344:
363:
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295:, utility and honesty. The spiritual manifestations were particularly embraced by the younger members of the sect. Over time, though, the older members were increasingly disenchanted. In 1845 the sect revised their guiding edicts, the Millennial Laws, making them stricter. The laws dictated household and life practices, such as limiting mirror size and defining the allowed color of bed linens. After the revision of laws, some "believers" left the Shakers.
20:
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condemned, as the effect of unlawful communings with the powers of darkness, are now being received with joy and gladness by thousands of person, as proof of a telegraphic communication established between the two worlds; and no more to be disputed or doubted than is the existence of that marvelous submarine telegraphic cable that connects the
Eastern and Western continents.
315:
Shaker founders and early leaders had often preached about heavenly treasures greatly to be desired. Never before, however, had
Shakers dared to picture these heavenly treasures. Never before had Believers seen with their eyes the close formal resemblance between the things of eternity and the things
284:
In 1842, due to these unprecedented spiritual messages being received, the
Ministry decided to bar the public from Shaker worship. The same year, Shakers set aside sacred places in each community, with names like Holy Mount and Mount Sinai, for "mountain meetings" or "mountain feasts" held spring and
276:
Children told of visits to cities in the spirit realm and brought messages from Mother Ann to the community. Members had visions, spoke in tongues, and experienced trance states. In 1841, a spiritual message was perceived to inaugurate the "sweeping gift," or spiritual cleansing of the village. Other
229:
The Shaker movement was at its height between 1820 and 1860. It was at this time that the sect had its most members, and the period was considered its "golden age". It had expanded from New
England to the Midwestern states of Indiana, Kentucky and Ohio. It was during this period that it became known
267:
The wonderful and almost incredible openings of light and truth pertaining to this and the external spiritual world, and which address themselves almost exclusively to the external man, by sensuous facts and physical demonstrations, and which, in former times and other ages, were suppressed and
377:
They were made with "painstaking precision" using watercolors or transparent inks. They generally included many small emblems, considered "wildly extravagant by Shaker standards," such as treasure chests, heavenly mansions, golden chariots, flowers and fruits. and included written messages of
272:
According to Shaker tradition, heavenly spirits came to earth, bringing visions, often giving them to young Shaker women, who danced, whirled, spoke in tongues, and interpreted these visions through their drawings and dancing. The immense spirituality expressed through visions and spiritual
280:
In the effort to "purify" society, some believers were expelled by visionists. At Canaan, New York, a sister recalled that they "scorched" some sluggards into leaving. In other locations, members who appeared blameless were forced to leave without any revealed infraction.
263:. Ann Lee's followers testified that she had many "spiritual gifts," including visions, prophecy, healing hands, and "the power of God" in her touch. The Shakers appreciated the revival tradition and brought those practices into Shaker worship.
362:
234:
design and craftsmanship. In the late 1830s a spiritual revivalism, the Era of
Manifestations was born. It was also known as the "period of Mother's work", for the spiritual revelations that were passed from the late
316:
of time. The subject matter and form of the instruments' images had been prohibited for many years as a threat to the purity of the sect. But a celestial content tempered and made useful this potentially radical art.
214:
331:
343:
251:, in 1837 and soon spread throughout Shaker society. For instance, The Era of Manifestations, also called "Mother Ann's Work", was a part of Shaker life in
206:
came under a spiritual revival marked by visions and ecstatic experiences among the followers. They expressed their visions in song, dance and drawings.
401:. The Era of Manifestations ended when Shaker community members became embarrassed by the "emotional excesses and mystical expressions of this period."
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friendship or reverence, with calligraphic intricacies, resembling fine lacework. Generally, works would not be signed by the artist.
277:
messages led the Shaker
Ministry to outlaw the use of pork, tea, and coffee, causing dissension rather than the union Shakers valued.
750:
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Initially, the period had an effect of strengthening spiritual fervor and helped them to maintain their Shaker principles of
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Shakers
Compendium of the Origin, History, Principles, Rules and Regulations, Government, and Doctorines.
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252:
61:
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The tree of life has become an icon to represent
Shakers. Some of these "drawings" are now part of the
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311:. These were called "gift drawings" and depicted visions received by the Shakers during this time.
71:
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Testimonies of the Life, Character, Revelations and
Doctrines of Our Ever Blessed Mother Ann Lee
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Wergland, Glendyne R. “Validation in the Shaker Era of
Manifestations: A Process Analysis.”
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inspiration, with periodic revivals of enthusiastic worship, revitalized their meetings.
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Gift Drawing: A Reward of True Faithfulness from Mother Lucy to Eleanor Potter
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fall. Other revelations resulted in publishing visionary Philemon Stewart's
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Spiritual Spectacles: Vision and Image in Mid-Nineteenth-Century Shakerism.
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Spiritual Spectacles: Vision and Image in Mid-Nineteenth-Century Shakerism
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Spiritual Spectacles: Vision and Image in Mid-Nineteenth-Century Shakerism
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Spiritual Spectacles: Vision and Image in Mid-Nineteenth-Century Shakerism
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Online version per Pass the WORD Services. 1859. Retrieved March 23, 2014.
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23:
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Testimonies Concerning the Character and Ministry of Mother Ann Lee
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Several pieces of art were created as part of the manifestation in
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The Shaker Legacy: Perspectives on an Enduring Furniture Style
555:
The Shaker Legacy: Perspectives on an Enduring Furniture Style
530:(Amherst: University of Massachusetts Press, 2011), chapter 9.
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The Shaker Legacy: Perspectives on an Enduring Furniture Style
517:
Shaker Historic Trail. National Park Service. March 23, 2014.
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Sisters in the Faith: Shaker Women and Equality of the Sexes
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Religious and Social Ritual: Interdisciplinary Explorations
484:(Hancock, Mass.: J. Talcott and J. Deming Junrs., 1816).
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collection. Key artists from the Shaker community were
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A Cutwork Tree of Life in the manner of Hannah Cohoon.
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Aune, Michael Bjerknes; DeMarinis, Valerie M. (1996).
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AFANews. February 23, 2013. Retrieved March 23, 2014.
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Metropolitan Museum of Art. Retrieved March 23, 2014.
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Unknown artist, Shaker gift drawing, mid-19th century
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American Folk Art Museum. Retrieved March 22, 2014.
696:. Princeton Architectural Press; 19 April 2007.
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712:
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370:A present from Mother Lucy to Eliza Ann Taylor,
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480:(Albany: Packard and Van Benthuysen, 1827); ,
218:Watervliet Shaker village, Albany, New York,
202:was a period from 1837 to the mid-1850s when
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8:
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745:. Indiana University Press; 22 March 1993.
722:. Indiana University Press; 22 March 1993.
640:. Indiana University Press; 22 March 1993.
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668:. Whitney Museum of American Art; 1986.
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287:A Holy, Sacred and Divine Roll and Book.
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16:Religious event (1837 to the mid-1850s)
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225:, Courtesy of Shaker Heritage Society
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247:The Era of Manifestations began at
762:David A. Schorsch and Ruth Wolfe.
393:and Joseph Wicker; others include
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444:Shaker Communities, Shaker Lives
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342:
330:
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786:. Volume 26.2 (2006): 121–40.
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99:Works based on "Simple Gifts"
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690:Stuart Bailey; Peter Bilak.
541:Shaker Experience in America
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476:Seth Youngs Wells, comp.,
383:American Folk Art Museum
599:. Taunton Press; 2000.
558:. Taunton Press; 2000.
422:. Taunton Press; 2000.
593:Christian Becksvoort.
552:Christian Becksvoort.
526:Glendyne R. Wergland,
459:, SUNY Press. p. 105.
416:Christian Becksvoort.
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309:Hancock, Massachusetts
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261:Hancock, Massachusetts
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305:New Lebanon, New York
243:Spiritual revelations
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200:Era of Manifestations
67:Era of Manifestations
62:Chronology of Shakers
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249:Watervliet, New York
26:dancing, engraving,
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805:Christian revivals
784:Communal Societies
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72:Shaker communities
34:
739:Sally M. Promey.
716:Sally M. Promey.
702:978-90-77620-07-6
674:978-0-393-30544-9
634:Sally M. Promey.
605:978-1-56158-357-7
564:978-1-56158-357-7
428:978-1-56158-357-7
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127:and James Wardley
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113:Notable people
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93:Simple Gifts
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607:. p. 41–42.
513:The Shakers
395:Sarah Bates
253:New Lebanon
223: 1870
147:Lucy Wright
135:William Lee
104:Anti-Shaker
31: 1840
794:Categories
753:. p. xxii.
405:References
293:simplicity
704:. p. 170.
676:. p. 210.
730:. p. 38.
648:. p. 40.
566:. p. 41.
442:Brewer,
430:. p. 40.
319:—
257:New York
210:Overview
120:Founders
800:Shakers
539:Stein,
204:Shakers
131:Ann Lee
38:Shakers
24:Shakers
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356:, 1854
307:, and
259:, and
53:Topics
747:ISBN
724:ISBN
698:ISBN
670:ISBN
642:ISBN
601:ISBN
560:ISBN
461:ISBN
424:ISBN
397:and
372:1851
230:for
198:The
125:Jane
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