Martha Hancock Wheat

 In a previous post about my great-great-great-grandfather, Ammon Goode Hancock, I mentioned his sister Martha. Martha's journal about her religious experiences was the focus of an article by historian Cynthia Kierner (Kierner 1992). Dr. Kierner kindly pointed me toward the archive where her transcriptions of the journal could be found and I was able to obtain them from the UNC Charlotte. She had originally obtained them from a descendant of the Wheat family.

Martha Hancock Wheat's journal is not gripping material, unless you are particularly interested in conversion stories, although it is fascinating how much her testimonies mirror modern evangelical testimonies. I'm not a scholar of religion, however, so my interest was entirely in the references to her family. 

For copyright reasons, I can't post the entire transcript here, but I will send it to you if you are interested Just email me! I'm going to quote parts of it and add in commentary that places her journal in the familial context.

She began writing her journal in 1850:

I was born in Bedford County, Virginia February 12 1823 -- and for several years thereafter neither of my parents made any pretention to religion, so I did not have the advantages of early religious training.

Martha's parents (the ones she throws under the bus here in her first line) were Justus Hancock and Harriet (Walden) Hancock. 

Family documents -- and public documentation in Virginia -- give Justus's birth as May 19, 1791 in Bedford, Virginia. Bedford is just outside of Lynchburg, where the Hancock family lived until at least the mid-20th century, and presumably still do, although our line moved to the west coast in the late 1800s. His family had been in Virginia since before the Virginia Muster of 1624/25 and he was also the descendant of early Huguenot settlers who arrived in the early 1700s. One of those settlers gave his mother her maiden name of Ammon, which was where his son's name came from.

Harriet Walden Hancock was the daughter of John Walden and Martha Hopkins, which is where Martha's name came from. She was born in 1795, also in Bedford, and her family also had been in Virginia since before the Muster. 

In 1820, around the time Martha was born, Justus Hancock's household was listed in the census with five enslaved people, suggesting they were moderately prosperous landowners (and, well, morally complicit). Martha had four siblings: her older brothers Ammon and Jonathan, and her younger brother and sister, Daniel and Lucy. 

Martha's statement about her parents' lack of religion seems to reflect her very specific definition of religion, since the very next sentence in her journal is as follows:

But when quite a child, I was sent to a school, taught in an old church called Antioch. Here the circuit riders preached every two weeks, and I had frequent opportunities of hearing them.

I honestly don't know where, exactly, is/was the "old church called Antioch." I'm pretty sure the Hancocks were Methodist, however. My guess is that Martha didn't consider them sufficiently evangelical. Antioch must have been in -- or close to -- Bedford County, since Martha is clearly living at home and mentions that her family was not encouraging her to attend the church. I have searched for some of the names of preachers and congregants that Martha mentions, including "Brother Peyton", "Brother John R. Bennits" and "Sister Jane Tate". There was supposedly a "Mary Jane Tate", daughter of Zachariah Tate, born around 1809 in Bedford County, VA. She never married. I have no information about which church she attended, but she may be related to Henry Tate, who was buried in the Patmos Methodist Church in Huddleston, VA, which is in Bedford County. Patmos's webpage claims the church was founded in 1834, but there's no mention of the "Antioch" name.

She was baptized by a "Brother Nathaniel Thomas" who was preaching on the Bedford circuit. He also asked her to lead a prayer, which I thought was an interesting commentary on the role of women in the church. She also mentioned attending a women's prayer meeting at "Sister Thurman's". There were a number of Thurmans in Bedford County in the late 1700s and early 1800s, but no idea where they went to church. 

Skipping over a bunch of religious commentary, the next interesting paragraph from a family history perspective is this:

Years past by and I had not obtained that which I sought [religious enlightenment, I think]. When twenty three years old I was united in holy wedlock, to him whom I had chosen, in preference to many others, as one who loved and served God.

Martha's chosen groom was Zachariah Wheat. They were married July 7, 1845, in Bedford County. Martha would have been twenty-two if she married in 1845 and was born in 1823. However, I'm pretty sure she's lying about her age, both here and in the very first sentence of her journal, where she gave her birth year. 

In the 1850 U.S. Census for Bedford County, Martha is listed as 30 and her husband Zachariah is listed as 38. (U.S. Census 1850). This would be a birth year of 1820. In the 1860 U.S. Census, her age is given as 36 -- a birth year of 1824 -- while her husband is 48, since he, unlike his wife, actually aged ten years over the previous decade (U.S. Census 1860). In 1870, her age is given as 46 -- consistent with a birth year of 1824 -- while her husband is only 52 (U.S. Census 1870). At her death, on August 21, 1874, her age was given as 53, which would make her birth year 1821. Our family records suggest 1821 is the correct date. 

Zachariah Wheat was born Dec 17, 1811, so he was around ten years older than Martha. He had been previously married to Clementine (Early) Wheat, who died April 21, 1844, about a year before Zachariah married Martha. Zachariah had three children from that previous marriage: Jonathan Wesley, Ann R, and Mary Louise. At the time of the marriage, Jonathan would have been around seven and Mary Louise about three. Martha seems to have had some concerns about stepping into the role of wife and mother, as she noted: 

When my Husband addressed me soon after we became acquainted, I thought there was an  insuperable barrier to our Union. He was a Widower, and I had often thought I would never be a step mother, as I had seen many who seemed to be very unhappy. But as I believed him to be a good man, I again went to my Heavenly Advisor, and the more I prayed for guidance the more I became satisfied that I should not reject him on account of his children. With streaming eyes I told my objections, how could I take so much responsibility upon myself, as to undertake to raise those motherless children. But then as clearly as the words had been spoken the answer would come. You wished to be useful and you wished to be a Missionary, and now that a door of usefulness has been opened to you, you refuse to enter in. My love for Him increased and I felt that at last I had my makers approbation and could marry the Man I loved.

Martha says that Zachariah "addressed" her soon after they "became acquainted". I don't know if this phrase refers to the beginning of courtship or if they truly hadn't known each other before. Zachariah's family had lived in Bedford County for generations, as had Martha's. Zachariah's mother, Edith Chastain Wheat, was a descendant of a prominent Huguenot family that had arrived in Virginia in 1699. Edith's niece, -- Zachariah's first cousin -- Charlotte Hewitt, married Ammon Hancock, Martha's oldest brother, in 1851. 

Martha and Zachariah had four children together:

Harriet J. Wheat - born 1846

Sarah L. Wheat - born 1848

William R.B. Wheat - born 1856

Otis P. Wheat - born 1860

I found this online as a picture of Martha Hancock Wheat and Zachariah Wheat, so I can't guarantee it's truly them. I don't have any pictures handed down through the family. If this is their oldest child, then this picture should be from 1846 or 1847. Gotta say, she's out of his league.

This blog post is getting long, so I will stop here and discuss Martha's children and later mentions of her family in the next post.

 

Bibliography

Kierner, Cynthia A. 1992. Woman's Piety within Patriarchy: The Religious Life of Martha Hancock Wheat of Bedford County. The Virginia Magazine of History and Biography 100:79-98.) 

"United States Census, 1850," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:M88P-YLD : accessed 28 December 2015), Martha A Wheat in household of Zachariah J Wheat, Bedford county, Bedford, Virginia, United States; citing family 496, NARA microfilm publication M432 (Washington, D.C.: National Archives and Records Administration, n.d.)

"United States Census, 1860", database, FamilySearch (https://familysearch.org/ark:/61903/1:1:M41M-JJY : accessed 28 December 2015), Martha A Wheat in entry for Z J Wheat, 1860.

"United States Census, 1870", , FamilySearch (https://www.familysearch.org/ark:/61903/1:1:MFLJ-8YZ : Tue Mar 05 12:43:43 UTC 2024), Entry for Z J Wheat and Martha A Wheat, 1870.

What, Exactly, is a Farm?

A colleague with whom I share both anthropological and genealogical interests pointed me toward this webpage of Washington history. I didn't find much specifically about our ancestors, but this post about the origins of Oak Harbor in January, 1851 was interesting. It hits both my family history interests and my anthropological research on land use and historical ecology. Note this section:

Norwegian shoemaker Zakarias Martin Taftezon (also spelled Toftezen and Taftsen, among other variants) (1821-1901), Swiss Ulrich Freund, and New Englander Clement W. "Charlie" Sumner met each other at New Orleans while en route to the 1849 California gold rush. They did not strike it rich in the gold fields and headed north to the Oregon Country. In late 1850, they landed in Olympia and with the help of Samuel Hancock, took an Indian canoe north down Puget Sound to find available land....

According to pioneer Jerome Ely, Taftezon cut steps into the steep bluff at the mouth of the inlet the Skagits called Kla-tole-tsche to climb up and view the area to the north. He spied the Oak Harbor prairie free of the dense stands of trees that covered so much of the region....Much of Puget Sound was covered by dense stands of timber, but the grass-covered prairies where the Indians dug their camas roots offered good prospects for farming.

I love "the grass-covered prairies where the Indians dug their camas roots offered good prospects for farming." Yes, they did. Because they were farms! You will generally see these roots classified as "wild" foods but the boundary between "wild" and "domesticate" or between "prairie" and "farm" is a lot fuzzier than most people realize. Indigenous people of the Pacific Northwest created fields of camas and manipulated soil and roots to make camas more productive. These prairies were created and managed ecosystems for growing camas. Sounds kinda like a farm, doesn't it?

Other crops grown by the Indigenous people of the Pacific Northwest include various fruit-bearing trees, berries, and (my personal favorite) shellfish in aquaculture beds.

So why didn't the Euro-American settlers arriving on Whidbey Island mention that it was covered in farms? Partly because they did not recognize them. These Indigenous fields didn't look like European farms, with fences and plow furrows and red-pained barns. The settlers' ethnocentrism only allowed them to see Europe-style farms as "true" farms. 

But also, settlers often refused to recognize the farms right in front of their faces because that would mean recognizing that they had stolen someone's land. Land grabs in this time period were based on the idea that Euro-Americans were hard-working people who improved and built upon land while Indigenous people were not. As "proof" of this, Euro-Americans pointed to the fact that much of North America was made up of unsettled or unimproved land. And where that wasn't true (which it mostly wasn't) they pretended it was true.

Now for the genealogical connection: note the reference to Samuel Hancock and the implication that he's working with Indigenous people to transport settlers to Whidbey island. Some thirty years later Mr. Hancock helped his great-nephew, E.J. Hancock, to move to Whidbey island, where E.J. married Julia Kinney, the daughter of a local ship captain. They became my great-great-grandparents.