Clearfield Republican. [volume] (Clearfield, Pa.) 1851-1937, 1875-06-30

the place. In fact, the Shakers have
q testimony against the idolixing Of
animals which is so frequent among
the people of the world. Neither do
they keep hogs. That practice, as
Elder Frederick informed us, was finally
abandoned by the society about nine or
ten years ago, the flesh Of swine being
esteemed by them unwholsome and
unclean, and the raising ofthe same was
renounced for thatreason.
Our meals were served in q separate
room of the community building, TO
which we were summoned by q bell in
our apartment rung from the great
house. Everything was purc, whole
some, good, abundant. We had meat,
eggs, two or three sorts Of vegetables,
white bread, ordinary corn bread, and
a most excellent and agreeable kind of
coarse bread made Of wheaton -four
entirely unbolted. Tea and coffee were
offered us pitcher of cream stood on
the table, and the butter was cxquis-
ite. Though we found no one in the
room on entering, one of the sisters
came in before the meal was finished
to learn If anything more was wanted.
We asked Elder Frederick If the mem
bers had meat, tea, and coffee, and he
said that all had them who desired,
but that for his part, except eggs, he
had taken no animal food, not even
butter, for many years, and that most
of the members practised the same alb
stention, though it was entirely a mat
ter Of choice with them ALL Butter,
he said, they used but little, even in
cooking, thinking cream u great deal
better We asked if any Of them used
tobacco He said that formerly it had
been used, but that now it was aban.
doned by all, except possibly some
very old members Of the society in
other places. At Lebanon nobody
uses it in any form. We did not OBJ
serve in the society, however, any indi.
cation of bad health or unhappiness--
On the contrary, more healthy, ac-
tive, robust, and contented set of pco-
pie can hardly be mot with anywhere.
Of course we heard no bosterous con-
versation or loud laughter, since re-
ligious quiet is the habit Of the place
but every one was cheerful, ready TO
answer any questions or converse upon
matters either of faith, discipline, or
industry. Respecting the affairs of
the world, they manifested no particu-
lar curiosity. We did not discover
that they took the newspapers, and
yet many Of their inquiries Indicated
reasonable degree of familiarity with
the events and the matters of the day.
The Shakers are, first of all, a re-
ligious people. Their sincerity is per-
feet and their faith complete. 1t does
not, however, rest upon authority, and
we heard no suggestion that any prin-
ciple ought to be received because II
has been taught either by the Bible or
by any rcvealer or prophet ancient or
modern. The Saviour they hold to be
man influenced to an extraordinary
degree by what they call the Christ
spirit. In their idea Of this spirit we
found nothing personal but whoever
comes under its influence is raised by
it into region of high spiritual illu-
mination similar to that in which, ac-
cording IN their views. Jesns- ut Naza-
rcth dwelt. The doctrine Of a Trinity
in the Godhead they expressly reject
but they hold to the idea Of a dual
principle in the divine being. There
is, they say, not only Heavenly Fa-
ther, but Heavenly mother also and
this is one Of their chief tcnets, If in
deed it is not the most important of
them all. "But," we asked, 'are there
two persons in the creator Of oil things?
Are the Heavenly Father and the
Heavenly Mother distinct from each
other, or one2" "That," we were told,
lis question on which We express no
opinion. What we are absolutely con-
vinccd Of is that these two principles
constitute the divinity, however they
may beimpersonated, an answer which
recalls to the student of philosophy the
doctrine OF the Divine Love and Wis
dom laid down with such wonderful
profundity by Emanuel Swedenborg.
The Shakers are great believers in
spiritual manifestations, so called
They say that they have had such
things among them from the beginning,
and their theory Of inspiration seems
TO consist very much in influences OF
that sort from the world beyond the
grave. The ordinary name of the so
ciety, Shakes-their real name is that
of United Believers--is derived from
the tremblings and convulsivc shakings
produced by such spiritual interven-
ton in the early days of the order
Such knowledge of spirits they claim
to have now, although they make no
public use of it, and do not appear in
any distinct way TO cultivate that kind
of intercourse with the other world.
Coming from theology to practical
religion, the two essential doctrines of
Shakcrism are cellbacy and the com
munity of goods, Celibacy they insist
upon as the only condition OF high
spiritual state. Jesus of Nazareth was
celibate, and in their belief no human
being can attain great religious clcva-
ton who does not observe this rule
1t is, however, only part of their sys-
tenn of asceticism. Their theory seems
to comprehend every form of selfdcDial
which can be practised without abso-
lutte injury to health or the destruction
Of life. Soli-denial in eating and drink.
ing, living upon coarse kinds of food,
the repression Of every violent ten
dency, abnegation of ali earthly ambi-
tons, the utter rcnunciation Of the
world and its vanitics, of oil outward
show and self.assertion, all belong to-
gether in this part of their scheme. =
Their extreme simplicity and plain.
ness in dress, habitations, life, and con-
vcrsation, with devton TO industry,
thrift, and careful economy are out
ward manifestations Of the same prin-
ciple. Community of goods the Shak-
ers hold to as the only sure founda-
tion for the outward equality of spiri.
tual men, and the indispensable bul-
wark of sclfdenial, humility, and
heavenly frame Of mind.
The organization of the United Be
levers is exceedingly simple. There
are the members, forming the body of
the church; the elders charged with
the supervision of the family or com
munity and with care-taking, temporal
N nd o,,,r,t,,oI a..l .l.... .Io.o 4. al.