theory and practice. But the perfected religionist requires both the knowl- edge and power of virtue, to rise above the level of common humanity, help others up, and hold complete government over the pas- sions. VVe look upon the inimitable foliage, cast in the crucible of virtuous nature. If we cultivate in opposition to nature, that soon becomes imperfect. So, by failure to use the power of virtue, men become akin to the sa- tanic. Virtue is a characteristic of truth ; and meekness and patience under trials are evidently the fruits that proceed from truth. Crossbearing is necessary for the mainten- ance of purity. Under the power proceeding from the testimony of Shakerism, which is in opposition to every unchaste practice, We find an ability to learn and practice an exceeding virtue. And souls are rising up in demon- stration of this fact, and are living evidences, that the knowledge and power of virtue, once lost, can be gained, and more than gained. PROGRESS. RUTH WEBSTER. PROGRESSION is a law of the Universe, of which we are a part, and are subject to the same law. lt is written, “ first, that which is natu-ml, afterward, that which is spiritual;” and we add, intellectual also. In order to understand how far Believers have progressed, let us go back a’ hundred years, to the time when the Gospel testimony was ﬁrst opened in America, and contrast the past with the present. At that time the best that our fathers and mothers could do was to work for their support, where they could ﬁnd honorable employment, until they could pro- cure homes for themselves, which they soon did by great exertion and toil, by enduring much hardship and many privations. Some of the pioneers in the work have in- formed us that they had little room, and many had to couch on the floor, for a season, without a pillow; and they were under the necessity of subsisting upon a scanty allowance of food, so that they resembled skeletons more than robust working men and women. Should those of this generation, who are surrounded 26 ‘rs. .witl1 many blessings in a spiritual point of view, and with all the temporal supplies and comforts that we can appreciate and use to proﬁt, ever be tempted to murmur and com- plain, would it not be well to recall to mind the sufferings of Mother Ann, and her co-la- borers and faithful followers? A century ago all implements of husbandry were constructed upon the most simple plan. And as far as the feminine department of labor was concerned, labor-saving machines wedre u1il{no\vii.HS‘1ewdrii1t,g', 1l){1iit1’ti11g,}spiilini1rdg_§ an weavmrr, a 1a 0 e one )y ian . Periodicals,Onewspapers and public libraries wlere fearv, a(pd dnot fcilcctisisiblilto comlmon peca- p e; an 111 ee , in ‘la cay, iose W 10 earne their ow11 living by honest toil, found very little time for reading and intellectual culture. As far as book-learniliig represents knowledge, they would in the nineteenth century be called illiterate; but were they an ignorant people practically considered? They possessed the knowledge requisite to adapt the means to the ends to be accomplished; and we should rejoice in spirit if we could say the same in regard to the present and rising generations. VVe can but faintly depict the deprivation and embarrassment which the first founders of our institution passed through. Now, stately II18.IlSl()llS, furnished with every necessary con- vegiencel; hlave take(p ‘tbhe places of lllog-cabilnsd; an wor -s lOpS an arns are we supp 1e with labor-saving machines, and improved im- plements to facilitate and lessen the work of the tillers of the soil. The then wilderness places have now become cultivated ﬁelds and well watered gardens. All this has been accomplished by the bless- ing of God under the leadership of a woman. “ VVhen the righteous bear rule,” whether the ruler be man or woman, “ the people rejoice.” Wisdom is justified of her children. We now look admiringly upon the great change that has been wrought by devoted souls and willing hands. Early and late they toiled for otl1er’s weal ; they worked and did not faint, and through faith in God they renewed their strength and ran in the path of duty as it opened before them, and did not grow weary. In those days we heard very little of indi- vidual sovereignty or rights; but all true- hearted Believers were intent upon ﬁlling their sphere of duty, and idleness was abhorrent to their feelings. In this, brethren and sisters were a unit. As the first founder of the Sec- ond Christian Church, or Shaker Order, was a woman, and their strong faith in the duality of Deity was so well grounded there was little trouble experienced in regard to the sisterhood ﬁnding their proper sphere of action, and hav- ing unrestrained freedom to move therein. Great changes have been wrought in the public mind in regard to won1an’s powers and capabilities since that time; and according to the signs of the times. as we read and under- stand them, this peculiar evolving period in which we live will effect marked radical changes in regard to woman,until she will be, politically, morally and religiously free as man is free. The laws of progress are never idle——al- ways at work—-on and 011 is the watchword. Self-culture, individual improvement is loudly called for by the spirit of reform to-day. Through public schools the masses have the means of education placed within their reach; and the ever-busy press of our land is scatter- ing books, newspapers and periodicals, both secular and theological, far and wide, and they are accessible to all, opening a wide chan- nel for thought, intellectual growth and cul- ture. Notwithstanding the present facilities for education and mental improvement are far greater than in the past, we are not certain that the present generation will fulﬁll its des- tiny, and acquit itself better and more in ac- cordance With the demands of the age, than did the past. However that may be we can join with the poet, who said, “ Honor and fame from no condition rise, act well your part; there all the honor lies.” If we behold a beautiful tree covered with foliage, and radiant with blossoms, or laden with fruit, we would not contemn the root THE SI{AKE1%. because it is less comely; were it not for the root the tree had not existed. Every thing in its place, time and season. “ First the blade, then the ear, then the full corn in the ear.” Those who preceded us did the work of their day faithfully ; we honor them and cherish their memory, and revere them as our gospel parents. They paved the way through depri- vation and suffering for us to walk in, and left a godly example ——way-marks for us to observe as a guide While on our homeward march. May we follow them as they followed Christ, and perform the duties of our day as fully as they performed theirs; and so fear Grod that we may make a right use of knowl- edge, and thus be perfected in wisdom, is my prayer. ¢..._j_ TIME, AND ITS WORK ON THE SOUL. _0_ WILLIAM DAVIDSON. Do we notice how much more rapidly each succeedingyear seems to pass away? Can We not remember how in our childhood the term of a year appeared boundless, and that we could compress into that great space of time almost any amount of work and play? But, that as we grow older how is it with all our industry? Time seems too short for the work we take in hand ; we become so en- grossed, that sabbaths and holidays are alike invaded; and after all is done, how much we leave unﬁnished, how many schemes remain untried! It is a solemn thought connected with life, that its last business is begun in earnest, when midway between the cradle and the grave ; and man begins to marvel that the days of youth are gone, only half enjoyed. When the first gray hairs become visible ——wl1en the unwelcome truth fastens itself upon the mind, that a man is no longer going up hill, but down——he looks back on things behind, as the dreams of other days. As we review the disappointed hopes, and our short comings, the heart grows weary of the struggle, and we begin to realize our insigniﬁ- cance. Those who have climbed to the pinnacle of fame, or reveled in luxury and wealth, go to the grave at last, with the poor mendicant-— that begs by the Wayside, and like him, are soon forgotten. But what does a man take with him when he launches into that which is beyond the grave ? It appervrs that he takes nothing. Death seems to pass a sponge over all that has gone before. It seems a total breaking off, from all that life has hitherto consisted. But if we look truly, past life is just the one thing that a man takes with him when he dies; and that self is the product of all his past experiences and actions. When he stands at the end of life he is what he has been made by all his actions, joys and sufferings ; these he takes into the other world—in his own character. The life to come, and the life that now is, are parts of one life—they are related, just as youth and manhood are related. The man is not the same that was the boy; but the boy entered into the man, as a part of him. The strength I gain by victories this year, and the weaknesses into which I come by defeats, will be a part of me next year. So that there is not an act, a word, or thought, but casts its inﬂuence into the tomorrow, which lies beyond the grave. According to what man attains in this stage of life, so is his be- ginning in the next — so must he commence there according as he has ﬁnished here — on a high plane or a low one. To love God, to \I'\r u.a trust in him, and to obey him, to be pure, up- right and loving, is a. good preparation for death, and is true life. Every man has his own work to do— his own battle to fight—to overcome the flesh, subject the animal, to the spiritual ; even through many struggles. Each has his own ﬁeld to conquer, or to be conquered in; and every hour has its skirmish. Nor has any one a single line of effort only. VVe are tried on this side, and on that. Now in temper, now in faith, now in the solitude of our hearts, and now by those around us. Not one of these experiences but leaves its mark, according as we are true or false to the opportunity. And by the summing up of all these, character is formed through these many daily acts; and this abides with us, when we face death, and cross the boundary line. _.j__..__j___ ADDRESS OF AN'l‘0INE'l"l‘E DOOLITTLE. .101. Before Peace Society, New York, February 21, 1876. Over the door through which we passed this even- ing I saw the words Written, “Hitherto, God hath helped us." The inspirational power that has at- tended our sister (Phebe A. Hanford) who has ad- dressed us, is evidence that He will continue to help us, if we will help ourselves. The subject of “Uni- versal Peaoe” brought to our attention is a theme worthy of profound consideration. Jesus said, “-If my kingdom were of this world, then would my servants ﬁght.” What was the 'wm'ld of which Jesus spake, and which one of the apostles said, “If any man love, the love of the Father is not in him ?” According to Scripture, “The lusts of the ﬂesh and mind, and the pride of life,” constitute that world, from which the followers of Jesus are exhorted to be separate, and to keep themselves unspotted. It would appear that human society as it exists to- day—in its domestic relations, political factions and national councils—resembles physical bodies. As the life-fluid ﬁnds its way through the capillary ves- sels in human bodies, and passes into the veins, thence into the larger arteries, keeping the machinery in motion, so the spirit of the world permeates and runs through every department of life, passing into broader, deeper channels, culminating in war, mo- nopoly and slavery. True religion is not bounded by creeds; it is non- sectarian. God is not a respecter of persons, but of character. “In every nation, they who fear God and work righteousness" — according to their highest light—“are accepted of Him.” And all who live above the spirit of revenge, intemperance and war, and exert an inﬂuence to help others to do the same, are fraternally one, and may clasp hands over all creeds and dogmas which serve to bind the con- science and to shut out the sunlight of truth and di- vine revelation. The ages that have come and gone have left enough of their history to show that Truth has ever been maintained through suffering; that bigotry, supersti- tion, love of pleasure and self-indulgence have stood in the way, sword in hand, to do battle against its promulgators all through the centuries that are past. True, there has been a highway cast up for the prophets, witnesses of truth, to walk in; for at no time has the earth been ‘so darkened that God has left it without a witness of Himself. Often-times those witnesses, like lone travelers in a waste wilder- ness, clad in garments of mourning, with sandals on their feet, walked more by faith than by sight, over rocks and unbeaten paths, surrounded apparently with beasts of prey, who stood ready to devour them. The lamps which they carried could only burn dimly, but they were ﬁrm in their integrity. Hope gave their weary spirits rest, and invisible friends bound up their lacerated and bleeding hearts when they were persecuted and bereft of human sympathy. The prophetic period to which the seers of olden time pointed, when “Righteousness would be estab- lished and truth in majesty ride prosperously, hear- ing the right sceptre,” must have appeared to them far in the distance. But time rolled on, and even now how changed the conditions! Then, there were a few scattered witnesses, seeking to evade the rage of their persecutors by ﬂeeing to the caves of the earth for safety. Now, truth has so far gained the ascendancy over error that it ﬁnds its way through 3 the deep waters, the mountain ranges and wilderness places, and its defenders and standard-bearers have become numerous. Under the laws of progress, nat- ural and spiritual science have been developed and accelerated. New channels of thought have opened, and new modes of transit have been devised; and pedestrianism is now superseded by swiftly-running cars, bearing the lovers of human progress to their proper ﬁelds of labor in every land and clime. Thus is the promise, in part, fulﬁlled. Righteousness is so far established that its ministers may fearlessly bear their testimony, and truth, in triumph, ride prosperously through the land. Mortals are weak when depending upon their own strength, but strong when trusting in God, and coop- erating with divine agencies to better their own con- ditions and to elevate humanity. We can do nothing elfectually against that which is true. We may op- pose, and place obstacles in the way of its growth and increase; but, apparently crushed to earth, it will rise again with new life and resurrected strength. It is interesting to witness the balancing powers — good and evil —- at work in our own time. Spiritual forces, in higher spheres of spirit life, are evidently operating to put an end to sin, and to roll back the elements of sensuality, intemperance and war in the earth; while the dwellers in the lower spheres of the invisible world are stimulating evil passions of lead- ing Inen and women, making themselves abettors of crime by adding fuel to demoniac ﬁres already kindled, and with their foul breath are fanning the ﬂames. Sensuality, arrayed in queenly attire, is found in king’s palaces, the consort of priests and laymen, and is fed and pampered, and treated with delicacy, but concealed under many false names and pretenses. Disguise it as we 1nay, its direful effects upon society cause a fearful trembling; its growth has been rapid, and who can divine how those elements may be stayed, and the fast-rising tide be kept from deluging the land? No one who is capable of discerning good from evil can fail to see that war has its foundation in error. If we cast our eyes over 1\merica’s broad lands to- day — said to be a home of liberty for the oppressed of all nations, races and colors — and see the maimed who were wounded.in battle in the recent civil war, and hear the moans of widows, bereft of means of support, and witness their tender offspring crying for bread, we at once decide that war is a product of ﬁendish passions. If there ever was a justifiable war, perhaps it was the late American conﬂict. Millions of human beings, whose limbs could tire, and whose hearts could throb with grief, had plead in vain through long years of anguish for relief. And when their masters refused to hear, they sent up strong cries to God for some redress, and secrriiilgly no answer came. Then they imploringly asked, “ Is there no pity in the hearts of men, and no mercy in heaven? ” There were many hearts that pitied, but were powerless to relieve. All true philanthropists denounced chattel slavery as a base wrong done to humanity. and a great sin against God, who is the author of all existences. In the na- tion‘s extremity, when neither moral suasion nor appeals to conscience caused oppression to cease, the sword became the arbiter, and through blood and battle the captives’ chains were broken, and civil liberty was a boon to all of the male population. But lovers of justice, and advocates of universal freedom, irrespective of sex, caste or color, deprecated war as much as slavery. They had not lost faith in God, nor conﬁdence in humanity, and believed there might have been a peaceful solution of the vexed question. If the North — who in reality shared the product of slave labor, and in principle upheld the slave power as much as did the people of the South —had opened the public treasury [The speaker must have forgotten how often and earnestly this was offered by Lincoln, Greeley and others previous to and after the begin- ning of war.—ED.] and offered to remunerate slave- holders if they would liberate their bondmen, then have passed laws bearing equally upon North and South, forever prohibiting chattel slavery in the United States, many believed, and still believe, that bloodshed might have been avoided. Others claim that the love of slavery was so deeply rooted in the hearts of those who were born under its inﬂuence and reared amid its surroundings, that it was so interwoven with their very existence, nothing short of dire force would have caused them to relinquish their stronghold, for they verily thought they could not live without it. If there could have been a peaceful settlement of the slave question without resorting to arms, and TI-IIL‘ SHAKER. those who were slain in battle had been left to pursue the practical duties of life, providing for their fam- ilies, who to a large extent are now dependent upon subsidies from the national treasury, would there not have been a great gain, ﬁnancially? How much would have been left in the public coffers that could be turned to relieve the widow and fatherless, the needy natives, and strangers who are cast upon our shores at the present time? War, even if we claim that it be acontest for prin- ciple and right, therefore justiﬁable, is appalling to every sensitive heart. Its fruits may be seen in al- most every form of vice, in hamlets and cities, from the Atlantic to the Paciﬁc shores, showing its de- moralizing elfects upon character. The advocates of peace principles are doing a noble work. We pray that they may have courage and strength to continue in well-doing, to work in the sunshine and in the storm, until they receive the reward of their labors. Nothing less than the triumph of their cause will give rest and satisfy such toiling spirits. Peace and temperance are inseparable companions: when_we pray for the success of one, the other is included. All lovers of humanity who desire the peace and prosperity of the nations of the earth will give their best efforts, through faith and prayer, to call down divine inﬂuences from higher spheres to aid the work and sustain the laborers. If we would remedy the evils of war and intem- perance, we must trace them to their primal source, the fountain whence they originate, and this will re- quire some deep digging. If we would kill the life of a tree, we must ﬁnd and strike the life-root; we might use the pruning-knife from age to age and lop off its branches, and it would chance to live and produce fruit. In like manner, if we attempt to dry up or destroy a large body of water, we do not think to lade it out with a bucket, but rather seek to ﬁnd and cut off its source of supply. We see God, and hear His voice, in the various re- forms of our time, and rejoice to see woman stretch- ing forth her hands in the cause of right. Her inﬂu- ence is needed, and will prove a strong power for good, and, when fully awake to the glorious truth that God is dual ——that in Deity we have an all-wise Father and loving Mother, cooperating in harmony to save, bless and happify their children, who are one in spirit and purpose, then we shall better under- stand our duties and responsibilities, and how we may uplift humanity to better conditions. And in the language of the poet we say, “ Fly swiftly round, ye wheels of time, and bring the welcome day,” when woman shall be free and stand in her proper place, a co-worker with man in every good word and work. That is the lever that will move the world to higher and better relations. ____._.__ STILL ON THE WING. __0.__ MY DEAR ELDER LOMAS: Grace and mercy; peace and good will to you and the “Zion of our God”—that God who is Father and Mother, wisdom and love. VVith pen—and—ink I greet you this morning from the sunny south-land of our country. And although it is yet February, the people of the Crescent City have made their gardens and mown their lawns. The yards are full of roses, and the orange trees fragrant with white blossoms, prophecy of agolden fruitage. But as all pictures have —-and necessarily so — a background, it is but justice done, to say fur- ther, that the effects of the late civil war lin- ger—that the times are very hard — that the fogs of New Orleans are damp and dismal —- while in the night-time, blood-hunting mus- keioes hum infernal music around my pillow. Sleep departs, and I often fail to coax it back by singing to myself, even that dear good song—“ God is inﬁnitely able.” On my way to New Orleans I stopped two nights at South Union, lecturing twice and attending one religious meeting. The angels were with us ; and there seemed to be an out- pouring of the spirit. I believe in aperpetual revival —— a constant growth in grace — pro- gression ! Paul said, “Go on unto perfection ”— 2'7 “ S0 run that ye may obtain ”—“ VVork out your own salvation.” To work —- to “ run ” is not to stand still. I ﬁnd in all organizations individuals who are exquisitely delighted with the biblical passage —“ Wait on the sal- vation of the Lord.” And waiting, they nod, sleep, dz'e— and while thus dead, spiritually dead, they often walk about in the grave- clothes of a rotting conservatism, and think themselves alive. It is a strange delusion. The ministry, the elders, and the believers, all received me most cordially. Their wel- come was soul-felt, and proved a11 oasis— a very blessing to my soul. If possible, consid- ering other engagements, I shall call again at South Union on my return north. In Memphis, Tenn., I lectured three Sun- days to very large audiences. The people seemed interested a11d awake. With Doctor VVatson and others in this city, spiritualism is a practical and a saving power. They have recently had startling manifestations here through the mediumship of Mrs. Miller. In some respects they are far superior to those you and I witnessed at the Eddys. In the open ﬁeld, by starlight, spirits often appear clothed in white and walk by her side. Dr. Samuel VVatson, Mr. Silliman, Mr. Miller and myself witnessed this phenomenon one evening out on the common, adjacent to the city. It was for the moment the mount of transfiguration. “ VVithout a vision the people perish,” said a prophet in olden times. Vision and trance- inspirations and revelations constitute, in a measure, the life of the soul. The principles that underlie the platform of Believers:—purity, and “ all things in common ;— peace and perpetual revelations — are immutable. They are the methods — the doors that open into the kingdom whither the resurrected have entered. Well said Jesus under the inﬂuence of the Christ-spirit —“ I am the way, the truth and the life.” Pardon me for a bit of philosophising, con- cerning moral, evil and wicked spirits. That man is a moral being, no solid thinker dis- putes. But moral being implies moral law, and moral law implies not only conscience and freedom, but moral government and compen- sation. Conscience, in connection with moral judg- ment, evcr prompts to the right; but the reasoning and reﬂecting organs, in connection with moral consciousness, must ever deter- mine what that right is. This applies to every scale of human life. “Green apples are good,” says a spiritualist writcr—“ good in their place, as the ripened ones of Octo- ber.” The proposition is a bald sophism. Neither green nor ripened apples are good. No nwml quality inheres in apples. They are neither “good” nor evil, because moral qualities pertain to moral beings——-not un- conscious fruit, or blind forces. There is a class of pseudo-philosophers who tell us there is “no moral evil in the universe” ——only a graded good. Is a posi- tive lie a lower degree of truth? malice a lower degree of love? and rape a lower degree of chastity ? To enunciate is to reveal the terrible hideousness of such reasoning. Good and evil are moral conditions, each real and positive, according as it becomes the leading force in purpose or quality of character. And the higher the moral altitude attained, the more exquisitely keen are the soul’s distinc- tions between good and evil. 28 All moral acts pertain to tl1e intellectual and spiritual, and not to the body, except medially. Can the foot of a corpse tread on forbidden ground? Is it the ﬂeshly hand that steals ? Are not these rather the imple- ments of conscious force operating in and through them‘? Without this intelligence, or spirit, man is but a corpse, and a corpse never violates either physical or moral law. The body does not sin. Constituted of physi- cal elements, it can know nothing of moral or immoral acts. And death, which is only a severing of this outer envelope from the spir- itual, affects in no way the real, immortal man. Each, at death, goes, J udas-like, to “ his own place.” All sensations, all thought, reason, moral responsibility, pertain to soul ——the inner- thinking man. Accordingly, the shrewd and the selﬁsh, the wicked and the evil-minded, enter the spirit world as such, and are there denominated evil spi7'it.s. Nature knows no spasms. Sudden leaps from vice to virtue, from folly to wisdom, are contrary to the pro- cesses of development. The same clairvoy- ant and phenomenal evidences through me- diums that prove the existence of spirits, prove the existence of unregenerate, or evil spirits. In New Testament times, these evil spirits were termed “demons.” And that eminent church writer, Dr. Lardner, says: “ The no- tion of demons, or the souls of the dead, hav- ing power over living men, was universally prevalent among the nations of those times, and believed by many Christians.” Jesus ad- dressed these demons — that is, evil-disposed spirits—as thinking, conscious individuali- ties, and commanded them, as beings distinct from the obsessed, to “depart.” There are obsessed mediums in this age; and there are those gifted with power to “cast out these demons.” Although we term them “ demons,” we must not forget that they were once mortals, and are still our brothers, though occupying the lower spheres of spirit life. They are also the subjects of progression, and the objects of God’s love. To such —- denominated by Peter “spirits in prison ”—Jesus preached, after being “ put to death in the ﬂesh ” upon Cal- vary. And the fact of his preaching to them implies that'they could be benefited and re- generated by this preaching, or these moral efforts in their behalf. Progress is open to all orders of beings in the future life -— spirits becoming angels, angels archangels, and these Arsaphs, and thus onward toward the Infinite. The prevention of obsessing inﬂuences lies in the pure purpose and the good life, in the cultivation of broad aspirational aims, a ﬁrm- ness of moral principle, a determined desire to do right, and a calm trust in the overshad- owing presence of God and good angels. In Shaker assemblages, as in spiritual seances, truth attracts the true, wisdom the wise, charity the charitable, unselﬁshness the angelic, and purity the pure and holy that walk the heavenly ﬁelds of immortality. —-jo- . . .. I would never choose to withdraw myself from the labor and common burden of the world; but I do choose to withdraw myself from the push and the scramble for money a.nd position. Any man is at liberty to call me a fool, and say that mankind are beneﬁted by the push and the scramble in the long run. But I care for the people who live now and will not be living when the long-run comes. As it is, I THE SWEDENBORGIANISM. .—_0.__ [From the New Jerusalem Messenger. ] I. God is one in essence and in person, in whom there is a distinct and essential Trinity, called in the Word the Father, Son, and Holy Spirit, and the Lord Jesus Christ is this God, and the only true object of worship. II. In order to be saved, men must believe on the Lord, and strive to obey his commandments, looking to him alone for strength and assistance, and ac- knowledging that all life and‘ salvation are from Him. III. The Sacred Scriptures, or the Divine word, is not only the Revelation of the Lord’s will and the history of his dealings with men, but also contains the inﬁnite treasures of his wisdom expressed in symbolical or correspondential language, and there- fore in addition to the sense of the letter, there is in the word an inner or spiritual sense, which can be in- terpreted only by the law of correspondence between things natural and things spiritual. ~ IV. Now is the time of the second coming of the Lord, foretold in Matt. xxiv, and the establishment of the new church signiﬁed by the New Jerusalem in Revelation xxi, and this second coming is not a visi- ble appearance on earth, but a. new disclosure of divine truth and the promulgation of true Christian doctrine, effected by means of the Lord‘s servant, Emanuel Swedenborg, who was specially instructed in this doctrine, and commissioned to publish it to the world. V. Man‘s life in the material body is but the prepa- ration for eternal life, and when the body dies man immediately rises into the spiritual world, and, after preparation in an intermediate state, dwells for ever in heaven or hell. according to the character acquired during his earthly life. VI. The spiritual world, the eternal home of man after death, is not remote from this world, but is in direct conjunction with it, and we are, though un- consciously, always in immediate communion with angels and spirits. THE HORRORS OF SECTARIAN SUPREMACY. _.0__ A. B. BRADFORD. IN Scotland, the Catholics having at ﬁrst the power, persecuted the Protestants in common. The Pre- latists mounted the next wave, and overwhelmed the unhappy Presbyterians. Then the Presbyterians in their time, came into power and wreaked their ven- geance on the Prelatists. Then the tide turned under James II, and the Presbyterians had again to bite the dust. Thus it was in England and all over Eu- rope, till the earth was fattened with blood, shed in the unholy cause of persecution. So it would be in this country. Even in this enlightened age, there is no man, no set of men, no church, great nor small, that can be trusted with absolute dominion over the human conscience for a single hour. In the minority and powerless, the ecclesiastical or sectarian passion is as amiable and harmless as an unweaned cub. But invest it with power, and it becomes as ferocious and bloodthirsty as a Bengal tiger! Such is human nature in all ages and countries, when diabolized by the sec- tarian spirit. THE HORRORS OF WAR. :_0—_ THE following extract, referring to the burning of Villareal, in Spain, is taken from a letter written by the Carlist General Castella. The writer had com- mand of the fortiﬁcations at Villareal during a recent engagement: “I have, during my life, witnessed some very sad scenes of war, and I thought I had seen the summit of human misery in the retreat of the Army of the East (in 1870), of which I commanded the rear guard. But I cannot recall any impression which can be compared with the feeling which I experienced on entering with Brigadier Valluerca the principal street of Villareal, when it was on fire from one end to the other. The crackling of the ﬂames, whose red glare struggled against the light of the mid-day sun, the heavy crash of windows giving way, and of roofs falling in, the shrieks of frenzied women and the cries of the children, who ran with bare feet on the ashes, the grim despair of the old men, as they gazed with a dry eye and ﬁxed stare upon the scene, the imprecations of the Carlist soldiers as parties of them rushed in hot pursuit of the incendiaries, the prefer going shares with the unlucky. —Gern'gc Eliot. rattle of the musketry, all formed a horrible specta- cle which baﬂles description. I saw in a side street, between two burning houses, a woman lying stretched out on a mattress, surrounded by little children half- naked, who were uttering piercing cries. The atmos- phere was unbearable. The ﬂames all but licked the paths; the burning ruins were falling down on all sides quite close to them; and this family, abandoned in the confusion, were about to be either rested or crushed. I got off my horse which was dreadfully frightened by the ﬂames and the noise around, and I went up to where the sick woman lay. She was par- alyzed. Her husband, a mule-driver, was away. Some soldiers had carried her out of the house before setting ﬁre to it. The only thing left her— and that by mere good luck— was the mattress on which she was lying. The heat was becoming more and more intense; their faces were crimson; the children, in their agony, redoubled their shrieks: their poor mother, as she looked at them, weeping, and calling the Holy Virgin to her aid. What could be more heartrending than this picture, framed, as it were, in ﬁre?" _+___ WHEN the late war began, a young man, the only son of a widow, who had been fascinated by Mr. Beecher‘s preaching, was moved by his patriotic ex- hortations and inﬂuence to enlist, and was presently killed in battle. His body was brought home and Mr. Beecher, going to the house, led the mother to the coffin, and said to her that there lay her son before her dead; that the young man, the hope of her life and the stay of her age, had been murdered, cruelly murdered, and that he, Beecher, was the assassin. And thereupon he burst into so passionate a paroxysm of self-accusation and reproach that the mother he- came his comforter instead of receiving consolation from him. Such an incident, entirely consonant with what is known of Mr. Beecher, would ﬁnd a natural place in the pious chronicles. — Harpe/r's Weekly. __.__,___ WHAT KIND OF INK ’SHALL WE USE“! ASCENATH srrcnxnv. To the above query we offer a reply gratis: All persons who write remarks as sensible as those which we copy from the December SHAKER of 1875, should use the best black ink : “ To all who write expecting others to read what they write, we respectfully suggest, that you wait until you have an idea—an idea that will interest some one beside your own dear self.” “ When sure that you have an idea, put that idea into the fewest possible words.” VVe consider the above excellent advice; and will endeavor to act upon it in all our future efforts of this kind. Should we suc- ceed in obtaining any new ideas, will present such to the press in plain black ink. VVe take the liberty to sugsrest that all who write sentiments of christian kindness and love, good advice to friend or foe, sentiments of affection even, scientiﬁc facts or sensible reasoning on any subject worthy of record, should favor the members of the press by using the kind of ink to which we have refer- red. Novels, scandal, gossip, unkind criticis1n—— political or social — may be traced in pale blue ink, or paler purple, as these varieties invari- ably fade by exposure to the sun and atmos- phere, in a very short time. Could many articles of the character above—named be traced in purple, a reasonable time before being sent to press, we presume that much that is objectionable would fade before devel- oping into a certainty. Would not its absence be a blessing to youthful humanity ? VVe are not aware that the delicate hues of Carmine, Aniline, or Prussian Blue, ever qualify poor chirography, or make rapid thought more agreeable. Nor can we believe that any variety of ink adds symmetry to the outline of letters carelessly cut; neither does TI‘I3II3 E5I3L£L:EI:E3I3. 2E) tinted paper respond more readily to original thought than the pure simple white. In fact, the strong crisp words of our noble Anglo—Saxon tongue, require the positive medium of white and black to represent to the eye their true character. Pardon us then, dear friends, if we solicit the more extensive use in future, of plain black ink. Especially should all youthful writers send their thoughts to superiors in this highly esteemed preparation. NOBODY. .10 — Tm: publisher of THE SHAKER sent the following poem to the editor, on Valentine's day. Unable to decide whether any thing personal was intended, we lay it before the jury of our readers. \Ve do not know to whom to give credit, but there‘s gospel, wit and wisdom in it.—ED. If nobody‘s noticed you you must be small, If nobody‘s slighted you you must be tall; If nobody‘s bowed to you you must be low, If nobody’s kissed you you‘re ugly we know. If nobody’s envied you you’re a poor elf, If nobo(1y‘s ﬂattered you you’ve ﬂattered yourself; If nobody’s cheated you you are a knave, If nobody‘s hated you you are a slave. If nobody‘s called you a. fool to your face, Somebody"s wished for your back in its place; If nobody’s called you a tyrant or scold, Somebody thinks you a spiritless mold. If nobody knows of your faults but a friend, Nobody will miss them at the world’s end; If nobody clings to your purse like a fawn, Nobody'll run like a hound when its gone. If nobody’s eaten his bread from your store, Nobody’ll call you a miserly bore; If nobody’s slandered you ——here is our pen, Sign yourself “ Nobody ”—— quick as you can. SLOW PROGRESS OF KNOWLEDGE. WE copy the following interesting passage from the recent address of Dr. B. C. Hobbs, at the laying of the corner-stone of the Rose Polytechnic Institute at Terre Haute, Ind.: Civilization cannot be wrought out in a day. It took Christianity generations to evangelize the nations under the teachings of the Divine Author and His inspired disciples, even in an age of civilization; much longer does it take learning and art to rise above the power of ignorance, indolence, superstition and the customs inherited from ancestors. All pioneer inventors have felt the strength of this combination against any new mode of increasing the products of industry. Many years ago an engineer, for amusement, hunted the chamois on the plateau of Mount Piletus, in Switzerland, where he found a lofty forest of in- accessible pine timber, nearly nine miles from Lake Lucerne. By the aid of a few Swiss gentlemen, he executed a design to construct a trough or slide, such as we see on mountain sides, or along our river hills, to convey wood and timber to accessible points. It passed sometimes by tunnels through hills, again on supports 100 feet high, or hung to the rocky moun- tain side. Timbers would pass the entire distance in three minutes, or at the rate of 180 miles an hour. The intense friction caused them to ignite, and at the base they would plunge twenty feet into the earth. These difficulties were readily overcome by turning a stream of water into the trough and plunging the timbers into Lake Lucerne, whence they were safely borne away to the Rhine to become material for con- structing many an elegant home, or to be spars and beams and masts for ships that would visit either India and bear the strain of the storms of every sea. All this was the product of a little practical thinking, using only the inclined plane and the force of gravity; but the work was conducted among a peasantry, who charged the inventor with heresy, and with having communion with the devil. When saw-mills and looms were invented, the com- mon laborer became loud, revengeful, and clamorous for redress, not knowing that accumulating wealth only opens multiplied channels for well-paid industry, in its reinvestment. It has been but little more than one hundred years since a great banking company of England were afraid to risk giving aid to Richard Arkwright, while constructing his spinning‘-jenny, which earned for its inventor more than $2,000,000; and since, James Brindley, at the request of the Duke of Bridgewater, planned a canal from his coal ﬁeld of VVorsley to Manchester, a distance of seven miles. It was to pass by aqueduct, forty feet over the Mersey, and again, by subterraneous tunnels through hills. On submit- ting his plans to the judgment of a distinguished engineer of that day, he received for criticism the cool remark, “I have often heard of air castles, but never before saw the place where one was to be built.” The success of this invention soon led to a canal investment in England of more than $50,000,000. It has been but about seventy years since Robert Fulton launched the Clermont and Car of Neptune on the Hudson in our age when all men were deprecat- ing his “folly.” He had an equal struggle with his own poverty and the want of public appreciation. Even in this generation Congressmen have failed to be re-elected because they voted aid to Prof. Morse in the construction of the electric telegraph that now gathers the news of yesterday from every nation for our daily papers. TFIIBI SIIJXIIBIR. Monthly——60 cents per annum. A DUAL ADVOCATE OF‘ CHRIST PRINCIPLES. \VHJ.VVE SUSTAIN TUhE? ) _.0___ THE STRUG- IF any are in possession of better prin- ciples_ than those upon which Shaker-T ism is founded, we are only happy that there are more fortunate souls than we are. But we do not apprehend that such is the case. We are believers in heavenly principles; that these same causes, ever and forever will produce heaven wherever exercised. The knowl- edge of heavenly principles is ours. If we exercise this knowledge, heaven is ours. If we fail to use such knowl- edge, disorder and discomfort will be ours, even in excess of those not thus enlightened. The gospel should be to us, not only the bow of promise, but the practical existence of salvation; not only the ark of safety, but a positive de- liverance from the world, and i11to every good and perfect joy. Let us look at the heavenly ARC: VIRGINITY; CELES- TIAL BROTHERHOOD, or EARTHLY EQUALITY; PEACE, and the blessings which ﬂow from it; entire UN SPOTTED- NESS FROM THE WORLD! These are as ﬁrm as the Rock of Ages—as the heav- ens are eternal. On these, the HOUSE or SHAKERISM has been erected; on which it has ﬁrmly stood through the tempestuous seasons of ridicule and persecution; has ﬂourished; has saved; has ever held out the beacon of eternal life, to the sin-sick and sin-wrecked. Love has been the bond of union, that has acted the key-stone to this beautiful arc. Love for these principles collect- ively, is what makes the practical, de- sirable, model Shaker——ﬁsher, and saviour of men I Reverence for either with irreverence for any, presents at best an unsavory, spotted hybrid. Even practical attachment to several, and not for all, savers only the possible and probable fall of the beautiful structure. Said Elder G. B. Avery: “There is no salvation in mere communism;” and, excepting salvation from the poor or lazar-house, this is true. Considered separately, either principle of the Sha- her are has a similar value; and any evasion or negligence of entire con- formity to the whole order of the temple, removes the ke_v—stone of Angel Love, and razes the structure to worse than worldly institutions. Said a grand le- gal star of Albany, N. Y., when study- ing the Shaker Constitution: “Gentle- men, you have here something which cannot be broken, unless you break -it yourselves.’ ” Let us look about us, and see whether these principles are guarded and lived intact. Let the love and direc- tion which lcd out of Egypt, still be ours to keep out! LET Us HAVE A REVIV- AL; and let it renew in us the most ardent consecration to gospel princi- ples, with which the city of God, the paradise of Eden, the perfect love of gospel brethren and sisters may and will be ours ronnvnn, and without which, let us consider our days nar- rowed down, and numbered as a people I From hence, let the joyful, revival song be: WE WILL SUSTAIN THE STRUCTURE. ___.__ MARTIN LUTHER, AND REFORMATION. _0_ “From the year 1517, the beginning of the Refor- mation, to 1546, in which Luther died, nothing but the fruits of corrupt ambition are manifest on the whole face of history, during that period of more than twenty-eight years. Endless controversies, debates about diets and councils. violence and wars, are the distinguishing marks of those times of discord. And even the means, by which the Reformation was finally established, were as opposite to the precepts of the go.-pel, as bloodshed and robberies are 0 posed to peace and good will.” Benj. S. Youngs. (Shaken) Could we ask for a better demonstration of Luther’s adoption of the vicarious atonement introduced by Paul, than his remark to a com- radc: “ Be thou a sinner, and sin boldly; but still more boldly believe, and rejoice in Christ. From him, sin shall not separate us ,' no, though a thousand times in every day, we should commit forn2'natz'on and murder!” Under his pernicious solz:ﬁ(l_'t¢m, system of “ lmputed Righteousness,” he did commit fornication with the nun, Ortzthrwtne (L Bora ,' was excommunicated therefor by Rome ; and were it not for this expulsion, there had been no Reformation. Luther was in full accord with the “ Head of the Church ” in England —Henry the Eighth,—- who became such “Head,” because Rome would not permit un- limited indulgence to his ﬂeshy lusts. This lecherous beast, to further the aims and ends of his lusts for the ﬂesh, and ambitions for power, had six wives; some of wl1on1 he killed, and to these, he added the sacriﬁce of 72,000 human beings! He hoped Lutl1er’s and Paul’s atonement theory to be true. 30 Luther claimed to ﬁnd ample evidence for such theory in Paul’s writings, and in this, was he not correct? But when arriving at the matter-of-fact epistle of James, he rejec- ted the whole of it, calling it “ an epistle of straw;” then clinging to his beloved theory that “ the just shall live by faith alone,” left this as a legacy to l1is following generations, who hug the delusion, with an ardor which only the living truth of Christ’s life is worthy of, and on which account, Jesus still weeps! * ._?_¢j__ PEACE. ._o_.. A LETTER from that loveable man, Alfred H. Love, inviting us to be a delegate to the Uni- versal Peace Convention beginning on 10th of July, presents some novel features: The old hall in Philadelphia, where war was ﬁrst declared, has been secured for the above Con- vention. The ﬁrst two days are to be occu- pied by English speaking delegates; and sev- eral days thereafter, by other nationalities. A PEACE FORGE is to be erected on the Cen- tennial Grounds, and the fulﬁlment of the long-desired prophecy inangurated—by the transformation of swords into ploughshares, and spears into pruning hooksl Elihu Bur- ritt, the learned blacksmith, has been invited to be one of the forge men. Whether we are there or not, friend Love, and all friends of Peace, we Want your help in establishing “ THE PEACE CONGRESS on NATIONS 1. ” ﬁr PAUL. ._0..._ SECOND PAPER. OURﬁ/rst paper upon this eminent character has aroused an intemperate zeal in his ad- mirers; who, dealing severely with us, are loud in the excellencies of their idol The champions of Paul of old, would, probably, be first to rise i11 denunciation of any modern Paul, who, creating a new_ formula of doc- trine, should contend for the same, at any and every expense of the vital principles of original and genuine christianity. This is just what Paul did ; and his being successful in displacing the essential elements of christian- ity by his own peculiar theories, does not render him the less censurable. Conﬁdent that the Jews would not receive the gospel, as delivered by the twelve, we ﬁnd Paul, in the entire ignorance of the disciples in Jerusalem, leaving them; and proclaiming himself the apostle of the Gentiles, entering Arabia, Da- mascus, Syria and Asia Minor, and here for a dozen years, laboring earnestly, making many converts, establishing churches, with which he kept up a continual correspondence, the general purport of which, was the denun- ciation of the law, and imbuing the people with a belief that Jesus was a God! That by his death the law became a nullity ; that by a faith in him, all sins, past, present and fu- ture, should be forgiven. VVhen we think that neither Jesus nor his apostles, had, up to this time, ever spoken of the law but with re- spect; and never, previous to the divergence of Paul, had alluded to any vicarious atone- ment of Jesus, we begin to see where and by whom these mischievous machinations were concocted. VVl1en the disciples heard of the incendiarism of Paul, they sent emissaries from Jerusalem to Antioch, charged with the duty of overturning such demonstrations of the ardent Paul, and to preach the sacredness THE SHAKER. of the law, and the necessity of its observ- ance. This was a terrible blow to the infant Gentile church; and to its founder, who felt that all his labor was lost, unless he should go to Jerusalem, and obtain the disciples’ in- dorsement of the system he had inaugurated. Paul arrives at Jerusalem; and the close reader is made aware that the discussions be- tween him and the disciples were very vio- lent. The disciples withstood Paul’s propo- sals, ﬁnding no recognition therein of their master’s teachings; and had they remained ﬁrm ever afterward, the church would have fallen away no sooner, and possibly, the world would not have been cursed, as it is with cer- tain Paulism. Paul refused to yield; claiming that at his marvelous conversion, he came en rrtpport with Jesus, and declaring that he would continue his apostolate at all events. A compromise was effected— the ﬁrst, be- tween Christianity and paganism — a downfall to tluzl, a gain for this. Paul was to yield, so far as teaching a faithful observance of the law, while the balance of his views were con- sidered non-essentials. But, Peter visiting Antioch, and there losing his justiﬁcation among the Gentiles, James, (brother of Jesus, and real head of the church), addressed se- rious remonstrances to him, which had the effect of entirely separating him from the Gentiles, and weaning therefrom also, one Barnabas; through hearing of which circum- stances. Pau1’s indignation lost all bounds, and he expressed himself so homely of the apostles, that in return, the second epistle of James was addressed to him, than which never was better christianity, and which was and is, an unanswerable argument against all objec- tionable Paulism. Paul, not only would not now submit to the apostles,but returned with all his force to his old tactics against the law. The apostles organized an opposing mission, (see Cor.) and we may judge of the gravity of the occasion, by the ardor of Paul in his own de- fense, reaching an egotistic climax in 2 Cor. xi : 5; at i. Cor. xv: 10; and yet the adherents to the original faith, completely carried the day. Paul returned to Jerusalem, a penitent; was re- quired and made a public apology and entire re~ cantation of unchristian Paulism; but so great had been the disturbance, the tribune arrested him, and confined him for a term of years; after which he preached Paulism unrestricted ; and learning, that during his imprisonment the apostles in Jude-a were losing ground con- tinually, invited them to Rome, where they became converts to Paulism. Even Peter, in his turn, quitted Judea, hastened to Rome, became the bosom companion of Paul ; ex- ceeded Paul, if possible, in doctrines that con- tained not Christ, and closes (2 Peter, III : 15,) with a stirring appeal for a thorough belief in the writings of Paul — the adulterator of the “ faith once delivered to the saints ”— and through which adultery, the original was lost beyond resuscitation in their day. VVe yield to none in his admiration of Paul’s christian teachings——nor to Beecher’s— and ’tis only in opposition to the positively 2172.0/wlsllazz that we have attempted to raise our voice. * . .. A King‘s jester was once asked, “What kind of a place do you think Heaven to be ?" “A place,“ said he, “where nought but good is-spoken of the neighbor." “And in what,” it was again urgec , “does its supreme happiness consist?” “ In the feeling that no one will slander me there, and that, if I have any faults it will be so untashionable to speak of them that I and all will soon forget them.” \(\a14 LIFE’S SEASONS. _ 0.._. AMELIA CALVER. On noiseless wings, time glides along No hand can stay its rapid ﬂight: Life‘s brilliant spring will soon have ﬂown, While toiling summers just in sight, And ere we garner autunmfs store The wintry winds around us roar. Carefully then, the good seed plant; And wisely prune the growing vine. Likewise in storing, prudent be; And ripened age we‘ll peaceful ﬁnd. Each stage of life, if wisely spent, Rears for the next, a monument. ______,j._ MUSIC NO. 4, ___0_ ADVANCING a step farther into the interior recesses of the complicated, yet interesting subject of music, we come to recognize, in connection with the lungs, that wonderfully working organ — the diaphragm —— which, in the language of physiologists, “is a ﬂexible, circular partition that separates the respira- tory from the digestive organs, and the chest from the abdomen. In a state of repose its upper surface forms an arch, the convexity of which is toward the chest. In forced expira- tion its upper point reaches as high as the fourth rib. In ordinary inspiration, it is de- pressed as low as the seventh rib, which in- creases the capacity of the chest.” [See Cut- ter’s Anato1ny.] It is to be understood that these actions of the diaphragm take place when nature has not been superseded by long perverted habits which render these actions more.or less imperfect. And it must be ad- mitted as a fact proved by what is daily and hourly to be seen, that a comparatively inac- tive diaphragm is a fault exceedingly preva- lent with a majority of singers; and no one fault in the music-department taxes the skill and patience of the teacher more than this. To remedy this fault is a part of the teacher’s first duties in his arduous calling, and implies no less active and spirited exertions on the part of the pupil. But what to do, and how to do, is the point to be reached. Physiological investigation establishes the fact that in the re- spiratory process various muscles are brought into use, whose contraction and dilations are in part, at least ~— unconscious and involun- tary. Foremost among these are the lower muscles of the trunk —anatomically termed abdominal, which, by their imoard and up- ward contraction, act directly upon the dia- phragm —-giving it its ascending motion. The diaphragm, thus acted upon, imparts a pressure upon the lungs, equal in power to that which the diaphragm receives from the muscles. The lungs, thus acted upon by the diaphragm, are forced to exhaust themselves of the greater portion of air in their cells. The air, thus expelled, ﬁnds its escape from the system through channels whose various parts will be considered and treated upon in their proper time and place. The process, thus described, is called ¢=c%pl2'a- lion. But as Nature abhors vacuity, the lungs cannot remain void of the element they are wanted to contain,hence a reverse process of action immediately ensues. A new supply of fresh air rushes in to ﬁll the vacuum in the lungs causing them to expand in correspond- ing proportion to the amount of air inhaled. By this expansion, the thorax (great cavity of the chest), also expands by means of the con- certed action of three sets of muscles, viz.: the intercostal at the lower, and the thoracic THE SI-IAKPJR. 31 and pectoral muscles at the upper part of the trunk or chest. Simultaneous with these ac- tions the abdominal muscles relax -—— the dia- phragm descends in proportion to the pressure it meets from the inﬂation of the lungs. This process is called inspiration. Continuous through life are these alternate processes car- ried on — partly 'im2oluntm'_y, and partly through power of the will :— especially the latter in regard to degree. Hence it becomes a fact beyond even a shadow of contradiction that in a majority of cases musical students quietly submit to a mere passive process of respiration-—inhaling just air enough (and sometimes poorly at that) to merely exist, but falling far short of the proper quantity for promoting vigorous and healthy action of the blood. In this enfeebled condition the abdom- inal muscles lose their natural tension, the diaphragm becomes measurably inactive, the lungs and thorax become dwarfed in exten- sion, and the whole system must yield inevi- tably to the fatal ravages of disease. ___.__ SHAKER APOTHEGMS. _:0—_ OUR life is like a calm lake: every act of our lives raises a wake on its surface which produces ripples from the center to the shore, even more; from shore to shore, from birth unto death.——G. B. Avery. Our minds may pine and starve, being imprisoned by what we have obtained.—E. J. Neal. Time is too precious to waste in useless murmuring ——Ihid. Self-defense is natural; but like all good, its abuse becomes evil. We can so encase ourselves in armor of self-righteousness, that neither the advice of friends nor the criticism of foes can affect us. Thus, like a plant, shielded from storm and sunshine, living on its exhalations, we become dwarfed and unde- Beloped —unfit for either ornament or use.—Amelta alver. SHAKER DEFINITIONS. ..—0__ F. W. EVANS. REB1:L— One who refuses obedience to the good principles and just laws of an organization—-—seek- ing to re-organize upon the basis of its evils. The South rebelled against the truths that the North held theoretically — abstractly — while prac- tically it was fattening upon the enforced labor of the Slave population. REVOLUTIONIS'1‘——One who refuses obedience to the evil principles and unjust laws of an organiza- tion—seeking to re-organize upon the basis of its abstract truths and latent good. In the American Revolution the North revolu- tionized against England —and against the South in the late dreadful war. In both the North was successful, as was Israel, against Benjamin. Ben- jamin was conquered, in the end, but Israel was dreadfully punished, because a partaker of the same sins for which he was punishing‘ the tribe of Benjamin, and therefore received from and by Benjamin, corresponding retributive punishment. SAINT-—One who is relatively perfect in the good of the organization to which he or she belongs -- as David. SINNER—-One who is a chronic violator of the good laws and principles of the people among whom he or she lives —— as Solomon in the end of his career. PROPHET—-A medium, who is inspired by spirits of the coming dispensation, or degree, in the spirit world; or a saint, who, by faithful travail in the spirit and power of the order he or she is in, has progressed into the higher dispensation or degree. The testimony of Jesus is the spirit of prophecy to the Gentile Christian world, Catholic, Greek and Protestant. It is ever and forever against marriage, war, and selfish private property. which creates class distinctions in society, rich and poor, bond and free, aristocracy, slavery and poverty. Where there is no vision the people perish; and Where there is no prophecy there is no progress. “Touch not mine annointed, and do my proph- ets no harm.” Let not the people deny the inspi- ration and authority of the organization. And let not the authority of the organization suppress and kill the prophets of the day and time. They voice God. HOW TO LIVE. .j0_— He liveth long who liveth well ! All other life is short and vain. He liveth longest who can tell Of living most for heavenly gain. He liveth long who liveth well l All else is being ﬂung away: He liveth longest who can tell Of true things truly done each day. VVaste not thy being; back to Him Who freely gave it, freely give; Else is that being but a dream — ‘Tis but to be, and not to live. Be wise, and use thy wisdom well; \Vho wisely speaks must live it too. He is the wisest who can tell How ﬁrst he lived, then spoke the true. Be what thou seemest; live thy creed; Hold up to earth the torch divine; Be what thou prayest to be made; Let the great Master’s steps be thine. Fill up each hour with what will last; Buy up the moments as they go; The life above when this is past, Is the ripe fruit of life below. Sow truth, if thou the truth would’st reap; Who sows the false shall reap the vain; Erect and sound thy conscience keep; From hollow words and deeds refrain. Sow love, and taste its fruitage pure; Sow peace, and reap its harvest bright; Sow sunbeams on the rock and moor, And ﬁnd the harvest-home of light. THE EAR. _O_ IN his treatise 011 physiology, Hinton gives us to understand that the passage of the ear does not require cleaning by us ; nature undertakes the task, and in the healthy state fulﬁlls it perfectly. Her means for cleansing the ear is the wax, which dries up into thin scales and peels off and falls away imperceptibly. In health the passage of the ear is never dirty, but an attempt to clean it will infallibly make it so. Washing the ear out with soap and water is bad; it keeps the wax moist when it ought to become dry and scaly, and makes it absorb dust. But the most hurtful thing is the introduction of the corner of a towel screwed up and twisted around. This pro- ceeding irritates the passage and presses down the wax and ﬂakes of skin upon the mem- brane of this tympanum, producing pain, in- ﬂammation and deafness. The washing should only extend to the outer surface, as far as the ﬁngers can reach. ENGRAFTED. .._0___ The Order of Trappist Monks has sent an agent to this country in the person of Brother Francis de Sales, who has been commissioned to purchase prop- erty in the State of Maryland, where it is proposed to erect a monastery and furnish it with grounds suﬂiciently extensive for the pursuit of agriculture, which is an important industry among the monks of La Trappe. Two hundred monks taken from monas- teries in Ireland, France and Turkey will occupy a house which Brother Francis de Sales will tempor- arily rent, so that during the erection of the monas- tery and the laying out of the grounds the newly arrived monks may make themselves familiar with the customs of the country. They are expected to arrive about December. The rules which bind the Trappists are very stringent. Constant silence is one of their vows. They are "permitted to eat no other food than vegetables and bread, water alone being allowed for drink. They sleep in their habit, or gown, on a low pallet, and their bedroom is a small square inclosure formed by curtains. The bell-ringer arouses them at two o’clock every morning, and after a few minutes allowed for their prayers at waking, another bell bids them fall intoline, and move in solemn silence to their chapel. They toil unremit- tingly throughout the hours when prayer and other devotions are not in progress SPIRIT OF THE FARM. .jO___ HERE’s something worth money. Many farmers have otherwise valuable horses, but spoiled by the heaves. The Troy Budget is the first to publish this infallible remedy: Forty shoemake buds, one pound of resin, one pint ginger, half pound mustard, one pint unslacked lime, six ounces cream-tartar, four ounces gum guacum, one pound epsom salts; mix together and make into thirty parcels. Give one every morning in the horse’s feed before watering him. _ This is the ﬁrst time this recipe has been printed. For half a century it has been guarded as a. precious secret. We know of its having recently transformed a $100 horse into a $600 one. _._____+_j— WEALTH OF FARMER’S FOOD. .__()__ FEW farmers realize that they have in possession the means for the most healthful and palatable food in the world. Cracked wheat, or dry wheat very coarsely ground in a coffee mill. can be variously associated with milk, eggs, butter and sweet cream, in methods that exceed the nectar of the gods! Our Angeline surprises us with the most delicious and sustaining hominy pudding. Corn, very coarsely ground, can be used in several manners to present the most happy, healthful food. Then, take oatmeal, with few acces- sories, and we have a grand variety, together with one of the best brain-making and muscle-making materials the world ever produced. A New Jersey man has kept both wolf and doctor from his door; grown his whole family of ﬁve into better health this entire winter, on ﬁfteen cents worth of oatmeal per week, added to milk and eggs. VVhen we think that a gill of oatmeal will supply a meal to about seven persons, its economy in use must be at once appar- ent. Farmers, you have a wealth of food and health in your granaries that ought to be developed; and a. better than gold mine or oil well on every acre of your farm. Find it. Look on our front cover, and write Bogle & Lyles, if you have no store of material on hand. * ___,___ Mosr farmers are severe on their boots and shoes. Running the heel down and over ruins foot wear. Vile have found that Lyon‘s Stiﬁeners are worth many times their cost, on one pair of boots. Try them, farmers. * ARAB HORSE MAXIMS. LET your colt be domesticated and live with you from his tenderest age, and when a horse he will be simple, docile, faithful, and inured to hardship and fatigue. If you have your horse to serve you on the day of your trial, if you desire him to be a horse of truth, make him sober, accustomed to hard work, and inac- cessible to fear. Do not beat your horses, nor speak to them in a loud tone of voice; do not be angry with them, but kindly reprove their faults; they will do better there- after, for they understand the language of man and its meaning. If you have along day’s journey before you, spare your horse at the start; let him frequently walk to recover his wind. Continue this until he has sweated and dried three times, and you may ask him what- ever you please, he will not leave you in difficulty. Use your horse as you do your leathern bottle; if you open it gently and gradually you can easily con- trol the water within, but if you open it suddenly the water escapes at once, and nothing remains to quench your thirst. Observe your horse when he is drinking at a brook. If in bringing down his head he remains square, without bending his limbs, he possesses sterling qual- ities, and all parts of his body are built symmetri- cally. Four things he must have broad—front, chest, loins and limbs; four things long—neck, breast, fore- arm and croup; four things short—pasterns, back, ears and tail. ._.——.—+j—— THE MEDAL IS PRESCOTTS. j0_.. Elder J. S. Prescott is pronounced, by the publisher of THE SHAKER, worthy of all praise, and to the ﬁrst premium which any has to bestow, for the largest, and still augment- ing list of subscribers to THE SHAKER. Let him wear the medal with gospel pride. * :\.r\.a\p\'\r\r;:\r\.a\.r- THE Juno- ZION’S DEFENSE. J. G. RUSSELL. SHAKER. n A I '\ J 4, L E I J *1 , N \ _ ._ g__ . g__ l J E s Wm I _l_1I\ I Jr j T#j‘7A L J‘ J I _-:ﬂ-x-I.I:?iI";-?:,"'*" L. 5 .41: r a Isa‘ 41 . has i‘ I r‘: :a rt.-.I: .~ E %I,1.- L!IWWL=JIWl.§i—f!. L"J,41—LFl_‘_7.1,'L#lI'_F_ILx-1{l.. I*,+I* 9 ‘VIVIUI ,+I*,:I-J,-.*:,.ItuI“ .I I. V V V II ‘I V O Zi-on, Zi—on, is thy foundation sure? Art thou establish’d on the rock That ev-er will en-dure? The ~ K K It] II I‘ I"II"II"|~I'~I~I,*!i‘II" I‘ ___._.__j° 4'_4_ "‘ "' J I‘'‘''' -- "' "‘ L J r 4"" """‘ "-' "- 9=—15;—»'-_—T;:.g——s. ---—s-—iL-—-——t—.3*—..—.--—t-—+¢:—v——4—bi-—-—j _ __ L I , ——,o—o—o——t _FeT I J4’; E - L-,-—.¢~,!:r—E,r£;L—+—IL-F —.+—.-—L~J‘r—E—I:—.-~I {—~b—:L—E—H*—iT::EE Imv I‘ViV7""L""l' LT‘WnAkL.°.ﬁ A.I ..aI3¢-TE} EL §;L, :- E‘; a .-a—-I —H—-7 -.L—-“~t'—-——4—..‘~-313 -4 ‘—;f:’—H—_i——,tj~ j—;~<—1.-—1‘—~t~I—4'~—_':g:IEE;.—?:i ”I“’ **'~**I*"2I-I”-‘77"»*»**I*IsI I I; ‘I1 I D I V I v I V x-/I, ‘I I, I I; I ‘.4 ‘’ question nowreceives response Tho’ foes with thee con-tend, There is an» arm. all powerfularm, That will thy cause defend. I I 0 X _.=:_ .aI:'_:;I:"~: :1‘: — L. I _-1 E ‘I I I I + 4- -0- I I ' . I . r I I I ,/ . N I, I, I, I, v N V V I I V I I I Then why.Owhy, thus doubting stand, In-dwellers of thy courts? Gird on the armor of the Lord, And in his strength go forth, \ . ,ﬁI.~.II~ h .’\Il\Ih.I\II\:.h|I\|hII,I.\! _ -0--0-,'_I_ I -1-0--O--w -0--I--0--I--v--0-0--O--& I_I-a--a- -1-’ 9§——'f—-5 —?———F+5—p———J——a—— 37 I ‘ '———— 1—,\,———o—];o——p——p——o——[:g—o——o——a 5--3—g-—_n——J:3£ —\S-— E . .——.. .::—-I-—;-— -' ::tr7—~3—-'—H +.:+I:~—I.-: ~s~t.t+ at b7_I....tI._.._ V V I I I A (1 M31‘ H E ‘J “ * * -i:I :h“I:I‘aI:“‘d—‘£\—‘ +;—a5-at-7I:I1J‘R—:\--N--Jr-5-+--’l §”—4—%1l——I~—n\~s-as-I-j—a.w—r-:~~E—a"—aI': '—F—t¢‘:—i:¢'— 5 - : ;—:}E7-7.-—t:'5—_:§:,.’5¥'- -0- -3- -gi--y-E-3-E-a--6 -q--17 -D--D- -In-’ -0- _”_I/ V‘ I 12 I I, I I I I I I I I I I V V V V I V I; I; I V |/ I} And meet, with glitteringsword inhand, The foesthat’gainstthee move, And in the name of Zion's God. Vic-tor-ious thou shalt prove. /:\ ‘ K K K '\ r\_I IND I III‘I II“III'\!~I:|I I Q a .4“ DI IT! .5‘) I v-v- +' j;++ +v-I4+v‘~+dI,.I‘+ *" 2:1- 1 ‘—"*.““—‘— i—%' - ,—P*':-—':_ T1 0—g——g——,o# ,'*-,'—P_ ”——:'"*—‘?‘‘,,’‘‘I’ “"3”; ’ *’“5“EL“'“""$‘f4H:fu?" s2-—.1 -..;__*—i—“:5:¢...:«a._LI_..~i-.; e L; -' +-:«:—a:—+--= - w u Ix u w 1/ I II u U ‘u u ‘.2 THOUGHT FOOD. _.Q__ If the proposition of abolishing clerical patro- nage in Prussia is adopted, there will be quite a revo- lution in _the interests of the church. In connection with the Roman Catholic church there are over 1,000 ecclesiastical oﬁices in the gift of private patrons, about 500 in that of the state, and 5,200 in that of the bishops. . The Sacramento Rec0rd- Union considers the custom of appointing chaplains to legislative bodies “ a remnant of barbarism," and wants to see it abol- ished. ' Em... OLD AND YOUNG.——An old constitution is like an old bone-—broken with ease, mended with difficulty. .A young tree bends to the gale, an old one snaps and falls before the blast. A single hard lift; an hour of heating work; a run to catch a departing train; an evening of exposure to rain or damp; a severe chill; an excess of food, the unusual indulgence of any appetite or passion; a sudden ﬁt of anger; an im- proper dose of medicine—any of these or other similar things may cut off a valuable life in an hour, and leave the fair hopes of usefulness and enjoyment but a shapeless wreck. mm BOOK TABLE NOTICES. .._..()_ PoLrr1cs FOR YOUNG AMERICANS: BY CHARLES Nonn- HOFF‘. The title of this book will mislead many, unless they consider how wide a ﬁeld the word poll- tics covers. In it we have letters, from a father to his son, teaching him the necessity of government; its various phases; the rights, duties and honors of citizenship; of the various ofﬁcial characters con- nected with governments; of taxes, property; usury laws, banks, banking and credit; in short, a valuable multum in parvo of cosmology, in a governmental line. It should be in the hands of every boy and girl in the land —-the future voters, and legislators of our states and country. It concludes with the “ Constitution of the United States ” — “ Declaration of Independ- ence,” and “Washington‘s Farewell Address.” Pub- lished by Harpers, New York. THE POEMS or OLIVER GOLDSMITH. The same pub- lishers send us a beautiful copy of selections by the talented Goldsmith, edited by W. J. Rolfe. Copious notes on the poems, ﬁnd a good ventilation in their proper place. Among others, the poems “Traveler," “Deserted Village,” “Ré.taliation," are made very prominent. To many, Goldsmith is a favorite author; and to such, we only need call attention that this beautiful book is issued, to insure it a large sale ._—.:—.§.——j? THE POPE’S HOUSEHOLD. .:.O4_ Accoannvo to the Official Annual of the Vatican, the household of Pius IX. is composed of 20 major domos, chaniberlains, &c., 190 domestic prelat-es, 170 super- numerary armed private attendants, 6 armed ditto, 30 officers, constituting the staff of the Noble Guard, and 60 privates, about 130 supernumerary armed pri- vate followers, 20 attendants of honor in violet uni- forms, about 7O others for outside the city, 14 officers of the Swiss and Palatine Guards, 7 private chaplains, 50 honorary ditto, 7 ditto for outside the city, 20 pri- vate priests and ordinary supernumerary chaplains, 10 intendants, equerries, &c , 50 ushers and others, The whole gives 1,160 persons, to which must be ad- ded the Sacred College. TO EVERGREEN SHORES. —o— DEATH or JESSE WELLS, THE OLDEST MAN IN ALBANY COUNTY. Jesse Wells, aged 98 years, resident of the Shakers for more than seventy-ﬁve years, while on his knees at prayer, less than a week ago, fell backward. shocking his system beyond recovery, and from which cause he died on Saturday afternoon. He was the last of a. remarkable family of ten. all of whom died at the Shakers at an average age of over 75 years. Elder Jesse Wells lived to the longest pe- riod. At the last census he was the oldest man in Albany county, and the Shakers were exceedingly hopeful that he would have reached h1S centennial. , ——Albany Eve.n-Ifng Times, March 6. Died at Shakers, N. Y., March 9, 1876. ABBY MES- SENGER, aged 63. Enﬁeld, Conn., Feb. 1”’, 1876, EUNICE STORER, aged 92. VALUE OF MFAT AND VEGETABLES AS FOOD. ._o_. IT is found that since the employment of the changed dietary in the garrison for Scotland, in- volving a very slight proportion of meat, the health of the inmates has been strikingly im- proved. For all adult male prisoners under sen- tence of nine months and not exceeding two years, the diet formerly consisted of bread. oat- meal, barley, one ounce of meat per daymade into soup, with succulent vegetables, and twenty ounces of skimmed milk or buttermilk; on one day of the week ﬁsh was substituted for meat. The new diet comprises but a very Spare quantity of meat, a moderate amount of milk being given instead. It is stated to be no uncommon thing to ﬁnd that among the agricultural laborers of Scot- land no meat is consumed, oatmeal and milk form- ing their staple articles of diet.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0604
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 05 (May 1876)
Publisher: United Societies
Date: 1876-05-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY.--PUBLISHED BY THE UNITED SOCIETIES. " WHAT IS TRUTH 9" “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” vol. VI. 3 G';§,;E;,?13.”S’ E SHAKERS, N. Y., MAY, 1876. SHAKER VILLAGE N. H. { N'P$,;$§§§;fS’ 3 No- 5. “WE WILL SUSTAIN TI-IE S'I‘RUOTIIl{E.” J" G-' RUSSELL‘ Dedicated to the Editor of THE Smumn. f /* I € I We will sus - tain the structure God’s great and glorious plan, Which he in mer—cy has revealed, To poor be - nigh - ted man. E I L‘. 1 .N = I :1‘, T’ I T ‘ I Deliverance from all evil, ‘ Redemption’s praise it brings; We leave the haunts of Bab - y - lon, “ To dwell ‘mid better things." I v 4 I Jx I 1. —_ J. \ "0' -O I | I I 1* '1 3+ |L. 2. We will sustain the structure, we will not let it fall; It is the burden of our lives, —— Our hol heavenly call. Intrusted to our keeping, Unblemishe to remain ; The rollin The structure God has reared to us, We will, we will sustain. Were, by t 4. We will sustain...
Show moreTHE SHAKER. OFFICIAL MONTHLY.--PUBLISHED BY THE UNITED SOCIETIES. " WHAT IS TRUTH 9" “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” vol. VI. 3 G';§,;E;,?13.”S’ E SHAKERS, N. Y., MAY, 1876. SHAKER VILLAGE N. H. { N'P$,;$§§§;fS’ 3 No- 5. “WE WILL SUSTAIN TI-IE S'I‘RUOTIIl{E.” J" G-' RUSSELL‘ Dedicated to the Editor of THE Smumn. f /* I € I We will sus - tain the structure God’s great and glorious plan, Which he in mer—cy has revealed, To poor be - nigh - ted man. E I L‘. 1 .N = I :1‘, T’ I T ‘ I Deliverance from all evil, ‘ Redemption’s praise it brings; We leave the haunts of Bab - y - lon, “ To dwell ‘mid better things." I v 4 I Jx I 1. —_ J. \ "0' -O I | I I 1* '1 3+ |L. 2. We will sustain the structure, we will not let it fall; It is the burden of our lives, —— Our hol heavenly call. Intrusted to our keeping, Unblemishe to remain ; The rollin The structure God has reared to us, We will, we will sustain. Were, by t 4. We will sustain the structure, For by its light and ower, From Egypt’s thraldom we were drawn, In deep a iction's hour. E, rolling waters, Through which our journey lay, e power of God’s own hand, Controlled and kept at bay. We will sustain the structure, Its noble form shall stand Unchanged, in all its purity,—The same as God hath planned. We will sustain the structure. God, be our help and stay, Throughout our earthly pilgrimage, Throughout eternal day. 3. We will sustain the structure, Whatever be the cost ; 5. It is the glory of our lives,— Without it we are lost. It worketh peace within us. And universal love ; It brings us into unison, With angel spheres above. DEAR EDITOR : ——0n reading your article in the April number, on the evening of the 21st. in our Lyceum, the above hymn su gested itself to me, which I now send with haste to you, that you may also enjoy the sensation before it gets to be old. I send it in its simplicitly, wit out an intention or desire to have it published; but, simply as a pleasing token of gospeldove and aﬂfection from your brother for you. AMES G. R SSELL. PRAYER. Contributed by H. C. BLINN. CAN1:14;nBUR,Y,_ N. H, Sweet an-gels come nearer, O nearer and near-er. Do list to our plead-ings Forstrength from on high. This world’s seeming pleasures, Its rich-es. its hon -ors, The im - mor - tal spir- it Can nev-er sup-ply. 34 EVENING HOUR OF A RADICAL. I —o— 0. c. HAMPTON. IT is wise to consider that in the sublime phenomena of evolution, new inspirations, improved views and progressed thoughts are continually appearing on the surface. These, with their various combinations, and transla- tion into practical life, constitute human pro- gression. Neither educational bias, habits, passions, nor emotions (made agreeable by long use), should array themselves in opposi- tion to the spirit of progress, nor to the evo- lution of high and higher truths, nor to holy and holier obedience thereunto. Truth can never be in opposition to itself ; but it is one of the commonest of episodes for some l1u— manity, to become alarmed for the safety of a notion or doctrine, long entertained, but per- haps never investigated for ﬁve consecutive minutes — to feel very much annoyed, if some one, by word or other challenge, deems it un- worthy of veneration. ring question is: What is truest and best? And can we ignore this appeal to our intelli- gence and conscience, and yet be true to our- selves ‘Z It is, I think, the dictate of wisdom to leave all questions open to the fullest in- vestigations. A refusal to investigate a sub- ject, fearing, lest it may overturn some pet theory, is an open avowal of insiucerity ; and how can we be true to ourselves, or in tranquil at-one—ment with God, if we are insincere? Besides, a refusal to examine any new evolu- tion for fear of discovering some phases which may collide with our own preconceived and settled ideas of right, is cowardly, to say the least, and shows a willingness to shrink from the painful sacriﬁce of cherished notions, rather than possess the pearls of pure truth. Is such not an unhealthy state of mind? Is it not a case of mental dyspepsia? Some of our writers have declared that we are in a state of transition—on the periphery of an old cycle,——and just about to cross the bor- ders thereof into a new sphere. Is this not a good time to investigate and discuss many points in our practice and discipline, which have no inherent ﬁxedness in themselves, but do now and must forever move upon a sliding scale of circumstances, undergoing more or less modiﬁcation,in order to musically vibrate in rythmic harmony with the sublime law of evolution and progress? To transmute all that is good, true, beautiful, into higher forms of loveliness, and lay hold on still higher and holier truths ; and incorporating them into practical life as soon as discovered, seem to me to be the religious duties of every one who be- lieves in the doctrine of Christianity. If there is any unnecessary friction in our community machinery, it can never be removed by ignor- ing its existence, through fear of any con- sequences. Pouring on oil, though good in many cases, will not answer in all ; certainly, if positive reconstruction is in any place neces- sary. Celibacy, community of goods, confes- sion of sins, and Peace, are the primal principles and obligations of all Believers ; and no Society of our people can live without them. Questions, in nowise compromising these, might be continually discussed, investigated and improved by us. Take a general question : Are all the talents, intellect, spiritual faculties and usefulness of every member fully called out and appropriated to the best possible ad- raa-ntage of the whole? Again, are there not Still, the ever recur- - THE SHAKER. means, not get brought into aetice requisition, whereby a greater amount of talent, now lying latent, might be brought into fuller use? I sup- pose, the object of our paper is to circulate useful knowledge in every direction the world over, and to our own Societies in particular. With this aim only‘in view, have I made the above suggestions; and shall my motions be seconded ‘l PROPER FOOD, OR WHAT SUBSTITUTE? F. w.—Ev;Ns. ELDER F. W. EVANS, in a recent letter to this otﬁce, appears moved to TESTIFY THUS EARN- ESTLY : “ Fine ﬂour is a skeleton in every Society of Believers to-day. All the elements that go to make up a human body and mind, must be supplied by the food usually appropriated, or there will be a want— a constitutional Want— and this will call for some substitute in place of the normal element. “ Condiments, alcohol, tobacco, etc., are sub- stitutes—even meat is a substitute. Wheat con- tains all that a human body needs as solid food. Eaten as the apostles ate it, fresh from the ﬁeld, is good. Whatever else is done to it after threshing and winnowing, let us be jealous of -- grinding, bolting, packing, raising, bak- ing, etc.,— let us look out for ! Is your wheat all there, unseparated, unkilled, unpoisoned‘? There is a rest ——a satisﬁed rest —— remaining to the victor, who supplies the system with normal food in proper quantities. There is no more hunger for the abnormal. The first Believers, as a class, warred with neither smallnor great evils excepting the lusts of the ﬂesh —— the abuses of the reproductive functions. The second class will direct their batteries against the abuses of the digestive powers as well. In both cases, the enemies to be conquered are within the individual or among the body of Believers. I can hear, coming up from the uttermost parts of the earth : “ GLORY TO THE RIGHTEOUS IN PHY- SIOLOGY ! ” ___.__.____ LITTLE SIN S. __0_.. DANIEL ORCUTT. “A little sin is no harm!” These words have caused more destruction to human souls, than perhaps all the rest of Satan’s artillery! A little of the forbidden fruit, urged the arch tempter, to the Mother of man- kind, will do no harm; it will, on the con- trary, open your eyes to behold hidden mys- teries! The unsuspecting pair believed too readily, and we know the consequences. It is by little and little, that sin increases in strength upon its victims by repetition; until it over- powers their fortitude and bids deﬁance to their noblest resolutions. It is astonishing how some imperceptibly yield to vice, and how ﬁrmly they adhere to it. They begin with very slight departures from strict honesty, which hardly seem to carry “ the appearance of evil,” and go on, from bad to worse, till they ﬁnish their criminal career bya bold plunge into certain destruction! Nothing is more obvious than the connection between the beginning and the termination of sinful practices; yet how diﬁicult to convince the young of its reality. When entering upon the “ broad road,” they do not seem to have the least fear of the fatal issue; but think they can easily effect an escape when dangers appear; but soon “their bands are made strong,” and ere-they are aware, they are bound by the iron grasp of that monster, vice, and ruined! We often feel the greatest secu- rity when in the greatest danger ! “ Who is afraid? not I,” has been the destruction of thousands! “Let those who think they stand, take heed lest they fall I” No one sud- denly becomes depraved and abandoned; the beginnings are small, like the leak in the ship, or the hole in the levee ; but the stain to the soul will appear. Some think that lit- tle sins are not bad, provided great ones are not committed; others believe they are a lit- tle bad, but in so small degree that no record is kept. No mistake is more fatal than this ; it is the way that rice maintains its dominion on this earth; the standing cause of ruin to the souls of millions! Vice, after thou- sands of years in destroying souls, has be- come a powerful agent; and to be safe from its enticements, the voice of conscience must be regarded, in little things. Let all beware of the first wrong step! Here is the chief danger. It lies in venturing upon little in- dulgences, slight violations of conscience. The only safeguard is, “ avoid the appearance of evil ; ” “ watch and pray that ye enter not into temptation.” Watch! the enemy is in close pursuit, perhaps unseen, along your path! Keep your armor on; he will strike unawares! “A prudent man foreseeth the evil and hideth himself ; the simple (rejecting the counsel of the wise) pass on and are punished.” ——_—:j-—*__j—:_ MORAL_C_O_URAGE. us. s. pansco-rr. I OFTEN think of the noble sentiment offered by Elder F. W. Evans, at our Cleveland Con- vention. Before entering the hall, he said, “Brethren_. let us lay aside all personalities, and go in and speak to the people as the Spirit may give us utterance.” In common parlance it is said that Noah built the ark; Solomon built the temple; U. S. Grant con- quered the rebel armies; but such were not the facts; for while others did the work, these received the praise. They were entitled to their share of credit in common with the rest who did the work; and no more. All praise belongs to no human being, but to God, the source of all good. The meed of praise awarded me in April issue, for canvassing, does not belong to me as an individual, but to the community of which I am only a component part, therefore I re- spectfully decline wearing the medal. With moral courage, let us canvass for “THE SHAKER.” Let us lay aside all personali- ties, and put into the ﬁeld the talents, best adapted to the work, without respect of per- sons, in every community of Believers, until every State is thoroughly canvassed. It is enough for us to know that “ THE SHAKER ” continues to be ably edited; that its radical truths are working like leaven among the masses; truths, too, which have been (and continue) revolutionizing the world of thought for the last one hundred years. Why, even the very heathens (so-called) are beginning to rise up in judgment against the false christianity of our day, founded upon Paul instead of Jesus I But they do not con- ﬂict with “ THE SHAKER,” neither past, nor the present. In all ages of the world, truth harmonize-s with itself. Principles never change. It is when truth grapples with error that conﬂict arises. There is no conﬁict between the theology of THE SHAKER, the pentecostal church, nor any high standard of morals; and we may say, original christianity, which existed among the Chinese, Japanese, Burmese, and Hindoos, thousands of y_ears before the nations of Eu- rope were known, excepting as barbarians ; while our christian era, and, even our bible, are modern when compared with their ancient records. Viewed in the light of truthful, scientiﬁc antiquity, they cast us, as Americans, quite into the shades. No wonder our dear J. M. Peebles felt humiliated, while visiting the oriental nations, when he saw that they not only had records dating anterior to any thing he could ﬁnd in the western world, but that they had inspira- tional gifts, too, from the God of the Universe equal to our own. It is enough for us to know that all our good deeds are recorded in the book of life; that we are in harmony with the good, the true, and the pure of all nations. .__.__.,____ SUBDUE PASSION. .1 0.1. MARY WHITCHER. Passions restrained, but not subdued, May yet o’errule the whole — Our common sense, our spirit life -- The body and the soul. “A word to the wise ” being suiﬁcient,may be that our gentle hint, of the necessity of sub- duing the passions, may help some one. Our experience has proved that indifference to the curbing of the passions puts very far off the day of greatest victory. Our association with the pure and good has not made us good and pure, unless we, like them, have ruled and subdued our passions. Let us work for the most desirable of harvest to the soul ; and we will joy in the reward of the wise, who, ruling his own spirit, can sing of triumph over death and the grave. Are we wise? Then we will let no passions dethrone our reason. Are we the subjects of passion‘? Where can be our reason, our conscience, our hope ? INFLUENCE OF LOVE. MARIA iirrrnarr. As the sun of the natural world warms the ﬂower into life and beauty, so the spirit of man receives from the great fountain of divine love, the warmth which animates it into action. This quickening spirit of love is the essence of our beings; it ﬂows from God into our souls, and forms a part of our lives. If love, then, is the essential principle of our beings, it is very important that we understand its nature and quality. Mankind partake of ani- mal love, but with it we also partake of an inner, spiritual love, which is angelic in its perfection. As all sin comes from love of self, we should seek above all things, that power which lifts us above the realm of self, and its evils, into that heavenly sphere, where love is characterized by purity of word and deed. By the power of this spirit, victory over evil is gained, and the power of the enemy laid low. , Love in purity brings from within itself all that our heavenly parents can bestow. Unto God give all thy thoughts, and in thy actions he shall be gloriﬁed, and in his love thou shalt be rewarded. Light and love- TI-IE SHAKER. the intelligent eye, and kind heart of God——- twin . sisters in holiness, decorate the brow of their sterner brother truth, with heaven’s choicest garlands. Love and wisdom smooth the rugged road, and make the sandy desert to bloom as a heavenly resting place for the heaven-bound pilgrim. Without God’s love there is no harmony. .:—?_¢__j.—_. SOCIAL BEAUTIES OF SHAKER COMMU- NISM. . __0_ SARAH A. NEAL. DEAR EDITOR on THE SHAKER: Being an earnest reader of THE SHAKER, and feeling a deep interest in its permanent success, I take the liberty to write a few lines, in which I purpose to offer some remarks upon that which would improve, and make it more effect- ive, generally and particularly, while you cer- tainly are at liberty to act your pleasure with the same. of gospel truth I truly admit ; and think every reasonable reader will readily say the same ; but while I have read its truths with a very large amount of pleasure, and have enjoyed a real soul-gain by so doing, I regret to observe that the beauties of serial life, derived by the practice of these truthful prin- ciples, do not ﬁnd fuller expression in its col- umns. I sometimes think, that for an exponent of cheerful christianity, THE SHAKER wears too sad a countenance to comport with its true mission. Now, would it not brighten its gen- eral appearance, and make it more favorably effective to all, to blend more of our social beneﬁts, with our religious tenets? That the social life of christian communism is superior in its precepts to all worldly life, we know very well; indeed, principles so beautiful as those on which our institution is founded, are calculated to produce a heaven right here upon the earth; and if we fail to realize the superior harmonies of the angel-life, it is be- cause our practical lives fail compliance with these basic principles. Living in the spirit of our gospel testimony, we necessarily renounce many practices which bring pleasure to the worldly mind ; and embrace those elements which produce the joys of heaven in our pres- ent social lives. And would not individuals, making no profession of our principles, more willingly sacriﬁce their transient pleasures, for the acceptance of the pure and enduring joys of christian communism, could they know that such were the living realities of our pres- ent life, and not alone anticipated hopes to be realized in the far away future? Now it is commonly believed by those least acquainted with Shaker communism, that the Shakers are a recluse and unhappy people ; but so far from this necessarily being the case, we know that our happiness might be trans- cendent in excess of that realized within the limits of worldly circles. And, knowing this to be a fact,I think we fail to do justice to our gospel cause, by permitting any to think thus wrongly of our social lives, by our remaining silent on this subject. It seems to me that our paper ought to be the very christ of our day —the true medium,through which the divine spirit can reach mankind ; and to make it thor- oughly loyal to its mission, we need to clothe it throughout with the genial spirit of Christ, that, while it prepares the soil, and sows the seeds of truth in nature’s bleak country, it That THE SHAKER is a candid exponent 85 may, at the same time, reflect the warmth of spirit, andthe sunshine of power, requisite to bring forth those germs into life and fruitful activity. The fact is simply this: we need to denote more of the bright, genuine inﬂuence expressed by “ I am happy, I am free.” And when we shall have convinced the world that this is our home condition, thus enhancing the b6(l'Zlt'i(?8 of our gospel, more will be attracted to our delightful precincts, to share in the truths and joys of the heavenly kingdom, not anticipated, nor imagined, but real, tangible, present possessions. Then again, if I under- stand Shaker communism ’/'z'g/ztly, it not only claims the faculties in their 7'eh'gt'0us exercises, but it embraces every active, practical phase of a pure life ; and likewise the all domestic phases, which we nearly or wholly neglect to notice. These form an essential part in the programme of practical christianity. And to neglect one phase of our christian life is to reﬂect a shadow on all the others. And more, I think that all societies, families, and individ- uals could be largely beneﬁted by a liberal expression of every christian, domestic prac- tice. Let us give expression to all that is good, whether coming from the basement or attic of domestic relations; and christian duty calls us into both places oftentimes. For instance, some society or family may have easier meth- ods for doing certain kinds of business ; others, a more healthy kind of food and a nicer man- ner of preparing it. Still another may have acquired superior facilities for intellectual improvements; and by giving expression to our various attainments in different depart- ments of domestic life, all could be beneﬁted by adopting the most advanced opinions. Of course these are only suggestions not intended as any intrusion upon that which could occupy their place with more propriety. But to con- clude, I think if we clothe our truths with sunshine, and present them with cheerfulness, we shall increase their force, and make their effects eternal. And while I hope the truth may have a perfect growth with us all, and that the smiles of a loving providence may ever brighten the editorial sanctum of THE SHAKER, I remain very truly the friend of beautiful christianity, and your sister. _____._____. THINK NO EVIL. ._Q_ MARIA WHEELER. THE importance of speaking no evil cannot be too deeply considered. Yet to avoid evil speaking it appears necessary that we t/mtlc no evil. We are so liable to be led by im- pulse, that we can hardly entertain evil and unkind thoughts toward any one, and con- stantly speak good and kind words of them. Some individuals may be very weak and err- ing, but to such we should extend that “ char- ity which covereth a multitude of sins; ” and few if any are so perfect as to be faultless. Again, we may fail to understand, and conse- quently misinterpret the actions of others. If we practice judging the actions of others, by our preconceived ideas of their motives, we will unjustly, and often inj uriously, “ bear false witness ” of them. Although six thou- sand years have rolled their slow lengths along since the command, “ Thou shalt not bear false witness against thy brother ” was ﬁrst proclaimed, its justice and immutability have lost none of their force. And it de- clares its divine origin by its just and equita- 36 ble character. Nor is it more a command- ment than the words of the wise and good man Jesus, written in the sands, “ neither do I condemn thee, go and sin no more.” Our obedience to these two commandments, the former to protect the innocent, and the latter to shelter even the guilty, would give us food for pleasant reﬂections, when we do as the poet beautifully says: “ It is good to talk with our past hours, And ask them what report they bore to heaven, And how they might have borne more welcome news.” This practice would make us lenient to the faults of others ; and often discover to us that much which we are inclined to call wicked in others is only unwisdom. Now, if we wish to speak no evil of any one, we must think no evil, lest unkind thoughts betray themselves through speech. If the heart is right, there is no need of a sentinel at the lips. . "?j—Q*"-':“-'- FIVE QUESTIONS -- PLEASE ANSWER. B.Ur'r1—v(v)'m3s'rna. CAN we truly say that we desire the blessing of God, when we do not strive to merit it? Or can we conﬁdently expect His protection when we have neglected to use the means that we have to protect ourselves? Can we expect to crucify the lust of the ﬂesh, while we fail to control our imaginations? Or expect to over- come the lust of the eye, while indulging in the vanities of the world? Can any one follow the ﬁrst Adam in the works of generation, and be a follower of Christ in the resurrection at the same time ? .—._?¢_j... MUSIC N O. 5. BASSINFS THEORY. .1. a. R(t)ISsELL. PHYSICALLY speaking, “tone is breath, made vocal ,' " therefore, the respiratory process is the great, moving cause of the origin of tone. The thoracc, alluded to in the preceding num- ber, is an organ, capable of immense compres- sion, and expansion, which renders it a beﬁt- ting receptacle for the lungs, and likewise sub- serves the purpose of giving, by its resonance, both depth and volume to tone. Rising now higher, in the scale of tone-rendering, we trace the movements of expired air, as it leaves the lungs, and enters two great branches, or tubes, anatomically termed the bronchi, at the junc- tion of which is a single tube, called the tra- chea, which is composed of numerous cartila- ginous rings, into which the air passes. Situ- ated on the top of the trachea, is a cartilagin- ous box, called the larynx, which, in the lan- guage of Bassini, “ is composed of four pieces, which have the power of playing into each other, or of moving together. Through the .center of the larynx is a hollow passage, or continuation of the air-tube. This tube ter- minates in a wide opening, which is formed by the vocal cords, being of triangular shape, and is called the glottis. Above this opening is a valve, called the epiglottis. The epiglottis covers the air tube, and protects it in the act of swallowing; the food passing down behind at the back of the throat. Above the epiglot- tis is a continuation of the opening [leading both into the mouth and the nose] called the pharynx. The walls of the pharynx have the power of contracting, or acting upon, the col- umn of air, thus modifying the tone.” The larynx, then, is the principal instrument in the production of vocal sound ; and through its mechanical structure we come to consider the nature of the voice. Though writers upon this THE SHAKER. subject are somewhat at variance in their ideas as regards its likeness to certain kinds of mu- sical instruments, they coincide in the idea that its imitation is good in certain ways. The distinguished Bassini—before alluded to— after recognizing three kinds of musical in- strument, viz. : the reed, the stringed, and the ﬂute (all three of which he explains), thus writes, “ But I cannot resist the conviction, that the voice is an admirable compound of all three mechanisms ,' and for this reason : It is not a reed alone, because a voice can slide from one tone to another (like sliding a ﬁnger up a violin or guitar string), in’ a manner im- possible to a reed instrument. Besides, in a reed instrument, the reed, or tongue, is fast- ened at one end only; whereas, the vocal cords, in their perpendicular extension through the larynx, are fastened at both.” Again, “ The voice is not a stringed instrument alone, because in the production of falsetto tones (so called), the strings cease to vibrate.” Still again, “ It is not a ﬂute instrument alone, be- cause only a portion of the tones are produced by the vibration of a column of air in a fixed tube. The voice, therefore, I cannot but think, wonderfully combines the advantages of the reed, the string, and the ﬂute mechanism, most closely resembling, however, the reed.” .m.___¢___.j. THE DAY OF CHRIST. WM. H. EUSSELL. THIS expression is world-wide as well as particular in its signiﬁcation. Jesus said, “ When I shall be elevated from the earth, I will draw all unto myself.” “ When the son of man shall come in his glory, then will he sit upon the throne of his glory, and before him shall be gathered all nations.” There "is evidently here an allusion to that sublime scene in the vision of the prophet Daniel, when “one like the son of man came to the ancient of days, and there was given him do- minion and glory, that all peoples should serve him, whose dominion is an everlasting domin- ion.” The son of man in the vision is to be re- gamed only as a representative character, for in the interpretation given to the prophet, it was declared, “ The dominion under the whole heaven shall be given to the people ——-the holy ones of the Most High.” That Jesus under- stood it in this light is evident from his words in the application and exposition of the vision. “Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto 1ne.” The day of Christ is the day of judgment of all nations and of each individual person. Jesus said, “ For judgment I have come into this world,” and yet he declared emphatically, “ I come not to judge the world, but to save the world.” He reconciles these words by the statement, “ The word that I have spoken, the same shall judge you in the last day.” In this light are to be understood the words of the prophet, “ Judgment was given to the saints ; ” and also of the apostle, “Know ye not that the saints shall judge the world ? ” It is truth, or God himself inspiring his peo- ple, that is to be the judge of mankind as na- tions and as individuals. God is unbounded love, perfect holiness, inﬁnite wisdom ,' the God of all peace and of all justice. These attributes must have irresistible sway. Judged by these, in the progress of this eternal day, the apos- tolic age of ages, the nations shall yet be im- pelled to convert their instruments of destruc- tion into implements of peace; not only to abandon all efforts to acquire fame by conquest and slaughter, but also to change all the cus- toms of servitude, whether of man to man, or woman to man; all the distinctions of wealth, all the marks of honor that arise not from the indwelling of the spirit of love and exact jus- tice in the soul ; and to employ the abundant resources which the earth contains for the highest welfare of all its children. This is the universal prophecy that has come hymning its joyous melody all along the ages, uplifting many a heart that seemed overwhelmed by the accumulated evils of its own times. This truth must also judge the individual. When divine love makes its permanent resi- dence in the soul, it will sit in judgment upon every thing found there contrary to itself. It must decide against that pride which exalts itself not only against God, but against the least of his creatures. It must condemn to the perpetual fire of the day of judgment that self- conceit of the individual man which inﬂuences him to regard himself as occupying the place of Supreme Authority, ready to exercise ven- geance against whoever ventures to call in question his infallibility. It inculcates humil- ity ; not a bowing and cringing before power, whether legitimate or assumed, but that even- ness of soul which puts itself on a level with all God’s creatures because they are such. Divine love must decide against whatever dis- turbs the equanimity of the soul, producing a condition such that it cannot weigh in even scales whatever is presented to its rational powers. It impresses upon the understand- ing and the conscience the truth, that ﬁckle lust is not love, and that mere indulgence in any or all of the senses and passions does not tend to the highest welfare. The power of judgment is a discriminating power ; it exam- ines all motives, and scrutinizes all feelings, approving whatever will permanently edify, and discarding that which is valueless. As a necessary sequence of the preceding, the day of Christ must be regarded, as it is in reality, a day of resurrection from evil of every kind, and an entrance upon a new life, vastly superior to that which is merely sensuous, even in its highest condition. The sensuous man may be highly developed, socially, intel- lectually, and morally. VVhen he has risen from the sensuous to the spiritual plane of life, he is no less social, intellectual, or moral ; the obligations to universal culture and growth are binding as ever. The difference between the two conditions consists in degree as well as in tendency. There is in the latter a new- ness in the sensations experienced, and an as- piration toward that Divine Life, which com- prehends every creature of God in its loving embrace. In his former condition, the person is limited in his social, intellectual and moral vision, and hence is often sceptical with re- spect to immortality, even though he may have made extraordinary scientiﬁc attain- ments. The newness of life experienced en- larges his views and imbues his spirit with a consciousness of immortality that mere in- tellectualism cannot supply. This inspires him with courage in the work of restraint which he ﬁnds necessary in order to rise entirely above the sensuous, and to live and move in the spiritual life. This experience, with the added fact that it is ultimately to be the experience of every human being, and that it is never to end, but to increase as the ages ceaselessly roll on, is what really makes the glory of the day of Christ. COMMUNICATION FROM HORACE GREE- LEY. :0: THROUGH ALMIRA ALLARD. [It is generally known that the Shakers are the original subjects of modern spiritualism. VVe have received innumerable communications from the Spirit World, many being accompanied by irrefraga- ble evidences of genuineness. Although these sea- sons, in their most ﬂuent proportions, have ceased with us, passing out to the larger human societies of families, yet we have never been entirely neglect- ed by our spirit friends. We present the following communications from the simple, loved, good, and great GREELEY. It is but just to the medium that we say, the same was sent to us, before the Belknap and other exposures were made. G. A. LOMAS.] To G. A. LOMAS, E1). or THE SHAKER : * * * I still live, and work for the good of humanity. I ﬁnd in the spirit world, that while the sexes stand on an equality in all things, the masculine principle precedes in the direction of the general good. Laws are made here, through the united agencies of male and female mind. They are not arbi- trarily imposed on any. The inﬂuence of love they bear with them, invites their accept- ance, and convinces the erring and fa-llen, that their good only is desired. The golden rule is more apparent here than on earth; and hence, we ﬁnd here none trodden down, nor ruled by the iron rod of tyranny. * * * I perceive in the government of Washington, corrupt and evil men ; those upon whom the president should look with unfavorable eyes. The elements that waken the spirit of war, are warming up again, and for the most selﬁsh ends, there are those in governmental positions who favor war. Let these be chas- tened. * * * When on earth, I labored honestly for human elevation. I believed in a just God. and in retributive consequences. In my way, and according to my ability, .I did uplift the people. I was not considered a Washing- ton, Jackson, nor as others, noted for peculiarly noble deeds ; I was, and am, simply Horace Greeley. Here, I can see the folly of worldly splendor: Noblemen and kings ; ladies and their queens, anxiously accepting offers of mercy from the humble, in ways that are lowly, yet wise; all guided by the Christ-spirit. I am now conﬁrmed, that I was correct in my private opinions of the extent of intercommunications between this spirit world and earth. * * * Be thou encouraged 1 THE SHAKER is earn- estly sought by thousands in these spheres; and it has already been the best means of en- lightening innumerable minds in spirit life. It is destined to have a wider circulation. I ﬁnd my inclinations lead me as strongly to work through the press of this and your world as ever, and as your companion, expect more from me. HORACE GREELEY. ——-—-+ DEAR. EDITOR —You were so kind to insert the lit- tle poem “Speak no 111,” by request of Sister Sa- mantha Bowie, thatl make hold to ask a similar favor. I think highly of the above, and deem this one a proper companion. Your Brother, DANIEL SIZER. SPEAK NOT TO HIM A BITTER WORD. _._O?. “ Wou1d’st thou a wanderer reclaim, A wild and restless spirit tame— Check the warm glow of youthful blood, And lead a lost one back to God; Pause, if thy spirit‘s wrath be stirred; Speak not to him a bitter word. Speak not —- that bitter word may be The stamp that seals his destiny. THE “ If widely he has gone astray, And dark excess has marked his way, ' Tis pitiful — but yet beware, Reform must come from kindly care. Forbid thy parting lips, to move But in the gentle tones of love. Though sadly his young heart hath erred, Speak not to him a bitter word. “ The lowering frown he will not bear, Thy venomed chidings will not hear, The ardent spirit, will not brook The stinging tooth of sharp rebuke. Thou would’st not goad the restless steed, To calm his fire or check his speed - Then let no angry words be heard- Speak not to him a bitter word. “ Go kindly to him — make him feel Your heart yearns deeply for his weal. Tell him the dangers thick, that lay Around his widely devious way,— So shalt thou win him, call him back, From pleasure’s smooth, seductive track, And warnings, thou hast mildly given, May guide the wanderer up to heaven." THE SHAKER. Monthly—60 cents per annum. A DUAL ADVOCATE’ OF‘ CHRIST PRINCIPLES. JESUS AS A LAWYER. _0_ A PERSONAL friend of ours, has for a very long time been the unfortunate victim of grave accusations, and that these may be proven facts, abundant opportunity is being consumed, before courts, councils, ‘commit- tees, and the general world of thinking men and women. They may prove to be mere scandal ; they may prove truths, which “the mills of the gods,” so slowly, yet in- evitably present. far, there has been an element wanting, which, being prevalent in Jesus, made him the best of lawyers -— préeminently the most desirable one upon such trying occasions. The majority of the people has adjudged Beecher guilty. There are the best of evi- dences for believing that this verdict reﬂects the construction of too many guilty hearts. We have not come forward at this late hour, to be the champion of our illustrious friend, we will not even assert his innocence, though we must be permitted to hope so, but we have risen to interpose the argument of Jesus in his behalf, even supposing his case to wear the worst possible construction. Our impressions are, that these trials have been conceived, opened, prosecuted and at- -tended, by a class resembling one of old, which introduced an equally aggravating case to the attention of Jesus, and at the conclusion of which he ﬁgured conspicuously. A scene: A party of two —man and woman —-are detected in a very wrong act, for the punishment of which the law of Moses had prescribed stoning to death. The women only is brought before Jesus, to test the competency of his judgment concerning the law. His answer is well known; and there were no stones cast. Still they questioned Jesus, what they should do with her; while he, stooped to the ground, and as if he heard them not, wrote with his ﬁnger thereon, and the revelation of the spirit, says that he wrote: “Ye have all done lz'hew2'se.” A SHAKER. But in all the trials thus- 37 Jesus was needed in these terrible trials of our friend, to have given a lquietus at the ﬁrst, of causes which have cast such baneful inﬂuences all over the world. Our opinion is: If Jesus had conducted Beechcr’s de- fense, he would not have shielded him if guilty; but he would have spoken and written as once before, for the benefit of Beecher’s ac- cusers, “and they being C07l’l)l6t6d of their own consciences, went out ” leaving Jesus and Beecher alone; and, assured by Beechcr’s honest con- fession, of his true condition, the ever mem- orable index to true repentance might have been useful: “ Go, AND snv NO MORE,” while Brooklyn, and all else, could proﬁta- bly lament: “ Alas, for the rarity of christian charity, Under the sun." We all may conclude, that in being weighed in the balance of eternal justice, none will weigh the more in righteousness, for traducing Beechcr’s or any other’s char- acter. Let Jesus be admitted to practice in our ow11 courts. jfz :__.._.Q__.j ORIGINAL AND MODERN CHRIS'I‘IANl'I‘Y. THE N. Y. Sun of April 7th, pfesented in a leading editorial upon “Daniel Drew as a Speeulator and Theologian," some of the best of hints upon ancient and modern Christi- anity. We transfer them to our columns with great pleasure, and hope tens of thou- sands will transfer them from our columns, into the treasury of their hearts, from whence, we hope, there shall evolve a more genuine and practical Christianity. The question of “Labor vs. Capital” is up for settlement; let it be settled upon the eternal basis of the early, pentecostal, cornmunistic relations. Then We shall have no rich, none poor, all will be brethren. There will be observed through the following, a twinkling of mirth, the better illustrating the scintillations of the grand truth of universal brotherhood: SR . * * * “ The demands of a growing civilization have greatly modiﬁed Christianity since it was ﬂrst preached in Galilee, and the eye of the needle has in the course of twenty centuries been gradu- ally enlarged so as to admit the biggest camel of the herd. It is plain that if we make it a dubious matter whether rich men get into heaven, we dis- courage trade and set up a bar against the cultiva- tion of the useful desire for riches. ‘ * * * “ But is it not a little strange that the (Drew's) theological plant has grown in such a soil? Does it not furnish food for reﬂection? Give all thou hast to the poor and follow me, was the in- junction of the Nazarene. He taught that gold was not a salve for a sore conscience or a pave- ment for the narrow way to heaven. Such healing must be won by the abandonment of the sordid practices by which the gold was gained, not merely by the relinquishment of the whole or a part of the plunder, and that road must be trod by wayfarers who not only gave up what they had wrested through cupidity, but who also eschewed cupidity itself and followed the lead of a higher and more spiritual guide. If we people of New York should practically take the words of Christ as our guide and follow the example of the chosen companions of his earthly career whom he commended, or even that of the early Christian community who had all things in common,we should have a very different civilization from that we now boast of. “ It is idle to deny that the seed planted in Judea has grown into a tree whose outspreading branches shade and shelter a much more complex system, and one more adjustable to the desires and pas- sions of men than the simple Christianity of the New Testament. This it is which makes the work 88 of preachers and evangelists such up-hill labor. But the great doctrines of the brotherhood of man, and that each must share his brother’s burdens, that the unvarying moral law punishes evil doing and rewards righteous doing. that man must work to fulﬁll a use, not to secure selﬁsh gain only, that duty and not pleasure shall rule men’s lives, that immortality is the privilege .of man, and that God is one -— the essential teachings of Christ ~ are as resonant in men's ears to-day as when ﬂrst they were uttered in Galilee.” WHAT CHEER? __.0_ Tins is the centennial year of our country; and by many deemed the same of the intro- duction of Shaker principles into American atmospheres. While America will, ﬁlled with an emulation worthy of much expres- sion, do its utmost to display what one hun- dred years has done for it as a nation, we as religious contemporaries, should not be behind in giving the largest illustration of what gospel principles, introduced by ANN LEE, have, in the same length of time, done for the elevation and salvation of human souls. Weighed in the balance of worth, a single soul is more precious in God’s sight than many Americas! But, how valua- ble the bo_on to be in possession of a liberty which permits us to be just as good, pure, peaceable, unworldly and philanthropic as we choose, without the least dread of vio- lating the laws of the country in which we reside. Of no other country can we say as much. Blest thus, what lies in the way of our rendering to the world at large, the most cheering illustrations of pure possibilities, and of making effective the attractions of a cheerful christianity ? Brethern and Sisters, what have we, individualfy and collectively, to offer as cheer to way-faring, sin-sick hu- manity ? Let us revive, and let not our cen- tennial pass without giving the largest of evi- dences that we have, in very active operation, principles that save us from our sins, and from the desire to sin — principles that have changed our hearts, from worldly, ﬁesh-lov- ing, self—gratifying individuals, into a truth- loving, truth-living b1'otherhood—pente— costal practitioners in all christian life. “ What cheer? ” “ Salvation in deed ?” “What inducements to the weary and heavy laden? ” “Rest?” “What cheer?” “Do you love Shaker life better than all worldly life?” “Do you take more comfort in its practice than in ‘all the world besides?”’ it make you cheerful, kind, peaceful and restful? ” If it is to us “the pearl of great price,” “the only way ” — the grandest panacea for unsaved humanity — and unless it is, we are hypocrites—let us be up and doing, daily answering “what cheer?” $3 ._.._,____ CONVICTION AND CONVERSION. _.0_ PLEASED beyond expression that “the angel is troubling the waters,” and that so many have heard the invitation to step in and be healed, we are moved to communicate upon the grand desiderata of the times. We are witnesses of a valuable truth——that whose loves men’s souls may, by earnest, persistent efforts, induce the impression that results in “ Does» THE SHAKER. a revival of the Good Spirit among men. There is none, however, in the past nor pres- ent, who, having awakened souls to the realization of their loss, and the necessity of their conversion, but is confronted with the truth that human effort alone is very, very lim- ited for human salvation —- only an agent in the hands of higher powers. VVe have heard the egotist boast of what he has done and what he can do, but these have been made intensely disagreeable by the prayer of the humble, “Lord, if Thou wilt, and unless Thou dost help, mine is a useless effort!” We have read of and witnessed the arduous efforts of sincere soul-workers, we have noted their personal endeavors in mentally convicting individuals of their souls’ real needs, and we have seen sinners aroused, as by thunder- claps, through the efforts of the successful revivalist. VVe have been mournful witnesses also, of the serious truth that conm'et2'on, though it necessarily precedes, is not con- version. We have been among the number who have earnestly labored in diffusing the light that exposes human errors, and we have been as sorrowfully disappointed at the ease with which those who, having experienced true conviction, failed to yield to a genuine conversion, and that there followed in the wake of great awakenings of the good spirit, an army of backsliders into the mire and vomit of worldly pride and ﬂesh. To the thousands who may feel the spirit working for them, THE SHAKER speaks cheeringly, adding an assurance, however, that if a “change of heart” means any thing, it means turning from sinful practice into the righteousness of a new, unselﬁsh, pure Christian life. A revival that begins in the spirit and ends in the ﬂesh is soul-hardcning— there better have been no revival. And yet, how fre- quently, almost invariably, revivals take this unchristian turn. Why is it that carnal affil- iations of a general character subsequently displace the pure affections of the good spirit that, in times of genuine revival, lifts souls upon the cross that cruciﬁed Jesus every day of his 1ife—that makes the bare mention of worldly pride and carnal lusts the .1nost objectionable themes? Seek conviction, but be assured of a true c02wersz'0n, without which all effort is useless and all religion a fraud. 732 RELIGIOUS TEST. _O__ “ IT might with truth be said that there are a thou- sand ditferent religions in the world; but as to their “equality" in the sight of God, each will judge for himself. “By their fruits ye shall know them.” That religion which develops the whole human being, enlightens the intellect, sanctiﬂes the social feelings, and makes every man account- able for himself to his God ; that makes him a self- governing, self-regulating, and self-sustaining hu- man being; that emancipates him from supersti- tion, and from self-indulgence, comes nearest to the requirement as we understand it.” +__% To hear the discourse of wise men delights us, and their company inspires us with noble con- templations. Never, when you see a thing to be right, stand shaking and quaking, and say: “ But then." That “but then” is a. devil damned. If and but have destroyed more souls than any other fiend in hell. rLl\.a\aw.l\o\r\ THE BY AND BY. _0_. E. '1'. LEGGETT. _ What glowing hopes await the by and by Whose mystic shadows fall across our way; That star of pron1is.e in the dreamland sky Toward which our hearts go upward night and day. How good well be, and happy, by and by; How easy to be good, when all below To “Paradise Restored,” and all on high A fountain, from which living waters ﬂow. When youth’s hot blood thrills through our veins no more; And hearts beat but to music of the spheres; Grace shall the bloom of innocence restore, And faith and smiles supplant our doubts and tears. But when that bright to-marrow of our prayer, Shall, with its fortunes, to the past belong, How many treasured hopes, then buried there, Shall form the burden of our future song. The cloud-capped mountains that afar off glow, Like golden islands in some distant sphere, When magic lifts the veil, but ﬁelds of snow And jagged peaks, ’mid frozen wastes appear. Thus distance paints, with colors all its own, Each rugged wild of nature‘s solitude; And builds a heaven in each misty zone Where love ne’er tempted angel to intrude. The golden hours, the seasons as they roll, Are richly stored with happiness and love, To build an Eden in each living soul, And consecrate it to the courts above. But make the present bright, the future then No fancy ever pictured half so fair; Then hope shall fold her wearied wings again, And, back to earth, ﬂnd her true heaven there. ~m KEEP. ___.0_: Keep to the right as the law directs, Keep from the world thy friend’s defect, Keep all thy thoughts on purest themes, Keep from thine eyes the motes and beams; Keep true thy deed, thy honor bright, Keep firm thy faith in God and right, Keep free from any sin and stain, Keep from the ways that bring the pain; Keep free thy tongue from words of ill, Keep rigpt thy aim and good thy will; Keep all thy acts from passion free, Keep strong in hope, no envy see; Keep watchful care o’er tongue and hand, Keep free thy feet, by justice stand; Keep true thy word, a sacred thing, Keep from the snares the tempters bring; Keep faith with each you call a friend, Keep full in view the ﬁnal end; Keep love between thy God and thee, Keep from all hate and malice free, Keep ﬁrm thy courage bold and strong, Keep up the right and down the wrong; Keep well the words of wisdom‘s school, Keep warm by night and by day keep cool. -?——¢———-i TRUTH. :0... ROBERT AIKEN. WHAT is it ‘P I answer, the glory of time, and the daughter of eternity. A title of the highest grace and a part of divine nature. It is the life of re1igion—the light of love—the grace of wit—and the crown of wisdom. It is the beauty of valor, the brightness of hen- or, and the joy of earth. Her nature is pure gold, her time is right precious, her words most glorious, and her essence is God. His wisdom and her words redound to glory. Truth is honored in constancy, admired in patience, and beloved in charity. She hath a pure eye, and a plain hand ; a piercing thought, and a perfect heart. She is wisdom in the way of holiness and taketh her rest in the resolution of goodness. Her church is without schism, her city without fraud, and her kingdom without vice. It is the perfec- tion of nature, where God in Christ shows the glory of Christianity. PA RTON’S APOLOGY. Ma. PARTON'S article on the “ Caricatures of the Reformation ” furnishes a lively illustration of the droll huiiiors of that period, and of the characters of the leading actors in the scene which found its denouemént in the establishment of Prot_estaiit- ism. Apropos of a picture representing Calvin at the burning of Servetus, iVIr. Parton offers a good- natured apology for the part taken by the illustri- ous Genevan divine in that unhappy transaction : The former was not indeed present at the burn- ing, but he caused the arrest of the victim, drew up the charges, furnished part of the testimony that convicted him, consented to and approved his execution. Servetus was a Spanish physi- cian, of blameless life and warm convictions, who rejected the doctrine of the Trinity. Catho- lic and Protestant equally abhorred him, and Protestant Geneva seized the opportunity to show the world its attachment to the true faith by burning a man whom Rome was also burning to burn It was a hideous scene —-a virtuous and devoted Unitarian expiring in the ﬂames after enduring the extremest anguish for thirty minutes, and crying. from the depths of his torment, “Jesus, thou Son of the eternal God, have mercy on me ! ” But it was not Calvin who burned him. It was the century. It was imperfectly developed human nature. Man had not reached the civiliza- tion which admits, allows, welcomes, and honors disinterested conviction. It were as unjust to blame Calvin for burning Servetus as it is to hold the Roman Catholic Church of the present day responsible for the Inquisition of three centuries ago. It was Man that was guilty of all those stupid and abominable cruelties. Luther, the man of his period, honestly declared that if he were the Lord God, and saw kings. princes, bishops, and judges so little mindful of his Son, he would “knock the world to pieces.” If Calvin had not burned Ser- vetus, Servetus might have burned Calvin, and the Pope would have been happy to burn both. T CRACKED WHEAT PUDDING. _0_ NANNIE MINOR. [From the Country Gentlema,n.] SOME one has asked for directions as to the various modes of cooking cracked wheat; but among the numerous replies I have not seen one for making a dish which our family consider particularly dainty and wholesome. I take a large coffeecup- ful of boiled cracked wheat; four eggs; four heap- ing tablespoonsful of coffee-sugar; one pint of new milk; one piece of butter of the size of a walnut, and one fresh lemon (if I can get it). Mash the wheat with the potato masher (to avoid lumps); add the yelks of the eggs and sugar well beaten together; the butter after it is melted, then the milk, and lastly, three or four slices of the lemon, being careful not to allow the seeds in, as they will make it bitter. Bake one-half hour or until the custard is set, stirring once or twice after it be- comes heated, to prevent the wheat from settling to the bottom. Beat the whites of the eggs to a still froth; add a little pulverized sugar, and ﬂavor with the juice of the lemon that is left. When the the oven and brown lightly; serve hot, with cream, or it is equally good when cold. Cracked wheat simply boiled is a daily dish on our breakfast table, and as it is almost impossible to cook just enough, we often have a small saucerful left. In two or three days enough will have accumulated to make this pudding— and to use these precious bits I have improvised this, which has now come to be one of our standard puddings, and which I now offer to your readers in return for the many practical hints I have received through the columns of your valuable paper. 5 ——-—+---—- SPIRIT OF THE FARM. .:O._. TOMATOES vnasus INSECTS. — A correspondent of the Rural New Yorker says: “ Set a tomato plant into each hill of cucumbers, melons and squashes, and you will have no trouble from the striped bugs that are_so destructive to these plants. The plants can be tied to stakes, and if well pruned when large both siibjects can proceed with their fruiting witli- out detriment to one another." THE London Builder recommends people who transplant trees to mark the north side of each tree with_ red chalk before it is taken up, and re- place _it in its_natur_al position. A larger propor- tion will then live,as,in ignoring this law of Nature, transplanted trees commonly perish. 1* pudding is baked spread this on the top, return to’ THE SEEAKPJR. A FEW “ Greeley Mohawk ” grape cuttings yet to spare -— the best early grape now in the market—- each subscriber to THE SHAKER sending postage, is entitled to one; or send 20 cents to the editor for two. Shakers P. 0., N. Y. THE ONIoN MAGGOT, says the New England Far- mer, may be out-generaled by planting the seed as deeply, as consistent to insure growth. It gets to be too tough for the maggots’ teeth when reach- ing the surface. GENUINE SHAKER APPLE SAUCE.-—IS made of sweet, dried apples and boiled cider. Reduce the cider, by boiling, one-half, when it first comes from the press skimming frequently. This may be set away, in wood, for any length of time in safety. In proportion of 25 pounds of apples, soak in 30 qts. of cider, 20 qts. of water, until fully swelled. When ready to make, add 25 qts. of the cider, and boil until tender. A few dried quinces improves its ﬂavor. SARAH A. VAN WYCK. mm EXPULSION OF FLIES. __0_. WE copy the following from the London Garden. Have any of our readers witnessed similar results ? The Rev. George Meares Drought, writing from Ireland to the Times, says: “ For three years I have lived in a town, and during that time my sitting- room has been free from ﬂies, three or four only walking about my breakfast-table, ‘while all my neighbors’ rooms were crowded. I often con- gratulated myself on my escape, but never knew the reason of it until two days ago. I then had occasion to move my goods to another house, while I remained on for two days longer. Among other things removed were two boxes of Gerani- ums and Calceolarias, which stood in my window, the windows being always open to the full extent. top and bottom. The boxes were not gone half- an-hour before my room was as full of ﬂies as those around me. This, to me, is a new discovery. and perhaps it may serve to encourage others in that which is always a source of pleasure, and which now proves also to be a source of comfort, viz., window gardening.” — A NEW SOCIALISTIC INSTITUTION IN VERMONT. _0__ [From the Mcmufacturer and Builder] WILL IT WoRK?—A number of young persons in Springﬁeld, Vt., have associated themselves on a plan based upon principles much further reaching than the so often tried and unsuccessful co-opera- tive plan, but based somewhat on the socialistic principle, though so modiﬂed as to secure its suc- cess, by keeping out lazy and selfish individuals. They have established an institution which they call the Industrial Works, and this establishment furnishes all the members with constant employ- meiit at fair wages, and a pleasant home at a small cost, which is meeting with a success so marked as to attract the attention of all thinking people. The members of this association are all young people, who are willing to rid themselves of all bad habits, work steadily, dress economically, and save a portion of their wages; no others are taken. All the men who join are required to furnish a small amount of capital, and to save one-fourth of their wages, which must be invested in the capital stock of the association. Women are not required to furnish any capital at the outset. but must save one-sixth of their wages and invest it in the busi- ness. Those who do not comply with the require- ments of the association are expelled, and those who wish to leave can do so at any time, and can withdraw their capital by giving six months’ notice. The wages paid to each member are ﬂxed by a Board of Directors, and are proportioned to their skill and ability. They have a large dwelling, or home, where the members live and enjoy many privileges and comforts not usually found in fami- lies or boarding-houses. All pay a moderate price for their board from their wages. They have two new factory buildings, a good water privilege and considerable machinery, and are engaged in the manufacture of toy and house- furnishing goods, for which they ﬁnd a ready sale. They commenced business a year ago with ﬂve hands, and are now working forty-ﬂve ; their sales for last month were over $3,000, their pay-roll for the month was over $1,200, and the savingof wages which was added to the capital of the company was over $300. The average amount saved from the wages of each man in a year is $150, and of each woman $50. Many of the members have saved much more than this during the year, but this is all that is required of them. The aggregate amount saved by the pres- ent company in a year will be nearly $5,000. 89 SLUMBERIN G PLANTS. .10.... IT is well known that plants sleep at night; but their hours of sleeping are a matter of habit, and may be disturbed artiﬁcially, just as a cock may be waked up to crow at untimely hours by the light of a lantern. A French chemist subjected a Sensi- tive Plant to an exceedingly trying course of dis- cipline, by completely changing its hours —~ expos- ing it to a bright light at night, so as to prevent sleep, and putting it in a dark room during the day. The plant appeared to be much puzzled and disturbed at ﬂrst. It opened and closed its leaves irregularly, sometimes nodding, in spite of the artificial sun that shed its beams at midnight, and sometimes waking up, from the force of habit, to find the chamber dark in spite of the time of day. Such are the trammels of use and wont. But, after an obvious struggle, the plant submitted to the change, and turned day into night, without any apparent ill effects. ACCORDING TO BEECHER. .—0:. ANOTHER man ﬂnds himself a lawyer. He is not at all adapted to this profession. He is an upright and honest and good man, and yet it so happens that that is his occupation. Men have despised the body too much, but after all, when God made the body, he knew what he was about. You have no more right to overtax yourself than you have to overtax your horse. A merciful man is merciful to his beast——to his own body. What a shame that it should be left for war- to illustrate what ought to have been illus- trated by the church! A good Christian needs to be born again, but it is very necessary that he should have been well born when he was first born. I think that he is the best man who has the most boy in him. You will never need for a corrupt minister. There is a church for hell as well as for the saiictities. ._._,___ HOW DOES THE WORLD MOVE ? jo _ —Capital punishment has been abandoned in Maine. What is good for Maine is good for New York. —Public whipping of wife-beaters has been adopted by the State of California —— if this works well there, will it not become a United States’ practice? —What can vegetarians think of the Kentucky shower of ﬂesh! —Vermont has not a single woman as prisoner in her State prison. —Materializations of spirits are having their ups and downs with the people. Their reality is still far ahead. —The State Senate of California has abolished the otﬁce of Chaplain. All hail the omen! —Ex-Gov. Dix of New York, in his foggy opposi- tion to the proposition of taxing church property, foolishly says, that “it is taxing the worship of Al- mighty Godl ” Jesus told a larger truth in the clos- ing of verse 13, Matt. 21. —Another lesson from China: When a bank fails in China, the oﬂicers’ heads accompany the assets! The last failure took place ﬁve hundred years ago. —Is it probable, as reports infer, that Congress is sufficiently honest to deny the further extension of sewing machine patents? —In Egypt, the Custom House is closed on Friday, Saturday and Sunday, in considerations of the Mo- hammedan, Jewish and Christian religious. :3 ____,____.. Canterbury and Enﬁeld, N. H., have been having a wonderful ﬂow of the milk of maple. Of this they make a superior syrup, genuine, unadulterated,eleven pounds to the gallon. Friends, do you want some? Send orders to Henry Cummings, Enﬁeld, N. H. $1.25 per gallon. If San Francisco has any right to prevent the im- migration of Chinese, have not New York and other ports a similar right to object to any nationality to- ward whom prejudice may arise? Where's Colum- bia? 71‘; 40 THE SHAKER. MARTHA J. ANDERSON. RESURRECTION. NORTH Mr. LEBANON, N. Y. L L L I L L I 1“rIlI LI. # o I 7* .I H N I 4_u\ ni 4: I 5 I .3 .‘I_J 0' .15 .1 j " *9‘ —»,:s_I:I__' :. a‘_-_ “I l g .I I= = a‘. 4". _ s ; J .' .5 .= .= t=‘ ' as ———*—.3""-3- +‘&w:-“ 4. + —'J*—'“‘."“ 'L"—3"-""”L.'£ —.—”' .4“*+I1—: ''‘''“*-i ' ——‘ -~ I VVIIVII-*'”-‘I V IIvI** I. v I I V I I u I I I I I V V I Dy - ing dai - ly ’tis the conscious Ev-o-lu-tion of the soul, In a life of endless progress, As the a - ges on - ward roll. 2. Dy - ing to the loves of nature, Self and selfishness they hold, In a sphere too cramped and narrow, For the being to unfold. . Ix I‘ N N s N ° s I —: — ,.—o.——-0';~-oErJ—J———‘——J—,—J—J—J;--a5rJ——15--7§[—3I—J—aD—aB,—oL—dL——aL-—aL,—yL—,J—g';—-17'R eg —- §gg_Tg;‘i“i? 0 IL I (L ,1 ,5. I ,3 ,3 ,1- [L a- 0 IL: [L {rt 9 P. F. I W‘ ‘"4 go 9 mnﬁn _n- ,1 L; p ._ L'L_l Ipﬁo-MT; L3 1 1 _ ﬁn p I ilip v V I I V I I I I v v I I I V I I v I. It . A l 4 A . I . 4 . I . ' . . . . . K _ ___,1_.- W 5 5%.} 35 ‘I If at I I 4 . . I I . .: W ‘I I I 44:‘ I I W‘ I I n %,.-I~—~——.I— ~._ --~+ --—~;I-2%.-.——. at . »~- :b~~——v~~—:-- 4+. -wit a—o— —o—o—o——- —a 0 —4—— —'—— —-I—-—-l—- -— ——o——o -0-0 — -3-; I I I P__ I I I -9- -0- -0- I I -0- -0- I ‘ -9- u |/ I I y I’ I,’ I ,1 V I v If 19 I, IV I v v I I V I’ v | u p , Dy-ing, just as seasons changing, Leave the forms that pass away, Higher life, new growth unfolding, Smites the old with sure decay. /" I I L I I I 2. Dy-ing, unto worldly honor, Glory's vainly boasted name, Laurel wreath of truth immortal, Never crowned the sons of fame. N ~~"~~II~ I‘ IhhIIhhI_Jh h ﬁ“d—i'—d;ﬁ‘J_‘d“”""""—’r—'—'—J—“d—I—‘ “"“'r‘ —"—'*—ﬁ—‘I““‘9|““Tr q3Hu"DDlpDlDL 1-DID! In I poi, lg —#-e--5-+--——I :::_ ‘__L_L' - I__y I I 3 Dying unto bitter envy, Jealousy and vain deceit, Demon spoilers, of the blessing, Shared where peace and union meet. Dying to life’s sordid grasping, Love of power and earthly gain,—- That would rob a needy brother. Heeding not his want or pain. V I V ‘J __Lp_-,p_'r7 ‘B i_:I:_‘___E'_;_E_I___p___I2__'L_,2._,p_J4.__,g 4 Dying to a lofty spirit, Over-bearing, proud and high, Stooping not with gentle pity, When the lowly passeth by. Dying unto false pretenses, Held in pure Religion's name, Cant, hypocrisy and grandeur—- Silken robes for sin and shame. __I__,_p_|g_,p__I.J__‘I___'I,I_Ia_L_-a__ V V I I I 5 Dying, that in resurrection, Grand and true the soul may rise, Noble types of God-like image Wrought through perfect sacriﬂce. Life is in the christian’s triumph, When from sin and bondage free, Lo, the prince of darkness cometh, And can find no place in me. OUR BOOK TABLE. __0: THIRTY DISCUSSIONS: D. M. Bennett, 335 Broadway, N. Y. In this volume, we have collated many of the most brilliant truths evolved by the nineteenth century. The subjects discussed embrace the most prominent of Bible errors. To those who believe the entire Bible to be the word of God —plenary inspira- tion — we advise them to let this valuable book alone, unless they are prepared to accept the truth at the expense of such belief. Let those who dare love and read the truth, send and get Thirty Discussions by all means. TRUTH SEEKER TRACTS: The Same. We have been delighted with the reading of these living utterances of so many champions of truth. Their authors are numerous. The unsparing zeal exercised by them in enunciating the gospel of truth, as opposed to priest- craft, etc., is very worthy of imitation; and the best way to begin the imitation is to send for these leaf- lets, loose, or bound in neat, tasty volumes. Write the publisher—a most genial man-—and we almost suspect you will get a copy of the “ Truth Seeker ” in return, containing catalogue of these valuable, and error-killing tracts. Be benevolent, be noble; do by him, as by the best friend of humanity. THE WoaLn‘s SIXTEEN CRUCIFIED SAVIOURS! Colby & Rich, Publishers, Boston, Mass. So much has been written of this book, that to say very extravagant things of it, would only be repetition and superﬂuous. We perceive that some of our Shaker fraternity have been complimenting it very highly through the press variously. As a work of deep thought, and sincere devotion of what is right, it will ﬁnd few equals, and very few superiors. We do not see how such a book can fail of receiving a very thorough perusal and di- gestion; and as a consequence, there will have been added to the army of truth-ﬁnders, a host of inﬁdels to an extensive, erroneous system of theology, which hides the prominence of a great christianity, prior to Jesus. Every Library is incomplete unless this book is there. Order of us, or the publishers, post-paid, $2.20. THE AMERICAN SOCIALISTZ Oneida, N. Y. Weekly. This new weekly replaces the C1'1'cular, so long and successfully published by the Communists of -Oneida. It presents a very beautiful appearance. has a very pleasant form — same as New Age and Scientiﬁc American-«and is replete with matter that will in- terest and instruct all having community tendencies. Whatever we as Shakers may think of the social life at O. C.—and we have partaken largely of the popu- lar prejudice against them —we are forced to accord to them a wisdom in communistic arrangements, other than the social, honesty in manufactures, and a peaceable uprightness in their dealings with those not of their body, that are worthy of our competition. We may have occasion to often refer to the Soc'I'aII'st,' and expecting that it will become a large power in our land, wish it only God speed. Subscription, $52.00. THE COTTAGE HEARTH: Milliken & Spencer, Boston, Mass. We were surprised at reading not long ago, that three-ﬁfths of all periodicals published in the entire world are issued from the American press. Whoever should be so fortunate, as to get hold of a copy of the above monthly, will ﬂnd a collation of miscellany, music and recipes, that have been chosen with the most exceeding care. As a secular maga- zine, we have not seen any thing higher toned, nor more desirable; and We now wonder less that Amer- ica leads the world. SOCIETY RECORD. _—O.: The material for the new “ Ministry’s Shop " at Mt. Lebanon is on the ground awaiting the clemency of the weather. It will be of brick; 32 feet wide, 38 feet long, with an L for outbuildings. Two stories high,- retiring rooms above. It is the present intention to light and heat it by same reservoirs that warm and illuminate the new house. Its location is ﬁfteen feet farther north; six feet farther west than the previous one -— this change for the better prospect, and to escape the shade made by the house. The Church Family, Mt. Lebanon, purpose exhibit- ing some of their manufactures at the Centennial. Also, the South Family have secured space to display their Shaker Chairs—editorial, and others, we sup- pose! We have thought it a. good idea, that they should take with them Mother Ann Lee’s chair, now in possession ——what there is left of it—of Shakers at Watervliet, N. Y. It has been so constantly used, that the legs are worn up to the lower rounds, all round. We were pleased to notice that Bro. R. M. Wagan has issued a musical and m'xtm‘ical circuluxr of Shakerism for Centennial circulation; and has so ingeniously blended chairs, music and history to- gether therein, that the people cannot see the pic- tures of chairs, without being forced to learn our history and our songs! Will not all other Trustees be as anxious to dispense the gospel? We doubt not, that while he thus magnanimously circulates such valuable information, he will also sell many of his chairs I Elder F. W. Evans has been laboring in New York and Brooklyn considerably of late. Accompanied by ten of his family, songs and sermons were plenti- fully distributed. We~ hope they were successful. There is no criterion equal to success. VITAL TRUTHS. Truth is like a torch;—the more it is shaken, the more it shines. No indulgence of passion destroys the spiritual nature so much as respectable selﬁshness. If we get knowledge into our minds edgewise, it will soon find room to turn. He who would reprove the world must be one whom the world cannot reprove. He who reigns Within himself, and rules his passions. desires, and fears, is more than a king. Good humor is the blue sky of the soul, in which every star of talent will shine more clearly. Traits of character which you seek to conceal, you had much better seek to reform. The poorest education that teaches one self- control, is better than the best that neglects it. It is not enough that we swallow truth ; we must feed upon it as the insects do upon the leaf, till the whole heart is colored by its qualities, and shows its food in every ﬁbre. If you put a hot coal in your pocket it will burn its way out. Aye, and so will a bad deed that is hidden make itself known. A fault concealed is a fault doubled; and so you will find all through life. Never hide your faults, but confess them, and seek through God's help to overcome them. Herbert Spencer says, “Whoever hesitates to utter that which he thinks the highest truth, lest it should be too Inuch in advance of the time, may reassure himself by looking at his acts from an impersonal point of view. Let him duly realize the fact that opinion is the agency through which character adapts external arrangements to itself—— that his opinion rightly forms part of this agency- is a unit of force, part of the general power which works out social changes; and he will perceive that he may properly give full utterance to his innermost conviction, leaving it to produce What effect it may. He must remember that, while he is a descendant of the past, he is a parent of the future ; and that his thoughts are children which he may not carelessly let die. The highest truth he sees he will fearlessly utter, knowing that whatever may come of it, he is thus playing his right part in the world." TO EVERGREEN’S SHORES. ._0__. At SHAKERS, N. Y., March 14, 1876, Brxrsv HAWKINS, aged 87 years.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0605
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 06 (June 1876)
Publisher: United Societies
Date: 1876-06-01
Place published: New York
Text: THE SHAKER. OFFICIAL M0N'rIILY.——PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTH 9” “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” EDITOR. V01. VL } G. A. LOMAS, E SHAKERS, N. Y., JUNE, 1876. SHAKER VILLAGE N. H. N. A. BRIGGS, PUBLISHER. i No. 6. OUR BROTHERS KEEPER. ELDER WILLIISM REYNOLDS. EDITOR or‘ THE SHAKER : Through the kindness of Elder H. B. Bear, 1 was favored with the perusal of THE SHAKER containing your article on “ THE RESPONSIBILITIES OF THE RICH.” The entire number is a credit to both publisher and editor. Upon reading it, I was led to ask myself : VVhat is to become of the poor, if the rich fail to use their su- perior abilities in their behalf‘? There cer- tainly is something very wrong about the present workings of our civilization. Riding, a few days since, with one of our moneyed men of Ohio, I was distressed at hear- ing him groan over the depreciation of vari- ous stocks in which he had interests. I opened upon him, by frankly telling him, that we questioned...
Show moreTHE SHAKER. OFFICIAL M0N'rIILY.——PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTH 9” “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” EDITOR. V01. VL } G. A. LOMAS, E SHAKERS, N. Y., JUNE, 1876. SHAKER VILLAGE N. H. N. A. BRIGGS, PUBLISHER. i No. 6. OUR BROTHERS KEEPER. ELDER WILLIISM REYNOLDS. EDITOR or‘ THE SHAKER : Through the kindness of Elder H. B. Bear, 1 was favored with the perusal of THE SHAKER containing your article on “ THE RESPONSIBILITIES OF THE RICH.” The entire number is a credit to both publisher and editor. Upon reading it, I was led to ask myself : VVhat is to become of the poor, if the rich fail to use their su- perior abilities in their behalf‘? There cer- tainly is something very wrong about the present workings of our civilization. Riding, a few days since, with one of our moneyed men of Ohio, I was distressed at hear- ing him groan over the depreciation of vari- ous stocks in which he had interests. I opened upon him, by frankly telling him, that we questioned his right to use his ﬁne abilities for such peculiarly selﬁsh ends —— to acquire wealth at the expense of his neighbor's rights. “You have money to loan,” said I, “ your neighbor is in need, and borrows of-you at a high rate of interest, hoping, positively empect- ing, when crops are gathered, to have plenty, to return principal, interest, and a surplus. The season proves a failure to crops; taxes, interest and principal are all due ; family ex- penses must be met; and to meet these, the homestead is sold, and you bid it in, thus ab- sorbing the rights of your neighbor —— they become legally yours. And thus you have be- come owner of many estates, and are a wealthy man. However legal all these transactions may be, are they right, when viewed by the light of the laws of God and human philan- thropy? Because the superior organization of your brain has ﬁtted you to outgeneral your neighbor’s calculations, have you any right to deprive him thus? and. must not a man be more than a common christian who can have other than hate for one, who, in his extremity, took such legal, but ungodly advan- tage of him .9‘ “ But you have the law to uphold you. And this law will punish the original owner as a thief, who dares take an armful of wood from what you own! Where shall we ﬁnd justice in this‘? “I say it is a settled question with me, that you have no right to use your noble abilities, in grasping thus for selﬁsh purposes, and at oth- ers’ expense. Frugal as are the Shakers, they with difficulty make their ﬁnancial ends meet in these fearful times ; and where some of our ﬁnanciers have broken sacred laws, forbidding the contracting of debts, they are not able to pay the interest on those debts, and keep their families in the decent order which God's peo- ple should live; but “ pinch, pinch, PINCH,” seems to be the order of their day, until the producers seem unwilling to bear such oppres- sions from the oppressors.” Union Village, 0. BE NOBLE, YOUNG PEOPLE. SARAH rfsawyma. IN your walks in life, you will see many who may appear singular, or have some peculiarity of form; never appear to notice such defect, or let the parties know by looks or words, that you observe it; but treat such with kindness and politeness, especially the aged ; treat them with respect, showing them, by kindly acts and helping hand, that they are appreciated. If we treat others with politeness. we may, with reason, expect to be treated with the same consideration in our declining years. And, indeed,We should never withhold a kind- ly word or act, that would brighten the life of any one; but deny that which would create unpleasantness and sorrow. By so doing we shall enjoy a happiness in the joy of others, that will be an agreeable compensation for all the pains we may take to make others happy. Let ours be ever, to love, and be loved. Enﬁeld, Conn. _.—_.EE___ LET YOUR LIGHT SHINE. HENRY C. BLINN. BEGIN to-day. No matter how feeble the light, let it shine as best it may. The world may need just that quality of light which you have. Illuminate your whole house with every faculty of the mind, and do some little good in the world before you die. It is fool- ish to squander time in the vain search for the best place, hoping to be approbated twice for every thing that you may do. Trim your lamp ; it may be small ; never mind, it is no less a lamp. It may give a ﬂickering light. If used in its best capacity, you need have no fears. Should it stand in contrast with larger lights, it may be no less valuable. Too much light is, at times, an objectionable feature. Yours may be the best in many cases. Jesus says of his disciples,——“ Ye are the light of the world,” and advises them to let their light shine. Shall his followers to day do less ? It seems that there was an inclina- tion to .hide the light under a. bushel, or rather to live selﬁshly. Is there such an in- clination among any order of christians to- day ? It was an injudicious course in that day, and is no less so in the present. Give to God the best that you have for the redemption of the world. You have no occasion to wait and watch for a favorable time. Golden opportu- nities are oftener ideal, than real. If you let your light shine, others may have reason to glorify God with you. Have you the spirit of kindness and gentleness? Sow broadcast as you go. Make those who know you best pub- lish the “ good news ” and the aged will have reason to bless you, while all the youth and children will venerate you as one of the Sav- iours that should arise. Be to the world a peacemaker, a child of God, and by no means hide the least talent in the earth, nor allow one faculty with which God has blessed you, to be consumed upon your own selﬁshness. C'arnte7'bu7'y, N. II. ___,____._ LET WOMAN CHOOSE HER SPHERE. _0_ RUTH WEBSTER. IT is plainly seen that our country is in a sad condition, ﬁnancially and morally. It has been said, by those who should know, that our rulers are the cause of the difficulty. Why complain of our rulers‘? Are they not just the men you put there to administer the affairs of government '2 If they are the best men you can get, why not try the women, and see if they will make an improvement? ‘True, they are not prepared, nor will they be until there is some prospect of their having the work to do. Then they will feel the need of a prepa- ration. ' All women will not be prepared to take a part in the affairs of government, any more than all men are. Neither will they be likely to fit themselves for such duties, until there is some prospect of their being called to per- form them. Woman has an idea that there is some higher mission for her than to be ruled by man and minister to his gratiﬁcation, so she must and will have a chance to work out this idea. There is no longer any use in reit- erating the old story about woman’s sphere, woman’s duties, etc. Has she not a good right to know where her sphere is and what her duties are, as any man has to tell her‘? Her sphere is wherever she can do the most good. Her duties are to do whatever she can do well. Her ‘right is to occupy the position in which she can best help her fellows. There is a sphere of very different charac- ter, but it is not wo1nan’s sphere, nor do those who occupy it call themselves women——they are ladies. Their duties, if such they can be called, are to amuse those of the opposite sex, dress, go to the theater, go shopping and at- tend a lap-dog. These and their associates are those who cry out the loudest about woman’s sphere. There is another class who are alarmed lest there be some innovation. They say, “ Don’t remove the old landmarks.” There is no in- novation -— things occur in the regular course of events. In the beginning, or at the time of the transgression, when man and woman lis- tened to their inferior natures, represented by the serpent, it was said to woman that her “desires should be to her husband-, and he should rule over her.”. Whether this was spoken as prophecy or penalty, is immaterial- 4:2 In either case, it has been fulﬁlled to the let- ter. She has consented to the condition, and at every marriage has promised “to obey.” In some cases the obedience has been rendered grudgingly, in others given as unto the Lord, or as his requirements. The apostle Paul was very explicit in his teachings on this sub- ject. He said he suffered not a woman to teach or to usurp authority over the man, but she was to be in silence, and if she would know any thing, let her ask her husband at home. Here he seems to take it for granted that the young women had taken his advice and got married. Yet he taught that there was a superior condition to this; that the un- married woman, or virgin, cared for the things of the Lord, that she might be pure in body and spirit; but the married woman cared for the things of the world, that she might please her husband. This might have been right in that day, yet the same apostle also said, that “ the time was short, and it remained where those who had wives should be as though they had none ;” thus showing clearly that the con- dition of things then should not always exist. In fact, there was an intimation of the same in the beginning, when it was said the seed of the woman should bruise the serpent’s head. In olden times slaves were to be released at stated times, as well as debtors. Is there no releasement for woman? Is she alone to be held in perpetual bondage ‘I Not so ! Woman is to be redeemed. As by woman came sin, so by woman shall she be redeemed. There shall yet be a grand jubilee. Then, indeed, “ shall the virgins go forth in the dances of them that make merry.” Purity and inno- cence shall envelop her as a garment, and the graces of the spirit shall be beautiful to be- hold. Then shall the curse be removed. Then shall she be free, a subject of the new crea- tion, having no carnal desires, no unhallowed thoughts nor feelings. Nor has she to go to the spirit world to realize these conditions, for it is to be on earth that God’s will is to be done, as in Heaven. Here is where the “ new heaven and the new earth, wherein shall dwell righteousness,” is to be. The old earth and heavens are fast passing away; all things are in a transitory state, hence the commotion. In the new earth there is to be a natural or- der and a spiritual order, corresponding to sowing and reaping, or, as it is said, “ ﬁrst that which is natural, then that which is spir- itual.” There is something for each one to do. Let us see that our own inﬂuence is on the side of right, and that we are not too crit- ical as to the modes or instruments used by others; in short, not be like those disciples who said to the Master, “ We saw some cast- ing out devils in Thy name, and forbid them, because they followed not us.” They were reproved by Jesus. Things may get a triﬂe mixed up, but every thing will come out right eventually, for the spirit world is engaged to help on the work, and there is wisdom and love to complete the same. As to the form of government that shall be in the natural order, we are inclined to think it will be Communism, and that there will be perfect equality of the sexes ; and even in this, harmony will prevail. Union Village, 0. _ ) A PIECE of ice applied to a mosquito bite will remove the pain. THE SHAKER. INDEPENDENCE IN SOME THINGS. ___0_ E. A. SEDGWICK. In this centennial year, let the people de- clare Freedom and Independence from Sin. Let us have a peace jubilee, and permit the spirit of truth to govern the United States, and may it continue as long as time shall last. Resolved, That we look to Jesus Christ, as our law giver; that we obey his laws, and follow his example ; that land, air and water, shall be free to use. _ It is selﬁsh for individuals to hold land. Selﬁshness leads to envy, and envy leads to lust. We know that lust is the cause of sin, and sin is the cause of sorrow. “ The wages of sin is death.” We can live free from sin and sorrow, if we take up crosses against ani- mal passions. Selﬁshness makes us think evil, and do evil, “Charity thinketh no evil, but endureth all things.” If you suffer wrong, resent it not, but en- dure it ; -use kind words. “Kind words can never die.” They are treasures of the living truth, found only in Heaven; and if we do the will of Christ, We have Heaven on earth, and the Lord’s Prayer fulﬁlled, as it was in Christ — he practiced all he preached. It is written “the Kingdom of Heaven is within you,” it cometh not by observation, but by works; theory is not salvation, but ex- ample is. Hancock, Mass. .j_._..§_...___..— TRUTH VERSUS SPECULATION. WM. H. HUSSELL. DIVINE principles are impressed upon the entire universe of God. The human mind perceives no end to the facts that lie before it in the ﬁelds of investigation. These princi- ples, however, are not self-evident, and the facts that may be gathered are to be acquired only by labor. But this labor is irksome to many even who take unwonted delight in the possession of truth. They are impatient to arrive at the end, not being aware that the discipline to be acquired all along the course is as valuable as the reward which lies at its termination. They make accurate calcula- tions to satisfy themselves that the day of glory is very near for them, when this tedious process of things shall terminate, no matter how many other hopes may be ruined in the ﬁnal winding up. It is this impatience, in great measure, at least, that originates so many speculations which are made to take the place of actual truth. This has been so in all the ﬁelds of science, not excepting the very latest. The world owes much to those who apply them- selves to the discovery of truths, in whatever ﬁelds they lie ; these enlighten and edify, but theories unsustained by facts do neither. The investigator of the truths of external nature perceives various facts or phenomena; he wishes to classify them and declare the causes of each ; hence arise theories. Other phenom- ena appear in the course of his investigations that will not ﬁt into the frame already made, and 10! another theory to accommodate the newly—found facts. Hence arise parties in science attached to one or the other theory, according to the apparent strength which the facts give to each. These bear some resem- blance to religious and political parties ; but, thanks to the harmonizing inﬂuences of gen- uine science, they display not toward each other the rancor and bitterness which the lat- ter have for ages evinced. All truth is from a divine source, hence religious — that is, tending to develop and re- ﬁne those who are devoted to it, and raise them by successive steps to the source of all truth. Among the devotees of natural science are some notably skeptical with respect to man’s immortality and the idea of a Supreme Being. It may be thought that their devo- tion to the laboratory, to spectrum analysis, the telescope, the microscope and the various other means of ascertaining physical truths, is the cause of this skepticism. Some, doubt- less, would liken them to Bunyan’s man with the muck-rake. But all physicists are not such, and these are likely to be found more intent upon tl1eorizing— ﬁnding secondary causes —than tracing truths already discov- ered to their author. After all, they may not be so far away from the divine courts. It is something to have found a potency in nature, the producer of all the forms of varied life. This potency, they may yet learn, is sufficient to confer immortality upon man, as well as to fashion worlds and ﬁll them with their abund- ant wealth. Speculations, however, are conﬁned to no one class. They have been far more abundant with the moralizer and the religious devotee than with the scientiﬁc class. And, what is Worse, these have put their unproved theories in the place of discovered truth, and de- manded, not the assent of the understanding, but the slavish obedience of the subjected will to the greatest absurdities that it was possible for human ignorance to invent. But. when reason began to assert its rights, then came the clash and the conﬂict, between super- stition and bigotry, on the one hand, and the soul made cbnscious that mere chaff had been oﬁered it instead of the essential bread, on the other. So will it always be, whenever mere speculation is allowed to usurp the place of truth. Theories may aid the investigator if kept in a subordinate place until facts prove their truth, when they become an essential part of science. It is natural for the human mind to ask what is the cause of this or that phenomenon. Ignorance jumps to a conclu- sion, and obstinacy insists that this and no other must be admitted. If the two are strong enough, then they occupy the throne for long and wearisome ages. Truth is eternal, and demands candor, patience and never-ceasing activity in all her votaries ; and these cannot fail to be abundantly rewarded in the end. Facts are not principles. In the physical sciences, the frequent recurrence of certain facts or phenomena has been supposed, some- ‘ times, to prove a general principle; but the failure of these to appear, after a while, has shown that the supposition was erroneous. Notwithstanding a certain degree of uniform- ity in nature, yet variety is much more notice- able. This is especially so in human experi- ences. VVe may all learn something from each other’s individual experience, yet hardly any thing can be more absurd than the idea that the experience of any one person will answer, in all respects, for every other, either to imitate or avoid. As well suppose that the clothes of one man will ﬁt every other. Where principles are involved, experiences TI-IE SHAKER. 4:3 are valuable,but the facts of each individual’s experience are as varied as the leaves of the forest. Physicians know that the medicine which is adapted to a speciﬁc case is not alike operative in all persons. Our daily food acts differently upon different constitutions. Yet, there are those who have their pet theories with respect to diet, which they suppose to be applicable to all persons; or, if not adapted to all, it is because of a violation of nature’s laws on the part of some. Such need to learn that nature vindicates herself by all needful uniformity amid variety. Years ago, the elo- quence and zeal of Dr. Graham made a pow- erful impression upon the public mind in favor of an exclusively vegetable diet. Many accepted his views and put his theory into practice, until experience taught them its futility in their own case. Yet, it is not de- nied that some have been and still are bene- ﬁted by his teachings. The lesson to be learned from this is, that theories and principles do not always coincide ; that particular experiences are not adapted to all cases, and the more acquainted we become with God’s plans and purposes, the less posi- tive we shall be in maintaining our darling theories, and the more ready to concede that others may be on the road to Heaven, though they do not follow exactly in our footsteps. “ Truth is truth wherever found ;” that alone will set us all free, and ﬁnally produce a har- mony that mere speculation, with its attend- ant dogmatism and enforced conformity to mere creeds, has never yet effected and never will effect. I Song/ea, N. Y. 3— I GO TO BED. _._0_ When I have lost all faith in man, Or failed to consummate some plan; When women fair are cool, unkind, And things accord not with my mind—~ I do not rashly seize my pen, And in a ﬂurry there and then Declare this gladsome world to be One endless round of vanity- Ah no, for this were mockery- I go to bed. When through my head there darts a pain, And life seems an increasing bane; When friends their patronage withhold, And creditors become too bold—— I do not in seclusion mourn, And curse the hour when I was born- I go to bed. When direful news comes o’er the sea, Or Jones and Smith cannot agree, When bank securities decline, And spurious stuffs are sold for wine- I do not with an awful sigh Express a wish that I might die— I go to bed. When boys refuse to study Greek, Write moral essays, practice, speak, When girls of fourteen ﬂirt and lace, And like frivolities embrace—- I do not on high heaven call, For one to write our country’s fall- I go to bed. When some D. D. deserts his creed, And quacks their many victims bleed; When editors write sharp replies, And moneyed men keep back supplies- I do not then in prose and verse Implore the gods mankind to curse—- I go to bed. When couples marry in great haste, And servants pilfer, fret and waste; When general courts their terms prolong, In short, when things get somewhat wrong- I do not bite my lips and scowl, And at the children snap and growl- I go to bed. I go to bed and soundly sleep, While friendly angels vigils keep; But if, however, I awake Before my ailments me forsake, I do not of my life complain, But try the remedy again- And back to bed. Ye who have grief, (and who has not)? Let past prescriptions be forgot, My panacea for old and young Is given to the English tongue. It hath to untold millions wrought Sweetest relief, nor cost them aught. And now if you like these would be, From every pain and trouble free, Light a small lamp, and come with me- I go to bed. ' Herald of Gospel Liberty. MUSIC,N0.& —._0__ us. G. RUSSELL. REGISTERS or THE VOICE: In passing from the lowest to the highest tone the voice is ca- pable of reaching, it assumes various shades, or qualities, musically termed registers. Their number, causes, and places of occurrence re- main yet, as points somewhat debatable among musicians; hence, the futile attempt here at a deﬁnite description of such points, farther than is needful to make clear the sub- ject designed to be brought out. Upon the authority of Bassini, it may be as- serted that the number of registers appertain- ing to the voice—including both sexes-——is three, viz: chest, medium, and head. The tones of the chest register are produced by the vibrations of the vocal cords; bearing, therefore, a close resemblance to tones pro- duced upon instruments of the “ reed family." This register becomes the basis of tones in both sexes. Its compass in males (adults) is three octaves, reckoning from the note low C, though hardly, if ever, the case with one and the same voice. Those voices which base their lowest tone on low C, (see example N o. 1), are seldom able to go higher than D, or E ﬂat, though Bassini places the point as high as E. Such voices are termed Bass. Those which have their lowest tone (No. 2) on C— are capable, when fully developed, of reach‘? ing as high as C, or C sharp, and are termed Tenor. But in this lofty ascension, a change of register is eﬂected. The vocal cords, losing in part their vibration by being thus shorten- ed, become measurably stiff‘; the air, conse- quently, passes through a somewhat “ﬁxed and immovable tube,” giving to the tone a quality, characteristic of both reed and ﬂute. Tones of this quality are said to be in the medium register, and generally begin upon B ﬂat in second octave,where chest tones (pure) end, and extend upward to the limit above stated. Should tones be attempted higher than the prescribed limit, the vibrations of the vocal cords would cease entirely, and tones thus formed, would be purely upon the prin- ciple of the ﬂute, and classed in the head reg- ister, which, in males, are considered falsetto tones, and, by some authorities, improper to use. Another class of male voices, termed Baritone, has its compass between Bass and Tenor. Its lowest tone is (No. 3) F, and carries the chest register to B ﬂat, (in second octave.) Here it changes to medium register, and reaches its limit on G, or A ﬂat. But in female voices, are recognized three registers distinct. There are also three classes of voices, viz : Contralto, Mezzo-Soprano, and Soprano. The Contralto voice has its lowest tone on (No. 4) E ﬂat, and carries its chest register to A. Here, it changes to me- dium, and continues to C sharp ; again changes to head register, and reaches its limit on F (in fourth octave). The Soprano voice has its lowest tone on (No.5) B ﬂat, changes from chest to medium on F, again changes from medium to head, on C sharp, and reaches its limit on E. The Mezzo-Soprano voice has its lowest tone (No. 6) on G, changes from chest to medium, on G, changes to head, on C sharp, and reaches its limit on B ﬂat. Having given an outline of the various reg- isters of the voice, in our next, will note the difficulties attending their execution, and the proper method for removal. DEAR EDITOR :——After writing my sixth article, it occurred to me that an illustra- tion by statics might be preferable, if space could be afforded; therefore, have written out the following illustrations. Figures in the article refer to corresponding ones in ex- amples below. I No. 1. Bass. I J J I J f_ _‘g '2 - . ' l E J 4 ' I I T q‘ E I J I J 5 ' I ' I ./ 1 I J I J 5 ' ' I I I ,Hi ' I —- 7- -4- f Crmsr REGISTER. -9- Low C I I -9- .19- nNo. 2. Tenor. I , I I J -4- 7‘ "~ § T E gr I I _l’ ,' ‘F’ T @— r‘ “ ’ I 4: A ——‘_—_I I ‘J -6- Carter I MEDIUM. N 8 B [tone ' I I "" jﬁ °" ‘" :IIJ;v,4a’.+++.-.+- 9' m. V T I {Hi . L I I ‘ F I I I I I J r L I ' L I I I 4T4 ' I ' I I4 ' '. L -2 CHEST MEDIUM 'f— -r -I- ; ""7'E'ES'l.‘ I MED HEAD -4- I77 -6‘- No. 5. Soprano. _,_ L * Hm ; IP |_ m i @,‘L .5. r- '- -r I I ‘ ' I all 4 I I. :9 F E I HF I I I :_ -i H . W 7 Cmzsr. I MEDIUM. “D nNo. 6. M.zzo-Soprano. I _’_ bg IL - ‘ _ as———m. -7 .—-—:-se—- -~~ L34 -. I4. I 4 ' — —I- —,~ + ‘ I ’ 3- -6- CHEST. MEDIUM. HEAD ADD WORKS TO FAITH. __—0:. THIS from the Golden Rule is a good warning based on true doctrine, and there is need of both the warning and the doctrine. “Every Christian should beware of his faith, lest he grow to depend upon it overmuch and to deem it sufficient of it- self to save him. For there is a faith which is of a deadly sort, and not of a lively, and it worketh death, and not life, to the soul that is drugged by it. This is the faith of those who do nothing, but have faith, and who trust to credulous exercises of their minds, and suppose that salvation will be theirs by reason of their assurance. But the Scrip- tures warn against this spurious faith, and make clear to all who study the sacred pages, that reli- ance on it is fatal to one's hope.” A LESSON FROM SMILES. _:0:. SAMUEL sMILEs. THE great highroad of individual and collective ad- vancement lies along the old highway of steadfast well—doing; and they who are the most persistent, and work in the truest spirit, will invariably be the most successful ; success treads in the footprints of honest and earnest effort. But if you depend on others to advance your inter- est, you will wait till it is not worth advancing. 4:4 NOTES BY THE WAY. No. 1. —o— H. C. BLINN. IT is the “ Lord‘s day,” and very appropriately is it designated after this manner. It is a lovely morning, and the season of worship moved in harmony with unseen inﬂuences. Active, earnest souls were with us, and through their spiritual ministrations we reached, as did Pilgrim, the Elysian ﬁelds, from whence we could see into the paradise of God. And while the worshipers sung sweetly, “Let us grasp the hands of the angels, as they spread their shining wings,” a wave of inspiration passed gently over the assembly. It was the voice of peace, as it came from the hearts of many honest souls in thanksgiving and prayer. It was the voice of kindness and love, and it came to us in all the loveliness of a spirit bap- tism. It was the voice of the sharp sword, as it came to us in a swift testimony against the sins of the world. It was an hour of refresh- ing before the Lord, and such hours as we may well covet. But I must bid adieu to the. meeting, and write you of my perusal of “ THE SHAKER.” The close reading of the editorial in the April number, “ Will we Sustain the Struc- ture? ” calls to remembrance the exhortation of the apostle, “ Cast not away, therefore, your conﬁdence, which hath great recompense of reward.” Heb. X, 35. The advice is good. We would hold fast our conﬁdence, inasmuch as truth is of the divine mind, and as that truth has led us from the sins of a worldly life, to turn from it —— cast away our conﬁdence —— which has been the inspiration of holiness to us, would be to turn from God and from all that stimulates to goodness. We have as strong an evidence as human beings can have, that the foundation of this Gospel work is the spirit of truth, which no deluge can Wash away nor even overﬂow. To build upon that foundation demands of us material of corresponding quality. “ Every man’s work shall be made manifest.” If he build with Wood or stubble, he will evidently fail in the day when his work is tried by ﬁre. A hundred years have already passed since the advent of this Gospel testimony, which came to reap souls from the earth and engraft upon them the heavenly. Still, the foundation remains sure. Will the superstructure, with the advancement of light and understanding, still continue to develop in strength, in beauty and in glory ? No doubt needs be entertained that all who have been baptized into the elements of prac- tical truth, can live in the sweet inspiration of faith. Already have they passed through the gates into the holy city, whose habitation is God. But the harvesting of the earth, and the building on the foundation must never cease. Holding fast that which is already gained through the prayers, life-struggles and minis- try of angels, should never be lost to us. The pleasures of sin, to escape which our church left Babylon, should be banished for- ever from the house of God. Vacillating minds may plead inability to an eternal vigi- lance which is demanded, but as soon as the guard fails, willfully, carelessly or ignorantly, so soon is God's house left a prey to the lusts of the ﬂesh and of the mind. The testimony of Ann Lee, so reverentially spoken of by the THE SHAKER. Shakers, becomes weak and insipid, and ulti- mately fails to inspire the soul with that resurrection power which is imperatively de- manded to raise from dead works. Let us live, “ SUsrA1N THE STRUCTURE,” and exalt the Lord our God in our homes, by the work of our hands and through the Christ- ian ministrations of our daily lives. 0anteirbm’_2/, N’. H. .m KINDLY REMEMBERED. A few days since weoreceived from an aged, gospel mother——Anna Willia1ns—some lines ex- pressive of her feelings concerning our little mes- senger—THE SHAKER. We give them below. While we call to mind many Sisters at Mt. Lebanon, who are more than 70 years of age, we are particularly reminded of Sister Sarah Bates, almost 90; Anna Williams, 93, and Dolly Saxton, Who, ere these lines are printed, will celebrate her more than hundredth year! Not long since, Sister Abigail Munson did the same. It is very pleasant to know that these, and nearly all our aged, are especially attached to THE SHAKER. LINES FROM ANNA WILLIAMS, AGED 93. Go, little messenger, carry the Word- Proclaim the good neWs——the Work of the Lord! Go, comfort poor souls, as monthly they read, How brightly and clearly, you Zion's cause pleag To us who are aged, you come with good cheer; By the young you are prized as a friend wise and dear; To all, may you be, a bright, shining light, A11 accepted guide to the true Christian life. My love and my blessing shall go where you go, To the rich and the poor, the high and the low; My prayers shall go with you, o’er land and o'er sea, As you carry the gospel of Mother Ann Lee. Thank you, Mother Anna, and accompanied by the precious anxiety you are feeling, THE SHAKER will bless many souls; and while they read, may they realize the truth that “the prayers of the righteous avail very much” for their success. -,1‘? ___+_.__._ GOD IS LOVE. s1MoN(iuAi3EE. Editor of the Shaker : I HAVE been putting some of my thoughts on paper; can you use them? I am advanced in years — for this age, very old—— and being <desirous to do all the good I can before going hence, I solicit just space enough to say, how I think God is love. God loves humanity continually. They that love God, keep his commands. God has so loved that he has ever sent a warning to hu- manity before he has sent judgment and tribu- lation, and those who have repented have es- caped judgment. The greatest evidence of God’s love has been manifested in revealing to human minds how they can be saved from their sins — saved from committing any more sin. All who follow Jesus’ example are saved from their sins—sinning no more than did Jesus — and he was saved, all admit. By his example, not his blood, all people may realize the love of God, to their complete salvation ; and in this way only, Jesus “ will save his peo- ple from their sins.” By following his ex- ample, they will be celibates ; they will not ﬁght ; they can hold no private property -— not a dollar’s worth ; they will be unworldly, and willing to ‘die rather than forsake true princi- ples. Thus did Jesus. He died for us in de- fense of principles ; he lived for us,“ that we might live ” as he did. Of such godly love let us be in possession, and do as Jesus did. This love and life are God’s love, and the eter- nal pith of Christianity. Hancock, Mass. THE SHAKER AS A PREACHER. .._..0_. “ I LOOK upon THE SHAKER as the very best means of spreading our Gospel principles, and a more effective missionary than any and all other preaching combined. I hope all believers will feel a pleasant duty in circulating and sustaining it.” — ELDER AMOS STEWART, Mt. Lebanon, JV. Y. “We hail the monthly entrance of our SHAKER as a season of large refreshment. The truths it preaches, though as old as eter- nal hills, are new as to—day.~ We often feel moved by the inspirations of those who preach through it, and derive an encouraging cheer from such, which, did the authors realize, would well pay them. All hail, THE SHAKER!” —ELDRESS E. FARR, Union Village, 0. “THE SHAKER comes to us in beautiful style. We are pleased with its onward, pro- gressive and determined missionary spirit. May it ‘ go into all the world.’ ”— ELDER W. H. VVETHERBEE, Shirley, Mass. “ Can any feel other than that THE SHAKER ought to be blest with the largest success ?. And instead of considering it a transient me- teor, ought it not to be considered a permanent luminary — one of growth — like a good Shaker, to grow better with every added year ‘? Let us ‘sustain the structure’ and THE SHAKER by all means.” —ELDER H. C. BLINN. “ THE SHAKER is a lively preacher to me. I think its sermons grow better with every additional number.”-———SHUBAEL PRENTISS, Shakers, N. Y. .?_:¢__..j. THE LEAVEN WORKING. _o_. (New Jerusalem Messenger.) THIS is the great use of all associated action of every kind. The greatest personal use is not the help we get in accomplishing any particular ob- ject, though that may be ‘very large. The most valuable good we get is the reﬂex action upon our- selves, in correcting idiosyncracies, rubbing off sharp corners, and straightening out crooked lines by contact with others. Society is a gyre in which we are carried round and round and prepared to act in harmony with others. It is very easy for most people to be amiable when no one opposes them, and they come into no unpleasant contacts. The test of good feeling is to have our own plans opposed, and to work with others pleasantly in accomplishing a common end, in their ways rather than our own. When We can do that, We probably get more good from our Work than we should if We had our own Way. Of course, one plan, consid- ered in itself. is better than another, but the best plan is the one in which the greatest number can be united in a common Work. When the people begin to work together in a right spirit, they will soon discover a better way, if there is one, and be willing to accept it. We believe in associated Work; and when a man or woman cannot work with others, it will generally be found that they are so crooked that no one can touch them except upon some points in which they come into colli- sion, and they cannot approach others Without hurting them, or they are so full of the love of self, and so arrogant, that they think every one must conform to them. We must Work together, and the less we are disposed to do it, the more ne- cessity there is for it. ? BE L1BEnAL.—Condemn no man for not think- ing as you think. Let every one enjoy the free liberty of thinking for himself. Let every man use his own judgment, since every man must give an account of himself to God. Abhor every approach, in any kind of degree, to the spirit of persecution. If you cannot reason or persuade a. ' man into the truth, never attempt to force him into it. If love will not compel him to come, leave him to God, the judge of all. FRIENDSHIP. :0__' In social joys what purer gem Doth glitter on life‘s diadem Than Friendship ? It bath a potent charm to win The drooping heart from grief or sin; Then guard it well from all alloy- Keep safely: ’tis no tinseled toy— This Friendship. THE SHAKER. Monthly—60 cents per annum. A DUAL ADVOCATE OF CHRIST PRINCIPLES. THE COMMUNITY PlilNCll’LE- _0_ OEE of the most remarkable peculiarities noticeable in that pattern of all Christian ehurches—the Pentecostal Community, original, crude, but beautiful in its princi- ples—is the clause in its constitution re- quiring the renunciation of all selﬁsh, indi- vidual property, for the purposes of faring and sharing alike in all temporal and spirit- ual economy. No exemption was made to age, sex, nor otherwise. The whilom mil- lionaire, and the previous mendicant, met on a superior level; the captain and the corpo- ral and less, called each other brothers. From that time to the present day, when- ever any extraordinary pouring out of God’s spirit occurs, in times of refreshing revivals of true religion, this peculiarity is ever prominent. And its absence has ever been as truly signiﬁcant of a falling away from God’s protection. VVhen individuals un- bri_dle their selﬁshness, and give free rein to an assumed superiority which circum- stances have permitted, then appears an in- difference to the purest philanthropy, the wringing of sweat from others’ brows, and a general race by such to the very devil! The revivals which have recently moved the masses, in our own and other countries, have beautifully evidenced the congrega- tion, and assimilation of the aristocracy of the rich and the mendicancy of the poor; and when we think how very extreme these castes have been, we cheerfully note it as remarkable, as any similar feature at any previous era. Reg':11‘«ll<_-ss of the wisdom or unwisdom, that may characterize the uses of the mil- lions of money which have been so freely given. for the needy, we must express pleasure at the activity of the good spirit, that re- duces the mountains of human selﬁshness, only to elevate the valleys of human pov- erty; and impartation has been very active wherever Moody, Sankey and others have been successful. We can easily and correctly predict, that by the cessation of this revival spirit, there will be as forcible return of thesame aristo- cratic desire for superior distinction, un- feeling for the poor, and a grasping after, and defrauding the rights of others. A continual growth of the good spirit, mani- fested in genuine revivals, would eventually cause the rich to throw their entire wealth TI-IE SHAKER. into a treasury; and to invite the poor to throw their entire poverty into the same trusted inclosure! Would not this peculi- arly resemble apostolic times? Would not this be, simply the practical religion of Jesus Christ? What became of the spirit of caste, the rich and poor in his church? How can any church, or members thereof, claim relation to Christ’s church, while making and living these class distinctions? Chris- tianity is as earnestly opposed to poverty as to exceeding wealth; but her condemnation must visit the accumulation of riches, in excess. And still there are found many cases, where the rich are fully as willing to lay down their wealth for Christianity, as are the poor to relinquish their poverty for the same cause! Christianity is a very losing business; for by it, entire self is lost sight of, and the prosecution of the right and true of humanity practically engaged in. There are many thousands who are won- der-struck at the protestations we make of our celibate practice with all which the word celibate can imply; and who almost, or quite doubt the possibility of our asserted rectitude in it, thinking the denial positively unendurable. Yet these scarcely give a thought to the embarrassing denials to sel- ﬁshness, occasioned by our vows to com- mune life. Ambitions, talents, business ca- pacities, with anxieties for selﬁsh wealth and superiority to our surroundings, are not quietly put to sleep, nor immediately forgot- ten by the entrance of individuals into com- munal life. Many ﬁnd the “great posses- sions” their greatest barrier in being Shakers. Nor are they capable of the necessary self denials, excepting by the providence of God, aided by the most reso- lute wills of their own. Without quite deep religious devotions to this principle of com- munal life, any thing but community of in- terests is the consequence. Nor are we exceptions to this general rule of non—security, when our religious fervor wanes to indifferent consciences. The cool- ing, cold, or dying of the pentecostal spirit among us, proves our neglect, indifference and death to the common welfare, to wl1icl1 we have given the most solemn vows of consecration. A continual effort at the maintenance of the communal clause is de- manded, by those who have their all intrust— ed to one of their number; well knowing that we as easily drift from our gospel intent, into the formation of upper and lower classes, —-rings—with all their appurtenances, unless the religious sentiment is kept wide awake. We have never claimed, nor do so now, that our communal, business interests are perfectly established nor positively safe. Without an extensive tenderness of conscience on the part of Trustees, we could never feel the safety we have felt, desire to feel now, and hope to feel with increasing security time evermore. Apparently, the worldly mind sees in our trusteeships, a scarcely equaled opportunity for selﬁsh considerations; but truly considered, they are, in duty, the ser- vants of the people who trust them, and not a penny richer, nor more able selﬁshly to please 45 themselves than the least of their brethren, ._excepting by the violation of sacred promises and principles seldom avowed by one individ- ual to others. Upon the maintenance of trusts so sacredly imparted and accepted, rests the permanence of communistic institutions, as really as upon purity of intention, and extreme honesty of life in any other phase of our communal career. 7!‘: T SACREDNESS OF CONFIDENCE. IN Russia, many years ago, two men, en- gaged in an angry conﬂict, only desisted when one drew a dirk and killed the other. The murderer ran,knife in hand,into the presence of a priest, to confess his terrible crime. While delivering himself in confession, the lawful oﬂicials entered the dwelling of the priest, in pursuit of the murderer. Hearing them com- ing, the wicked man, dropping the blood- stained dirk, leaped from a back window and escaped. The officials demanded of the con- fessor the name and confession of the criminal. The priest kindly and candidly repeated to them his vows to maintain the sacredness of secresy; but, still urged, he positively refused. Placed under arrest, he was ‘tried by the pre- siding magistrate for parttceps orimtnis, or preventing the arrest of the culprit, by refus- ing his name and confession. Still refusing to divulge one word, he was sentenced to ban- ishment for life in the cold and barren wastes of Siberia, or to remain there until willing to reveal what had been required. The emperor approved the sentence, and it was executed. For more than two-thirds of a score of years he has endured the terrors of such banishment, remaining true to his vows—and this was his crime. The emperor has lately listened to an appeal for his pardon, and has granted it. He is soon to return to his native city, and we have it upon good authority that the entire populace of the city, regardless of religious persuasions. purposes going without the limits of the city to meet a man so heroic and con- scientious as was this priest. Who hath eyes to read, let them so use them; “ who hath ears to hear ” confessions, let them be as true as this despised but truly noble Catholic priest. Oan we learn any useful lesson from his integrity .9’ 23> ..____._+._._.__.... PAUL. ._o_ (Intermediate Paper.) WE intend some further notice of this import- ant character in the near future. But we have received so many letters, pro and eon.—— the majority, to our surprise, favorable to our position-—that a few words are now neces- sary. So beautifully sincere are so many who have taken the contra side to us, that we feel their wounds intensely. One, in particular, writes us affectionately: “ I ﬁnd no trouble in har- monizing the writings of Paul with the teach- ings of Jesus, etc.” True, undoubtedly. But while tens of thousands assert the same, each interprets the teachings after his or her own manner, and a strange disagreement has ever been the result. Why has it needed numer- ous colleges and theological academies, and more than a Philadelphia lawyer’s ability to interpret what Paul may have meant? ’Tis not so with men, equally wise to-day. Our dear friend continues: “ You make it appear that Paul was very troublesome to the other apostles, violent, etc. Butl am at a loss to ﬁnd wherein, etc.” We had particular refer- ence to Paul’s terrible displeasure at Peter’s 4:6 conduct at Antioch, at the weaning of Bar- nabas and others from the Gentiles. There is no doubt that the epistle to the Galatians was written by Paul, while in a ﬁt of very un- christian passion. And yet, we have in this epistle, besides the most interesting record of the epoch, revealing to us, with much pre- cision, the means used to attract foreign nations; the struggles in which the apostles to the Gentiles had to engage, and the numer- ous compromises to which the Christian doctrine was successively subjected. To read Paul right- ly, needs the entire relinquishment of prepos- session, and without malice. We apologize for the mistake (second paper) in using the expression “ second eptstle of James ; ” We meant chapter. Our friends and loving foes on this subject are beautifully unanimous upon the essential feature: Regardless of what Paul or others wrote and meant, THE LIFE OF CHRIST Is THE MAIN THING, to which we cannot too quickly nor heartily enough respond, AMEN. jg; __,_____ HOME-DRIVEN THOUGHTS. ._0._. WAs Jesus a Saviour? By obedience to the principles taught by Christianity, Jesus was saved from sin. If Jesus ever proves a Saviour to any others, it will only be by their obedience to the same life—guiding principles that cruciﬁed him unto a sinful world. It is the glory of Christianity, to show what it can do for humam't«3/, not for dtvtrzitg/. Jesus was human, like ourselves, not divine, as too commonly believed. Christian principles ele- vated him above Judaism, to -be what he was. What Christianity gloriously did for Jesus, it will, by our obedience, do for us. An individual, possessing every Christian virtue, emcepttng one, is like a golden chain with a missing link. Persons are not better, excepting in exter- nal appearance, because they are ingenious enough to hide their faults. Who so loves human souls, will not be de- terred therefrom because they have faults; and this love is of very few words. There is no louder nor more effective preach- er than example; let the people see as well as hear. {,7 OUR ACKNOWLEDGMENTS. -——o—— WE sometimes have pleasant paragraphs come into our sanctum. We are always happy to have people who write us know that we love to appreciate them. WE ACKNOWLEDGE reception from one, who loves THE SHAKER best, as the deacon did the meetings he attended— “ always have good meetings when I take an active part in them !" Won’t some of those grumb- ling, indifferent, lukewarm and doubtful Shakers write something interesting for our columns? WE ACKNOWLEDGE having received a certain com- munication from a lovable correspondent, claiming, “like the colored individual, praying to the Lord, that he 'didn‘t trouble him very often, but when he did come, he thought he ought to be noticed.” Come on, dear friends, we ‘ll be as nearly like the Lord in patience, under the same circumstances, as we can. WE ACKNOWLEDGE the receipt of an offer from a talented neighbor, to write a serial love story (I) for THE SHAKER! What next? But our correspondent, in hopes to catch us napping, baited her hook with a bit of originality: She proposed, after having the usual rigmarole of moonshine go on, until the usual question was proper. and then instead of its being an offer of marriage, hare hero and hermine join the Shah- ers! Such circumstance has actually occurred in real life,but in declining the serial, we recommend the party to one Bonner, of New York, who, biting at so strong a hook, will introduce a Shaker net into the Ledger! WE ACKNOWLEDGE, from an anonymous correspond- ent, (are you ashamed of your name?) the following: “ MARRIAGE. ” “Domestic happiness. thou only bliss " Of paradise, that has survived the fall!” TI-IE SHAKER. This was all, and instead of our being surprised at the apparently Miltonian sentiment, we wondered where in all this world our correspondent could get an illus- tration to prove this assertion true! If the blisters of marriage are all that has survived paradise, we might all despair. We now wonder less, that the indi- vidual withheld his name; and are reminded by it of an incident which Beecher tells of: “I received a letter on April ﬁrst; and on opening it, all I could see was ‘April Fool!’ I have received many letters in which individuals forgot to write their names; but this was the ﬁrst time I ever knew any one to sign his name, and forget to write his letter I” We will never think of our correspondent without remembering “April Fool.” ’ WE ACKNOWLEDGE, one more : James Sherman, Rochester, A . Y., writes us a long letter: “ Don’t send that SHAKER to my wife any more, stop it. Since she began reading it she is a spoiled woman, etc.” Now, dear enemy Sherman, if your wife has subscribed for THE SHAKER, we cannot stop it without her request. If she is a nice woman (if she likes THE SHAKER, she must be), and you want her for a Wife, we advise you, by all means, to keep THE SHAKER away from her— if you can! We really pity a man who does not like THE SHAKER, and has a wife that does. What dread- ful times must be there! VVe advise agreement be- tween men and their wives: and if your wife is de- termined to read THE SHAKER and love the Shakers, and you cannot persuade her to the contrary, then you had better agree with her I But we have known some such women before; they seemed so determin- ed to have their rights, that if their husbands had kicked Jesus Christ out of the front door, they would have taken him in.at the back window! If you can- not manage that case at home, don’t ask us to do so, hundreds of miles off. But THE SHAKER must still live — and we opine, if it does, your wife will manage to get it, and we hope for what is best. __._.___ FLOWERS, AND THEIR USES. _0_. SARAH ANN NEAL. I BELIEVE all things were intended to be made useful. I regard ﬂowers as one of the crown- ing beauties of earth life, and we have abund- ant spiritual intimations, that they are so con- sidered in the heavens. I consider ﬂowers one of ‘the requisites to make this life happy; and look upon their culture, as one of the most pleasant and elevating recreations which any can pursue. The tendencies of ﬂoriculture are such, that the general temperament of individuals is improved thereby, and thus their real character is beneficially and perma- nently affected. For children, no better en- joyment can be devised than growing ﬂowers, when not engaged in study or other duties. It aﬁbrds innocent and healthful exercise to the body, while it prompts the mind to engage in pleasant thoughts, which cause the per- formance of kind actions. Those who have a natural love for ﬂowers are able to appreciate, immeasurably, their true value; and are for- tunate to have discovered, that while nearly all call them beautiful, they are truly subjects for use. While many ﬂoral uses lie latent and hid from the casual observer, one needs but to witness their effects in the sick room, to be convinced that they have a beautiful and use- ful mission. Here, they more frequently op- erate recuperatively to the invalid, hastening convalescence, than the hourly or daily “ dose ” of well-intended medicine. And the smiles which I have seen them elicit under such conditions, have been most appreciative in expressing the worth of their mission. Re- ﬁned and intelligent society consider ﬂowers indispensable, at least, to the appearance of happiness; and while appearances count for but little, compared with real happiness, still is not the smiling countenance, generally and truthfully taken as the index to a happy 727 mind ! And when the physiognomy of home is radiant with sunlit cheerfulness and the brightness of ﬂowers, do these not indicate happiness, beauty, and goodness within? Nature sends forth a spontaneous growth of ﬂowers, which are many fold improved by cultivation. Cultivating the beautiful and useful reﬂections of spirit life, (and are not ﬂowers such?) we are permitted to participate in the joys of Angels, “ all along whose path- way, fruits and ﬂowers are growing! ” Like even better, God—given graces, ﬂowers have been perverted to very base uses ; and while we strive to lift the head and heart, the tongue and pen to a resurrection above their perver- sions, and higher. than their natural goodness, may we not purify the love for ﬂowers, until all lustful interpretation is forever banished from the mind. Whoever adulterously looks upon the little ﬂower beauty, which lifts its head with the expression, “God made me for use,” is an unsafe possessor of eyes to mingle in any human society. Then may we not love more, and have more of “The bright, beautiful, love—beaming ﬂowers, “ Which are linked with life’s purest and sunni- est hours?” Shakers, JV. Y. —2.—j¢.;i—j. THE CHEMICAL FORCES OF PLANTS AND ANIMALS. NO. I. DANIEL (IVRASER. IF we want twenty-ﬁve bushels of wheat to the acre, more than the natural yield of the land, apply 41 pounds of nitrogen, 24 pounds of actual potash and 20 pounds soluble phos- phoric acid. And, if you want a few more bushels to the acre, increase the proportion of nitrogen, etc. What does nitrogen represent in the animal economy? It is the muscle-forming element. The phosphoric acid ﬁnds lime in the soil for making bones. What does the potash do‘? There is very little of it in a pound of grain, but much, comparatively, in a pound of straw. It forms with sand a silicate of potash, and coats the stems of the wheat and oat plants with a beautiful straw-colored varnish. If there is a lack of this substance in the land, the plants cannot varnish themselves, nor stand well up to ripen in the sunshine — can- not resist atmospheric inﬂuences, and are blasted, making dusty threshing ; the grain also is injured. What a wonderful world we live in! Every grain-plant is a little chemist ; it sends its roots into its laboratory, the earth. Interesting chemical changes are in action there, and when the bone and muscle-forming materials are duly manipulated, plant life ap- propriates, elaborates and stores away, as the bee does its honey in the cell, the rich gluten, the necessary compound for bone, the carbona- ceous portion to support respiration, and for all other needed purposes. These plant-chemists build up their bodies and form their seed with unerring exactitude, well calculated to teach us obedience and stimulate us to thankfulness and love, insti- tuted, as they are, to stand between us and the inorganic world, yielding to us with a lib- eral hand the beautiful, refreshing, acceptable fruits and precious grains. Our bones origi- nally came from the hard rocks, and bone ma- terials are coming from the same quarter every day. The ﬂesh on our bones, and our skins, which ﬁt us so neatly, come from the nitrogen in the air and from its compounds in the soil. Were it not for these vegetable chemists, we might have to drink a solution of phosphoric acid, eat lime sprinkled with iron rust, and refresh ourselves with a draught of liquid ammonia! Would it not be well for us to lift our hands in admiration, and impress on our hearts to yield cheerful compliance with physiological law in all its righteous re- quirements? These plants cannot but be true, they have no choice, while we have the dignifying privilege to be cooperators with inﬁnite intelligence, wisdom and love 1 When we take a contrary course, we blast our bodies and spirits, dwarf our minds and enfeeble our whole beings; we lack strength to take the kingdom of truth, needed in doing violence to the cravings of appetite, and expose ourselves to all the discomforts recorded in the twenty- eighth chapter of Deuteronomy. Even as plants are chemists, so also, we are endowed with vital chemical power, to trans- form our food into living ﬁber, solid yet grow- ing bone, sensitive nerve and thought-sustain- ing brain. VVhat interesting ﬁelds of duty open here before us. To supply the proper materials and furnish the right conditions, to build up a strong and useful body, that may last a hundred years, and scatter blessings every day, instead of a weakly frame, a diseased burden to others. See the swallows as they ﬂy ; are they not as agile on the wing today as their grand- mammas of ten thousand years ago‘? They have a digestion, so have We ; they breathe the blue ethereal, so do we; they live as did their earliest progenitors. Why, then, so much languor, weakness and actual disease in our middle age ‘I Do we supply the proper materials and furnish the true conditions to our vital laboratory, the stomach, or have we departed from the simplicity of our far-off an- cestors? Are we content with meal ground till the grains disappear, and no more, or do we grind it to an almost impalpable powder, throw aside the bran, and declare that it (one of the blandest things in creation)Iis so rough as to scratch our modern throats? Doing so, we separate ourselves from the relationships which inﬁnite intelligence has instituted in the nature of things. If one limb is lame, the whole body is relatively so. If we throw aside the bran, all the ﬂour is injured - weakens our brains and nerves, induces con- stipation, congestion of the liver, opens the door for quack pills and purges, and invites the frightful spectre, dyspepsia, to come and live, in “the house we live in!” A certain student of nature remarked, “ When I look at the starry heavens, and consider the responsi- bility of man, I am struck with awe !” When I consider a grain of wheat, I am struck with astonishment. The inside of it is for the im- mediate sustenance of life, the portion next for muscular ﬁber, the next for nerve and brain food. Inasmuch as we throw aside the bran, we throw aside our brains ! I am pre- pared to presume that many cases of insanity and softening of the brain were due to a want of this brain food. Shirley, Mass. ——-——4———:- IT is easy to “ know thyself,” but who is to intro- duce you‘? Most people go through life without mak- ing the acquaintance in question; and if a friend should take the liberty of introducing you to yourself you hate him forever. THE SHAKER. SPIRIT OF THE FARM NOTES. jo ._ BY THE EDITOR. The Potato Bug threatens all sections. We hope all farmers will experiment successfully on its extir- pation. We caution against the much-talked of remedy —Paris Green. We advise, where it can be conveniently done, the rearing of chickens and turk- eys among the crop. But the fowls may not be'eat- en, until they have been again fed for several days. Apple Tree Worms have been best dealt with by us, by burning them in their nests, before the dew is off in the morning. Tie with wire on the end of a long pole, rags saturated with any pitchy or tarry substance, and in this way a man will free several acres in a few mornings. Lice on Cattle have been successfully exterminated with us, by painting with lard oil, about the horns, and along the entire spine of the animals. The ap- plication should be made on a warm day, and in the sunshine. The lice eat the lard and burst! Crows and Corn." Few things are more disagree- able than crows, to farmers with nice ﬁelds for maize. We have the best of success in putting to ﬂight these brave birds which never show a white feather! 1. Pour over the seed, in a tub or pail, hot water, sufficient to cover it. In a few minutes, pour off the water, and spread coal tar over the top, about a large teaspoonful to the quart. Stir while the corn is warm, and the whole will be handsomely glazed with tar. Add ashes or plaster for better handling, and plant when ready. 2. Feed a few quarts of corn to the crows on the ﬁeld. Prepare this corn for their especial use. Soak in warm water until slightly swelled; then add about a teaspoonful of strichnine to three quarts, stirring well. Scatter over the ﬁeld. They won’t eat much, and will condemn farmer and ﬁeld in every crow council. Paint. Few suggestions are worth more to farm- ers, than to keep their tools, and general farm appar- atus well painted. The oil and paint ﬁll up the pores of the wood, preventing moisture and atmospheric gases, which invariably tend to rot the handles of tools, beams of plows, etc. When next a break oc- curs, ask yourself, if painting tools does not pay? Plant Fruit Trees, Evergreens, etc. On this cen- tennial era, let farmers decide to plant many trees. Let their fathers, mothers, sisters, brothers and child- ren give way to a general freedom to plant trees of every variety obtainable. Timber is getting scarce; evergreens were never half numerous enough; and fruit trees will be In greater demand by the increase of population. When an Italian or Spaniard eats nice fruit, he plants the seeds. As the consequence of such practice for many years, the roadsides of their countries are lined with delicious fruits, which are free for every traveler. The practice should be in- augurated, and practiced in America forever. 7/’? VALUABLE RECIPES. _0_ To Mend Chinaware.— Take a very thick solution of gum arabic and stir into it plaster of paris until the mixture is of proper consistency. Apply it with a brush to the fractured edges of the china- ware, and stick them together. In a few days it will be impossible to break the article in the same place. The whiteness of the cement renders it doubly valuable. Flowers nearly always begin to fade and droop, after being kept for twenty hours in water; a few may be revived by substituting fresh, but all may pose place the ﬂowers in scalding water, deep enough to cover about one-third of the length of the stems. By the time this is cold the ﬂowers will have become erect and fresh. Then cut off the shrunken ends of the stems and put them into cold water. To Improve Court Plaster.—Court plaster often becomes almost useless by age, dampness, etc. It can be made almost as good as new by coating it with the white of an egg. To Remove Old Putty.—Make a paste of strong soft-soap and saleratus, and cover the old putty. In a few hours it will easily yield to removal. To Remove Rust from Table Wares. — Cover with sweet oil. After two or three days, a lump of fresh lime will entirely rub out the stain. _ and affords a site for thirty-six blocks. be restored by the use of hot water. For this pur- » 47% To Stop Mouse Holes.—Take nine parts of wood ashes and one part wheat ﬂour; make paste with warm water. When dry you will have an impenetrable mortar. To Banish House Vermin.—Croton, bed and cock- roach bugs, We are assured, can be thoroughly re- moved by dissolving two pounds of alum in hot or boiling water, and applying to their habitations with a brush. For small families let the quantity of alum be smaller, but as strong as possible. To Prevent Hens Eating their Feathers. —A writer in the Country Gentleman says, that a sure antidote for this pernicious hen habit is salt! Take a tea- spoonful of salt, dissolve in hot water, and mix with eight quarts feed, made of four parts bran, to one of corn meal, by measure. Burns.—An application of varnzish is first best thing to do for a burn. mm. EVER BLOOMING LILY.—MI‘S. Rollins Smith, of Swanton, Vt., writes to the Burlington Free Press as follows: “Since the notice in the Free Press recently of my possessing a continually blooming calla, I have received several letters from different parts of the State asking me for the treatment which produces such favorable results. I use a four-gallon jar, and give an eastern exposure. In the summer I keep it wet enough so the water may stand on the top, and at all times very wet. Once a year I take out the plant, shake the earth from the roots, and ﬁll the jar with earth taken from under old sod. As soon as a blossom com- mences to wither I cut it down, never allowing a ﬂower to die on the plant. The result is, in six- teen months I have had eighteen blossoms on one plant, and at the prestent time it has two very large full blossoms.” .m__Q:___—. VALUABLE MONUMENTS. . "0" IT is a little more than six years since Mr. Peabody died, and already ten of the commodious and substan- tial dwelling-houses he bequeathed to the working- men of London have risen in the metropolis, all, save one, being completed and occupied. The first, built in Spitalﬁelds and completed during the life-time of Mr. Peabody, has since been followed by the erection of nine others in various parts of the city. Another is now in course of building, and promises to be the largest of all, for it stands on ﬁve acres of ground, In the aggre- gate the population of Peabody’s buildings is not less than ten thousand persons. What the population will be in the course of twenty years might be calculated by an easy sum. The amount left by Mr. Peabody, with the object of providing “improved dwellings for the poor of Lon- don," was $2,500,000. This is a capital sum laid out in an investment returning a certain moderate but safe interest, as it accumulates, becomes available for the building of dwellings ; and these will themselves, in the magical manner peculiar to compound interest, add further sums to the capital. Each of the ten houses is a substantial building of twelve blocks, and, taking the average of four in each family, will supply house room for about one thousand persons. In each block there are twenty-two tenements, a few consist- ing of one room, some of two, and many of three, but each absolutely self-contained, and all as private as need be. Each of the tenements is well provided with all manner of conveniences. There are a few simple rules enforced in the buildings, but they are designed simply in the interests of order and cleanliness, and for the general good of the little community. Peabody‘s buildings never have any empty rooms. At the present moment the one on Southwark street has upon its books three hundred applicants over and above the available accommodation. The tenants are strictly of the laboring classes, it being an un- printed rule of the place that no man earning more than twenty-ﬁve, or at most thirty, shillings a week is eligible for admission. Nothing else is required of an incoming tenant further than a voucher of his respectability, generally sought at the hands of his employer. .__j§m_. THE Hindoos extend their hospitality to their ene- mies, saying: “The tree does not withdraw its shade even from the wood-cutter.” ‘ we speak, when we say the “The Laws of Life ” is 48 THE SHAKER. ROSETTA CUMINGS. THE SAVIOUR NEAR. ENFIELD, N. H. i*—-_;;71___':“‘"‘ _ 1 1 n 5 __ _ fl ' i 1 TL _ , i _ .:::4: -3; 35]; }_._:j; ;:j_;‘_;;E:§EFlE;‘_. §:;E-_ﬁ:j:.‘.;lEE_g‘;E:‘;E‘::_‘_J,7“;E: ‘ .:f:i_—_§1‘:*_E . "ff _. _ - _ - .‘”‘““— “P” ‘ ‘ “' *“"P‘I‘“ P”‘ *—$-'P—P a 9- i [ 9 f ' 1 F I | ' ' l_‘| ‘- l I E 1 | V J, l v J ‘ l’ v V l l l I feel my Saviour’s presence nigh, His spirit seems to say “And will ye nowfor - sake me. Oh H l l ' § I | I ‘N I ______l_ L : _|,_ |__ .'._a. . L _-_._ ,_ ‘L l_- Q . _ _ » A. ., , »_ :___ Qitﬁr-4% ”::3i: ::E:;: _h___ "r:'r-——'S::- ~---—t +_ 7- -3%-3-1-4 _ ._[___ FY17‘ 7: ‘i’-_'f+: —-J5?-77-:t~‘ ;~:‘“F*£“:? :a,e:g::~:»l will ye turn a - way? Oh ::::E93E I will ye turn a - way." In quick response my heart re - p1ies—Lord eh I whither shall I turn? Thou givest to me eternal life. Thy saving power I’ve known, Oh thy sav - ing power I’ve known. 1 -4” ' : ______C.___C__Q-. its 1 Q: 5%: -.5”%—“*‘ii F5:-r X K ~ /5 N N :i'u"m I : _Mlt|||| iii? ,_._., ____¢,;9._ .a.....-iI-__£_L_:£ _.1_a_;._9___;.-_,__1_ ._ Q;-if“_g::a:a;:‘:E;i:'§_i._;_ _._ '_":_:_P:IQT: _—o:i:g_._ ;_ _ ::_:::'2:E:E:P::E'9* .:_:;$;ﬁ;E:L_ “r F F F9" v F l_ _ I REVIEWEI-1. A CHARAOTERISTIC LETTER. _._0_ __0__ EPITOME or SPIRITUALISM, ETC.-. Herein we have an octave pamphlet of about 100 pages writ- ten in a fair, pleasing and excellent manner; full of anecdotes, good advice and sound philosophy, concerning this age of spiritualistic phenomena. Some of the anecdotes we are perfectly surprised at, if they can be true. The method and philos- ophy of dealing with mediums, re-incarnation, materializations, etc., we are happy to indorse. Though the author's name is withheld, we sup- pose it to be Rev. W. F. Evans. Colby & Rich, Pub- lishers, Boston, Mass. AM. PHREN. JOURNAL: Among our exchanges, we single this as superlative among the monthlies. Since the death of the lamented Wells, it seems to have lost none of its enterprise; but to add to its former celebrity, a determined spirit to be “ Excel- sior ” in reality. The May number is the best ever issued. The spirit of S. R. W. must look down with genuine pride and satisfaction upon the con- ductors of the A. P. J. and Science of Health. We salute them. THE LAWS or LIFE! Published at Dansville, N. Y., has no superior in its line. It has taken its stand on a very ﬁrm basis; and while its arguments are sound, their practical results of cure to the curable evidenced at “ Our Home on the Hillside," are fruits which are undeniable by any. Poison- ous drugs are abominated. "Ceasing to live evil and learning to live well,” seems to be the medi- cine prescribed by The Laws, and the practice of those who publish it, with the patients who come under their inﬂuences. We know whereof a. most valuable paper, and “Our Home” avery pleasant place to live, either sick or well. We have had sent us a sample of Noyes’ Hand Wender, a triangular tool with handle. We have seen the claw weeder, but this is worth a dozen claws at about the same price. We advise our people to send 25 cents and get a sample—there will be no regrets. Albert Noyes, Bangor, Me. BELOVED EDITOR: I am too late with the article I did not write for June; but do not think it any want of interest in you. I am very busy; besides, as the tamed and trained buffalo has a tendency to relapse to its original condition. why should it not be so with me? I was brought up on a farm, hate books. Agri- culture is natural with me, learning is acquired; I soon relapse into my native ignorance. It is a task to tax my mentality, to study philosophy and the laws of rhetoric. I love to be in the garden, on the farm, in the apple trees. “Music hath charms to soothe a savage ; ” it may split a rock, or rend a cab- bage; these will stay split or rent, but the savage wont stay soothed. I love the music of spring. What is the republic of letters, to the republic of nature ! I talk with the trees; I hear what the grass says; the water is eloquent, and the whole earth meditative. The jumble of ideas, the gabble of words, that so perplex the literary, are unknown to the simple and unlearned. Blessed be nothing, and “ignorance is bliss 1 ” True, when deep sleep falleth upon other people—when sable night has wrapped them in her mantle—-I do have some thoughts that ask to be recorded ; and if I do not pen them down then, they are gone, and now you know what be- comes of your (my) articles. Then I have a shrewd idea that the less said, the less trials. I live so much in the future. that the present is justly offended with me. I will, however, catch some good ideas, imprison them in a cage of homely words, and you may use them as you think is for the good of souls. Who knows but the discipline of my rough speech, may be for the health of some unprogressive member of the household of faith ! Love to you ever. Mt. Lebanon, May 10. F. W. EVANS. TRULY YOURS. _0__ WE feel ourself the servant of the best in- terests of the Societies. This service is not without some labor, expense, and much per- sonal anxiety. VVhile we are doing our better and best for the CAUSE, should not IT, through those who represent it, kindly remember and care for us ‘I sf‘; VALUE OF DEVELOPMENT. :0? JOHN STUART MILL. A government or community cannot have too much of that kind of activity which does not impede, but aids and stimulates, individual exertion and develop- ment. The mischief begins when, instead of calling forth the activities and powers, and enlisting the interest of individuals and bodies, it substitutes its own activity for theirs ; when, instead of informing, advising, and upon occasion, admonishing, it makes them work in fetters, or bids them stand still and does their work instead of them. The worth of any organized body, in a long run, is the worth of the individuals composing it ; and a state that infringes, abridges, or postpones the interests of their mental expansion and elevation, by a little more of administrative skill, or that semblance of it which practice gives in the details of business ; a state which dwarfs its men in order that they may be more docile instruments in its hands even for beneﬁcial purposes, will ﬁnd that with small men no great thing can really be accomplished ; and that the perfection of machinery to which it has sacriﬁced every thing, will in the end avail it nothing, for want of that vital power which, in order that the machine might work more smoothly, it has preferred to banish. T WE were very sorry to learn of the demise of Dr. W. W. Hall, of Hall's Journal of Health. Aged only 52. He was a most voluminous and sensible writer. Died in a ﬁt in the streets of New York, May 10th. mm TO THE BETTER LAND. __.Q._. At Mt. Lebanon, N. Y., Dr. JOSEPH ADAMS, aged 81 years. At Mt. Lebanon, N. Y., April 15, 1876, RANSOM SMITH, aged 81 years. At Shirley Village, Mass, April 15, 1876, PARMELIA LUCY Bones, worthy to be sainted; a Shaker resident for nearly seventy years, and most dearly loved, aged nearly 75 years. i l
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0606
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 07 (July 1876)
Publisher: United Societies
Date: 1876-07-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY.—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” Vol. V,‘ E, G. A. LOMAS, g EDITOR. SHAKERS, N. Y., JULY, 1876. SHAKER VILLAGE, R N. A. BRIGGS, PUBLISHER. N, H_ { No. 7. THE WORLDS EXPOSHHON. :0... F. w. EVANS. "Let Church and State be forever separate.” —Grant. THE Centennial Exhibition is closed one- seventh of the time. Thus American citizens, and citizens of every nation, are, by priestly diction, called C’h7'2'stt'an, precluded the im- provement of this great educational opportu- nity. A minority compactly organized are lording it over the rights and consciences of their peers — true Americans —the legitimate successors of the so-called Inﬁdel founders of our Government -— the only Government on earth not sectarian —Church and State com- bined ; a Government with a constitution that secures the inherent right of all human be- ings — a right to life, liberty of person, liberty of sp...
Show moreTHE SHAKER. OFFICIAL MONTHLY.—PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “TI-IE ETERNAL RELINQUISHMENT OF ERROR.” Vol. V,‘ E, G. A. LOMAS, g EDITOR. SHAKERS, N. Y., JULY, 1876. SHAKER VILLAGE, R N. A. BRIGGS, PUBLISHER. N, H_ { No. 7. THE WORLDS EXPOSHHON. :0... F. w. EVANS. "Let Church and State be forever separate.” —Grant. THE Centennial Exhibition is closed one- seventh of the time. Thus American citizens, and citizens of every nation, are, by priestly diction, called C’h7'2'stt'an, precluded the im- provement of this great educational opportu- nity. A minority compactly organized are lording it over the rights and consciences of their peers — true Americans —the legitimate successors of the so-called Inﬁdel founders of our Government -— the only Government on earth not sectarian —Church and State com- bined ; a Government with a constitution that secures the inherent right of all human be- ings — a right to life, liberty of person, liberty of speech and of religious thought, with its outward expression, such expression not in- terfering with an equally free expression of citizens of this or any other nationality. A VVorld’s Exposition. indeed, under the management of a committee of bigoted, per- secuting theological tyrants, inseparable from Church and State rule ! If closed on the Christian Sabbath, it were a thousand times better never to have held this gathering in the City of Brotherly Love, among Quakers, who, as Christians, esteem all days alike good, to those who are good. Nor yet in Pennsyl- vania, founded by VVilliam Penn, who pro- claimed liberty of conscience to all Men and Women therein. Neither should the Exposition for All the World have assembled in the United States, under a Government founded by such men as Jefferson, Paine and Franklin, and sealed with the martyr blood of a Lincoln-—Inﬁdel to a spurious Christianity, scripturally called the “ Great Whore,” because sheperpetually lusts after an adulterous association with the Civil Governments of earth, Governments resting upon the sword, and used for the oppression of the people. The whole American People—Jews, Qua- kers, Inﬁdels, Freethinkers, Pagan, Chinese, and representatives of all Religions, not Anti- C'hr2'stian, should rise up in mass and open the Exposition on all days of the week, begin- ning with the Sabbath, or remove the whole misrepresentation of a World’s Exposition into Spain or Mexico——so1ne legitimate Constitu- tional Church and State Government. In America it is a gross libel upon our Constitu- tion. The same insidious clerical power that has closed the Exposition upon their typical, ceremonial Sabbath, has, thereby, taken one step toward subverting the Constitution itself. Let free America rebuke that power, and, with Grant, proclaim that, in one nation, Church and State shall forever be separate. In the ﬁrst Constitutional Convention we were trapped——caught napping. A seed of Slavery was left in the Constitution. We are paying the cost of that error. Shall we com- mit a second error, and permit subtle priest- craft to sow the seeds of a religious, civil war in our Centennial Constitution‘? Then shall we have been recreant to our duty as American citizens, false to our profession of liberty of conscience, and faithless to the sacred trust of guardians of the rights and liberties of humanity the world over. Let there be on earth one free government, where the whole world can meet at their own discre- tion, on everybody’s Sabbath day. That will be the great Sabbath of rest from religious persecution — a Sabbath that will forever re- main for the People of God. As a Shaker, I believe the Civil Government should be a Republic of citizens——Men and VVomen of all races and nations, possessed of equal rights to life and Zand——-to liberty, un- adulterated by sectarian theology—— to free- dom from debt, war, poverty or riches. Then we can also have a spiritual church, in God, possessing no earthly power other than the power of truth, as exhibited in holy lives by its communicants. Mt. Lebanon, Oolumbia County, N. Y. _____._.___ STEADFASTNESS .__0: BY G. B. AVERY. THE overruling fault of the great throng of Pilgrim Progressionists—— that which blights the visionary harvest of rewards of millions who make a bold start in the pathway of pro- gression, is vacillation. The trials incident to an earnest endeavor to rise out of the vast slough of degradation, ignorance, supine in- difference to improvement, and shameless folly and sin which is the characteristic element of the massive millions of earth’s inhabitants, which goad the feelings of the pilgrim and prompt a return to former conditions, to plod along with the masses in slothful ease, error and dishonor, the jibes, sneers and rebuffs which a pilgrim progressionist has to meet from the idle, careless throng he is leaving behind, are things hard to bear; and a soul needs the shield and fortiﬁcation of a ﬁrm conviction of the truth and righteousness of the work of progress undertaken, with a godly and heroic philanthropy that points upward the sight, to view a worthier purpose for which to toil through life, and unfalteringly holds up the resolution to live and strive for this purpose, and to accomplish it though compan- ions should ﬂinch and fall on every side. Every Christian Pilgrim Progressionist should remember that never yet did even one soul perseveringly and consecratedly pur- sue the Christian’s pathway but was scoffed at by the world, and deemed an enthusiast, a lunatic, or a fool! Even so in the arena of progress in science, art, or literature. The in- ventive progressionists — the world's greatest benefactors —those who have awakened the world from torpitude, advanced the develop- ment of improvement in human conditions, have generally led lives ﬁfty, one hundred, ﬁve hundred, or a thousand years in advance of the masses, and, by them, either looked upon as utopian dreamers, insane enthusiasts, or fools. But those of this class who have had the dignity and philanthropy to persevere and go ahead, despite all opposition, thus showing themselves true men and women, instead of mere human tools, to be handled by the masses at the nod and beck of fashion, public opinion or prejudice, as the wake and wave of public sentiment might ﬂow for the moment, have been the Benefactors, the Saviours, and Redeemers of the race. These are the only human beings worthy of the title of men and women. And surely none others justly merit the name of Brothers and Sisters in Christ’s Kingdom. It is related by the biographer of Demos- thenes, that he went into the public halls and called out, “ Come unto me all men.” The populace began to gather around him, and he commenced to cane them, crying out, “ I called for men, these are nothing but excrescences." They were the masses of un- stable, weak, foolish, fashionable, giddy and purposeless throng, who were drifting on the ocean of circumstances without a rudder of ﬁxed purpose to guide their barques to a har- bor of progressed improvement and excel- lence. There has of late been a very great anxiety ‘among Believers in the Kingdom of Christ, to have some council of the wisest and most pro- gressed souls held at some location where such council might discuss the important subject of the most eiﬁcient means of awakening a renewed vigor of progress in Gospel Travel, and a manifesto and disbursement of power that should call into Zion's ranks an abundant harvest of souls, to heighten, enliven and quicken the spiritual and social status of Zion, and make her what she is called to be, “ the light of the world,” “the salt of the earth.” . The city of glory set on a hill as ex- ample to the nations of God’s righteousness and goodness manifest among men — the true epistle of Christianity to the unbelievers. Ah, we might multiply councils inﬁnitely, and discuss ways and means with the wisdom of the sages of Solomon, suggest stimulants to ﬁre the resolution, and excitements to pro- gress, as numerous as the pearly dew-drops of the morning, but, like them, when the sun of righteousness should shine upon -them, all 50 would pass off in vapor, without a soul work of conviction of the siufulness of sin, and the folly and misery of a worldly life, of such force, depth and intensity as to turn souls short about from their worldly career of life, and cause them to be willing, and not only 'w-illing but anﬂinchinglg determined to die to its life i. to confess sin, repent and turn to God. At present the prevailing wave of public feel- ing is as ﬁckle as the colors of the rainbow. And the popular religion of tlie day is largely verbose and so srnallg actual that its power is mostly swallowed up in a sea of elocution. lts “ salt is largely without a savor.” But words are like carriages, they may run empty or full of meaning and power, but their fullness is largely due to the embodiment of their sen- timent in the life pulsations of the speaker. What is needed, without the aid of a coun- cil to dictate it, is an earnest, zealous, perse- eering stability in liiing the Christ life, so that a power may ﬂow forth to humanity that is like an ocean’s wave—— mighty in baptism, with salt enough to save.’ Mt. Lebanon, N. Y. .——..__.¢i_._.__.. BEAUTIFUL RIVERS. _—.0_— MARTHA J. ANDERSON. Beautiful rivers, like silvery threads- Coursing their way over dark sandy beds, Sweeping through valleys and circling the hills, Gathering the ripples from thousands of rills,——- Flowing from mountain, from rock, and from dell, Ocean-bound waters with music to swell, Brooklet and fountain, and deep placid lake, Greet the bright waves on your surface to break. Beautiful rivers that gladden the earth, Spirit of waters with joy gave you birth I The smile of her face was impressed on your tide, Beaming forever as onward you glide; Joyously singing the song of the free — Giving with pleasure your wealth to the sea ; Dancing, and glancing, with sunbeams at play, Never shall cloud on your sunny face stay. Beautiful rivers, majestic and grand, Blessing the desert of Egypt's fair landl Waking the verdure ’neath tropical sun, Flowering the sands Where your golden streams run ; Filling the air with the moisture it needs,- Rising like incense of kind, loving deeds- Forming the clouds over mountain and plain, Falling in copious showers of rain. Beautiful rivers that rolled on your way, Long before man saw the light of the day — Long e‘er the light gazelle sought you to drink — Long e’er the wild races dwelt on your brink. They who made hunting and ﬁshing their aim Game and passed on, yet you ﬂowed on the samel Now, all along by your rocky bound course, Shrieks the shrill voice of the ﬂeet iron horse : Civilization, with quick pulse and heart- Rears its bold front and its busiest mart. Beautiful rivers! so calm in your ﬂow, Vessels of freight, safely sail to and fro —— Gliding like nymphs o’er your broad open breast, Ploughing the waves to a foam-beaten crest’. Thus through the means art and science can wield, Men interchange the rich fruits of the ﬂeld; Commerce and trade, with their Works of renown Spread their white sails by the city and town. Beautiful rivers! your murmurings sweet Sing to my spirit of concord complete; Ev’ry clear drop that may enter your tide, Knows not the spirit that seeks to divide; Ol that life's current thus smoothly might roll, Free from the care that perpﬂexes the soul, Stirring its depths, till the whirlpool of strife Sinks all the good that would gladden our life. 'Tis by the side of some beautiful stream, I would sleep my last sleep, and dream my last dreaml THE SHAKER. Waking to joy on the bright sunny shore, To walk by the river of life evermore! Leaving no trace of my pilgrimage here — Save in the hearts of the loving ones dear- Ripples shall murmur a song soft and low, As the tide of my life on forever shall ﬂowl Mt. Lebanon, N. Y. m__+_____ PRAYER. —..O_._ o. e. HAMPTON. PRAYER is an earnest petition to God or other intelligences higher than ourselves, for cer- tain blessings and comforts positively ; or, negatively, for assistance and deliverance from sorrows and dangers besetting us, which these higher powers are supposed by the pe- titioner to be able to bestow. Sometimes these prayers are addressed to kings, presidents, legislative bodies, right here in our own world ; sometimes to angels — Jesus Christ - God. Prayer will continue as long as inter- cession continues to be a necessity of human- ity, and an atonement with better beings and conditions is an active element of man’s na- ture. No matter how much inﬁdelity, nor how many scoffers at prayer there may be in the world——in times of peril, sorrows, sick- ness (of soul or body) men will continue to pray, inﬁdels and all ; and so long as we have sweet and holy aspirations for better things, we shall give expression thereto in Prayer. If I had been one of the ministers to whom John Tyndall proposed to institute daily’ prayers for the relief and recovery of the in- mates of a certain number of hospitals, for some given number of months, I should not have hesitated a moment to have tried the ex- periment ; and they showed a most lamenta- ble want of conﬁdence in their ownprofession by declining his proposal. His proposal was perfectly fair, and if prayer cannot be vindi- cated on the grounds of his plan it cannot be vindicated at all. Some honest men who would consider it a grievous thing to be called inﬁdels, assert that all God’s laws are of neces- sity bound in chains of everlasting ﬁwity, and therefore cannot be modiﬁed by any amount- of Prayer. And yet these same persons de- scribe God as a being altogether incompre- hensible to ﬁnite intelligences. How do they know, then, that eternal ﬁxity is an attribute of a being they know nothing about? For all that can be proven to the contrary, un- ﬁwity or eternal change is as much an ele- ment in the character of God’s laws as eternal ﬁxity. Evolution is supposed to be one of those laws, and what of that ? Again we do not know how much of the universe, indeed whether or not all of it is manipulated by ﬁnite intelligences in an inﬁnitely ascending category of degrees of power and wisdom. Indeed, there are good reasons for supposing that what are called the laws of the universe are and must continue to be dead or dormant negations. only as they are brought into active visible existence by the ﬁnite intelligences of the universe. Take the laws of the transmis- sion of thought around the globe in one hun- dredth part of a second ! Without a Morse it might have remained a. dead negation, incar- cerated in a tomb of everlasting silence and inactivity, or had not a ﬁnite mind felt the necessity of its active agency and brought the conditions together for its dehibernation. So with steamships without a Watt, Fulton, and so of photographing wiﬂiout a Daguerre. If, then, the laws of the universe appear to be \l\I\/\(\I\J only latent possibilities, with latent -powers capable of manipulation by ﬁnite minds, not yielding any visible results till they are thus manipulated, why should it be incredible that these laws may be modiﬁed in their operation, intensiﬁed, or even suspended in their activity for a time, by ﬁnite manipulations of the con- ditions upon which these phenomena depend I And as we know that ﬁnite minds can be moved and propitiated in our favor, how can it be in- consistent to pray for any blessing we are in need of, either temporal or spiritual ‘I and echo - answers why. Union Village, 0. ._.:_.._+__.______. ANIMADVERSION ON PAli'l'0N. __.0_ EDITOR SHAKER: In the May number of THE SHAKER I no- ticed an article entitled “ Parton’s Apology,” and I would beg leave to take exceptions to some of the sentiments expressed therein. The historian says : “ But it was not Calvin who burned him (Servetus). It was the cen- tury. It was imperfectly developed human nature, etc., etc.” I would ask, what makes a century or an age characteristic if not the men who are the chief actors in the affairs of their time ‘I When Napoleon I. caused the murder of the Duke d’ Enghien, surely no one will ascribe that horrible outrage to the age, and relieve the imperial criminal from the odium attached to that deed. And when a Belknap shamelessly betrays a high trust and brings dishonor upon his country, who will have the temerity to screen him by pleading in extenuation the nineteenth century? The writer furthermore apologetically sug- gests, “ imperfectly developed human na- ture.” Is a person who can so far forget him- self as to cause the excruciating death of his opponent, where the points of difference were at best but trivial, and the unfortunate victim of his hatred, his peer, if not his superior in morality, virtue and learning; a person who at the same time assumes to interpret scrip- ture and to establish a system of religion for mankind, is such a person to be excused by “imperfectly developed human nature ‘I ” However charitably we may be disposed toward the tyrant who could so abuse his power, it would be wrong to hide the fact from the world that he never felt remorse or repentance, but in after years ferociously as- serted that under like circumstances he would do so again. A deed which would have stained the character of 3. Nero, becomes a crime of lasting infamy in a Calvin. But the doctrine is false and pernicious. Men are individually responsible for their acts, and no power in heaven nor earth can change the fact. True, there may be exten- uating circumstances in every case, yet the deed remains the same after all, and how will you secure justice to the wronged victim? Whatever James Parton’s opinion may be concerning those dark transactions with which the name of the Geneva divine is connected, he is doing a good work in thus bringing them before the public; for there are millions of the followers of Calvin who have never heard the sad story of the unfortunate Michael Ser- vetus. Yours, LOUIS BASTING. Mt. Lebanon, N. Y. THE STORMY SEA. -:0___ E. A. SEDGWICK. VV11 EN troubles and rough feelings come upon our minds making them like the restless ocean, let Christ arise within us, and “ rebuke the wind and wave,” bringing a peaceful calm. Let reason have its rule ; then we will sail smoothly on the waters of life, unruﬂied by the tcmpests of passion. Let us try to live above trouble, counting ourselves the master and not the servant. If the principles of Christ are within us no trouble can sink our souls. West Ptttsﬁeld, Zilass. - SOLIl.0QUY.- _0__ MARIA WITHAM. MY mind abandons itself to reverie, and is transferred in ecstacy to nature and nature’s God. It sees in the simplicity of nature’s elements and laws the wisdom and majesty of the great Creator. I feel withdrawn from earth and rise above the little theater of human passions and anxieties to lift my soul in pious contemplation. My mind expands with fervent desires for Truth and Knowl- edge; and I scale heaven’s pure walls with truthful aspirations rather than worship the good opinion of erring man. In the gilded canopy of heaven, Divinity reigns in all the grandeur of its attributes, greatness and strength, and travels through the dominions of an unlimited monarchy. Fancy may take its ﬂight far beyond the power of eye or the telescope. It may expatiate in the outer re- gions of all that is visible, yet who shall have the boldness to say that the wonders of the Almighty are at an end, because we can no longer trace his footsteps ! Let me rather say with the Psalmist, “ What is man that thou art mindful of him, or the son of man that thou visitest him!” 0 bounteous one, what have I not received from thee! Throughout the seasons that are past, I see sweet places every- where. My body and soul have been fed by the most congenial food. Thy chastening hand has proved a blessing; and looking backward through time that has passed, and along the way my feet have pressed, what have I not received from thee, my strength, my stay. A moment from this outward life I joyfully retreat, and in thy presence tell thee, that "within I feel so satisﬁed thy cross to bear. Oh, do not spare the chastening rod that keeps me by thy side. Oh, sweetly give me strength to bear whatever waits me here. En teld, Conn. .__:___Q.m—_.. THE LIGI—I{l‘ED TEMPLE. :0: MARY wnrrcnna. “ Cast the beam out of thine own eye." Subdue thyself, then beauty will appear Where now thou seest it not ; For when the mental sight‘s not clear, Motes will be seen, and many a seeming blot. Only by light within, and heart made free From sin and all the stains of sin, Art thou prepared to rightly see, And cast thy brother's beam from him. So near to God, then let my spirit move — So full of goodness let my motives be —- That I may kindly see, and truly love My fellow men, as God hath love for me. Shaker Village, N. H. THE SHAKER. NOTES BY THE WAY -- NO. 2. _0_ H. C. BLINN. As I write, the above title, my ﬁrst thought is to pencil a few religious notes adapted to the necessities of those who are stepping upon ' the stage of active life. There can be no doubt, that line upon line and precept upon precept will be as much needed for a few years to come, as they were supposed to be in the past. I had no sooner written my first word, when an illustration of real life that some kind friend had sent to me, attracted my attention, and this was no less than a chicken, just emerging from its shell! Already it had as- sumed an attitude of deﬁance, and was ready to contend for its privileges, with a character of a full grown of its species. Well, I remarked, here is a lesson for the present generation — a picture for precocious children. Indeed, it might. be studied with proﬁt by fond but foolish parents, and with no less care by the would-be-wise. And then herein is a lesson for our own religious order: Dependent as we are upon the world for all accessions, we should not let the subject of children pass carelessly by. Solomon’s wis- dom has lost its charm over the child, if it ever lu.-rt any. “ Train him up in the way he should go,” sounds well, but the attempt to reduce it to practice is something more than sounds. Born into this world, ﬁlled to over- ﬂowing with an inherited tendency to all the ills of the ﬂesh, it would need an angel on the right and left side to keep him from willingly falling into sin. However, I shall leave the chicken with its ﬁghting proclivities develop- ing so soon after its transition state, and per- haps by—and-by I may learn the great differ- ence, should there be any, between the development of life in this order and that of a class which assumes to be more exalted in the grand scheme of creation. “ First that which is natural and afterward that which is spiri- tual,” seems at this time for the writer, as it no doubt often does to others, as an anodyne to the mind. It is, indeed, the levgitimate order of our lives in this world and may be all for the best. I must now make reference to the Apostle Peter who took such an active interest in the happiness of those around him, for he speaks thus pleasantly to us: “He that would love ltfe and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.” To those who are young, in an especial manner, I would commend this exhor- tation, and urge upon them the necessity of allowing it to shape their lives. “ Good days ” are an inheritance far preferable to great riches. It is a legacy which the wealthy of this world can never confer upon their heirs at law. Those who are so fortunate as to obtain the treasure, must obtain it through their own labors of self-denial— by the cross of Christ.. The professor will “ love life ” because of the good he may do. It is not to those only who are addicted to the use of vulgar and profane language that this has a direct application, but it is equally potent to that class, who profess to be culti- vated for the society of the virtuous and re- ﬁned. Indeed, it is to be more dreaded, in its advances, as it comes from what is assumed to be the higher ranks of society. 51 It is the ferocious beast, lurking under the false garb of cultivation. The viper charm- ing his unsuspecting prey, while the innocent mind thinks only of the external beauty. Let every young person refrain his tongue from evil, or he may have occasion to mourn, when it is too late,— when “ those days shall come in which he will say I have no pleasure in thee.” Canterbury, N. H. _.__._.....‘..__.___Z FAREWELL COUNSEL. ——o-—- WILLIAM E. WETHERBEE. May God in His mercy be near and direct you, While passing along the rough journey of life ; May His angels at all times watch o’er and protect Y 011: Whene’er you sojourn‘ where temptations are rife. Should the phantoms of earth shine brightly upon you, With their promised pleasures that faiu would" allure, Then stand ye with ﬁrmness, let no one take from you The garment of innocence, spotless and pure. When far in the west (if perchance you should go there), And trials and troubles you still there should meet; When you ﬁnd in your rambles true comfort is no- where, Then hasten ye back to this lowly retreat. Here peace and true comfort and justification Are free for the honest, the humble and low ; And though they are found in a meek, humble station, They are worth more than all this earth can bestow. A few days will ﬂit, and will end earthly pleasure, Then tangible objects will vanish like dew ; The spirit immortal will then need a treasure —- Remember this, Rose, for ‘tis written for you. Written for L. R. W. Shirley. —: THAT DREAM. _.0__ BELOVED Enrron: Your letter, requesting particulars of dream mentioned in Atlantic Montltly for June, is at hand. Uncertain that others will be bene- ﬁted by my compliance, though to me the dream is a remarkable fact. I wish I could give the inspirational force, which accompan- ies every remembrance of it, even at the pres- ent time. We, my whole family, left Liver- pool, March 15, 1842, in the then new Packet, SHERIDAN. We were four days and ﬁve nights clearing St. George’s Channel and Irish Sea, experiencing the equinoctial storm, which was very severe indeed. I kept a daily 'journal ; and among many interesting incidents that may to-day be read therein, I ﬁnd entered : “ Mar. 22 : Had a most remarkable dream, during the little broken sleep of last night. I was proprietor of large pleasure grounds and gardens in America. Had Father, mother, Mary Ann (then my wife, iww my gospel sister, children, with Grand Fathers. Mothers, Uncles, Aunts, and a great many respectable people, all enjoying these beautiful grounds and gar- dens ! A strange mingling of feelings are mine — bitter and sweet -— kind a11d unkind I ” Such is the memorandum. As before inti- mated, it is quite impossible to communicate the impression made on my mind. And when I came to Shirley, in March, 1849, and recog- nized that very spot of beauty, what could ex- press my wondering surprise? I have not seen here, all the parties named in my dream, some, even then, being dead; but I have met here, some whom I then did see, and whom I never met before I The spot is not in as high 52 a state of cultivation as I then saw it; but what I may realize when my mortal is “ put off,” or when. like Elisha’s servant, my spirit- ual eyes are opened, I know not. Neither have I, in a worldly view, realized the pro- prietorship —— excepting in the nobler intent of “ they that buy, as though they possessed not ”-—-and thus, my dream has been fully experienced. To this day, I cannot approach that particular spot, without a new feeling of gratitude, that my‘ feet were led to Shirley, where I have found so much of good —— so much of God manifested. I have ever esteemed the dream as a “ special” providence (if you please), to strengthen and conﬁrm my spirit; though what angel ministered it, must be determined in the_future. If any others can thereby be comforted, I am glad, and shall feel amply paid for intruding so much of my personal history upon them, in yielding to your request. \Vith never-failing love, I am, yours, JOHN VVIIITELEY. P. S.— I was very much pleased with your com- munication to the Albany E.tpress, and think you will be equally pleased with Elder Daniel Fraser's criticism upon it. We had 275 copies of Howell’s article struck off, and have had copies of your Express letter printed to accompany them wher- ever sent. The world moves! and the call for light and truth is steadily increasing. Let us keep good courage — let it not fail— and if we keep good, we will never be forsaken of God, the great fountain of all good. Farewell. Shirley Village, Mass, May 30, 1876. ’ .?—._¢.:..._. LOVE '03. FEAR. --o— JOSEPH woons. THE Apostle John says: God is love ; He that dwelleth in love dwelleth in God and God in him. In love there is no fear. He that feareth is not made perfect in the love of God, for he is still in danger of being overcome by the pow- ers of evil, and by the god of this world. The evidence of our love to God will be the manifestation of our love to our brethren and sisters. If a man love not his brother whom he has seen, how can he love God whom he hath not seen! St. Paul feared, after having preached to others, lest he should become blinded by the spirit of this world and turn from God. Have we any less need of watch- fulness, until we have overcome the world? We have the example of Jesus and many others of being ﬁlled with the spirit of God. Ecclesiastes sums up the whole matter in a few words —- Fear God and keep his command- ments, for this is the whole duty of man. Fear may be well for those who, like Moses, Nehemiah, and King David, regarded God as absolute Judge, taking vengeance on those Who knew Him not. ‘ Those who conceive God to be such a being, and the devil corresponding in some respects, full of Wrath— going about as the roaring lion seeking whom he may devour——truly with such a frame of belief well might fem‘ lest they be destroyed in Whatever course they might pursue. Fear induces "a slavish obedience, and in per- sons of this class, it may, perhaps, out of ser- vile fear, place some restraint upon their pas- sions, lest wrath overtake them. Not that they see any thing lovely in God or goodness or have any the less inclination toward that which is corrupt. _ But close upon this follows the law - J. W. THE SHAKER. “ What a man soweth that shall he also reap.” Laws appertaining to the natural and spiritual world are as essentially God’s laws, and a vio- lation of either brings a corresponding pen- alty — we reap what we sow. This can be no special judgment from God, but rather the condemnation of our own lives. St. Paul says: “ He that soweth to the ﬂesh shall of the ﬂesh reap corruption,” and this he describes as adultery, fornication, unclean- ness, lasciviousuess, idolatry, witchcraft, strife, seditious, heresy, envyings, 1nurderers,drunk- enness, etc., and that they who commit these things shall not inherit the kingdom of God. \Vill those who live after the course of the world and harvest to themselves a part or all of the forementioned evils, charge God as the author of the same? The rational and en- lightened mind will no doubt admit that it is the harvest of his ‘own sowing—the fruit of his own labor. It is well for the transgressor to fear God, for falling into his hands is a fearful thing. Some have thought that Jesus taught his disciples to fear God rather than to love him, when he said: “Fear not them which kill the body, but are not able to kill the soul ; but fear Him which is able to destroy both soul and body in hell.” Love casteth out fear, and certainly love is prefera- ble, for they that dwell in love dwell in God. Why should we make ourselves miserable, when we might, by obedience to the law of Christ, be happy ‘I C'ctnte7'bu7' , N. H. ._.._,__._ MUSIC, NO. 7. __0__ JAMES G. RUSSELL. ALTHOUGH there are speciﬁed points in the musical gamut for change in the registers of the voice, such assertion is not without its modiﬁcation, that singers meet with difficul- ties seemingly insurmountable. As “com- mand of hand is the soul of penmanship,” so likewise, command of tone is the soul of music. Havinga theoretical knowledge of the points where the registers change, the ineiﬁcient singer will experience a weakness in power of tone at those points where the changes occur, which can be remedied only by a practical acquisition of tone command. A better expla- nation is unsought for than that given by Bassini, concerning the junction of the chest and medium registers. He says: “In train- ,- ing the voice, the teacher should commence with the chest register; and this from the fact that where the chest and medium regis- ' ters play into each other. the voice is weak and uncertain, and it is an extremely difficult matter to equalize it. But this equalization is just the important task to be accomplished. The method to be pursued is this: the tones which are common to both the chest and me- dium registers, must be practiced alternately with each. For just as the skillful workman, who would join two pieces of wood and make the strength at the points of adjustment equal to the rest, will dove-tail the two, by extend- ing the end of one suﬂiciently far in upon the end of the other to prevent any weakness at the extremities; so the skillful teacher will extend the limit of one register into the mid- dle of the next, until the weak tones of both are blended, and become equally sound and strong—the point of contact being smoothed and obliterated altogether.” The quoted remarks apply particularly to the chest and medium registers, as the same author remarks also, that “the medium and head registers do not at all coincide, and have no tones in common — a fact explained by the identity of tube." krominent, then, in the great ‘ﬁeld of music culture, is the arduous task of combining the chest and medium reg- isters in a manner, not only to make the tones equally strong where the two registers meet, but also to acquire that command of tone, that the voice never may be injured by an uncon- scious forcing of the registers beyond their natural position—a fault alarmingly conspic- uous, and often attended with most serious consequences on the part of the singer, espec- ially at that critical period of life termed the “ age of puberty.” At that season the voice is undergoing a decided change in both quality and pitch of tone. VVith males, the change is peculiarly marked by an anatomical altera- tion of the larynx, whose enlargement as- sumes a conspicuous prominence in the throat, the voice descending a whole octave in pitch from the position it occupied in childhood, becomes extremely masculine, and, for a sea- son, frequently beyond power of control. VVith females, the change is less marked, as the voice retains its pitch, yet changes essen- tially in quality and volume of tone. But no less injuries are likely to accrue, if due cogni- zance be not taken of the circumstances at- tending this peculiar season of voice-changing_. The warning words of the eminent Bassini are these: “Many voices are irretrievably lost during this time through carelessness of their possessors, or the ignorance of singing mas- ters.” It should become, therefore, the irre- sistible conviction of every singer, that the laws which govern the musical universe are as ﬁxed and unchangeable as those pertain- ing to the organism of our physical being; and just as assuredly we must reap the fatal con- sequences of violated law in the former case, as we would expect to reap them in the latter. .-—::_—}_-_j.._.:. REGRETS. __0_- How often. for treasures and 'plcasm'cs we sigh, lVIn'ch, when ours, umioticerl, we permit to pass by! A. Cali‘-er. On time’s hastening current we are carried along, Each day to our goal drawing near; But how oft we're impressed by an inﬂuence strong To pause in our rapid career— To pause for reﬂection —-the past to review, Its good or its evil recount; And thus we can test, if our hearts are but true, The clearness of life’s ﬂowing fount. We sigh for the hours that have passed unimproved; They are tied, and we sigh but in vain ; Thus moments misspent are as blanks in our lives, Or as blots were compelled to retain. We cannot efface from our memory’s chart The time we have wasted each day ; Thus t'r'casures escape and we value them not, But sigh when they’re far, far away. How many the times, when good might be done, Have slipped unimproved from our grasp,- \Vhere help to a friend or brother in need, Our hearts in true friendship would clasp. For our light and enjoyment increase every time That we shed on our neighbor a ray ; Thus pleasures escape, and we let them pass by. To sigh when they’re far, far away. We have health — ’tis a treasure that God has be- stowed. And each has been blessed with a share ; But if we neglect His immutable laws, ’Twill be lost — still we seem not to care. At last to our sorrow we ﬁnd it is gone, We are paralyzed then with dismay; Thus trca.s~u.rcs escape, we have let them pass on, To sigh when they‘re far, far away. But there is a tie which binds us to earth. ’Tis an anchor which heaven has given ; VVere it not for this bond o11r frail bark, many times, On the rocks of despair might be driven. It lightens our sorrows, and brightens our joys, Dispelling the clouds from our way ; While thro’ storms and temptations it bears us along, Dispensing a life-cheering ray. This treasure is friendship —the friendship of those Who are toiling along by our side, Who have with us rejoiced, and in sorrow have mourned, By temptations alike have been tried ; But how bitter the thought, when, by passion or pride, Or envy, we’ve severed the tie ! Thus treas1L7'es escape, and we value them not, But lament when we ﬂnd them passed by. Then let us take heed of the warning in time, While these pleasures and t1'easm'es are ours, Nor e’er be decoyed from the pathway of right, By the sheen of a few fading ﬂowers. Our time, health and _f1'iendsIn',p in season we‘ll prize, Improving these treasures each day ; Nor let them escape till they have passed by, To sigh when they’re far, far away 1 Mt. Lebanon, N. Y. THE SHAKER. Monthly—60 cents per annum. A DUAL ADVOCATE OF CHRIST PRINCIPLES. THE RELIGIOUS TEST. __o__ WHILE many thousands beneath the inﬂu- ences of revival manipulators are “experi- encing religion,” it appears proper that we, as religious commentators, should consider in what true religion consists. Ere this we have expressed our joy that any and many should perceive and embrace the opportu- nity to lead at better life. We need not ask what the motives were that induced this cle- termination, nor to what particular ism in- dividuals may have given their adhesion; being satisﬁed that any motives which have prompted men and women to forsake the bad and accept the better, are constituents of true religion. Such “change of heart” evidences a new departure in life practice, and is of incomparable value, while mere theology remains a dead letter. We are conﬁdent that our world is in a measure magnetically inﬂuenced and attracted by the Christ Spirit. That there are seasons in human life when the polarity of individuals stands corrected by this magnetic inﬂuence. With this polarity of spirituality established, the whole life comes en rapport with angelic goodness, and the fruits of true religion are apparent in their clzmzged life. Corrected thus, the libertine, magdalen and generally immoral sensualist are confronted by their highest consciousness of right and reform. Thus the drunkard leaves his cups and be- comes a saviour to those in his whilom deg- radation; and the devotees of all crime are, by this same Christ inspiration, helped to experience that true religion which estab- lishes a polarity in all moral rectitude. We have enumerated some of the worst of classes. But the grand majority which as reallynceds to “experience religion,” and move, to superior life is composed of those THE who congratulate themselves that they are “pretty good,” and “not so bad as very many who areworse! ” who think their pres- ent rectitude an all-suﬂicient apology for not exerting a more discreet polarity with the heavens. No sooner do individuals arrive at a station they once thought good, than true religion presents the better to their view, and they travail toward another satis- factory conclusion, only to be still directed onward. The test of all two religion is no- where written in theology, but is only ex- pressed by more active, more pure life. Too frequently all the religion people have is in “ joining the church,” and assenting to certain formulas of theology. Doctrine is fruitless, and more persuasion that this or that theology is correct is worse than use- less, unless the la_'.fe test is made. The test of the Christian religion is manifest in the fact that its adherents come into complete con- formity or polarity with the Christ life, manifested by Jesus’ example — whose fem- inine counterpart in identical life we con- sider was Ann Lee. VVould we make the test of how religious We are, let us compare our daily lives with the same of him who in- vited “Follow me!” This is the test Shakerism teaches its sub- jects to make. Unless Shakerism helps the impure to become pure, and these to become exceedingly pure, it is not what is wanted by humanity. Unless it urges laws that change the selﬁshness of human hearts into active philanthropy for “the household of faith” at least, it will not stand the test. Unless it presents a superior realm of pure and peaceful life than is found on the plane of the best of earthly life, it does not bear the test of true religion. While we urge our brotherhood to an exceeding watchfulness to prevent self and selﬁshness, like unto an ancient golden calf, from becoming objects of worship, and to be jealpus of those heav- en-born principles that inculcate, and en- force self-denial to every thing that opposes PURITY, PEACE, EQUALITY and UNWORLDLY LovE AND PRACTICE, we invite the investi- gation by all, of the principles of Shakerism as a true religious test, and as the guide of those who would live, like him whose king- dom was not of this world. if SHAKER INSTITUTIONS. ._Q_. i¥LFmm Albany Ea;p1‘ess.] LETTER FROM EDITOR G. A. LOMAS, or “THE SIIAKER,” REPLYING To W. D. HowEI.Ls’ ARTICLE IN THE JUNE ATLANTIC. To the Editors of the Albany Il[orm'ng Express: Your kindly hint, that Elder Evans or myself should reply to the excerpt made by the EXPRESS from W. D. Howells’ Article in the Atlantic for June, is responsible for this response. The point, which you well knew would grate most keenly on our feelings—“the unkindest cut of all”——was the one making allusion to “the decay of num- bers, which the Shakers confess with so great regret, etc.” Instead of having any denial to make of this assertion, we acknowledge the point well taken. It is a truth, that can do us no possible good to deny, that we are not more than half as numerous as we have been in some times past. Nor will we dispute with any that we deeply regret the fact; nor that the decidence which has obtained has been the cause of much discomﬂture SHAKER. 53 to the faithful, and of deep discouragement, to which very many weak and faithless minds have succumbed. If Shakerism is dependent upon a steady increase of numbers, it was a decided fail- ure many years ago. But its principles are just as correct to-day, with its 2,500 adherents, as when 4,000 believed, or as when more or less shall embrace their practice. Being dependent upon those outside our institutions for our in- crease ——upon those who have consciences in their souls, and sufficient stamina of both soul and body, to obey their consciences—we are numeri- cally small, and who is to blame? As Howells says: “I cannot think of one’s being a Shaker on any other terms except, of course, a sincere conviction.” And he is correct. But the vast majority who have applied for admission and trial, have been those whose conviction is summed up in those seven noted principles, “ﬁve loaves. and two ﬁshes!” The regenera- tion or new creation which we teach of, decidedly requires that men and women should be made right the first time—bei‘ore they come to our practice. While even the most successful and best of us ﬂnd that we were made none too well to adopt Shaker principles easily, Inore than ninety—nine in every hundred that we have labored and sweat over, were those whom we have almost thought even the Almighty would have given up in despair! Like unto a great draught of fishes, a hundred to one have been lampreys; that, unfit for use in our temple, were thrown back into the sea, “ whose waters cast up mire and dirt." And we admit the outlook still dubious; for only as fast as you worldly-minded people come to be sufficiently self-denying and spiritual, will Shaker- ism enjoy ﬂourishing members. And if we, as Shakers, become extinct, the barometrical hight of spirituality in the outre terrre will know no sig- niﬁcance whatever, as “the salt” will all be gone! Now, gentlemen. let it be understood that our in- stitutions are made for our better convenience in being Christians; while we are not made for our institutions. When God questions us and others, He will not ask whether we came from this or that institution; whether we were Shakers, Qua- kers, Methodists, Catholics, IVIoh:unmedans, etc, etc., but Ile will ask us, “ What kind of lives have you lived? ” and “ How nearly do they accord with the best known principles of active, practical Christianity?" Our names and institutions are man-made; and if these or other appendages assist us in being better men or women, God be praised; but in religion. nothing is worthy of our special attention but the practical in Christ, re- gardless of sectarian terms. We close by saying that Howells’ article is good, perhaps too good, as it gives a. lustre that we, as a people, are not Wor- thy of, and some of which might be dispelled by active associations; but he appears honest, “al- most persuaded,” and worthy of thanks from us and all interested. I am, etc., G. A. LOMAS. SHAKERS, May 20. CRITICISM ON THE ABOVE. MY DEAR. G. A. L. —-Last night an Albany Express, containing your letter on “ SHAKER VILLAGE,” in “Atlantic,” came to hand. Many thanks for such favors. Elder John Whiteley was very Inuch pleased with it; and I was too, except- ing the lack of lustre which you infer therein, and which Howells felt impressed to give us. This Society is the smallest in our Israel, yet I can point to more than a dozen, who shine with more lustre, even in the dark of these days, than any measure of jewels that could be procured! One branch of my life is devoted to the cause, that will make the true and single—hearted, even though the least, “to shine!” Don’t let us say, “perhaps too good;" or think about a lack of lustre ; but rather of a burnishing up. If we do so with awill, there will be lustre enough. Permit me, to think our honored friend, Howells, did not over-estimate the brightness which rests on Shirley. And may he, when visiting Shakers, N. Y., and other societies, find you all luminous- earnestly engaged in manifesting a divine human- ity. free from the earthliness of lower self-hood. Let us celebrate the “ Centennial" by a general shining forth of purity of life, and the reign of universal peace and good will—at home and abroad. Yours, DANIEL FRAZER. SHIRLEY VILLAGE, May 30, 1876. 4: C}! THE SI{AKER. ~vvmnn GRATITUDE. -——o—- For every blessing I receive — For every gift that comes from heaven- For every ill which I relieve, And every smile that's to me given, I would give thanks. For precious love, unspoken by word- For each endearment understood — For music of the soul, yet heard, And growth of a continual good, Thanks, more than thanks. And while amid these silent meads, My home must be upon the sod, While my humanity has needs Which seek supplies from thee, my God- Oh, fail me not the blissful thrill — A brother’s cheer, a sister’s love - Whth these my soul has measured ﬁll ; W'tth0ut them there‘s to me no God ! 793 OUR DELEGATE. VVe were pleased beyond measure to read in the Voice of Peace that Elder F. W. Evans, Mt. Lebanon, N. Y., had been selected delegate to, and one of the Vice- Presidents of the Centennial Peace Conven- tion in Philadelphia beginning July 10. This was a most ﬁtting selection. VVe con- gratulate all who will be fortunate enough to hear what “ the Spirit ” shall impress him to utter in behalf of Peace and against the bar- barisms of any people barbaric enough to learn and practice war. _ jg- VINDICATION OF SHAKER SOCIAL BEAUTIES. _0__ [The following extracts are taken from a private letter, written by Eunice Bathrick, of Harvard, Mass., to the writer of the article entitled: “ So- CIAL BEAUTIES or CHRISTIAN COMMUl\'ISM” in MAY No. of THE SHAKER. Coming from one ad- vanced in years, and a thorough Shaker, the re- marks have especial value. ED.] “ I often feel while reading TIIE SHAKER (which I do with much pleasure), that there is something needed to give more sunshine to Shaker life— to portray in brighter and more glowing colors the beauty of the gains of full consecrcwion. You say : ‘ Living in the spirit of our gospel testimony, we necessarily re- nounce many practices which bring pleasure to the worldly mind, and embrace those ele- ments which produce the joys of heaven in our present, social lives, etc.’ “ N ow,do not all, who make a full consecra- tion of ‘ soul, body and spirit,’— who have, or are daily divesting themselves of every dis- cordant element, enjoy heaven here‘? Have not such, a living spring within ——a fountain constantly gushing forth sweet waters to sup- ply thirsty and famishing souls? ‘‘ If so, let us publish it to the world —let them know that we are “ happy and free ” — that we have not to wait till we cross the dividing line to taste the joys of a heavenly existence. Let them know that we have formed, or are forming, a heaven within. “ To present the idea to those not of our body,that'all present comforts and enjoyments are to be sacriﬁced, in pursuit of future l1ap- piness, must look gloomy and uninviting to them. But once picture to their imaginations the real joy that is to be derived from a life of full consecration to God in this state of ex- istence, with the assurance of never-ending felicity in the future, and they will not be so reluctant to make the required sacriﬁce ; they will see they have only to make an exchange of perishable pleasures for the more exalted and durable. “ While sowing the good seed, let the soil be warmed by love from consecrated hearts ——- from resurrected souls, illumined by the mil- lennial sun, whose rays will cause the seed to germinate, spring up, bud, blossom, and bear fruits acceptable to God. Love is all conquer- ing; it gives light and life to benighted pil- grims, and by its magnetic power, attracts them to a more elevated state of existence, where they can daily be rising into a. pure, ethereal atmosphere. This is what is needed to-day——a greater degree of the Christ-love, to warm into action souls now sleeping in sin, who heed not their condition. Without this divine clement all else will fail to draw, and hold individuals in the courts of Zion. It has been my aim from early life, to make the way pleasant, not only to my young companions, but to all with whom I converse ; for, having tasted the sweets of a virgin life, I am anxious to have others enjoy the same; and as I ad- vance in this soul-reﬁning work this desire increases. I have no doubts of the success of our Cause in the end ; for I see God working through His agents, preparing souls for the millennial harvest. May we all stand ready for whatever work the Father has for us, when his time arrives. I think, as you have ob served, that any useful knowledge W11icl1 Be- lievers have attained, either in the domestic concerns of life, or otherwise, should be noticed in our paper, as many may be beneﬁted there- by. Any improvement is worthy of circula- tion. “ Your sister in true progression, “ EUNICE BA'rnu1cK.” —:..?¢._..._._... A SHAKER VILLAGE. .__..Oj [The following extracts are from the pen of VV. D. Howells, and have particular reference to Shirley village, Mass. We have endeavored to make them more generally interesting by excluding such matter as does not apply to every “ Shaker Village” in our land; at the same time we congratulate Shirley on its suc- cess in captivating such an illustrious chroni- cler. ED.] (From the Atlantic Monthly.) It was our fortune to spend six weeks of last summer in the neighborhood of a community of the people called Shakers— who are chieﬂy known to the world outside by their apple—sauce, by their garden seeds so punctual in coming up when planted. by their brooms so well made that they sweep clean long after the ordinary new broom of proverb has retired upon its reputation, by the quaintness of their dress, and bythe fame of their religious dances. It is well to have one's name such a synonym for honesty that any thing called by it maybe bought and sold with perfect conﬂ- dence. and it is surelyno harm to be noted for dressing out of the present fashion, or for dancing before the Lord. But when our summer had come to an end, and we had learned to know the Shakers for so many other qualities, we grew almost to re- sent their superﬁcial renown among men. We sa\v in them a sect simple, sincere, and fervently per- suaded of the truth of their doctrine. striving for the realization of a heavenly ideal upon earth; and amidst the hard and often sordid common- place of our ordinary country life, their practice of the austerities to which men and women have devoted themselves in storied times and pictur- esque lands clothed these Yankee Shakers in something of the pathetic interest which always clings to our thoughts of monks and nuns. Their doctrine has been so often explained that I need not dwell upon it here, but the more curi- ous reader may turn to the volumes of the Atlan- tic Monthly 0131867 for an authoritative statement of all its points in the autobiography of Elder Evans of Mt. Lebanon. Mainly, their faith is their life; a life of charity, of labor, of celibacy, which they call the angelic life. Theologically, it can be most succinctly presented in their formula, Christ Jesus and Christ Ann, their belief being that the order of special prophecy was completed by the inspiration of Mother Ann Lee, the wife of the English blacksmith, Stanley. She is their second Christ; their divine mother, whom some of their hymns invoke, and for whom they cherish a filial love. The families of Shirley and Harvard, Massa- chusetts. were formed in her time, near the close of the last century; at the latter place they show the room in which she lived, and whence she was once dragged by the foolish mob which helps to found every new religion. In regard to other points their minds vary. Gen- erally they do not believe in the miraculous birth or divinity of Christ; he was a divinely good and perfect man, and any of us may become divine by being godlike. Generally, also, I should say that they reject the Puritanic ideas of future rewards and punishments, and accept something like the Swedenborgian notion of the life hereafter. They are all spiritualists, recognizing a success’on of inspirations from the earliest times down to our own, when they claim to have been the ﬂrst spiritual mediums. Five or six years before the spirits who have since animated so many table- legs, planchettes, phantom shapes, and what not began to knock at Rochester, the Shaker families in New York, Massachusetts, Ohio, and elsewhere were in full communion with the other world, and they were warned of the impending imasion of the world’s parlor and dining-room sets. They feel by no means honored, however, by all the results. But they believe that the intercourse be- tween the worlds can be rescued from the evil inﬂuences which have perverted it. and they have signs, they say, of an early renewal of the mani- festations among themselves. In some ways these have in fact never ceased. Many of the Shaker hymns, words and music, are directly inspirational, coming to this brother or that sister without re- gard to his or her special genius; they are sung and written down, and are then brought into gene- ral use. The poetry is like that which the other world usually furnishes through its agents in this, hardly up to our literary standard; but the music has always something strangely wild, sweet and naive. The Shakers claim to be the purest and most Christian church, proceeding in a straight succes- sion from the church which Christ’s life of charity and celibacy established on earth; whereas, all the other churches are sprung from the ﬂrst Gen- tile churches, to whose weakness and willfulness certain regrettable things, as slavery, war, private property, and marriage, were permitted. Ac- knowledging a measure of inspiration in all re- ligions, they also recognize a kindred attraction to the angelic life in the ceiibate orders of every faith : the Roman vestals, the Peruvian virgins of the sun, and the Buddhist houses, as well as the monks and nuns o.f the Catholic church. They complain that they have not been understood by such alien writers as‘ have treated of them, and have represented them as chieﬂy useful in furnish- ing homes for helpless and destitute people of all ages and sexes. In the words of Elder Frazer, of Shirley, the Shakers claim that their system is “ based on the fact that each man has in himself a higher and a lower Iife,” and that Shakerism “ is a manifestation of the higher to the exclusion of the lower life. Its object is to gather into one fold all who have risen above their natural propensi- ties,” and they think with Paul that though those who marry do well, yet those who do not marry do better. Their preaching and teaching is largely to this effect; and yet I do not find it quite strange that friends from the world outside regard rather the spectacle of the Shakers‘ peaceful life, and think mostly of their quiet homes as refuges for those disabled against fate, the poor, the bruised, the hopeless; after all, Christ himself is but this. As I recall their plain, quaint village at Shirley, a sense of its exceeding peace ﬂlls me; I see itslong, straight street, with the severely simple edifices on either hand; the gardens up-hill on one side and down-hill on the other; its fragrant orchards and its levels of clovery meadow-land stretching away to buckwheat ﬂelds, at the borders of whose milky bloom the bee paused, puzzled which sweet to choose; and it seems to me that one whom the world could ﬂatter no more, one broken J TIE-IE SI-IAI{I¢JR. .55 in hope, or health, or fortune, could not do better than come hither and meekly ask to be taken into that quiet fold, and kept forever from his sorrows and himself. But-such is the hardness of the natural heart—I cannot think of one’s being a Shaker on any other terms, except, of course, a sincere conviction. * :1: >I= =2: =I= =1: :1: >l= * We stopped at the oﬂice of the Church Family, which is a large brick house, scrupulously plain, like all the rest, and appointed for the transaction of business and the entertainment of visitors. Here three sisters and one brother are in charge, and here are chambers for visitors staying over- night. The Shakers do not keep a public house, and are far from inviting custom, but their theory of Christianity forbids them to turn away one un- housed or unfed from their doors; the rich pay a moderate charge. and the poor nothing—as that large and ﬂourishing order of fellow-citizens, the tramps, very well know. These overripe fruits of our labor system lurk about in the woods and by- ways, and turn up at the Shakers’ doors after dark, where they are secure of being fed and sheltered in the little dormitory set apart for them. “And some of them,” said Elder Frazer, “really look as if the pit had vomited them up.” _ * * >1: 9:: * >k :1: =1: * * One has somehow the impression that the young people of the Shakers are held in compulsory alle- giance, but of course this is not at all the fact. As soon as they are old enough to take care of them- selves they are entirely free to go or to stay. Un- doubtedly they are constantly taught the advant- ages of the community over the world, and the superior merit of the virgin life over the married state, which they may be inclined to think of as they grow to be men and women. Marriage is not held to be sinful or dishonorable. “ Few things,” said one of the elders, “are more pleasing to us than the sight of a happy young couple living rightly in their order,” but marriage is earthly and human, and celibacy is divine; as the thoughts are turned to higher things, they forsake husband or wife. Nevertheless, if their young women will marry, the Shakers claim the satisfaction of think- ing that they have received in the community the best possible training for wives and mothers- that they have been taught diligence, economy, and all branches of domestic knowledge. More than once there have been secessions of young people, which are nearly always stealthy, not be- cause there could be any constraint, but because they hated to face the disappointed hopes of their elders. In after years, these delinquents from the angelic condition sometimes return to thank their benefactors, and to declare that they owe most of their worldly prosperity to their unworldly pre- cepts. '.l‘he proportion of those reared in Shaker- ism whom the Shakers expect to keep is small; they can count quite as much for their increase upon accessions of mature men and women from outside, whom the Shaker life and doctrine per- suade. These they invite now, as always, very cor- dially to join them, and they look forward to a time when their dwindling communities shall be restored to more than their old numbers. One had effect of the present decrease, which all thoughtful Shakers deplore, is the employment of hired labor. This, as communists, they feel to be wrong; but they are loath either to alienate their land or to let it lie idle. A strange and sad state of things results: the most profitable crop that they can now raise is timber, which they harvest once in thirty years, and which it cost nothing to culti- vate, whereas it costs more to plant and reap the ordinary farm crops, at the present rate of farm labor, than the crops will sell for. =1: * * >1: * :1: >1: >1: ale 3|: The decay of numbers, then, which the Shakers confess with so great regret, is but their share of the common blight, and how to arrest it is tlieir share of the common perplexity. I could not en- courage Elder Frazer to indulge great hopes. when one day in a burst of zeal for Shakerism he said, “ We want cultivated people — half the subscribers of the Atlantic Monthly—to come and fill up our vacant ranks." * :1: =1: =1: * as * =1: 4: =1: :1: We often touched upon this subject of the [* NOTE— This paragraph has had a very exten- sive circulation by the press of the United States and Canadas, and it is pleasant to observe that our letter concerning it, printed on another page, has been as extensively copied. —ED. SH.A.i<ER.] decay of Shakerism, which they face bravely, and not unhopefully, and yet witl1 a care concerning it that was not less than touching. What could it matter to those childless men and women whether any like them should inherit them in this world, to which, while living, they had turned so cold a shoulder? Very little indeed, one would have said, and yet they were clearly anxious that Shakerism should ﬂourish after them. Their anxiety was not so unnatural; none of us can ’ bear to think of leaving the fruits of our long endeavor to chance and the stranger. But I may attribute the largest share of the Shaker reluct- ance to perish from the earth to zeal for the per- petuation of the true faith—-faith which was founded, like all others, in persecution, built up amidst ridicule and obloquy, and now, when its practical expression is received with respect by all the neighboring world, is in some danger of ceas- ing among men, not through the indifference of believers. but through their inevitable mortal decay. There are several reasons for the present decrease, besides that decrease of the whole rural population which I have mentioned. at =1: * >1: * =l< :1: :1: ac * Whatever it was, itwas atime when men's minds turned fervidly from tne hard work—days of this world to the Sabbaths of another; from the win- ter, the wilderness, the privatlon of New England, to the eternal summer and glory and fruition of the New Jerusalem. How to get there was their care ; it was for this that wives and husbands rent themselves asunder, and shared their children with strangers; it was for this that the lover left his love, and the young girl forbade her heart's yearning; we may be sure that it was zeal for heaven, for the imagined service of God, that built up the Shaker communities. Their peculiar dress remembers the now quaint days of their origin ; it is not a costume invented or assumed by them; it is the American dress of a hundred years ago, as our rustic great—grand- parents wore it, with such changes as convenience, not fashion, has suggested to the Shakers since. With all its quaintness it has a charm which equally appears whether it is Worn by old or by young. To the old, the modest soberness of the colors, the white kerchief crossed upon the breast, the clean stiﬂ’ cap, were singularly be- coming; and the young had in their simple white Sunday dresses a look of maidenly purity which is after all the ﬁne-t ornament. The colors we noticed at meeting were for the young mostly _ white, for the middle-aged and elderly the sub- dued tints of drab, bronzed, and lead-color, which also prevailed with the men of all ages. Both sexes wear collars that cover the whole neck, and both eschew the vanity of neck-ties; some of the brothers suffered themselves the gaiety of show- ing at the ends of their trousers-legs the brighter selvage of the cloth; if indeed this was a gaiety, and not, as one clothed in the world's taste might have accounted it, an added mortiﬁcation of the . spirit. The Shakers used to spin and weave all the stuff they wore, but to do this now would be a waste of time; they buy the alpaca and linen which both sexes Wear in summer, and their substantial woolens for the winter. Some relics of their former skill and taste remain in the handsome counterpanes in theirguest-chambers at the oﬂice, which were dyed, spun, and woven in the family, and the sisters are still skilled in braiding palm- leaf hats and in the old-fashioned art of hooking rugs. But I would not persuade the reader that any Shaker family is otherwise a school of art; one painting I did indeed see, a vigorous sketch in oil of a Durham bull, but this was nailed to the side of a stall far up in the vast gray barn. It was the work of a boy who was in the family years ago; but he never became a Shaker. It would be interesting to know what he did become. In a community it must be that the individual genius is largely sacriilced to the common pur- pose and tendency, and yet I believe that among the Shakers the sacrifice is compelled only by the private conscience. So it is with regard to every thing. On joining the community the new mem- ber gives up nothing, and is cautioned against a too early surrender of his property. He wears, so long as he likes, the fashions of the world, but these make him look as odd in the family as the Shaker dress would outside of it, and he is com- \ monly anxious to assume the garb of simplicity before his mundane clothing is worn out. After due time he may give his property to the family ; if he ever leaves it, he receives back the principal of his contribution without interest ; for his labor he has already received his support. There are no formalities observed when a new brother or sister comes among the Shakers. It is understood that they are to go as freely as they have come; and this provision is recalled, as a rule that works both ways, to the mind of any brother whose room is ﬂnally found to be better than his company. But this very rarely happens; in twenty—ﬂve years Minister Whiteley had been obliged to dismiss only one undesirable brother. The whole polity of the family is very simple. Its affairs are conducted by trustees, who hold the property and handle the funds, and to whom any member goes for money to purchase things not provided for the common use. Reasonable requests of this sort are readily allowed; but it is easy to understand how the indulgence of even very simple private tastes adds to the cost of common living, already enhanced by the decrease of members, and the necessity of keeping in repair the buildings left only partially occupied. =I= >1: :x< =1: * >1: =I= =1: >1: =t< At the head of each family there is an elder and an eldress, to whom all complaints are ﬂrst ad- dressed, and by whom difficulties are settled. I believe there is also a species of confessional, in which those who desire can conﬁde their repent- ance and good intentions to the elders. Disputes in which the decision of the elders is not satis- factory are appealed to the ministers, Whose mind is ﬂnal in such matters. >1< >1: >1: =1: =I= =1: >1: :1: >I= * Of course, nothing like ceremony must be in- ferred concerning the expression of this regard. They, and all the other brothers aud sisters, are addressed by their first names, and it is liked that strangers in addressing the Shakers should be simple and direct, eschewing the forms and titles which could not be accorded in return. >|< =1: =3: =4: >z< =5: :1: =1: are =1: They are plain and homely in their phrase, but they are very courteous, and it is impossible to know them and not perceive how little politeness consists in the tedious palaver that commonly passes by that name. Their sincerity gives them dignity and repose ; it appears that you have but « to renounce the world, and you cannot be afraid of it. I should be sorry to give the notion of a gloomy asceticism in the Shaker life. I saw nothing of this, though I saw self-restraint, discipline, quiet, and heard sober, considered, conscientious speech. They had their jesting, also; and those brothers and sisters who were of a humorous mind seemed all the better liked for their gift of laughing and making laugh. The sum of Shaker asceticism is this : they neither marry nor give in marriage; but this is a good deal. Certain things they would think indecorous rather than wicked, and I do not suppose a Shaker would go twice to the opera bouife; but such an entertainment as a lecture by our right-hearted humorist, Mark Twain, had been attended by one of the brethren not only without self-reproach, but with great enjoyment. They had also some of them read Mr. Bret Harte's books without apparent fear of the consequences. They are rather strict in the observance of the Sabbath, but not so much, I thought, from conscience as from custom. Our Shaker friends are sometimes embarrassed by visitors who ask to be shown all over their buildings, forgetting that their houses are private houses; and I cannot promise the curious reader visiting Shirley a repetition of the favors done us, whom the Shakers were good enough to show all of their communal life that one could see. In each village is an ediﬂ- e known as the Dwelling-House, which is separate from the office and other build- ings. In this are the rooms of the brothers and sisters, the kitchen and dining-room, and a large room for family meetings. The ﬂrst impression of all is cleanliness, with a suggestion of bareness whichis not inconsistent, however, with comfort, and which comes chieﬂy from the aspect of the unpapered walls, the scrubbed ﬂoors hidden only by rugs and strips of carpeting, and the plain ﬂat ﬁnish of the wood-work. Each chamber accom- modates two brothers or two sisters, and is ap- pointed with two beds, two rocking-chairs, two wash-stands and a wood-stove, with abundance of 56 THE SHAKER. SPIRIT VOICES. ANNA WHITE. MOUNT LEBANON, NORTH FAMILY, 1876. 0 4"?‘ f _z:.._ ””| r ‘ 1 ~ 9 s_ _g- - 4, _ . ‘F3 -1:31-:i.:::::_—:_s“Ei :“;':-.-;2:: SE» _. £.§l:—J__2:'~i_:_2';: gs-Z S-4- - R 0- As. ——— -- ﬁ—J-—J—-0- --—--- — ‘ -1-; .9... .. _ - “ fE9:;_*“9‘:3;“EP—. “;§C"_“§’ fg:'|P~f-|P--‘I’ ‘!——,P—‘P°* v -- P P- ' V l I 1 .. I V Voices sweet as angel whis - pers, Living souls with hope resplendent, i I . I s__“‘I‘l 5. ' tF:E:F:'f_ ,, .91 Come to us from yonder clime, Gentle as the evening zephyrs, Is their song And a spirit formed anew, P I -d--0L P I I 4- 1 .~ L4~~ @‘;g:3_‘0“_:if‘I . I ._.j_______ a_ F" T".’“‘" I .1‘. of love divine. Catch the joyous notes triumphant, Swell the chorus rich and true. ‘Jigs; , N lﬁ ] ii-J-1_.J-...L-1 A -- __ . .: :E_fat3::“::fT:.T;“: 'i;E9~:.‘'::_"1f :; i:. _ _ _—:}:_:.__F:—:_ : PE_:f'::: : :3-~—:-.&—i§»~.:.t—E-—-«.~ ~?'—E"E=§::ﬁ:E:+’—" -:—-2..::::::::r-E::::::2::?E<E::$ I 3‘? _i”_Td.”_' F--gag? ‘9 5 These have left the world forever, fee Tarry with us blest im — mor-tals, We will learn the heav - en — ly song, Press toward the shining portals, Whence the melody was borne. Turned from darkness unto light, \ &_ I '7 L Plmiﬁisn I . TF:::E:Fi :':lg_.£_|,__£_. Thus renouncing every error, P—l2: _ _,___, __ 3P__. F I ' t F5 I V 3T VP ﬂpn 1%,. N ’IlS“”‘—::E:;E:;l_J:'- _;::3_ _-: _ __ _ _ ,_4_ f‘: _ __ . - _-i"_ ___,-;o_ '___'.:l- i:lj::,E_";l:::f: ig_‘_'. '’ Oﬁjﬁﬁh '“ _:" “Tit ”“_“'€‘ “iTJ_’:E“_f_J'_‘ :3“-_-_~‘-L; --1----L4 That the spirit’s growth would blight. J .-- - I J r ,1 ,r-33 --U‘ ,1, -1 I -J- I J- I J -1‘ J J J .*‘J.,=* .i E3:;F_—5; EP,“P"_""" ”‘;F§%E::~‘—_‘_: 3E-'iE—_":__:‘:_—_“: : :T“:_; “tr;-5?: EEPEFE5 ::,r_:F:E:l::_:E, 1* ““—‘ ‘ -.jl:“"E: ::E' -F“ —lrQ"E‘ ;~rE- -— Ye who still are waiting -— watching, For the bright and morning star, See, the dawn is fast a preaching, And the gates are le ‘t ajar. And the Bridegroom now appeareth, With his Bride in raiment white, Hear ye what the Spirit sayeth, Come receive the truth, the light. _ Not in measured form ' tis given, Nor in dogmas of the past, Word of life flows down from heaven, Void of priestly cant or caste. ’ Tis the “ Rock of Revelation,” ’ Tis the gift of God to man, Showing all whence comes salvation, The established, gospel plan. rugs. The rooms of the younger people are above so that (as was explained to us) if the young sisters, especially, wish to talk after they go to bed they need not disturb their elders. There were few to- kens of personal taste in the arrangement of the rooms; the most decided expression of character was that of the nonagenarian who required his bed to be made up with a hollow in the middle l‘ro1n top to bottom, which he called his trough, and which he strictly forbade any one to meddle with ; that was all he asked of earth after ninety-six years, not to disturb his trough. It seemed right that the simple demand should be indulged The dining-room was provided with two large tables, at one of which the brothers sat, and at the other the sisters. The monastic rule of silence at meals is observed because, as we were told, the con- fusion would be too great if all talked together. In the kitchen was an immense cook—stove, with every housekeeping convenience; and everywhere opened pantry and store-room doors, with capa- them, and as narrated to us by Eldress A. Doolittle, were simply, yet pleasantly astounding. We wrote the doctor that we wanted to make an honor- able, but very severe, test. The challenge was in- vitingly accepted. A noble friend of ours wrote the letter (or we supposed he did) upon paper glazed with blue on the outer side. Especial pains were taken in folding up every line, sealing the same, be- fore writing another line, and fastening the ends with the utmost care and glue. I took the letter, sealed it in a double envelope, making every necessary private mark to prevent exposure possible without my knowledge, and sent it. To my own and friends sur- prise, the sealed letter was returned undisturbed, with an answer for his wife, who, unknown to me, had (uIcl1'cs.~'c(l her spirit mother.’ The answer made references to matters known only to my friend’s private family. If Elder H. L. Eades will logically explain how this is done, we will next ask him to satisfy us by elucidating the materializa- tions mentioned in the ﬁrst fourteen verses of Eze- world, and is written with an ability that has made two very interesting volumes. She writes as only a woman can upon subjects, persons and customs of nations, which would be lost sight of by manly travelers; and thus the work will please the femi- nine idea of what a journey round the world should treat of. As the guest of very distinguished persons in other lands than ours, she is made much of, and tells her stories of individuals who used her handsomely or abused her inhospitably, with a keen kindness and rich deserving. Compared with the volumes of Seward, Peebles and others, it stands good. We speak for it a ready and extensive sale. TO HAPPIER, EVERGREEN SHORES. _.0}. At Shakers, N. Y., May 18, 1876. GURDON HORTON, aged 86. At Mt. Lebanon, N. Y., May 19, 1876, MELISSA SOULE, aged 31. cious cellars underneath — all scoured and scrub- kicl, chapter 37. {:7 At Canaan, N. Y., June 13, 1876, MARGARETTA VVIL- bed to the last degree of neatness. —'—"+—--— SON, aged 83. The family ménage is completed bya wash—house BOOK NOT[CES_ and a dairy-house; there is an inllrmary, and a —o— APOLOGFETIC- shop for women's work, and under the same roof RELATIONS OF THE SEXES3 BY M1'S- E- 3- DUlTY- —0“‘ with the latter, at Shirley, a large school-room, in which the children of the community are taught the usual English branches by a sister. The Sha- ker village forms a school district, and their school is under the control of the town committee. One day. toward the end of our sojourn, the oiﬁce-sisters asked us to spend an afternoon and take tea with them. After tea we sat down in the oﬁice-parlor, and the best singers of the family came in with their music books, and sang those tunes which we had severally liked most. It was all done with the friendliest simplicity, and we could not b11t be charmed. READING SEALED LETTERS. .>O__ THERE is so much of humbug connected with mod- ern spiritualism, that we cannot censure any for being wary concerning it. But what can we think of the following? When Elder Evans and company were in New York, holding a series of meetings, they called, by invitation, upon Dr. J. V. Mansﬁeld, 361 Sixth avenue, New York. The various tests made by Wood & Holbrook, N. Y. This is a bold move- ment in the right direction, by a brave, high prin- cipled woman. She writes plainly upon the theme she has chosen. She will thereby awaken the pro- genitors of the race to see their duty to themselves and to those whom they would give and have given existence. She visits thunderbolts on the heads of those engaged in sexual abuses, and upon the vari- ous apologies rendered therefor; and if warning was suﬁicient to make the change that nature demands, we might feel better. But, like nearly all writers upon this subject, the authoress grows weak, even to supineness, when attempting substitutes for and preventives of marital distresses. We boldly and l‘oreibly urge the laws of Moses on all genera- ti\'e men and women, as their only hope. While to those good enough to compare well in their gene- rations with the beasts of the ﬁeld, we recommend the superior life, and angelic career of Jesus—the Christ ——if they would be Christians. THE NORTH STAR AND THE SOUTHERN CROSS: By M. Weppner. W'eed, Parsons & Co., Albany, N. Y. This is the journey of a woman round the THE copious extracts which we have transferred from the columns of the Atlantiic Mont.hly to this number of THE SHAKER, will prove very interesting to all having any sympathy with, or curiosity about us as a people. Although so lengthy, and necessarily crowding out several very excellent articles from good Bros. Peebles, Russell, Fraser, Leggett, and some from equally good sisters‘, yet we believe we shall be thanked for the space used, while we prom- ise the “ excellent articles " in our next. For the same reason we offer apology for the ab- sence of our “Spirit of the Farm.” and “Useful Receipts” departments. Our farm notes, we learn from many letters, are appreciated; and we return many thanks for the congratulations tendered us, in that our “SHAKER is filled with choice variety, and very interesting." “I have read every word of June number,” writes a Sonyea friend, “and consider it the best.” Another from Worcester, Mass., says: “Although I take a multitude of papers, Tm: SHAKER is the only one that I read from beginning to end.” We tally one for every such conclusion. Thank you, friends, one and all. G. A. L.
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Subjects: Shaker -- Periodicals
Identifier: yhm-sha-ts0607
Is part of: Hamilton College Library Digital Collections, Communal Societies Collection, Shaker Collection

Title: Shaker Manifesto, vol. 06, no. 08 (August 1876)
Publisher: United Societies
Date: 1876-08-01
Place published: New York
Text: THE SHAKER. OFFICIAL MONTHLY.—-PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “TI-IE ETERNAL RELINQUISIIMENT OF ERROR.” VOL VL G. A. LOMAS, % EDITOR. snmms, N. Y., AUGUST, 1876. SHAKER VILLAGE, N. H. N. A. BRIGGS, PUBLISHER. «i No. 8. ESTIMATION OF CHARACTER. _0_ MATILDA A. BUTLER. IT is quite too common for us to pass judg- ment, with a freedom unbecoming, on our con- ﬁding brother, sister or friend, we not seeing the living springs of their hearts, nor hearing the reasonings of their minds’ inner depths. “ In olden times, justice was meted out by the sword, the spear avenged the wrong, and the lot decided the right.” The condemning waters still roll, and we wait not to see what the end will be, but determine the right or the wrong, by the issue of failure or success. “ Count no one more evil because he is unfor- tunate;” for the blessing of a better heart does not always lie in the sunshine of pros- perity. Chastisement, not less than reward, proves the good Father’s love...
Show moreTHE SHAKER. OFFICIAL MONTHLY.—-PUBLISHED BY THE UNITED SOCIETIES. “ WHAT IS TRUTI-I P” “TI-IE ETERNAL RELINQUISIIMENT OF ERROR.” VOL VL G. A. LOMAS, % EDITOR. snmms, N. Y., AUGUST, 1876. SHAKER VILLAGE, N. H. N. A. BRIGGS, PUBLISHER. «i No. 8. ESTIMATION OF CHARACTER. _0_ MATILDA A. BUTLER. IT is quite too common for us to pass judg- ment, with a freedom unbecoming, on our con- ﬁding brother, sister or friend, we not seeing the living springs of their hearts, nor hearing the reasonings of their minds’ inner depths. “ In olden times, justice was meted out by the sword, the spear avenged the wrong, and the lot decided the right.” The condemning waters still roll, and we wait not to see what the end will be, but determine the right or the wrong, by the issue of failure or success. “ Count no one more evil because he is unfor- tunate;” for the blessing of a better heart does not always lie in the sunshine of pros- perity. Chastisement, not less than reward, proves the good Father’s love to his children. In looking at our fellow beings, we say, who can pass righteous judgment? such an one is holy and accepted, and such an one is repro- bate and doomed; there is so much of good among the worst, and so much of evil in the best, that looking a little deeper than the sur- face, it is hard to pronounce one a saint, and condemn another as a sinner. Our character is the complex of all that we love, and we never love any truth or make it ' our own to live by, until our affections are first fastened upon it. The love that is so strong, can be no superﬁcial sentiment, but an inward element of the heart. Admitting love to be an intense and all-pervading power, the very life of our souls, the importance of training ourselves to love only that which is pure and true, at once becomes manifest. And so long as we are at liberty to take care of our own character, and grow it to the highest princi- ples of truth and virtue, we are not dependent on reputation, which is a kind of earth robe, and like the leaves of the tree, worn only in suitable seasons. “ Character, not death, is the end of life.” We die not, all our deeds remain, to crown with honor or to mar with shame. Our char- acter is just what we make it; our reputation is made by others for us, and is always liable to discount, if not entirely counterfeit. True it is, accidents may modify, circumstances may control, externals may change it, but still it is the same; the map of the face and picture of the eye are traced by the pen of passion. A knowledge of ourselves gives us power; in the exercise of this we consider our failings, search out our latent virtues, cultivate the good and crush out the evil. Ignorance of self is the symbol of idolatry,while a love for the upright and noble will cause us to stand up and battle valiantly for the truth, fearless of ridicule, for this is a weak weapon when leveled at a strong mind. It takes years of untiring zeal to grow into the genuine charac- teristics of the higher life. “ Science may be learned by rote.” Wisdom can only be learned by experience,” and it is sad to reﬂect that “ experience ” is only an elegant term for suf- fering! In the great battle of life its tri- umphs rarely compensate for the wounds they inﬂict, still it is a battle that must be fought, and the winning is worth the sacriﬁce. No one ever attained the heights of virtue with- out a bold, daring spirit of love for self ; for no one ever did a noble deed that did not truly love self. We cannot truly love humanity unless we love ourselves enough to ﬁnd out in what elements the fruits of good will grow most proliﬁc; and here is the ﬁeld inviting our superior love of self. Character grows, or is formed of all our little deeds ; every act of our lives has a meaning, as every Word in the dictionary has a deﬁnition. Then let us walk together as friends, giving the hand of fellowship, acknowledging the heart of sym- pathy, and let not charity be a stranger at the board that is spread for our brother or sister. Let us rise to nobler themes, for the soul hath an heritage of glory, in the majestic character of God. Union Village, 0, ___,E._ CENTENNIAL SMOKE. ._.0_ RICHARD FLETCHER. THE exhibition at Philadelphia affords oppor- tunity for useful moralizing. Since editors have become constant preachers, church at- tendance is falling off ; people read daily ser- mons and do not go to sleep over them so much, because they call them “editorials.” A wide range of illustrations for “texts,” is open in the accounts of the present VVorld’s Fair. Near Memorial Hall is a beautiful work of art in bronze. It represents a large mor- tar, used in national, ‘wholesale murders. By the side of the mortar is “an old tar,” body bent forward, pointing with full stretched arm to the far distance. On the other side stands an officer in full uniform, telescope in one hand, while the other rests on the rim of the mortar, also watching the effects of the deadly missile, evidently just ﬁred. The group is completed by the ﬁgure of a lad, in naval uni- form, who has sprung upon the mortar feet. hanging across its mouth, shading his eyes with one hand as from the powder smoke. The writer adds that the smoke, although it could not be pictured in bronze, can easily be imagined hanging around, so life-like is the whole expression. Ah! there is indeed much smoke about such an object, and about many popular cus- toms and systems of society—smoke that hides truth, and needs clearing away. Look at the text again: however skillfully that bronze work has been done, it is a wrong use of art, nothing beautiful or interesting about it to right thinking persons. The artist has worked Qut sickly ideas of scenes. shocking to common kindness, which all men shrink from taking part in until goaded to a species of madness, simply because false education makes a market among the people for his work. The real actors in such a scene, hidden by smoke, deafened by the thunder of human hatred, sickened by cruel sights, take little relish in telling over details of their worst deeds, much less in bronzing memory’s worst pictures and their consciences at the same time, by “ works of art” that hide what little love of God there is left in human hearts. If this nation shall live to see its second Centennial, such relics as the exhibits of ﬁre—arms with all the machinery for making murderous weapons, will be looked upon as we look upon an old ﬂint-lock musket of 1776, or upon ‘a hand spinning wheel. And now, if the metal were only the right kind, that casting would look much better in form of ploughshares ; although if it is much like the delicate artist, the material is too poor to honestly turn a furrow. Why is it a wrong use of art? Because its only result is to harrow up natural sympathy into ragged sorrows, useless, as well as cruel—— and about :1. black, sulphurous smoky busi- ness which nations have all to repent of and forget— the sooner, the easier and cheaper. “ I will break the bow and the sword, and the battle out of the earth ” (Hosea, 2 : 18). VVould it not be more truthful, in describing the naval group, to say the sailor has a savage scowl, the officer puts on a terrible squint, the youth looks distressed for want of fresh air, and from the entire expression, all their ea- ger, interested, “artistic” manner would be changed to cursing, if that shot should fall in its deadly errand .9’ Those metal ﬁgures mean nothing if they do not mean interest \in de- struction, and of what? of property not only, but of human life! Such interesting feelings can only come from worse than metal hearts, and iron grip of deadly passion. Now,the very fact that such ideas as the above ﬁnd crowds of admirers, that sad fact is the moral of this article. Pulpit religion befogs large crowds, who pay preachers to ex- pose soul-truths as 1nucl1 as is consistent with popular tastes, and no more. May “ THE SHAKER ” keep on clearing away the smoke of human lusts. Of course, those who live in a city do not realize the heavy vapors which outsiders can see settling down like a cloud, hiding the sunlight more or less at all times. So those who breathe the clear wholesome air of sexual purity, do not think but know that false views of our society are held by the cit- izens of the “old earth” on the plane of the ﬁrst Adam all in the smoke of their own lusts. 58 Indistinct murmurs arise from their murky valley of delusion about the higher plane. Shall it draw us lower, or shall we not rather strive to shed a brighter light from the higl1- est hill—tops? However much, nations. sects, families differ, they all agree in the worship of one, likened to a " beast" in prophecy. Noth- ing muddles preachers, politicians, collegians, workers and idlers, quicker than ﬂattery of the most corrupt part of our common human nature. _ '0 matter how, whether by costly painting, brilliant writings, almanac wit, coarse slang, or polished pulpit smut, the god of this world brings all classes to one level, groveling in the mud of their earthly natures. They seem to cry, “ Great is the universal ob- ject of our desires!” Let people murder one another by wholesale, and call it glorious war, let foolish fashions blind our common sense, but let not one single soul refuse to crawl to the lowest level! Strange that they cannot see the beauty of living equal, as with conse- crated property and equality of sexes ! Perhaps, from the level of the “ old Adam” plane, Christians (so-called) cannot grasp the idea of a truly spiritual life, nor realize the wholesome love among brothers and sisters in Christ, although they often hear from their pulpits : “ In the resurrection they neither marry nor are given in marriage, but are as the angels in heaven.” V’Vhat smoky glasses people look through to see beauty in fashion- able dress! Plainly dressed people look so much more healthy and honest by very con- trast, that the “ stylish ” ones, especially the women, look as though they were trying to hide the twisted, distorted souls within; and they bid fair, before many years, to sin hu- manity out of its last traces of physical beauty. Song,/ea, N. Y. N O. __0_ E. T. LEGGETT. How many a hell or a Heaven below, Is made by that wonderful arbiter No! Weird child of the doom is that magical word; Fate bows in submission Wherever ’tis heard: How many a soul going lost to the grave, A heart-uttered N0 would inspirit and save ! How many of desolate hearth-stones there are, This champion word of our language would spare! How little this word, yet a monarch in might! Just born of a breath and a child of the light; How Godlike in meaning! how trenchant and brave ! How potent to shield and how mighty to savel The wealth of the Indies in diamonds and gold, The fame that encircles the brows of the bold, How powerless they to protect us below, Compared to that mighty magician, a N0 ! How many a hero of field or the ﬂood, - With 'scutcheon red-written in letters of blood, That, dauntless, would charge all the furies below, Yet hesitates, falters, recoils from a N0 ! Thus Eve was beguiled in lost Eden and fell, When Satan wove round her his mystical spell: Her lips faltered yes, while her heart beating low, In vain sought for courage to utter a No. What folly in hoarding the world-worshipped ore, Or delving in darkness for mystical lore; Or seeking high up in the temple of fame, With heroes and martyrs to blazen our name, While lacking that jewel, more precious and rare, Our spii-it‘s sheet anchor, the courage to dare To utter, when sin is enticing below, No half-hearted yes, but a whole-hearted N 0 ! ___,___._ In God does not accept our earnestness, wanting as it oftentimes does the necessary liberality. let us learn the lesson. Let us use special care that, in conse- quence, we do not become luke warm and indifferent to eternal interests of our own. and others’ souls. LOMAS. TI-IE SHAKER. FLOWERS. _0_ G. B. Avnav. THAT Creative Providence made ﬂowers beau- tiful, and made the eye with capacity to drink in their beauty to contribute to the happiness of his creatures, there is no room to doubt. The poet has truly said, “ A thing of beauty, is a joy forever.” And, in a true life, the use- ful and the beautiful are combined. The beautiful is useful, yet in what sense, and to what extent ? A true, Christian, godly life, is devoted to the most important uses. Were the entire time of human society de- voted to the culture of ﬂowers only, where were the fruits of the earth to sustain life? Were the pioneer settlers in a new country to give much time to the culture of ﬂowers, they would perish with hunger, cold and naked- ness, nor could they spend much time or strength to construct the merely ornamental in dress or architecture. The most important uses must necessarily engage their atten- tion, time and strength. . In this age, the burdens and duties of the Christ life may justly be compared to those of the pioneer settlers in the wilderness; and, to cut down the gigantic forests of human er- rors, and clear the soil of human society for the planting and culture of those goodly trees bearing the precious ﬂowers and succeeding fruits essential to the strength and sustenance of a godly life, is primarily the duty and bur- den of the Christian ; little is the opportu- nity to such of cultivating those earthly ﬂowers which contribute their share of bliss to life, only in feeding the desires for earth’s beauties. Jesus —— the ﬁrstﬂliristian —- enun- ciated the great truthful principle, “ The lzfe is more than meat, and the body more than raiment.” Yet, without meat and raiment, what would become of the body ‘Z But, all necessary duties should be attended to in the order of their importance ; and those persons called to the highest duties of life,—— to such numerous and onerous burdens as to engage all their strength, needing, besides, the strength of myriads more, cannot be justified in spending much of their precious life to mere pleasure ; they must be largely utilitarian. . To them, Jesus’ injunction was, “ labor not for the meat that perisl1etl1.” And, “ in those early days” (of christianity even) when the number of the disciples was multiplied, there was a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them and said : “ It is not reason that we should leave the word of God and serve ta- bles.” * * “ But we will give ourselves continually to prayer, and to the ministry of the word,” The duty of all the members of the true Christian Church, in" this age of the world, is analogous to those of that chosen twelve ; they are called to be kings and priests unto God. We would repeat, all necessary duties should be attended to in the order of their importance. We have known some persons so absorbed in the culture of ﬂowers, they neglected to clean and mend the clothing, and properly prepare the food needed for the fam- ily, and to keep clean the house. Flowers, except those precedent to the fruits needful for human support, are secondary in importance, and those persons called to the are’; ux. \:\k\l\a\oml\41I\t ..4\..\.\4\4 highest order of life,-— the Christian, to be “Kings and Priests unto God” must toil most largely in the ﬁeld of fruits, both physically, morally and spiritually considered. Such was the ﬁeld of toil for Jesus; and,in this day, when his true followers-—the ministers of light, life and salvation—are so few, such must largely be the toiling ﬁeld of his true followers ; they must be mostly utilitarian in its boldest and most important sense, rather than in its ﬂorid phase. THE TWO SLATES--A VISION- HENRY T. CHILD, M. D. MY eyes were opened to see men and women spiritually, as they moved about on earth; each one seemed to have two slates, some dark, some light and transparent. One directly in front of them, the other behind. On the front side of the first, in open view, was written the professions which men make, sometimes of religion, sometimes of worldly things, of ambition, etc. I could see that some had many things attached to this, shelves of books, various mottoes, the bible, the creed of their church, so that the world might see all these. The back of this slate was directly in front of their faces, on this they wrote their real con- ditions, their secret thoughts, generally very different from those on the front slate. They were concealed from the view of others; in- stead of their professions, their real lives were written upon this side, and it was within the reach, so that they could change or wipe out what they had written. The other slate was just opposite this, and behind them, and so arranged that whatever was written on the front slate was reflected upon this, and though it was not seen by all, my spiritual vision was opened and I was permitted to see these du- plicate records. There was a purpose in my seeing these, for it was shown me that while . they coulglput out their hands and wipe oil the front slate, they could not reach this. Then I saw a person who was really desirous to have both slates cleansed;he went down into the valley of repentance and taking up the waters therefrom he washed off the front slate clean ; then he was obliged to go to some one who was qualiﬁed to receive his open con- fession, and show them just what had been written on his slates, not only this, but he was to have an inward and spiritual bap- tism of repentance, and then the individual to whom the confession was made could dip a sponge into these baptismal waters of true re- pentance, and wash off all the slates. I saw that when an individual attempted to rub off the marks on the front slate and was not will- ing to confess, the marks on the back slate seemed to come out more distinct. I saw how necessary it was for those to whom the con- fessions were made, to have clean hands, else they might soil the slate with that which was upon them. These slates were representa- tions of the conditions of individuals, and when all the slates were clean and transpar- ent I could read them from every side. I could see that such individuals walked along life’s road free, and the angels walked beside them in love. Their lives were an open book to be read by all who had a spiritual vision : and in reading these there was always a bless- ing, for pure lives are the highest and holi- est testimonies; they bring God and heaven to man, and earth and earthly things are swal- lowed up in heavenly and divine things. PIn'ladelp7n.'a, Pa. ES'l'ABLISHMEN'l‘ OF HARMONY. :01 rnouas puma. THE height of development is harmony--a diffusion of ideas, without being met by the spirit of opposition, saying, you can go no farther, for the spirit that stirs up thought is accounted the devil’s platform of labor. When harmony is established, a just judg- ment of all the elements that aﬂlict and bless man is arrived at; evil takes the negative platform, and goodness is the predominating result of a term of schooling, in all the branches of godly forethought and purpose, to make man a self-reliant and responsible agent, sent out, after repeated changes, to do the work of world-redeeming, becoming like unto Gods, knowing the exact path of duty, and the full and complete law of love. “ One by one fall ancient errors, Reared by might and propped by wrong, And earth wonders, when they perish, That they stood the test so long.” ..___,___ HARMONY. ._0: WM. H. BUSSELL. THE term implies a combination of various- parts so as to produce the highest and best possible effects in the whole,—as the strings or the keys of a musical instrument, which, together, may be touched so as to produce melody far sweeter than even a Paganini can call forth from a single one; or the orderly inter—volutions of worlds with Worlds, and systems with systems, in the universe, where originate the myriads of beings destined to glory and immortality. Our highest idea of harmony is gained by the contemplation of the Divine Mind ; and, as a matter of course, we regard the state producing the greatest harmony among human beings and in the individual soul, to be that of the completest ' union with the Divine Mind. The fact is evident enough that, at present, there is inharmony everywhere among man- kind, and notwithstanding what has been said or sung of paradises and golden ages iii the past, yet unpoetic history shows us discord throughout its entire length. But we cannot, because of that, impeach the divine wisdom. Its purposes and plans are perfection itself though man is conscious of imperfection in himself and his surroundings. This very con- sciousness, however, is proof of harmony somewhere existing; and acts as an impelling power toward its ﬁnal attainment. All legiti- mate wants are prophetic of the day of abundance. ‘ Harmony in the individual and in communi- ties, is the result of growth, not merely during the period of a single earthly life, but for ages. This is effected by the inspiration of divine life in the soul, gradually unfolding and perfecting all its powers, and the action of the individual upon the community. Divine love is ever active, though not always in the same manner. Often we fail to recognize it, and call it any thing but what it really is. The temperance movement, the anti-slavery move- ment, the peace movement, are all styled the works of fanatics until the results of years have shown that G_:od’s messengers have actu- ally been in them all, and that a grand advance has been made toward the day of harmony. It is utterly vain for us to ignore the divine methods of action, yet how frequently is the attempt made. “ I verily thought within my- THE SHAKER. self I ought to do many things contrary to the name of Jesus of Nazareth,” said Paul: “I believed the salvation of the nation depended upon my shooting that tyrant,” said the mur- derer of Lincoln. But the beautiful lessons that Jesus taught are still operative, and are likely to affect the hearts of men in all com- ing ages. The blow struck at the individual life is of but transient effect, that aimed at wrong produces effects eternal in duration. Such is the present condition of mankind, it is impossible there should be entire concert of action in any movement having the general welfare as its object. But no matter. For a time, Jesus stood alone. The disciples were but a “ little ﬂock,” at ﬁrst. It is not a cause of reproach that some spend the most of their efforts in behalf of the public upon one object, if that be a good one. Sumner was a man of large culture in many respects, yet he was classed by most persons with the men of one idea. This to him was a mat- ter of no concern, nor to many who listened to his powerful utterances, whether before the senate or the assembled people, all tending to one object—the destruction of the slave power. Though error often has numerous adherents, yet truth never has lacked a suffi- cient number to advance its interests in the world. That is seed which never perishes, however deeply it may be buried in the earth. It will all finally come to the light and the air. There are some who assert that the eflorts of professing Christians are rendered more effective by their division into numerous bod- ies than if they formed but one. That depends upon what their efforts are tending to. It never yet has been proved that error benefits the world. If all were actually inculcating the same truth there could be no hostilities. A difference in mere organic form might be favorable for different localities and not dis- turb the essential unity of the spirit. The union resulting from the operation of divine love in theheart, never yet has been fully ex-, hibited by the various sects toward each other, yet it must be admitted by those who have traced their history, that there is a tendency to ultimate harmony, visible at the present time which has not been seen in the past. Less stress is laid upon peculiar dogmas and more upon the active principles which edify. All minds that clearly see the same truths must agree _with respect to them, and all hearts governed by divine love must accord. Through the smoke and dust arising from the contentions of political parties light is visible, greater than heretofore has been seen; indi- vidual crimes and national vices may seem to some more numerous than ever, but it is only because the light shines more powerfully, re- vealing such as once lay hidden in darkness. The tendencies toward national amity may not seem remarkably strong, yet no age has equaled t-he present in that respect. The earth will yet be glad with greatest joy for the glory of universal peace; but the day of per- fect harmony lies beyond that, when all the powers of the individual shall be attuned to melody and celestial society, though formed in myriad groups, shall possess nothing that will disturb its endless quiet. Song/ea, N. Y. Nor from olitical reasons, but from more reasonable grounds, 0 we think Gov. S. J. Tilden might be the better president: Being unmarried, he has none but the Lord and the people to serve unselfishly—if he could only really do so. 59 CENTENNIAL YEAR. .._0_.. . ELIZABETH H. WEBSTER. For what shall this year, the centennial, be known, For what he emblazoned on high? In the archives of history what laurels be shown, That never can Wither nor die? What victory gained o’er oppression and wrong, And all that truth’s river dams? What power to enable each heart to be strong, What triumph o’er shoddy and shams? For what shall this year, the centennial, be known, What record of progress be made? What noble deeds done like sweet ﬂowers strewn, To mark this our greatest decade? Not honor nor riches, not science nor art, Though shining effulgently bright, Can make her page white if she still bears a. part In any injustice or slight. Oh, deed the most worthy, if she could but give To all of her daughters so brave, The freedom her sons have. to be and to live, All true to the life which God gave; The treasure of freedom our forefathers won, With a goodly and blessed increase; A freedom for all, beneath its broad sun, Each sex and each nation in peace. Harvard. RECORD OF AREMARKABLE FAMILY. —o—— References have been made in THE SHAKER to the remarkable data connected with the Wells’ family, and so many quotations have been made from our paper concerning the same. that we would now correctly put on record the birth and death of each member. Eleven of the fourteen died in this Society — Shakers, N. Y.— leaving only the father, and an infant,* as exceptions to this rule. “ He liveth long who liveth well ;" but it is a fact, whether commune life is commended bet- ter or not than the more contracted spheres, that it tends greatly to longevity. Thomas Wells, born April 27, 1739. Died May 2, 1819. Abigail Y oungs, born Feb. 14. 1741. Died Feb. 28, 18:26. MARRIED APRIL 27, 1766. Seth Y. Wells, born August 19th, 1767. Died Oct. 30, 1847. Thomas l’Vells, born Dec. 6, 1768. Died Sept. 22, 1843. Benjamtm VVells, born July 1, 1770. Died Sept. 20, 1851. Calvin Vl'clls, born Feb. 23. 1772. 1853. Luther VI/'ells, born Sept. 2, 1778. 1863. Stephen Wells, born April 18, 1775. Died Feb. 23, 1864. Hannah Wells, born July 21, 1776. Died Sept. 1, 1862. Jesse Il'e1ls, born March 27, 1778. Died March 4, 1876. Abigail ll'clls, born Dec. 4, 1780. Died Feb. 7, 1830. Anna W'ells, born Sept. 24, 1782. Died Dec. 14, 1783. Fregtft Wells, born May 20, 1785. Died April 15, 1871. ,;g * This infant would, undoubtedly, have lived as lon as any of the family, but for an accident of sea ding, from the effects of which it died. ED. Died March 31, Died Feb‘. 6, THE INEVITABLE DISCIPLINE. . __0_ 'r. s. ARTHUR. “But, painful though the process be, it is the only one through which the soul can ascend to the high and noble estate for which it was born ; and sooner or later, in the inﬁnite goodness that overshadows all, there will come to the life of every man and woman a discipline of sorrow, misfortune or suffer- ing, intended to break the lower, selfish life, so that the soul may turn away from the husks upon which it has been starving, and suﬁer itself to be led into green pastures and by still waters.” " Alas for the many that will not so be led ! For the many who sit down in anger or despair amid the ruin of their hopes, crying after their lost delights l ” 60 THE “ AS A SPIRITUALIST, I BELIEVE.” _.0__ AMONG the favorable signs of to-day, indi- cating liberality in eurtenso, and the acceptance of spiritual truths, is the fact that the secular press have so freely and fairly devoted space to the recent discourses of our dear friend J. M. Peebles, lately lecturing in the Southern States. The 0]l(ltt(LIl00_(](.t(1_V67l7l.) (]om~merciu.l is before us, and from it we copy the follow- ing beauties, only sorry that we cannot pre- sent the address entire. Let us read, and in- wardly digest the brave words of a courageous soul: As a Spiritualist I believe, In one living and true God —— the Inﬁnite Presence of the universe — Wisdom and Love. I believe in Jesus Christ as teacher, mediator, Sav- iour, accepting Peter’s deﬁnition (Acts ii, :22), "Jesus of Nazareth, a man approved of God among you by miracles, wonders and signs that God did by Him.” I believe in the Holy Spirit— that it fell upon the apostles—was poured out upon the Gentiles, and is a constantly descending aﬂlatus from the Christ Heavens. I believe in inspiration, a spiritual inﬂowing from the Divine Fountain. Prophets and apostles, martyrs and poets have been inspired in all ages. I believe in the beauty of faith, the necessity of repentance, and a just and adequate punishment for all sins in violation of law. I believe in heaven and hell, as conditions rather than locations. Depraved, selﬁsh spirits snﬁfer the keenest remorse in the lower spheres. “ The King- dom of God is within you,” said Jesus. I believe in spiritual gifts, prophecies, dreams, clair- voyance, visions, trances, and spirit materializations as demonstrating a future conscious existence. In fact this is not belief, but positive knowledge, and thus conditioned, I have obeyed the apostolic injunc- tion, “ Add to your faith knowledge." I believe in a natural and spiritual body, and when death transpires, each individual commences the hereafter life precisely as he left this, mentally and spiritually ; but all, there as here, are the subjects of progression. I believe in trying “ the spirits,” accepting only such teachings as are pure, holy, spiritual and Christ- like. I believe in salvation through Divine obedience-— through Christ, just as I believe in buds and ﬂowers and harvests through the quickening sunshine. I believe in the church of God, the church of hu- manity, the holy apostolic church within whose pale may be found purity and peace, spiritual gifts and “ all things in common ” as upon the Day of Pente- cost. This is the living church of Christ enfolding Believers. Touching the moral inﬂuence of these doctrines the speaker said that if a demonstration of the soul"s immortality, the certainty of punishment, the happi- ness derived from purity, goodness and holiness, the harmony between religion and science, the conscious presence of ministering spirits, and a continuous bap- tism from the Christ Heavens, would not tend to bet- ter the world he could not conceive what would. Add to this, he said, the fact that none have secrets — God, angels, spirits, know them all. Our souls are as the leaﬂets of open books, and self-denial and purity of life the only passports to heaven. ——+ CHEMICAL FORCES OF AND ANIMALS. N0. 2. __0._. DANIEL FRASER. THE PLANTS BRAIN is a wonderful article in its power to maintain right conditions for the play of vital chemical affinities. Neither vital nor inor- ganic aﬂinities can operate except the condi- tions are right. They are like the spiritual mediums —the conditions must be right, which all who have had spiritual experiences know to be true. Bran has a chemical con- stitution of its own —has an afﬁnity for, and is retentive of moisture ; it protects the grain from being parched in the soil, and when in the intestines, true to its character, is retent- ive of moisture there. And from its demul- cent nature, facilitates transmission,and from its bulk distends, keeps open the absorbents and lacteals, and normally excites the muscu- larity of the intestines. Food lubricated with saliva descends into the stomach, and remains there for hours en- veloped in moisture, in a temperature above ninety degrees, highly favorable to inorganic decomposition. Why is it that fermentation does not take place ? The answer is, vital chemical aflinities take hold and triumph over decomposing forces, and determine the phos- phate of lime and the compounds that support combustion to their respective quarters. Such is the power that “ triumphs over the causes that induce death.” There is a limit to this power, and it varies in the same person. If the barometer is high, we inhale more oxygen, our digestion is better; hence, the necessity of forming habits of adaptation, not only to the state of our health, but also of the atmos- phere. We are somewhat like steam-engines; one is ﬁfty horse power, others only ten. If we exact from the ten what the ﬁfty can barely do, the ten will break down. So with us, if We take more food than our vital forces can control, then we will have an acid stomach, and if saleratus or soda is taken as a corrective two difficulties immediately appear; the alka- line matter weakens the stomach, and chemi- cally prevents the blood from absorbing the grand digester, oxygen. The true way is, never eat so as to create acidity ; never take, nor put saleratus or soda in any food; even salt should be sparingly used; food should never taste salty. There is another difficulty about eating too much; the digestive force with some is greater than the a.s-si7nil(rlting power; there is agreater flow of nutriment to the circulation than can be taken care of. This is a bad state of things. Add to this the foul air of close rooms, and we have the true seed-bed of colds, scrofula and consump- tion. Never take cold. If you do, give up over-eating, lessen the quantity greatly ; throw aside all cakes, pies, butter and fats; rub and wash your body vigorously, and so increase the power of assimilation. Open the windows, let in the oxygen, and keep letting — it in forever. I see a light in the distance. I read, “ There is no need of being sick.” We live in the inside of a self-renewing and self repairing house, and all the furniture is self-repairing, even to the shingles which cover it. In young persons the bones, etc.. are not only renewed, but increase in size. The old bones are carried off by the excretory or- gans. All this refuse matter should be saved and applied to the land, and we may have the happiness to eat ourselves over again once or twice. An apple tree was planted near the I grave of Roger Williams ; one of its roots in- vaded the resting-place of the illustrious dead, and the question was raised, “ Who ate Roger Williams?” The tree did, and others ate the apples. In this matter of renewal have we any duty to do? By our food and drink can we facili- itate or hinder the process ? We can ; tea and coffee hinders the renewal; so, also, does su- perfine ﬂour, and this is a great waste of precious wheat —— about one-seventh — enough thrown away every week as would supply us with bread for one day. Human progress is slow; let charity abound; bless good exam- ples; be and do the truth. Shirley, Mass. ,the way of praise-rendering, MUSIC, NO. 8. _o_ J. G. RUSSELL. TIME. In treating upon this peculiar division of the science of music, the writer is forcibly reminded of the impression made upon his mind, while taking his first lesson from one of the good old music books of Dr. Lowell Mason (Boston Acd(le77zy’s Collection of Church Jllusic), which instruction ran as follows:— “ During the performance of a piece of music, time passes away,” etc. So, also, it does, while working or sleeping, was as deep as the musical conceptions seem to run at the time, and hardly as much attention given to the subject as the hungry farmer boy would give, while counting the minutes of the last hour, preceding his summons to dinner. But upon more mature reﬂection and reasoning, the sub- ject was revealed in clearer light, and the estimation of its importance has in no wise subsided from that time to the present. Now, in the minds of many, who are in search of musical truths, the question often arises, “ VVhat is the utility of such practical recog- nition of time in singing‘? "'—to which the answer, in its broadest and general sense, would be to produce harmony of action, with- out which but little would be accomplished in through the medium of song. As the praises of the sanc- tuary are generally through this channel, and that, too — many times— in congregational choruses, it follows, as a matter of course, that unless harmony of action be properly secured, chaotic discordancy is the inevitable result. To enhance, then, the indispensable means, requisite to success in this department of the science, the subject must be considered in all its bearings, with a thorough practical ap- plication of the same. The more popular and imusical term for time is 7'h_1/Ilmi, which —in borrowed language—“ is the periodical re- currence of accent, the measured beat, which marks the character and live expression of the movement.” (Moore's E ncyelopcdia. of Music.) The first prominent feature, discoverable in rhythm, is the variety of length of tone, which variety numbers no less than eight — all of which should be thoroughly understood, and, in general cases, practically ‘regarded in musical performances. Again, it is asserted that tones have no positive length, but are measured, or determined, by a relative sys- tem,—a fact which many singers fail to recognize, and,therefore, encounter diﬂicul- ties not easily removed. For instance, the familiar melody of Hamburg may be written in two different. forms, rhythmically (see illus- trations No. 1 and No. 2), and yet be the same tune, with no perceptible change in the time, —a thing which could not be done, if the length of tones was positive. It follows, then, that the important point to be gained is to determine accurately the various relative length of tones. The means, thus employed to this end will here be considered by the more popular term, method. As there are various methods for reaching desired results in the science of mathematics, so, likewise, there are various methods‘ for attaining de- sired results in musical rhythm. But what- ever method may be adopted for securing proper rhythm, the fact is conclusively evi- dent that the great superintending agency is the mind; and if this fails, in its responsible oﬂice, the singer is left, as it were, “like a ship without a rudder,”— subject, at any time, to be thrown fron1_ the proper rhythm, unless guided by a power superior to its own. This is often done by tl1e method, termed “ beating time.” As far as the superior exercises in- ﬂuence over the inferior, beneﬁcial results may follow this method of time-keeping ; but how much proﬁciency the musical scholar is acquiring by this course of culture, will clearly be manifest, as soon as left to rely upon his own resource. ' Without exaggeration it might be asserted that-—— in a majority of cases—one-third of the number of singers, composing an ordinary choir, practically fail of preserving proper rhythm,if left without a leader! But if the mind—- under proper de- velopment—performs the task assigned it, of what practical utility would be its subordi- nate servants, the hand, or the foot, even, in making demonstrations of what the mind, alone, is capable of performing? As the re- maining portion of this topic is better beﬁtting a future number, suffice it, now, to say that if visible motions, whatever, are made by the singer, expressive of sustaining rhythm, they should be most carefully superintended by the mind. ILLUSTRATIONS. rmsr TWO LINES or HAMBURG. No. 1. il.lzo..ili.lLj n1T hl an,‘ljLa; ; lL(l mmr KJL--g—+—:l— - ¢9——y—o—l——’——¢—y—|:—e9—[— __ 9_.__t F9ﬂ__il74"1JLi1lll*7‘il r 9. —-.—-—t—— -— » . : $1:--— -—«---- Q—-—a~l-2‘—&—:Lt—a% \_/ fl ' v No. 2. % &5g)i’*_&1~—+«~'j«ti ‘1~w:+e3—:’*3t-:3- r‘l"l -43-;—a—rd--a-d—t*—d-3+-a-—r n l n L ls ; Ir 5iE:j:jEj:Ej:j::E :‘:,‘$::*,: v “ll.-__:"'.'..—_ " ‘Li él:§l:j: :27‘ -a— A REIVIARKABLE FRAGHTENT. _0_ THE following lilies are handed to us by Mr. Fred- erick E Partington, a student at Brown Univer- sity. They were given to him at a book-stall in the little, sooty town of Llanelly, Wales, four years since. The writer of them, a strange looking, shy, retiring girl of eighteen or nineteen years, was pointed out to him by the book-seller as “ a dreamer," and the village folks called her crazy. The verses were written in 1868, when she could not have been more than sixteen years of age. Considering the place, the time, and the author, we think the lines remarkable. We believe they have never before been published in this country: They cry: “ He comes- The signs are sure—— all lands are armed for war- The mystic number is fulﬁlled — He comes ! " We answer: 0 that he would come! We want The Christ! We want a God to burn the truth Afresh upon the forehead of the world ! We want a Man to walk once more among The wrangling Pharisees. to drive the beasts And moneymongers from the temple courts; To bring the Gospel back again, and prove How all unlike the Churches are to Christ! We want that Christ again to tell the "saints" Their sins : that they were sent to bless the poor, And they have sold themselves unto the rich , That they were sent to preach the works of peace, And they have ﬁlled the world with war of words: That they were sent the messengers of love, And they have driven love out of their creeds That they were sent to teach men not to lie. Nor tremble when their duty led to death — O for the Christ again! He —He would dare To tell the Churches how they lie and cant. And talk of serving God — and serve themselves: And talk of saving souls— to save their “ cause ; " THE SHAKER. 61 And pare and narrow God's divinest truth Until a man can hardly be a man And member of a Church. * * >l= * II! II‘ * Already Christ is coming. Hear ye not The footfalls of the Lord? He tramples down The cruel hedges men have built about And gives their tatters to the merry winds. He does not come as bigots prophesy To choose a handful and to damn the rest, To found a Jewish-Gentile kingdom here And roll the world into the past again. He comes the Spirit of a riper Age When all that is not good or true shall die- . When all that's bad in custom, false in creed, And all that makes the boot and mars the man, Shall pass away for ever. Yes, He comes To give the world a passion for the truth, To inspire us with a holy human love, To make us sure that, ere a man can be A saint, he first must be a man. The gate that leads to heaven. He rends the creeds THE SHAKER. Monthly—60 cents per annum. A DUAL ADVOCATE OF CHRIST PRINCIPLES. UNREASON OF SHAKER OPPONENTS. ._0_. to enjoy the celebrity of unchallenged purity weak, to be so very good !” spect. highest uses of these institutes. tion as unrighteous, per se. not feel hit. forth unsound and disgraceful fruit. l16SS. to all engaged in it. life practice? THERE was a time when Shakerism endured the sobriquet of disguised impurity cast by persecuting masses. Now, that it is privileged it is sad that a certain respectable Monthly should feel that “the Shakers must be very It does not surprise us, when people say that the life standard of our principles is an unnatural one —- that Shakerism generally adopted, would depopulate the world—— these are held to be truths by many honest investi- gators,who are worthy of, and have our re- That the Creator made no mistakes in the institutes of nature, we are free to admit ; nor feel that this admission encourages only the The Shakers have a strong, their strongest testimony against the lusts of the ﬂesh ; yet no reasonable Sha- ker has ever decried marriage or reproduc- That these are misused for most lustful purposes, we do make declaration ; and let none ﬂutter who do Marriage and reproduction are good. And we would, that those having no knowledge of the better uses of the institutes of nature, might comply with the law of right only, and produce only “ sound minds in healthy bodies ;” that these institutes might not disgrace the God of nature by bringing So perverted do we know humanity to be, in the engagements of ﬂeshly lusts, that hon- orable, undeﬁled marriage is either nowhere to be found, or is a jewel of rarest earthli- We do not say this, because conscience teaches us “ to ﬁnd (and live) that better way ;” but would prefer, aye, rejoice to sa_v,that mar- riage was without fault in the eyes of God or man —-- an honor to him who instituted it, and Even then we should live just as we do, perhaps more self-exacting in that which the world complains most of us. It is not because mmrrirtge is not good that we re/‘mi/1 from its practice ,' but bccrzuxe Celz'brwg/ is better and best; and will not this assertion be accepted as the only cause of our extreme ‘Nor do we feel, because we live thus strictly celibate, that all, nor even a majority of present humanity should attempt the practice—only those who “can receive the saying—none save those to whom it is given.” And had marriage been for ages past what it should have been, there would now be many thousands fold more celibates than there are ; for the rule has been the honoring of the devil rather than of God, through the abuse of the institutes of reproduction, and conse- quently but little fruit is ripe for an exceed- ingly godly life. ’Tis a question worthy of most serious reﬂection by the married, or by those intending it: How much of the higher, heavenly life is there in it? And when this is correctly, truthfully answered, will any blame the Shakers for saying that, however good marriage may be, it is an insult to the Angels to call it a chrivtirm institution, from whom Christianity derived an origin ? Now, the unreason of our opponents appears most: plainly, when, condemning US for certain rules of life, they applaud JESUS most, for the same practices 1 We deny ourselves as Shakers of no more, nor of any thing, which the great head of clwtstianttg denied not himself. If we are despicable or condemnable for self-denials, why not pass the same judgment upon him Who was and is our living pattern? Why admire and adore Jesus for doing and being just what we, the Shakers, are upbraided by the multitudes for doing and being ? If our opponents, who claim so much respect for Jesus, would but mentally reinstate him on our earth to-day, listen to his teachings, ac- cept his literal rule of life as their dutiful pattern, how much more or longer would they respect him than they do the Shakers? Would not millions “turn away,” and only “the few” be left to answer: “ To whom shall we go, for thou hast the words of eter- nal life?” The sa111e reasoning will equally apply to our testimony of peace as opposed to wars of nations, contentions in households, and all church and state combinations. Also to community principles as opposed to selﬁsh relations and property. Wherein do we dif- fer from Jesus ‘I Him, or those whom we love best, we will strive to be like. If the love of Shaker opponents for Jesus, is measured by the nearness of their lives to his life, is there any love lost? If any will live more like Jesus than we do, we will not despise them, but will try to be like them. It is not a question with us, b_ut an establishment, that we will only approach Jesus, by association, love and obedience to those living more in accord with his life than we do. True, we dance in worship ; but who complains of this, equally with the denuncia- tion of our life testimony? VVe could easily abandon any external form like it, if that would induce men and women to forsake their worldly associations. But no sooner would they honestly forsake these, than they would dance from pure joy, and want us to dance with them. Let us all, “ who wear the name of Christ, depart from all iniquity ” — live just like him, and one of two things will ensue —— our unreasonable opposition to Shak- erism will cease, or we will “ also turn away ” and condemn Jesus as well. “Consistency, thou art a jewel!” Are the multitudes of Shaker opponents and professedly Christian people consistent? And echo answers -— ; and are we then “ so very weak, because we are so very good? " -ﬁg 62 OUR UNITY. _U_ THE majority of the people called Shakers, had an earlier education without tl1e domains of Shakerism. While bone and marrow were composing, physically, ideas were making, ap- parently, eternal impressions. There is nothing strange in tlie fact, that upon theological niceties we are not agreed. And moreover, let none hope nor imagine that this can be so in this life. All mere theological discussion for argu1nent’s sake, is next to wasted breath—— whether “ PAUL,” and else—but know all people, that we are a unit in belief, in a pure, /virgin life, with all it can signify; in a brotherhood of com- mon property ,' in that peace which comes from all denials to selﬁsh lusts, whether of the ﬂesh, or personal 3ape7'io7'z'tg/ ,' and in a free- dom from worldly associations that would in any manner impede a spzritaal advancement. Accept, all people, the true theory of our re- ligious liberality, as expressed by our best living, theological-exponent——Elder F. W. Evans :—“ BELIEVE, just what you please, theologically, but LIVE the life of Christ.” Now, let every Shaker permit this kind of a life to regulate his theology ; and keep all old, anti-christian theology out of the discussion of those who would be saints, and we are dumlt and will have peace. gy Cl{UEL’l‘Y TO ANIMALS. BIRDS, ETC. WE are proud of humanity, at every recollec- tion or mention of the “ Societies for the Pre- vention of Cruelty to Animals, etc.” May heaven bless, and we believe it will, every one who raises a voice or hand to aid the noble cause. Every youth of our land should learn Cowper’s beautiful lines upon “ Cruelty,” beginning: “ I would not enter on my list of friends, Though graced with polished manners and ﬁne sense, The man, who needlessly sets foot upon a wor1n.” AWe‘ have received from one Dr. Sterling, of Cleveland, 0., a kind but severe criticism upon recipe second. for protection fro111 the crow, in “ Spirit of Farm ” for June. The gist of the complaint is, that having recommended recipe one as efficacious, the second was one of extreme cruelty. The doctor claims that a thorough knowledge of the crow, and other birds, would ‘convict us of the ill necessity of their exter- mination. We realize the crow as a scaven- ger, and, plying his vocation, we believe in respecting his rights as such. Just so with ﬂies, mosquitoes, and many creeping things ; but out of their sphere, as intruders, “into scenes sacred to neatness and repose ” — i11to ﬁelds, gardens, etc., sacred to better pur- poses — we believe it right to add sufficient extermination to prevent much recurrence. Says Cowper : “The sum is this: If man’s convenience, health, Or safety interfere, his rights and claims Are paramount, and must extinguish theirs.” This is the correct view of the matter. A sickly sentimentalism might open the window to remove a mosquito; and should it rain,put him in the next room until clear! Respect for the rights of all things would prevent our entrance upon territory devoted to the econ- omy of beasts, birds, ﬁshes or insects, for the simple purpose of destruction. Again, wisl1- ing the extensive growth of such humane Societies as care for the brutes and birds, we THE SHAKER. cannot acknowledge the point of the Dr. in the case of the crow, as well taken, as “ A necessary act incurs no blame; ” and the protection of our crops is a prime, physical necessity. 71:7 _j.__§._.__:_ ERRATA. __.O.__ IN July No. of SHAKER, in article “That Dream,” occurred mistakes : The “ We ” who left Liverpool was intended to mean the ship’s crew, and not the writer's family, as he had no family at that time. “Mary Ann,” referred to in parenthesis, was not then his wife, but became so some months after- ward. The responsibility of mistakes is assumed by us; copying for the press, and intending only to make matters clearer, we made matters worse for some, and enacted some paulo post future incidents, for which we claim no credit as a, prophet. ED. ..___—_.._.‘m_ GOSPEL ARMOR. 1.0? DANIEL oRcU'r'r. ACCORDING to ancient history, spears and lances were used as weapons of war, and men wore armor to protect their bodies from them. It was often formed of brass plates laid over each other like the scales of a fish, and jointed together, so as to allow a free motion of the body. We are informed that Goliath’s armor weighed nearly two hundred pounds! The Gospel armor, provided by Christ, the good Commander, for volunteers in the spiritual warfare, is a sure defense against the wiles of Satan, the great adversary of souls. “ Take unto you the whole armor of God,” says Paul to the soldier of the cross. “Stand, there- fore,”—resist every attack; “having your loins girt about with truth.” An iron belt bound the ancient armor to keep it in place ; so truth, encircling the soul, keeps it always guarded, ready for action. “And having on the breastplate of righteousness,” —integrity, holiness, purity of life. The breastplate de- fended the vital parts, and if one of mail was necessary to protect the heart from the wea- pons of the enemy, no less so is the breast- plate of integrity necessary to preserve the soul from the assaults of Satan. It was Job’s incorruptible integrity that gave Satan no ad- vantage over him. “Above all, taking the shield of faith, wherewith ye will be able to quench all the ﬁery darts of the Wicked.” Fiery darts! such as sudden temptations, wicked impressions, the ﬂaming of sinful passions, etc. “And take the helmet of sal- vation, and the sword of the Spirit, which is the word of God.” No soldier was fully armed and equipped without a sword. It was short, sharp and two-edged. The sword of the Spirit is a death-dealing weapon of the truest, to remove error, destroy sin and .foil tempta- tion. If Eve, in the garden, had used her sword, “the word of God,” Satan would not have overpowered her. It was this weapon with which Christ foiled him in the wilder- ness so that he ﬂed. Stand fast by the “ szoord.” VVield it daily. “ Praying always with all prayer.” No matter how complete is our armor, or how skillful and courageous we may be, without watclgfulaess and prayer we shall be beaten. God alone giveth the victory; and when the Christian soldier goes forth fully prepared to war the good warfare and to “fight the good fight,” he is sure to overcome in every encounter; and “he that overcometh shall inherit all things.” Enﬁcld, Ct. FREEDOM OF CONSCIENCE. joj- EMILIO CASTELAR. YESTERDAY the walls of the Lower House of the Spanish Cortes listened to the time honored pleas in favor of religious intolerance, marshaled by Senor Moyano, the Moderado orator. He urged that Spain's greatness was achieved under the strict rule of the Papacy, that the will of the Pontitf ought to be law to her still. To-day a fresher air swept through the thronged House. The lady of fashion, the statesmen of every shade of political feeling, the whole diplomatic bodies, the passing stranger, listened for two hours and a half enthralled by the eloquence, and hanging upon every word, of the great orator. Emilio Castelar. He said, speaking from his own place: “From the day when the elements of human matter rose up from the confusion of the chaos, uprose with them spirit and heart and conscience; that spirit you cannot curb, that conscience you cannot bind by any human law of coercion. Try it, it has been tried; it has ever failed; it ever will fail. And why? Because it is against the will of the great Creator of the Universe. The State has ever—in the pages of the Divine or human his- tory go and seek it—sought to bind down the conscience of men; Pharaqh, who represented the State, sought to force his own form of worship upon Moses and the Jews ; Pilate, the State repre- sentative, through seeking to do this, wetted his hands in the blood of the Spotless One: Nero, the Cossack of the Don, King Henry VIII. and his harlot Parliament, Charles IV.—all these, powers of the State, committed a like fatal error; and how do their names sound to our ears? No, bro- ther Deputies, you cannot do it. Sirs, I charge no one with desiring to bring back the cursed age of torments, the horrors of the Inquisition, the street and altar smeared with innocent blood, nay, but, sirs, I charge you with trying to coerce men to be hypocrites and liars from fear—fear lest their children should be illegitimate, fear lest their rights of citizenship be taken from them, fear lest when dead, their bones should rot on some dung- hill, or in the Campo. You say, ‘the State under- takes to support the Roman Catholic religion and its ministers.’ Well, I give that creed its due honor; I own its beauty, and its force, and its antiquity. And you say, ‘ This is the true religion.’ Sirs, are you so gross as to say, ‘This is the true,’ because it is imposed by human law and force of arms? Nay, sirs, you will surely say, ‘ This is true because, and only because it recommends itself to your heart and conscience as the true one ;’ and if so, why do you want a human law to force you to follow that which your conscience tells you is true? Are you afraid of a rival? Sirs, you do an honor to Protestantism if you think it so true as to be able, in a fair race, to outrun Roman Cathol- icism. But if it be not true, this religion of the State——if it be not true, brother Deputies, what then? Manna est veritas et praevalebit. If the Roman Catholic creed be true, it will prevail by force of truth; if Protestantism be true, it will prevail, and you cannot crush it. If this liberty of conscience be of God, you cannot, if of man you need not, crush it. Protestantism and Cathol- icism have both tried to coerce. Look at their failure in the fall of Felipe I[., in the history of England under the Tudors and James II. * * * Sirs, I have appealed to history; I have appealed to your conscience; now I make my appeal to your patriotism. Do you believe because you are tri- umphant in the North over the bodies, that you have won ascendancy over the souls also, of the Basque peasantry? Religious exaggerations have Wrought more ill than democratic exaggerations; but in three months, sirs, our advanced Republic put an end to the riots in Carthagena, Seville, Cadiz; but, sirs, four years and 300.000 men have been necessary to put down a religious war! The women of Jerusalem went to the sepulchre, as at this season, and found it empty, and said the body of their Master was stolen; but it was no human voice that answered, ‘ He is not here: He is risen.’ Blind women of Jerusalem. Sirs, foolish women. But more foolish, more blind still are those retro- grade and reactionary parties: they are seeking for Christ where He is not, they are seeking Him in His sepulchre of stone— in the feudal castle of Middle Age story, in ﬂame and torment, on the ﬂoor of the Inquisition, in history—~and lo! He has risen. Yes, sirs, Deputies, He has risen: He is not there. He has risen in Reason; He has risen in Liberty, in Equality, in Fraternity, in the punishment of John Brown, in the martyrdom of Lincoln.‘ Lol the chain they break, and they ﬁnd and fulﬂll truth and eternal justice. Brother Deputies, go to your libraries, to your publishers, and search those books which breathe this spirit of perfect freedom of thought and conscience; persuade, and seek not to coerce; conciliate, and - leave oil’ to persecute; break the chains and fet- ters that man, and not God, has forged and is forging. I have spoken.” The whole speech was delivered without hesitation; bursts of suppressed applause followed at the conclusion of each sep- arate division of the subject, and the House was enthralled. Castelar sat down fairly exhausted with his tremendous effort. New York Times. . MATERIALIZATION AMONG THE IN- ‘ DIANS. __ 0 _. DEAR EDITOR or THE SHAKER: The most remarkable case of materialization among the Indians that came to my notice during my twelve years of residence among them was during the summer of 1836, of which I noted down the particulars at the time, and of which the following is the history: KE-CHE BE-ZHE-KEE, or BIG BUFFALO, as he was called by the Americans, was at that time chief of that

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