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Showing posts with label Puritans. Show all posts
Showing posts with label Puritans. Show all posts

10 September 2022

Smallpox in Massachusetts Bay 1689-1692

While researching an article for my Witches of Massachusetts Bay website, I wanted to find out if Martha (Allen) Carrier brought that contagious disease, the smallpox with her when she moved from Billerica to Andover in the summer or early fall of 1690. 

Like my previous smallpox post, the data is limited by who recorded the deaths in each town and whether they included a cause of death. After the 1678–1679 outbreak, the period from 1689 to 1692 had 55 cases. The earliest death was Dr. John Smith in Charlestown on 21 October 1689 and the last was Thomas Rand who died on 17 June 1691, also in Charlestown. Of all the recorded smallpox deaths, Charlestown had the most prolonged time period between the first and last smallpox deaths and the largest recorded deaths (34). The remaining smallpox deaths were in Andover (10), Haverhill (7), Billerica (3), and Salem (1). Clearly, the Charlestown town recorder was more diligent than the Salem one, since we would expect a busy seaport such as Salem to have more cases.

The records did not supply a timeframe for when the virus raged in each community or how many had the disease and survived. However, we do know from the selectmen's records that by mid-October 1690, Martha Carrier and some of her children had smallpox, and all recovered. But, all of the people who died of the disease in Andover were related to Martha, including her father, two brothers, and two nephews.

The Andover selectmen blamed Martha Carrier for bringing the contagion to Andover. The records show that the first smallpox death recorded in Andover was on 24 October 1690, while the first one listed in Billerica occurred two months later, on 24 December 1690. This suggests—but does not prove—that the disease hit Andover first, and Billerica later.


Andover

Andrew Allen jr., small pox. 24 Oct 1690
Andrew Allen Sr., small pox 26 Nov 1690
John Allen, small pox, Nov. 26, 1690.
Francis Ingalls, s. Henry and Mary, small pox, Dec. 9, 1690.
James Holt, "father of James," small pox, Dec. 14, 1690.
James Holt, s. James and Hannah, small pox, Dec. 13, 1690.
Mercy Allen, w. John, small pox, Dec. 25, 1690.
Sarah Marks, w. Roger, small pox, Dec. 22, 1690.
Thomas Allen, s. Andrew and Elisabeth, small pox, Dec. 18, 1690.
Stephen Osgood, smallpox, Jan. 15, 1690-1.

Billerica

Daniel Shed, small pox, Dec. 24, 1690, a. abt. 41. [Dan[ie]ll Jr., M.R.]
Dorothy Shed [dup. Dorithy], d. Daniel Jr. [dup. omits Jr.] and Ruth, small pox, Dec. 23, 1690.
John Dunkin Sr. [h. Johannah], small pox, Dec. 19, [16]90.

Charlestown

Dr. John Smith, smallpox, d. Oct. 21, 1689.
Abigail Kettle, wife of Jonathan Kettle, (smallpox), d. Jan. 25, 1690.
John Damman, about 40, (smallpox), d. Jan. 20, 1690.
John Hett, son of Tho. & Dorothy Hett, (smallpox), d. Jan. 8, 1690.
Susanna Codman, dau. of Stephen & Elizabeth Codman, (smallpox), d. Jan. 8, 1690.
James Miller, son of James Miller, the Scotchman, smallpox, d. July 14, 1690.
John Hale, about 26, (smallpox), d. Sept. [Dec, Co. Rec. 4:182] 30, 1690.
Mary Cutler, dau. of Timothy & Elizabeth Cutler, smallpox, d. Sept. 12, 1690.
Sarah Cutler, dau. of Timothy & Elizabeth Cutler, smallpox, d. Sept. 5, 1690.
Henry Bowers, son of Benanuel Bowers, about 25, (smallpox), d. Oct. 16, 1690.
Mary Hill, dau. of Samuel & Elizabeth Hill, smallpox, d. Oct. 4, 1690.
Sarah Shoorin, wife of Thomas Shoorin, (smallpox), d. Oct. 17, 1690.
William Wilson, son of Paul Wilson, (smallpox) Oct. 4, 1690.
John Hurry, son of Wm. & Hannah Hurry, smallpox, d. Nov. 22, 1690.
Elizabeth Het, dau. of Tho. & Dorothy Het, (smallpox), d. Dec. 14, 1690.
Henry Davis, a sojourner at Jno. Chamberlin's [a stranger, Co. Rec. 4:183], (smallpox), d. Dec. 20, 1690.
John Chamberlain, (smallpox), d. Dec. 22, 1690
John Ryal, son of Joseph & Mary Ryal, 11, (smallpox), d. Dec. 21, 1690.
Joseph Hopkins, about 32, smallpox, d. Dec. 27, 1690.
Alice Dam, servant to Capt. Joseph Lynde, smallpox, d. Feb. 18, 1690/1.
Hephzibah Codman, dau. of Stephen & Elizabeth Codman, (smallpox), d. Feb. 22, 1690 [1690/1, Pro. 1].
Sarah Mirick, wife of Benjamin Mirick, smallpox, d. Feb. 14, 1690/1.
Abigail Orton/Horton, wife of Ebenezer Orton, (smallpox), d. Mar. 27, 1691.
Edward Paine, brickmaker, (smallpox), d. Mar. 13, 1690/1.
John Kettle, about 30, smallpox, d. Mar. 17 [18, Pro. 2], 1690/1.
Thankfull Austin, wife of Ebenezer Austin, (smallpox), d. Mar. 4, 1690 [1690/1, Pro. 1].
[blank] of Jno. Smith, (smallpox), d. Apr. 29, 1691
George Luke, son of George & Hannah Luke [smallpox, Pro. 1], d. Apr. 11, 1691 [altered from 1690].
Samll. Carter, smallpox, d. Apr. 1, 1691.
[blank] of Jno. Smith, (smallpox), d. May 11, 1691.
Anna Ballat, wife of Mr. Samll. Ballat, smallpox, d. May 14, 1691.
Mary Smith, wife of Jno. Smith, (smallpox), d. May 22, 1691,
Thomas Rand, son of Nathaniel & Abigail Rand, (smallpox), d. June 17, 1691.
John Smith, ship carpenter, (smallpox), d. 1691.

Haverhill

Tho[mas] Mash, s. Onisophorus, of Canada, pox, Nov. 21, 1690.
Abraham Hendrick, s. Daniel and Mary (Stockbridge), smallpox, Dec. 1, 1690.
Jonah Sterling, s. William and Mary, small pox, Dec. 21, 1690.
Jonathan Davis, s. Ephraim and Mary (Johnson), small pox, Dec. 7, 1690.
Ruth Hartshorne, w. John, small pox, Dec. 12, 1690
Mary Ford, w. Robert, small pox, Jan. 27, 1690-91.
Mary Ford, d. Robert and Mary (Kent), small pox, Feb. 3, 1690-91.

Salem

Jacob Phillips, small pox, Sept. 19, 1690. C. R. 2.


*Data only included information from Massachusetts Vital Records 1620–1850 database at AmericanAncestors.org, which does not include records for every town. Boston Births, Baptisms, Marriages, and Deaths 1630–1699 were searched separately, though the keywords “smallpox,” “small pox,” and “pox” were not found. 


See also


A pox on Martha Carrier (WitchesMassBay)




16 January 2020

Before the court: Massachusetts Bay records

Records of the Court of Assistants of the Colony of the Massachusetts Bay, 1630-1692

1630 to 1641: Records, so far as recovered or reproduced from State Archives
1641 to 1644
1642 to 1673 Restored fragments of records
1673 to 1692 (missing Intercharter period, part 1686-part 1689)

Criminal trials in the Court of Assistants and Superior Court of Judicature, 1630-1700 by John Noble (1897)

Abstract and index of the records of the Inferior court of pleas, Suffolk County Court, Held at Boston, 1680-1698

Records and Files of the Quarterly Courts of Essex County, Massachusetts

Vol. I 1636-1656
Vol. II 1656-1662
Vol. III 1662-1667
Vol. IV 1667-1671
Vol. V 1672-1674
Vol. VI 1675-1678
Vol. VII 1678-1680
Vol. VIII 1680-1683
Vol. IX 1683-1686

Records of the Governor and Company of the Massachusetts Bay in New England

v. 1. 1628-1641
v. 2. 1642-1649
v. 3. 1644-1657
v. 4, pt. 1. 1650-1660
v. 4, pt. 2. 1661-1674
v. 5. 1674-1686

Massachusetts State Archives collection, colonial period, 1622-1788

v. 135 Witchcraft, 1656-1759

FamilySearch record images (click on camera icon on right to view digital records)




27 October 2019

Reconstructing Rev. George Burroughs’ Genealogy

1711 Attainder for George Burroughs & Others
Rev. George Burroughs left his Salem Village post in 1683, preferring life in the Maine wilds with occasional Indian attacks than dealing with the animosity brewing in Salem, Massachusetts. In 1692 he returned to Salem in chains on trumped up charges of being “in confederacy with the Devil.” 

At age 42, Burroughs stood before his former congregation and many other spectators at Proctor’s Ledge with a noose around his neck. He proclaimed his innocence on the charges of witchcraft, then perfectly recited the “Lord’s Prayer.” A sense of unease apparently swept through the crowd afterwards but Rev. Cotton Mather, sitting on horseback, declared it was a “righteous sentence.” Burroughs and four other victims of the Salem witch trials were hanged on 19 August 1692.

Incorporating Corrections to the Burroughs Tree


Over the last 65 years, various researchers have discovered new details about George Burroughs’ family and printed corrections, most notably in articles published in The American Genealogist. Yet we still see the same misinformation being repeated online and in print. I’ve compiled all that data so George can be properly placed with his parents, wives, and children.

Burrough of Wickhambrook


Born about 1650, George was the son of Nathaniel Burrough and his wife Rebecca Stiles. Nathaniel was a merchant/mariner, son of Rev. George Burrough (1579-1653), rector of Pettaugh and Gosbeck in Suffolk, England, and a member of the Burrough family of Wickhambrook. During his son’s childhood, records document Nathaniel’s travels between Maryland and Massachusetts Bay. Records also show in 1657 Rebecca joined the church in Roxbury, Massachusetts, and was dismissed in 1674 to return to England. Rebecca (Stiles) Burrough was buried 26 March 1679 in Stepney, Middlesex, England. Nathaniel was buried there 6 March 1682.

*In England, the surname most often was spelled Burrough without the S, but there were a dozen variations.

Marriage No. 1


The ill-fated minister George Burroughs graduated from Harvard College in 1670. About 1673, he married Hannah Fisher, born 19 January 1652/3 in Dedham, Massachusetts, to Lieut. Joshua Fisher (1621-1672) and his first wife, Mary Aldis (d. 1653). George and Hannah had:

1. Rebecca Burroughs, baptized 12 April 1674 in Roxbury; died 27 January 1741/2, buried at Granary Burying Ground in Boston; married first, 1 December 1698 in Charlestown, Isaac Fowle; married second, 18 October 1716 in Boston, Ebenezer Tolman.
2. George Burroughs, baptized 25 November 1675 in Roxbury; died young.
3. Hannah Burroughs, born 27 April 1680 in Salisbury; died 5 August 1746 in Woburn, buried at First Burial Ground, Woburn; married 8 March 1705 in Boston, Jabez Fox (1684-1736).
4. Elizabeth Burroughs, born in 1681, baptized 4 June 1682 in Salem; died 1719, buried at Granary Burying Ground in Boston; married 2 November 1704 in Boston to Peter Thomas.

Hannah (Fisher) Burroughs died in September 1681, possibly shortly after her fourth child was born. Her ghost appeared in the Salem witch trials records.

Marriage No. 2


About 1683, George married Sarah Ruck, born 12 August 1656 in Salem, died about 1689/90, daughter of John Ruck (1627-1697) and his first wife Hannah Spooner (d. 29 January 1660/1) of Salem. Sarah was the widow of Capt. William Hathorne (1646-1678), son of Major William Hathorne (1606?-1681) and wife Ann of Salem. She had two Hathorne children who died in their minority. The proof of this earlier marriage is in a 1728 deed where her son Charles Burroughs, as his mother's heir, sells Capt. Hathorne's lands in Groton, Mass. Her ghost also appeared in the Salem witch trials records.

On 6 June 1693, John Ruck became guardian of George and Sarah’s four orphans (but not 1st wife Hannah’s children), and in the same month, Ruck had three of them baptized. In his 1697 will, he bequeathed land to his four Burroughs grandchildren:

5. Charles Burroughs, born about 1684, baptized June 1693 in Salem; married first, 3 October 1706 in Salem, Elizabeth Marston (d. 1711); married second, 11 March 1711 in Marlborough, Rebecca Townsend of Charlestown. 
6. George Burroughs, baptized April 1691 in Salem; published marriage intention 27 February 1713/4 in Ipswich to Sarah Scales.
7. Jeremiah Burroughs, baptized June 1693; died unmarried March 1752 in Ipswich. 
8. Josiah Burroughs, baptized June 1693; died after 1701 when he chose Samuel Ruck as guardian and before 1712 restitution.

Marriage No. 3


About 1690, George married his third wife, Mary —, probably in Maine. They had one child:

     9. Mary Burroughs, born about 1690-1692 in Maine, baptized 1 May 1698 in Cambridge, Massachusetts; married Joseph Tiffany probably years before they were warned out of Norton in 1734. She was admitted to the church in Attleborough in 1736.

In her mid-20s when her husband George was hanged, Mary (—) Burroughs married second, 13 July 1693 in Boston, Michael Homer—just months after his first wife Hannah (Dowse) died. In October 1694, Michael was taken to court for spousal abuse before disappearing from the records. In January 1697/8, Mary Homer was admitted a member of the Cambridge church and a few months later had her two daughters, Mary Burroughs and Hannah Homer, baptized. 

On 5 February 1699/1700, Mary (—) (Burroughs) Homer married in Cambridge to Christopher Hall Jr. (d. 1711). They had two children, Caleb (1700-1791) and Joshua Hall (1702-), born in Attleborough.


Sources for Burroughs’ Parents

“Nathaniel Burrough of Maryland, Massachusetts, and England” by George Ely Russell, The American Genealogist, Vol. 60, pp. 140-142, 1972. (TAG back issues are available to members at AmericanAncestors.org)

Genealogical Gleanings in England by Henry F. Waters, Vol.1, Vol. 2. 1:515f, 1:737, 2:1308f


Sources for Burroughs’ Wives & Children

“Homer-Stevens Notes, Boston” by Winifred Lovering Holman in The American Genealogist, Vol. 29, pp. 99-110, 1953.

“Mary (Burroughs) (Homer) (Hall) Tiffany” by Glade Ian Nelson in The American Genealogist, Vol. 48, pp. 140-146, 1972.

“The Third Wife of the Rev. George Burroughs” by David L. Greene in The American Genealogist, Vol. 56, pp. 43-45, 1980.

“Hannah Fisher, First Wife of the Rev. George Burroughs, Executed for Witchcraft in Salem, Massachusetts, 1692” by Neil D. Thompson, The American Genealogist, Vol. 76, pp. 17-19, 2001.

“Sarah (Ruck) (Hathorne) Burroughs of Salem, Massachusetts” by Glade Isaac Nelson in The American Genealogist, Vol. 91, pp. 23-28, 2019.


Originally published 19 Sept. 2017, updated with Capt. Hathorne data.






14 September 2019

Smallpox reported in Massachusetts Bay 1676-1688


As seen in Massachusetts: Vital Records, 1620-1850 (online database: AmericanAncestors.org, New England Historic Genealogical Society, 2001-2016), a few town clerks sometimes added notations for the cause of death, including smallpox. (Not all towns, such as Boston, are part of this database.)

Massachusetts Bay colonists first recorded smallpox in their communities in 1677, with epidemics also occurring in 1689–1690, 1702, 1721, 1751, 1764, and 1775. The highly infectious disease started with a fever followed in two or three days by a skin rash that turned into fluid-filled bumps with a dent in the center. Some colonists were familiar with or had the disease in the old country and knew that isolating its victims from the general population helped contain the spread of smallpox. But they did not have medical treatments or preventative measures.

Of the 4,283 deaths reported from 1676 to 1688 in the database, 32 notations mentioned death by smallpox. Typically, the rate of death after contracting the disease was 30 percent, though higher for babies. This suggests an average of 1,285 people died of smallpox, though only .74% were reported.

However, from the small sample (the 32 listed below), it’s possible to see how smallpox traveled (by placing the dates in order) and how relatives and neighbors were infected. 

Roxbury
----, Peter, a[n Indian] boy of Holbrook’s, small pox, 5: 11m : 1678-9. C.R. 1.
Davis, Samuel, s. Toby, small pox, bur. 10: 2m : 1679. C. R. 1.
Davis, Willia[m], small pox. at Boston, bur. 18: 10m: 1678. C. R. 1.
Gary (see also Garee, Gery), Dorcas, inf. d. ----, wid. Nathtaniel], small pox, bur. 21 : 12 m : 1678-9. C. R. 1.
Gery, Deborah [Gary, d. wid., small pox. C. R. 1.], Mar. 8, 1678 [1678-9. C. R. 1.]
Gery, Nathaniel [Gary, small pox. C. R. 1.], Jan. 28, 1678. [1678-9. C. R. 1.]
Goard, John [a young man], small pox, bur. 18: 12m: 1678-9. C. R. 1.
Goard, Phebe, w. Richard, small pox, bur. 28 : 12 m : 1678-9. C. R. 1.
Heath, Dorothy, d. wid., small pox, 3: 11m: 1678-9. C. R. 1.
Holbroke (see also Holbrook), John [Holbrook, small pox. C. R. 1.], Dec. 25, 1678.
Hopkins, Hannah, w. Willia[m], small pox, 5: 11m: 1678-9. C. R. 1.
Hopkins, Mary, small pox, bur. 8: 12m [Feb.]: 1678-9. C. R. 1.
Lamb, Mary, d. Caleb [small pox. C. R. 1.], July 4, 1679.
Newel, Abraham [Newell, C. R. 1.], s. Isaac [small pox: C. R. 1.], Dec. 25, 1678. [a. 11 y. C. R. 1.]
Newel, Jakob, small pox, 30: 10m: 1678. C. R. 1.
Newel, Mary, d. Jakob, small pox, 5: 12m: 1678-9. C. R. 1.
Stevens, ____, small pox, 13: 10m: 1678. C. R. 1.
Tatman (see also Totman), Elizabeth, inf. d. Jabesh, small pox, 30:9m: 1678. C. R. 1.
Weld, Elisabeth, w. Joseph [small pox. C. R. 1.], Feb. 15, 1678. [1678- 9. C. R. 1.]
Weld, Margaret [Marget. C. R. 1.], d. Joseph and Elisabeth [small pox. C. R. 1.], Feb 12. 1678.
Williams, Theoda, small pox, bur, 8: 12m: 1678-9. C. R. 1.
Wise, Jeremiah, small pox, 17 : 9m: 1678. C. R. 1.

Billerica
Hamlet, Mary, w. Jacob, small pox, July 9, [16]78.

Newbury
Beedle, ________, ch. Robert, small pox, Jan. 4, 1678. [Jan. 9. CT. R.]
Blanchard, John, small pox, July 24, 1678.
Lunt, ________, ch. John, small pox, Sept. 30, 1678.
Moody, Judith, d. Caleb, small pox, at Salisbury, Jan. 28, 1678.
Morse, ________, ch. Joseph, small pox, Feb. 5, 1678.
Morse, Joseph, small pox, Jan. 15, 1678.

Woburn
Cutler, John, Sen., s. of ____, of the small-pox, in the family of Isaac Brooks, 1678 or 1678-79.
Farrar, Jacob, s. of ____, of small-pox, 1678 or 1678-9.
Wyman, David, s. of ____, of small-pox, 1678 or 1678-9.





28 February 2018

Introducing the Witches of Massachusetts Bay website

As some of you already know, I've been studying, researching, and writing about the Salem witch trials for 20+ years. I love Salem. But when I visit, I expect to see evidence of the 1692 witch trials. But where is the court house? The documents? The tangible objects that remind us of the victims, the accusers, the judges?

Good question.

Instead of blogging these last few months, I've been putting together my new Witches of Massachusetts Bay website. It launched in late January to highlight locations and artifacts as well as provide a calendar of related events, whether you’re headed on a roadtrip, interested in a lunchtime talk on John Proctor, or ready for the Daemonologie experience. I also added information for doing armchair research and, yes, started another blog.

Get Ready for a Roadtrip


Relevant historical and genealogical societies, museums, historic sites, libraries, and cemeteries are listed on the Roadtrips pages by town. In time, I would like to include detailed information about how each one fits into the witch-hunt theme. For example, the Macy-Colby House in Amesbury displays the wooden cradle from executed “witch” Susannah (North) Martin’s family; the Old North Parish Burial Ground in North Andover includes burials of accused witches William Barker Sr. and his son William Barker Jr.; the Danvers Archival Center has books, manuscripts, and pamphlets on witchcraft; and the Beverly Historical Society offers tours of the house where Rev. John Hale wrote his Modest Inquiry book on witchcraft. On the Roadtrips pages, I’ve also included online book and record links.

Witch-Hunt and 17th Century-Focused Events


It seems I always found out about an event after it happened. No more! Now you can find out when a local history society is giving a tour of the Old Burial Grounds, attend a lecture on a family involved in the witch hunts, visit a home connected to the trials, learn about Wampanoag lives, or experience History Camp Boston. The calendar includes ongoing exhibits and special events, like 17th century Saturdays, so you know what's happening before you go.

Help with Research


The Research section includes lists of accused witches and old place names—as well as digital collections, books, records, and multimedia online that encompass more than one location.

Blogging on 'Witches'


The blog is for witch-hunt-related news, the latest research, Q&As with historians, book notices, collections highlights, etc. For example, I did a Q&A with a novelist about her book on accused witch Abigail (Dane) Faulkner; used Google Maps’ fix function to correct which Bishop lived where; and discovered the somewhat unknown witch trial items at the Supreme Court in Salem.

Learning from the Past


By searching for these locations and researching witch-hunt connections, I hope to expand my own understanding, because, ultimately, I think the witch hunts have much to teach us as individuals and as a society. Some of the accused may have dabbled in fortunetelling, folk-healing, and the like, but they were not witches who made pacts with the devil, performed Satanic rites, or shapeshifted to harm their neighbors. They were ordinary people with flaws, just like you and me.

If you're a witch-hunt historian, researcher, descendant, or just curious, check out my Witches of Massachusetts Bay website. I also invite you to sign up for my occasional emails, follow me on Twitter @witchesmassbay and Facebook, and spread the word. Thanks!


16 September 2017

George Burroughs’ genealogy: Burroughs-Thomas-Crocker line

Mather's book, The Wonders of the Invisible World,
shows his passionate dislike for fellow minister
and Salem witch trials victim George Burroughs
Cotton Mather’s profile in Colonial Collegians concludes by claiming a blood connection between the Puritan Boston minister and George Burroughs, the man Mather vilified in his writings on the 1692 Salem witch trials. In my previous post, however, I showed how the Colonial Collegians writer mistook a Joseph for a Josiah Crocker in Mather's line, which removed a marriage between their descendants. 

But what about the line of descent given for George Burroughs, former minister of Salem Village? It turns out the information in Colonial Collegians was almost correct. It skips one generationthe father of Isaiah Thomas, founder of the American Antiquarian Society (AAS)—but the other details check out.

Burroughs line in Colonial Collegians
George Burroughs (H.U. 1670)
[daughter Burroughs]
Isaiah Thomas, LL.D., founder of AAS
[child of Isaiah Thomas]
[granddaughter of Isaiah Thomas] m. Samuel Leonard Crocker (Brown U. 1822)


Isaiah Thomas Sr. (1749-1831),
descendant of George Burroughs,
printer and founder of AAS
Rev. George Burroughs (1650-1692), the 1670 Harvard graduate hanged as a witch in Salem, married as his first wife, Hannah Fisher (1653-1681). Their daughter Elizabeth Burroughs (1681-1719) married Peter Thomas (1683-1744). Elizabeth and Peter’s son Moses Thomas (1715-1752) married Fidelity Grant (d. 1798). Their son, Isaiah Thomas Sr. (1749-1831), married as his first wife Mary Dill (b. 1750). Isaiah was a printer and founder of the American Antiquarian Society in Worcester, Massachusetts. Their son Isaiah Thomas Jr. (1773-1819) married Mary Weld (1768-1825), and they had Hannah Weld Thomas (d. 1827). So, the granddaughter of the founder of the AAS married Samuel Leonard Crocker (1804-1883) who graduated from Brown University in 1822. That makes George Burroughs the third great-grandfather of Hannah (Thomas) Crocker.

For more information on Isaiah Thomas Sr., see the AAS prototype website, Isaiah Thomas: Patriot-Printer



23 August 2017

Cotton Mather and the Six Degrees of Separation

Cotton Mather (1663-1728)
“Conspicuous” on horseback, Cotton Mather (1663-1728) attended the hanging of fellow minister and Harvard graduate George Burroughs (1650-1692), found guilty at the Salem witch trials. Called the ringleader of witches, Burroughs’ parting speech followed by a perfect recitation of “The Lord’s Prayer” caused doubt to stir among the onlookers. Yet Mather, who firmly believed in the devil himself, dismissed Burroughs’ words. 

And the executions continued.

Mather held a passionate dislike for Burroughs, despite their similar backgrounds. Perhaps he truly believed the former Salem Village minister conducted devil worship with scores of witches, murdered his two wives (as their ghosts told Ann Putnam Jr.), or turned Baptist. Whatever the cause, a Harvard historian concluded the Boston minister’s biography by claiming Mather was linked to Burroughs through their descendants, no doubt causing Mather to roll over in his grave.

“The name Mather among Cotton Mather’s descendants has long been extinct. His son Samuel Mather, (Harvard University 1723), had a daughter, who married the Reverend Josiah Crocker of Taunton, H.U. 1738, among whose descendants was Samuel Leonard Crocker of Taunton, a graduate of Brown University in 1822, who married a granddaughter of Isaiah Thomas, LL.D., the founder of the American Antiquarian Society at Worcester, whose maternal grandfather was George Burroughs, at whose execution Cotton Mather acted a Conspicuous part on horseback. Thus by the marriage of Crocker to a granddaughter of Thomas, the Cotton Mather family became united with the George Burroughs family.” 
Colonial Collegians 1642-1774, Harvard, pp. 797-798. (Online database at AmericanAncestors.org.)

So, let’s fill in the missing data to prove six degrees of separation between the two Puritan ministers. 

MATHER
BURROUGHS
Cotton Mather (H.U. 1678, 1681)
George Burroughs (H.U. 1670)
Samuel Mather (H.U. 1723)
[daughter Burroughs]
[dau.] Mather m. Rev. Josiah Crocker (H.U. 1738)
Isaiah Thomas, LL.D., founder of AAS
[among whose descendants was . . .]
[child of Isaiah Thomas]
Samuel Leonard Crocker (Brown U. 1822) m. [granddaughter of Isaiah Thomas]

The first child of Rev. Increase Mather (1639-1723) and Maria Cotton (1642-1714), Cotton Mather was married three times and had 15 children. Unfortunately, childhood diseases and early deaths wiped out most of his children, leaving only three who married. With his second wife Elizabeth Clark (1675-1713), Cotton had a son, Samuel Mather (1706-1785). Rev. Samuel married Hannah Hutchinson (1714-1752) in 1733.


Eligible Harvard Grads


Since we don’t know which Mather daughter married a Crocker, let’s return to the Colonial Collegians biographies.

Josiah Crocker (H.U. 1738) was a minister at Taunton but he married Rebecca Allen (p. 4451). The Taunton vital records show Josiah died in 1774, age 55, and he’s buried next to his wife Rebecca Allyn Crocker (1721-1759). He married his second wife, Hannah Cobb, in 1761 (Taunton VR). Born in Yarmouth in 1719, he was the only son of Capt. Josiah (d. 1721) and Desire (Thacher) Crocker (Yarmouth VR).

Josiah Crocker (H.U. 1760) was born 1740/1741 in Eastham, son of Rev. Joseph Crocker (H.U. 1734) and Reliance Allen. He died in 1764, unmarried (p. 6681).

Josiah Crocker (H.U. 1765) was born 1744 in Barnstable to Cornelius Crocker, tavernkeeper, and Lydia Jenkins. He married Deborah, daughter of Daniel Davis, and died in 1780. He lived in Barnstable and was a schoolmaster and clerk (p. 7319).

We’ve run through all the possible Josiah Crockers in Colonial Collegians, and even though Josiah and Joseph are not interchangeable names, there could be some confusion between generations. So, let’s continue.

Joseph Crocker (H.U. 1734) was a minister in Orleans. Born in 1715, he was the son of Thomas (d. 1728) and Hannah (Green) Crocker of Barnstable. He and his wife Reliance (Allen) Crocker were the parents of Josiah (H.U. 1760), above. He married, second, Mary (Pemberton) Hatch, widow of James Hatch, in 1766. He died in 1772 (p. 4053).

Joseph Crocker (H.U. 1774) was the son of Rev. Josiah Crocker (H.U. 1738) and Rebecca Allen mentioned above. He was born in Taunton in 1749 and died in Boston in 1797. He was a military man, not a minister like his father. And he was the husband of Hannah Mather (1752-1829), daughter of Rev. Samuel (p. 8627).


Finding Parents for a Match


Now that we’ve solved the Mather-Crocker marriage, we have to skip a generation or two to find out who were the parents of Samuel Leonard Crocker, Brown University 1822. For that, we go to the Massachusetts vital records.

In Worcester in 1825, Samuel L. Crocker married Hannah W. Thomas, the granddaughter of Isaiah Thomas. Born in Taunton in 1804, Samuel was the son of William Augustus Crocker and Sally Ingell. William was the son of Capt. Josiah Crocker and Abigail Leonard. Capt. Josiah was the son of Rev. Josiah Crocker and Rebecca Allen of Taunton, above. The family tree looks like this:

1. Capt. Josiah Crocker (d. 1721) m. Desire Thacher
2. Rev. Josiah Crocker (1719-1774) (H.U. 1738) m. Rebecca Allen
3. Capt. Josiah Crocker (1743-1808) m. Abigail Leonard
4. William Augustus Crocker (1774-1805) m. Sally Ingell
5. Samuel Leonard Crocker (1804-1883) m. Hannah Weld Thomas
                    3. Capt. Joseph Crocker (1749-1797) m. Hannah Mather

The Colonial Collegians biography had Cotton Mather’s granddaughter marrying Rev. Josiah Crocker (H.U. 1738), who was a generation older than her, instead of his son. Then it was the wrong son (Joseph, not Josiah). To clarify, Hannah (Mather) Crocker was the grand-aunt of Samuel Leonard Crocker who married Hannah Weld Thomas. That means Cotton Mather and George Burroughs were not related by blood through this line.

Fortunately, the Harvard Crocker biographies do not mention the false Mather/Burroughs connection. Nor does the Horace E. Mather’s Lineage of Rev. Richard Mather (1890). But you will see mention of it in other sources.

Postscript: Hannah (Mather) Crocker


Hannah became well-known for her writing and good works. She believed in the equality of women, as shown in Observations on the Real Rights of Women (1818), and supported a womens educational lodge based on Masonic principles. You can learn more about her by visiting the Hannah Mather Crocker Society online, which promotes “scholarship and public understanding concerning the life, writing, and legacies of Hannah Mather Crocker (1752-1829).” 

In 1814more than a decade before the Crocker-Thomas marriage—Hannah (Mather) Crocker donated 1,500 books from the Mather family to the American Antiquarian Society in Worcester, founded in 1812 by Isaiah Thomas LL.D. (1749-1831). Her descendants also donated manuscripts, portraits, and other ephemera to the society. 


To find out if the Burroughs line in Cotton Mather's Colonial Collegians profile is correct, read George Burroughs Genealogy: Burroughs-Thomas-Crocker Line.




16 August 2017

Remembering Salem: Symposium on the Lessons and Legacy of 1692

Salem's Trials symposium
One of the reasons why the Salem witch trials of 1692 still resonate today is the quest to understand why it happened. Plenty of theories abound to answer that question. Yet we’re still trying to learn the lessons today.

On June 10, 2017, the 325th anniversary of the first witch trials hanging, people gathered for a special symposium, Salem’s Trials: Lessons and Legacies of 1692, sponsored by Salem State University’s history department, the Salem Award Foundation, and the Essex National Heritage Area. Fortunately, C-SPAN recorded four sessions. If you didn't attend this great symposium, here's your chance to learn from a stellar group of speakers.

⏯ Emerson Baker, Salem Witch Trials 101 (includes symposium opening remarks)

A professor of history at SSU, Tad Baker is the author of A Storm of Witchcraft: The Salem Trials and the American Experience.


Project manager for the Records of the Salem Witch-Hunt, Margo is a popular speaker, particularly in October.

⏯ Panel Discussion, The Making of Witch City

Emerson Baker; Donna Seger, professor of history, SSU; Bethany Jay, associate professor of history, SSU; Steve Matchak, professor of geography, SSU; and Marilynne K. Roach, author of The Salem Witch Trials: A Day-by-Day Chronicle of a Community Under Siege.


A professor of geography at the University of Connecticut, Ken Foote is author of Shadowed Ground: America’s Landscapes of Violence and Tragedy.

Two other breakout sessions were not recorded: Teaching the Trials with Brad Austin, Amanda Prouty, and Jacqueline Robichaud; and The European Context for Salem 1692 by Donna Seger. (Amazingly enough, Donna packed a lot of information into one hour. I've got several pages of notes.)

13 April 2016

Dorcas Hoar really was a witch

Image: Chris 73/Wikimedia Commons
It could be an omen that John and Florence Galley were fined by the Essex Quarterly Court in 1635 for fornication before marriage. Born shortly thereafter, their daughter Dorcas had several confrontations with the law and clergy throughout her married life. Growing up, however, she lived a comfortable but not overly religious life. Her father was admitted to the church in Beverly, Massachusetts, in his early 60s, so it’s likely the Galley household was not as God-fearing as their neighbors. And, at his death in 1683, John Galley, planter, left an estate worth £200.

Living in a Puritan church-state and believing in its teachings are not one and the same. After settling into married life about 1655 and having children, Dorcas and her husband, fisherman William Hoar, strayed from the gospel. In 1661 and 1662, William was brought before the court for “allowing tippling” and celebrating Christmas at his house. All along, Puritans discouraged holidays as pure popery—especially Christmas, which not only had no celebratory date in the Bible, it also usurped a pagan solstice festival. In fact, from 1659 to 1681 the Massachusetts Bay Colony outlawed Christmas.

Around the same time, Dorcas started dabbling in the dark arts.

Thou shalt not suffer a witch to live


Dorcas admitted she learned witchcraft from a book of palmistry and from a practicing healer. She and her daughters married poor men, and her skills at fortunetelling and predicting illnesses (even death) supplemented a meager income, not only for her household but for her grown children’s households too. Even though Puritan theology denounced divination as trespassing on God’s all-knowing plan, people still wanted to know what the future held for them. Badgered by the local minister, Mr. John Hale, in 1670 Dorcas repented for her sins.

Unfortunately, the good reverend didn’t understand her needs.

People in Beverly started noticing small things went missing, like an apron or a pillowcase of flour. After a while, John Hale realized the criminals in their midst were specifically targeting him and his house of plenty. At first, blame was placed on his servant, Margaret Lord, but stolen items appeared throughout Dorcas Hoar’s extended family, making her the mastermind behind the burglary ring. (Margaret Lord threatened the Hales' daughter into silence by telling her Dorcas Hoar was a witch.) In 1678, Dorcas was in court listening to a catalog of the bushels of foodstuff, the yards of cloth, the items of apparel, coins, and jewelry that were stolen, most of which was bartered off to keep the Hoars fed.

The court records don’t provide a verdict. Two years later, however, William Hoar was put in charge of sweeping the Beverly meetinghouse, keeping the time (using an hourglass!), and ringing the bell at nine o’clock every night. In recompense, he received one peck of corn yearly from every family in Beverly.

Escaping the Noose


Not surprisingly, in 1692 widow Dorcas Hoar was convicted of witchcraft and condemned to hang on September 22. She confessed and received a reprieve, with supporting testimony from none other than Mr. Hale. Given a month to prepare her soul for death, she fortunately survived the witch hunt and was set free. 


* As a footnote to Dorcas Hoar’s story, Deodat Lawson claimed she had an “elf-lock,” a matted section of hair different from the rest that was four feet and seven inches long—further evidence of being a witch. 



See also: Using restitution lists from the 1692 Salem witch trials to rebuild Dorcas Hoar’s family

Sources:

'Where Thieves Break Through and Steal': John Hale versus Dorcas Hoar 1672-1692 by Barbara Ritter Dailey in Essex Institute Historical Collections, Vol. 128, (1992). 

Records and Files of the Quarterly Courts of Essex County, Massachusetts

Deodat Lawson, A Brief and True Narrative of Some Remarkable Passages Relating to Sundry Persons Afflicted by Witchcraft, at Salem Village (1704)

Bernard Rosenthal et al, Records of the Salem Witch-Hunt

29 October 2015

Tituba, Indian Servant of Mr. Samuel Parris

HEX: Old World Witchery in Salem
sells voodoo dolls*
From the 1692 Salem witch-hunt records, we know Tituba was “the Indian servant of Mr. Samuel Parris,” the minister of Salem Village. But we know very little about her life and her background. When was she born and where did she come from before being accused, interrogated, and jailed as a witch?

Although called a “servant,” Tituba probably lived in perpetual servitude. While slaves did exist in New England, most were of African descent, not Native American. Tituba could have been a Wampanoag, a Carib, or an Arawak Indian, which scholars have debated for years. Her foreignness within her small community went beyond her ethnic background though. In court, Tituba refers to “her mistress in her own country,” implying that she was born outside of the 13 Colonies as well.

The most in-depth study, Tituba, Reluctant Witch of Salem by Elaine Breslaw, claims Tituba was an Arawak Indian kidnapped from a Dutch settlement in South America and brought to Barbados. Based on the etymology of her name it could be plausible—but that scenario and the name also could apply to multiple people. Instead of suggesting Tituba absorbed an amalgam of cultural influences in Barbados, Breslaw creates a captive story that not only orphans Tituba but has the young Indian girl living with an African family. To tie the pieces together, Breslaw finds a 1676 plantation list of “negroes” that places a “Tattuba” with the “boys & girls,” suggesting an age range—and providing white owners with possible connections to Samuel Parris. As genealogists, we learn that even if the name is the same, we still need to connect the 1692 Tituba with earlier documentsand that cannot be done conclusively.

Like many slaves, we may never know her parents, her birthplace, or her age, though we can surmise some details based on the life of Tituba’s owner, Samuel Parris (1653-1720).

The Life of Parris

Samuel was the son of Thomas Parris (d. 1673), a cloth merchant of London. Thomas’ older brother John (d. 1660) owned a sugar plantation in Barbados in the 1640s, where he was a merchant and sometime slave trader. When he died there in 1660, part of John’s property went to his brother Thomas and his children. Thomas’ eldest son John inherited land from his uncle in England and Ireland. Younger son Samuel inherited a plantation and other property in Barbados.

At some point, Thomas and son Samuel moved to Barbados, where the climate, the foods, and the racial demographics were much different from England and even New England. With such valuable and income-producing properties, they would have become accustomed to having slaves and servants as an everyday part of island life.

Samuel left Barbados to attend Harvard College in Massachusetts Bay Colony, where his classmates would be future ministers, government officials, and businessmen. To an aspiring young man, Parris may have made the association that true gentlemen had servants and slaves to take care of farming and household chores so they themselves could be occupied with worldly matters. Before completing his degree, however, Thomas died, causing Samuel to return to Barbados to settle his father’s estate. Instead of living on the plantation, Samuel moved to Bridgetown, where he acted as a merchant agent. In December 1679, he was listed with one slave and one servant on the Barbados census.

By 1680, Samuel Parris returned to Boston, most likely bringing with him Tituba and John Indian. In short order, the 27-year-old bachelor married Elizabeth Eldridge/Eldred (1648?-1696) and set up house. Without the business acumen of his uncle and because of his own fractious nature, Samuel was not a successful merchant. He defaulted on a commercial loan and spent time in the courts. Perhaps thinking the ministry was a more suitable, pastoral occupation, in 1685, Samuel took a position as a paid preacher in Stowe, Massachusetts. Several years and much negotiating later, he became the minister at Salem Village, taking Tituba and John Indian with him.

The Qualities of a Servant

In the court trials, Tituba mentions her previous mistress in whose home she would have learned how to be in charge of a household—from tending the garden, preserving foods, cooking meals to housecleaning, laundry, spinning, and making candles and soaps. To be capable of running the household, we can estimate that Tituba would have been between the ages of 15 and 25 when she came to Boston. Without having much supervision in a bachelor’s home, it’s doubtful she would have been younger. If she were much older, that would have meant a shorter working life, and we know from his biography that Samuel was stingy and too demanding for that.

When Samuel married, Tituba’s workload would not have been divided in half. From his interactions with the Salem Villagers, it’s easy to get the impression that Samuel aspired to a higher social strata than a yeoman farmer. In Boston, Elizabeth Parris may have done more entertaining than cleaning. And as a minister’s wife, she was expected to make her rounds, helping people in the community, leaving Tituba to take care of hearth and home—and children.

Samuel and Elizabeth had three children—Thomas (b. 1681), Betty (1682-1760), and Susanna (1688-1706)—and, at some point, niece Abigail Williams joined the family.

Tribulations and Trials

Although the children had chores and schooling to attend to, Betty and Abigail’s so-called witch afflictions in 1692 meant more work for Tituba. Not only was the house filled with visitors observing the two girls, Betty and Abigail’s ailments were a convenient excuse to get out of housework.

After weeks of hysterical outbursts, fits, and twitches from the two girls, Samuel Parris gave up on Cotton Mather’s proscribed prayers and fasting, pushing instead for names of those who had bewitched the children. It’s not surprising whose names were on the list—the outcasts and outsiders—including Tituba, the overworked Indian slave from Barbados. These women didn’t fit in polite, Christian society, with their cursing (impoverished Sarah Good), their lack of church attendance (bedridden Sarah Osburn), their otherness (Indian woman Tituba).

If you visit local attractions in Salem, Massachusetts, Tituba is portrayed as a black slave telling tales to young and impressionable girls at the Salem Village parsonage. But the role of storyteller wasn’t created for Tituba until Charles W. Upham (1802-1875) re-imagined her as the center of the maelstrom in his book Salem Witchcraft (1867), which was widely read and repeated by historians and authors.

Probably after being physically coerced by Samuel Parris, Tituba confesses to being a witch before the magistrates—but not to occult practices like fortune-telling or Caribbean voodoo. She does, however, tell of Satan making her pinch and hurt the girls, of riding a stick to night-time meetings with other witches, and of the existence of more witches. With obvious references to British witchcraft folklore, Tituba’s testimony weaves together Samuel Parris’ sermons of Satan’s conspiracy against his church and the people’s fears that the girls were experiencing a preternatural battle for their souls. Instead of creating unity to save the church, Tituba’s words turned neighbor against neighbor.  

Story with No Ending

Tituba’s value as a witness against Sarah Good and Sarah Osburn unexpectedly saved her life, while forfeiting theirs. As more afflicted accusers came forward, more innocent victims were accused, and spectral evidence spread near and far, Tituba lay forgotten in prison.

According to contemporary chroniclers, after the General Jail Delivery, Samuel Parris refused to pay Tituba’s jail fees. But by paying seven pounds for her shackles and 13 months’ room and board, a new master bought an Indian slave whose future labor was worth more than the fees. After watching others die in jail or being led out to the gallows and being rejected by the family she had served for a dozen years, perhaps her new owner thought Tituba would be a docile and obedient servant. Beaten down and neglected, she was malnourished, her body stiff from the shackles and hardly any exercise, her mind constantly living in fear. No doubt, Tituba was grateful to be part of the living again. And, so, quietly Tituba the Indian servant disappeared from recorded history.

In 1711, no one came forward to ask for compensation from the government on behalf of the Indian slave.




Sources:


Larry Gragg, A Quest for Security: The Life of Samuel Parris 1653-1720.

Elise Lemire, Black Walden: Slavery and Its Aftermath in Concord, Massachusetts.

Bernard Rosenthal, et al, Records of the Salem Witch-Hunt.

Charles W. Upham, Salem Witchcraft.


For more on Tituba, see also:


* It is unclear whether the voodoo dolls sold at HEX are in reference to a supposed (and incorrect) connection to Tituba since Bridget Bishop poppets also are sold in the store, or if they are just one of many magical products available. The owners are 
modern-day Warlocks with Witchcraft shops in both Salem and New Orleans.