Nestled amidst the serene landscapes of central New Hampshire, *Canterbury Shaker Village* stands as a remarkably preserved testament to a unique American spiritual and social experiment. This historic site is not merely a collection of old buildings; it is one of the most intact and authentic surviving Shaker communities, offering a rare glimpse into a way of life that profoundly influenced American culture and industry.
The village invites visitors on a captivating journey through two centuries of Shaker history, preserving their distinctive architecture, innovative craftsmanship, and radical social principles. Its designation as a National Historic Landmark underscores its profound significance in understanding American communal societies and religious movements.
The Origins and Core Beliefs of the Shakers
To truly appreciate Canterbury Shaker Village, one must first understand the fascinating origins and enduring principles of the Shaker movement. This Christian sect traces its roots back to 1747 in Manchester, England, where it emerged from a Quaker revival group. Initially, they called themselves ‘The United Society of Believers in Christ’s Second Appearing,’ a name that reflected their belief in a new dispensation of Christ’s spirit.
However, the broader public soon coined the name ‘Shakers’ due to their fervent and ecstatic worship services. During these communal gatherings, members would tremble, whirl, shout, and shake as they felt the spirit move them, a practice that was both a physical manifestation of their spiritual fervor and a radical departure from conventional religious decorum of the era.
Foundational Principles of Shaker Life
Shaker societies were founded upon a set of deeply held convictions that shaped every aspect of their communal existence. These principles, radical for their time, included communal living, productive labor, celibacy, pacifism, and a revolutionary commitment to gender equality. Their ethos extended beyond their internal communities, as they were also actively associated with burgeoning feminist and abolitionist reform movements of the 19th century, advocating for societal change.
A pivotal figure in the establishment of Shakerism was Mother Ann Lee. Born in England in 1736, she experienced profound spiritual revelations that led her to believe she embodied the second coming of Christ in female form. After enduring persecution for her radical beliefs and worship practices, Mother Ann Lee, along with several devoted followers, embarked on a transformative journey to America in 1774, seeking a place where they could freely practice their faith.
The Establishment of Canterbury Shaker Village
The Shaker message began to spread across the burgeoning United States, attracting converts seeking a more pure and communal spiritual path. In 1782, Israel Chauncey and Ebenezer Cooley, emissaries from the influential Mount Lebanon Shaker village in New Lebanon, New York, traveled to Canterbury, New Hampshire. Their mission was to introduce Shaker principles to local residents, and their efforts proved highly successful.
They managed to convert several prominent figures within the Canterbury community, laying the groundwork for a new Shaker settlement. The *Canterbury Shaker Village*, established in 1792, became the seventh Shaker community founded in America. It was initially led by Father Job Bishop, a respected spiritual leader, and was built upon land generously donated by newly converted local community members, showcasing the early commitment and sacrifice of its adherents.
From its humble beginnings, the village expanded steadily. By 1803, just over a decade after its founding, the community had grown to include 159 members, organized into three distinct ‘families’ to manage the various aspects of their communal life. This growth demonstrated the strong appeal of the Shaker way of life during this period.
Economic Ingenuity and Shaker Prosperity
Despite their commitment to communal ownership and spiritual pursuits, the Shakers were remarkably aggressive and innovative entrepreneurs. They believed that ‘hands to work and hearts to God’ was a core tenet, and productive labor was considered a form of worship. This philosophy drove them to launch industry after industry, constantly seeking ways to improve efficiency and self-sufficiency.
The Shakers were early adopters and developers of new technologies, reinvesting their earnings directly back into community enterprises. This strategic approach fueled greater growth and productivity, enabling them to compete successfully with the burgeoning outside world. Their focus on quality, utility, and simplicity was evident in everything they produced, from agricultural goods to finely crafted furniture.
By the 1830s, the Shakers at Canterbury had achieved significant prosperity. Their village boasted a wealth of meticulously constructed buildings, fertile land, substantial cash reserves, valuable wood lots, thriving livestock, abundant produce, and a diverse range of successful industries. The Shaker ‘brand’ quickly became synonymous with unparalleled quality, unwavering integrity, and steadfast reliability, earning them widespread respect and commercial success.
Beyond their economic achievements, the Shakers were also deeply committed to social welfare. They were known for their compassion and actively cared for the poor and marginalized, demonstrating a practical application of their Christian values. Resources and profits were consistently channeled towards the social good, reflecting a communal spirit that extended beyond their own members.
Architecture and Community Life at Canterbury
Canterbury Shaker Village, like other Shaker settlements of its era, was a masterclass in utilitarian design and functional planning. Every building served a distinct purpose within the strictly ordered communal society. The village comprised all the principal structures necessary for daily life, including large dwelling houses, specialized workshops for various trades, stables for livestock, a central laundry, a school for children, and an infirmary to care for the sick.
The *Meeting House*, designed by the renowned Shaker architect Moses Johnson, held a paramount role in the spiritual and social fabric of the community. It served as the central place of worship and communal gatherings, reflecting the importance of shared spiritual experience. The design emphasized open spaces for their distinctive dances and movements during worship.
The Shakers ultimately established 19 self-contained communities stretching geographically from Maine down to Kentucky. Among these, *Canterbury Shaker Village* holds a distinguished place as one of the oldest, most typical, and most completely preserved Shaker villages. It is particularly notable for containing the oldest Moses Johnson-style Meeting House still in its original location, built in 1792. Additionally, the village preserves the only 18th-century Dwelling House, which was begun in 1793, offering an incredibly rare glimpse into early Shaker residential architecture.
Peak Prosperity and the Seeds of Decline
The mid-19th century marked the zenith of the Shaker movement. The Canterbury Shaker population peaked at an impressive 300 members around 1850. Nationally, by the time the American Civil War commenced, an estimated 6,000 Shakers maintained robust economic autonomy, meticulously crafting items for widespread commercial distribution. Their economic activities gradually shifted from predominantly agrarian work to highly specialized handicrafts, with their furniture, particularly, gaining international acclaim for its elegant simplicity and functional design.
The Shakers, ever practical and innovative, were not entirely isolated from external advancements. Over the years, they selectively adopted various inventions from mainstream society, integrating new means of transportation, novel power sources, complex machinery, and advanced communication devices into their daily operations to enhance productivity and efficiency.
However, the post-Civil War era brought about significant challenges that heralded the decline of Shakerism. The *Industrial Revolution*, with its emphasis on mass production and factory systems, created an economic environment that made it increasingly difficult for the Shakers’ handcrafted goods to compete. Waning prosperity then made it challenging to recruit new converts, as the allure of communal life, especially one demanding celibacy, diminished in a rapidly modernizing world.
The fundamental principle of celibacy, while central to their faith, meant that communities could not grow through natural procreation. Instead, they relied entirely on adult converts and the adoption of orphaned or impoverished children. As societal opportunities expanded and alternative social movements emerged, the pool of potential converts dwindled, leading to a steady decrease in their numbers. Consequently, as the number of living Shakers diminished across the nation, many Shaker communities were slowly but inevitably disbanded.
The Final Years of Canterbury Shakers
Despite the broader decline, the Canterbury community continued to adapt. In 1901, demonstrating their embrace of practical innovation, the New England Telephone Company installed telephones at the Canterbury Village site. This technological advancement significantly reduced the need for arduous long-distance travel between scattered Shaker communities, streamlining communication and management.
By 1905, the Canterbury Village still maintained a respectable count of 100 members. Further illustrating their commitment to self-sufficiency and modernization, the village constructed its own powerhouse in 1910, an $8,000 investment that brought electric lights to 16 community buildings. This was a remarkable undertaking for a religious commune at the time, showcasing their progressive spirit.
However, the demographic reality of declining membership continued its inexorable march. By 1916, the Shakers in Canterbury had dwindled to just 49 individuals, with a striking imbalance of 47 women and only two men. Additionally, there were 12 females under the age of 21, likely children or young adults being raised in the Shaker faith, and one non-Shaker individual who had resided in the village for seven years, perhaps an employee or long-term guest.
The passing of Brother Irving Greenwood in 1939 marked a somber milestone: he was the last male member of the Canterbury Village. By 1947, when the renowned *LIFE magazine* reporter Nina Leen visited the village, only 16 sisters remained, their ages ranging from 43 to 80, a clear indicator of the community’s aging population and declining numbers.
In 1957, after what was described as
