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Protestant Communalism in the Trans-Atlantic World, 1650–1850 pp 67–103Cite as

Palgrave Macmillan

Believers in Two Worlds: Lives of the English Shakers in England and America

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Part of the book series: Christianities in the Trans-Atlantic World, 1500-1800 ((CTAW))

Abstract

Goodwillie offers a detailed group biography of the original English Shakers who crossed the Atlantic with the Shaker leader, Mother Ann Lee, in 1774 and 1775. The chapter compiles the evidence of the lives of William Lee, James Whittaker, John Hocknell and others, from both Shaker and non-Shaker sources. It reveals how these migrants from Lancashire and Cheshire shaped emerging Shaker principles and communal settlements in New York and New England in the 1780s and 1790s. Goodwillie sheds new light on divergent opinions and behaviours among the English Shakers in America, tracing those who returned to England to encourage further trans-Atlantic migrations and those who left their faith when American-born believers assumed the Shaker leadership.

At Manchester, in England,

This blessed fire began,

And like a flame in stubble,

From house to house it ran.(‘Mother’ from Millennial Praises (Hancock MA, 1813).)

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Notes

  1. 1.

    Western Reserve Historical Society, Cleveland, Ohio, Shaker Collection (hereafter OClWHi) IV:A-78, Seth Youngs Wells to Ministry, New Lebanon, New York, 20 May 1823.

  2. 2.

    Hancock Shaker Village Collection, ID no. 6140a, Daniel Goodrich, Sr, ‘The Rise and progress of the church’, 1803.

  3. 3.

    For Fox’s visit, and much more on early Quaker activities in Lancashire, see Benjamin Nightingale, Early Stages of the Quaker Movement in Lancashire (London: Congregational Union of England and Wales, 1921), p. 10.

  4. 4.

    For first-hand accounts of the growth of Methodism in Lancashire see S.R. Valentine, John Bennet and the Origins of Methodism and the Evangelical Revival in England (Lanham, MD: Scarecrow Press, 1997); Joseph Edmund Hutton, A Short History of the Moravian Church (London, 1895), p. 210.

  5. 5.

    John Whitehead and Thomas Stockton, The Life of the Rev. John Wesley (Auburn and Buffalo [NY], [1844]), pp. 119–21. Shaker apostate Thomas Brown in An Account of the People called Shakers … (Troy, 1812) claims that ‘[John] Partington and [John] Hocknell had both been noted men among the French prophets’ (313), but this is not confirmed by any other source. John Lacy, one of the chief French Prophets, was nevertheless resident in Cheshire as late as the 1720s: John Lacy The Spirit of Prophecy Defended, ed. J. Ramsay Michaels (Boston: Brill, 2003), p. xxv. I thank David Newell for these references.

  6. 6.

    Goodrich, ‘The Rise and progress of the church’.

  7. 7.

    Calvin Green and Seth Youngs Wells, A Summary View of the Millennial Church (Albany, 1823), p. 4. New Lebanon Shaker Alonzo Giles Hollister’s copy of some of the English publications of the French Prophets is in the collection of the Western Reserve Historical Society, Cleveland, Ohio. However, it appears to have been acquired by him in 1892.

  8. 8.

    Brown, An Account, p. 312.

  9. 9.

    On John Townley’s wife’s name see n. 45.

  10. 10.

    Benjamin Seth Youngs, Testimony of Christ’s Second Appearing (Lebanon, OH, 1808), pp. 19–20.

  11. 11.

    Calvin Green and Seth Youngs Wells, Testimonies of the Life, Character, Revelations and Doctrines, of Our Ever Blessed Mother Ann Lee (Hancock, MA, 1816), p. 2; Frederick Evans, Shakers. Compendium of the Origin, History, Principles, Rules and Regulations, Government, and Doctrines of the United Society of Believers in Christ’s Second Appearing (New York, 1859); H.C. Blinn, The Life and Gospel Experience of Mother Ann Lee (East Canterbury, NH, 1901). The best modern biography of Ann Lee is Richard Francis, Ann the Word: The Story of Ann Lee, Female Messiah, Mother of the Shakers, the Woman Clothed with the Sun (New York: Arcade, 2000). Francis does an excellent job situating Ann Lee in her native Manchester and contextualizing her intellectual and spiritual development against events that occurred in Manchester during her youth.

  12. 12.

    The first effort to assemble genealogical information about the Lees family was undertaken by William E.A. Axon who published a ‘Biographical Notice of Ann Lee, a Manchester Prophetess and Foundress of the American Sect of the Shakers’ in the Historic Society of Lancaster and Cheshire’s Transactions, 27th session, 3rd Series, vol. 3 (1874–75), 51–76. Axon’s work on the Shakers was included in his Lancashire Gleanings (Manchester, 1883), pp. 79–106.

  13. 13.

    A record for the apprenticeship of ‘James son of John Henthorne’ to ‘John Lees of Manchester Blacksmith’ on 3 September 1747 was located on Ancestry.com, UK, Register of Duties Paid for Apprentices’ Indentures, 1710–1811 (database online). John Lees is also named as a blacksmith on some baptismal records of his children.

  14. 14.

    Youngs, Testimony (1808), pp. 21–2.

  15. 15.

    Ancestry.com. Lancashire, England, Baptisms, Marriages and Burials, 1538–1812 (database online). Original data: Lancashire Archives, Preston; Lancashire Anglican Parish Registers. Definitive baptismal records have not been located for James, Daniel, and Mary Lees. However, ‘James Son of John Lees of side of Greenacres [?] by Anne his Wife’ was baptized at Oldham on 27 August 1749. Oldham, eight miles northeast of Manchester, was home to the Whittaker family.

  16. 16.

    William Haskett, Shakerism Unmasked, or the History of the Shakers (Pittsfield, MA, 1828), p. 15; Brown, An Account, pp. 268 and 314.

  17. 17.

    Ancestry.com. Manchester, England, Baptisms, Marriages and Burials, 1573–1812 (Cathedral) (database online).

  18. 18.

    Axon, ‘Biographical Notice of Ann Lee’, 51. I have been unable to locate this record through ancestry.com. However, another record exists dated 4 April 1742 for the baptism of ‘William son of John Lees’ at the Manchester Cathedral. Lancashire, England, Baptisms, Marriages and Burials, 1538–1812 (database online). Original data: Lancashire Archives, Preston; Lancashire Anglican Parish Registers.

  19. 19.

    Ancestry.com. Lancashire, England, Baptisms, Marriages and Burials, 1538–1812 (database online). Original data: Lancashire Archives, Preston; Lancashire Anglican Parish Registers.

  20. 20.

    Seth Youngs Wells to Ministry, New Lebanon, New York, 20 May 1823. OClWHi IV:A-78. Brown, Account (p. 331) claimed that William had two children, something mentioned in no other source until the 1816 Testimonies. Brown may have relied on an oral account.

  21. 21.

    Cursory searches in British military records have not located William Lees, but more work remains to be done to document his military service.

  22. 22.

    Green and Wells, Testimonies, p. 333.

  23. 23.

    Brown, Account, p. 331.

  24. 24.

    Green and Wells, Testimonies, pp. 334–5.

  25. 25.

    Green and Wells, Testimonies, pp. 335–6.

  26. 26.

    All quotations from Green and Wells, Testimonies, pp. 336–7.

  27. 27.

    Youngs, Testimony (1808), p. 22; Green and Wells, Testimonies, p. 4; and Green and Wells, Summary View, p. 7. Brown, Account, p. 312, gives the date as 1757.

  28. 28.

    The original of this source has not been digitized and is quoted here from Axon, ‘Biographical Notice of Ann Lee’, p. 53. Another source simply gives ‘Abraham Standerin & Ann Lees’. Ancestry.com. Lancashire, England, Marriages and Banns, 1754–1936 (database online). Original data: Lancashire Archives, Preston; Lancashire Anglican Parish Registers.

  29. 29.

    The last name is recorded Standerin in the original manuscript, and mis-transcribed as Standevin in some electronic sources. Most Shaker sources give it as Stanley (Testimonies, 1816; Summary View, 1823) or Standley (Testimony, 1808). Brown (Account, 1812) and Haskett (Shakerism Unmasked, 1828) use Standley.

  30. 30.

    Youngs, Testimony (1808), p. 22.

  31. 31.

    James Shepherd’s name is spelled three ways in the sources: Shepard, Shephard and Shepherd. Documents extant in his hand give it as Shepherd. I have chosen to conform to his own rendering. Green and Wells in the 1823 Summary View (p. 11) refer to there being two Shakers called James Shepherd: one who remained in England, and one who came to America. It remains unclear whether the Shepherd who witnessed Mother Ann’s wedding also sailed to America with her.

  32. 32.

    Youngs, Testimony (1808), p. 20; Green and Wells, Summary View, p. 6.

  33. 33.

    Ancestry.com. Manchester, England, Baptisms, Marriages and Burials, 1573–1812 (Cathedral) (database online). Original data: Manchester Cathedral, Manchester, Anglican Parish Registers.

  34. 34.

    Green and Wells, Testimonies, p. 369.

  35. 35.

    Green and Wells, Testimonies, p. 353.

  36. 36.

    Ancestry.com. Manchester, England, Baptisms, Marriages and Burials, 1541–1812 (database online). Original data: Manchester Libraries, Manchester, Anglican Parish Registers. Images produced by permission of Manchester City Council.

  37. 37.

    http://trees.ancestry.com/tree/9737979/person/-751706416 (accessed 25 March, 2015).

  38. 38.

    Green and Wells, Testimonies, pp. 52, 353.

  39. 39.

    Green and Wells, Testimonies, p. 354.

  40. 40.

    Brown, Account, p. 324.

  41. 41.

    Ancestry.com. England, Select Cheshire Bishop’s Transcripts, 1598–1900. Hocknell’s personal Bible, held in the Western Reserve Historical Society in Cleveland, Ohio, confirms 1822 as his birth year.

  42. 42.

    Ancestry.com. England, Select Cheshire Bishop’s Transcripts, 1598–1900. Two baptismal records in this same collection exist for women named Hannah Dickins, both from Lower Peover, Cheshire; one is dated 2 February 1719, the other 14 June 1732. Shaker records sourced for the Cathcart Index of Shakers at the Western Reserve Historical Society in Cleveland, Ohio, give Hannah Hocknell’s birthdate as 18 October 1723 (a specific source for this information is not given).

  43. 43.

    Canterbury Shaker Village Archive, no. 244, ‘Account of Elder Hocknell’s family & the disposal of his property, as stated by Mary, Anna & Francis Hocknell’. I thank David Newell and Renee Fox for sharing this document with me.

  44. 44.

    Youngs, Testimony (1808), p. 20. Haskett, Shakerism Unmasked (p. 20) gives 1771 as the date that Hocknell joined the Wardley Society.

  45. 45.

    Youngs, Testimony (1808), p. 20. Records of marriages on Ancestry.com show a number of instances where a John Townley wed a woman named Mary in mid-eighteenth century Lancashire and Cheshire, but none of the Marys has a surname even close to Hocknell.

  46. 46.

    Francis, son of John and Hannah Hocknell was baptized at Swettenham, Cheshire, on 15 September 1765 according to Ancestry.com, England, Select Cheshire Bishop’s Transcripts, 1598–1900. By her own account Mary Hocknell was born on 19 July 1759, although the Cathcart Index at OClWHi states Mary (Molly) Hocknell was born 12 July 1758; see A Review of Mary Dyer’s Publication, Entitled ‘A Portraiture of Shakerism’; Together with Sundry Affidavits, Disproving the Truth of Her Assertions (Concord, NH, 1824), p. 62. The Cathcart index also states Anne Hocknell was born 8 March 1762 and Francis Hocknell was born 1 September 1765. There is no entry for Richard.

  47. 47.

    Francis, Ann the Word, p. 37, states that the Hocknells probably lived in Kermincham, but does not give a source or rationale for this speculation.

  48. 48.

    Youngs, Testimony (1808), p. 20.

  49. 49.

    Mary Partington’s birthdate and place are given in OClWHi III:B-12, ‘Names, ages, and places of birth of those gathered into the Church beginning in 1787’. I thank Glendyne Wergland for this reference.

  50. 50.

    Amos Taylor, A Narrative of the Strange Principles Conduct and Character of the People Known by the Name of Shakers Whose Errors Have Spread in Several Parts of North-America (Worcester, MA, [1782]), pp. 14–15.

  51. 51.

    David Douglas, History of the Baptist Churches in the North of England, from 1648 to 1845 (London, 1846), p. 21.

  52. 52.

    Virginia Gazette, 9 November 1769.

  53. 53.

    Green and Wells, Testimonies, p. 60.

  54. 54.

    Youngs, Testimony (1808), p. 23. Green and Wells in their Summary View, p. 9, state that this revelation was received while she was in prison for profaning the Sabbath. However, their chronology seems muddled as this occurred in 1772. Edward Deming Andrews cites a letter written by Seth Youngs Wells to the New Lebanon Ministry on 25 April 1822 for this information regarding Mother Ann’s imprisonment from Mary Hocknell; The People Called Shakers (New York: Dover, 1963), p. 299. The original of this letter has not been located. A letter of the same date written by Wells to the New Lebanon Ministry in the collection of the Western Reserve Historical Society does not contain this information.

  55. 55.

    Green and Wells, Testimonies, pp. 60–1.

  56. 56.

    Youngs, Testimony (1808), p. 24; Green and Wells, Summary View, p. 6; J.P. Earwaker, The Constables’ Accounts of the Manor of Manchester … from the year 1743 to the Year 1776, 2 vols (Manchester, 1891), 2:227–9; Green and Wells, Testimonies, pp. 52–3.

  57. 57.

    Earwaker, Constables’ Accounts, 2:256.

  58. 58.

    Axon, ‘Biographical Notice of Ann Lee’, p. 57. This issue of the Manchester Mercury is not available on the British Newspaper Archive so I have relied on Axon’s transcription. Earwaker, Constables’ Accounts, 2:265.

  59. 59.

    Brown, Account, p. 314; Taylor, Narrative of the Strange Principles, pp. 14–15. No corroborating evidence for either occupation has been traced.

  60. 60.

    Youngs, Testimony (1808), pp. 24–5; the full passenger list of the Mariah first appears in Green and Wells, Testimonies, p. 8.

  61. 61.

    Youngs, Testimony (1808), p. 25.

  62. 62.

    The only subsequent entries concerning Lees family members (not necessarily from Mother Ann’s family) in the Constable’s Accounts are for 3 August 1773 ‘three Men attending George Lees for stealing Soldiers Linnen’, and 1 November 1775 ‘John Lees [confined] upon Suspicion of Felony’, Earwaker, Constables’ Accounts, 2:266, 332.

  63. 63.

    Dorothy Filley, Recapturing Wisdom’s Valley: The Watervliet Shaker Heritage, 1775–1975 (Albany: Albany Institute of History and Art, 1975), pp. 20–1.

  64. 64.

    Youngs, Testimony (1808), p. 25.

  65. 65.

    Green and Wells, Testimonies, p. 9; Mary Hocknell, [affidavit], A Review of Mary Dyer’s Publication …, pp. 62–4.

  66. 66.

    Green and Wells, Summary View, p. 16.

  67. 67.

    Green and Wells, Testimonies, pp. 8–9.

  68. 68.

    Canterbury Shaker Village Archives no. 244 ‘Account of Elder Hocknell’s family’; Green and Wells, Summary View, p. 16.

  69. 69.

    Green and Wells, Testimonies, pp. 8–9, 265.

  70. 70.

    Green and Wells, Summary View, p. 16. The name Niskeyuna is spelled in a variety of ways in Shaker and non-Shaker sources, including Niskayuna, Niskauna, Nistageune and Nisqueunia.

  71. 71.

    Filley, Recapturing Wisdom’s Valley, pp. 20–1.

  72. 72.

    Brown (apparently quoting Mary Hocknell), Account, pp. 46, 316.

  73. 73.

    Library of Congress, Washington, D.C. (LCW), MS Shaker Collection, item 55, Rhoda Blake ‘A Sketch of the Life and Experience of Rhoda Blake, also a Narrative of things which have taken place since 1808’.

  74. 74.

    Blake ‘Sketch’; OClWHi, I:A-20, ‘Buildings at Watervliet’, [c.1825], Watervliet, NY.

  75. 75.

    Filley, Recapturing Wisdom’s Valley, pp. 20–1.

  76. 76.

    Green and Wells, Testimonies, p. 208; OClWHi, I:A-20, ‘A Representation of Wiliam Scales Living in the West District of Ranseler Wyck’, 1789.

  77. 77.

    Green and Wells, Testimonies, p. 13.

  78. 78.

    Calvin Green, ‘Biographical Account of the Life, Character, & Ministry of Father Joseph Meacham’, ed. Theodore E. Johnson, Shaker Quarterly, 10:1 (1970), pp. 26–7.

  79. 79.

    Valentine Rathbun, A Brief Account of a Religious Scheme: Taught and Propagated by a Number of Europeans … Commonly Called, Shaking Quakers (Harvard, MA, 1782), p. 4; Anna White and Leila S. Taylor, Shakerism: Its Meaning and Message (Columbus, OH, 1905), p. 99; Green and Wells, Testimonies, p. 318.

  80. 80.

    For a general account of the day, see Cora E. Lutz, ‘Ezra Stiles and the Dark Day’, Yale University Library Gazette, 54:4 (1980), pp. 163–7.

  81. 81.

    White and Taylor, Shakerism, p. 100.

  82. 82.

    Victor Hugo Paltsits (ed.), Minutes of the Commissioners for Detecting and Defeating Conspiracies in the State of New York. Albany County Sessions, 1778–1781 (Albany: State of New York, 1909–10), 2:453.

  83. 83.

    Paltsits (ed.), Minutes, 2:456.

  84. 84.

    Paltsits (ed.), Minutes, 2:469–70.

  85. 85.

    Green and Wells, Testimonies, p. 72.

  86. 86.

    A Review of Mary Dyer’s Publication, pp. 65–8.

  87. 87.

    Paltsits, Minutes, 2:507, 517–18; Green and Wells, Testimonies, p. 77.

  88. 88.

    Paltsits (ed.), Minutes, 2:555.

  89. 89.

    Paltsits (ed.), Minutes, 2:569–71.

  90. 90.

    Filley, Recapturing Wisdom’s Valley, pp. 22–3.

  91. 91.

    James Clinton, Public Papers of George Clinton, First Governor of New York, 1777–1795, 1801–1804 (New York and Albany: State of New York, 1899–1914), 6:420–1. For an image of this letter see Filley, Recapturing Wisdom’s Valley, pp. 22–3. Paltsits (ed.), Minutes, 2:589, 592.

  92. 92.

    Green and Wells, Testimonies, 83.

  93. 93.

    Marjorie Procter-Smith, Women in Shaker Community and Worship: A Feminist Analysis of the Uses of Religious Symbolism (Lewiston, Maine: Edwin Mellen Press, 1985), p. 17.

  94. 94.

    Green and Wells, Testimonies, p. 119.

  95. 95.

    Green and Wells, Testimonies, p. 151.

  96. 96.

    Green and Wells, Testimonies, pp. 341–2.

  97. 97.

    Daniel Rathbun, A Letter from Daniel Rathbun, of Richmond, in the County of Berkshire, to James Whittacor, chief elder of the church, called Shakers,(Springfield, MA, 1785), p. 44.

  98. 98.

    Green and Wells, Testimonies, pp. 341–2.

  99. 99.

    New York Public Library, Shaker Manuscript Collection, no. 119, Matthewson, ‘Reminiscences in the form of a series of 39 letters to his brother Jeffrey’, pp. 15–16.

  100. 100.

    Matthewson, ‘Reminiscences’, pp. 58–9.

  101. 101.

    Matthewson, ‘Reminiscences’, pp. 57–8. Punctuation and capital letters added for clarity.

  102. 102.

    Daniel Rathbun, Letter, pp. 118–19.

  103. 103.

    ‘A Representation of Wiliam Scales Living in the West District of Ranseler Wyck’, OClWHi I:A-20.

  104. 104.

    Youngs, Testimony (1808), p. 475.

  105. 105.

    Taylor, Narrative of the Strange Principles, pp. 14–15. D.A. Buckingham, ‘Epitome History of the Watervliet Shakers. No. 2’, Shaker, 7:6 (June 1877), 41.

  106. 106.

    OClWHi, I:A-20 ‘Buildings at Watervliet’ [c.1825].

  107. 107.

    Green and Wells, Testimonies, pp. 94, 142.

  108. 108.

    Green and Wells, Testimonies, pp. 352, 356.

  109. 109.

    Taylor, Narrative of the Strange Principles, pp. 14–15; Brown, Account, p. 323.

  110. 110.

    Matthewson, ‘Reminiscences’, p. 25.

  111. 111.

    Brown, Account, p. 326.

  112. 112.

    Ancestry.com. 1790 United States Federal Census (database online). Watervliet, Albany, New York; Series: M637; Roll: 6; Page: 141; Image: 85; Family History Library Film: 0568146. Original Source: First Census of the United States, 1790. Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C.

  113. 113.

    Canterbury Shaker Village Archives, no. 244. ‘Account of Elder Hocknell’s family’.

  114. 114.

    Brown, Account, pp. 326–7.

  115. 115.

    OClWHi, VII:B-59, ‘Note by Rufus Bishop regarding Father James Whittaker’.

  116. 116.

    OClWHi, IV:A-77, James Whittaker to Jonathan and Ann Whittaker, Parts near Albany, 20 February 1784.

  117. 117.

    Brown, Account, pp. 326–7.

  118. 118.

    Ancestry.com. 1790 United States Federal Census (database online). Watervliet, Albany, New York; Series: M637; Roll: 6; Page: 139; Image: 83; Family History Library Film: 0568146.

  119. 119.

    OClWHi, I:A-20, James Whittaker, [Will], 9 June 1787.

  120. 120.

    Green and Wells, Testimonies, p. 377.

  121. 121.

    Meacham, Concise Statement, p. 22.

  122. 122.

    Green and Wells, Testimonies, p. 357.

  123. 123.

    Green and Wells, Testimonies, p. 367.

  124. 124.

    Green and Wells, Testimonies, p. 371.

  125. 125.

    Hamilton College, Shaker Collection, II A, [Deed], George and David Darrow to James Whittaker, New Lebanon, New York, 3 May 1786.

  126. 126.

    Green and Wells, Testimonies, p. 367.

  127. 127.

    Matthewson, ‘Reminiscences’, p. 71.

  128. 128.

    Brown, Account, p. 327.

  129. 129.

    James Shepherd, [release], 11 August 1787, DeWint, ASC 736. The document was witnessed by Henry Clough and Eleazar Rand; dated Nesqueanah [i.e. Niskeyuna]. Shepherd signed it, spelling his name as rendered here.

  130. 130.

    James Shepherd, [release], 11 February 1790, DeWint, ASC 736.

  131. 131.

    OClWHi, II:A-15, Frances Hocknell, [discharge], 13 January 1789.

  132. 132.

    Henry C. Blinn, ‘Father Job Bishop’, Shaker Manifesto, 12:3 (1882), 53–5.

  133. 133.

    Brown, Account, pp. 58, 327.

  134. 134.

    William Haskett implies Shepherd seceded and returned several times, so it may be that Shepherd again departed the Shakers following his readmittance c.1807; Shakerism Unmasked, p. 94.

  135. 135.

    LCW, Shaker Collection, ms. 42, Isaac Newton Youngs, ‘Family and Meeting Journal: Including a Narrative of Various Events’ (1815–23), [New Lebanon, NY].

  136. 136.

    See Hocknell and Partington’s affidavits in A Review of Mary Dyer’s Publication.

  137. 137.

    New York Public Library, Shaker Manuscript Collection, no. 1, Rufus Bishop, ‘A Daily Journal of Passing Events’.

  138. 138.

    Priscilla J. Brewer, Shaker Communities, Shaker Lives (Hanover: University Press of New England, 1986), p. 137.

  139. 139.

    New York State Library, Albany, New York, Manuscripts and Special Collections, Shaker Collection, 1784–1992 (SC20330), box 19, folder 1, Isaac Newton Youngs, ‘Domestic Journal of Daily Occurrences (1834–46)’, [New Lebanon].

  140. 140.

    The author would like to thank Jane Crosthwaite, David Newell and Philip Lockley for their generous help and advice during the writing of this essay.

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  1. Hamilton College, Clinton, New York, USA

    Christian Goodwillie

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  1. Trinity College, University of Oxford, Oxford, United Kingdom

    Philip Lockley

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Goodwillie, C. (2016). Believers in Two Worlds: Lives of the English Shakers in England and America. In: Lockley, P. (eds) Protestant Communalism in the Trans-Atlantic World, 1650–1850. Christianities in the Trans-Atlantic World, 1500-1800. Palgrave Macmillan, London. https://doi.org/10.1057/978-1-137-48487-1_4

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