Showing posts with label Coleman. Show all posts
Showing posts with label Coleman. Show all posts

Thursday, February 16, 2017

Descendant of Starbuck Clan Rules Out Infamous First Tea Party of Nantucket and Romance Letter of Ruth Starbuck Wentworth

 Abe Books copy of Nantucket's First Tea published by The Inquirer and Mirror Press, Nantucket, 1907 (Authors Ruth Starbuck Wentworth and Roland B Hussey)

The above book along with a letter depicting a romance of a young girl and her suitor Captain Norris of Boston. The letter, allegedly written on September 20, 1747 by a direct descendant of the Nantucket Starbuck settlers, Ruth Starbuck Wentworth was published in almost every newspaper and magazine around the country. On bottom of this post is the full letter from 1920 The Denver Post---you can also read An Idyl from Nantucket This is an example how Genealogy and family tradition can be misinterpreted, as one descendant, Alexander Starbuck will point out in his attempt to sort through fact and fiction.
The contents of the letter mention a cousin, Nathaniel Starbuck, JR returning to Boston from a voyage to China. According to The Literary Digest Rebecca represents her grandfather as walking “restlessly up and down the yard" looking for the returning wanderer, and Uncle Nathaniel Starbuck Sr. remarking with pride, “The boy will have many stories to tell."
The Boston Transcript published this story under the heading of “The First Afternoon Tea-Party on Nantucket Isle," and THE DIGEST (issue of December 27) quoted from it under the heading of “Early American Love-Story Retold in an Old Letter." Alexander Starbuck, of Waltham, Mass, a direct descendant, in the seventh generation, of the Nathaniel Starbuck referred to in the story that as a piece of fiction he has no objection to it. “But when it poses as history,” he adds, “as it has in a hundred publications from Maine to California, I object." He forwards also a letter which appears under his name in The Inquirer and Mirror, of Nantucket, in which he presents the following details, as showing the story’s present stage of development: "Grandma" is knitting some stockings for Nathaniel, Jr., “to take on his next voyage." She writes of “Aunt Content” and "Aunt Esther," “Uncle Edward Starbuck's' family,” “Lieutenant Macy," and “Lydia Ann IvIacy," all of whom are to partake of cups of tea brewed from a part of the contents of a large box of the herb procured by Cousin “Nat” in China.
Aunt Content hung a five-gallon bellnietal kettle with a plentiful supply of water on the crane over the fire and dumped in two bowlfuls of tea, to which Aunt Esther added another bowlful for good measure. This mixture was “boiled down to about a gallon.”
When the company, of which there seems to have been a dozen or more, all provided with silver porringers belonging to "grandpa," had gathered to partake of this new refreshment, Cousin Nathaniel inspected it and told her that “a spoonful of this beverage would nearly kill any of us here at the table.”
They were then shown how properly to brew the tea and all went on happily ever after. The letter is dated from “Starbuck Plantation, near Madaket." and the party is assembled on December 31. “to sit the old year out and the new year in.”
Now if this story were only given out as pure fiction it is amusingly interesting,_lmt it is usually invested with a historical halo which is certainly misapplied. I have received many inquiries from time to time regarding it from parties who evidently believed it true. I have received already five letters regarding this particular article, which is only a reprint of what has traveled the rounds of the American press several times in the past thirty-five or forty years.
As a matter of fact, there is little (very little) truth about it, and it is as full of anachronisms as a sieve is full of holes. When Mr. Starbuck first became acquainted with the story, he writes, “it was a modest little affair, occupying the space of perhaps four inches, and published in the Nantucket Mirror of nearly fifty years ago."
Since then it has grown to such size that it has appeared in book form, “a very elaborate edition, really a work of art, largely in Old English text, and brilliantly illustrated in a manner that would assuredly have scandalized Nathaniel and Mary Starbuck and their descendants, nearly all of whom for a century wore the modest garb of Quakers." The writer continues: It is quite noteworthy that some versions of the story give its date as September 20, 1735, and others September 20, 1747, the most of them following the latter date. There was no “Starbuck Plantation" on Nantucket. The Ruth Starbuck Wentworth, the alleged writer, calls Nathaniel Starbuck, Sr., her uncle, so that it would naturally follow that she was a daughter of one of his sisters. He had three sisters: Dorcas Starbuck, who married William Gayer; Sarah Starbuck, who married Benjamin Austin; and Abigail Starbuck, who married (1) Peter Coffin and (2) Humphry Varney; so that no immediate niece of Nathaniel Starbuck, Sr., and cousin of Nathaniel Starbuck, Jr., could have been named Wentworth.
“Aunt Content” and “Aunt Esther” seem also to be unknown quantities in that generation, nor was there any “ Lieu tenant" Macy. Furthermore, no native of Nantucket or resident there was dignified or burdened or distinguished by a middle name for some years after that date.
It will be noticed, too, that this party assembled on December 31, “to sit the old year out and the new year in,” but at that time December was, as its name implies, the tenth month and the new year did not begin until after the middle of March.
Ruth dates her letter September 20, 1747. She is, by her own account, so young that her relatives think her hardly old enough to marry and there were not a few early marriages in those days. Indeed she writes that her cousin mentions her as the “little dumpling of a cousin that he used to toss in the air when he was last at home.”
Assuming, however, that she was nineteen, it is interesting to see where the story leaves us. She would have been ‘ born in 1728. The grandfather (Edward Starbuck), of whom she writes that he “walks restlessly up and down the yard," died in 1690, or thirty-eight years before she could have been born.
“Grandma” died many years prior to that, as nearly as I can determine prior to 1665. “Uncle Edward Starbuck" was a myth. The Uncle Nathaniel, who says “The boy will have many stories to tell," died in 1719, or nine years before ‘the voluble and imaginative Ruth saw the light of day, and twenty-eight years before the date of the letter.
Another interesting reference to this letter is posted an Ancestry.COM board by Elaine Coffin Rebori stating it was found in the papers of Leroy Franklin Dick after his death. It was copied by Mr. Dick who asserted it was written by Ruth Starbuck Wentworth who had left that Island for a New Settlement. This letter has been handed down from generation to generation until it has reached J.C. Starbuck of Carmel, Indiana.
Jim Starbuck responded to Rebori: "Since no one had a middle name or initial that early in our history, the J.C. is patently fictitious, and the New York Public Library long ago exposed this piece as fiction written by Robert Collyer."
Here is the family line: Nathaniel Starbuck, Sr., (1634-1719) was son of Edward Starbuck and Katharine Reynolds. He married Mary Coffin, daughter of Tristam Coffin and Dionis Stevens. Nathaniel, Sr. siblings  See full Records  Starbuck Genealogy Papers












Sources and Further Reading to check out
  • Edward Starbuck Minor Descent
  • The Literary Digest, Volume 64 Edward Jewitt Wheeler, Isaac Kaufman Funk, William Seaver Woods
  • Nathaniel Starbuck Lambert M Surhone, Mariam T Tennoe, Susan F Henssonow Betascript Publishing, May 17, 2011
  • Early Settlers of Nantucket: Their Associates and Descendants
  • Keeping History "So you say your great-great-great grandfather is Tristam Coffin":
    Using the Barney Genealogical Record Georgen Gilliam Charnes
  • Photo from Find A Grave contributor Bob Kenney, FIND A GRAVE MEMORIAL. Memorial to the founding mothers of Nantucket Island, erected in 2009 on Cliff Road in Nantucket, Nantucket, Massachusetts USA.
  • Historic Nantucket vol. 47, no. 1 (Winter 1998) The Eliza Starbuck Barney Genealogical Record Joan Elrick Clarke
  • 1296.-Edward-Starbuck
  • Starbuck Family by Bill Putnam
  • Nantucket Historical Association

Sunday, March 30, 2014

Thomas Macy and George Peaslee Powow preacher spats with Puritans

My story in Newburyport News with added news clips and pictures


Powow preacher spats with Puritans
During preparations for a visit to the Macy-Colby house in Amesbury next month, research led to some intriguing court documents that divulge the spiritual squabbles surrounding Thomas Macy, the first to occupy the dwelling in 1649.

Although listed in early deeds as a “merchant” and “Clothier,” Macy’s “great energy and determined will” earned him multiple positions of rank including that of town clerk, deputy to the General Court, and overseer of highways and schools. Macy also received a grant for a sawmill on “the west side of the Powow, with the privilege of using all the timber on the common.”

By all accounts, Macy appeared to be a golden boy with the Puritan power heads, except on matters of prayer. In fact, he openly defied them by preaching with Joseph Peaslee in separate assembly from the authorized Sabbath. This did not go over well with Puritan officials, who deemed it “unfit preaching” and charged the two provocateurs with “exhorting the people on the Sabbath in the absence of an ordained minister.” The General Court had passed a law in prohibiting preaching “except by leave of the authorities.”

Since Master Macy was not the sort of fellow to be trifled with, he made it very clear that his faith would not be dictated to him and “Brother Peaslee, brave confessor” was not about to rob followers of “gifted” sermons. This surge of passion animated another pet of the Puritan fold, Robert Pike, who held high public offices.  Picture of Pike below



Pike spoke out against “restraining unfit persons from constant preaching” and engaged on a crusade against the civil tribunal, asserting they “had violated their oaths as freeman; that their act was against the liberty of the country, both civil and ecclesiastical, and that he stood ready to make his declaration good.”

The provoked court arraigned the “culprit who thus dared to insult their majesty.” A series of petitions were filed to release Pike from his charges. Notables from several towns signed, and the court ordered commissioners to gather “incorrigibles” to give reason on why they were “induced to subscribe” to such a defiance. Pike waged on, accusing the leaders of “assailing magisterial authority and dignity.”

Certain commissioners who sided with Pike, such as Thomas Bradbury and William Gerrish, retracted to avoid trouble with the boss-men magistrates. Most became “refractory spirits” and were fined for turning on God’s chosen officials, but 15 men stood their ground after the officials finished their hunt.

Here are a few of the loyal souls who held up their conviction to the court: John Bishop “desired to go to the meeting house and turned his back and went away” (QC 1:367). John Emery and John Bond refusing to comply and did so in “a bold, flouting manner.” Benjamin Swett replied, “Every free subject hath liberty to petition for any that had been in esteem, without offence to any; and the petition itself hath answer in itself sufficient.” John Wolott agreed if he “be called to [a higher] power to answer, he will then answer and so went away very highly” (368).

In 1657, Macy found himself in further turmoil for sheltering traveling Quakers in his barn during a fierce rain storm. For this brief hour of gracious harbor he was ordered to appear in court, but he sent the officials a letter instead.

In 1658, “certain inhabitants” (Macy and Peaslee) filed a petition to break off from the official church of Reverend Worcester, but it was denied. The court demanded attendance to the true fellowship, and fines were issued to the flock of dissenters for “slighting and neglecting the order” and “disorderly practices.” However, Peaslee preached on as the “Come-outer,” and Pike, “the moral and fearless hero of New England,” fought injustice against Quakers and accused witches.

Macy sought religious refuge on a voyage recalled in Whittier’s poem, “The Exiles.” Macy legend states that his wife, Sarah, pleaded with him above the cries of their five tots to curtail his warrior spirit and sail away from an evil storm brewing, but he just replied, “Woman, go below and seek thy God. I fear not the witches on earth, nor the devils in hell.”

The crew made it to safety to Nantucket, where Macy took an active role in negotiating the purchase of the island.

Thomas Mayhew sold it for 30 pounds sterling and two beaver hats.

Although Macy was accused of skirting the Mass Bay despots, this sturdy pioneer preacher consciously chose not to accept laws that openly engaged in religious persecution.

With that said, no one could accuse this pulpiteer of missing his true calling where “charity and freedom dwell,” so “Let the dim shadows of the past” be a reminder for today.


  
Links and sources to check out
History of Essex County, Massachusetts: With Biographical Sketches, Volume 1 edited by Duane Hamilton
Proceedings of the Annual Meeting of the Nantucket Historical Association 
Thoughts and Experiences in and Out of School By John Bradley Peaslee
The New England Magazine, Volume 22Genealogy of the Maulsby Family for Five Generations, 1699-1902: Compiled by Careful Research Among Quaker, Government and Family Records by Patty Payne
The Essex Antiquarian, Volume 8 edited by Sidney Perley
Genealogy of the Macy Family from 1635-1868 By Silvanus J. Macy
Away Off Shore: Nantucket Island and Its People, 1602-1890 By Nathaniel Philbrick
The Successful American, Volume 1, Part 1 - Volume 2, Part 1
The Coffin Family: The Life of Tristram Coffyn, of Nantucket, Mass., Founder of the Family Line in America; Together with Reminiscences and Anecdotes of Some of His Numerous Descendants, and Some Historical Information Concerning the Ancient Families Named Coffyn
Nantucket Genealogies By Alexander Starbuck
The New Puritan: New England Two Hundred Years Ago: Some Account of the Life By James Shepherd Pike
Early Settlers of Nantucket: Their Associates and Descendants edited by Lydia Swain Mitchell HinchmanGenealogical and Personal Memoirs
The Old Families of Salisbury and Amesbury, Massachusetts By David Webster Hoyt
The Churchman, Volume 39
Nantucket Historical Commission
Miner Descent 
Pike Family
Coffin Family Story
Coffin Family History
Lucrtia Mott Coffin

ALL ARTICLES PDF CAN BE SENT VIA EMAIL

The Settlement Of Nantucket

Date: Saturday, December 31, 1831
Paper: Nantucket Inquirer (Nantucket, MA)
Page: 2 

   
           
  
  
   


200 Years Old but Nantucket Celebrates Its Centennial Only Island T Own En Fete a Notable Program of Addresses

Date: Wednesday, July 10, 1895
Paper: Worcester Daily Spy (Worcester, MA)
Page: 3, 1 

Nantucket Island
Date: Monday, August 4, 1873 Paper: Public Ledger (Philadelphia, PA)
Volume: LXXV    Issue: 113 Page: 2


From Saturday, July 9, 1836 Paper: Norfolk Advertiser (Dedham, MA)
Volume: VI   Issue: 28 Page: 1


The First White Settler in Nantucket

Date: Tuesday, August 23, 1842
Paper: Boston Evening Transcript (Boston, MA)
Volume: XIII   Issue: 3705 Page: 2 

 


Thursday, November 28, 2013

Quakers in Newbury MA

By Melissa Berry @ Newburyport News

---- — “The tale is one of an evil time,
When souls were fettered and thought was crime.
And heresy’s whisper above its breath
Meant shameful scourging, and bonds and death.”
— John Greenleaf Whittier


As we enjoy this season of good food and drink, as well as the liberty to choose which local house of the Lord we fancy, we can be thankful that Puritan tyrants no longer patrol our pastures as they did in our ancestors’ day.  

In Newbury, the early settlers ran into conflict with Puritan authority over ecclesiastical differences. Quakers especially were in the hot bed, and anyone that harbored the “cursed sect” would feel the fiery fury of local officials. These aggressively “bloodthirsty” and “extremely fanatical” men were not open to compromise. When dealing with dissenters, in the words of John Proctor, Puritan “justice would freeze beer.”

When the Quakers came to the Colonies, they brought with them a spiritual democracy that threatened the Puritan aristocratic system. Their simplistic faith had an absence of clergy, creed and sacrament; moreover, they gave women equality. The head honchos like Endicott and Hawthorne labeled them “dangerous intruders invading our borders” and “wandering vagabonds.” Despite the tenacious efforts of the magistrates who wanted to eliminate the “vile heretics,” which included branding, whipping and cropping, the Quakers just kept coming, and the good folk of Newbury were more than willing to board and support them.

Phelps Farm

In the summer months of 1658, the farm of Robert Adams played host to two Quaker missionaries, William Brend and William Leddra. The Phelps family of Salem held a secret Quaker meeting, and Adams escorted the guest speakers to the gathering. See Hannah (Baskel) Phelps Phelps Hill - A Quaker Woman and Her Offspring Unfortunately, word got out and the constables came to break up the assembly and haul in all the “quaking heretics.”

When the law boys arrived, chaos broke out, and perhaps the distraction of finding their wives in the midst of this devil’s den allowed Adams to sneak his guests out and bring them back to Newbury. However, it would not be long before the authorities would track them down. Captain Gerrish and the minister paid a call on their buddy Adams, and despite their best efforts to resolve things amicably, Brend and Leddra were turned over to Salem Court. Adams paid the fines, but his friends faced a different fate.
Picture of Quaker Trial from Laura George



The tragic events that followed were nothing short of extreme cruelty. Confined to the Boston jail, Brend and Leddra were starved and repeatedly beaten with a three-pitched rope until they were on the brink of death. The disapproving sentiment of the public reached Endicott. Knowing he had to intervene, Endicott sent in a surgeon. Russell L. Jackson asserts that the aged Brend, with help from an “unseen Healer,” rose from his sick cot as he still had more light to spread and preach about in New England.

In August 1659, Thomas Macy (see Powow Preacher Spats with Puritans) was prosecuted and fined 30 shillings for hosting four Quakers. Two of his guests, William Robinson and Marmaduke Stephenson, would later be executed upon the gallows on Dec. 27, 1659. (Visit The Thomas Macy Home-Colby House



Fed up with the Puritan government, Macy “shook the dust from off his feet” and departed to Nantucket, where the iron hand of these despots did not reach. Thomas left “because he could not in justice to the dictates of his own conscience longer submit to the tyranny of the clergy and those in authority” (Macy Papers). His journey was a spiritual sign of deliverance as he, his family, Isaac Coleman and Edward Starbuck survived a fierce storm that raged like the Furies on their open boat.

Others like Coffin, Swain, Pike and Folger joined Macy on Nantucket. Allen Coffin noted that, while it was not an Elysium, the island was indeed blessed with “plenty’s golden smile” and “a refuge of the free.” Thanks to these brave, forward-thinking men, Nantucket became the first settlement to enjoy complete separation of Church and State.

On March 16, 1663, John Emery was presented to the court at Ipswich and charged with entertaining Quakers. The whole ordeal caused quite a buzz, and Rev. Parker showed up with a posse, demanding some answers. Sarah Emery asserts: “At this period one can scarcely depict the commotion such an incident must have caused in the secluded and quiet settlement of Quascacunquen, on the banks of the winding Parker, or appreciate the courage evinced by John Emery and his wife in thus rising above popular prejudice, and fanatical bigotry, and intolerance.” For this offence, the court fined Emery four pounds, plus costs and fees.

While we are grateful to live with religious freedom, we must also be grateful that our ancestors’ spirit, courage and light was not extinguished despite the tyrannical terror of dark Puritanical forces.
Happy Thanksgiving! Thank You to the Port Library Archives and Cheryl Follansbee.

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