The settlement isn’t named for a town with white cliffs

The name of the settlement kept bouncing around.

Cochecho or Piscataqua plantation, for a while Bristol or Bristow, and even Northam, but the one that stuck was Dover.

Just as the names Hilton Point and Dover Point keep bouncing around, for the same place, though the latter has also largely replaced Dover Neck.

Neighboring Strawbery Banke did get renamed Portsmouth, after the harbor town in Devonshire, but Dover was never named for the village with the famed white cliffs in Kent.

No, the inspiration’s better than that.

The name comes through Dover’s second minister, George Burdet, who was more Anglican than Puritan, though apparently not outwardly. The proprietors of the colony at the time, Lord Saye and Lord Brooke, are both staunch Puritans, and the cleric works for them. In fact, he even manages to become the colony’s governor, or agent – a dual role forbidden to ministers in Massachusetts. Some even see him as trying to become a little pope in his power.

In calling the settlement Dover, Burdet pays honor to the anti-Puritan wit and attorney Robert Dover, who created the Cotswold Olympick Games near Cambridge in the heart of the Puritans’ East Anglia.

Meet Robert Dover.

As my upcoming book details, there’s a long list of reasons the neighboring Puritan landlords forbid their servants from attending the pagan festivities. Besides, Dover was likely a secret Roman Catholic while openly ridiculing the Puritans. We can imagine what he would have said of Quakers.

Burdet, however, winds up fleeing Dover amid sexual scandal, only to generate more where he lands in Maine. Yes, the plot keeps thickening.

As for, “Roll over, Dover,” if we put it up for a vote, which inspiration would you chose? The picturesque cliffs or the scoundrel in the pulpit?

Welcome to Dover’s upcoming 400th anniversary.

 

Don’t think of them as poor or marginalized

A fair number of the Piscataqua’s early settlers were from prosperous, even well-connected, families.

The question is just what prompted them to relocate to the primitive, even harsh, conditions along the Piscataqua River.

David Thomson, the son of a Scottish minister, has the King’s ear and a debt of gratitude.

The Hiltons are part of an extensive and prosperous fishmonger clan.

Thomas Roberts’ father, by some accounts, becomes a baron. Even if he didn’t, Thomas still becomes a member of the powerful fishmonger guild.

The Hilton brothers weren’t exactly out of the loop, either.

~*~

Powerful? Take Francis Champernowne, a 1640 signer of the Dover Combination, a remarkable document stating the residents’ desire to be freed from being subjected to company-town decisions being made in England. While I see scant evidence that Francis actually resided in today’s Dover, he did have extensive landholdings in New Hampshire, including the current towns of Greenland – named for his Green Land farm – and Madbury, then part of Dover and named after his ancestral home, Modbury, in Devon, England.

His father, Sir Arthur Champernowne, owned at least eight merchant ships or privateers and had fished New England since 1622. In 1635, Sir Arthur financed a settlement under his son, Francis – likely the southern part of Kittery, Maine, which became known as Champernowne’s Island, today’s Cutt’s or Gerrish islands – as well as another on Braveboat Harbor in York. Francis may have also lived at Strawbery Banke (today’s Portsmouth) until 1640.

Sir Walter Raleigh. His nephew was a big settler along the Piscataqua, Did he dress anything like this?

Captain Francis was well-placed. His great-aunt Catherine was the mother of both Sir Walter Raleigh and Sir Ralegh/Raleigh Gilbert, an important explorer and adventurer of the New England and Canadian coastline. Captain Francis was also a “beloved” nephew of Sir Ferdinando Gorges, proprietor of Maine and unofficial godfather of New England itself.

Francis was often at sea, to England and Barbados, especially. During the early part of the English civil war, his Royalist leanings led him to join King Charles I’s fleet under the Earl of Marlborough. Returning to Dover by 1646, he left for the Caribbean in 1649 but returned to Maine in the early 1650s, where he later became a commissioner and justice under Charles II.  In April of 1678, he signed the articles of peace with the Abenaki at Casco. He was an ardent Anglican and died in Kittery.

It’s enough to make me think living conditions back in merry old England weren’t that great, either.

~*~

The Waldron family that soon comes to dominate the growth around the Lower Falls, or today’s downtown Dover, came from wealth in Warwickshire, England. William drowns, but brother Richard turns Dover into something of a personal fiefdom while rising to become Speaker of the Assembly once New Hampshire is under Massachusetts rule. He builds the first saw mill and grist mill at the falls, has extensive shipping connections, dominates the fur trade with the native Pennacooks. He didn’t exactly start from scratch.

You’ll be hearing a lot more about him. Man, will you.

 

I would love to know more of the ways Devonshire influenced the settlement  

One of my key insights into Dover’s early character came after noticing that the majority of its early residents came from Devonshire – or Devon – rather than the East Anglia shires of Norfolk, Suffolk, Essex, and Cambridge that dominated New England’s Puritan migration, construction, and social order.

And that holds for even the Puritans who take over Dover in 1633 (or so).

In his groundbreaking Albion’s Seed: Four British Folkways in America (Oxford University Press, 1989), David Hackett Fischer elaborates on what he calls the various folkways of four distinctly different regions of Britain, which in turn gave Colonial Massachusetts, Virginia, the Delaware Valley, and the Backcountry their unique natures – divergences that continue, to various degrees, today.

I had already observed that Dover and, for that matter, New Hampshire’s only other towns of the first 70 years – Hampton, Exeter, and Portsmouth – weren’t built around a definitive town square with its church, town hall, and common, as were typical towns in Massachusetts. It’s a hint that the differences run much deeper.

While Fischer goes into great detail on East Anglia’s impact on Massachusetts, he does not in turn examine Devon. At most, he touches on it as he turns to a larger and vaguer area that provided the Cavalier migration into Virginia, one with a center more in South England rather than the South West of Devon. And much of his presentation focuses on the ways they evolved in Virginia, contrasting life in Massachusetts.

Still, he points to differences that go back into antiquity. The language and laws of Devon and its neighboring shires for example, were shaped by West Saxons to the east and Celts to the north and west. In contrast, East Anglia’s are rooted in its Danish occupation.

From the little I’ve been able to glean thus far comes statements that Devon was regarded as backward by many, a repository of the “old England” of superstition and legend. It was a place of seafaring, with Plymouth as a principal port and Bristol just to the north, and of large manors with their landed gentry.

The merchants of Devon sent ships far on the sea. It was in their blood.

There are also suggestions of crucial ways its social manners and religious affinities deviated, affecting how Dover residents interacted with the itinerant Quakers.

No, the English weren’t all alike, not by a long shot. Often, they couldn’t even understand the dialect from another part of Britain.

I would love to see a comprehensive study of those Devon folkways along the lines of Fischer’s earlier work. It would no doubt give us a much more detailed picture of life along the Piscataqua in those seminal decades of settlement. How they cooked and dressed, for instance, or raised their children or treated illnesses or buried their dead, as starters.

Still, my upcoming book shares what I’ve found so far.

The Puritans came to establish a utopia, not religious chaos

The conventional explanation that the Puritans migrated to New England for religious freedom misses the obvious.

When the Puritans first arrive in 1629, followed the next year with the beginning of their great flood of migration, theirs is a well-orchestrated and well-financed scheme to establish a utopia, one based on their Calvinist Protestant worldview. In many ways, it ranges well beyond the confines of religion.

They set forth in droves.

Crucially, sensing that their mission could be corrupted by false teachings and practices, they squelch unorthodoxy and dissent early on. Within the first decade of their arrival along Massachusetts Bay, they banish Samuel Gorton, Roger Williams, and Anne Hutchinson, who find refuge in Williams’ new colony of Rhode Island. Early Quaker history turns its focus there and neighboring Cape Cod, for good reason, though much also happens north of Boston in Salem, Hampton, and Dover.

Hutchinson’s brother-in-law, the Reverend John Wheelwright, also takes flight and founds the town of Exeter, on the other end of Great Bay from Dover, in New Hampshire.

The Arabella, one of the Puritan fleet. Imagine spending two months confined to a vessel like this in often turbulent waters.

Others head more or less straight to Dover. Among them is Hansard Knollys, a minister whose evolving theology will lead him to being a founder of the Baptist denomination when he returns to England. He’s not quite there yet when he formally organizes the church in Dover as a congregational society just six years after its first services. Had he been a bit clearer in his theological evolution, Dover could have established the first Baptist church in America, a year before Williams in Providence. Oh, well.

But that does leave an opening for the Quakers a decade later.

Yes, Puritans. They do look like a smug, judgmental lot. Of course, that’s a judgmental view on my part. I’d hate to get in an argument with them. Ahem.

All the more, I sense that Knollys leaves enough nonconformist thought in his wake to lead some independent spirits in Dover to privately question the ongoing Puritan preaching. As my new book will note, there are hints of that in the town records – supposedly subversive thinking that has to await the arrival of the itinerant Quakers for confirmation and action.

As we’ll see, it’s a volatile mix awaiting the spark for explosion.

Merrymaking at Mare Mount

Speaking of juicy.

Sandwiched in between the arrival of Pilgrims at Plymouth and the Puritans at the Massachusetts Bay colony, we have the libertine plantation at Mare Mount, or Merrymount, on Boston’s South Shore. It’s a provocative whiff of how New England life could have turned, had Thomas Morton successfully warded off the rival raiders.

The very name “merry” at the time was often a synonym for sexual trysting. As for Merry-Mount? It couldn’t have been more graphic.

Unlike Plymouth, this settlement was prospering and welcoming misfits.

Think of hippie. Maybe even commune. Dancing naked with Natives around a giant maypole, one that’s flagrantly phallic. Not just pagan but also reflecting some lingering Devonshire traditions taken to an extreme. (Significantly, for comparison, most of early Dover’s settlers came from Devon, not the East Anglia of Puritan culture.)

Thomas Morton, founder of Merrymount and a thorn in the Puritans’ side

That’s the short version, though there’s much more sketched out in my upcoming book.

And after Merrymount comes crashing down, its founder finds shelter in Sir Ferdinando Gorge’s Maine, not far from Dover.

No, early New England wasn’t all stern Puritans, not by a long shot, no matter how much they tried to keep a lid on.

Nearly two decades later, facing the Quaker outbreak, did Puritan authorities fear the Friends movement might trigger another Merrymount in their midst? As I’ll show, Quakers were anything but quaint and respectable when they show up, though I can assure you they stayed sober rather than make merry. Ahem.

But they were still an alternative to the Puritan rigidity.

 

What happens when a journalist attempts a novel

It used to be said that every newspaperman had a novel inside him, waiting for release. (Yes, male. Women reporters and editors were a definite minority. My, how times have changed!)

Frankly, I rarely saw any literary ambition around me. Few in the business read fiction of a serious sort, much less poetry. There were, though, a couple of playwrights. More recently, however, I know of two colleagues who have self-published – one a mystery, the other a political intrigue.

Yes, we’ve had notable exceptions, with Edna Buchanan, Ernest Hebert, Carl Hiassen, and Tony Hillerman topping my list. (Hemingway wasn’t considered much of a reporter in his six-month stint in Kansas City, and earlier giants often cited reflect a much different kind of journalism than what’s been practiced from the rise of the last century.) The crush of daily deadlines is exhausting, and fiction requires an entirely different approach and sensibility to the telling of a story. Journalists are conditioned to put facts first, usually without any concern for feeling, and to be professionally neutral, reflecting the quest of objectivity. These stances place the reporter at a distance from the subject, no matter how fascinating. Journalists also tend to put action ahead of the actors. Most of the resulting novels leaned toward the crusading reformer slant of the Front Page tradition – Down with corruption! – or maybe sports, either way, with the emphasis on the game more than the inner mindset of the players.

Well, there was also one editor-in-chief who took a popular genre novel and did a paint-by-numbers kind of rewrite over it. I think it was a Western, but I’m no longer sure. His connections got it published, and his success led to a half-dozen more. He was sheepish about the whole thing, though. It was more like a game, I suppose.

I wasn’t typical. My first love was the fine arts beat, for one thing. Since jobs there were scarce, I wound up on the copy desk. No matter how much I love politics, I find meetings boring. Press conferences, even more so. My most satisfying post was heading up lifestyles sections. Long story, as you’ll see in Hometown News. Maybe I was mostly a misfit who happened to do some things extremely well.

News writing, for the most part, is supposed to sound anonymous. Short sentences, limited vocabulary, a structure with the most important details at the top and the rest in descending order. As a writer or editor, your craft can soon become dulled. As an editor, one of my skills went to headlines, trying to relate a story in as few as four or five words. I’ve written hundreds of thousands of them, and I can see the distillation as an element of poetry. In my personal writing, I often reacted against the broader restrictions – I wanted a richer range of diction, more accurate language, more varied sentence structure (yes, I love long threads that work), and often more background on the story itself.

Turning to fiction, I’ve learned the importance of withholding details until later in the tale, things like not including first name, middle initial, and last name when introducing a character, much less his or her age and address. As for my poetry, I’ve preferred experimental and edgy, where the image or fractured expression might open into its own ambiguity and potential.

I do remember the first time a poetry publisher reacted to my submission by saying how delighted he was that my work wasn’t what he expected from a journalist. He had received enough to develop a negative opinion, one I fortunately didn’t fit.

My novel “Hometown News” was drafted during my third break from the news biz, when I was approaching 40 and gave myself a sabbatical after two years calling on editors in 14 Northeastern states as field salesman for a major newspaper syndicate. Driving between my calls on the local papers and seeing their newsrooms from the other side of the desk, so to speak, gave me plenty of time to reflect on the industry and then augment what I had collected in my own career. At many papers, as I saw, the managing editor or his equivalent was gone in a year, and with each one, I’d have to start grooming a new connection all over again. Many of them had telling histories of their own. Many of their towns looked like bombed out shells after World War II, their industrial might boarded up or rusting. I kept notes. Many of their skirmishes reflected my own.

Later, developing my novel in a series of routine days set months apart, “Hometown News” gave me an opportunity to see what I could do with creating a computer-generated novel. I set a framework for the day and randomly inserted 80 to 120 markers I could hit with search-and-replace items for each round. There were many other places that had to be manipulated manually, but it the attempt was fascinating, the way working a thousand-piece jigsaw puzzle is.

The result was something like a Jackson Pollock painting, a theme-and-variations curiosity but not compelling reading. Through a series of revisions, I kept the bones but layer by layer added flesh and muscle to bring certain characters to the fore while the dystopian theme deepened.

Thirty-four years after starting out on the work, and seven years after its publication, I am struck by the story’s prescient warning of the collapse of a once very profitable business for the dominant voices, not that our salaries reflected that. What I saw was entire communities under attack, and they still are – not just their daily mirror.

The newsroom I present is a blend of five I’ve worked in over the years – another one was much smaller, and the remaining one was simply different. When you get a group of news folk together and we start talking what one spouse called Bodoni-Bodoni, after the typeface used for many headlines, we all have insider war stories. I hope “Hometown News” gives you an idea how ours translate.

Brother William takes a roundabout route

When Edward Hilton settles on Dover Point, his brother William is dwelling in the Plymouth Bay colony. It’s one more suggestion, in fact, that Edward knew about the Piscataqua watershed before setting forth himself.

William arrives on the second ship to the Pilgrim plantation, followed by his wife and family on the next. They definitely aren’t Pilgrims (the term wasn’t even in use then – Separatists was more accurate). And, for that matter, despite sharing a basic Calvinist theology, the Separatists hold some sharp differences from the Puritans who show up later.

Critically, roughly half of the settlers at new Plymouth aren’t members of the Separatist faith. And that includes the only ordained minister in the colony.

Thus, when William and his wife arrange for a secret Anglican (that is, Episcopal) baptism for their infant, a scandal erupts that sends them scurrying northward and brings to light the sordid background of the now disgraced minister who is promptly banished. (No spoiler here – but you’ll still have to read the book.) These events do present a grittier alternative to the Thanksgiving scenario we usually trot out about the Pilgrim experience.

I wonder how much early Dover resembled the 1630 village at the Pilmoth Plantation living history museum. These houses were dark and drafty, at best. Photo by Swampyank via Wikimedia Commons.

William winds up in New Hampshire, settling at the Pannaway plantation at the mouth of the Piscataqua River, where he’s soon making salt to be used for preserving fish for shipment.

And then, in the demise of Pannaway, he’s finally at Dover Point.

This isn’t the way his arrival in Dover is commonly painted. Quite simply, he isn’t one of the first two settlers. Thomas Roberts, Edward’s apprentice, earns that honor.

Still, like his brother, William is both a member of the powerful fishmonger guild in London and literate. And things get a bit rowdy when he moves on from Dover to live on the Maine side of the river.

Yeah, if you’re looking for gossip, there’s some juicy stuff on his part, especially when we meet his last wife. She’s definitely not holier-than-thou.

An orange is an orange is an orange orange

The mystics and traditions I’ve encountered are anything but airy-fairy. In fact, they can be pretty down-to-earth and practical, based on personal experience and testing rather than empty speculation or dogma.

As George Fox said at the beginning of the Quaker movement, “This I knew experimentally.” That is, by first-hand experience including trial and error. Or as was said a few years later, “Some of the best barns in Rhode Island were designed during Quaker Meeting,” during quiet meditation.

Never underestimate the importance of the disciplined circle of fellow practitioners, either. Anyone who says “I’m spiritual, not religious,” but lacks that communal base is headed for trouble.

I learned that 50 years ago in a yoga ashram – see my novel Yoga Bootcamp for unorthodox examples of how it works – and have seen it in other traditions since, especially my Quaker circles.

One of my favorite stories comes via fellow blogger Tru-Queer, who relayed the incident this way:

A Tibetan lama and a famous Korean Zen master in the Rinzai school were to have a debate.

The Tibetan lama sat meditating, counting his mala. The Zen master produced an orange from his robes and asked the lama, “What is this?” It was a famous koan. Waiting for a response, the lama continued meditating. The Zen master asked again, “What is this?”

The Tibetan lama spoke with his translator for a moment, who said, “Do they not have oranges where he is from?”

~*~

I suppose I should explain that a koan is a kind of mental puzzle intended to push a student beyond rational thought. Zen is essentially black-and-white ascetic, while Tibetan Buddhism is full of colorful esoteric teaching and drama. Yet here the roles are reversed, in a great joke.

But it doesn’t end there. When’s the last time you really looked at an orange? How many varieties can you identify, much less their differences in uses or subtle flavors? Does your recognition that it’s “an orange” put a stop to regarding it fully? That is, when’s the last time you had an “OH WOW!” moment with something so seemingly commonplace.

Gertrude Stein was aiming at something similar with her “A rose is a rose is a rose,” which blows open when you learn she was also speaking of a friend named Rose and not just the metaphors associated with a specific flower that somehow too often gets lost in the entire equation.

So just how do we live full of wonder – a state a Friend hailed as the Holy Now?

I’d say having dear ones who share it with you does help. Even if they’re Zen Buddhists.

My encounters in a yoga ashram altered my perception of life

I stepped out of my journalism career three times in my life before retiring for good. The first was when I decided to move to the ashram where I could immerse myself in yoga philosophy and practice. Responding to Swami’s invitation to settle into her rural setup was something I did slowly and deliberately, with a large degree of trepidation. As I relate in my Yoga Bootcamp novel, the daily life was intense and evolving. Leaving the ashram was a different matter, with others largely resolving the outcome – out you go. For weeks afterward, I felt myself falling helplessly through space. Eventually, I reestablished my feet on the ground and then headed off for a new life in a town I call Prairie Depot.

The paperback cover …

What happened for me during my residency was life-changing. I regard it as my master’s degree and my introduction to psychotherapy of an amateur sort. Among other things, it led me to the Society of Friends, or Quakers, which turned out to be the faith of my Hodgson ancestors from the 1660s down through my great-grandfather.

In the novel, I chose to confine the structure to a single day, in part because I had so many lingering questions I could not answer. Yes, within that day individuals could look back on their previous history, but the focus was on the NOW. And a lot could happen there in a 24-hour span. Besides, as I later learned through some candid discussions with a former Episcopal nun, monastic life has some commonalities of its own. As she said, some of the most intense interactions came in trying to choose the flavor of ice cream when the rare opportunity arose. I’ll argue you’re the most human under such rarified circumstances.

On top of everything, when I was drafting the book, I was out of contact with the place and its people. Critically, I had refused an order to return to the ashram after I’d married and moved to Washington state and a follow-up stipulation of heavy financial support was out of the question. A half-dozen years later, back on the East Coast, I had an opportunity to stop by but was not admitted into the house. I did learn that Swami had died and I sat by her grave. So much for making amends.

… and the back cover.

Since then, I’ve reconnected through social media with some of the key players and had a few assumptions, not in the story, deflated. In addition, Devan Malore’s “The Churning” reflects life there a few years after I’d moved on.

The story itself could have gone another way, if I hadn’t wanted to present the ideals that drew us together and kept us going. Especially the humor and playfulness.

More compelling for many readers would have been a more sordid tale of just one more “new religion” outfit run into scandal of a sexual or financial sort, preferably both. There were enough elements for that, as I’ve since learned.

The story first came out as a pioneering ebook in PDF format only and was later updated to Smashwords and its affiliated partners. A more recent, quite thorough recasting (again, blame the influence of Cassia in “What’s Left”) changed Swami from female to male and introduced Jaya as one of the eight resident yogis, thus linking her to the heftier Nearly Canaan novel. Besides, the transformation made Swami more acceptable to the expectations of many readers and allowed the Big Pumpkin and Elvis dimensions. The role was already unconventional enough, and this was more fun.

Am I still doing yoga? If you mean hatha, the physical exercises, let me say rarely and embarrassingly, at that. As exercise, I’ll substitute my daily laps in the swimming pool, and as meditation, my weekly Quaker meeting for worship. And no, I’m no longer vegetarian, other than when I voluntarily follow the Greek Orthodox “fasting” of Advent and Great Lent (again, blame Cassia), though I also eat much less flesh than most Americans. Actually, in these seasons, the Eastern Orthodox Christians are stricter than we yogis were.

I do wish there were a similar haven for youth today, one freed from the burden of student college debt. I’ll let “Yoga Bootcamp” stand where it does.

 

No, the settlers don’t own the land – they can merely hold it and pay rents

It’s hard for modern Americans to understand a basic reality of European colonies in the New World.

None of the players in the story own the land they’re dealing with.

Not the settlers, even though they’re clearing it and building on it.

Nor the proprietors or investors, either. They’re more like developers who offer leasing opportunities. Think of rental agents.

Nor the Indigenous tribes, surprisingly, even though many of the settlers also negotiate a payment to them for their land. The use of their land, more accurately. Admittedly, the payments are largely symbolic – a bushel of corn a year, for example.

No, quite simply, all land “belongs” to the king, and he allocates the privilege of using it as a means of leveraging his own prestige and power.

Under the feudal system, that would mean grants to barons and other lords in return for their fealty.

They, in turn, could dole some out to knights, who then become wealthy, as well.

Add to that the gentlemen farmers, living off the rents to their estates.

And then yeomen, who are still free on their own tenants, as their small holdings were called.

And husbandmen.

And, somewhere below that, the serfs who are bound to the land and its holder. Well, by this point in time, they’d been freed but were still at the bottom of the ladder.

King James I

~*~

THIS IS THE MODEL OF LANDHOLDING – not landownership – up through the American Revolution.

Its assumptions are quite different from those of modern Americans. What do you mean? I don’t own the ground under my house and barn?

No, you don’t. And you still have to pay rent on it.

~*~

AS A FURTHER COMPLICATION, charters could be revoked or rewritten.

Falling out of the king’s favor would have costly and dire consequences.

As my upcoming book describes, this land arrangement affected Dover and the rest of New England through a series of realignments and controversies and attempted evictions.

In fact, it almost leads to a rebellion in Boston Harbor against the king a century-and-a-half before Paul Revere’s midnight ride. Well, that’s one aside I don’t develop. There’s too much else going on along the Piscataqua.