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Shakers and Jerkers: Letters from the "Long Walk," 1805, Part I Douglas L
University of Richmond UR Scholarship Repository Religious Studies Faculty Publications Religious Studies 2017 Shakers and Jerkers: Letters from the "Long Walk," 1805, Part I Douglas L. Winiarski University of Richmond, [email protected] Follow this and additional works at: https://scholarship.richmond.edu/religiousstudies-faculty- publications Part of the Christianity Commons, and the New Religious Movements Commons Recommended Citation Winiarski, Douglas L. "Shakers and Jerkers: Letters from the "Long Walk," 1805, Part I." Journal of East Tennessee History 89 (2017): 90-110. This Article is brought to you for free and open access by the Religious Studies at UR Scholarship Repository. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. Shakers and Jerkers: Letters from the “Long Walk,” 1805, Part 1 By Douglas L. Winiarski*a Reports of a bizarre new religious phenomenon made their way over the mountains from Tennessee during the summer and fall of 1804. For several years, readers in the eastern states had been eagerly consuming news of the Great Revival, the powerful succession of Presbyterian sacramental festivals and Methodist camp meetings that played a formative role in the development of the southern Bible Belt and the emergence of early American evangelicalism. Letters from the frontier frequently included vivid descriptions of the so-called “falling exercise,” in which the bodies of revival converts crumpled to the ground during powerful sermon performances on the terrors of hell. But an article that appeared in the Virginia Argus on October 24, 1804, announced the sudden emergence of a deeply troubling new form of convulsive somatic distress. -
Me0330data.Pdf
SABBATHDAY LAKE SHAKER VILLAGE HABS ME-227 State Route 26, two miles south of the junction with State Route 122 HABS ME-227 New Gloucester vicinity Cumberland County Maine PHOTOGRAPHS WRITTEN HISTORICAL AND DESCRIPTIVE DATA HISTORIC AMERICAN BUILDINGS SURVEY National Park Service U.S. Department of the Interior 1849 C Street NW Washington, DC 20240-0001 HISTORIC AMERICAN BUILDINGS SURVEY SABBATHDAY LAKE SHAKER VILLAGE HABS No. ME-227 Location: State Route 26, two miles south of the junction with State Route 122 New Gloucester vicinity, Cumberland County, Maine The village is located on the east and west sides of State Route 26 Note: For shelving purposes at the Library of Congress, Cumberland County was selected as the main location for Sabbathday Lake Shaker Village. A portion of the village is also located in Androscoggin County. USGS Gray, Mechanic Falls, Minot, Raymond, Maine Quadrangles Universal Transverse Mercator Coordinates (NAD83): NW 38711.37 4874057.31 NE 393479.37 487057.18 SE 393477.82 4868742.10 SW 387411.86 486742.35 Present Owner: The Shaker Society (The United Society of Believers in Christ’s Second Appearing) Present Occupant: Members of the Shaker Society Present Use: Communal Shaker working village and museum Significance: This is the world’s only remaining active Shaker village community that reflects the evolution of Shaker religion and architecture from the late eighteenth century to the present. SABBATHDAY LAKE SHAKER VILLAGE HABS No. ME-227 (Page 2) PART I: HISTORICAL INFORMATION A. HISTORICAL CONTEXT 1. Historical Development: The United Society of Believers in Christ's Second Appearing at Sabbathday Lake, Maine is the world's only remaining active Shaker community. -
Early Mormon and Shaker Visions of Sanctified Community
BYU Studies Quarterly Volume 44 Issue 1 Article 4 1-1-2005 Early Mormon and Shaker Visions of Sanctified Community J. Spencer Fluhman Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Fluhman, J. Spencer (2005) "Early Mormon and Shaker Visions of Sanctified Community," BYU Studies Quarterly: Vol. 44 : Iss. 1 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol44/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Fluhman: Early Mormon and Shaker Visions of Sanctified Community Early Mormon and Shaker Visions of Sanctified Community /. Spencer Fluhman olly Knight's health was failing as she and her family trudged toward Pwestern Missouri. Having accepted Joseph Smith Jr. as God's prophet on earth, the Knights left their Colesville, New York, farm and joined with other Mormon converts at Kirtland, Ohio, in 1831. Finding a brief respite there, they again set out, this time for the city of "Zion" that Joseph Smith said they would help build in Jackson County, Missouri. Worried that Polly was too ill to complete the trek, her family considered stopping in hopes she might recover. But "she would not consent to stop traveling," recalled her son Newell: "Her only, or her greatest desire was to set her feet upon the land of Zion, and to have her body interred in that land." Fearing the worst, Newell bought lumber for a coffin in case she expired en route. -
National Register of Historic Places Inventory -- Nomination Form
Form No. 10-300 (Rev. 10-74) UNITED STATES DEPARTMENT OF THE INTERIOR NATIONAL PARK SERVICE NATIONAL REGISTER OF HISTORIC PLACES INVENTORY -- NOMINATION FORM SEE INSTRUCTIONS IN HOWTO COMPLETE NATIONAL REGISTER FORMS ____________TYPE ALL ENTRIES - COMPLETE APPLICABLE SECTIONS______ INAME HISTORIC Hancock Shaker Village__________________________________ AND/ORCOMMON Hancock Shaker Village STREET & NUMBER Lebanon Mountain Road ("U.S. Route 201 —NOT FOR PUBLICATION CITY, TOWN CONGRESSIONAL DISTRICT Hancock/Pittsfield _. VICINITY OF 1st STATE CODE COUNTY CODE Massachusetts 025 Berkshire 003 QCLASSIFICATION CATEGORY OWNERSHIP STATUS PRESENT USE X.DISTRICT _PUBLIC -^OCCUPIED X_AGRICULTURE -XMUSEUM __BUILDING(S) X.RRIVATE —UNOCCUPIED —COMMERCIAL —PARK _ STRUCTURE __BOTH XXWORK IN PROGRESS ^EDUCATIONAL —PRIVATE RESIDENCE —SITE PUBLIC ACQUISITION ACCESSIBLE —ENTERTAINMENT —RELIGIOUS —OBJECT _JN PROCESS XXXYES . RESTRICTED —GOVERNMENT —SCIENTIFIC _BEING CONSIDERED — YES: UNRESTRICTED —INDUSTRIAL —TRANSPORTATION _ NO —MILITARY —OTHER: OWNER OF PROPERTY NAME Shaker Community, Incorporated fprincipal owner) STREET& NUMBER P.O. Box 898 CITY. TOWN STATE Pittsfield VICINITY OF Mas s achus e 1.1. LOCATION OF LEGAL DESCRIPTION COURTHOUSE, REGISTRY OF DEEoaETc. Berkshire County Registry of Deeds, Middle District STREETS NUMBER CITY, TOWN STATE Pittsfield Massachusetts REPRESENTATION IN EXISTING SURVEYS TITLE Historic American Buildings Survey DATE 1931, 1959, 1945, 1960, 1962 ^FEDERAL _STATE _COUNTY ._LOCAL DEPOSITORY FOR SURVEY RECORDS Library of Congress, Division of Prints and Photographs CITY, TOWN STATE Washington DC DESCRIPTION CONDITION CHECK ONE CHECK ONE X_EXCELLENT _DETERIORATED _UNALTERED .^ORIGINAL SITE _GOOD _RUINS XXALTERED - restored —MOVED DATE_______ _FAIR _UNEXPOSED DESCRIBETHE PRESENT AND ORIGINAL (IF KNOWN) PHYSICAL APPEARANCE Hancock Shaker Village is located on a 1,000-acre tract of land extending north and south of Lebanon Mountain Road (U.S. -
Trustee's Building, Canterbury Shaker Village
NEW HAMPSHIRE DIVISION OF HISTORICAL RESOURCES State of New Hampshire, Department of Cultural Resources 603-271-3483 19 Pillsbury Street, 2 nd floor, Concord NH 03301-3570 603-271-3558 Voice/ TDD ACCESS: RELAY NH 1-800-735-2964 FAX 603-271-3433 http://www.nh.gov/nhdhr [email protected] REPORT ON THE TRUSTEES’ BUILDING CANTERBURY SHAKER VILLAGE CANTERBURY, NEW HAMPSHIRE JAMES L. GARVIN 18 NOVEMBER 2001 Summary: The Trustees’ Building or office of the Church Family at Canterbury Shaker Village was the chief point of contact and commerce between the Church Family and the World. The building was the first and only brick structure built by the Church Family, and was constructed of materials of exceptional quality and workmanship. Built with fine bricks that were manufactured by the Shakers, the Trustees’ Building reveals much about the Shakers’ skill as brickmakers and as masons. The Trustees’ Building is a structure of statewide significance in the history of masonry construction in New Hampshire. Although built between 1830 and 1832, when the federal style was quickly waning and giving way to the Greek Revival in neighboring communities, the Trustees’ Building is stylistically conservative. Its interior detailing reflects the federal style, as modified and refined by the Shakers, more fully than any other structure at the village and perhaps more fully than any other Shaker building in New Hampshire. The structure therefore possesses stylistic significance as a document of the Shakers’ adoption and modification of an architectural style that was prevalent in the World. The building’s significance in technology, workmanship, and style would make the structure individually eligible for the National Register of Historic Places if it were evaluated alone. -
Fruitlands Shaker Manuscript Collection, 1771-1933 FM.MS.S
• THE TRUSTEES OF RESERVATIONS ARCHIVES & RESEARCH CENTER Guide to Fruitlands Shaker Manuscript Collection, 1771-1933 FM.MS.S.Coll.1 by Anne Mansella & Sarah Hayes August 2018 The processing of this collection was funded in part by Mass Humanities, which receives support from the Massachusetts Cultural Council and is an affiliate of the National Endowment for the Humanities. Archives & Research Center 27 Everett Street, Sharon, MA 02067 www.thetrustees.org [email protected] 781-784-8200 The Trustees of Reservations – www.thetrustees.org Date Contents Box Folder/Item No. Extent: 15 boxes (includes 2 oversize boxes) Linear feet: 15 Copyright © 2018 The Trustees of Reservations ADMINISTRATIVE INFORMATION PROVENANCE Manuscript materials were first acquired by Clara Endicott Sears beginning in 1918 for her Fruitlands Museum in Harvard, Massachusetts. Materials continued to be collected by the museum throughout the 20th century. In 2016, Fruitlands Museum became The Trustees’ 116th reservation, and the Shaker manuscript materials were relocated to the Archives & Research Center in Sharon, Massachusetts. In Harvard, the Fruitlands Museum site continues to display the objects that Sears collected. The museum features three separate collections of significant Shaker, Native American, and American art and artifacts, as well as a historic farmhouse that was once home to the family of Louisa May Alcott and is recognized as a National Historic Landmark. OWNERSHIP & LITERARY RIGHTS The Fruitlands Shaker Manuscript Collection is the physical property of The Trustees of Reservations. Literary rights, including copyright, belong to the authors or their legal heirs and assigns. RESTRICTIONS ON ACCESS This collection is open for research. Some items may be restricted due to handling condition of materials. -
Voices That Heard and Accepted the Call of God
American Communal Societies Quarterly Volume 9 Number 1 Pages 3-39 January 2015 Voices That Heard and Accepted the Call of God Stephen J. Paterwic Follow this and additional works at: https://digitalcommons.hamilton.edu/acsq Part of the American Studies Commons This work is made available by Hamilton College for educational and research purposes under a Creative Commons BY-NC-ND 4.0 license. For more information, visit http://digitalcommons.hamilton.edu/about.html or contact [email protected]. Paterwic: Voices That Heard and Accepted the Call of God Voices That Heard and Accepted the Call of God By Stephen J. Paterwic A review of: Shaker Autobiographies, Biographies and Testimonies, 1806-1907, edited by Glendyne R. Wergland and Christian Goodwillie. London: Pickering & Chatto, 2014. 3 volume set. Let the Shakers Speak for Themselves In 1824 teenager Mary Antoinette Doolittle felt drawn to the Shakers and sought every opportunity to obtain information about them. By chance, while visiting her grandmother, she encountered two young women who had just left the New Lebanon community. “Mary” was thrilled with the opportunity to hear them tell their story.1 Suddenly “something like a voice” said to her, “Why listen to them? Go to the Shakers, visit, see and learn for yourself who and what they are!”2 This idea is echoed in the testimony of Thomas Stebbins of Enfield, Connecticut, who was not satisfied to hear about the Shakers. “But I had a feeling to go and see them, and judge for myself.” (1:400) Almost two hundred years later, this is still the best advice for people seeking to learn about the Shakers. -
Bates Descendants Who Have Had Little Or No Knowledge of Their Forebears
ANCESTRAL LINEAGE Mildred Olive Sates McCann Prince Adair George County County Iowa Virginia WITH INDEX FOREWORD The initial u.ndertaking was precisely as indicated by title of this brochure; but, in developing that project, we encountered a medley of collateral•information, the discarding of which would be u.nholy, We decided to merge a mass of information into a pot pouri, which has overtaxed our abilities to assemble into an order ly genealogical exposition. The product which we apologetically submit is a mixed mass of genealogy, biography, and documentation, which defies orderly presentation, Nevertheless, we hope that our efforts.will be re vealing to the many Bates descendants who have had little or no knowledge of their forebears. Perhaps our endeavor would be more appropriately titled SOME DESCENDANTS OF CLEMENT BATES, COLONIST OF COHASSET, MASSACHUSETTS. His blood runs to a progeny of more than six hundred, recorded in these pages, and scattered from the Atlantic to the Pacific, and from Canada to Texas. To Pauline Shaffer Bates of Cody, Wyoming, to Marian Booth Coolidge of Houston, Texas, and her sister Margaret Booth Heroy of Dallas, Texas, to Annabel Smith Horner of Tulsa, Oklahoma, to Alberta T. Main of Washington, D. C., and to Marian Shaffer Steele of Roswell, Georgia, we acknowledge their unstinted aid and assistance in the preparation of this pamphlet; and in the text we have duly credited individuals who have contri buted special information beyond their particular familieso Virginia Wilhelm Graham William Ray McCann Cresskill, New Jersey Hopewell, Virginia 1964 Ancestors in England . • • • • • • • • • . 1 Clement and Ann Bates-Colonists, 1635 . -
Guide I Bound Manuscripts
VOLUME I GUIDE TO BOUND SHAKER MANUSCRIPTS IN THE LIBRARY COLLECTION OF HANCOCK SHAKER VILLAGE Pittsfield, Massachusetts, 2001 Compiled and annotated by Dr. Magda Gabor-Hotchkiss Retired Coordinator of Library Collections Copyright © 2001 Hancock Shaker Village, Inc. CONTENTS PREPARER’S NOTE ACKNOWLEDGMENTS ORIGINAL BOUND MANUSCRIPTS ALFRED 2 ENFIELD, CT 2 GROVELAND, NY 3 HANCOCK, MA 3 HARVARD, MA 6 MOUNT LEBANON, NY 8 TYRINGHAM, MA 20 UNION VILLAGE, OH 21 UNKNOWN COMMUNITIES 21 COPIED BOUND MANUSCRIPTS CANTERBURY, NH 23 ENFIELD, CT 24 HANCOCK, MA 24 HARVARD, MA 26 MOUNT LEBANON, NY 27 NORTH UNION, OH 30 PLEASANT HILL, KY 31 SOUTH UNION, KY 32 WATERVLIET, NY 33 UNKNOWN COMMUNITY 34 MISCELLANEOUS 35 PREPARER'S NOTE: THE BOUND SHAKER MANUSCRIPTS A set of most remarkable documents, handwritten by the United Society of Believers in Christ's Second Appearing, more commonly called the Shakers, was produced by their leaders, Elders of their Central (Lead), Bishopric, and Family Ministries; their Deacons, in charge of production of an endless variety of goods; their Trustees, in charge of their financial affairs. Thus these manuscripts - Ministerial and Family journals, yearbooks, diaries, Covenants, hymnals, are invaluable documents illuminating the concepts and views of Shakers on their religion, theology, music, spiritual life and visions, and their concerns and activities in community organization, membership, daily events, production of goods, financial transactions between Shaker societies and the outside world, their crafts and industries. For information pertaining to specific communities and Shaker individuals, only reference works that were most frequently used are listed: Index of Hancock Shakers - Biographical References, by Priscilla Brewer; Shaker Cities of Peace, Love, and Union: A History of the Hancock Bishopric, by Deborah E. -
Peter Ayers, Defender of the Faith
American Communal Societies Quarterly Volume 5 Number 3 Pages 11-137 July 2011 Peter Ayers, Defender of the Faith Galen Beale Follow this and additional works at: https://digitalcommons.hamilton.edu/acsq Part of the American Studies Commons This work is made available by Hamilton College for educational and research purposes under a Creative Commons BY-NC-ND 4.0 license. For more information, visit http://digitalcommons.hamilton.edu/about.html or contact [email protected]. Beale: Peter Ayers, Defender of the Faith Peter Ayers, Defender of the Faith By Galen Beale And as she turned and looked at an apple tree in full bloom, she exclaimed: — How beautiful this tree looks now! But some of the apples will soon fall off; some will hold on longer; some will hold on till they are half grown and will then fall off; and some will get ripe. So it is with souls that set out in the way of God. Many set out very fair and soon fall away; some will go further, and then fall off, some will go still further and then fall; and some will go through.1 New England was a hotbed of discontent in the second half of the eighteenth century. Both civil and religious events stirred its citizenry to action. Europeans wished to govern this new, resource-rich country, causing continual fighting, and new religions were springing up in reaction to the times. The French and Indian War had aligned the British with the colonists, but that alliance soon dissolved as the British tried to extract from its colonists the cost of protecting them. -
The Church Family Orchard of the Watervliet Shaker Community
The Church Family Orchard of the Watervliet Shaker Community Elizabeth Shaver Illustrations by Elizabeth Lee PUBLISHED BY THE SHAKER HERITAGE SOCIETY 25 MEETING HOUSE ROAD ALBANY, N. Y. 12211 www.shakerheritage.org MARCH, 1986 UPDATED APRIL, 2020 A is For Apple 3 Preface to 2020 Edition Just south of the Albany International called Watervliet, in 1776. Having fled Airport, Heritage Lane bends as it turns from persecution for their religious beliefs from Ann Lee Pond and continues past an and practices, the small group in Albany old cemetery. Between the pond and the established the first of what would cemetery is an area of trees, and a glance eventually be a network of 22 communities reveals that they are distinct from those in the Northeast and Midwest United growing in a natural, haphazard fashion in States. The Believers, as they called the nearby Nature Preserve. Evenly spaced themselves, had broken away from the in rows that are still visible, these are apple Quakers in Manchester, England in the trees. They are the remains of an orchard 1750s. They had radical ideas for the time: planted well over 200 years ago. the equality of men and women and of all races, adherence to pacifism, a belief that Both the pond, which once served as a mill celibacy was the only way to achieve a pure pond, and this orchard were created and life and salvation, the confession of sins, a tended by the people who now rest in the devotion to work and collaboration as a adjacent cemetery, which dates from 1785. -
Communitarianism
COMMUNITARIANISM “So long as the past and present are outside one another, knowledge of the past is not of much use in the problems of the present. But suppose the past lives on in the present: suppose, though encapsulated in it, and at first sight hidden beneath the present’s contradictory and more prominent features, it is still alive and active; then the historian may very well be related to the non-historian as the trained woodsman is to the ignorant traveller.” — R.G. Collingwood, AN AUTOBIOGRAPHY Oxford: Clarendon Press, 1939, page 100 1535 The Order of the Ursulines was founded by Angela Merici in Brescia. 1747 The society known as “Shakers” or “Shaking Quakers” was formed. HDT WHAT? INDEX COMMUNITARIANISM COMMUNITARIANISM 1768 July 6, day: At the Ephrata Community in what is now Lancaster County, Pennsylvania, Johann Conrad Beissel died. He had been born in Eberbach in Germany and had come to Pennsylvania in 1720, and in 1732 had established his semi-monastic community at Ephrata, known as “Camp of the Solitary,” a community which by the time of his death had come to include not only a monastery, “Brother House,” but also a convent, “Sister House.” COMMUNITARIANISM In Providence, Rhode Island, Moses Brown wrote to document to his brothers formally, that “my health is so impaired as to be much injured by a close attention to any kind of business, and I have concluded to leave the care and charge of my part of the business of the company this summer and fall, among you.” THE BROWN BROTHERS 2 Copyright 2013 Austin Meredith HDT WHAT? INDEX COMMUNITARIANISM COMMUNITARIANISM 1774 May 19-August 6: Mother Ann Lee –the female Christ– and a celibate group of eight of her United Society of Believers in Christ’s Second Coming, aka “Shakers,” sailed from their old world to their new: Those departing Liverpool with Mother Ann Lee on May 19, 1774, in the ship Mariah, commanded by Captain Smith of New York, are: 1.