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Weaving Words

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I suspect most people never think about the origins of some of the most common metaphors in our language. Take, ‘Strike while the iron is hot’, a concept that predates Shakespeare and comes from blacksmithing (as least according to one theory). Well, weaving and spinning have given common words and phrases to the English language too, and I’ll bet most people never think of their origins or really understand what they mean.

Take ‘tow’ for example, as in tow-headed. After the flax is treated into linen fiber (more about that later) and the long fibers are removed for spinning, the short fibers that are left are known as tow. They are not blond as people think but a light grayish brown. They have to be further processed to make them useable and they were made into sacks and cords and clothing for slaves and the poor.

Flaxen, obviously from the flax plant, refers to light blond hair. Flax is a flowering plant that has been cultivated since the time of the Egyptians and processed into linen. Since that is a multi-step process that involves soaking the flax in water and beating it with specialized equipment before the linen fibers are extracted, I wonder how anyone figured it out.

We are no longer so familiar with the words for the equipment required to process the flax into linen cloth. Loom, of course, and warp (the fibers that form the skeleton of any cloth), weft (usually the crosswise threads) and shuttle we still know. But the break, heckler and scutching knife?

First the flax plants were soaked for several weeks, sometimes in a stream, sometimes in special trough dug for this purpose. When the stalks rotted, they were put into a brake or break and crushed to remove the outside stalks. Although there are some smaller breaks made for women, this process was usually done by men, and skilled men at that, as it was a heavy job. By the late eighteenth century some mills to help with this step had begun to spring up. Once the bark was removed the scutching knife, a long wooden blade, was used to beat the fibers against a board. Then the linen fibers were put through hecklers or hacklers, boards with metal prongs that helped straighten the threads. This step had to be done several times with hecklers of increasing fineness. All of this processing was done largely by men. After that the long linen fibers were ready to be spun by the household’s women

The men who were skilled at ‘dressing’ the fibers considered this a profession and during the winter went from household to household processing the fibers. Most households did not have the equipment, in fact many did not own a loom although all had spinning wheels. And that is plural, some wheels spun wool, some spun linen, some required the woman to walk back and forth with the yarn in her hands. The spinner controlled the tension.

Linen is a fiber with no give, unlike wool which has a little stretch to it. Linsey-woolsey was a cloth made with a wool warp and linen weft and offered some of the advantages of both fibers. And how, asks the practical minded woman, were these clothes laundered?

Well, usually only the underwear was laundered. There was a great controvery over which fiber to use, wool or linen. Linen won and it is a fiber that can stand hot water and ironing and grows softer with both wear and washing. So the practical housewife laundered primarily the underwear, termed ‘body linen’ in those days.

The Simple Life?

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As I struggle to negotiate the programs for blogging and all the other digital equipment we deal with, I thought how appealing the ‘good old days’ were.

But were they?

The Shakers strove for a simple life but the culture then was essentially agrarian. The women cooked, sewed, canned and performed all those thrify housewifely virtues. Since talking was frowned upon they were essentially alone even in the midst of a crowd. And although they were equal in influence to the Brethern, everyone had to give up sex. I think most of us would agree that that is a tough sacrifice.

Outside the Shaker communities, women were not important at all. Documents of the period show that they were referred to almost exclusively by their married name, if that. Some are listed simply as wife. Talk about loss of identity. Women, as helpmeet to husbands, was a concept taken very seriously. Although most boys were taught to read and ‘figure’, many girls were not. It wasn’t seen as necessary and besides, they were all very busy. No wonder so many of them died young.

The women who had jobs outside the home were usually women who helped husbands, fathers or sons in a business. Sometimes they continued after they were widowed but not always. Many of the wills from that time put women firmly under the control and care of the eldest son.

Weaving was one of the very few non-gender professions. The male weavers, like my character Will Rees, took their looms from house to house. Those who traveled the roads were called factors (I wonder if there is a connection to the word factory? I’ll have to research it). Weaving was an honored middle class profession. William Findlay, one of the first legislators from the Pittsburg, Pa area and a moderate voice during the Whiskey Rebellion, was a weaver.

Shakers Take Two

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The three pillars of the Shaker belief were Church, Community and Celibacy.

Besides the Sunday services, the Shakers believed that work itself was sacred and a job well done was as much a
prayer to God as a Church service. One of their mottos was “Put your handsto Work,  and your hearts to God.”
Essentially agricultural, the Shakers ran large and productive farms. Most of
the work was split along traditional gender lines. Their standards of
cleanliness (not at all common in that time) meant their livestock was fat and
healthy, their milk pure and disease free. Although most people have heard of
the Shaker furniture, they also ran many businesses to support themselves. Many
villages had their own mills, tanneries, basket making and broom making shops.
They were famous for their medicinal herbs and seeds, which they sold via traveling
wagons. They were creative inventors as well and many of the villages had
machinery far in advance of the neighboring farms.  Their attempt to create perfection resulted in
the high quality of their products that we admire today.

The Sisters, besides cooking, caring for the children, doing laundry and housework, spun and
wove cloth that was famous for its high quality. They were equal to the men.
Every Family had two Elders and two Eldresses, two Deacons and two Deaconesses
to share the authority for the community. The Shakers believed that God was
both male and female and of equal importance.

Marriages were not allowed and married couples that joined a Family were expected to live as brother and sister.  Men and Women were segregated although Unions, where the Brethren and the Sisters could meet and talk on a regular basis, became a feature of the village life.

Ah, but how could there be children when Celibacy was strictly practiced? Answer:  The Shakers took in orphans and childrenwhose parents could not care for them, frequently finding foundlings upon theirdoorsteps. The children were trained in the skills they would need as adult: farmingand animal husbandry for the boys and cooking, preserving food, spinning and
weaving for the girls.

In an age where literacy was not the norm, especially
for girls, all the children were taught to read and write. The girls attended
school in the summer, the boys in the winter. When the children reached the age
of twenty one, they were free to choose between remaining or leaving. Many of
the children raised by the Shakers married.

Converts donated all their worldly
possessions to the Family. No one who needed help was turned away,
However,  including those who had nothing to give. The certainty of regular meals must have been a powerful draw for
people who were always on the edge of starvation. A term was coined to describe people who converted during the winter and then left the family during the summer: Winter Shakers.

Eventually, with the shift ofAmerica from a rural to an urban society the flood of new converts began to
diminish and by the 1930’s the number of members had declined so severely that several
villages were closed and much of the land sold off.

Shakers and the Simple Life

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The Shakers formed in the middle of the 1700’s and moved to the United States in 1774. So, at the time of  “The Simple Murder” in 1795 they were already established and rapidly growing. During the mid- nineteenth century the Shakers numbered between 4,000 and 5,000 members living in 19 communities that stretched from Maine to Kentucky. Several of these remain as museums. The converted community in Hancock, Mass has  interpretive guides after the Williamsburg model:  www.hancockshakervillage.org. Today, there are still three living Shakers residing in the Sabbathday Lake community near Auburn, Maine.

The more formal name for the Shakers, which they gave themselves, was United Society of Believers in Christ’s Second Appearing, or the Believers for short, but they were called The Shaking Quakers for the dancing, singing and twirling in their services. They also called their Church the Millennium Church since they expected their Church to last a thousand years.

            From the very beginning women played a significant role in the formation and shape of the sect. Ann Lee, who joined in 1758, claimed revelations regarding the fall of Adam and Eve, and preached celibacy. She became a highly influential and revered leader, called Mother Ann by her followers.  Many of her admonitions became part of the Shaker canon.

               “Good spirits will not live where there is dirt.”

            “Do your work as though you had a thousand years to live and as if you were to die tomorrow.”