Category Archives: Shakers

Shaker Herbs Part Four- Culinary Herbs

Posted on by

The Shakers served plain food but it was nourishing and, from the recipes I’ve tried, flavorful. There was some overlap of course. Basil, for example, was used as a tea and an aromatic to prevent excessive vomiting. Rosemary was also used as a tea and its oil was made into a liniment.

Some of the other herbs are not so unsurprising. One of my favorites is for a Dandelion salad. (Seriously!) The mixture includes dandelion leaves, simmered until tender and drained, then put into a saucepan with egg yolks, cream, butter and other herbs such as mint, lemon thyme and so on. The mixture is put on slices of stale bread and fried and then seasoned with oil and vinegar and parsley.

Fish was poached with chamomile leaves or covered with chamomile sauce. (Make a roux with butter and flour (2 Tablespoons each), add a Cup of chicken stock, parsley, the chamomile leaves and add salt and pepper to taste,) Marjoram, basil, parsley and basil went into meatloaf, tarragon, summer savory, marjoram, chervil and thyme into chicken fricasee.

Hancock Village served an herb soup made up of chopped sorrel, chopped shallots, chervil, mint and parsley boiled in milk. Butter and salt and pepper are added to taste and the whole mixture poured over squares of toasted bread.

I want to add a note about the Shaker’s recipe for bread which I found in a James Beard bread book. It is so delicious I could eat an entire loaf. But I digress.

Another soup is apple soup, so tasty on a cool fall day. A quartered apple, cored but unpeeled, a quartered onion and a herb mix of marjoram, basil, summer savory and more combined with cinnamon is cooked in the top of a double boiler. The apple is removed when soft and the soup is strained. Cider and cream is added when ready to serve.

Some of these herbs and herb mixes can be purchased in the gift shops of the various museum communities and at Sabbathday Lake. Hancock Village had a mix that includes basil, parsley, marjoram, oregano, tarragon, thyme and more. It has been several years since I purchased my supply so I am not sure it is still available.

Shakers and Herbs – Part 3 – Marketing and Sales

Posted on by

 

 

Although Waterlviet (just outside of Albany) was the Shakers’ first home, the herb business there began after the business in New Lebanon, New York – now known as Mount Lebanon.  The community began with a few farms and later expanded to become the largest, most prosperous and most influential. It was considered the most ordered and became the Central Ministry.

Until 1821 only wild herbs were gathered but they were gathered in such enormous quantities that many disappeared and quite a few are on the endangered list. In January of that year they began selling herbs to the World, i.e. to people outside the community. After that they began planting physic gardens.

Waterlviet began selling in 1827 and by 1830 had produced a printed catalog.

The Mount Lebanon catalog soon followed, along with Sabbathday Lake (established in 1794 and the last of the Eastern communities to be established), and the New Hampshire,  the Connecticut and finally the Western communities in Ohio and Kentucky. By 1840 the catalogs were four pages long.

But how did they market? We know they did so (and very successfully too). The market they were entering was sated with exotic elixers and medicines and wild promises to cure every malady.

First, their herbs were marketed as pure and, as their reputation for purity of medicinal herbs grew, the business expanded. (Competitors began advertising their herbs as ‘Shaker’ seeds and herbs.

The catalogs, as mentioned above, became larger and with more material and information in each new edition. Like marketers today, they began offering discounts. An account book from the late 1830s offers a discount of 25% for 25 dollars purchased.

They direct marketed to physicians and included samples.

Their ‘territory’, if you will, was world-wide. They imported coriander to sell and by the mid-1800’s were shipping to London, England and San Francisco. They had a busy river trade up and down the major rivers, the Red River, the Ohio River and the Mississippi peddling brooms, straw hats, socks and jeans as well as seeds and herbs.

After the Civil War, and especially toward the early 1900s, the Shaker membership declined. The herb business also began slipping and many of the business were closed. The Sabbathday Lake herb industry was closed in 1911. Some of the others hung on a little longer. The Sabbathday Lake community is unique in that the herb industry was reestablished in 1960 and I was able to purchase a packet of lavender, packed in Sabbathday Lake, in a gift shop attached to the ruins of the community in Albany.

And most people know the Shakers only for their furniture!

Goodreads Giveaway

Posted on by

 

I am excited to announce I am giving away 10 copies of Cradle to Grave. Of all the books I’ve written, this is my favorite. I began working on it just when my first grandson was born and my research into the poor laws and the plight of orphans made me acutely conscious of the vulnerability of children. Go on Goodreads to try for a copy.

The Shakers and Herbs – Part 2 – Medicinal Weeds

Posted on by

Many of the plants we despise as weeds actually have qualities that render them useful as medicines, dye plants or more. Take the humble dandelion, for example. First of all, it is not native to North America but was brought over by the first colonists. The leaves are edible and I’m sure most people have heard of dandelion wine. Using it as a dye produces a reddish color. I’ve also read, although never tried it, that if a woman who believes she might be pregnant urinates on the leaves and they change color, she will know she is expecting.

Medicinally, the dandelion is recommended for diseases of the liver, constipation and uterine obstructions. It should be collected when the plant is young. A freshly dried root can be used as a tonic for stomach troubles.

Broadleaf dock root, a common visitor in my yard, can be used as a purge and a tonic. The Shakers shipped great quantities of this root. In 1889, some forty four thousand pounds was shipped to one firm in Lowell Mass from Enfield, New Hampshire. Since at that time the root was selling for about 50 cents a pound, the community must have made quite a bit.

Skunk cabbage was another plant used successively as a treatment. A stimulant, the root was used for nervous irritability (not sure what this means) and whooping cough, asthma, chronic rheumatism and spasms.

Burdock leaves were used as a cooling poultice.

I’m sure you get the idea. Some of the other weeds they harvested and sold are: Butternut bark (the hulls of the nuts make a yellowish gray dye), elder flowers (tasty as well as medicinal), Yarrow, hoarhown, bugle, crosswort (or boneset) and many more.

They also made combinations as lozenges and syrups. Their cough medicine included wild cherry bark, seneca snakeroot with rhubarb and a tiny amount of morphine. (The Shakers also grew the opium poppy and sold the raw opium at tremendous prices.) Another popular offering was Tamar laxative. Among other ingredients it included Tamarind, prunes, fruit of cassia and sugar. The resulting paste was dried and cut into lozenges.

Interestingly, they also sold concentrated sarsaparilla syrup. Sarsaparilla is also known as wild licorice.

Although the Shakers were a religious community, they were also canny – but honest – businessmen and women. Next up, the marketing and selling of the herbs.

Housekeeping – 1790s Laundry

Posted on by

 

Housekeeping  – 1790s – Laundry

Another really labor intensive and, to my mind, awful job was laundry. Water was heated in one of those large heavy kettles and the wet laundry was stirred in it. Water had to be carried from the well and if no well had been dug, from the nearest spring. Clothing was scrubbed clean on a washboard.

washboard

This is an antique. I am probably the third or fourth generation to own it. This is a small washboard, probably used for lingerie. The washboards used for heavier clothing would have been much larger.

Of course the laundry detergents we use now did not exist. Usually soap was made from wood ashes and fat. The wood ashes were soaked in a barrel. Why, you may ask. Because wood ashes contain lye. Mixed with fat, lye makes a hard and very harsh soap. Getting one’s mouth washed out with soap must have been incredibly unpleasant!

On the frontier, this lye soap was also used to wash bodies. Lydia, since Rees travels regularly to cities like Salem and Philadelphia, and also because Maine was not the frontier in the 1790’s, would have access to other soaps. Castile soap was made with olive oil and was first created in Spain -thus the name. One of the first manufactured soaps for skin was Pears soap and it was made with glycerine. (Ivory, the so pure it floats soap, was not produced until the 1840s. But I digress.)

Since clotheslines had not been invented yet,  laundry was usually draped over bushes or shrubs to dry –  that must have been fun in the winter. The Shakers invented a variety of methods to dry clothing indoors. If you visit Hancock Village you can see one method with a kind of folding screen like contraption. We can also thank them for inventing clothespins – the kind whittled from one piece of wood with two prongs.

Wealthier women hired a laundress who washed the linen – and later the cotton – sheets and clothing. (For those literary people, Beatrix Potter’s Mrs. Tiggy-Winkle was a laundress as was Emmett Otter’s mother). Until calico came in vogue, (since it was cotton it could be washed) only the body linens were laundered. The silks and velvets were not. (Can I say yuck?) After a few wearings they were passed down to a favored servant. Contemporary accounts describe how these pieces of clothing, gowns mostly, were cut up and the still wearable pieces added to other dresses or made over into other clothing.

Monday was wash day, Tuesday was ironing day. (Wednesday was sewing or mending day for those interested.) Flatirons were heated by the fire and when it reached the proper temperature was used. When it cooled it was put back into the fire and another iron was taken from the hearth. The Shakers also invented a chemical to put into the clothing before ironing to reduce the wrinkling: this was many decades before it was used in the World.

When I think of how much laundry my small family generates and imagine trying to keep up with a large family I shudder. And on laundry day, cooking meals still had to be done. Any free time was spent on spinning or, if a loom was owned, on weaving. Since looms were very expensive not every household had the money to purchase one – that is why itinerant weavers like Rees had jobs. Looms of course were passed down – and that is the genesis of the word heirloom.

Many women – I read one statistic that put the number as high as 50% – could not read or write. Girls did not always go to school. They were too busy working in the home.

I think it bears repeating also that women worked usually with a heavy infant in their arms or a toddler at their heels and were probably pregnant besides.

Goodreads Giveaway

Posted on by

I have begun a giveaway of ten copies of A Simple Murder, the first in the Will Rees history.

A traveling weaver, Rees goes home after some time spent on the road. He find his son. David, has run away. Rees tracks him to a nearby Shaker community but he has no sooner arrived than the body of one of the Sisters is discovered. Rees is accused but quickly finds the friendly farmer in whose barn he had spent the night.

From being the suspect, Rees goes to being the detective. What he finds in the Shaker community will change his life forever.

Next month we will move on to Death of a Dyer.

Malice, resentment -and witchcraft

Posted on by

No doubt there were many causes of the hysteria. The summer was cool and wet, prime growing conditions for a fungus called ergot on the rye.  It releases a toxin similar to LSD. So it is possible that people were suffering hallucinations and genuinely thought they saw the devil and women flying around. If so, the climate that summer had a tremendous effect on history.

Another contributing factor: Tituba, a slave owned by Samuel Parrish.  Variously described as an Indian or a black slave, she told Samuel Parrish’s daughter and a group of girls stories which  drove much of the content of the visions. Her testimony and was a direct cause of the eventual hangings of women described as her confederates.  (Ironically, Tituba was set free.) A shadowy character, she has been also described as practicing voodoo. Her testimony. at least to me, reads more like the Christian belief in demons and the devil.

Then there are the girls themselves. To modern eyes, the easy belief in the veracity of a group of girls is incredible. Samuel Parrish believed in the truth of the accusations until the end of his life. I suspect there is another explanation. Women, and young girls especially, at this time were supposed to be quiet, meek and submissive. The claims  made by these girls and the charges against others in the village put them on center stage. I do not wonder that they kept ratcheting up their stories; anything to keep that attention.

The hysteria ended in 1693. After 1700 reparations began to be paid to the surviving victims and families of the executed. But belief in witches and the trials did not end.  In the new United States a trial and a judicial solution to perceived witch craft became unlikely (and I imagine that the uncritical acceptance of spectral evidence by Samuel Parris in Salem had a lot to do with increasing skepticism) but accusation and hanging by  mobs could still happen.

In Europe women were still attacked and in some cases executed for witchcraft: in Denmark – (1800), in Poland( 1836) and even in Britain (1863). Violence continued in France through the 1830’s. Accusations continued in  the United States as well.  In the 1830s a prosecution was begun against a man (yes) in Tennessee.

Even as recently as 1997 two Russian farmers killed a woman and injured members of her family for the use of folk magic against them.

There were two incidents of note in New York State. In 1783, Ann Lee, the spiritual heart of the new faith now commonly known as the Shakers, was arrested and charged for blasphemy One hundred years earlier she might have been hanged as a witch or devil worshipper. But she was released. Persecution of the Shakers continued however. And Lydia, my primary female character who is a former Shaker, would have been a target.

The final trial for witchcraft took place in 1816 in Nyack. Jane Kannif, the widow of a Scotch physician, lived in a small house on Germonds Road in West Nyack. An herbalist and widow of an apothecary, she treated neighbors that came to her with herbs and methods she learned from her late husband. But she was eccentric. According to the people at that time she dressed oddly, was unsociable and wandered around talking to herself. She was regarded as insane or worse yet a witch. It was decided to take her to Auert Polhemus’s grist mill and using his great flour scales weigh her against the old Holland Dutch family Bible, iron bound, with wooden covers and iron chain to carry it by. If outweighed by the Bible, she must be a witch and must suffer accordingly. She was taken to the mill, put on the scales, and weighed. Since she weighed more than the Bible, the committee released her.

So what happened in Salem? It seems as though the town lost its collective mind.

Despite the attention paid to the accusations and the trials and hangings, for me the real focus lies with the rest of the village, those who saw family and friends turn on them. Think what it must have been like living there at this time. Salem was a small community. Those accused were friends, family and neighbors of their accusers. How could you forgive the ones who hanged one of your family members as a witch and terrorized the others? Especially since the accounts make is clear that  some of the charges sprang from the worst of human nature: greed, revenge and malice. What kind of amends would be enough?  Would financial reparations ease the grief? I know this is something I could never forgive. And I would guess that, despite the end of the witch hunts, this village remained troubled for years. In fact, many of those whose family members had been accused or hanged moved away to a new village called Salem’s End. After those experiences, how could anyone ever trust again?

Although PTSD is not a term they used, I am certain those who survived their experiences in Danvers suffered from it the rest of their lives. People on both sides: the accused and the accusers, changed their names. One of the hanging judges was a Hathorne; Nathaniel Hawthorne added the w. And the Nurse family, right in the thick of the storm, moved away and became Nourses.
That brings me full circle, back to The Devil’s Cold Dish. Rees has a history with several people in his hometown and Lydia, a former Shaker, would surely be suspect. What if -?

Hired men: the Shaker challenge

Posted on by

Farming is hard work even now with all the modern equipment we use. (Both good and bad don’t you think, but clearly a topic for another time.)   In the 1790s farming was even harder. It remains and was certainly even more so then a very people intensive profession. Lots of help was required, and that is true even now. So hired help was a common feature of early America. Sons and daughters hired themselves out to the neighbors until they had homes and farms of their own. Younger sons, who often never obtained a farm of their own – the older sons inherited – frequently hired on to other farms.  Unattached males traveled from farm to farm exactly as migrant labor does now. This is a long standing practice, continuing right up to modern times. Think of Lennie and George in Steinbeck’s “Of Mice and Men” and the current use of migrant labor. Farms really couldn’t function without this kind of a labor pool.

As usual, I digress.

So Rees and Lydia would have employed help, both inside the farmhouse and outside in the fields. think of Abigail and the boys David took on to help him brng in the harvest.

Even the Shakers employed hired help, primarily men. During the nineteenth century the number of hired men increased as the flow of male converts decreased. (The Shakers always attracted more women than men for a variety of reasons.) The use of hired men within the Shaker community created a number of consequences. Since the men were ‘too much of the World’, they slept in a separate building and were required to eat alone. I would guess that there were still unexpected and forbidden attractions between Sisters and the men. Human biology is very hard to resist and one of the primary sources I read discussed the problems of keeping the boys and girls adopted into the community separate. The attraction the adolescents felt to one another and their efforts to attract attention was a great trial to the Shaker caretakers.

But some of the problems were cultural, if you will. After the Believers had become teetotalers, the Families in Canterbury (New Hampshire), were much exercised over whether to brew beer for the hired men. The community worried that by brewing beer they were risking not only their ideals but also the consequence of drunken men living in the heart of the village. (Described in “The Shakers, Neither Plain nor Simple”. Even though Sisters took on ‘male’ tasks, men were still required.

Shakers and Alcohol

Posted on by

With a group, particularly a religious group, that has had such a long history, I think there is a tendency to see them as they are and extrapolate backwards. Attitudes toward drinking alcohol have changed so dramatically in the intervening few centuries that that approach is impossible.

Rees’s period, the Federalist period in American History, was a hard drinking age. Ale was used almost like water and was consumed by women and children as well as by men. Cider, which was usually hard cider (it could hardly be anything else without refrigeration) was a common breakfast drink. Many of our founding fathers took a glass of cider first thing in the morning in the same manner we drink our orange juice. Rum was used as part of sailors’ wages. (Rum is made from molasses, a byproduct in the refining of sugar. The more molasses in the sugar, the browner. Sugar has a dark history. Planting and harvesting the cane required more slaves. Cane exhausts the soil so more land was needed. And of course we are all familiar with the health risks of sugar. But I digress.) In any event, rum was the drink of the Colonies. After the Whiskey Rebellion of 1793, whiskey became more popular, more American if you will, just like coffee did in comparison to tea.

The Shakers brewed cider and like the society around them drank ‘spirits’. It was the custom for every Brother and Sister who wished to take a glass in the morning before breakfast and then through out the day. For dinner the Brothers were permitted two gills and the Sisters two thirds of a gill. (Does anyone but me wonder about the livers of all those drinkers?)

But with the Millennial Laws, especially from 1845 (and the rise of the temperance movement) the drinking of spirits (along with coffee and tea – that would have killed me) was forbidden. No cider was made and no liquor was brewed. One of the primary sources I read discussed the struggle among the Family about brewing beer for the hired men.  (More about hired men in another post.)

Eventually spirits had to be offered medicinally from the Doctor and then were banned all together. Like other cultural changes, however, this prohibition changed again and later on the Shakers both made and consumed wine with meals.

So the Shakers, like the World around them, changed as prevailing attitudes changed.