You never know what we'll churn up in cleaning a stall
Each summer, a few superyachts make their way from the Bay of Fundy into Eastport and tie up for a night or two at the Breakwater pier downtown. They usually draw an envious gaggle, as well as pure curiosity and gossip.
Some of them even blog about their travels, referring to each other first-name only and touting the “good friends” they made in port.
Uh-huh.
Some are flagged in the USA, while others come by way of tax havens.
What’s harvested by the ton in Washington County is not just blueberries, but wild blueberries – lowbush, laced with small pellets of complex, concentrated flavor, rather than the big, juicy, cultivated highbush kind.
What grows here, I’ll argue, is tastier and richer than the more coddled kind I had previously known and even grown.
Maine has a near monopoly in the production of the wild lowbush berries in the United States. Neighboring parts of Canada are also of note. Still, the output is only a fraction of what’s harvested from the domesticated highbush farmers in other states.
Just so you know.
What’s your favorite kind of berry? And your favorite way to eat (or drink) them?
In Colonial times, the royal surveyor marked the biggest ones as the King’s Pine, reserved for the masts of the Royal Navy.
It created a lot of bitter resentment among the settlers who had to work around them.
Today, pines of that stature are largely a legend in a state that has been heavily logged over. But some, we can hope, are growing back.
In researching a project of any scope, you can’t ever read everything touching on the subject, and sometimes that can be a blessing in disguise.
For one thing, it may mean you have to examine points afresh and unguided rather than relying on another’s assumptions or conclusions.
And, for another, you may find reassurance or in seeing how another researcher has come to the same results you have independently or, in another vein, you may strengthen your disagreement.
That’s where I find myself on The Devil of Great Island: Witchcraft and Conflict in Early New England, Emerson W. Baker’s 2007 examination of a paranormal outbreak of flying rocks in an inn on an island in Portsmouth, New Hampshire, ten years before the infamous Salem witch trials just to the south. Now that I’ve finally read it, I can say he’s cleared up some questions I had on events upstream and provided backup for some of my deductions.
My new book, Quaking Dover, takes place one colonial town upriver from Great Island, today’s New Castle, and shares some of the same cultural and historic influences. While I examine a sharp divide in Dover between its English settlers from Devonshire and the Puritans from East Anglia, Baker identifies this in Portsmouth and much of the rest of New England as the Old Planters, of Anglican faith, being pushed aside by the newer Puritans, and their rigid Calvinism. Quite simply, the tensions were more prevalent and widespread than I’d assumed.
The target of the airborne mineral projectiles was innkeeper George Walton, along with his family and guests, evening after evening through an entire summer.
Baker labels Walton repeatedly as a Quaker, as he also does for the identity for Nicholas Shapleigh, continuing a widespread misconception. The prominent Shapleigh proved a valuable ally but, as his descendants point out, he was never a member of the Society of Friends (Quakers). While Major Shapleigh suffers persecution for maintaining some of the Friends positions, nothing in Walton’s life or character suggests he did so. Quite the contrary, there were many reasons he would have been disciplined and disowned, if he had been part of a Quaker Meeting, the closest one being at Hampton.
As Baker, a Salem State University history professor, lays out Walton’s family and neighbors, what becomes clear that just about everyone had good reason to target the contentious innkeeper. As for a devil on Great Island, I’d have to say it was Walton himself.
Baker sees the New Castle incident as a precursor to similar events that culminate in Salem, and he traces individuals who would have been familiar with the Walton stoning incidents to the outbreaks elsewhere. He further finds common elements that include contested land claims and political upheaval, which far outweigh theological issues.
Baker has since written much more about witchcraft, befitting his locale. The Devil of Great Island is a fun and fast read and a fine introduction to a definitive moment in the American experience.
As I’m arguing, there’s much more in New England’s past than you were ever taught. Or maybe even suspected.
The site in south Boston where two Quaker missionaries were hanged less than a month after visiting Dover, New Hampshire, was eventually christened – get this – Dover Street.
Another of the four who died on the gallows there had also apparently visited Dover a year or two earlier.
Who made the decision – and why? They couldn’t be that oblivious, could they?
Once the surrounding water was filled in, the street came to have a long history of immigrants and seedy characters, perhaps doomed by its bloody past, before part of the neighborhood was razed for the urban renewal that brought the Boston Herald newspaper plant and later removed the elevated subway station after the Orange Line was rerouted to the west in 1987.
Today it’s known as East Berkeley Street, hoping for a new image.
Check out my new book, Quaking Dover, available in your choice of ebook platforms at Smashwords.com.
Though Eastport was settled relatively late – that is, toward the end of the Revolutionary War – it was instilled with a Colonial flavor by prominent early residents who were resolute veterans.
A continuing spirit of Tea Party and Minutemen makes Independence Day in New England feel different than those elsewhere. It’s not just the place of the Shot Heard ‘Round the World. It’s the region where thickheaded Yankees have always doodled.
Quite simply, history is palpably alive everywhere across New England.
Boston, of course, is the epicenter, but across the six most northeasterly states, local observations uphold distinctive traditions. Think of musketeers firing a round ever so often along the town parade route, along with fifes and drums.
As an independently enterprising oceanside village, Eastport soon had a reputation as a hive of privateering – that is, legalized piracy – and not-so-legal smuggling. That independent streak gets its own attention in the city’s annual Pirate Festival a week after Labor Day.
Unlike much of America, the city had frontline experience of the War of 1812. Fort Sullivan atop the bluffs surrendered to the British Navy in 1814, and Eastport then remained under the royal thumb until 1818.
Two years after its reunification with the United States, Maine became liberated from Massachusetts for the first time since 1653 and began to breathe into its own unique character.
For its part, Eastport rocketed as a center of shipping, shipbuilding, fishing, and sardine canning before the big decline of the 1900s set in.
Today, the tiny city’s locals remember a vibrant past and close-knit community, one that spanned the shorelines on both the American and Canadian sides of the watery border.
Is a renaissance on the horizon? There are signs for hope.
All of these strands infuse the holiday here.
The national holiday also marks the opening of New England’s short summer season. After a cold, dark, long winter, Eastport’s small year-’round populace can actually come out into the open air for long times together. The ocean and lakes are finally warming, to the extent that they do, and that attracts vacationers to join in.
After months when only a stray New Hampshire or Massachusetts auto plate is seen around here, I’ve now seen those of every state but Alabama, Hawaii, and North Dakota (not all at the same time), some seeming rather exotic.
And the Fourth includes the city’s Old Home Week, with high school reunions and the return of many summer residents.
A lot happens over a four-day span. There’s a doll carriage and wagon parade. A torchlight parade. Car shows, bike races, water games, pet show, rubber ducky race, festive all-you-can-eat blueberry pancake breakfast, free outdoor movie, contests, live music, and a street dance, all with a small-town flavor.
A traditional visit by a large U.S. Navy vessel failed to materialize, a consequence of being on Ukraine-related alert. Three different ships had expressed interest in landing at the Breakwater before the turn in world events.
While fireworks were displayed off over the harbor on the Fourth, America’s Independence Day (the beautifully designed and executed big show fired from the town’s Fish Pier was followed by a joyously rowdy encore from a diner’s smaller private pier), the companion July 1 presentation for Canada Day, in honor of our neighbors in New Brunswick, was still a victim of Covid cutbacks. Some residents, though, could view shows happening on Deer Island across the water.
Seems ever so fitting to shoot the works twice, considering Eastport’s dual connections.
it really does feel like a party’s come to town.
How do you celebrate the Fourth?
Great ideas remain the heart of a revolution. The kind that strike the core of one’s being and inspire action.
They must have a foundation in irrevocable reality if they’re to succeed in the long run.
Not lies, which are shifting sands. Or dreams, which float far from their anchors. Instead, some touchstone that resonates and holds fast, even on the great prairie.
And that’s it, for now.
Carry on.
Respectfully, I hope. Or else.
This time, it’s a Not in My Backyard reaction triggered by opposition to a wind-energy farm 20 miles offshore because it “would spoil the view.”
From what, the yacht?
Get real!
I’m sure they wouldn’t be as vocal if it were a coal-fired plant going up near neighborhoods next to industrial wastelands – the places poor people live.
The people and the places they’re trying to escape, along with the shared responsibilities and real community. And poor people are largely envisioned as Black, no matter that many are white.
Well, the NIMBY crowd might pipe up if they can see the development from the expressway into town. Heavens!
The fact is that if we want electrical power or sewers and water or trash removal, it all has to happen somewhere. Shipping it off to the less fortunate rings sour in more ways than one.
Less fortunate, indeed.
Just don’t try to put them in you-know-whose backyard.
In 1676, during King Philip’s War, a number of Natives fleeing from the Massachusetts Bay colony militia received shelter among the Pennacook tribe living around Dover. The refugees were part of what’s called a rebellion that began the previous year, the first in a series of armed campaigns between the colonists and the Indigenous peoples in and around Dover and beyond.
The existing accounts, of course, are one-sided, but the devastation afflicted innocent non-combatants on both sides.
~*~
Up to this point, most of the fighting was to the south, though there were fatal attacks in Oyster River, still part of Dover, among others.
Not all of the tribes aligned with the rebellion. The Narragansetts, for one, were neutral, yet more than 600 were killed by the colonists in revenge.
Dover’s Richard Waldron and Maine’s Charles Frost led colonial forces in an incursion on the Mi’kmaq in French-held Acadia – today’s Downeast Maine.
In the midst of this, two events in Dover added fuel to the conflagration. Until now, Dover had largely mutually positive relations with the Natives, Waldron aside.
Waldron was ordered to attack the Natives who had found refuge nearby and turn any combatants over to the Massachusetts militia. He instead invited about 400 Natives to participate in a mock battle against the New Hampshire militia. After the guests had fired their guns, Waldron took them prisoner and sent them to Boston, where the leaders were executed. Others were sold into slavery in “foreign parts,” mostly Barbados.
The usual take on the “mock battle” comes from Waldron’s account and often has most of the captives being returned peacefully. In contrast, the Indigenous version handed down orally has the event being an invitation to a feast. Only twenty of the Natives were armed, and at least 350, mostly women and children, were taken, sold, and never returned. Among the consequences was the fall of the peaceful, Christian Wonalancet as sachem and the rise of the warlike Kankamagus.
Quakers were no doubt appalled by Waldron’s dishonesty and physical violence as well as the enslavement – New England Friends, including children, had faced being sold into slavery by Puritan authorities at the height of the persecutions. Moreover, Friends cherished good relationships with the Natives.
They were not alone.
“The local Indians were released but never forgave Waldron for the deception, which violated all the rules of honor and hospitality valued by both sides,” as one version, drawing on the colonial record, relates.
Despite its brevity, King Philip’s War is considered the greatest calamity in 17th-century New England and the deadliest war in Colonial American history. Within a year, many of the towns had been destroyed or damaged, and the economy of Plymouth and Rhode Island colonies was all but ruined. Hundreds of Wampanoags and their allies were publicly executed or enslaved, and the Wampanoags were left effectively landless.
For northern New England, it was only the beginning of a series of wars connected to European conflicts that would devastate the frontier until 1763, when New France was surrendered to Britain.
Along the Piscataqua, the Natives were patient, waiting 13 years for revenge. As historian Jeremy Belknap related: “Friday the 28th June, 1689, was the fatal day in the morning of which Major Richard Waldron was murdered and the destruction of Cochecho perpatrated by the Indians of Pennycook and Saco. This caused the absence of Mr. Pike for some years.”
Was the town’s minister permanently injured in the attack? Or suffer mental illness as a consequence?
~*~
The Reverend John Pike noted “the eastern Ind joyning with those of Pennicook (thro the Instigation of Hawkins & a Sagamore) suddenly seized on Cochecho, about break of day, wn all things were silent & secure. Killed 23 persons … and carried captive 29.”
This was the beginning of King William’s War, a series of massacres orchestrated by Jean-Vincent d’Abbadie de Saint-Castin and Father Louis-Pierre Thury.
In New England, the conflict originated in the failure of the settlers to adhere to the treaties and agreements made at the end of King Philip’s War, but the renewed outbreak of hostilities was also the North American theater of hostilities originating when King James II, the last of England’s suspected secretly Roman Catholic kings, was deposed and replaced by Protestants William and Mary. Hence, the “William” in what was also known as Father Baudin’s War and Castin’s War. Baudin was a French Sulpician priest who had trained to become a musketeer and later ministered in Acadia. This segment would continue for nine years, ending in 1697.
Waldron had dismissed concerns about renewed hostilities, telling residents to go and plant their pumpkins, and he would take care of the Natives.
Instead, in the attack, the sword-wielding elderly Waldron was cut across his belly with knives, with each warrior saying “I cross out my account.” Five or six dwelling houses were burned, along with the mills. Fifty-two colonists, a full quarter of the entire population, were captured and carried off to Quebec or slain.
The Indigenous account of 80-year-old Waldron’s demise is more detailed. His nose and ears were cut off and stuffed in his mouth, as were his thumbs. To the Natives, he had turned his nose to injustice, refused to hear all sides, and cheated on weights in trade – placing his thumb on the scale. He also avoided trading them useful goods they desired and instead paid them in rum or trinkets.
The garrisons were houses that had been fortified from 1675 and on, set within palisades and designated as places of shelter in the event of attack. At the time of the 1689 attack, there were an estimated fifty such sites within and around the sprawling town.
The most extensive toll came at Richard Otis’s garrison, where the 64-year-old blacksmith, his son Stephen, and daughter Hannah were killed. His third wife, Grizel, three-month-old daughter Margaret, three daughters from his first marriage, Judith, Rose, and Experience, and at least two grandchildren were taken captive. One adult son, Richard Jr., escaped. The garrison was burned.
The Otis family was Quaker.
~*~
Welcome to Dover’s upcoming 400th anniversary.
(back when she was still living)
(as for the person who would wear it?)
Jnana's Red Barn 