A Puritan gathering, from “New England, old and new; a brief review of some historical and industrial incidents in the Puritan “New English Canaan,” still the Land of promise.” via Wikimedia; public domain.
Since we have been time-traveling to the 1600s in New England, sharing some court records that were published in the Salem, Massachusetts genealogy and history magazine called Essex Antiquarian might help give us a better sense of how a community operated, proscribed behavior, and punished those who did not follow the rules (and were caught).
These records are a circa 1900 transcription of records published from the Salem [Essex County, Massachusetts] Quarterly Court Records and Files, Court, 27:10:1642 [maybe 27 December 1642?, since the first month of the year was March in Old Style (O.S.) dating, so the 10th month would be December. Need to research this to make sure the month was not changed by the transcriber to the New Style (N.S.) dating we still use, in which the 10th month is October.] We have also included some records from the second court session, 28:12:1642. These records are available on the New England Historic Genealogical Society’s website, AmericanAncestors.org, which does require a paid membership to access most of their records. (Worth it!) These records were in the Essex Antiquarian, Volume 4, pages 123-5.
Research has shown that our earliest Burnell ancestor yet found, Robert Burnell, was born in Lynn, Essex County, Massachusetts in 1669, married there to Sarah Chilson, and died in Lynn in 1737. Their son John Burnell was born there in 1696 too, but this family has not yet been thoroughly researched in this time and place. (So many ancestors, so little research time.) It is very highly likely that Robert’s parents lived in Lynn, for at least a short period of time since he was born there. Robert’s parents (names unknown) or their parents may been in the courtroom for one of the following cases!
These court cases are not written exactly as published, in order for them to be more clear to the modern reader. If I have corrected all the spell-check corrections, they will have retained some of the charming spelling and phrases of the 1600s. Sections in quotation marks are directly from the records transcribed.
Will of Samuel Smith of Enon proved. J[onathan or John] Thorndyke deposed [stated] that Samuel “had his senses” when the will was written. George Emory deposed that “The vapors in his stomake caused paine in his head,” etc.
Alcoholic beverages were used for hydration instead of water to prevent water-borne illnesses like dysentery, parasites, etc. Even children drank spirits, such as cider or “small” beer which was watered down. Excessive use of alcohol by some was a problem in the 1600s as it has been for centuries. Here are a few cases that indicate such:
“Joseph Dalebar testified that Singleton was distempered with liquor and reeled out of Kieney’s house.” There was another witness as well.
“Thomas Gary of Marblehead, whipped for drunkeness.”
Thomas Tuck of Salem was “fined for drunkeness and tippling.” Tippling is drinking small amounts of alcohol continuously, or larger amounts excessively, but apparently Thomas finally got enough to make him drunk. One Roger Scott was taken to court for “idle speeches and excessive drinking.”
Wonder if there was some alcohol involved in this case:
John Peach Sr. was “fined for giving Trustrum Doliver opprobrious provoking words urging to a breach of ye peace.” ‘Opprobrious’ is derived from the Latin for “to reproach or taunt.” Hopefully there was only the urge to break the peace after these words, rather than a real fight.
All sorts of cases passed through the court: A Mr. Johnson was cited for ” breach of town order, felling trees.” [No noisy chainsaws in those days, though.]
A servant named Henry Bullflower visited and entered the houses of two residents “in time of public meeting on Lord’s day, and there taking and eating provisions.” He was severely whipped for breaking and entering and eating.
Twelve men were taken to court for keeping their cattle “in ye common corn fields, and 11 were fined. One man was not fined, “his cattle being “diseased.” [? maybe not right in the head so they wandered?] Another man was only levied half of the fine, as the cattle were his brother’s “a poor man Gone for England & his wife here” per the court record. (This does show how families migrated together so they could work together to survive in the New World.)
Frances Perry went to court for “putting his oxen in to South field before harvest.” The towns had even more regulations for farming than there are today, but following them was important. The community had common fields and assigned each family a proscribed lot. These oxen may have trampled and eaten part of the neighboring crop; even if they didn’t, Goodman Perry was breaking the rules and must be punished for that.
The term “quit” is used in legal parlance to mean vacate, give up possession, or discontinue. “Suffering” means allowing. This is my favorite of today’s notices:
“William Keney of Marblehead presented for suffering disorder in his house. Quit; not being his house.”
Ahh, legal technicalities.
Notes, Sources, and References:
The Essex Antiquarian. Salem, MA: The Essex Antiquarian, 13 vols. 1897-1909. (Online database: AmericanAncestors.org. New England Historic Genealogical Society, 2006.) Volume 4, pages 123-126.
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It must have been one of those days, or I had been researching waaaaay too long (probably the latter). Seeing this ad while I was searching page by page for Springsteen ancestors in the 1857 Brooklyn City Directory, it just hit me funny. A ‘mangle’??
Even though I read old books and history and love archaic terms, I had never heard of a mangle before. This certainly looked like one could get a hand or long hair ‘mangled’ in it, and I knew that was true because my grandmother had a wringer washer and we kids played with it when she wasn’t looking. I had long hair and, well, we won’t go there…
I had never seen a wringer with a table attached though, nor one so large, so time for some research.
Wikipedia to the rescue, which is hard for me to say, but I have found it is more accurate than I used to give it credit. Wikipedia says the machines are called ‘mangles’ in the UK, but ‘wringers’ here in the US. Looks like they were called ‘mangles’ here for some time too- the British influence on our country was strong.
The earliest and most simple mangle was a cylinder that was wrapped with a wet cloth that had just been laundered, like a tablecloth or sheet, and rolled with a flat board pressed along the top to get the excess water out before line drying, or to remove wrinkles. (Our colonial ancestors probably used one.) The wringer for a washer was invented in the 1840s, , which would have saved women a lot of time. A wringer would have really helped in the winter, too, when clothing and household items had to be hung indoors because of inclement weather- getting most of the water out before hanging meant your head would not be dripped on while eating dinner, sewing, etc.
Heat was later added to the cylinders to help dry and press cloth. My mother and grandmother both had mangles, though we called them ‘ironers.’ They are large machines that put off a lot of steam and heat. A foot pedal or knee lift raised or lowered one of the rollers so that you could put a piece of cloth in, then lower the cylinder and iron away. My mother was SO good at using hers- she could iron a man’s shirt or pants with it! Really fast, too.
Mangles are not really used anymore except in commercial applications, such as hotels that dry and press their long tablecloths on them. Smaller mangles, such as those of my mother and grandmother, can be seen today in smaller laundries like the neighborhood dry cleaners.
Sure seems like the above mangle would have taken up a lot of room, even the smaller one. The table likely folded up, but that would still be a lot of space required. I wonder if Jefferson and Anna (Connor) Springsteen had a ‘mangle’ in their house in 1850s Brooklyn?
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Deep into records and books of the mid- to late-1600s and the “Great Migration” of the English to America, the name ‘Jonathan Edwards’ kept surfacing. The name was already somewhat familiar from readings about later family members, as Jonathan was a British colonial theologian who influenced so many ministers and missionaries who came after him- and we have quite a few of those in the McMurray-Payne-Burnell lines. Additionally, many of our family members lived in the same area at the same time as Jonathan Edwards, and most listened to his sermons every Sunday during the 23 years of his church service in Northampton, Massachusetts. Since October 5 is the anniversary of Rev. Edwards’ birth (312 years ago!), it seemed a good time to learn more about this man.
I also found some Edwards surnames in our family around the same time and place- related? Possibly. People back then came in groups to America, and were often closely related, or else ‘cousins’ in a much looser meaning of the word than we now use. Research has not yet shown a definite connection, but there may still be one- possibly. As an example of the families to sort out, family members and other researchers have listed Mehitebel EDWARDS (?-1716) as the spouse of John BURNELL (1696-1744). The Lynn, Essex, Massachusetts marriage records list them as “John BURNULL” and “Mehitabel EDMONS” married 15 Jan 1716/7 with intention (to marry) filed previously. (Seeing Mehitebel’s possible birthdate, she would likely be a cousin of some degree to Jonathan if actually related.) No other records could be found for a Mehitebel Edwards, but there are records for the Edmons family, although she is not included. We also have a Rachel EDWARDS in the family who married William POMEROY; she was born in 1785 in Chesterfield, Massachusetts, and died in the same county, Hampshire, in Williamsburg, in 1860, so geographically it is possible. We do not yet know her parents, who may be descendants of the great theologian. So more research is definitely needed on the ‘are we related to Jonathan Edwards?’ question.
There is, of course, also a possibility that there is no family relation at all.
Jonathan Edwards was still important to our family, whether or not genetically related, as he was preaching in places they lived. (Genealogy is not just about being related to ‘famous’ people but it is important to learn about them as they often influenced the non-famous folks and impacted their lives even on a daily basis.) Since religion was a part of the government pre- Revolution/Constitution, what Rev. Edwards said and wrote mattered. He is still considered to be one of the greatest thinkers of all time, definitely one of the greatest theologians, and his books and sermons continue to be published and read.
Jonathan Edwards was born in East Windsor, Connecticut, to Timothy Edwards (1668-1759) and Esther Stoddard , daughter of Rev. Solomon Stoddard; she was said to have ‘unusual mental gifts and independence of character.’ Jonathan was their only son, a middle child of 11 children, and education was important in the family- even the daughters were educated. Jonathan enrolled in Yale College just before he attained 13, graduated at 17, and in addition to spiritual matters, he was very interested in the natural world. Throughout his life he prayed and worshiped in the beauty of nature, rather than only inside a church. He also wrote papers on science topics, and felt that the wonders of science and nature were evidence of what was then called the ‘masterful design’ of God, (today called ‘intelligent design’); he felt science and nature therefore proved God’s wisdom and care for humans. Jonathan’s thinking was shaped by the ‘Age of Enlightenment’ (AKA ‘Age of Reason’) and he emphasized the aesthetic beauty of God, scripture, and the world in his writings and sermons.
Although Jonathan Edwards grew up in a Puritan household with strong Calvinist roots, he came to believe that personal religious experience was more important than doctrine and ritual. He served at a Presbyterian Church in New York City for eight months in 1722-3, became a tutor at Yale, and then was ordained as a minister on 15 February 1727 in Northampton, Massachusetts. His maternal grandfather, Rev. Solomon Stoddard, was pastor, and Jonathan became his assistant. Jonathan worked part-time as a pastor, but also studied 13 hours a day. He became a working pastor after the death of his grandfather about 2 years later, and served the Northampton Church for 23 years. Our Parsons, Strong, Edwards, Warner, Phelps, Pomeroy/Pomroy, Kingsley, Allis, Lyman, and other families who lived in Northampton during his tenure would have attended the church and listened to the sermons of Pastor Edwards.
The second and third generation of Puritans whose parents had migrated to the American British colonies as part of “The Great Migration” were not as pious as their elders. Secular influences such as politics and economics, plus the logic and reason espoused by Enlightenment writers, distracted some younger Puritans from religious obligations and a deep commitment to the church. There was also a decline in morals as a belief took hold that it was easier to get into Heaven than originally thought.
To counter this decline, in July of 1732 Edwards preached a sermon in Boston that declared how absolute was the sovereignty of God in deciding who would be saved by grace, and who would not; his sermon was published as, “God Glorified in the Work of Redemption, by the Greatness of Man’s Dependence upon Him, in the Whole of It.” Shortly thereafter, a revival of religion began in Northampton, a town with only about 200 families about this time. By the winter of 1734 and spring of 1735, the intensity and popularity of the revival actually hampered business in the town- in just 6 months over 300 persons had become new church members. (Some scholars estimate the rate of church attendance as 75-80% between 1700 and 1740.)
The revival spread throughout the Connecticut River Vally and as far as New Jersey. The camp meetings were emotional since Edwards spoke to the heart, and emphasized a personal experience with God and religion. Instead of the usual stern Congregational church decorum, at times listeners would moan, groan, and move about in the rapture of the moment in these great outdoor meetings. Some began to wonder, however, if followers were becoming fanatics. To add fuel to this turn of attitude, some members became convinced of their unavoidable damnation, and, it was believed, urged by Satan, they committed suicide, including Rev. Edward’s uncle, Joseph Hawley II. This dark side of the revivals effectively cooled the religious fervor, although, at the same time, the movement’s premises began to be known and appreciated in England and Scotland.
George Whitefield, a Calvinist British evangelist, came to the American colonies in 1740 and preached ideas similar to Edwards’; this time period and religious movement became known as “The Great Awakening.” Whitefield worked with Edwards and preached in Northampton, with Edwards weeping at the emotion of Whitfield’s discourse. Whitefield also travelled around the colonies, including the Middle Colonies and Southern Colonies. He drew great crowds- 30,000 persons came to hear him in Boston alone, significantly increasing the number of persons influenced by “The Great Awakening.”
Jonathan Edwards preached his most famous sermon, “Sinners in the Hands of an Angry God” first to his own Northampton congregation. (Our ancestors probably heard it on a Sabbath in June, 1741.) He was then invited by a pastor to repeat the sermon on 08 July 1741 in Enfield, Connecticut. The Connecticut congregation had not been much affected by “The Great Awakening”- at least, not until this sermon.
08 July 1741 sermon of Jonathan Edwards: “Sinners in the Hands of an Angry God.” via Wikipedia, public domain.
This most famous of Edwards’ sermons is still studied today. In it, he described in vivid detail the horrors of a very real Hell, and explained that humanity has a chance to rectify their sins and return to Christ, in order to avoid the torment of Satan through eternity. People in the audience interrupted his sermon many times, crying out, “What shall I do to be saved?”
Although seemingly a ‘fire and brimstone’ sermon, Jonathan Edwards did not need to sermonize in such a way- his parishioners were already quite familiar with that aspect of the Bible. Instead, he talked quietly to his audience, but with much emotion although he did not shout. He calmly laid out a series of logical points from which they could easily draw the conclusion he desired- in this case, that humanity was lost without the grace of God.
As might be obvious, the different thinking of Edwards caused a division in the Congregational Church. The actions of followers at revivals that included fainting, crying out, moaning, even convulsive fits led him to defend his evangelical preaching, and he even had to write a second apology. Edwards developed a test for membership in his church, and members old and new balked at taking it. His sermons became unpopular- attended by visitors, but not local church members. (Wonder which of our ancestors followed him?) He then published a list of young people who, he suspected, had been reading ‘improper books,’ (definitely need to check this list for our ancestors) and this incident further distanced him from his congregation. The church council and town meeting voted Jonathan Edwards out of the pulpit, and he preached his last sermon at Northampton Church in October, 1751.
Edwards was still popular in other places, however, and became pastor in Stockbridge, Massachusetts, and a Indian missionary and advocate. Although in ill health, he next accepted the presidency of the College of New Jersey (now known as Princeton University) and was installed on 16 Feb 1758.
With his interest in science, Jonathan Edwards was a supporter of the new smallpox vaccine. It was still experimental, but Edwards became inoculated so that others would be encouraged to get the vaccine and help eliminate one of the great killers of the era. (Mortality rate for smallpox was up to 35%.) Sadly, the health of Jonathan Edwards was not robust enough to recover from the mild fever that most got after the vaccine, or the vaccine may have been contaminated, and he died on 22 March 1758.
In addition to the great changes brought to many versions of Protestantism, Jonathan Edwards influenced society in many other ways, and our family, as well. Our McMurray ancestor Rev. Edward B. Payne (1847-1923) most likely read the works of Edwards, and although schooled in the modified Congregational church inspired by Edwards, he too parted ways with the old tradition. He also embraced Edwards’ conception of the beauty and aesthetic aspects of religious thought. E.B. Payne preached outdoors as well, and many of his sermons also focused on inward discipline to control one’s morals in order to gain Heaven, rather than predestination. A collateral ancestor, Thomas Scott Burnell (1823-1899) was a missionary of the American Board of Commissioners for Foreign Missions, which was heavily influenced by Jonathan Edwards. His brother and our ancestor, Kingsley Abner Burnell (1824-1905), became a lay preacher- a condition made more acceptable by the emphasis Jonathan Edwards gave to personal experience over formal education for preachers. K.A. Burnell also travelled as a foreign missionary. Deacon Moses Kingsley (1743-1829) became the 21st Deacon at Northampton Church, most likely growing up in the church while Edwards was still pastor; Moses Kingsley served there for 9 years.
There is much more to come on these family members, and many more ancestors. Their lives will be put in context by knowing more about Jonathan Edwards- theologian, philosopher, educator, evangelist.
Notes, Sources, and References:
Note in 1741 sermon that an ‘f’ often stands for an ‘s’ in early Colonial writing. Thus “Impreffions” is actually ‘Impressions.’ Also note use of phrase, “…a Time of great Awakenings…”
“Antiquities, Historiais and Graduates of Northampton” by Rev. Solomon Clark, 1882. via Archive.org.
“Edwards on Revivals: Containing a Faithful Narrative of the Surprising Work of God … in Northampton, Massachusetts, A.D. 1735. Also, Thoughts on the Revival of Religion in New England, 1742, and the Way in which it Ought to be Acknowledged and Promoted” by Jonathan Edwards, Dunning & Spalding 1832, via GoogleBooks.com.
The author is far from a scholar of theology, but there is quite a lot of information online about Jonathan Edwards. Here are some links that were useful:
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Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted.Descendants and researchers MAY download images and posts to share with their families, and use the information on their family trees or in family history books with a small number of reprints. Please make sure to credit and cite the information properly.Please contact us if you have any questions about copyright of our blog material.
School not to be dismissed for the circus. Marion Daily Star, Marion, Ohio, 17 Apr 1923, Vol. XLVII, No. 122, P 12. Used with permission. (Click to enlarge.)
The circus coming to town generated lots of excitement throughout the centuries, even through the first quarter of the 20th century. In times when the major public entertainments were lecturers, singers, some stage theater, and finally silent movies (until 1927 when ‘talkies’ were introduced), the circus brought exotic people, titillating costumes, wild animals, and daring acts to big cities and even small towns throughout the land. The circus parade through town as the people, equipment, and animals were unloaded was a fabulous advertising gimmick to get the town wishing to attend, and ready to rush in to buy tickets and explore the shows.
We know the appeal of the circus affected our wishful ancestors, with at least two of them- Max Broida/Buster Brodie and Jefferson Springsteen- running off to join the circus when young. Max Broida, AKA Buster Brodie in Hollywood, was likely a performer since he later became an actor; he possibly was a clown as he was very short and very bald, even when young. We do not know what Jefferson Springsteen did as a young man in the circus, however. He was a painter later in life, so perhaps he painted signs, backdrops, etc. Jeff was a good rider as a young man- he delivered mail on horseback through the wilds of early Indiana, so possibly he was a part of the trick riders found in most circuses. It would be great to know more about what they did in the circus- their stories of those times must have been amazing!
We had ancestors in Marion, Ohio (Beerbowers) in 1923, so they would have possibly been a part of this excitement. Those in rural areas would come into town as well, so the circus was a huge community event. Countless more of our ancestors in other towns enjoyed the circus through the years, whether they had seats at a show, crept in under the tent as a wild young boy, wandered through the aisles of the set up circus, or just watched the parade in town.
Old movies show young boys skipping school to go watch the circus set up, but even those children still sitting at their desks likely had their minds elsewhere- and maybe even their teachers did too! So the above 1923 article from the Marion Daily Star in Marion, Ohio, gives us a hint as to how important circus days were to a town.
Apparently there were requests to close down the school on circus parade day, but the school board thought they would instead follow what had occurred in previous years: parents could write a note to excuse their student to attend. (Can you imagine that in today’s world of high-stakes education??) The board was smart though in their decision, as students would likely have more interest in geography and biology after seeing an elephant in person with its exotic Indian trainer, or a tiger jumping through hoops of fire. (Good teachers would have taken advantage of this too.) Persons from around the globe would have been part of the circus, and learning more about a ‘Chinaman’ or African pygmy (terminology of the time used in advertisements) would have been a way to teach students about diversity in a world where little of that existed at that time. (It was probably more of a novelty back then vs. diversity training, however.)
Those who didn’t have the pennies to attend the circus were not forgotten- the schools would be notified when the parade started, and students would be allowed to attend the parade before continuing their studies in the afternoon.
April 25, 1923, must have been a very exciting day for our wishful ancestors in Marion, Ohio!
Notes, Sources, and References:
1) School not to be dismissed for the circus. Marion Daily Star, Marion, Ohio, 17 Apr 1923, Vol. XLVII, No. 122, P 12. Used with permission.
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Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted.Descendants and researchers MAY download images and posts to share with their families, and use the information on their family trees or in family history books with a small number of reprints. Please make sure to credit and cite the information properly.Please contact us if you have any questions about copyright of our blog material.
1857 Home Brewed Ale advertisement, appendix-no page number, in “Smiths Brooklyn Directory for year ending May 1 1857,” via InternetArchive. (Click to enlarge.)
Although the Jefferson and Anna Connor Springsteen family had moved to Indianapolis, Indiana, before the date of this ad, there were likely other brewers in Brooklyn, New York that offered the same beverage when they resided in Brooklyn. Jefferson ran a restaurant at the Fulton Market as well, so he may have stocked this or other ales.
Water was not always safe to drink, even that coming out of city pipes. Children were given beer from very early on to reduce their risk of parasites and infections from local water. “Family ales” would have had a lower alcohol content, but the alcohol and the heating during the brewing process would have killed off much of the disease-inducing microorganisms found in drinking water. Even Puritan children drank beer!
Benjamin Franklin loved beer. In fact, his quote that, “Beer is proof that God loves us and wants us to be happy.” can be found on t-shirts in pubs today. The advertisement notes that the ale listed is “…strongly recommended by Medical men…” and “…calculated to strengthen and invigorate the system…” This ad is persuasion as to what a smart purchase this would be for a family in 1857.
Since the Springsteen family probably was originally from Germany, and Anna Connor from Ireland, plus Jeff had lived in frontier areas, the chances were high that ales/beer were a part of their larder.
See? What’s old is new again- “Craft Brews” in 1857!
Notes, Sources, and References:
See reference with image.
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We would love to read your thoughts and comments about this post (see form below), and thank you for your time! All comments are moderated, however, due to the high intelligence and persistence of spammers/hackers who really should be putting their smarts to use for the public good instead of spamming our little blog.
Original content copyright 2013-2015 by Heritage Ramblings Blog and pmm.
Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted.Descendants and researchers MAY download images and posts to share with their families, and use the information on their family trees or in family history books with a small number of reprints. Please make sure to credit and cite the information properly.Please contact us if you have any questions about copyright of our blog material.
