You never know what we'll churn up in cleaning a stall
Had the Puritan persecution of dissidents been consistent, the Quakers and Baptists likely wouldn’t have survived. Instead, it came in waves aimed more at the traveling missionaries as well as to constrain the political and business prowess of resident Friends.
Further, there were relatively few congregations or ministers in New England. Despite required attendance at worship on the Sabbath, the buildings couldn’t hold them all, had they showed up.
Who was keeping attendance rolls, anyway?
No, I didn’t expect to be feeling some sympathy for the Puritan authorities in America.
In fact, I had assumed they were a pretty formidable front.
But then, in researching my new book, Quaking Dover, I was rather amazed by the range of developments they faced in the 1630s, their first decade in the New World. It’s like they were being hit on all sides.
In addition, they had no direct representation in Parliament. And they didn’t necessarily represent the majority of the residents in their own towns.
In their tribulations with the Crown, the place was ripe for Revolution from the very beginning, rather than having to wait for Paul Revere’s midnight ride.
The Quaker challenge of the late 1650s hit at some intrinsic flaws in the Puritan mindset. As one challenge voiced it, the flaws were essentially theological rather than focusing on the unfolding news events. The title of the pamphlet?
An examination of the grounds or causes which are said to induce the Court of Boston in New England to make an order or law of banishment, upon pain of death, against the Quakers
As also
Of the grounds and considerations by them produced, to manifest the warrantableness and justness both by their making and executing the same; which they now stand deeply engaged to defend, having already put two of them to death
As also
Of some further grounds for justifying the same, in an appendix to John Norton’s book (which was printed after the book itself, yet part thereof); whereof he is said to be appointed by the General Court
And likewise the Arguments briefly hinted, in that which is called, “A true Relation of the Proceedings against the Quakers, &c.”
Whereunto somewhat is added about the Authority and Government Christ excluded out of his church; which occasioneth somewhat his true Church-Government
By Isaac Penington, the Younger
[1660]
~*~
It’s a remarkable document, actually, well worth reading, even in light of the headlines and news flashes we encounter. It argued, essentially, that the Puritans were falling far short of their true goals and potential.
As for the full title?
It would never sell today.
Oh, it’s hard for me to admit that, at least in light of the early persecution of Friends. I started out with my new book, Quaking Dover, assuming the Puritans were a monolithic opponent of religious liberty for others.
I did know, however, they weren’t always as uptight as they’ve been portrayed. In some ways they were liberal, with high literacy rates for men and women. Startlingly, a woman could divorce her husband if he didn’t sexually satisfy her. Besides, in England their Parliamentarian armies were the vanguard of the radical World Turned Upside Down that toppled the king. And they did love their beer.
As I researched my book, I began to sense that the old adage about coming to America for religious freedom but not extending it to others wasn’t exactly on target, nor was the part about neighboring colonies like New Hampshire being founded purely for monetary gain. As for Rhode Island? You see, it complicates.
For starters, the Puritans’ Massachusetts Bay charter was a commercial document, like the one for the East India Company, with their brilliance coming in immediately moving the annual stockholders meeting to the New World rather than London, under the King’s eyes.
The Pilgrims at Plymouth, too, had come under a commercial charter, one that left them strained by heavy debt. The majority of the first settlers at Plymouth weren’t even fellow Separatists in faith, but here for economic opportunity.
What the Puritans envisioned was a utopia, one within an economic, political, and religious worldview. While it’s sometimes described as a theocracy, ministers were banned from town office – not so elsewhere in the colonies.
Two of New Hampshire’s first four towns, meanwhile, were founded by ministers fleeing Massachusetts. That’s Hampton and Exeter.
And then, the Puritan fundamentalism somehow evolved into a liberal Unitarian strand and more mainstream Congregational wing, now part of the United Church of Christ denomination.
I’ve previously noted an essay by Marilynne Robinson in the August 2022 Harper’s Magazine, delineating ways Massachusetts was far more liberal than Virginia or the Carolinas when it came to religion and liberty in general. In early Virginia, for instance, missing church three times or speaking ill of the King merited a death sentence. Let it be noted, too, that Puritans, along with Presbyterians, Baptists, Quakers, and Roman Catholics, were unable to gain much of a foothold anywhere in colonial Virginia, with its ruthless Anglican state denomination.
There are even arguments that the persecution of the upstart Quakers in both New England and the southern colonies was based more on political and monetary motivations than religion.
The historian at First Parish church in Dover had me seeing that the opposition in New England wasn’t nearly as monolithic as I’d assumed, and then that New Hampshire’s four local congregations had somewhat different characters from those in Massachusetts.
More recently, I’m facing Carla Gardina Pestana’s contention in Quakers and Baptists in Colonial Massachusetts that Friends went out of their way looking for trouble. It does rather thicken the plot. The Baptists somehow found ways to fit in more agreeably.
Considering current attacks on freedom of speech (and printing), some of it under the guise of religion, I do wonder about the status of the separation of church and state.
Sometimes history isn’t so far back there as we’d like to suppose.
One of the lingering questions about Dover Friends is what happened to our first meetinghouse after it was moved across the river to Eliot, Maine, in 1769.
It originally sat next to today’s Pinkham cemetery just south of St. Thomas Aquinas high school and was used there from the 1680s until the current meetinghouse was built in 1768.
Quaker history buff Silas Weeks was long puzzled about its destiny, relating that it had been moved again and incorporated into a neighboring garage, but he got no further than that. When we looked about, nothing resembled what we would have expected as a Quaker meetinghouse.
As he related in his comprehensive 2001 book, New England Quaker Meetinghouses: Past and Present, a bronze plaque at the corner of State Route 103 and River Road in Eliot marks the site of the first Quaker Meeting in Maine and is affixed to what is said to have been a carriage stone used as a horse block for dismounting.
When I was back in Dover last month to do a presentation at the public library, I decided to swing by the Shapleigh manor grounds to take a few additional photos for my history project. I missed the turnoff and was surprised when I came upon the Eliot Quaker site instead. I pulled over to get fresh photos of the small burial ground and, on impulse, decided to take some shots of a 1950s’ red garage sitting nearby.
As I was doing that, a woman came out from a house behind it and called out, “Are you from the town?” The tone was accusing, but I explained who I was and why I was interested. That’s when things got interesting.
She mentioned that the building had been used as a garage for at least a century and that the planks in the flooring upstairs were quite wide – something that often indicates a very old structure, as well as the King’s Pine restrictions.
As we looked about, some other things began to click.
The building is square – a nonconforming size in the town’s current zoning rules – 24 or 25 feet on each side. It would have allowed for separate men’s and women’s sides with a divider down the middle, one that could be opened or closed as needed. When I saw one side, I recalled seeing something similar a few years earlier in Fort Fairfield, Maine, where the sides and back of the meetinghouse had been left untouched when a steeple and stained-glass windows were installed on the front. The footprint of the two meetinghouses, I now see, is about the same.
It’s not uncommon for old buildings in New England to undergo huge changes over the years. Adding the garage doors where the men’s and women’s entrances were would make sense, then, as did the dormer upstairs and a back entry. A cement floor and foundation would have been reasonable changes, too. Who knows if the original even had flooring or what remodeling occurred when the house was relocated to Maine. Bigger windows, including the one upstairs on the front, would have been a no-brainer. It’s not uncommon to hear of old houses that have barely a stick of the original wood remaining.
The fact remains that when Dover Friends built their first meetinghouse, there was no tradition to adhere to. One in Third Haven, Maryland, may have been earlier. Dover’s may have predated the one in Salem, Massachusetts – a replica of that structure sits on the grounds of the Peabody-Essex Museum and looks quite different from this but of roughly similar size.
The low pitch of the roof of the Eliot garage was a concern for me, but I now see it matches Henniker’s 1790 meetinghouse in New Hampshire.
The garage and burial ground are on what had been the extensive Asa Allen farm, a surname common in Dover Quaker records. I am inclined to go along with the view that the cemetery was the Allen family’s, rather than the Meeting’s. Once gravestones were allowed, the ones that were erected adhere to common dating rather than the traditional Plain designations.
The garage, meanwhile, appears doomed for demolition as a new generation takes ownership. The Eliot Historical Society’s website suggests that the meetinghouse was torn down in the [late?] 1800s, but even if that were the case, portions may have still been used in the garage across River Road.
As for my assumption that this was a 1950’s garage? Back to the proverbial drawing board.
For much of its first century of settlement, Dover was on the frontier of English settlement. Tenuous outposts clung to the coastline as far as Pemaquid and Monhegan Island in Maine, but after hostilities broke out in 1689, European settlement was pushed down to Wells, just beyond Dover.
During this time, Dover Friends were both the furthest north and furthest east Quakers in the New World. Did they feel isolated or vulnerable? They did get some strong visiting ministry during those years.
Only when Casco Bay, or today’s Greater Portland, was resettled around 1740 did that begin to change.
The number of Dover Friends relocating to new Maine lands by 1800 continues to astound me. After all, the traditional historical focus tends to look south, to Boston and to the west beyond.
I’m sensing that there’s a much richer story looking in the other direction, involving Dover families of all stripes.
Of course, I was already running behind in trying to get to a Zoom meeting. As usual, had to find the link (which I cut and paste from a master file of regular events) and also make sure my remote speaker was connected.
But then I found I couldn’t log on until an update was installed.
Sometimes that means Windows; other times, like this, it was Zoom. Either way, I’m not in charge of my computer until that’s done.
The clock was ticking and there wasn’t anything I could do about it. In a way, it was like having to wait for a very long freight train to pass and clear the street crossing. Or getting stuck in congestion on an Interstate highway because of an accident somewhere up ahead.
Whew! Thankfully, the update process was short and I “arrived” in enough time to unmute and all that.
One more example of experiences unique to our times?
Or is it more like an updated twist on something from earlier times like finding the car wouldn’t start?
As we’re learning around here in our village and surrounding rural setting, it’s often wise to call ahead before venturing forth.
Don’t assume a small business will be open, especially in the off-season when our population has sharply shrunk and business is slim. Look, it can be frustrating after driving an hour to a surrounding town only to find the door locked. Can’t blame them for taking a day or night off.
But then, when you dialed and got no answer, they just might have been too busy to pick up the phone, all three times you tried.
In reviewing passages I deleted from my draft version of Quaking Dover, I found this troubling detail. The conflicts with the Indigenous people, after all, are not the focus of the book. And yet …
After “the Indians renewed their ravages on the frontiers in small parties [in 1711, with several of the attacks detailed] in consequence of these ravages the House of Assembly passed the following vote: ‘Voted for Incouragement of Volunteers to Kill and Destroy the Indian Rebels in the province of New Hampe for every man shall be paid sixty pound, for every woman forty pound, for every child thirty to be paid out of the Treasury, and that the said Volenteers shall Remain in that service at least four months, not leaving any Garrison unnarmed, but have the consent of the comitte of Meletia for there so Inlisting … by order of the house. Sam’l Keais, Clark.”
~*~
That’s it, a bounty for killing children, and another, their mothers. Men might be considered warriors, but not necessarily.
Even if this was never paid, it’s inexcusable.
And the English considered the Natives barbarian savages?
I had initially dismissed them as inconsequential, but when Massachusetts annexed New Hampshire, it allowed two crucial exemptions in the Live Free or Die province.
The first let all free males vote in town affairs, not just those in good standing in the tax-supported church. And it let them hold land.
What that meant for those joining the Quaker and Baptist movements was that they wouldn’t be disenfranchised for their faith.
That wasn’t the case in the Puritan colonies of Massachusetts and Connecticut.
Among the stories I deleted from the draft of Quaking Dover was one dealing with the fate of a grandson of Dover founder Edward Hilton.
While both of the immigrant Hilton brothers eventually left Dover, Edward’s family married prominently.
I still feel that the story illuminates the tensions of living on the frontier of early New Hampshire, as you’ll see. It just didn’t fit into the emerging thrust of my book.
Take a look:
In the summer of 1706, Winthrop Hilton led a work crew of 17 men into the forest of Epping, which was then still part of Exeter. Across New England, all white pines of two-foot circumference or more were reserved for the Royal Navy to use as masts, and the provincial surveyor recorded and marked these as the King’s pine. Hilton’s task was called limbing, in this instance the removal the limbs and bark from mast trees felled the previous winter.
“Their only tool was an ax,” Joy True, curator of the Epping Historical Society, explains. If the bark was not peeled off these tall, straight, majestic trees, they would become damaged by worms.
Hilton was also the highest-ranking military officer in New Hampshire, a position he filled after the death of Major Waldron in 1689. The family homestead in Newfields, also then part of Exeter, was a fortified, manned garrison.
“In 1706 the natives kept careful watch,” True writes. “They attacked and killed any man that left the shelter of the garrison. By the summer of 1710, the ravages of the war had greatly exhausted the people of the upper New England villages. Many of the men that were fit for military service were away at Port Royal in Nova Scotia defending settlers from Indian attacks. In the meantime, small bands of Indians in this area were making forays into the white settlements with increased daring.”
Colonel Hilton made for an exceptional target. As a leading figure in the expeditions to the eastern frontier, he had taken in the raid against the Indian settlement at Norridgewock, Maine. “As a result, he became the object of bitter grudges by the enemy,” True observes. “He was above average size, of muscular physique, and of resolute character. He was one of the best, a leader in his community; and he was respected by friends and neighbors. But Hilton had a darker side; he thought nothing of killing the enemy, man, woman or child. On Indian raids, he often spared the women and children, taking them into captivity. Hilton and his band of men, traveled far and near, pursuing the enemy. Is it any wonder, the Indians hated him, and plotted their revenge?”
He thought he had enough men to avert trouble, but it was, as True notes, “a wet and stormy day, and all their powder was wet, so of little use to them in an emergency. The attack was so sudden; they never had a chance to respond.
“Colonel Hilton had determined many years before that he would not be captured by the Indians. He would fight to the death rather than being captured. The enemy was aware of this, and after all their planning, they knew they could steal closer to Colonel Hilton and give him little opportunity to defend himself. Then they struck, their first target was Hilton, and then two other men were quickly killed, and two men were captured. The rest of the men fled for Exeter, and safety.”
One of the captives “was probably Dudley Hilton, brother of Winthrop. His body was not recovered at the massacre, and he was never heard from again.”
~*~
Let me now ask:
Does any of this fit into what you had envisioned as early New England?
Jnana's Red Barn 