McMurray Family, Payne Family (Click for Family Tree)

OK, did you chuckle just a little when you read the title of this post? Or did the thought of ‘correcting internet errors’ elicit a loud guffaw??

Yes, me too, but I am SO motivated to take on this task- I hate junk genealogy!!

And yes, I must have a Sisyphus Complex- hopefully without my having the deceitfulness and hubris of the original Greek mythological character.

In this case, it is about Edward B. Payne (affectionately known as EBP in our household), my great genealogical obsession. I would roll a stone uphill to make sure he is remembered correctly. (Well, for a while, anyway, and depending on how big the stone is, how round it is, and how steep the hill, how hot it is outside, and…)

In the excellent “A History of Berkeley, From The Ground Up,” Dr. Frank Payne is mentioned a number of times. He apparently was an early physician in Berkeley, and his name can be found in the Alameda County Voter’s Registration Lists next to the name of Rev. Edward B. Payne. I had wondered how the two were related, but had never researched that particular question in detail. So when I saw that this article stated, in Chapter 14 under “Dwight Way Station”:

“…the Reverend Payne (the brother of Doctor Payne, Berkeley’s erstwhile physician),”

I became very motivated to document the relationship and see if I could get this statement corrected. Despite Edward’s magazine article, “Spectres on the Overland Trail,” which is most likely totally fiction, he did not have a brother who is known to Payne researchers- he only had 2 sisters. One sister died at age 11, and one stayed in the east and married. I have never found any inkling of a second male child in the family.

It turns out that I do have more information about Frank and his family than I realized, plus a few other New England Payne lines. Ancestry.com states the relationship of the accountholder to a person in the tree, but what I found was confusing: Frank Howard Payne (1850-1904) was my “brother-in-law of 1st cousin 4x removed.” But WHICH cousin? That would take a lot of time to figure out. Thankfully I have been clicking on all sorts of things on (trusted) websites since a lot of them no longer highlight with a mouse-over to signify a hyperlink, and sometimes good intel results. This time, by clicking on that phrase, Ancestry provided me with a list of people and relationships that were used to determine the connection. Mercy Hitchcock and her husband Peter Payne were thus the common ancestors.

(At first it was hard to understand the above chart, but then I realized it is sort of an hourglass, with one family at the top going back generations to the center point, which is the common ancestor. One then follows down the other family line from that ancestor.)

From the helpful chart, I could ascertain the relationship of Frank and Edward.

Notes, Sources, and References: 

1.   “A History of Berkeley, From The Ground Up” copyright 2007-2008 by Alan Cohen, https://historyofberkeley.org/chapter14.html. Accessed 3/12/16.
2. “Spectres on the Overland Trail” in The Overland Monthly, Volume XIV- Second Series, July-December 1889, p654-7, December 1889. https://books.google.com/books?id=l3hAAQAAMAAJ&pg=PR3&lpg=PR3&dq=%22Spectre+on+the+Overland+Trail,%22&source=bl&ots=JJHvzz85AU&sig=5zRj89fSb3fV0AdBHbOef4ls6m0&hl=en&sa=X&ved=0ahUKEwiQ8qr3gbzLAhWJ4SYKHSqwCJEQ6AEIHTAA#v=onepage&q=%22Spectre%20on%20the%20Overland%20Trail%2C%22&f=false
3. Ancestry.com: censuses, voter registrations, vital records, etc.

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Original content copyright 2013-2016 by Heritage Ramblings Blog and pmm.

McMurray Family (Click for Family Tree)

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.

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: 

1. 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…”
2. “Antiquities, Historiais and Graduates of Northampton” by Rev. Solomon Clark, 1882. via Archive.org.
3. Jonathan Edwards- https://en.wikipedia.org/wiki/Jonathan_Edwards_(theologian)

4. “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.

5. 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:

   https://en.wikipedia.org/wiki/Sinners_in_the_Hands_of_an_Angry_God

   https://en.wikipedia.org/wiki/First_Great_Awakening

   https://en.wikipedia.org/wiki/Jonathan_Edwards_(theologian)

   https://www.loc.gov/exhibits/religion/rel02.html

   https://colonialwarsct.org/1740_s.htm

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Original content copyright 2013-2015 by Heritage Ramblings Blog and pmm.

McMurray and Payne Families (Click for Family Tree)

Today, 25 July, is the 168th anniversary of the birth of Edward Biron Payne. Born in 1847 (although some sources state 1845, it was most likely 1847), we have been unable as yet to verify the year with any official town record. His death certificate states he was born in Middletown, Vermont, but other sources list Rutland, Vermont. A search through town records for these areas of Vermont for the years 1845-1847 has failed to turn up any record.

Rev. Edward B. Payne was the father of Lynette Payne McMurray.

This image may be the earliest of the few available for Edward. It was found in the Second Congregational Church via emails to that pastor. He was kind enough to take a photograph of it on the wall, hence the refections in the image. This image includes EBP’s service dates as 1874-1875, but a section in History of the Fire lands, comprising Huron and Erie Counties, Ohio, with illustrations and biographical sketches of some of the prominent men and pioneers by W. W. Williams, states he served the congregation as pastor for 2-3 years.

Notes, Sources, and References: 

1) History of the Fire lands, comprising Huron and Erie Counties, Ohio, with illustrations and biographical sketches of some of the prominent men and pioneers by Williams, W. W. (William W.). Published 1879, pages 191-2. https://archive.org/details/historyoffirelan00will

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[Editor’s Note: It may seem silly to post the back of the card especially when it does not have an address or note, but postcard enthusiasts can date and sometimes even determine manufacturer of the card by the way the back is divided, typeface, stamp box, etc.]

Frances was able to support herself on lecture fees, and she traveled to every state then in the Union in 1883. She traveled 30,000 miles per year (before airplanes!) and gave an average of 400 lectures per year for  period of about ten years. In 1886, the WCTU provided her a salary to continue her work. The WCTU was the largest organized group of women in the 19th century.

The platform used by Willard to gain acceptance of women’s suffrage by the average woman was “Home Protection.” By having the right to vote, women could protect their home and family from the “devastation” caused by legal, strong drink. Additionally, if women had a voice in choosing civic leaders and therefore the laws they made, men would not be able to so easily get leniency for the crimes they committed against women and children. Patriarchal ministers, press, and society tried to turn women away from the suffrage movement, but Frances also used her interpretation of Scripture to argue for equality between the sexes: “God sets male and female side by side throughout his realm of law.”

Politics was a world that women should be a part of, per many of the speeches Frances gave. About 1893, a large painting was commissioned that showed Frances with an American Indian, an “idiot” or mentally disabled man, a convict, and an insane man. It was entitled “American Woman and Her Political Peers.” Henrietta Briggs-Wall, a Kansas suffrage and temperance advocate, had commissioned the painting, and exhibited it at the 1893 World’s Columbian Exposition in Chicago. In 1894 she said, of its display:

“It strikes the women every time. They do not realize that we are classed with idiots, criminals, and the insane as they do when they see that picture. Shocking? Well, it takes a shock to arouse some people to a sense of injustice and degradation.”

Frances learned to ride the bicycle in the 1893, when she was 53- quite a rebellious feat for a woman in those days!  (How did they kept those long skirts out of the way??) She wrote a sweet little book about it, which shows us that the bicycle was a key to freedom for many women, as well as men. She felt that mastery of the bicycle would help women to gain mastery over their lives- the ‘wheel within a wheel’concept.

A popular speaker around the world, and especially in England, Frances also drew attention to the international drug trade with the “Polyglot Petition.”

Trips to Europe and new Socialist thought intrigued Frances, and she became a Socialist in her later years. Her political and social thoughts again paralleled those of Edward B. Payne- he declared himself a Socialist as well in the 1890s.

The work of Frances Willard was pivotal in the passage of the 18th (Prohibition) and 19th (Women’s Suffrage) Amendments. Sadly, she did not live to see the passage of either, as she died of influenza in 1898 in New York City while waiting to embark upon a ship for a lecture tour in England and France.

In 1905, a statue of Frances Willard was submitted by the state of Illinois (she lived in Evanston for many years) to Statuary Hall in the US Capitol. It was the only statue of a woman in the hall until 1958. Today, there are just eight women represented among the 100 official statues placed in Statuary Hall and throughout the Capitol.

Notes, Sources, and References: 

1) Frances Willard entry in the Encyclopedia Brittanica: https://www.britannica.com/EBchecked/topic/643926/Frances-Willard

2) https://www.franceswillardhouse.org

3) Wheel within a Wheel. How I Learned to Ride the Bicycle with some reflections by the way. Frances Willard, 1895.Fleming H. Revel Company. https://archive.org/details/wheelwithinwheel00williala

Republished in 1991 as How I Learned to Ride the Bicycle: Reflections of an Influential 19th Century Woman, Carol O’Hare, editor.

A short book that really is about learning to ride a bicycle- sounds silly, but in the 1890s that was a really outrageous thing for a woman to do! The first 10 pages or so give quite a glimpse into life as it was for women. The “Wheel within a Wheel” portion of the title has to do with a Bible verse in Ezekiel, showing the many layers of an action or spirituality.

4) Wikipedia article: https://en.wikipedia.org/wiki/Frances_Willard_(suffragist)

5) American Woman and Her Political Peers: https://www.loc.gov/pictures/item/2004681894/

https://www.kshs.org/kansapedia/cool-things-american-woman-and-her-political-peers-painting/10294

6) Statue of Frances Willard: “Statue of Frances Willard in the US Capitol” by RadioFan at English Wikipedia. Licensed under CC BY-SA 3.0 via Wikimedia Commons – https://commons.wikimedia.org/wiki/File:Statue_of_Frances_Willard_in_the_US_Capitol.JPG#mediaviewer/File:Statue_of_Frances_Willard_in_the_US_Capitol.JPG

7) The featured postcard is owned by the author. It is one of a trio of postcards on American suffragists. (Would love to own the other two!) The seller of this postcard was kind enough to send me scans of those two in her collection, and has given permission for them to be posted in an upcoming “Suffrage Saturday” post.

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Today is an apt day to begin exploring the topic of women’s suffrage on the blog: 137 years ago today, on 10 January 1878, what became the 19th Amendment to the Constitution of the United States was introduced to Congress. It was the first legal step to enfranchising over 50% of the population, but took 72 years before passage in Congress and ratification by 36 states.

On 26 August 1920, the ratification was certified- our female ancestors finally had the right to vote in all elections throughout the United States of America.

It is a simple, short amendment:

Amendment XIX

1) The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any state on account of sex.

2) Congress shall have power to enforce this article by appropriate legislation.

Getting to this point, however, was not simple, nor was it short. The beginning of the national movement for women’s rights, including the right to vote, began long before the amendment was introduced at our nation’s Capitol. The Seneca Falls Convention in July, 1848 discussed the “…social, civil, and religious condition and rights of woman.” Sadly, none of the original activists of that time period, including Elizabeth Cady Stanton, Lucretia Mott, and Susan B. Anthony, lived to see the fruits of their labors, nor ever legally cast their vote in an election.

Women- and men too- worked diligently through the years after 1848 to educate the public, Congress, and even the President of the United States that women should have the right to vote. Their work left us letters and banners, ribbons and buttons, and a wide variety of artifacts that were used to promote their political agenda. I would like to share some of these artifacts  through this blog topic.

None of these items have been passed down in our family that I know of, but our ancestors had to be aware of the women’s suffrage movement- I wonder which side they were on?

“Votes for Women Pinback”

This pin was commissioned by the National American Woman Suffrage Association (NAWSA) in the early 1900s to stimulate interest in the cause and start what we now would call, “a national conversation.” We know that this design was in use by at least 1912, when Rosalie Livingston Jonas campaigned for women’s rights across Nassau County, New York with a pony and cart. She sold these buttons, suffrage literature, cake, and tea, and was accompanied by Elizabeth Freeman, an American who had been jailed with British women protesting for the vote in London.

These simple black-on-gold buttons were given out or sold for a penny (or sometimes a nickel) to help fund the movement across New York and other states. Lapel pins were definitely effective in promoting their message- in 1917 women in New York gained the right to vote in state elections after one million of these buttons were handed out. (Of course, it took a lot more than just a button…)

Bastian Brothers Company in Rochester, New York manufactured this particular pin; Whitehead and Hoag were the other manufacturers commissioned by the NAWSA. Additionally, local companies may have produced similar pins for other groups, and sometimes the groups had the paper on the reverse printed with their name.

This pin is only about 5/8″ in diameter and made from celluloid, a ‘new’ material first used for political campaign buttons in 1876. The image was printed on the celluloid initially, but it proved too brittle to be useful. The process was perfected 15-20 years later when the image was printed on paper, covered with celluloid, and the button attached  to a metal support with pin. Millions of political campaign, advertising, and other pins were made with this process for many years, as it produced colorful and inexpensive  buttons.

Buttons like this, or ones similar, were probably worn by our ancestor Edward B. Payne and his second wife Ninetta Wiley Eames Payne. They both worked for the women’s suffrage movement in California, especially around 1896. California’s women lost that referendum, but the suffrage bill was passed in 1911, making California the sixth and largest state to give women the right to vote. A little gold button was probably a part of that success.

Notes, Sources, and References: 

1) “Our Documents- 19th Amendment to the Constitution:” https://www.ourdocuments.gov/doc.php?flash=true&doc=63

2) Remember ‘Schoolhouse Rock’ and “How a Bill Becomes a Law”?  See https://www.youtube.com/watch?v=Otbml6WIQPo and “The Constitution” at https://www.youtube.com/watch?v=FzAJyK0ovo8. Passing and ratifying an amendment to our Constitution is a bit more complicated, but these videos are a fun blast from the past.

3) See also my post “The Anniversary of Elizabeth Cady Stanton’s Birth” at https://heritageramblings.net/2014/11/12/the-anniversary-of-elizabeth-cady-stantons-birth/

4) “The Seneca Falls Convention” on the National Portrait Gallery/Smithsonian website: https://www.npg.si.edu/col/seneca/senfalls1.htm

5) The Bastian Brothers Company began in 1895 and is still in business today making advertising novelties. See their website at https://www.bastiancompany.com/about.shtml.

6) Kenneth Florey, Women’s Suffrage Memorabilia: an illustrated historical study. (Jefferson: McFarland & Company, Inc., 2013) 31-34.

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