Sunday, January 24, 2010

1674 Women Against the All-Male Coffee-House Culture

This famous satirical petition was put forth in 1674, as a protest against the perceived ills of the all-male coffee house culture of England. I realize this is a 17th-century piece of Restoration Satire from London, but to understand the importance of the Coffee House, in both England and in her British American colonies, it is enjoyable (and a little racy) reading.

The Women's Petition Against Coffee

Representing to Publick Consideration the Grand Inconveniencies accruing to their Sex from the Excessive Use of that drying, Enfeebling Liquor...By a Well-willer, London, Printed 1674.

To the Right Honorable the Keepers of the Liberties of Venus; The Worshipful Court of Female Assistants, &c.

The Humble Petitions and Address of Several Thousands of Buxome Good-Women, Languishing in Extremity of Want.

Sheweth, That since 'tis Reckon'd amongst the Glories of our Native Country, To be a Paradise for Women: The fame in our Apprehensions can consist in nothing more than the brisk Activity of our men, who in former Ages were justly esteemed the Ablest Performers in Christendome; But to our unspeakable Grief, we find of late a very sensible Decay of that true Old English Vigor; our Gallants being every way so Frenchified, that they are become meer Cock-sparrows, fluttering things that come on Sa sa, with a world of Fury, but are not able to stand to it, and in the very first Charge fall down flat before us.

Never did Men wear greater breeches, or carry less in them of any Mettle whatsoever. There was a glorious Dispensation ('twas surely in the Golden Age) when Lusty Ladds of Seven or eigh hundred years old, Got Sons and Daughters; ande we have read, how a Prince of Spain was forced to make a Law, that Men should not Repeat the Grand Kindness to their Wives, above NINE times a night; but Alas! Alas! Those forwards Days are gone, The dull Lubbers want a Spur now, rather than a Bridle: being so far from dowing any works of Supererregation that we find them not capable of performing those Devoirs which their Duty, and our Expectations Exact.

The Occasion of which Insufferable Disaster, after a furious Enquiry, and Discussion of the Point by the Learned of the Faculty, we can Attribute to nothing more than the Excessive use of that Newfangled, Abominable, Heathenish Liquor called COFFEE, which Riffling Nature of her Choicest Treasures, and Drying up the Radical Moisture, has so Eunucht our Husbands, and Cripple our more kind Gallants, that they are become as Impotent as Age, and as unfruitful as those Desarts whence that unhappy Berry is said to be brought.

For the continual flipping of this pitiful drink is enough to bewitch Men of two and twenty, and tie up the Codpiece-points without a Charm. It renders them that us it as Lean as Famine, as Rivvel'd as Envy, or an old meager Hagg over-ridden by an Incubus. They come from it with nothing moist but their snotty Noses, nothing stiffe but their Joints, nor standing but their Ears: They pretend 'twill keep them Waking, but we find by scurvy Experience, they sleep quietly enough after it. A Betrothed Queen might trust her self a bed with one of them, without the nice Caution of a sword between them: nor can call all the Art we use revive them from this Lethargy, so unfit they are for Action, that like young Train-band-men when called upon Duty, their Ammunition is wanting; peradventure they Present, but cannot give Fire, or at least do but flash in the Pan, instead of doing executions.

Nor let any Doating, Superstitious Catos shake their Goatish Beards, and task us of Immodesty for this Declaration, since 'tis a publick Grievance, and cries aloud for Reformation. Weight and Measure, 'tis well known, should go throughout the world, and there is no torment like Famishment. Experience witnesses our Damage, and Necessity (which easily supersedes all the Laws of Decency) justifies our complaints: For can any Woman of Sense or Spirit endure with Patience, that when priviledg'd by Legal Ceremonies, she approaches the Nuptial Bed, expecting a Man that with Sprightly Embraces, should Answer the Vigour of her Flames, she on the contrary should only meat A Bedful of Bones, and hug a meager useless Corpse rendred as sapless as a Kixe, and dryer than a Pumice-Stone, by the perpetual Fumes of Tobacco, and bewitching effects of this most pernitious COFFEE, where by Nature is Enfeebled, the Off-spring of our Mighty Ancestors Dwindled into a Succession of Apes and Pigmies: and ---The Age of Man Now Cramp't into an Inch, that was a Span.

Nor is this (though more than enough!) All the ground of our Complaint: For besides, we have reason to apprehend and grow Jealous, That Men by frequenting these Stygian Tap-houses will usurp on our Prerogative of tattling, and soon learn to exceed us in Talkativeness: a Quality wherein our Sex has ever Claimed preheminence: For here like so many Frogs in a puddle, they sup muddy water, and murmur insignificant notes till half a dozen of them out-babble an equal number of us at a Gossipping, talking all at once in Confusion, and running f rom point to point as insensibly, and swiftly, as ever the Ingenous Pole-wheel could run divisions on the Base-viol; yet in all their prattle every one abounds in his own sense, as stiffly as a Quaker at the late Barbican Dispute, and submits to the Reasons of no othre mortal: so that there being neither Moderator nor Rules observ'd, you mas as soon fill a Quart pot with Syllogismes, as profit by their Discourses.

Certainly our Countrymens pallates are become as Fantastical as their Brains; how ellse is't possible they should Apostatize from the good old primitve way of Ale-drinking, to run a whoring after such variety of distructive Foreign Liquors, to trifle away their time, scald their Chops, and spend their Money, all for a little base, black, thick, nasty, bitter, stinking, nauseous Puddle-water: Yet (as all Witches have their Charms) so this ugly Turskish Enchantress by certain Invisible VVyres attracts both Rich and Poor; so that those that have scarece Twopence to buy their Children Bread, must spend a penny each evening in this Insipid Stuff: Nor can we send one of our Husbands to Call a Midwife, or borrow a Glister-pipe, but he must stay an hour by the way drinking his two Dishes, & two Pipes.

At these Houses (as at the Springs in Afric) meet all sorts of Animals, whence follows the production of a thousand Monster Opinions and Absurdities; yet for being dangerous to Government, we dare to be their Compurgators, as well knowing them to be too tame and too talkative to make any desperate Politicians: For though they may now and then destroy a Fleet, or kill ten thousand of the French, more than all the Confederates can do, yet this is still in their politick Capacities, for by their personal valour they are scarce fit to be of the Life-guard to a Cherry-tree: and therefore, though they frequently have hot Contests about most Important Subjects; as what colour the Red Sea is of; whether the Great Turk be a Lutheran or a Calvinist; who Cain's Father in Law was, &c., yet they never fight about them with any other save our Weapon, the Tongue.

Some of our Sots pretend tippling of this boiled Soot cures them of being Drunk; but we have reason rather to conclude it makes them so, because we find them not able to stand after it: 'Tis at best but a kind of Earthing a Fox to hunt him more eagerly afterward: A rare method of good-husbandry, to enable a man to be drunk three times a day! Just such a Remedy for Drunkenness, as the Popes allowing of Stews, is a means to prevent Fornication:

The Coffee-house being in truth, only a Pimp to the Tavern, a relishing fop prearative to a fresh debauch: For when people have swill'd themselves with a morning draught of more Ale than a Brewer's horse can carry, hither they come for a pennyworth of Settle-brain, where they are sure to meet enow lazy pragmatical Companions, that resort here to prattle of News, that they neither understand, nor are concerned in; and after an hours impertinent Chat, begin to consider a Bottle of Claret would do excellent well before Dinner; whereupon to the Bush they all march together, till every one of them is as Drunk as a Drum, and then back again to the Coffee-house to drink themselves sober; where three or four dishes a piece, and smoaking, makes their throats as dry as Mount Aetna enflam'd with Brimflame; for that they must away to the next Red Lattice to quenc them with a dozen or two of Ale, which at last growing nauseous, one of them begins to extol the blood of the Grape, what rare Langoon, and Racy Canary may be had at the Miter:

Saist thou so? cries another, Let's then go and replenish there, with our Earthen Vessels: So once more they troop to the Sack-shop till they are drunker than before; and then by a retrograde motion, stagger back to Soberize themselves with Coffee: thus like Tennis Balls between two Rackets, the Fopps our Husbands are bandied to and fro all day between the Coffee-house and Tavern, whilst we poor souls sit mopeing all alone till Twelve at night, and when at last they come to bed finoakt like a Westphalia Hogs-head we have no more comfort of them, than from a shotten Herring or a dried Bulrush; which forces us to take up this Lamentation and sing,

Tom Farthing, Tom Farthing, where has thou been, Tom Farthing?
Twelve a Clock e're you come in, Two a clock ere you begin, And
then at last can do nothing: Would make a Woman weary, weary,
weary, would make a Woman weary, &c.

Wherefore the Premises considered, and to the end that our Just Rights may be restored, and all the Ancient Priviledges of our Sex preserved inviolable; That our Husbands may give us some other Testimonial of their being Men, besides their Beards and wearing of empty Pantaloons: That they no more run the hazard of being Cuckol'd by Dildo's: But returning to the good old strengthening Liquors of our Forefathers; that Natures Exchequer may once again be replenisht, and a Race of Lusty Here's begot, able by their Atchievements, to equal the Glories of our Ancesters.

We Humbly Pray, That you our Trusty Patrons would improve your Interest, that henceforth the Drinking COFFEE may on severe penalties be forbidden to all Persons under the Age of Threescore; and that instead thereof, Lusty nappy Beer, Cock-Ale, Cordial Canaries, Restoring Malago's, and Back-recruiting Chochole be Recommended to General Use, throughout the Utopian Territories.

In hopes of which Glorious Reformation, your Petitioners shall readily Prostrate themselves, and ever Pray, &c. FINIS.

Tuesday, January 19, 2010

Execution Declaration of Rebekah Chablit 1733

Rebekah Chamblit (ca.1706-1733) lived in Boston, Massachusetts. She was tried and executed in 1733 for infanticide. Her "declaration," reportedly "read at the place of execution," September 26th, 1733, may not have been in fact written by Chamblit herself; scholars suggest the text represents a forced or fictional confession in an extremely patriarchal society.

Chamblit was 27 years old and unmarried. According to society norms, she should have remained celibate. Her declaration was a broadside prepared by ministers to be as widely distributed as possible. It was the middle of the Great Awakening, when women were gaining some religious recognition & power, as traditional Puritan ministers were losing some of their power. Reportedly the ministers posed questions to Chamblit, as she walked to the gallows & stood on a ladder waiting to be hung. She answered as long as she could, saying what they wanted to hear. Then she "grew disordered and faint, and not capable of attending further to continu'd discourse."

Infanticide was certainly not a new phenomenon. For centuries, unwed mothers in Europe had occasionally killed their offspring, because they were unable to face the ignominy of raising an illegitimate child. As legal & cultural responses to crime changed by the 19th century, unwed and impoverished mothers often abandoned their babies on some local doorstep hoping that their children would receive a more healthy upbringing with a different family.

Infanticide narratives written in New England colonies & states are particularly revealing. In most infanticide narratives, the murder of the child is not mentioned. The woman is charged with having led an "unclean" life which warrants her execution.

Female deviations from the norm, even after the witch hunts had subsided, were met with extreme consequences, especially when the traditional power of the dominant males was being threatened. The details contained in Chamblit's purported declaration seem calculated to fit within the Massachusetts Bastard Neonaticde Act exactly as written, thereby completely justifying her hanging. Execution is execution, no matter how it is excused.

The declaration, dying warning and advice of Rebekah Chamblit. A young woman aged near twenty-seven years, executed at Boston September 27th. 1733. According to the sentence pass'd upon her at the Superior Court holden there for the county of Suffolk, in August last, being then found guilty of felony, in concealing the birth of her spurious male infant, of which she was delivered when alone the eighth day of May last, and was afterwards found dead, as will more fully appear by the following declaration, which was carefully taken from her own mouth. Boston: Printed and sold by S. Kneeland and T. Green, in Queen-Street, 1733.

"On Saturday The Fifth day of May last, being then something more than Eight Months gone with Child, as I was about my Household Business reaching some Sand from out of a large Cask, I received considerable Hurt, which put me into great Pain, and so I continued till the Tuesday following; in all which time I am not sensible I felt any Life or Motion in the Child within me; when on the Said Tuesday the Eighth of may, I was Deliver'd when alone of a Male infant; in whom I did not perceive Life; but still uncertain of Life in it, I threw it into the Vault about two or three Minutes after it was born; uncertain I as, whether it was a living or dead child; Tho' I confess it was probable there was Life in it, and some Circumstances seem to confirm it. I therefore own the Justice of GOD and Man in my Condemnation, and take Shame to my self, as I have none but my self to Blame; and am Sorry for any rash Expressions I have at any time uttered since my Condemnation; and I am verily persuaded there is no Place in the World, where there is a More strict regard to Justice than in this Province."

Monday, January 18, 2010

Captivity of Elizabeth Hanson (1684-1737)


As soon as the Indians discovered themselves, (having, as we afterwards understood, been skulking in the fields some days, watching their opportunity, when my dear husband, with the rest of our men, were gone out of the way,) two of them came in upon us, and then eleven more, all naked, with their guns and tomahawks, and in a great fury killed one child immediately, as soon as they entered the door, thinking thereby to strike in us the greater terror, and to make us more fearful of them. After which, in like fury, the captain came up to me; but at my request he gave me quarter. There were with me our servant and six of our children; two of the little ones being at play about the orchard, and my youngest child, but fourteen days old, whether in cradle or arms, I now remember not. Being in this condition, I was very unfit for the hardships I after met with, which I shall endeavor briefly to relate.

They went to rifling the house in a great hurry, (fearing, as I suppose, a surprise from our people, it being late in the afternoon,) and packed up some linen, woollen and what other thing's pleased them best, and when they had done what they would, they turned out of the house immediately; and while they were at the door, two of my younger children, one six, and the other four years old, came in sight, and being under a great surprise, cried aloud, upon which one of the Indians running to them, took them under the arms, and brought them to us. My maid prevailed with the biggest to be quiet and still; but the other could by no means be prevailed with, but continued shrieking and crying very much, and the Indians, to ease themselves of the noise, and to prevent the danger of a discovery that might arise from it, immediately, before my face, knocked his brains out. I bore this as well as I could, not daring to appear disturbed or to show much uneasiness, lest they should do the same to the others; but should have been exceeding glad if they had kept out of sight until we had gone from the house.

Now having killed two of my children, they scalped them, (practice common with these people, which is, whenever they kiU any enemies, they cut the skin off from the crown of ...heads, and carry it with them for a testimony and evidence that they have killed so many, receiving sometimes a reward for every scalp,) and then put forward to leave the house in great haste, without doing any other spoil than taking what they had packed together, with myself and little babe, fourteen days old, the boy six years, and two daughters, the one about fourteen and the other about sixteen years, with my servant girl.

It must be considered, that I having lain in but fourteen days, and being but very tender and weakly, and removed now out of a good room, well accommodated with fire, bedding, and other things suiting a person in my condition, it made these hardships to me greater than if I had been in a strong and healthy frame; yet, for all this, I must go or die. There was no resistance.

In this condition aforesaid we left the house, each Indian having something; and I with my babe and three children that could go of themselves. The captain, though he had as great a load as he could well carry, and was helped up with it, did, for all that, carry my babe for me in his arms, which I took to be a favor from him. Thus we went through several swamps and some brooks, they carefully avoiding all paths of any track like a road, lest by our footsteps we should be followed.

We got that night, I suppose, not quite ten miles from our house in a direct line ; then taking up their quarters, lighted a fire, some of them lying down, while others kept watch. I being both wet and weary, and lying on the cold ground in the open woods, took but little rest.

However, early in the morning, we must go just as the day appeared, travelling very hard all that day through sundry rivers, brooks and swamps, they, as before, carefully avoiding all paths for the reason already assigned. At night, I was both wet and tired exceedingly; having the same lodging on the cold ground, in the open woods. Thus, for twenty-six days, day by day we travelled very hard, sometimes a little by water, over lakes and ponds; and in this journey we went up some high mountains, so steep that I was forced to creep up on my hands and knees; under which difficulty, the Indian, my master, would mostly carry my babe for me, which I took as a great favor of God, that his heart was so tenderly inclined to assist me, though he had, as it is said, a very heavy burden of his own; nay, he would sometimes take my very blanket, so that I had nothing to do but to take my little boy by the hand for his help, and assist him as well as I could, taking him up in my arms a little at times, because so small; and when we came to very bad places, he would lend me his hand, or coming behind, would push me before him; in all which, he showed some humanity and civility, more than I could have expected: for which privilege I was secretly thankful to God, as the moving cause thereof.

Next to this we had some very great runs of water and brooks to wade through, in which at times we met with much difficulty, wading often to our middles, and sometimes our girls were up to their shoulders and chins, the Indians carrying my boy on their shoulders. At the side of one of these runs or rivers, the Indians would have my eldest daughter, Sarah, to sing them a song. Then was brought into her remembrance that passage in the 137th Psalm, " By the rivers of Babylon," When my poor child had given me this account, it was very affecting, and my heart was very full of trouble, yet on my child's account I was glad that she had so good an inclination, which she yet further manifested in longing for a Bible, that we might have the comfort of reading the holy text at vacant times, for our spiritual comfort under our present affliction.

Next to the difficulties of the rivers, were the prodigious swamps and thickets, very difficult to pass through, in which places my master would sometimes lead me by the hand, a great way together, and give me what help he was capable of, under the straits we went through; and we, passing, one after another, the first made it pretty passable for the hindmost.

But the greatest difficulty, that deserves the first to be named, was want of food, having at times nothing to eat hut pieces of old heaver-skin match-coats, which the Indians having hid, (for they came naked as is said before,) which in their going back again they took with them, and they were used more for food than raiment. Being cut into long narrow straps, they gave us little pieces, which by the Indians' example we laid on the fire until the hair was singed away, and then we ate them as a sweet morsel, experimentally knowing " that to the hungry soul every bitter thing is sweet."

It is to he considered further, that of this poor diet we had but very scanty allowance; so that we were in no danger of being overcharged. But that which added to my trouble, was the complaints of my poor children, especially the little boy. Sometimes the Indians would catch a squirrel or beaver, and at other times we met with nuts, berries, and roots which they digged out of the ground, with the bark of some trees; but we had no corn for a great while together, though some of the younger Indians went back and brought some corn from the English inhabitants, (the harvest not being gathered,) of which we had ft Utile allowed us. But when they caught a beaver, we lived high while it lasted; they allowed me the guts and garbage for myself and children; but not allowing us to clean and wash them, as they ought, made the food very irksome to us to feed upon, and nothing besides pinching hunger could have made it any way tolerable to be borne.

The next difficulty was no less hard to me; for my daily travel and hard living made my milk dry almost quite up, and how to preserve my poor babe's life was no small care on my mind; having no other sustenance for her, many times, but cold water, which I took in my mouth, and let it fall on my breast, when I gave her the teat to suck in, with what it could get from the breast; and when I had any of the broth of the beaver's guts, or other guts, I fed my babe with it, and as well as I could I preserved her life until I got to Canada, and then I had some other food, of which, more in its place.

Having by this time got considerably on the way, the Indians parted, and we were divided amongst them. This was a sore grief to us all; but we must submit, and no way to help ourselves. My eldest daughter was first taken away, and carried to another part of the country, far distant from us, where for the present we must take leave of her, though with a heavy heart.

We did not travel far after this, before they divided again, taking my second daughter and servant maid from me, into another part of the country. So, I having now only my babe at mv breast, and little boy six years old, we remained with the captain still. But my daughter and servant underwent great hardships after they were parted from me, travelling three days without any food, taking nothing for support but cold water; and the third day, what with the cold, the wet, and hunger, the servant fell down as dead in a swoon, being both very cold and wet, at which the Indians, with whom they were, were surprised, showing some kind of tenderness, being unwilling then to lose them by death, having got them so near home ; hoping, if they lived, by their ransom to make considerable profit of them.

In a few days after this, they got near their journey's end, where they had more plenty of corn, and other food. But flesh often fell very short, having no other way to depend on for it but hunting; and when that failed, they had very short commons. It was not long ere my daughter and servant were likewise parted, and my daughter's master being sick, was not able to hunt for flesh; neither had they any corn in that place, but were forced to eat bark of trees for a whole week.

Being almost famished in this distress, Providence so ordered that some other Indians, hearing of their misery, came to visit them, (these people being very kind and helpful to one another, which is very commendable,) and brought to them the guts and liver of a beaver, which afforded them a good repast, being but four in number, the Indian, his wife and daughter, and my daughter.

By this time my master and our company got to our journey's end, where we were better fed at times, having some corn and venison, and wild fowl, or what they could catch by hunting in the woods; and my master having a large family, fifteen in number, we had at times very short commons, moie especially when game was scarce.

But here our lodging was still on the cold ground, in a poor wigwam, (which is a kind of little shelter made with the rind of trees, and mats for a covering, something like a tent.) These are so easily set up and taken down, that they often remove them from one place to another. Our shoes and stockings, and our other clothes, being worn out in this long journey through the bushes and swamps, and the weather coming in very hard, we were poorly defended from the cold, for want of necessaries ; which caused one of my feet, one of the little babe's, and both of the little boy's, to freeze; and this was no small exercise, yet, through mercy, we all did well.

Now, though we got to our journey's end, we were never long in one place, hut very oftin removed from one place to another, carrying our wigwams with us, which we could do without much difficulty. This, being for the convenience of hunting, made our accommodations much more unpleasant, than if we had continued in one place, by reason the coldness and dampness of the ground, where our wigwams were pitched, made it very unwholesome, and unpleasant lodging.

Having now got to the Indian fort, many of the Indians came to visit us, and in their way welcomed my master home, and held a great rejoicing, with dancing, firing of guns, beating on hollow trees, instead of drums; shouting, drinking, and feasting after their manner, in much excess, for several days together, which I suppose, in their thoughts, was a kind of thanks to God, put up for their safe return and good success. But while they were in their jollity and mirth, my mind was greatly exercised towards the Lord, that I, with my dear children, separated from me, might be preserved from repining against God under our affliction on the one hand, and on the other we might have our dependence on him, who rules the hearts of men, and can do what he pleases in the kingdoms of the earth, knowing that his care is over them who put their trust in him; but I found it very hard to keep my mind as I ought, in the resignation which is proper it should be, under such afflictions and sore trials as at that time I suffered in being under various fears and doubts concerning my children, that were separated from me, which helped to add to and greatly increase my troubles. And here I may truly say, my afflictions are not to be set forth in words to the extent of them.

We had not been long at home ere my master went a hunting, and was absent about a week, he ordering me in his absence to get in wood, gather nuts, &c. I was very diligent cutting the wood and putting it in order, not having very far to carry it. But when he returned, having got no prey, he was very much out of humor, and the disappointment was so great that he could not forbear revenging it on us poor captives. However, he allowed me a little boiled corn for myself and child, but with a very angry look threw a stick or corn cob at me with such violence as did bespeak he grudged our eating. At this his squaw and daughter broke out into a great crying. This made me fear mischief was hatching against us. I immediately went out of his presence into another wigwam; upon which he came after me, and in a great fury tore my blanket off my back, and took my little boy from me, and struck him down as he went along before him; but the poor child not being hurt, only frightened in the fall, started up and ran away without crying. Then the Indian, my master, left me; but his wife's mother came and sat down by me, and told me I must sleep there that night. She then going from me a little time, came back with a small skin to cover my feet withal, informing me that my master intended now to kill us, and I, being desirous to know the reason, expostulated, that in his absence I had been diligent to do as I was ordered by him. Thus as well as I could I made her sensible how unreasonable he was. Now, though she could not understand me, nor I her, but by signs, we reasoned as well as we could. She therefore made signs that I must die, advising me, by pointing up with her fingers, in her way, to pray to God, endeavoring by her signs and tears to instruct me in that which was most needful, viz. to prepare for death, which now threatened me : the poor old squaw was so very kind and tender, that she would not leave me all the night, but laid herself down at my feet, designing what she could to assuage her son-in-law's wrath, who had conceived evil against me, chiefly, as I understood, because the want of victuals urged him to it. My rest was little this night, my poor babe sleeping sweetly by me.

I dreaded the tragical design of my master, looking every hour for his coming to execute his bloody will upon us, but he being weary with hunting and travel in the woods, having toiled for nothing, went to rest and forgot it. Next morning he applied himself again to hunting in the woods, but I dreaded his returning empty, and prayed secretly in my heart that he might catch some food to satisfy his hunger, and cool his ill humor. He had not been gone but a little time, when he returned with booty, having shot some wild ducks; and now he appeared in a better temper, ordered the fowls to be dressed with speed; for these kind of people, when they have plenty, spend it as freely as they get it, using with gluttony and drunkenness, in two days' time, as much as with prudent management might serve a week. Thus do they live for the most part, either in excess of gluttony and drunkenness, or under great straits of want of necessaries. However, in this plentiful time, I felt the comfort of it in part with the family; having a portion sent for me and my little ones, which was very acceptable. Now, I thinking the bitterness of death was over for this time, my spirits were a little easier.

Not long after this he got into the like ill humor again, threatening to take away my life. But I always observed whenever he was in such a temper, he wanted food, and was pinched with hunger. Rut when he had success in hunting, to take either bears, bucks, or fowls, on which he could fill his belly, he was better humored, though he was naturally of a very hot and passionate temper, throwing sticks, stones, or whatever lay in his way, on every slight occasion. This made me in continual danger of my life ; but God, whose providence is over all his works, so preserved me that I never received any damage from him, that was of any great consequence to me; for which I ever desire to be thankful to my Maker.

When flesh was scarce we had only the guts and garbage allowed to our part; and not being permitted to cleanse the guts any other wise than emptying the dung, without so much as washing them, as before is noted ; in that filthy pickle we must boil them and eat them, which was very unpleasant. But hunger made up that difficulty, so that this food, which was very often our lot, became pretty tolerable to a sharp appetite, which otherwise could not have been dispensed with. Thus I considered, none knows what they can undergo until they are tried; for what I had thought in my own family not fit for food, would here have been a dainty dish and sweet morsel.

By this time, what with fatigue of spirits, hard labor, mean diet, and often want of natural rest, I was brought so low, that my milk was dried up, my babe very poor and weak, just skin and bones; for I could perceive all her joints from one end of the back to the other, and how to get what would suit her weak appetite, I was at a loss ; on which one of the Indian squaws, perceiving my uneasiness about my child, began some discourse with me, in which she advised me to take the kernels of walnuts, clean them and beat them with a little water, which I did and when I had so done the water looked like milk; then she advised me to add to this water a little of the finest of Indian corn meal, and boil it a little together. I did so, and it became palatable, and was very nourishing to the babe, so that she began to thrive and look well, who was before more like to die than live. I found that with this kind of diet the Indians did often nurse their infants. This was no small comfort. to me ; but this comfort was soon mixed with bitterness and trouble, which thus happened: my master taking notice of my dear babe's 'thriving condition, would often look upon her and say when she was fat enough she would be killed, and he would eat her; and pursuant to his pretence, at a certain time, he made me fetch him a stick that he had prepared for a spit to roast the child upon, as he said, which when I had done he made me sit down by him and undress the infant. When the child was naked he felt her arms, legs, and thighs, and told me she was not fat enough yet; I must dress her again until she was better in case.

Now, though he thus acted, I could not persuade myself that he intended to do as he pretended, but only to aggravate and afflict me; neither ever could I think but our lives would be preserved from his barbarous hands, by the overruling power of Him in whose providence I put iny trust both day and night.

A little time after this, my master fell sick, and in his sickness, as he lay in his wigwam, he ordered his own son to beat my son; but the old squaw, the Indian boy's grandmother, would not suffer him to do it: then his father, being provoked, caught up a stick, very sharp at one end, and with great violence threw it from him at my son, and hit him on the breast, with which my child was much bruised, and the pain with the surprise made him turn as pale as death; I entreating him not to cry, and the boy, though but six years old, bore it with wonderful patience, not so much as in the least complaining, so that the child's patience assuaged the barbarity of his heart: who, no doubt, would have carried his passion and resentment much higher, had the child cried, as always complaining did aggravate his passion, and his anger grew hotter upon it. Some little time after, on the same day, he got upon his feet, but far from being well. However, though he was sick, his wife and daughter let me know he intended to kill us, and I was under a fear, unless providence now interposed, how it would end. I therefore put down my child, and going out of his presence, went to cut wood for the fire as I used to do, hoping that would in part allay his passion; but withal, ere I came to the wigwam again, I expected my child would be killed in this mad fit, having no other way but to cast my care upon God, who had hitherto helped and cared for me and mine.

Under this great feud, the old squaw, my master's mother-in-law, left him, but my mistress and her daughter abode in the wigwam with my master, and when I came with my wood, the daughter came to me, whom I asked if her father had killed my child, and she made me a sign, no, with a countenance that seemed pleased it was so ; for instead of his further venting his passion on me and my children, the Lord in whom I trusted did seasonably interpose, and I took it as a merciful deliverance from him, and the Indian was under some sense of the same, as himself did confess to them about him afterwards.

Thus it was, a little after he got upon his feet, the Lord struck him with great sickness, and a violent pain, as appeared by the complaint he made in a doleful and hideous manner; which when I understood, not having yet seen him, I went to another squaw, that was come to see my master, which could both speak and understand English, and inquired of her if my mistress (for so I always called her, and him master) Jhought that master would die. She answered yes, it was very likely he would, being worse and worse. Then I told her he struck my boy a dreadful blow without any provocation at all, and had threatened to kill us all in his fury and passion, upon which the squaw told me my master had confessed the above abuse he offered my child, and that the mischief he had done was the cause why God afflicted him with that sickness and pain, and he had promised never to abuse us in such sort more: and after this he soon recovered, but was not so passionate ; nor do I remember he ever after struck either me or my children, so as to hurt us, or with that mischievous intent as before he used to do. This I took as the Lord's doing, and it was marvellous in my eyes.

Some few weeks after this, my master made another remove, having as before made several; but this was the longest ever he made, it being two days' journey, and mostly upon ice. The first day's journey the ice was bare, but the next day, some snow falling, made it very troublesome, tedious, and difficult travelling; and I took much damage in often falling; having the care of my babe, that added not a little to my uneasiness. And the last night when we came to encamp, it being in the night, I was ordered to fetch water; but having sat awhile on the cold ground, I could neither go nor stand; but crawling on my hands and knees, a young Indian squaw came to see our people, being of another family, in compassion took the kettle, and knowing where to go, which I did not, fetched the water for me. This I took as a great kindness and favor, that her heart was inclined to do me this service.

I now saw the design of this journey. My master being, as I suppose, weary to keep us, was willing to make what he could of our ransom; therefore, he went further towards the French, and left his family in this place, where they had a great dance, sundry other Indians coming to our people. This held some time, and while they were in it, I got out of their way in a corner of the wigwam as well as I could; but every time they came by me in their dancing, they would bow my head towards the ground, and frequently kick me with as great fury as they could bear, being sundry of them barefoot, and others having Indian mockosons. This dance held some time, and they made, in their manner, great rejoicings and noise.

It was not many days ere my master returned from the French; but he was in such a humor when he came back, he would not suffer me in his presence. Therefore I had a little shelter made with some boughs, they having digged through the snow to the ground, it being pretty deep. In this hole I and my poor children were put to lodge; the weather being very sharp, with hard frost, in the month called January, made it more tedious to me and my children. Our stay was not long in this place before he took me to the French, in order for a chapman. When we came among them I was exposed for sale, and he asked for me 800 livres. But his chapman not complying with his demand, put him in a great rage, offering him but GOO; he said, in a great passion, if he could not have his demand, he would make a great fire and burn me and the babe, in the view of the town,. which was named Fort Royal. The Frenchman bid the Indian make his fire, " and I will," says he, " help you, if you think that will do you more good than 600 livres," calling my master fool, and speaking roughly to him, bid him be gone. But at the same time the Frenchman was civil to me; and, for my encouragement, bid me be of good cheer, for I should be redeemed, and not go back with them again.

Retiring now with my master for this night, the next day I was redeemed for six hundred livres; and in treating with my master, the Frenchman queried why he asked so much for the child's ransom; urging, when she had her belly full, she would die. My master said, " No, she would not die, having already lived twenty-six days on nothing but water, believing the child to be a devil." The Frenchman told him, " No, the child is ordered for longer life; and it has pleased God to preserve her to admiration." My master said no, she was a devil, and he believed she would not die, unless they took a hatchet and beat her brains out. Thus ended their discourse, and I was, as aforesaid, with my babe, ransomed for six hundred livres; my little boy, likewise, at the same time, for an additional sum of livres, was redeemed also.

I now having changed my landlord, my table and diet, as well as my lodging, the French were civil beyond what I could either desire or expect. But the next day after I was redeemed, the Romish priest took my babe from me, and according to their custom, they baptized her, urging if she died before that she would be damned, like some of our modern pretended reformed priests, and they gave her a name as pleased them best, which was Mary Ann Frossways, telling me my child, if she now died, would be saved, being baptized ; and my landlord speaking to the priest that baptized her, said, " It would be well, now Frossways was baptized, for her to die, being now in a state to be saved," but the priest said, " No, the child having been so miraculously preserved through so many hardships, she may be designed by God for some great work, and by her life being still continued, may much more glorify God than if she should now die." A very sensible remark, and I wish it may prove true.

I having been about five months amongst the Indians in about one month after I got amongst the French, my dear husband, to my unspeakable comfort and joy, came to me, who was now himself concerned to redeem his children, two of our daughters being still captives, and only myself and two little ones redeemed; and, through great difficulty and trouble, he recovered the younger daughter. But the eldest we could by no means obtain from their hands, for the squaw, to whom she was given, had a son whom she intended my daughter should in time be prevailed with to marry. The Indians are very civil towards their captive women, not offering any incivility by any indecent carriage, (unless they be much overcome in liquor,) which is commendable in them, so far.

However, the affections they had for my daughter made them refuse all offers and terms of ransom; so that, after my poor husband had waited, and made what attempts and endeavors he could to obtain his child, and all to no purpose, we were forced to make homeward, leaving our daughter, to our great grief, behind us, amongst the Indians, and set forward over the lake, with three of our children, and the servant maid, in company with sundry others, and, by the kindness of Providence, we got well home on the 1st day of the 7th month, 1725. From which it appears I had been from home, amongst the Indians and French, about twelve months and six days.

In the series of which time, the many deliverances and wonderful providences of God unto us, and over us, hath been, and I hope will so remain to be, as a continued obligation on my mind, ever to live in that fear, love, and obedience to God, duly regarding, by his grace, with meekness and wisdom, to approve myself by his spirit, in all holiness of life and godliness of conversation, to the praise of him that hath called me, who is God blessed forever.

But my dear husband, poor man! could not enjoy himself in quiet with us, for want of his dear daughter Sarah, that was left behind; and not willing to omit anything for her redemption which lay in his power, he could not be easy without making a second attempt; in order to which, he took his journey about the 19th day of the second month, 1727, in company with a kinsman and his wife, who went to redeem some of their children, and were so happy as to obtain what they went about. But my dear husband being taken sick on the way, grew worse and worse, as we were informed, and was sensible he should not get over it; telling my kinsman that if it was the Lord's will he must die in the wilderness, he was freely given up to it. He was under a good composure of mind, and sensible to his last moment, and died, as near as we can judge, in about the half way between Albany and Canada, in my kinsman's arms, and is at rest, I hope, in the Lord: and though my own children's loss is very great, yet I doubt not but his gain is much more; I therefore desire and pray, that the Lord will enable me patiently to submit to his will in all things he is pleased to suffer to be my lot, while here, earnestly supplicating the God and father of all our mercies to be a father to my fatherless children, and give unto them that blessing, which maketh truly rich, and adds no sorrow with it; that as they grow in years they may grow in grace, and experience the joy of salvation, which is come by Jesus Christ, our Lord and Savior. Amen.

Now, though my husband died, by reason of which his labor was ended, yet my kinsman prosecuted the thing, and left no stone unturned, that he thought, or could be advised, wa3 proper to the obtaining my daughter's freedom; but could by no means prevail; for, as is before said, she being in another part of the country distant from where I was, and given to an old squaw, who intended to marry her in time to her son, using what persuasion she could to effect her end, sometimes by fair means, and sometimes by severe.

In the mean time a Frenchman interposed, and they by persuasions enticing my child to marry, in order to obtain her freedom, by reason that those captives married by the French are, by that marriage, made free among them, the Indians having then no pretence longer to keep them as captives; she therefore was prevailed upon, for the reasons afore assigned, to marry, and she was accordingly married to the said French' man.

Thus, as well, and as near as I can from my memory, (not being capable of keeping a journal,) I have given a short but a tine account of some of the remarkable trials and wonderful deliverances which I never purposed to expose; but that I hope thereby the merciful kindness and goodness of God may be magnified, and the reader hereof pro.voked with more care and fear to serve him in righteousness and humility, and then mv designed end and purpose will be answered. E. H.

Wednesday, January 13, 2010

Slaves - Marriage in Virginia and Maryland

Born in New Jersey, Quaker John Woolman (1720-1772) was a tailor & shopkeeper. In 1756, the year he began his journal, he gave up most of his business to become an itinerant preacher devoted to abolishing military taxation, conscription, & slavery. This selection from Woolman’s journal, published in 1774, after his death, records a trip in May 1757, through Maryland & Virginia

Many of the white people in those provinces take little or no care of negro marriages; and when negroes marry after their own way, some make so little account of those marriages that with views of outward interest they often part men from their wives by selling them far asunder, which is common when estates are sold by executors at vendue.

Many whose labor is heavy being followed at their business in the field by a man with a whip, hired for that purpose, have in common little else allowed but one peck of Indian corn and some salt, for one week, with a few potatoes; the potatoes they commonly raise by their labor on the first day of the week. The correction ensuing on their disobedience to overseers, or slothfulness in business, is often very severe, and sometimes desperate.

Men and women have many times scarcely clothes sufficient to hide their nakedness, and boys and girls ten and twelve years old are often quite naked amongst their master’s children. Some of our Society, and some of the society called Newlights, use some endeavors to instruct those they have in reading; but in common this is not only neglected, but disapproved.

These are the people by whose labor the other inhabitants are in a great measure supported, and many of them in the luxuries of life. These are the people who have made no agreement to serve us, and who have not forfeited their liberty that we know of. These are the souls for whom Christ died, and for our conduct towards them we must answer before Him who is no respecter of persons.

Source: John Woolman. The Journal of John Woolman (New York: Houghton Mifflin, 1909)

Sexual Politics-Mohawk-Style 1754

The British colonial government convened a conference in Albany, New York, in the summer of 1754. French troops had occupied the Ohio valley; while the Indians in New York had declared the Covenant chain alliance broken.

Hendrick, a Mohawk leader among the Iroquois Confederation, wanted to renew the alliance between the Iroquois & the colonists. But in his speech at the meeting, he called the British weak. Soon the Seven Year's War would involve the French, the British colonists, & the Native Americans in a war that would also be called The French & Indian War.

Mohawk Hendrick:

Then Hendrick, brother to the said Abraham, and a Sachem of the same castle, rose up and spake in behalf of the Six Nations as follows:

"Brethren, This is the ancient place of treaty where the fire of friendship always used to burn, and it is now three years since we have been called to any public treaty here; ‘tis true, there are commissioners here, but they have never invited us to smoke with them (by which they mean, the commissioners had never invited them to any conference), but the Indians of Canada came frequently and smoked with them, which is for the sake of their beaver, but we hate them (meaning the French Indians)

We have not as yet confirmed the peace with them: ’tis your fault, brethren, we are not strengthened by conquest, for we should have gone and taken Crown Point, but you hindered us: We had concluded to go and take it; but we were told it was too late, and that the ice would not bear us. Instead of this you burnt your own fort at Saraghtogee and run away from it; which was shame and a scandal to you. Look about your country, and see you have no fortifications about you, no not even to this city. 'Tis but one step from Canada hither, and the French may easily come and turn you out of doors.

"Brethren, You desired us to speak from the bottom of our hearts, and we shall do it. Look about you, and see all these houses full of beaver, and money is all gone to Canada; likewise your powder, lead, and guns, which the French make use of at the Ohio.

“Brethren, You were desirous we should open our minds and our hearts to you; look at the French, they are men; they are fortifying every where; but we are ashamed to say it; you are like women, bare and open, without any fortifications.”

Source: Jeptha Root Simms, History of Schoharie County, and the Border Wars of New York. Albany: Munsell & Tanner, 1845.

Tuesday, January 12, 2010

1790 Diary of Weaver Elizabeth Fuller Age 14 Massachusettes

Elizabeth Fuller (1775-1856) was 14 years-old, when she started keeping a diary. She made regular entries from October 1790 through December 1792. She lived with her family on a farm in Princeton, Massachusetts.

Unmarried young women in rural New England, often spent their days at home engaged primarily in textile production for both their own family's use & to trade for other items. Elizabeth Fuller washed, carded, & spun wool, while assisting with everyday chores such as making cheese & cooking.

Oct 1790

13 — Mrs. Perry, Miss Eliza Harris, Miss Sally Puffer, and Miss Hannah Haynes, and Wareham, and Rebekah Hastings were baptised by immersion. — I was fifteen to-day.

14 — A hard storm. Mr. Eveleth was buried.

18 — Pa and Ma set out for Sandwich. I am quite sick, don’t sit up but very little.

21 — I was so bad that we sent for Dr. Wilson. When he came he told me I had a settled Fever.

1790 Nov.

5 — Nathan Perry here about an hour this eve. I am a good deal better, have been out of my room two or three times. 8 o’clock Pa and Ma came home, we were over joyed to see them, but had done expecting them.

7 — Sabbath, no preaching in town.

11 —Timmy went to mill.

14 — Sabbath. Mr. Sparhawk preached, came here at night.

19 — Nathan Perry here this evening.

20 — Leonard Woods here this morn. Mrs. Perry here this afternoon a visiting.

21 —Sabbath. Mr. Brown of Winchendon preached.

22 — Revd. Mr. Brown breakfasted with us this morning. He is an agreable pretty man.

23 — Mr. Gregory killed a cow for Pa.

24 — We baked two ovensfull of pyes. — Mr. Nathan Perry here this eve.

25 — Thanksgiving to-day we baked three ovensfull of pyes. There was no preaching so we had nothing to do but eat them. The pyes were a great deal better than they were last Thanksgiving for I made them all myself, and part of them were made of flour which we got of Mr. H. Hastings therefore we had plenty of spice.

26 — Mr. Ephriam Mirick here. Pa went to town meeting.

27 — Mr. Gregory killed our hogs to-day.

28 — There is no preaching in this town. There came a considerable snow last night.

30 — Caty Eveleth was married the 22nd inst.

1790 Dec.

1 - I went to Mr. Perry’s to make a visit this afternoon, had an excellent dish of tea and a shortcake. — Betsey Whitcomb at work there. Had a sociable afternoon.

2 — Silas Perry here to-day before sunrise. Pa is very poorly having a very bad cough. I am a good deal afraid he will go into a consumption. Oh! if my soul was formed for woe how would I vent my sighs My grief it would like rivers flow, from both my

streaming eyes. I am disconsolate to-night.

4 — I minced the Link meat.

6 — Timmy has gone to the singing meeting.

11 —Sabbath. David Perry here to borrow our singing book.

16 — John Brooks here killing our sheep. A severe snow storm.

17 — Very cold. I made sixteen dozen of candles.

19 — Sabbath cold enough to freeze fools but I was so wise I would have gone to meeting had not Ma kept me at home. I had not sense enough to more than balance my folly. Pa went to meeting, got there time enough to hear three hims and the prayer, but it was as much as ever he did. Mr. Lee preached.

21 —James Mirick is here, says Ephraim is gone to Fitzwilliam to bring Mrs. Garfield and her household stuff down.

22 — David Perry here to get Timmy to go to the singing school with him.

24 — I scoured the pewter. Pa went to Fitchburg.

26 — Sabbath. Stormy weather. We all stayed at home. Pretty warm.

28 — Cold and pleasant to-day. Pa sold his mare, is to have eleven dollars and a cow. Pa and Timmy went to Mr. Holden’s in Westminster to drive the cow home. She behaved so bad they did not get her farther than Mr. Dodd’s. Mr. Woods here to borrow some books of Pa.

30 — Very pleasant. Mr. Eveleth’s personal estate vendued. Pa and Tim gone there.

31 — Cloudy and cold, evening. Mr. Nathan Perry herethis evening...

1791 Mar.

1 — Pa went to Mr. Stephen Brighams to write his will. Ma began to spin the wool for Pa’s coat. I card for her & do the household work.

2 — Ma is a spinning.

3 — Ma spun three skeins. — Nathan Perry here. — Pa is gone to Mr. Hastings this eve.

4 — Mrs. Perry here to spend the afternoon.

5 — Ma spun.

6 — Sabbath, no Meeting in Town.

7 — very warm. Anna Perry here visiting. — I made 18 dozen of candles & washed.

8 — Ma spun.

9 — Miss Eunice Mirick here a visiting this afternoon.

10 — Warm and rainy. — Francis Eveleth here to borrow our singing Book. Ma spun.

11 — Rainy weather. Mr. Thomson here to-day after rates. Mr, Parmenter here, bought two calf skins of Pa, gave him ten shillings apiece. — David Perry here. — Timmy went to Mr. Brooks.

12 — David Perry here to-day.

13 — Sabbath no Meeting.

14 — March Meeting Mr. Crafts asked a dismission, had his request granted without the least difficulty, so now we are once more a free people ha ha, he is going to Weymouth to keep shop a going out of Town this week 'tis thought he has not much to carry with him I do not know nor care what he has.

15 — Revd. Mr. Rice & Mr. Isaac Thomson here. Mr. Rice Dined here.

16 — Pa went to Mr. Bangs to-day.

18 — Capt. Clark here this evening.

19 — John Brooks here to-day. — Nathan Perry here for the newspaper. — Ma spun two skeins & an half of filling yarn.

20 — Sabbath. Pa went to church Mr. Saunders Preached, he is one of Stephen Baxters classmates, the going was so bad that none of the rest of our Family went to hear him.

21 —- Cold. Mr. Brooks here.

22 — Pa went to Mr. Bangs.

23 — Pa went to Mr. Rolphs to-day. On the 13th inst. Miss Caty Mirick was Married to Mr. Joshua Eveleth.

24 — Mr. Brooks here to-day to get Pa to write a Deed of Mr. Hastingses Farm for him.

25 — Ma finished spinning her blue Wool to-day.

26 — Ma went to Mrs. Miricks to get a slay Harness. Mrs. Caty Eveleth came home with her.

27—Sabbath very pleasant I went to church. Mr. Rolph Preached. — Esqr. Woolson here to tarry all night.

28 — Esqr. Woolson went from here this morning. A man here to-day that was both deaf and dumb, he is Son to a Merchant in London, he went to sea & the ship was struck with Lightning & which occasioned his being deaf & dumb, he could write wrote a good deal here. He was a good looking young Man, about 25 he wrote his name Joel Smith. I really pitied him. I went to Mrs. Miricks & warped the piece.

29 — Mrs. Garfield came here to show me how to draw in Piece did not stay but about half an hour.

30 — I tyed in the Piece & wove two yards.

31 — Fast. I went to Meeting all day. Mr. Rolph preached half of the day & Mr. Saunders the other half. Mr. Saunders is a very good Preacher & a handsome Man. — David Perry here this evening to sing with us.

1791 April

1 — I wove two yards and three quarters & three inches to-day & I think I did pretty well considering it was April Fool day. Mr. Brooks & Mr. Hastings here to get Pa to do some writing for them.

2 — I wove three yards and a quarter,

3 —Sabbath. I went to church. — an anular eclipse of the sun, it was fair weather. 4— I wove five yards & a quarter. Mr. Cutting here this eve.

5 — I wove four yards. Mrs. Garfield & Mrs. Eveleth who was once Caty Mirick here a visiting. —The real estate of Mr. Josiah Mirick deceased is vendued to-day. (eve) Timmy has got home from the vendue Mr. Cutting has bought the Farm gave 255£ Sam Matthews has bought the part of the Pew gave eight dollars.

6 — I got out the White piece Mrs. Garfield warped the blue, came here & began to draw in the Piece.

7 — I finished drawing in the Piece & wove a yard & a half. Sam Matthews here to-day.

8 — I wove two yards & a quarter.

9 — I wove two yards & a quarter.

10 — Sabbath. I went to church in the A.M. Mamma went in the P.M. she has not been before since she came from Sandwich.

11 —I wove a yard & a half. Parmela Mirick here to see me.

12 — I wove to-day.

13 — Mrs. Brooks here a visiting. I wove.

14 — I got out the Piece in the A.M. Pa carried it to Mr. Deadmans. Miss Eliza Harris here.

15 — I began to spin Linnen spun 21 knots. I went to Mr. Perrys on an errand. Pa went to Mr. Matthews to write his will & some deeds. He has sold Dr. Wilson 20 acres of Land & given Sam a deed of some I believe about 25 acres.

16 — Pa went to Mr. Matthews again. — I spun 21 knots.

17 — Sabbath I went to church all day Mr. Davis Preached Mr. Saunders is sick.

18 — I spun two double skeins of Linnen.

19 — I spun two double skeins.

20—I spun two double skeins. — Ma went to Mrs. Miricks for a visit was sent for home. — Revd. Daniel Fuller of Cape Ann here to see us.

21—Revd. Mr. Fuller went from here this morn. Ma went to Mrs. Miricks again. — I spun two skeins. — Sukey Eveleth & Nabby here to see Nancy.

22 — I spun two double skeins O dear Quadyille has murdered wit, & work will do as bad, for wit is always merry, but work does make me sad.

23 — I spun two skeins. Nathan Perry here. — Ware-ham Hastings at work here.

24 — I went to church. Mr. Thurston Preached. — Mr. Saunders is sick.

25 — Leonard Woods here all this forenoon, brought Hoi-yokes singing Book. Left it here.

26 — Pa went to see Mr. Saunders. I Pricked some tunes out of Holyokes Singing Book.

27 — I spun five skeins of linnen yarn.

28 — I spun five skeins of linnen yarn. Pa went to Sterling.

29 — I Pricked some Tunes out of Holyokes singing Book. I spun some.

30 — I spun four skeins to-day.

1791 May

1 —Sabbath I went to Meeting to-day.

2 — I spun five skeins to-day.

3 — I spun five skeins to-day.

4 — I spun two skeins to-day finished the Warp for this Piece. — Nathan Perry worked here this P.M.

5 — I spun four skeins of tow for the filling to the Piece. I have been spinning, Pa went to Worcester to get the newspaper. Nathan Perry here this eve.

6— I spun four Skeins to-day.

7 — I spun four Skeins to-day.

8 — Sabbath. I went to church A.M. Mr. Thurston preached. Mr. John Rolph & his Lady & Mr. Osburn her Brother & a Miss Anna Strong (a Lady courted by said Osbourn) came here after Meeting and drank Tea.

9 — I spun four skeins. Mr. Thurston here this P.M. a visiting he is an agreeable Man appears much better out of the Pulpit than in.

10— I spun four Skeins to-day.

11 — I spun four skeins.

12 — I spun four skeins. Lucy Matthews here.

13 — I spun four skeins. — Ma is making Soap. Rainy.

14 — I spun four skeins. Ma finished making soap and it is very good.

15 — I went to church A. M. Mr. Thurston Preached he is a ——. — Mr. Rolph drank Tea here.

17 — I spun four skeins to-day.

18 — I spun four skeins of linnen yarn to Make a Harness of. — Ma is a breaking.

19 — I spun two skeins and twisted the harness yarn.

20— Mrs. Garfield came here this Morning to show me how to make a Harness, did not stay but about half an Hour. — Mrs. Perry & Miss Eliza Harris here a visiting.

21 — I went to Mrs. Miricks and warped the Piece.

22 — I went to church in the A.M. Mr. Saunders preached gave us a good sermon his text Romans 6th Chap. 23 verse. For the wages of Sin is Death.

23 — I got in my Piece to-day wove a yard.

24 — Wove two yards & an half.

25 — Election. I wove three Yards to-day. — Mrs. Perry here a few moments.

26 — I wove three Yards to-day. The two Mrs. Matthews here to Day. I liked Sam’s Wife much better than I expected to. — Miss. Eliza Harris here about two Hours.

27 — I wove five Yards to-day.

29 — Pleasant weather. Pa went to Sterling. My Cousin Jacob Kcmbal of Amherst came here to-day.

30 — General Election at Bolton. — Mr. Josiah Eveleth & Wife & Mrs. Garfield here on a visit.

1791 June

1—Moses Harrington carried off Mr. Hastings old shop.

2—Elislia Brooks here to-day.

5—I made myself a Shift. — Mrs. Perry here a visiting. Nathan Perry here this evening.

6—Sabbath. No Meeting in Town. Elisha Brooks here to see if there was a meeting.

7—I made myself a blue worsted Coat.

8—Aaron & Nathan Perry here. — Pamela Mirick here a visiting this afternoon.

9—Mrs. Brooks here a visiting. — I helped Sally make me a blue worsted Gown.

10—I helped Sally make me a brown Woolen Gown.

12—Sally cut out a striped lutestring Gown for me.

13—Sabbath I went to church. Mr. Green Preached.

14—Aaron Perry here.

15—I cut out a striped linnen Gown. — Sally finished my lutestring.

16—Rainy weather. Ma cut out a Coattce for me. —Salmon Houghton breakfasted with us. — Elisha Brooks spent the afternoon here.

17—Ma, Sally & I spent the afternoon at Mrs. Miricks.

18—Cool. Sally finished my Coattee.

19—I finished my striped linnen Gown. Mr. Soloman Davis here. Sabbath.

20—I went to Church, wore my lutestring, Sally wore hers we went to Mr. Richardsons & Dined. —rained at night.

21—Pleasant weather. Mr. Bush here.

22—Capt. Moore here to-day. Put in my dwiant Coat & Sally & I quilted it out before night.

23—Sally put in a Worsted Coat for herself and we quilted it out by the middle of the afternoon. Very pleasant weather.

24—I made myself a Shift.

Source: Francis E. Blake, “Diary Kept by Elizabeth Fuller,” History of the Town of Princeton (Princeton, Massachusetts: Town, 1915)

Indentured Servants Coming to Pennsylvania in 1750s

From Gottlieb Mittelberger's Journey to Pennsylvania in the Year 1750 and Return to Germany in the Year 1754 (Philadelphia, 1898).

Gottlieb Mittelberger traveled to Pennsylvania from Germany in 1750, on a ship primarily filled with poorer immigrants who would become indentured servants upon arriving in Philadelphia. Mittelberger was not a servant, and worked as a school master and organist for three years before returning to Germany in 1754.

In the 17th & 18th centuries, many immigrants to the British American colonies entered as indentured servants bound to serve a term of service before receiving freedom. Between 1749 & 1754 over 30,000 Germans came to Pennsylvania, about 1/3 of the colony's population. Mittelberger arrived in Philadelphia in late 1750 aboard the ship Osgood, in the company of 500 of his fellow countrymen, mostly under indenture.

Both in Rotterdam and in Amsterdam the people are packed densely, like herrings so to say, in the large sea-vessels. One person receives a place of scarcely 2 feet width and 6 feet length in the bedstead, while many a ship carries four to six hundred souls; not to mention the innumerable implements, tools, provisions, water-barrels and other things which likewise occupy such space.

On account of contrary winds it takes the ships sometimes 2, 3, and 4 weeks to make the trip from Holland to . . . England. But when the wind is good, they get there in 8 days or even sooner. Everything is examined there and the custom-duties paid, whence it comes that the ships ride there 8, 10 or 14 days and even longer at anchor, till they have taken in their full cargoes. During that time every one is compelled to spend his last remaining money and to consume his little stock of provisions which had been reserved for the sea; so that most passengers, finding themselves on the ocean where they would be in greater need of them, must greatly suffer from hunger and want. Many suffer want already on the water between Holland and Old England.

When the ships have for the last time weighed their anchors near the city of Kaupp [Cowes] in Old England, the real misery begins with the long voyage. For from there the ships, unless they have good wind, must often sail 8, 9, 10 to 12 weeks before they reach Philadelphia. But even with the best wind the voyage lasts 7 weeks.

But during the voyage there is on board these ships terrible misery, stench, fumes, horror, vomiting, many kinds of sea-sickness, fever, dysentery, headache, heat, constipation, boils, scurvy, cancer, mouth rot, and the like, all of which come from old and sharply salted food and meat, also from very bad and foul water, so that many die miserably.

Add to this want of provisions, hunger, thirst, frost, heat, dampness, anxiety, want, afflictions and lamentations, together with other trouble, as . . . the lice abound so frightfully, especially on sick people, that they can be scraped off the body. The misery reaches the climax when a gale rages for 2 or 3 nights and days, so that every one believes that the ship will go to the bottom with all human beings on board. In such a visitation the people cry and pray most piteously.

Children from 1 to 7 years rarely survive the voyage. I witnessed . . . misery in no less than 32 children in our ship, all of whom were thrown into the sea. The parents grieve all the more since their children find no resting-place in the earth, but are devoured by the monsters of the sea.

That most of the people get sick is not surprising, because, in addition to all other trials and hardships, warm food is served only three times a week, the rations being very poor and very little. Such meals can hardly be eaten, on account of being so unclean. The water which is served out of the ships is often very black, thick and full of worms, so that one cannot drink it without loathing, even with the greatest thirst. Toward the end we were compelled to eat the ship's biscuit which had been spoiled long ago; though in a whole biscuit there was scarcely a piece the size of a dollar that had not been full of red worms and spiders' nests. . .

At length, when, after a long and tedious voyage, the ships come in sight of land, so that the promontories can be seen, which the people were so eager and anxious to see, all creep from below on deck to see the land from afar, and they weep for joy, and pray and sing, thanking and praising God. The sight of the land makes the people on board the ship, especially the sick and the half dead, alive again, so that their hearts leap within them; they shout and rejoice, and are content to bear their misery in patience, in the hope that they may soon reach the land in safety. But alas!

When the ships have landed at Philadelphia after their long voyage, no one is permitted to leave them except those who pay for their passage or can give good security; the others, who cannot pay, must remain on board the ships till they are purchased, and are released from the ships by their purchasers. The sick always fare the worst, for the healthy are naturally preferred and purchased first; and so the sick and wretched must often remain on board in front of the city for 2 or 3 weeks, and frequently die, whereas many a one, if he could pay his debt and were permitted to leave the ship immediately, might recover and remain alive.

The sale of human beings in the market on board the ship is carried out thus: Every day Englishmen, Dutchmen and High-German people come from the city of Philadelphia and other places, in part from a great distance, say 20, 30, or 40 hours away, and go on board the newly arrived ship that has brought and offers for sale passengers from Europe, and select among the healthy persons such as they deem suitable for their business, and bargain with them how long they will serve for their passage money, which most of them are still in debt for. When they have come to an agreement, it happens that adult persons bind themselves in writing to serve 3, 4, 5 or 6 years for the amount due by them, according to their age and strength. But very young people, from 10 to 15 years, must serve till they are 21 years old.

Many parents must sell and trade away their children like so many head of cattle; for if their children take the debt upon themselves, the parents can leave the ship free and unrestrained; but as the parents often do not know where and to what people their children are going, it often happens that such parents and children, after leaving the ship, do not see each other again for many years, perhaps no more in all their lives. . . .

It often happens that whole families, husband, wife and children, are separated by being sold to different purchasers, especially when they have not paid any part of their passage money.

When a husband or wife has died a sea, when the ship has made more than half of her trip, the survivor must pay or serve not only for himself or herself but also for the deceased.

When both parents have died over half-way at sea, their children, especially when they are young and have nothing to pawn or pay, must stand for their own and their parents' passage, and serve till they are 21 years old. When one has served his or her term, he or she is entitled to a new suit of clothes at parting; and if it has been so stipulated, a man gets in addition a horse, a woman, a cow. When a serf has an opportunity to marry in this country, he or she must pay for each year which he or she would have yet to serve, 5 or 6 pounds.


Mary Jemison, Indian Captive 1750s

Mary Jemison (Deh-he-wä-mis) (1743–1833) was probably about 15 years old, when she was captured & adopted by Seneca Indians during the French and Indian War. Jemison was 80 years old, when she told her story to James Seaver who wrote the narrative of the young English woman who chose to remain within the Indian culture which had adopted her.

The night was spent in gloomy forebodings. What the result of our captivity would be, it was out of our power to determine, or even imagine. At times, we could almost realize the approach of our masters to butcher and scalp us; again, we could nearly see the pile of wood kindled on which we were to be roasted; and then we would imagine ourselves at liberty, alone and defenseless in the forest, surrounded by wild beasts that were ready to devour us. The anxiety of our minds drove sleep from our eyelids; and it was with a dreadful hope and painful impatience that we waited for the morning to determine our fate.

The morning at length arrived, and our masters came early and let us out of the house, and gave the young man and boy to the French, who immediately took them away. Their fate I never learned, as I have not seen nor heard of them since.

I was now left alone in the fort, deprived of my former companions, and of every thing that was near or dear to me but life. But it was not long before I was in some measure relieved by the appearance of two pleasant looking squaws, of the Seneca tribe, who came and examined me attentively for a short time, and then went out. After a few minutes' absence, they returned in company with my former masters, who gave me to the squaws to dispose of as they pleased.

The Indians by whom I was taken were a party of Shawnees,* if I remember right, that lived, when at home, a long distance down the Ohio.

My former Indian masters and the two squaws were soon ready to leave the fort, and accordingly embarked -- the Indians in a large canoe, and the two squaws and myself in a small one-and went down the Ohio. When we set off, an Indian in the forward canoe took the scalps of my former friends, strung them on a pole that he placed upon his shoulder, and in that manner carried them, standing in the stern of the canoe directly before us, as we sailed down the river, to the town where the two squaws resided.

On the way we passed a Shawnee town, where I saw a number of heads, arms, legs, and other fragments of the bodies of some white people who had just been burned. The parts that remained were hanging on a pole, which was supported at each end by a crotch stuck in the ground, and were roasted or burnt black as a coal. The fire was yet burning; and the whole appearance afforded a spectacle so shocking that even to this day the blood almost curdles in my veins when I think of them.

At night we arrived at a small Seneca Indian town, at the mouth of a small river that was called by the Indians, in the Seneca language, She-nan-jee, about eighty miles by water from the fort, where the two squaws to whom I belonged resided. There we landed, and the Indians went on; which was the last I ever saw of them.

Having made fast to the shore, the squaws left me in the canoe while they went to their wigwam or house in the town, and returned with a suit of Indian clothing, all new, and very clean and nice. My clothes, though whole and good when I was taken, were now torn in pieces, so that I was almost naked. They first undressed me, and threw my rags into the river; then washed me clean and dressed me in the new suit they had just brought, in complete Indian style; and then led me home and seated me in the center of their wigwam.

I had been in that situation but a few minutes before all the squaws in the town came in to see me. I was soon surrounded by them, and they immediately set up a most dismal howling, crying bitterly, and wringing their hands in all the agonies of grief for a deceased relative.

Their tears flowed freely, and they exhibited all the signs of real mourning. At the commencement of this scene, one of their number began, in a voice somewhat between speaking and singing, to recite some words to the following purport, and continued the recitation till the ceremony was ended; the company at the same time varying the appearance of their countenances, gestures, and tone of voice, so as to correspond with the sentiments expressed by their leader.

"Oh, our brother! alas! he is dead-he has gone; he will never return! Friendless he died on the field of the slain, where his bones are yet lying unburied! Oh! who will not mourn his sad fate? No tears dropped around him: oh, no! No tears of his sisters were there! He fell in his prime, when his arm was most needed to keep us from danger! Alas! he has gone, and left us in sorrow, his loss to bewail! Oh, where is his spirit? His spirit went naked, and hungry it wanders, and thirsty and wounded, it groans to return! Oh, helpless and wretched, our brother has gone! No blanket nor food to nourish and warm him; nor candles to light him, nor weapons of war! Oh, none of those comforts had he! But well we remember his deeds! The deer he could take on the chase! The panther shrunk back at the sight of his strength! His enemies fell at his feet! He was brave and courageous in war! As the fawn, he was harmless; his friendship was ardent; his temper was gentle; his pity was great! Oh! our friend, our companion, is dead! Our brother, our brother! alas, he is gone! But why do we grieve for his loss? In the strength of a warrior, undaunted he left us, to fight by the side of the chiefs! His warwhoop was shrill! His rifle well aimed laid his enemies low: his tomahawk drank of their blood: and his knife flayed their scalps while yet covered with gore! And why do we mourn? Though he fell on the field of the slain, with glory he fell; and his spirit went up to the land of his fathers in war! They why do we mourn? With transports of joy, they received him, and fed him, and clothed him, and welcomed him there! Oh, friends, he is happy; then dry up your tears! His spirit has seen our distress, and sent us a helper whom with pleasure we greet. Deh-hew5-mis has come: then let us receive her with joy!-she is handsome and pleasant! Oh! she is our sister, and gladly we welcome her here. In the place of our brother she stands in our tribe. With care we will guard her from trouble; and may she be happy till her spirit shall leave us."

In the course of that ceremony, from mourning they became serene,-joy sparkled in their countenances, and they seemed to rejoice over me as over a long-lost child. I was made welcome among them as a sister to the two squaws before mentioned, and was called Deh-hew5-mis; which, being interpreted, signifies a pretty girl, a handsome girl, or a pleasant, good thing. That is the name by which I have ever since been called by the Indians.

I afterward learned that the ceremony I at that time passed through was that of adoption. The two squaws had lost a brother in Washington's war, sometime in the year before, and in consequence of his death went up to Fort Du Quesne on the day on which I arrived there, in order to receive a prisoner, or an enemy's scalp, to supply their loss. It is a custom of the Indians, when one of their number is slain or taken prisoner in battle, to give to the nearest relative of the dead or absent a prisoner, if they have chanced to take one; and if not, to give him the scalp of an enemy. On the return of the Indians from the conquest, which is always announced by peculiar shoutings, demonstrations of joy, and the exhibition of some trophy of victory, the mourners come forward and make their claims. If they receive a prisoner, it is at their option either to satiate their vengeance by taking his life in the most cruel manner they can conceive of, or to receive and adopt him into the family, in the place of him whom they have lost. All the prisoners that are taken in battle and carried to the encampment or town by the Indians are given to the bereaved families, till their number is good. And unless the mourners have but just received the news of their bereavement, and are under the operation of a paroxysm of grief, anger, or revenge; or, unless the prisoner is very old, sickly, or homely, they generally save them, and treat them kindly. But if their mental wound is fresh, their loss so great that they deem it irreparable, or if their prisoner or prisoners do not meet their approbation, no torture, let it be ever so cruel, seems sufficient to make them satisfaction. It is family and not national sacrifices among the Indians, that has given them an indelible stamp as barbarians, and identified their character with the idea which is generally formed of unfeeling ferocity and the most barbarous cruelty.

It was my happy lot to be accepted for adoption. At the time of the ceremony I was received by the two squaws to supply the place of their brother in the family; and I was ever considered and treated by them as a real sister, the same as though I had been born of their mother.

During the ceremony of my adoption, I sat motionless, nearly terrified to death at the appearance and actions of the company, expecting every moment to feel their vengeance, and suffer death on the spot. I was, however, happily disappointed; when at the close of the ceremony the company retired, and my sisters commenced employing every means for my consolation and comfort.

Being now settled and provided with a home, I was employed in nursing the children, and doing light work about the house. Occasionally, I was sent out with the Indian hunters, when they went but a short distance, to help them carry their game. My situation was easy; I had no particular hardships to endure. But still, the recollection of my parents, my brothers and sisters, my home, and my own captivity, destroyed my happiness, and made me constantly solitary, lonesome, and gloomy.

My sisters would not allow me to speak English in their hearing; but remembering the charge that my dear mother gave me at the time I left her, whenever I chanced to be alone I made a business of repeating my prayer, catechism, or something I had learned, in order that I might not forget my own language. By practicing in that way, I retained it till I came to Genesee flats, where I soon became acquainted with English people, with whom I have been almost daily in the habit of conversing.

My sisters were very diligent in teaching me their language; and to their great satisfaction, I soon learned so that I could understand it readily, and speak it fluently. I was very fortunate in falling into their hands; for they were kind, good-natured women; peaceable and mild in their dispositions; temperate and decent in their habits, and very tender and gentle toward me. I have great reason to respect them, though they have been dead a great number of years...

After the conclusion of the French war, our tribe had nothing to do till the commencement of the American Revolution. For twelve or fifteen years, the use of the implements of war was not known, nor the warwhoop heard, save on days of festivity, when the achievements of former times were commemorated in a kind of mimic warfare, in which the chiefs, and warriors displayed their prowess, and illustrated their former adroitness, by laying the ambuscade, surprising their enemies, and performing many accurate maneuvers with the tomahawk and scalping knife; thereby preserving, and banding to their children, the theory of Indian warfare. During that period they also pertinaciously observed the religious rites of their progenitors, by attending with the most scrupulous exactness, and a great degree of enthusiasm, to the sacrifices, at particular times, to appease the anger of the Evil Deity; or to excite the commiseration of the Great Good Spirit, whom they adored with reverence, as the author, governor, supporter, and disposer of every good thing of which they participated.

They also practiced in various athletic games, such as running, wrestling, leaping, and playing ball, with a view that their bodies might be more supple -- or, rather, that they might not become enervated, and that they might be enabled to make a proper selection of chiefs for the councils of the nation, and leaders for war.

While the Indians were thus engaged in their round of traditionary performances, with the addition of hunting, their women attended to agriculture, their families, and a few domestic concerns of small consequence and attended with but little labor.

No people can live more happy than the Indians did in times of peace, before the introduction of spiritous liquors among them. Their lives were a continual round of pleasures. Their wants were few, and easily satisfied, and their cares were only for to-day -- the bounds of their calculation for future comfort not extending to the incalculable uncertainties of to-morrow. If peace ever dwelt with men, it was in former times, in the recess from war, among what are now termed barbarians. The moral character of the Indians was (if I may be allowed the expression) uncontaminated. Their fidelity was perfect, and became proverbial. They were strictly honest; they despised deception and falsehood; and chastity was held in high 'veneration, and a violation of it was considered sacrilege. They were temperate in their desires, moderate in their passions, and candid and honorable in the expression of their sentiments, on every subject of importance.

Thus, at peace among themselves and with the neighboring whites -though there were none at that time very near- our Indians lived quietly and peaceably at home, till a little before the breaking out of the Revolutionary War...

Soon after the close of the Revolutionary War, my Indian brother, Kau-jises-tau-ge-au, (which being interpreted signifies Black Coals,) offered me my liberty, and told me that if it was my choice I might go to my friends.

My son Thomas was anxious that I should go; and offered to go with me, and assist me on the journey, by taking care of the younger children, and providing food as we traveled through the wilderness. But the chiefs of our tribe, suspecting, from his appearance, actions, and a few warlike exploits, that Thomas would be a great warrior, or a good counselor, refused to let him leave them on any account whatever.

To go myself, and leave him, was more than I felt able to do; for he had been kind to me, and was one on whom I placed great dependence. The chiefs refusing to let him go was one reason for my resolving to stay; but another, more powerful if possible, was, that I had got a large family of Indian children that I must take with me; and that, if I should be so fortunate as to find my relatives, they would despise them, if not myself, and treat us as enemies, or, at least, with a degree of cold indifference, which I thought I could not endure.

Accordingly, after I had duly considered the matter, I told my brother that it was my choice to stay and spend the remainder of my days with my Indian friends, and live with my family as I hitherto had done. He appeared well pleased with my resolution, and informed me that, as that was my choice, I should have a piece of land that I could call my own, where I could live unmolested, and have something at my decease to leave for the benefit of my children.

Source: James E. Seaver, The Life of Mary Jemison: The White Woman of the Genesee. 1824. New York.