Part 5

There were numerous curious names in use among the tradespeople, as the Six Sugar-Loaves, probably a grocer, in Union Street, 1733; Three Sugar-Loaves and Canister, grocer, in King Street, 1733; two bearing the sign of Two Sugar-Loaves, one in Cornhill and the other in King Street, 1760,--all of these indicating some active competition in the sugar trade. Noah's Ark was the sign of a dry-goods store in Marlborough Street, 1769. There were signs of the Three Crowns, Three Doves, Three Horseshoes, Three Kings, and Three Nuns and a Comb. Another class embraced the Bible and Heart, afterwards Heart and Crown, corner of Cornhill and Water Streets, 1748; Blue Dog and Rainbow, sign of a dyer near Bowling Green, now Cambridge Street, 1729; Blue Glove, a bookstore on Union Street, 1762; Brazen Head, Cornhill, opposite Williams Court, where the great fire of 1760 commenced, in a dwelling-house occupied by Mrs. Mary Jackson and son, probably a boarding-house; Buck and Breeches in Ann Street, 1758, near the Draw Bridge, Joseph Belknap's sign; Golden Cock, in Ann Street, 1733; Golden Eagle, Dock Square, 1758; and one of the last things named was the Whipping Post, in King Street, removed in 1750, only twenty years before the Boston Massacre.

NAMES OF PERSONS.

In regard to the names of persons, as well as places and things, it is said that there was "a prejudice in favor of the Israelitish custom, and a fondness arose, or at least was increased, for significant names for children." "The three first that were baptized in Boston church were Joy, Recompence and Pity. The humor spread. The town of Dorchester, in particular, was remarkable for such names as Faith, Hope, Charity, Deliverance, Dependance, Preserved, Content, Prudent, Patience, Thankful, Hate-evil, Holdfast," &c. These are pretty much out of fashion: possibly the name of "Prudence" may yet be found. It is somewhat strange that this "prejudice" did not get a more public expression: perhaps Salutation Alley may be a relic of it.

* * * * *

The Hangman's Gallows, strange to say, was a permanent structure on the Neck, on the east side and somewhat in the rear of the burying-ground: the pirates were hung there as late as 1815. The following peculiar historical names, although well known, may be mentioned: Liberty Pole was in Liberty Square, at the point of meeting of Water and Kilby Streets. It was not restored after the Revolutionary War. Liberty Tree, corner of Newbury (now Washington) and Essex Streets, nearly opposite Boylston Market. It was cut down by the British in August, 1775. Green Dragon was the sign of a noted tavern in Union Street, licensed in 1697, and disappeared 1854. The building which now occupies the spot in Union Street, displays the Green Dragon on its front. The "Orange Tree" spoken of in the history of Boston, was on Hanover Street. A private school is spoken of as being in Hanover Street, "three doors below the Orange Tree," and an earlier writer speaks of it as on Queen (Court) Street. It was a tavern on or near the corner of these streets, probably on the site afterwards occupied by Concert Hall.

Boston, at the present time, includes South Boston (formerly Dorchester), East Boston (formerly Noddle's Island), Dorchester, Roxbury, West Roxbury, and Charlestown, and within this territory there are now over 2,650 streets, squares, avenues, places, courts, &c., and 225 wharves, twenty-nine of which are in Charlestown District. Public halls in Boston, 119, and the number of these is increasing. In 1735, there were twelve wards in the town; revised in 1805, and now, including the annexations above named, there are twenty-five wards.

VII.

PERSECUTION OF THE QUAKERS.

Notwithstanding the strange judgments, fines, and punishments, made under the civil law or without law in the colony of Massachusetts, there seems to have been another sort of government, or perhaps one of the same kind, in relation to spiritual or religious things, the administration of which shows such a spirit and system of persecution, and such a degree of fanaticism, as can hardly be paralleled in history. And it would seem also that the two kinds of government, both in the hands of the same parties, might occasionally be found in conflict. In 1655, Hutchinson says, "However inconsistent it may seem with the professed ecclesiastical constitution and the freedom of every church, the general court, in several instances, interposed its authority. They laid a large fine upon the church at Malden for choosing a minister without the consent and approbation of the neighboring churches and allowance of the magistrates, and there were other similar interferences, which, we suppose, were acceded to, and that the church was, in fact, under the control of the state." And the state, it may be added, was to some extent, subordinate to the church.

The Episcopalians, Anabaptists, Baptists, and Quakers, were all treated, or maltreated, with the same spirit, though not proceeded against with the same degree of persistency and malice. The Episcopalians were mulcted in heavy fines "for contemptuous and seditious language," but finally overcame all difficulties, and became permanently established in 1686, and built a church in 1688. The Baptists were persecuted in a similar way, but finally got a meeting-house built in 1679, before the Episcopalians. The Quakers were persecuted from the first landing of some of their number in 1656 to 1667, and even later; and four of them were hanged on Boston Common.

In July, 1656, two Quakers, both women, arrived at the settlement from Barbadoes, and soon after eight more came from England. In a few days they were ordered before the Court of Assistants. Some books were found about them or in their possession, amounting to a hundred volumes; and these were burned in the market-place, and their owners sent to prison. They were condemned as Quakers, kept in confinement several weeks, and then sent away; and yet it is said there was no law at this time against Quakers. After this, stringent laws were made to keep them out of the colony. Masters of vessels were subjected to one hundred pounds fine if they brought a Quaker into the colony, and required to give security to take him away; and, if a Quaker came into the jurisdiction, he was sent to the house of correction, and whipped twenty stripes. And the next year, further laws were made against the Quakers, and against all who befriended or entertained them: who were to be fined forty shillings an hour; and, "if he persisted, the offender was to have one of his ears cut off," and, if repeated, he was to lose his other ear. If this did not answer, whipping and boring the tongue with a hot iron, were to be the consequences.

Notwithstanding these severe proceedings against the Quakers, others came into the colony, and some who had been banished returned to suffer more severe punishments. One Myra Clark, wife of a merchant tailor of London, came to Boston in 1657, to comply with what she conceived to be a spiritual command, and was whipped in a cruel manner. About the same time, two men, Christopher Holder and John Copeland, were seized in Salem, and, after being roughly handled, were "had to Boston." Holder, it is said, when he attempted to speak, had his head hauled back by the hair, and his mouth stuffed with handkerchief and gloves. At Boston they were whipped with a knotted whip, with all the strength of the hangman. A man named Shattock was imprisoned and whipped for interfering when Holder was gagged, and was afterwards banished.

In the next year, (September, 1658), Holder, Copeland, and another young man named Rouse, had their right ears cut off in the prison. A number of women were whipped and imprisoned; and one, Katharine Scott of Providence, being in Boston, pronounced the above punishment in prison, "a work of darkness," and was therefore shamefully treated and abused, although a mother of children, and "a grave, sober, ancient woman." She was publicly whipped, and threatened with hanging if found in Boston again.

Three persons known as Quakers, on their way from Salem to Rhode Island, to provide a place for themselves and families, were arrested by the constable at Dedham, and sent to Boston, where Gov. Endicott set them at liberty, but fined them twelve shillings, as it would seem for the stupidity of the constable. The constable, no doubt, arrested them for fear of being fined for neglect of duty.

In 1658-59, persecutions continued fearfully, and numbers were arrested, imprisoned, and punished. In the latter year, William Robinson, formerly a London merchant, Marmaduke Stevenson, and Myra (or Mary) Dyar, having returned after banishment, were sentenced to be hung; and the two men were hung, Oct. 20. Myra Dyar was upon the ladder, her arms and legs tied, and the rope about her neck, when, at the urgent solicitation of her son, she was spared and sent out of the colony; but she returned again the next year, impressed with the belief that her death was necessary to the cause she had espoused,--as fanatical as were the Puritans themselves,--and was hung in June. The bodies of the men, it is said, were shamefully stripped and abused, after they were literally cut down, and were thrown into a hole together.

In July, 1660, Margaret Brewster, from Barbadoes, and two or three other women, made an incursion into the Old South Church; she appeared "in sackcloth, with ashes on her head, barefoot and her face blackened," with some purpose of warning the people against the black pox, "if they put in practice a cruel law against swearing."

It is said also "that Deborah Wilson went through the streets of Salem naked as she came into the world, for which she was well whipped." Thomas Newhouse went into a meeting-house in Boston, and smashed two empty bottles together, with a threat to the people; and, no doubt, other provoking things were done.

In March, 1661, persecutions still prevailing, William Leddra, who came from Barbadoes, was arrested, together with one William Brend; and Drake says, "The cruelties perpetrated on these poor, misguided men are altogether of a character too horrid to be related." It is said that Leddra would not accept life on any terms, and was therefore hung on the 14th of March; and Capt. Johnson, who led him forth to the gallows, was afterwards taken "with a distemper which deprived him of his reason and understanding as a man."

These proceedings, outrageous as they certainly were, led to a movement in England by the Quakers and their friends, which resulted in an order from the King, Sept. 9, 1661, requiring that a stop should be put to all capital or corporal punishments. The following are the words of this remarkable document:--

"CHARLES R.

"Trusty and well beloved, we greet you well. Having been informed that several of our subjects amongst you, called Quakers, have been and are imprisoned by you, whereof some have been executed, and others (as hath been represented unto us) are in danger to undergo the like: We have thought fit to signify our pleasure in that behalf for the future, and do hereby require, that if there be any of those people now amongst you, now already condemned to suffer death or other corporal punishment, or that are imprisoned, and obnoxious to the like condemnation, you are to forbear to proceed any further therein, but that you forthwith send the said persons, whether condemned or imprisoned, over into this Our Kingdom of England, together with the respective crimes or offenses laid to their charge, to the end such course may be taken with them here as shall be agreeable to our laws and their demerits; and for so doing these our letters shall be your sufficient warrant and discharge.

"Given at Our Court at Whitehall the ninth day of Sept., 1661, in the thirteenth year of Our Reign.

"To Our trusty and well-beloved John Endicott, Esquire, &c.

"By his Majesty's Command, "WILLIAM MORRIS."

The bearer of this mandate from the King was one of the banished Quakers, formerly of Salem; and when he appeared at Gov. Endicott's house, on Pemberton Square, was admitted to the presence, and ordered to take his hat off; and on receiving the mandamus the Governor took his own hat off (which he probably put on to receive his callers). After reading the document, he went out and bade the two Friends to follow him, and proceeded to consult, as it appeared, with Lieut.-Gov. Willoughby (not Bellingham, as some writers have it). His answer was, "We shall obey his majesty's command." So far as hanging was forbidden, the command was obeyed. The formality of sending Commissioners to England to defend and justify the measures of the colony was adopted, but never amounted to any thing.

The laws against the Quakers were afterwards revived to the extent of whipping, limited to "through three towns only;" and perhaps they did not choose to regard this display as "capital or corporal punishment."

In May, 1664, Edward Wharton, of Salem, being in Boston, a Quaker meeting was held, when a warrant was issued for his arrest: but the meeting being over, he was found at a friend's house; was arrested; the next day whipped, and sent to the constable at Lynn, to be whipped there, and then sent to Salem. In one instance, a girl, eleven years of age, allowing herself to be a Quaker, whether she knew what the word meant or not, was sent to prison, and afterwards brought before the great and dignified Court. The Court speak of "the malice of Satan and his instruments," and determine that as "Satan is put to his shifts to make use of such a child, not being of the years of discretion, it is judged meet so far to slight her as a Quaker, as only to admonish and instruct her according to her capacity, and so discharge her." Hutchinson says, "It would have been horrible, if there had been any further severity."

In 1665, additional laws were made, or orders passed, levying a fine of ten shillings for attending a Quaker meeting, and five pounds for speaking at one; and, in the same year, the penalty of death was revived against all Quakers who should return to the colony after they had been banished. Some persons ventured to express their dissent with regard to some of these laws, and, probably owing to their respectability, escaped punishment; but Nicholas Upsall, who had shown compassion to some Quakers while in prison, in 1656-57, was fined and banished, and endured incredible hardships. Three years later, in 1660, he returned, and was again thrown into prison, and died in 1666.

The laws against Quakers and heretics were published in Boston "with beat of drum through its streets." We presume they were read after the town-crier fashion of later days.

In 1677, when the toleration of the Quakers was thought to be one of the sins which brought on the Indian war, as a punishment, the Court ordered, "That every person found at a Quaker's meeting shall be apprehended ex officio, by the constable, and, by warrant from a magistrate or commissioner, shall be committed to the House of Correction, and there have the discipline of the house applied to them, and be kept to work, with bread and water, for three days, and then released, or else shall pay five pounds in money, as a fine to the country, for such offence, and all constables neglecting their duty, in not faithfully executing this order, shall incur the penalty of five pounds, upon conviction, one third thereof to the informer."

Upon this remarkable order, Hutchinson declares, "I know of nothing which can be urged as in anywise tending to excuse the severity of this law, unless it be human infirmity," and, he adds, the practices of other religious sects who are persuaded that the indulgence of any other "was a toleration of impiety" and brought down the judgments of heaven. This law cost the colony many friends.

Soon after this a party was arrested and "whipped at the cart's tail up and down the town with twenty lashes." On the same day, fourteen Quakers were arrested at a meeting, and twelve of them whipped: the other two had their fines paid by their friends. At the next meeting, fourteen or fifteen more, including some strangers, were arrested and whipped. And yet the Quakers continued their meetings; and, finally, one of them was so large, that, as it is said, "fearfulness surprised the hypocrites," and the meeting was not molested.[6]

Hutchinson says, "Notwithstanding the great variety of sectaries in England, there had been no divisions of any consequence in the Massachusetts; but from 1637 to 1656, they enjoyed, in general, great quietness in their ecclesiastical affairs, discords in particular churches being healed and made up by a submission to the arbitrament of neighboring churches, and sometimes the interposition of the civil power." But soon after all this, commencing indeed in 1655, in New England, continues Hutchinson, "it must be confessed, that bigotry and cruel zeal prevailed, and to that degree that no opinions but their own could be tolerated. They were sincere but mistaken in their principles; and absurd as it is, it is too evident, they believed it to be for the glory of God to take away the lives of his creatures for maintaining tenets contrary to what they professed themselves." It is said, however, "that every religion which is persecuted becomes itself persecuting; for as soon as, by some accidental turn, it arises from persecution, it attacks the religion which persecuted it." Perhaps the Puritans thought they had been persecuted!

It seems to be understood that the Quakers finally got a standing in Boston, and a meeting-house, as, in 1667, mention is made of their "ordinary place of meeting," though their numbers were small. The Baptists, however, did not get their meeting-house until 1679; and then, as a law had been passed against the building of meeting-houses without permission of the county courts, theirs was built as a private house, and afterwards purchased by them. But Drake says, "The times had become so much changed that such a law could not be very well enforced." By this time, also, the matter was again brought to the notice of the king, Charles II.; and he wrote, on July 24, to the authorities of Boston, "requiring them not to molest people in their worship, who were of the Protestant faith, and directing that liberty of conscience should be extended to all such." This letter, it is said, had some effect on the rulers, although they regarded it as an interference with their chartered rights; and, after all, it was rather a development of that common sense which fanaticism and bigotry had so long obscured, possibly awakened by the order of the king, rather than controlled by it, that brought about the change in the spirit of persecution.

In 1737, a different Christian spirit was manifested towards the Quakers, and they were exempted from taxes for the support of the clergy, provided they attended their own meetings. A letter from a Quaker to the King gives the following statement of the punishments and penalties received by his brethren: "Twenty-two have been banished on pain of death, three have been martyred, three have had their right ears cut, one hath been burned in the hand with the letter H, thirty-one persons have received six hundred and fifty stripes, ... one thousand and forty-four pounds worth of goods have been taken from them, and one lieth now in fetters, condemned to die." The letter H was probably intended for "heretic," which would certainly be giving a judgment against the religion the Quakers professed.

In 1694, the Quakers owned a lot on Brattle Street, and it is thought probable had some sort of a meeting-house upon it; but still the years passed on, we hardly know how, until 1708, when they desired to build a brick house, but could not get permission to do so. Afterwards they built a small brick meeting-house in the rear of Congress Street on one side, and in the rear of Water Street on the other. It ran back to what is now the line of Exchange Place; in fact, was nearly in the centre of the square formed by State, Congress, Water, and Devonshire Streets. This building was partly destroyed by fire in 1760, having been standing more than fifty years; was then repaired, and finally demolished in 1825, having been unoccupied for nearly twenty years, the society, in 1808, having voted to discontinue their meetings.

It is probably true that the treatment of the Quakers in the Massachusetts Colony, in the years mentioned, from 1600 to 1666-67, is unparalleled in the history of the human race; and although it may be true, as has been said, that the people here exiled themselves in order that "they might maintain and perpetuate what they conceived to be the principles of true Christianity," they manifested but little of the spirit of the Saviour of mankind or the religion he came to teach. Hutchinson concludes what he has to say of the remarkable persecution of the Quakers and its severity, with the remark, "May the time never come again, when the government shall think that by killing men for their religion they do God good service." However other denominations of Christians were persecuted by the Puritans, only Quakers and witches were hung. "These transient persecutions," as Bancroft calls them, with all the leniency possible, "begun in self-defence, were yet no more than a train of mists hovering of an autumn morning over the channel of a fine river, that diffused freshness and fertility wherever it wound." Much of this condition of things, it must be admitted, resulted from natural causes; namely, the character and circumstances of the settlers, their peculiar religious belief, and absolute fanaticism.

Finally, another writer says, "The Puritans _disclaimed_ the right to sit in judgment on the opinions of others. They denied that they persecuted for conscience sake." These and some other statements seem to show that they did not practise as they preached, or gave an interpretation to that practice not in accordance with the understanding and convictions of mankind. To be sure, they had a law to punish any one who spoke disrespectfully of the Scriptures, and at the same time fined, punished, banished, and hung those who entertained and presumed to teach principles, belief, or doctrines in relation to the Scriptures different from their own; not, as they allege, because they had the right to sit in judgment upon them, but because of the dangers of their teaching and practice: in other words, for their own protection, "self-defence," as has been said. Nevertheless, maiming, marring, and taking the lives of God's creatures, the equals in every respect of themselves, as Hutchinson puts it, is only to be apologized for or excused by the infirmities of humanity; indeed, we should rather say, is not to be excused on any such ground, and their own doctrine and belief teaches that it was a proceeding to be punished and repented of. This, at any rate, was always the belief of the Quakers. Drake says, "The persecuted Quakers were fully persuaded that a day of wrath would overtake New England, and they did not fail to declare their belief; and, indeed, it was not long before their predictions were fulfilled: for the terrible war with the Indians, which followed in a few years, was viewed by them as the vengeance of heaven for their cruelty to the Quakers."

VIII.

FIRST NEWSPAPER IN AMERICA.