The Rishton Rechabites were formed on the 19th November
1896.
A
Rechabite was the descendants of Johadab, who was the son of Rechab. They
were people who refrained from the taking of alcohol. It comes from
Jeremiah Chapter 35 of the Bible.
The were offered wine, but replied that "We do not
drink wine. Our ancestor, Johadab, told us that we, nor our descendants,
were ever to drink any wine. He also told us not to build houses or farm
the land, and not to plant vineyards or buy them. He commanded us to live
in tents, so that we might remain in this land where we live like
strangers.
The Lord Almighty, the God of Israel, promised that
there would always be a male descendant on Earth to serve him.
It was evidently the belief of Johadab and the
Rechabites that settled life with its forms of civilization led to
apostasy from the Jewish religion. In I Par., ii, 55, the clan of the
Rechabites is connected with the Cinites (Kenites).
On the 19th November, 1921, the Rishton Rechabites
celebrated their Jubilee.
Rechabites
And I set before the sons of the house of the Rechabites pots full of
wine, and cups, and I said unto them, Drink ye wine.
But they said, We will drink no wine: for Johadab the son of Rechab our
father commanded us saying. Ye shall drink no wine, neither ye, nor your
sons for ever.
Jeremiah 35:5-6
Introduction
The 'Seven
Men of Preston' are generally credited with starting the total abstinence
movement in August 1833, whereby signers of the pledge promised to abstain
from all intoxicating liquors - the man who drew up the pledge was Joseph
Livesey, a provision merchant and sometime publisher, who appended the
original six names to it. James Teare, was not one of these six but became
associated with the movement shortly afterwards - as might be expected he
was of Manx birth, living in Preston. Described as 'intensely earnest and
impressive', he is often credited with introducing the movement to the
Island following a lecture tour in December 1835.
Mutual benefit societies (e.g. Oddfellows) had been
established prior to this date but often these would meet at public houses
whereby working men were tempted to spend money on alcohol - many
landlords seemed to have encouraged the formation of such societies with
an eye to the business their weekly meetings would bring in. It had
already been suggested that temperance friendly societies should be
established that would meet away from such places. The first specific
mention of a Teetotal society was in July 1835 in Liveseys Preston
Temperance Advocate when a Mr Hadfield proposed the establishment of a
Teetotal Order something like the Oddfellows. Some time around 1835 the
Salford Temperance Burial Society had been established with an aim to help
defray the funeral expenses of members - this met at the Salford
Temperance Coffee House. Hadfield's suggestion formed the basis of an
editorial in the August issue of Livesey's magazine and the Salford
society decided to establish such a total abstinence benefit society to be
run on fraternal (i.e. non-profit) lines.
The early temperance movement was strongly associated
with Primitive Christian sects, Primitive Methodists especially were often
strongly associated with Rechabitism though it appears that the literary
genius who invented the name was Rev Joseph Thompson who was minister of
Mr Brotherton's chapel (whose members also espoused vegetarianism). The
Biblical quote suggested the name and as the Sons of Rechab dwelt in
tents, the choice of the 'tent' as the basis of each society (equivalent
to 'lodge' of the Masons etc.) was also obvious. The other, fanciful,
names for officials of Ruler, Levite etc. drew on a Masonic background via
the Oddfellows etc. Note the Masonic emblems of Eye, Sun and Moon within
the badge, as well as the tepee-like tents.
The first meeting of Ebenezer Tent No 1 took place on
25th August 1835 and by November 1835 a detailed set of rules, system of
initiation, fines etc. had been drawn up and printed. Later that month a
second Salford tent was established - Livesey naturally used his
publication to promote the cause. By April 1836 twelve tents had been
established around Manchester. The number of tents more than doubled to 27
by August 1836 - Tent no 22 was 'Mona Union' established at Douglas in
July 1836. Founder members of this first tent, supposedly founded by two
men from Manchester, were:
John Morrison,
William Renny,
Robert Cannell,
John Trimbel,
William Stephen,
James Kelly,
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Thomas Cannell,
Thomas Tinnion,
Thomas Robert Cartwright,
Robert Fargher,
John Cain,
James Hales, and
Edward Kelly.
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Robert Fargher was the editor of Mona's Herald, a
strong temperance advocate and radical Methodist LP (having just been
expelled from the Wesleyans and later associated with the
Primitive Methodists). John Cain, bookseller, was another radical
Methodist (and also Local Preacher) also expelled from the Wesleyans in
1835. James Hales was another Wesleyan LP expelled with John Cain but
later readmitted. Caine identifies the John Morrison as grandfather of
Thomas Cannell, a Northside WM LP - he attended conference in 1840 as Past
D. C. R. and as a 90 year old retired Mariner still living in Peel,
contributed to the history in 1883. John Kelly was probably the well known
PM LP at Union Mills who was reported in 1837 as having left the
organisation. (Renny, Trimbel and Tinnion, all non-Manx names cannot be
found in 1841 census).
Cambell in his history of the Rechabites mentions some
initial dissent in the organisation with some form of illegal meeting held
at Prescot in August 1836 to which delegates from the Isle of Man were
induced to attend. However no Manx delegates attended the first
anniversary meeting in Salford at the end of August.
In December 1836 the growth was such that tents needed
to be organised into Districts and the Isle of Man was made District No.
6.
Island tents at about this time were
22 Mona Union Douglas
49 Mona Zion, Dalby, (later failed)
50 Mona Johadab Tent, Kirk Michael founded February 28th, 1837;
60 Mona Joshua Tent at Peel, founded in March or early April 1837, shortly
afterwards changed name to Star of Mona
61 Mona Daniel Tent, founded at Castletown, on April 12th, 1837.
The following were founded prior to 1850
912 Mona Fellowship, Ramsey, 1842
1018 Mona Salem, Foxdale Mines - c.1843 (later failed)
1039 Mona's Delight , Kirk Lonan (Laxey) - 1844 (later failed).
Later tents (reported in 1897 IoM Examiner Annual) were
Mona Joshua at Ballaugh. 1865
Mona Ebenezeer, Sulby, 1866
Good Samaritan, Crosby, 1867
Sons of Mona , Laxey, 1867
Star of Foxdale, 1870,
Rising Star, Glenmaye, 1870,
Santon Union, Santon, 1887
King Orry, Onchan, 1896
John Cain may have been the first leader as he is
quoted by Caine as signing himself C.R. (Chief Ruler) in a report in July
1837; Robert Fargher was noted as District Chief Ruler in 1837 and
attended the 2nd Moveable Conference in 1837, along with William Fargher
of Peel and John Cowell and William Clarke of Castletown. On 29 Jul 1837
the Manx Liberal carried the following mocking report on a Rechabite
procession:
TEE-TOTAL AND RECHABITE ANNIVERSARY MEETING.
" All the world's a stage.
And all the men and women merely players."
The truth of the above lines of our immortal Bard, are
every day more and more confirmed, for scarcely has one silly pageant
passed from our view, but another, if possible still sillier, is ready to
supply its place, and the rival candidates for absurd distinction, jostle
each other on the stage for precedence. We were led into this train of
thinking by the motley exhibition of Tuesday last. With the nature of
tee-totalism, no one can find fault, we feel favourably disposed
towards it, from the great and obvious benefit it has conferred on
society, being mainly instrumental in removing from it many vile and
revolting scenes of self-debasement and self-sacrifice;— good indeed must
be that institution or society, let it be Rechabite Tee-total, Temperance,
or what it may, which has the power to arrest the steps of man on the
downward path to perdition, and that too at a time when all other stay has
lost its power and efficacy.
This could all be accomplished, and men, however vile;
could return to that line of duty they had so recklessly left, without all
this parade of flags, stars, gilt sparrows, inverted wine glasses,
scarf's, medals, rosettes and such Masonic or odd fellow-looking
trumpery, without having recourse to
" The thundering drum,
Or the vile squeaking of the wry-neck'd fife,"
and filling our peaceable old town with all the tumult
and noise of a general election; but even admitting the utility of the
procession, as regards the males, we know not a more ridiculous, nay,
revolting spectacle than that of the rosy checked daughters of our Isle —
against whom it would be foul and wrong even to breathe a suspicion
injurious to their virtues — to see them parading our streets and forming
a conspicuous part in the procession, and courting observation, — the
retiring from which is women's greatest charm, and allowing the world to
judge that their practices must have been the most abandoned, to justify
each a humiliation, in which
" They roughen to the sense,
And all the winning softness of the sex is lost."
It is equally, or even more absurd, to foster in the
minds of children of the most tender years, that love of parade and show
which is eagerly enough imbibed, without such excitement We observed many
whose age could not have been more than five or six years, of course,
utterly unable to form a judgment, or have a correct idea of what they
were doing, and who no doubt considered the whole matter as a day of play
and holiday, rather than one which was in some degree to influence their
future conduct.
The procession, headed by the Rev. E. Qualtrough, in
his canonicals, and supported by Messrs. Fargher and Morrison, passed down
the market, along the quay, and to St George's church, by way of
Athol-street, where an eloquent sermon was preached to the brethren, by
the above gentleman. After divine service they paraded through the
principal streets, and in the market-place sang a hymn suitable to the
occasion, a short address was delivered to the multitude by Mr. Hocking,
the Birmingham blacksmith, after which they marched to the
school-room, Thomas street, where they partook of tea and coffee, and
where they again formed and passed over the bridge, down the South-quay,
and to Fort Anne.
In the evening they assembled in the Lancastrian
school-room, Athol-street, when different members delivered their
sentiments on the occasion. Mr. Fargher, at some length, explained the
passage of scripture on which the name of Rechabites was founded, and
showed that the Rechabites abstained from all Intoxicating liquors,
planted no vines, sowed no seed, lived in tents, &c. If the present follow
the example of their ancient predecessors, they have here a splendid
climate for its exercise, and a November day in the Isle of Man, with no
other covering than a tent, minus both corn and wine, is a combination
which does
" Sweetly commend itself unto our gentle senses;'"
The next who greatly claimed our attention, was the
Birmingham blacksmith, who, in a speech of full two hours, used much
convincing argument in favour of the cause he was advocating, illustrated
with many homely, but trite anecdotes. We think it would be difficult to
meet with an advocate better suited for furthering the cause of
"tee-totalism," — he seems sincere and zealous, and possesses, in an
eminent degree, that flow of language best calculated to make an
impression on those most likely to derive benefit from it
A collection was afterwards made to defray the
expenses, — what constituted the expenses, we did not learn, neither
the number of recruits to the cause of Rechabitism. On Wednesday
there was a field day at Castletown, Thursday at Peel and yesterday at
Ramsey.
The 'licensed jester ' also had a go:
TO THE EDITOR OF THE MANY LIBERAL,. Sir,-I hope you
will allow me a place in your columns, especially as I promise to be
brief, for the purpose of publicly announcing to all the losers of a
"little sup,' that I for one have recanted, left their ranks, and become a
convert to the new creed — the total privation mania, now so prevalent. My
acquaintances are at a loss to account for such a sudden transition from
the "sublime to the ridiculous," by thus pledging myself to abstain from
the use of that which I never abused ! But they are in ignorance of the
secret which induced me to take this step, and which I now wish to
explain, in order that my motives may not be unjustly impugned.
Impelled by curiosity, I took my station at the corner
of a street, to witness the imposing procession pass along of the
Tee-total brethren and sisterhood, on Tuesday last, which some of my
pot-companions (vile brutes!) compared to Falstaff's ragged regiment
marching through Coventry, — I, however, admired the exhibition,
especially when my optics encountered the ravishing and entrancing sight
of so many ladies all marshalled and walking the streets to the
soul-stirring sounds of " drum and fife," preceded too by the attractive
banner displaying the starveling drunkard divested of his in-expressibles!
Such a phalanx of female beauty I never witnessed before ; they looked so
amiable, having now renounced all intoxicating liquors, and withal so
modest, " bearing their blushing honours thick upon them ;" —
they completely eclipsed the haughty "lords of the creation," who had the
audacity to walk in front of this lovely train. No wonder a youth in his
teens should be enamoured, it was perfectly irresistible ; I instantly
acknowledged Cupid's sovereignty, and sighed for the white scarf and
tee-total medal, as the grand qualification which would procure me
distinction, and recommend me to the notice of one of these charming
nymphs. In short, when evening came, I went to hear the Brumagum
blacksmith hold forth, who proved as certain as the sparks fly upward,
that ale, wine, and spirits, are as poisonous as hemlock and henbane, but
how it came to pass that the apostle should recommend his brother Timothy
to take poison for his stomach's sake and to relieve his infirmities! I
did not stop to enquire — (but I have no doubt any of our " new lights"
could easily tell why' ) — "the little god of love my bosom haunted," and
before the smoke which the smith produced had dissipated, I struck
while the iron was hot, and signed the pledge, in the hope that the
day would not now be far remote, when my bliss would be consummated by
being united to one of the water-drinking fair; the only obstacle which I
am afraid will militate against such an union, is my unfortunate cognomen
of
Your's, &c. Phil. Tosspot.
Gutter-y-gable, July 27, 1837.
The band it appears travelled free from Liverpool as
yet another letter to the Editor made clear:
Mr EDITOR - The great outcry at this moment throughout
the Island is the high fares of the Old Steam Company, and which
act as an insurmountable bar to the influx of visitors Whether such is the
case or not I presume not to say; but I cannot patiently hear any class of
men vilified unjustly, or their measures too lively canvassed-and that so
far from the fares being too high, I learned with suitable astonishment
the other evening, at the Tee-total meeting, that they were in some cases
absolutely nothing, on a vote. of thanks being ,passed to the
Directors of the Mona Steam Company for their kindness in giving the band
a. free passage !Now, I would ask, what are the pretensions
of the band or that of their friends to ask such a favour ? or what
particular claim had they on the Directors to get it? I, for one, am of
the decided opinion that free passage would be denied to applicants having
a better claim on the charity of the Directors in every sense of the word;
neither can I understand why noise, brass, or boxwood, should be a
passport to the loving kindness and tender mercies of any. I am, Sir, &c.,
A STEERAGE PASSENGER BY THE QUEEN.
Douglas, July 27, 1837.
On 30 Dec 1837 notice was given of a Rechabite tea
party.
In 1838 some dispute over travelling expenses to the
conference (attended by Fargher and John Cannell) seems to have occurred
for the Manx Liberal 10 Nov 1838 reports
At the Deemster's Court in this town, on Monday last, a
suit was heard in which Mr. Robert Fargher was plaintiff, and Messrs. John
Cain, John Morrison, and George Quiggin, defendants. All the litigants are
members of the Rechabite Society, and it appeared in evidence that Mr. F.
and another of the brethren, named Cannell, had been sent as delegates to
a similar association in England. To defray their expenses, these two
deputies were to receive 7s. 6d.. a day each, and Cannell had actually
been paid for his mission ; but payment was refused to the plaintiff,
defendants alleging they had made no agreement with him, as that
department of the Tee-total financial concerns was the province of other
officers. The defence not proving satisfactory' to the Court, judgement
was awarded in favour of plaintiff, to the full amount, with costs.
This may reflect some more deep seated disagreement
with Robert Fargher who was appointed to the National Business Committee
at the conference in 1838 but does not appear to have played any role
after this time. From 1836 to 1838 Fargher published The Isle of Man
Temperance Advocate and Guardian which formed the semi-official
newspaper of the Rechabites but at the 1839 conference they decided to
publish their own newspaper. According to Caine this was produced by
William Livesey, brother to Joseph Livesey and sometime resident of
Douglas, the publishers were Lees and Robinson with an address in Athol
Street (and later W. Robinson) though by 1846 the circulation of this was
giving cause for concern. In early 1839 Fargher published a snide attack
on a Rechabite funeral procession which drew a response in the Manx
Liberal (6 April 1839) from 'a Son of Rechab' stating
No man appears so contemptible in the eyes of his
neighbours, as when he commits some excess under the demoniacal influence
of malice and revenge. These hateful passions, I am sorry to observe, have
been running riot in the breast of a certain "renegade Rechabite" of the
town to a lamentable extent, as is indicated by a paragraph in the
Herald of Tuesday last.
It is not clear who attended the 1839 conference but in
1840 John Morrison attended as Past D. C. R. and in 1841 Joseph Maxwell
(probably a cabinet Maker in Douglas) as D. C. R. - after this no Manx
representative would appear to have attended national conference until
1850.
Caine laments the loss of early documents relating to
the first two decades - later years can be more fully researched,
especially as the documents relating to the Island have been deposited in
the Manx National Heritage (Museum) Library. It would appear that the
Island may have been the first to institute a juvenile branch (for those
under 16) as well as having an active Female Tent (for which a medal was
struck in 1840 but many records appear lost leaving just tantalising
glimpses in the newspapers.
The Manx Liberal, 27 April 1844, carried the following:
A tent in connexion with the Independent Order of
Rechabites opened at Kirk Lonan on Tues evening last, called Mona's
Delight, when 22 individuals were initiated.
We rejoice to hear that three new tents and upwards of 100 members have
been added in the last three months not withstanding the apathy of the
Teetotal Society which appears either to have gone dead or fallen into an
inglorious slumber.
Rechabite bands were a major feature of anniversary
marches, both of the Rechabites and many other organisations. The
Manx Liberal 10 June 1843, mentions the Juvenile Rechabite Society
with its own band, including fifes and drums that marched to the Nunnery
Gardens in association with the Strang Friendly Society Anniversary.
Like many of the earlier benefit societies the
actuarial basis on which contributions were calculated was not safe and
would ultimately lead to financial collapse. In the early days, with a
predominantly young and healthy membership, premiums seemed more than
sufficient (in the past many benefit societies felt so affluent as to fund
anniversary meals) but as the membership aged the demands on the sick box
would increase and eventually overtake contributions. The national
committee sought advice on this topic in 1845 which lead to an increase in
subscriptions and a severe drop in enrolment. However the crisis was
weathered in 1850 and the actuarially safe tables ensured the continuation
of the organisation.
By 1873 the Island was numerically the largest district
with 12 tents, 1600 members and experiencing rapid growth (300 new members
in a year) reaching just under 2,500 by 1883 (3,185 in 1897). Almost
certainly many members would not be strict tee-totallers - personal
discussion with a member who joined in the early 1930's would indicate
that signing the pledge on membership was by then a formality and had been
for many years though it should be added that many Manx Merthodists are
still tee-total.
The advent of the welfare state after WW2 removed the
need for young entrants to the job market to join such societies, the
membership aged but unless they continued their membership any money
allocated for their funeral etc defaulted to the society. Thus the last 20
years have seen a much reduced membership - the Manx societies disbanded
in the 1970's and assets were transferred to head office; the records,
some of the ceremonial sashes etc are now in the Manx Museum.
References
A Chronology of
Accrington and Men of Mark, by R. S. Crossley, Published 1924.
The Bible.
Richardson
Cambell
Rechabite History: A Record of the Origin, Rise and
Progress of the Independent Order of Rechabites Manchester IOR 1911
Book of Odes Manchester 1902
http://www.isle-of-man.com/manxnotebook/history/socs/rechab.htm