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Isabella Van Wagenen and another member of the Kingdom, the widow Catherine Galloway, discussed the wedding ceremony between Benjamin Folger and Matthews’s daughter Isabella Laisdell. During this conversation, Catherine stated that, in a vision confirmed by Matthias, Folger and Catherine were "match spirits." According to Matthews the Prophet Matthias, match spirits were akin to soul mates, and they were destined by God to be together. Folger and Isabella’s marriage saddened and confused Catherine, who had previously engaged in sexual relations with Folger. As While Catherine felt disappointment at Matthews’s decisions about the marriage between Folger and Isabella, Isabella Wagenen’s resentment towards Ann Folger continued to grow; when Ann became Church Mother, she abandoned all household duties, leaving more household work for Van Wagenen.
Isabella Laisdell’s husband, Charles, heard of his wife's wedding, and he traveled to Mount Zion to investigate. Pierson, who had returned to Mount Zion, paid him off to go back to Albany. Charles took the money and left, spreading word of the Kingdom’s society to the outside world. He returned to Mount Zion with a writ of habeas corpus from an Albany judge. Later, at a court hearing, the judge voided Isabella’s marriage to Folger and ordered her to return to Charles, though Isabella claimed she wanted to remain at Mount Zion. Within days of her departure, Matthews married Benjamin Folger and Catherine Galloway. Catherine, one of Matthews’s most devoted followers, finally married the person she believes is her match spirit.
By March 1834, Ann Folger was pregnant with Matthews’s child. Another family, the Thompsons, briefly joined the Kingdom but Mr. Thompson soon grew leery of the practice of wife-swapping: Benjamin Folger had eyed Thompson’s wife, even though Folger was still having engaging in sexual acts with Ann and was married to Catherine Galloway. Thompson and his family left Mount Zion.
Benjamin Folger became convinced that Matthews was a fraud, and he confronted Matthews and demanded his wife back. Matthews refused, and when Benjamin threatened Matthews, Ann managed to ease the tensions between the two men.
In the meantime, rumors about the goings-on at Mount Zion spread. An area man pretended to be a constable and appeared at Mount Zion with a phony arrest warrant for Matthews, who shaved his beard and fled to Manhattan to avoid arrest.
Pierson’s health declined. Afflicted by frequent seizures and depression, exacerbated by his lack of a match spirit and consequent loneliness, Pierson declared himself the new Father of the Kingdom after Matthews’s escape to Manhattan. The congregation rejected Pierson. The group traveled to Manhattan in search of their leader, and soon, a dejected Pierson followed. In Manhattan, after eating blackberries, Pierson experienced another seizure. Matthews refused to allow Pierson to receive medical attention, and Pierson died on August 5th. Unsympathetic and disapproving, Matthews claimed that Pierson died because he lacked faith:
Matthias vented his most awful rages on those who got sick, for sickness was a sure sign of disobedience. Matthias…insisted that sick people harbored detached spirits, or devils; blind men had blind devils, cripples had limping devils, and so on. Matthias could cast out these devils, and sometimes did so. But his usual response to sickness in his house was rage (112-13).
The coroner concluded that Pierson died of natural causes, and no autopsy was performed. Soon after Pierson’s death, Matthews was forced to relinquish control of Mount Zion to Pierson's heirs. Many members of the outside community believed rumors that Matthews and his servant Isabella Van Wagenen had murdered Pierson. Responding to public demand, authorities exhumed Pierson’s body, and two doctors examined the contents of his stomach. They concluded that Pierson’s death was not due to natural causes: Pierson was poisoned.
The Kingdom quickly disintegrated after Pierson’s death, as Benjamin Folger continued to stir up public opinion against Matthews and the Kingdom. By this time, Folger and Ann have rekindled their relationship. Ann, who was also having sex with Matthews, told him know that Benjamin was a better lover, and Matthews responded to the insult by calling her a harlot. Folger determined to rid themselves of Matthews for good, and on the pretext of providing Matthews with funds to establish a new Kingdom in the West, Benjamin gave Matthews $630 in paper money and gold coins. After Matthews left, Benjamin called the police, claiming that Matthews stole the money. An arrest warrant was issued for Matthews, and he was detained in Albany, where he was visiting his wife Margaret. Matthews was formally charged with embezzlement and fraud, and charges for the murder of Pierson were added later.
When Matthews was arrested, the police found some of the money Folger claimed he stole, as well as a collection of fine linen shirts, silk stockings and handkerchiefs, a gold watch, and frock coats embroidered in gold and silver. They also found a “Jesus Matthias” nightcap embroidered with the names of the Twelve Apostles, and another nightcap, nearly identical to the first, containing the names of the Twelve Tribes of Israel.
The themes of sex and marriage and patriarchy and misogyny intersect again in this section of the book, revealing that misogynistic attitudes towards marriage and women were present both inside and outside the Kingdom of Matthias. For example, Folger reacted angrily when he found out that his wife was in a sexual relationship with Matthews, but he willingly partook in wife-swapping at Mount Zion. Ironically, Matthews’s attachment to Ann Folger and his wife-swapping exploits contributed directly to the Kingdom’s downfall. During Matthews’s trial, the newspapers, and especially the penny press circulars, focused tirelessly on "all the available evidence [that showed] Matthias' followers had participated in wife swapping and the voluntary debasement of the family, chiefly females [who are subjected]…to a system of abject menial obedience'' (153).
As well, though the outside world disapproved of the sexual libertinism of the Kingdom, the legal system at this time in history was not much more advanced than the Kingdom of Matthias; this assertion is evidenced by the judge’s order to Isabella Laisdell when she was commanded to go back to her husband. According to the law, Isabella was the property of her husband, which meant that her own personal preferences meant nothing in the eyes of the law.
An analysis of the Kingdom at the Folger estate through the theme of market capitalism reveals that Matthews’s attempts to counteract the impact of the market revolution and the Second Great Awakening have destroyed his life. The tumult of life at the Kingdom symbolizes the internal conflict that raged within Matthias, to which he responded by lashing out at the changes precipitated by these two events.
Anger and discontent caused turmoil inside the Kingdom and in the outside community as visible symbols of Matthews’s fanaticism became public knowledge. Matthews’s clothing, discovered when he was arrested, confirmed the rumors in the larger community that strange and possibly immoral goings-on were taking place at the Kingdom. These confirmations, aided by the advancement of the penny press, caused tensions between the Kingdom and the outside world to escalate.
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