Tag: History

They weren’t always ‘innocent’ victims

~ Jnana Hodson ~ Leave a comment

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?

 

White supremacy was there all along

~ Jnana Hodson ~ Leave a comment

Maintaining a unique group identity can be perilous, no matter how necessary.

The necessity side, at its best, has to do with trying to make progress, improve justice and physical comfort, live healthier, counter the corrosive forces of status quo and lethargy, be smarter, and so on. Put it any way you want, things in general could be better, and even thinking something like that will set you apart from the status quo of broader society.

On the other hand, humans are social animals. We need others as family, friends, colleagues, cohorts. We even need them to share our stories, histories, songs, and place on this earth. Relax, right?

It’s a complex calculus, then, around the world.

What I started to see in researching my book on a Quaker community in New England, though, was a blatant arrogance within the Puritan wave of immigration. I suspect similar sides are apparent in the Spanish settlers to the south or the French to the north, or, well, back in the Old World, all the way to China. Even one tribe over another.

I’m trying to look at this clearly.

The English, of course, knew they were superior to the French, who I gather saw it the other way around. (Insert proper expletive and spit appropriately.) And they were both superior to the Spanish or Portuguese or Italians, according to this scenario.

Germans? Not really on the scene in earliest settlement in America, far as I can tell, though the Dutch of New Netherlands add their own twist.

Remember, the English also looked down on the Scots and Irish, as well as the Welsh and Cornish.

Sounds to me like the old game, King of the Hill.

The comedian Eddie Izzard has an insightful riff on this where he says it all comes down to a flag. If you have no flag, you have no claim to your country or land. So, here, I’ll stick mine in the ground and this place is mine.

That does make for a short ride on the papal Doctrine of Discovery. Look it up, if you must.

What I’ve seen in my research is how this air of superiority made equitable dealings between the Europeans and the Indigenous peoples impossible. There was no eye-to-eye even exchange. Even the concept of farming was viewed as more productive, and thus superior, than the Native hunting and gathering use of a piece of land.

Well, I could argue that God preferred a wild-game offering over grain in Cain vs. Abel, Genesis chapter 4.

You know, quality over quantity.

As for equality? We have our guns and Bibles.

Which points to another distinction: written language. I’m a writer and a reader. You expect me to not take sides here?

Still, in the New England story, the English weren’t shy about labeling the Natives as “barbarians,” “savages,” and “heathens.” Never mind many of the practices of the English and French, who not only offered bounties on scalps – Native and the other side’s European – but also indulged in the practice themselves. As for heathen? For the Puritans, with their Calvinist inclination of proclaiming themselves God’s Elect, most other Christians were also lumped in that group, perhaps at a slightly lesser degree.

Many of the consequences, however, have been tragic, for all sides.

In some theology, pride is a sin, right? Ahem. (Hopefully, in contrast to justifiable self-esteem.)

Well, as some among us might note, I’m proud to be a humble Quaker. Not that we didn’t fall into that trap of feeling superior, too.

There’s plenty of work for all to do on this issue. I’ll leave my end of the discussion at that, for now.

Some related history books I’d like to see

~ Jnana Hodson ~ Leave a comment

Assuming they’re well written.

  1. A biography of Sir Ferdinando Gorges. He was the godfather of New England, after all, but failed to fulfill his dream.
  2. Ditto for father and son Alexander and Nicholas Shapleigh (especially the trials of being royalists as the Puritans and their commonwealth emerged).
  3. Especially a bio of Major Richard Waldron in all of his shenanigans. He made much of Dover a personal fiefdom and ignited decades of warfare that followed his death.
  4. How early colonial economics really worked. Start with the charter holders who “owned” the province but not the land.
  5. A clearer understanding of Puritans, Unitarians, and Baptists, especially as they evolved within New England.
  6. A closer examination of the Dover Meeting minutes, especially the Revolutionary War disciplinary actions as well as more on the recorded ministers and elders.
  7. Hampton Meeting and Salem Meeting … and a comprehensive history of New England Yearly Meeting and its Friends.
  8. Devonshire folkways and ways its Puritans may have deviated from those …
  9. How the four towns differed, then and now.
  10. Dover in its textile mill glory days.

For my own contributions to the field, see Quaking Dover. Order your copy at your favorite bookstore. Or request it at your public library.

An unexpected New England perspective

~ Jnana Hodson ~ Leave a comment

Continuing research into topics related to my new book Quaking Dover has greatly changed my view of the Society of Friends (Quakers) in New England. And thus the greater legacy of the region itself.

And here I’d thought I was done!

When Carla Gardina Pestana’s history, Quakers and Baptists in colonial Massachusetts, presented the Salem Friends Meeting as the only Quaker body in the Puritan colonies, I was initially baffled, only to learn that it was true, including those of today’s Connecticut.

Besides Dover and Hampton in New Hampshire, the other Quaker congregations were in Rhode Island or what was then the Plymouth colony or, in Nantucket’s case, the province of New York.

Massachusetts’ unification of the Plymouth colony in 1691 does muddy the waters, but by then, the persecution by Puritans had greatly lessened.

The ultimate impact was on freedom of religion and speech and political opinions, all of which are facing renewed opposition today.

As I had said, here I thought I was done.

 

More on the early Scots around Dover

~ Jnana Hodson ~ Leave a comment

The Scottish prisoners of war who had been deported in chains to New England and sold into indentured servitude were becoming free men about the time the Quaker movement came to the New World. It must have added to the volatile social, economic, political, and religious mix.

My book Quaking Dover examines the tensions between the traditions and values of the settlers from Devonshire and those of the Puritans originating from East Anglia. In the Piscataqua watershed, the Scots no doubt added another dimension to that culture clash.

Their number in a sparsely populated area is impressive – more than 50 men in Berwick, Maine, plus Oyster River, Exeter, and Hampton in New Hampshire. In short, they were a significant part of the inhabitants, even before many of them scooted off to places like York, Maine, or Boston.

~*~

A historical marker on Sligo Road in Rollinsford, opposite Berwick along the Salmon Falls river, summarizes the life of one as thus:

Near this place lived David Hamilton of Westburn born in the parish of Cambuslang, Scotland, in October, 1620; captured by Oliver Cromwell at the Battle of Worcester, England. September 3, 1651 brought to America as a prisoner in chains on the “John and Sarah” in the same year; settled near here and married Annah Jaxson of Lanark, Scotland; killed by Indians on September 28, 1691.

The marriage to Anna Jackson took place in 1662 in either Dover or Saco, Maine. She is believed to be the daughter of Richard Jackson, another Scottish POW. We are left wondering whether she had somehow managed to rejoin her father in New England or whether Hamilton knew her in Scotland and arranged for her passage. I’ve found little more about her father and nothing about her mother, although the fact that he died in 1691 in Berwick has me wondering if he, like Hamilton, fell in an attack by Natives.

David and Anna settled in Rollinsford and had seven sons.

He was slain in 1691 while working on his farm. His wife presumably predeceased him.

Today, Hamilton House can be seen across the river from the site of their farm.

That house gets its name from their great-grandson Jonathan, a wealthy merchant who built a manor overlooking a broad cove of the Salmon Falls. There, he had ships unloaded and repacked.

The site, with a classic Georgian house erected by later residents, is now maintained as a museum by Historic New England and open to the public.

~*~

The Oyster River connection brings into the picture an early settler who bought seven of the prisoners. He was Valentine Hill, who arrived in Oyster River in 1643 and established a large farm and saw mill at the falls. His 1649 house, now part of the Three Chimneys Inn, is one of the oldest structures in New Hampshire. His prominence is reflected in his construction of a meetinghouse in 1655 for the village, which was still part of Dover. Or should we say the Scots laboring for him did? The Puritan minister at First Parish held services there as well as at the Fort Meetinghouse on Dover Neck.

Through his first wife, Hill was distantly related to William Hutchinson, whose wife Ann had been banished from Massachusetts in a religious controversy and resettled in Rhode Island, where many of her followers later joined in the Quaker movement.

Valentine appears to have been thoroughly Puritan, but not so his likely nephew John, who settled in Oyster River in 1656; many of his descendants were active Friends in Dover. I’m assuming that John was the son of a John Hill who settled in Dover by 1639.

~*~

One Scottish POW who definitely had a line of Quaker descendants was John Bean, who settled in Exeter. As I describe in my book, Joel and James Bean and their two sisters left Dover to assist the growth of Friends Meetings in Iowa and then the West Coast, including roles in the founding of two colleges.

Their great-great-grandfather Bean was a recorded Quaker minister in Brentwood, New Hampshire, but stubbornly refused to submit to eldering from New England Yearly Meeting colleagues and was ultimately “disowned,” or removed from membership. Even so, he then led a splinter Quaker body in town. Was that the Scottish heritage at work?

 

There’s much more than one big story to touch on

~ Jnana Hodson ~ Leave a comment

There’s more to the origin of Dover Friends Meeting than the three women who were whipped out of town in December 1662 in what would have been a death sentence, had it been carried out to the letter.

Still, it’s a big story, one that occupies a central place in my new book, Quaking Dover. The horrific incident is also the most frequently visited page at the public library’s online history site, and it’s the subject of one of Greenleaf Whittier’s most famous poems.

I’ll be using that to introduce other examples of courage and faith from the town’s Quaker experience when the Dover Public Library features me in a book reading in front of a live audience this coming Wednesday. I hope you can join me, perhaps even posing a question or insight.

The appearance will also be streamed live, but preregistration is required.

That’s 6:30 pm this Wednesday (March 22).

If it’s anything like the Dover400 new authors presentation earlier in the month, I can assure you it will be a blast.

 

What revelations will turn up in Dover’s early public records?

~ Jnana Hodson ~ Leave a comment

In preparation for Dover’s 400th anniversary, dedicated volunteers have been poring over early records. In many cases, these served both the town and its tax-supported church, back to the 1600s. Many of these have been digitized and posted on the City of Dover website, but they can be very hard to read.

Even so, they’re being transcribed for release as part of this year’s big celebrations.

Moreover, in the light of scholarly advances, these hold the potential of drastically revising an understanding of our legacy.

I think it will be exciting.

Call it Victorian, if you must

~ Jnana Hodson ~ 11 Comments

By the time of the Civil War, Bangor as in Maine was the world’s leading lumber port. Some of that wealth is reflected in the proud Second Empire, Greek Revival, and Federal style homes that punctuate the Broadway Historic District and elsewhere through the city.

My elder daughter would find these to be models for her annual gingerbread houses.

Meanwhile, do any of them capture your imagination?

And you wonder where Stephen King got his inspiration?

Much more than a spring tonic

~ Jnana Hodson ~ Leave a comment

It was fairly common in the wild when I was growing up in the Midwest, and its red roots and polymorphic leaves of one, two, and three lobes all on one tree made it distinctive. But the tree is rather rare where I’m now living.

It does, however, play into my Quaking Dover story, as I’ll explain.

Here are ten things of note about sassafras.

  1. Found in the eastern North America and East Asia, the tree can grow to somewhere between 60 to 100 feet in height (the maximum keeps growing in the versions I’m encountering), though I associate it mostly with shrubs in the forest undergrowth. For others, it was seen as an aggressive plant quickly cluttering old fields.
  2. Traditionally, it was famed as spring tonic in the form of tea boiled from its dark red, aromatic roots, although the leaves and bark can also be used. More recent research cautions not taking it for more than a week, and it was pulled from commercial markets after experiments in 1960 found that safrole, a compound prominent in its volatile oils, caused liver cancer in rats and mice.
  3. Commercial oils used today in foods, cosmetics, and soaps are safrole-free and safe for consumption.
  4. Root beer, a popular soft drink, was traditionally made from sassafras roots, often cooked with molasses. Charles Elmer Hires, the first to successfully market the brew, was a teetotaler who wanted to call his extract “root tea” but found it sold better among Pennsylvania miners as “root beer.” And, for the record, it was long used to brew a backwoods beer.
  5. French Acadians relocating to Louisiana discovered its spice qualities from the Native Choctaws. Its dried lemony-scent leaves are ground to create filé powder, a green aromatic dust that thickens Cajun gumbos or is later sprinkled atop the dish.
  6. Its blue berries on red stems, forming early in the fall foliage season, provide a high-energy food for migratory birds on their long southward flight. The birds are attracted to the color.
  7. The tree’s leaves turn a spectacular variety of purple, orange, yellow, and red. That alone earns it consideration in landscape design.
  8. The straight-grained, durable wood was commonly used to make horse-drawn sleighs, though the runners were usually hickory, a harder substance. Sassafras has also been popular in making buckets, cabinets, cradles and other furnature, woodwork, and even utensils such as spoons.
  9. Native Americans valued sassafras in a range of medicinal uses, including a poultice for open wounds. Fascinated by the applications, Europeans soon attributed the exotic plant with supernatural qualities, including the retardation of age, making sassafras a rival to tobacco in importance as an export from America.
  10. How medicinal? It was the reason 23-year-old Captain Martin Pring, in 1603, became the first European to lead an exploration of the Piscataqua River. Sassafras was valued as a cure for the French pox, which you may recognize as the name the English and others called what we refer to as syphilis. (If only it had actually worked.) Failing to find many of the trees in today’s Dover and vicinity, he sailed on to encamp at Truro on Cape Cod, where he indeed harvested sassafras but was interrupted when his rude behavior greatly upset the Natives, making for one of the first sour episodes in English relations with the New World locals.

Factor in the Scottish prisoners of war

~ Jnana Hodson ~ Leave a comment

Quakers weren’t the only significant minority along the Piscataqua watershed in the colonial era.

One that doesn’t appear in my book Quaking Dover is the Scottish conscripts who had been defeated by Oliver Cromwell and his Puritan army at the battles of Dunbar in 1650 and Worcester in 1651, with some then showing up in what would become Berwick, Maine, and Oyster River in New Hampshire, now the town of Durham.

The Scots had sided with Charles II as king rather than Cromwell’s commonwealth. Hence, the “Bonnie Charlie” of the folksong lament, “Will yae ne’er come back again?” I now see the song also applying to the sons and brothers lost in the battles.

Despite their shared Calvinist theology, the Puritans took up to 16,000 defeated Presbyterians (Covenanters) as prisoners of war and treated them harshly. Many died in an infamous death march to Durham, England, or of illness later. Of the 3,000 survivors, around 900 of the healthiest were then deported to the American colonies, where they were sold for 20 to 30 pounds apiece (the cost of their passage) into indentured servitude, a form of slavery with freedom after five to eight years of satisfactory labor. The numbers of soldiers, I should caution, vary widely, depending on the source, at least until we get to the passengers on the ship Unity, 150 when it set sail late in 1650, and an additional 272 who reached Boston Harbor aboard the John and Sarah in late 1651.

I had come across passing references to some who had been sent from there to Berwick, Maine, but had not known of the enormity they endured or of their impact on the Piscataqua. One roadside historical marker, as I now understand, sanitizes their history.

~*~

The Old Berwick Historical Society has pursued the story of about 25 Scots who were brought to reconstruct and expand a sawmill on the Great Works river, on a site now on Brattle Street in South Berwick.

For full details, check out their website and its post, The Scottish Prisoners of 1650.

For an idea of the impact of that number, remember that neighboring Dover, the largest town in the region, had about 60 households.

The Puritans in the New World did continue to rub salt in the Scots’ wounds.  Before the town of Berwick was set off from Kittery in 1713, the English often called the settlement Unity, after the first ship that had transported the prisoners.

B. Craig Stinson’s Oyster River Scots, available online at the Scottish Prisoners of War Society’s thorough website, names another 22 who were taken to what was then part of Dover and then examines 18 of them. His list is drawn from the tax list at Oyster River, 1657-1659, most of them arriving on the John and Sarah. These are men who had fulfilled their indenture obligations, been freed, but were still in the settlement. Many of them later moved on to new locations.

~*~

Cultural clashes with the New England Puritans were inevitable. The records tell of Scots being taken to court for using foul language or bold confrontations with militia leaders as well as one husband put in the stocks for kissing his wife on Sunday and a minister being barred from preaching.

Considering the imbalance of European men and women in the New World, I am surprised by the number of Scots who managed to marry after they had paid off their indenture. According to the New England Historical Society, many of the brides were Irish housemaids who had been brought to the region, in this case likely Scots-Irish; a few others were even the daughters of the men’s former bosses. Notably, few of the former prisoners of war returned to Britain. Still, I’ve wondered if any of them had left wives and families behind and somehow reunited with them in New England.

In subsequent generations, I do see some descendants marrying into Quaker surnames, but not many.

One notable exception, told in my book, is Quaker Richard Otis’ third wife, Grizel, the daughter of Scottish POW James Warren of Berwick.

In the devastating 1689 attack on Cochecho Village, her husband and a stepson and stepdaughter were slain, while she, her three-month-old daughter, and other family members were taken captive to Montreal, where she was renamed and remarried to a French-Canadian farmer and had five children. After being widowed again, she returned to Dover without her children and established a prominent public house, or tavern.

The Otis story is part of my book.