Establishing Shawnee Run

On a site near the banks of Shawnee Run, a small communal family took shape...

In August of 1805, three Shaker missionaries to Kentucky were getting to know the northeastern portion of the state when an opportunity arose for them to preach to a group of potential converts that included three Kentucky residents - Elisha Thomas, and Samuel and Henry Banta. The Thomas and Banta families (along with the Monfort and Bruner families) were all related by marriage. Hearing their testimony, Elisha Thomas would become not only the first Shaker convert in Kentucky but instrumental in the creation of one of two Kentucky communities that would be established.

Where this meeting occurred is not clear. Sources say it happened at "Concord in Bourbon County." However, Concord, Kentucky is northeast along the Ohio River in Lewis County (which was formed in late 1806 from Mason County) and the Concord Christian Church in Bourbon County wasn't yet established. In any case, Shaker Benjamin Seth Youngs was subsequently invited to address a group in Elisha Thomas' barn at his farm along Shawnee Run in Mercer County. 

Map of the state of Kentucky with the adjoining territories, 1794

There, a large number of listeners converted, with Youngs reporting in January 1806 twenty-one "grown Believers on Shawnee Run."

In August, Elisha Thomas deeded his 140-acre farm to the Shakers and in December, forty-four men and women signed the first family covenant “dedicating themselves and their property to the material benefit" of the Society. The first permanent communal gathering of believers in Kentucky began to take shape with the name "Shawnee Run."  

A Map of the State of Kentucky by Elihu Barker, 1797

Infrequent visits by the eastern Shakers proved less than satisfactory for the new converts. Therefore, Elisha Thomas offered Elder John Meacham a horse, saddle, bridle, and spending money if he would come to live at Shawnee Run. Elder John told them if they would build a place for them to live, some among the "old believers" (those Shakers who had traveled from the east) would come. 

When the new ministry arrived (with only fifty dollars, two beds, bedding, and a few other items) a new log house was waiting for them and the center of the community had shifted to a nearby hilltop east of Elisha's original farm to the spot where today visitors can walk among the restored buildings.

Molly Goodrich and Peter Pease would become the appointed leaders for the new Kentucky societies. In the meantime some of the Shawnee Run converts were appointed by Elder Benjamin to assume certain responsibilities, with Elisha Thomas to "stand first in our absence." Isaac Dean was appointed to take charge of the farm. 

Beginning in 1809, the year Joseph Runyon became a Believer (his wife Jane/Ginney believed in February 1810), John Meacham, Samuel Turner, Lucy Smith, and Anna Cole composed the Shawnee Run ministry. As the organization of the community took place its name was changed from Shawnee Run to Pleasant Hill and the first permanent structure (the "First Stone House" - later to become the farm deacon's shop) was built to house the ministry.

By 1810, there were thirty-four Believers and "100 more not yet gathered." Joseph and Jane Runyon, with most of their children, arrived at Pleasant Hill on March 2, 1810. Three months later, their grown son Vincent arrived. Interestingly, Vincent and his sister Marcy were the first Runyon family members to sign the Church Covenant. They did so August 13, 1811. For both, this was the beginning of a life-long commitment. And for Vincent it was in celebration of his 22nd birthday which occurred August the 16th. 

The organization of the society at Pleasant Hill proceeded rapidly. To increase their land holdings, that began with the rich, fertile 140-acres given by Elisha Thomas, the trustees began purchasing adjoining acreage. 

By 1812 the East, Center, and West Families had been formed, and a fourth, the North Family, was established as a "gathering family" for prospective converts. In August of that year, Emley and Lydia Runyon arrived at Pleasant Hill with their children and during the autumn, they were joined by his parents Phineas and Charity as well as his sister Mercy Badgett and her husband John and their children. 

On December 21, 1813, Martin Runyon, his wife Patience Baxter, and their children arrived. The following spring, June 2, 1814, Martin was among those Believers of legal age to sign the covenant. In fact, one hundred twenty-eight men and women bound themselves together, establishing the community in the pattern of the Shaker Ministry at New Lebanon, New York. Included also were: Joseph Runyon, Emley Runyon, Phineas Runyon, Marcy Runyon, Charity Badgett, Vincent Runyon, William Badgett, George Runyon, John Badgett, Sr., Ginney Runyon, Sally Runyon, Lydia Runyon, Charity Runyon. 

More opportunities to sign at Pleasant Hill would come after May 1815, on June 10, 1830 and again on April 9, 1844. Many of the younger generation would make that commitment. Many would depart. But that core group who signed in 1814 did remain committed and were Believers for life.

A Field Ripe for Harvest ~ Shaker Missionaries to Kentucky

What caused the Ministry in New York to set their sights on establishing new communities of Believers out west? News of the "Second Great Awakening" camp revival meetings held in 1801 at Cane Run, Kentucky, made its way north to the Shakers in New Lebanon, New York via The Albany Gazette. "No doubt, the Shakers in New England saw the phenomena as a fulfillment of Mother Ann's prophesy that 'the next opening of the gospel will be in America's 'southwest'," writes Carol Medlicott in her book Issachar Bates, A Shaker's Journey. By this time, Ann Lee had been dead for twenty-five years. Mother Lucy Wright, now head of the Ministry, decided the timing was right to send a small reconnaissance group to the area. Three Shaker men - two unmarried elders, John Meacham, Benjamin Seth Youngs, and one new convert, a married father of nine, Issachar Bates set out with only a vague idea of where to go.

The three men, with their one horse, left early on New Year's Day, 1805 during what was to be a particularly harsh winter. Although his wife Lovina and he were living a Shaker life of celibacy by this point, Issachar would continue to show affection for both her and his children, despite their great distance during the decades that followed.

The believers slowly made their way south, covering sometimes thirty miles in one day. As they traveled through the Shenandoah Valley, they began looking for signs of people who might be receptive to their message but were disappointed by those who were "lost in sin" and "the same carnal creatures in all their conversation and conduct." 

After passing through the Cumberland Gap into Tennessee they were shown a new map of the United States and decided to turn northwest into Kentucky. Here, they undoubtedly were following in the footsteps of the Runyon, Badgett, Parks, and other settlers who entered Kentucky from North Carolina and Virginia along the Wilderness Road, famously pioneered by Daniel Boone.

The group was welcomed at Crab Orchard and later Paint Lick in Garrard County by preacher Matthew Houston. Houston introduced them to Barton Stone, the famed Cane Ridge preacher. They went on to Turtle Creek (what would become Union Village) across the river in Ohio and by then had walked over 1,200 miles in two months and twenty-two days.

In the spring of 1805 Barton Stone was still organizing revivals and Issachar Bates returned to Bourbon County to speak at his invitation. He proved outspoken, openly challenging Stone's preaching about Christ's second coming. Cleverly, Issachar put an emphasis on spiritual value rather than doctrine. Medlicott explains: "He was harking back to the first followers of Christ, who had used the inspired teachings of Jesus to free them from adherence to hidebound Jewish law. This would have been a potent argument for a frontier revival crowd ... a needed correction to the doctrinal strictures of America's large, established church institutions." My hunch is that these arguments must have been quite appealing to Joseph Runyon and others in the family who were the first in the family to convert.

Additional eastern Shakers arrived the following year, including six women. Issachar wisely requested that the Ministry send women specifically to counsel the female frontier converts not only in spiritual matters but in the ways of collective childcare and in appropriate dress. For many potential converts the sticking point was celibacy. A majority of the newly-converted believers were husband and wife still living in close quarters. Issachar once again had the wisdom and experience to counsel in these matters. Over the coming years he would become somewhat of a father figure to new converts (the "young believers") throughout the west.

In November 1806 a large group of Kentucky converts, including Henry Banta, visited Turtle Creek, bringing gifts of food, wool, and cotton. By 1810 a settlement along Shawnee Run in Mercer County had been launched by sending a team of old believers (Shakers from the east) to serve as elders. This settlement would come to be called Pleasant Hill.

Divorce, Shaker Style

I recently finished reading The Great Divorce : A Nineteenth-Century Mother's Extraordinary Fight against Her Husband, the Shakers, and Her Times by Ilyon Woo and it made me more curious about the life of Nancy Runyon Ryan.  

Nancy, at age 20, had married Thomas Ryan in 1807. Within a few years the majority of her family had joined the Society at Pleasant Hill and Nancy and Thomas were busy with twin boys Lawson and Wesley, born in 1808. An interview conducted in 1835 reveals what happened next.

"Mr. Crouch had a sister that married a Ryan. That sister's son, living in Mercer [County, Kentucky] married into a family of Runyons. Runyons lived on this side of the Kentucky River, between there and Lexington. The whole family joined the Shakers, and younger Ryan's wife thought she must go too. She left twins lying in the cradle and went. This brought Ryan into conflict with one, whom he beats himself severely. Another one, that came to his house, he beat nearly to death. The man thought to go to the law but the magistrate advised him to keep away and let Ryan alone."

The interview certainly paints Nancy as a woman who has abandoned her babies but the Shaker journals help explain. They tell us that Nancy became a Believer in 1810, so Thomas' run-in with the brethren must have happened in 1810 when the twins were still quite young. Perhaps they had visited Thomas to proselytize, hoping to persuade him to try the Shaker way of life.  The journals also tell us it was another five years before Nancy was able to live among the faithful at Pleasant Hill. 

Having given birth to a daughter (Nancy Jr., born in 1812) during those years we can speculate that she soon returned to Thomas' household. Was she trying to convince her husband to join with her? Did the Church leadership offer Nancy help or advice based on similar experiences in other communities? Did Thomas die during this time? We know only that she arrived in the Spring of 1815, and that her children joined her there in May of that year. Who brought the children? 

We will likely never know the specifics but, like the protagonist in The Great Divorce, it seems Thomas was vehemently opposed to the idea of joining a celibate commune. 

While Nancy's saga was taking place in Kentucky, Mother Lucy Wright was consulting with the Elders at the community of Watervliet outside Albany. There, James Chapman had left his family to become a Believer. He soon returned home for his children against his wife's wishes. Eunice Chapman, had no legal rights to their children but was not going to give them up without a fight. This is the subject of The Great Divorce. In the NPR clip below, the author explains how women of this period, upon marriage, became "civilly dead." 

At Pleasant Hill, Nancy Runyon Ryan lived to age 65 and died a Believer. Her three children were raised among the Shakers, presumably with no further objection from their father. Each left Pleasant Hill separately while in their teens. 

I'll leave it for you to discover whether James Champman and his children remain Shakers or "go to the world."

Listen to a 6-minute NPR interview with the author here:

Watervliet - the first of the villages

Watervliet Center, North Albany, Albany and Schenectady Counties, 

New York, published by Stone & Stewart, 1866

Recently, I had a day to spend in Albany and decided to finally see the first of the Shaker communities - Watervliet. The area was known as Niskayuna by the natives and Watervliet by the Dutch settlers. Today, what remains of the Shaker village is within the Town of Colonie, adjacent to the Albany International Airport.


At its peak in 1839, Watervliet had 350 members and 2,500 acres of land. Sadly, in the 1920s, a fire destroyed all of the North Family buildings.  The South and West Family buildings were sold off to private hands;some are still standing. A handful of the Church Family buildings remain. I happened upon the village during an annual craft show in the meeting house and picked up some lovely Christmas gifts.

Thanks to a reworking of the east-west road that runs through the community, drivers cannot easily cut-through the village and this effectively slows the pace, enabling one to envision life here in the late 18th century and 19th century, before flight and automobiles. Inviting trails surround the old mill pond just south of the church family cluster.

Beautifully-drawn plans of the Shaker community at Watervliet, as it was in the 1930s, as the county was taking over the property, are here

Watervliet community showing locations of Church, North, West, and South Family plus Cemetery (north to the left)

Detail of South Family shows Shaker precision, order and practicality 

This 1813 poem about Watervliet was written at the Hancock, Massachusetts community and republished in Landmarks of American women's history by Page Putnam Miller :

Mother

Near Albany they settled

And waited for a while

Until a mighty shaking

Made all the desert smile

At length a gentle whisper

The tidings did convey

And many flocked to Mother

To learn the living Way

It's just a short walk from the Church family buildings to the cemetery where I visited Ann Lee's grave. Her brother William rests beside her on one side in the quiet, orderly burial ground. On her other side is the grave of Mother Lucy Wright, who ran the New York communities after Ann's death. As with the Runyon family, Lucy and her husband Elizur Goodrich joined the Shakers with many of their extended family members.

What impressed me most about Watervliet was how little remains. Of 778 original acres, most is now taken up by the airport, surrounding business complexes, the country club, the county jail. It makes me realize how lucky we are to have Pleasant Hill in its present condition.