
50 Pat Hudson
business families. They had a common moral outlook and set of beliefs,
cemented by friendships and intermarriage, centred around the social
life of the chapel or meeting house (Briggs 1963: 204; Seed 1982, 1986;
Prior and Kirby 1993; Ashton 1996: 14–15). This provided the foundation
for business dealings and the extension of credit and loans within the
group. Such networks made it easier to raise capital and to reduce in-
ternal borrowing costs. Commercial news and technological information
were, inthesameway,often shared across a web of friends and acquain-
tances. Other networks which transcended religion and family can be
seen operating in the growing industrial towns of the period. From the
1830s and 1840s the new entrepreneurial classes came to dominate the
municipal administrations, charities, and social and cultural lives of most
industrial cities (Briggs 1963; Hennock 1973; Morris 1990). Participation
in local government or charities and civic duties raised the profile and
respectability of businessmen whilst creating opportunities for regular
meetings and ceremonies which enhanced the integration and legitimacy
of local commercial elites (Trainor 1993: 246–7). Good character, reliabil-
ity and personal integrity were demonstrated through cultural patronage
and membership of clubs and societies. These eroded internal differences
and created a radius of trust cemented by appropriate displays of hospital-
ity, sober personal behaviour, dress sense, self-presentation and language,
and by fitting combinations of restraint and innovation in domestic con-
sumption (Hudson 1986; Seed 1986; Morris 1993; Trainor 1993; Fukuyama
1995: 154).
Shared values and attitudes, and shared knowledge as well as skills,
were reinforced by an array of institutions and informal arrangements.
Churches and chapels were joined by literary and philosophical societies,
chambers of commerce, employers’ associations, friendly societies, char-
ities, the governing bodies of schools and hospitals. Whether the main
function of an institution was religious, economic or social, it fulfilled
similar functions in relation to business networks and information flows
amongst established business families. The Lunar Society in Birmingham
provided a vital meeting point for men of business and science (Uglow
2002a), whilst the Manchester Royal Exchange acted as ‘a coffee house,
anewsroom and a trading floor’ (Seed 1982: 4, 85–6) centralising the
supply of information both private and public and providing a conge-
nial place for the conduct of business (Farnie 1979: 97–8). Here, and in
the Manchester Literary and Philosophical Society, the dominant circle
of Unitarian businessmen, the Phillipses, Potters and Gregs, conducted
their social and commercial lives as one (Gattrell 1982: 25; Seed 1986:
25–46). The leading business families throughout the Lancashire cotton
area came primarily from nonconformist groups, their families bonded
through intermarriage. The regular social interaction which family rela-
tionships and a common religion spawned increased the levels of trust in
business dealings and formed the basis for an array of interlocking family
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