﻿SHAKE 
  RELIGION 
  — 
  WATERMAN. 
  501 
  

  

  and 
  Publishing 
  Society, 
  1886, 
  especially 
  Chapters 
  22-27). 
  I 
  know 
  

   of 
  nothing 
  unusual 
  about 
  Slocum, 
  the 
  founder 
  of 
  the 
  religion, 
  ex- 
  

   cept 
  that 
  he 
  "died" 
  in 
  a 
  spell 
  of 
  illness, 
  and 
  "later 
  came 
  to 
  life," 
  when 
  

   they 
  were 
  making 
  preparations 
  for 
  the 
  funeral. 
  This 
  happened 
  

   at 
  a 
  moment 
  of 
  crisis 
  both 
  in 
  his 
  own 
  inner 
  experience 
  and 
  in 
  the 
  

   history 
  of 
  his 
  people. 
  The 
  combination 
  of 
  circumstances 
  put 
  the 
  

   blend 
  over, 
  converts 
  were 
  made, 
  the 
  disciples 
  increased 
  and 
  multi- 
  

   plied, 
  the 
  system 
  expanded, 
  and 
  the 
  institution 
  is 
  thriving 
  and 
  

   spreading 
  to 
  this 
  day. 
  The 
  last 
  piece 
  of 
  news 
  I 
  had 
  concerning 
  it 
  

   was 
  that 
  two 
  Apostles 
  had 
  gone 
  from 
  the 
  Shahaptian 
  tribe, 
  known 
  

   as 
  the 
  Yakima, 
  of 
  eastern 
  Washington, 
  who 
  have 
  had 
  the 
  religion 
  

   for 
  years, 
  and 
  had 
  established 
  a 
  congregation 
  among 
  the 
  Lutuami 
  

   at 
  Klamath 
  Lake 
  reservation 
  in 
  southern 
  Oregon. 
  The 
  Shakers 
  now 
  

   have 
  a 
  bishop 
  of 
  their 
  own 
  (an 
  Indian 
  named 
  Peter 
  Heek, 
  of 
  

   Chehalis), 
  licensed 
  ministers, 
  and 
  all 
  the 
  paraphernalia 
  of 
  salva- 
  

   tion. 
  The 
  religion 
  has 
  spread 
  north 
  and 
  south 
  many 
  hundreds 
  of 
  

   miles 
  from 
  its 
  original 
  home. 
  

  

  The 
  Catholic 
  background 
  of 
  the 
  faith 
  may 
  be 
  illustrated 
  by 
  a 
  

   brief 
  description 
  of 
  the 
  ceremonial 
  objects 
  which 
  are 
  employed. 
  Il- 
  

   lumination 
  by 
  candles 
  is 
  sine 
  qua 
  non. 
  An 
  altar 
  covered 
  with 
  a 
  white 
  

   cloth 
  is 
  rigged 
  up, 
  with 
  a 
  cross, 
  hand-bells, 
  and 
  religious 
  pictures 
  of 
  

   Mary, 
  the 
  Saviour, 
  the 
  Sacred 
  Heart, 
  and 
  so 
  on. 
  The 
  principal 
  

   functionaries 
  in 
  the 
  ceremonies 
  wear 
  white 
  cassocks. 
  The 
  church 
  

   service 
  consists 
  first 
  of 
  a 
  sermon, 
  which 
  serves 
  to 
  quiet 
  everybody 
  

   down 
  and 
  induce 
  a 
  feeling 
  of 
  solemnity. 
  The 
  leader 
  then 
  turns 
  

   to 
  one 
  of 
  the 
  worshippers 
  who 
  stand 
  facing 
  him, 
  and 
  says, 
  " 
  Pray 
  !" 
  

   The 
  member 
  called 
  on 
  delivers 
  an 
  extemporaneous 
  prayer 
  which, 
  

   like 
  the 
  sermon, 
  is 
  in 
  the 
  native 
  Indian 
  language. 
  At 
  the 
  close 
  of 
  

   his 
  devotions 
  he 
  repeats, 
  the 
  others 
  following 
  his 
  words, 
  in 
  a 
  deep 
  

   chorus 
  : 
  

  

  " 
  In 
  the 
  name 
  of 
  the 
  Father, 
  the 
  Son, 
  and 
  the 
  Holy 
  Ghost, 
  it 
  is 
  

  

  well." 
  

  

  In 
  the 
  Nusqually 
  dialect 
  spoken 
  on 
  Puget 
  Sound 
  the 
  native 
  words 
  

   are 
  as 
  follows, 
  as 
  nearly 
  as 
  I 
  can 
  write 
  them 
  in 
  the 
  ordinary 
  sym- 
  

   bols 
  of 
  English: 
  " 
  Tu 
  wa' 
  Iks 
  nas 
  kuma'ns 
  tihl 
  ta'mnas, 
  tihl 
  Santu 
  

   Splay, 
  tlob 
  mas 
  i' 
  sta." 
  The 
  term 
  Santu 
  Splay 
  (Holy 
  Ghost) 
  is 
  of 
  

   course 
  the 
  French 
  Saint 
  Esprit. 
  This 
  phrase 
  (in 
  the 
  name 
  of 
  the 
  

   Father, 
  etc.) 
  was 
  the 
  very 
  first 
  element 
  of 
  Christianity 
  to 
  reach 
  the 
  

   Indians 
  of 
  the 
  Northwest, 
  It 
  came 
  to 
  them, 
  passing 
  from 
  tribe 
  to 
  

   tribe, 
  and 
  was 
  used 
  by 
  them 
  as 
  a 
  new 
  and 
  powerful 
  " 
  medicine," 
  long 
  

   before 
  the 
  first 
  missionary 
  came 
  to 
  them. 
  Every 
  member 
  of 
  the 
  

   Shaker 
  congregation 
  in 
  turn 
  (every 
  convert, 
  that 
  is) 
  leads 
  in 
  prayer 
  

   or 
  singing, 
  or 
  both. 
  At 
  the 
  close 
  of 
  each 
  petition, 
  the 
  well-remem- 
  

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