Arsenic and Old… Butter?

Some of my Massachusetts colonial ancestors were among the first of the westward migration, driven by the desire for land. As the grand narrative goes, Americans triumphed over Native peoples, buffalo herds and other forms of life to span the continent. Some of the early arrivals to the province of New York, settled in and stayed there for generations.

My research focused on the fraught and fascinating Barlow family, descendants of the Quaker-hating constable George Barlow, who left Sandwich, Massachusetts and moved to New York. As I followed the trail, I happened upon the following:

Albany Argus (Albany, NY) – Tuesday, August 1, 1837

Holy mackerel! The Barlow I was looking at, is the above said “mother of Mr. H., an aged woman…” more easily recognized as Jemima (Barlow) Hitchcock. A daughter of Moses and Sarah (Wing) Barlow, and widow of Samuel Hitchcock, Jr. (1755-1806). Born in Amenia, Dutchess County in 1761 [1] and in 1837, living with her unmarried son, Gilbert, in Rensselaer County, when….

At Schodack, N. Y. on the 3rd inst., Mrs. JEMIMA HITCHCOCK, widow of the late Samule Hitchcock, aged 75. The deceased was the mother of Mr. Gilbert Hitchcock, and one of the eleven persons in his family who were recently poisoned by arsenic mixed in the butter by a negro serving girl. After thirteen days of extreme suffering, she died from the effects of the poison., and has left a large circle of kindred and friends to mourn her loss.”[2]

Wow, Jemima was murdered, according to newspaper accounts by “a negro serving girl.” This particular description was often, was a gentle-sounding way to say, slave. Another issue is that “girl” might have meant a child, as we would assume in modern usage; “girl” might have described an adult. Who was she? Did she do it, and if so, why?

A Trial, but no details

Albany Argus (Albany, NY) – Friday, September 22, 1837

The name of the accused is revealed, but this didn’t help with fleshing out this case. I looked for follow-up articles of the next trial and further news of the Hitchcock household, such as, did that second family member die or survive? I found nothing further of the Hitchcocks in the newspapers, but I did find a tiny item that confirmed the second trial took place and that a verdict was rendered.

Hudson River Chronicle (Ossining, NY) – Tuesday, April 10, 1838

So, Diana Van Aller or Dianna Van Allan was convicted and, presumably, was punished for the crime, which caused a death, but which the jury found was an unintended outcome. We can imagine, she was incarcerated for a time, where, when, and for how long, I don’t know. I found only one document which may record the accidental murderess.

In the 1850 US Federal Census for Troy, New York, living with a Williams family, is the following family:

Prince Vanaller – 50 – Black – Laborer – Born New York – Cannot Read / Write;
Diana Vanaller – 35 – Black – Born New York – Cannot Read / Write;
John H S Vanaller – 8 – Black – Born New York;
Catherine Vanaller – 5 – Black – Born New York;
Jane Vanransselaer – 80 – Black – New York – Cannot Read / Write. (3)

If this is the same person, Diana would have been born about 1815, making her about 22 in 1837, when she worked for the Hitchcock family and described in the above accounts as a “Black girl” and a “negro serving girl.” She might also have been Prince Vanaller’s (Van Aller) young wife.

If John and Catherine are her children, she would have been living with her husband in 1841 (as John was born about 1842). Perhaps, the sentence rendered in 1838 was for two years and Diana was released back to her husband. After 1850, Diana disappears. In the New York State census for 1865 (he was not found in the1860 US census), “Prince Vaneler” is still living Troy, a widower who was married twice.(4) Since Prince was 15 years older than Diana, it makes sense he had an earlier marriage.

If this is our Diana Van Aller, she died after the 1850 census and before the 1865 enumeration. We are left to wonder what happened and what was intended to happen the Hitchcock kitchen that fateful summer of 1837. Was it an innocent mistake? Was it revenge for mistreatment? Was it the doing of someone else altogether, meaning Diana was unjustly accused?

Poisoning was scandalous and popular

My newspaper database search for “poisoning,” from 1837 through 1847, turned up 421 results. The very same headline, “Attempt to Poison a Family,” was employed for other such incidents. In addition, the descriptive, “diabolical,” was clearly the journalistic go-to in this period for alleged intentional acts. Some of these poisonings were accidental (contamination) and some were substances mistakenly consumed. However, purposeful poisonings by wives and husbands, and “negro servants,” were not rare. Arsenic, the agent of Jemima (Barlow) Hitchcock’s death, mixes well, not only with butter, but ice cream, custard, tea, coffee, buckwheat cakes and, in one case, a jug of rum.

Sources:

  1. NEHGS, AmericanAncestors.org (AmericanAncestors.org : accessed 19 Feb 2018), George Barlow descendants. Rec. Date: 8 Apr 2016; The Register, Vol 172, Winter 2018; George Barlow, the Marshall of Sandwich, Massachusetts and his Descendants for Three Generations by Ellen J. O’Flaherty(concluded from Register 171, 2017).
  2. Commercial Advertiser (New York, NY), Thursday, August 10, 1837; Page 2.
  3. Ancestry.com; 1850 United States Federal Census; Year: 1850; Census Place: Troy Ward 1, Rensselaer, New York; Roll: 584; Page: 32a.
  4. Ancestry.com; New York, U.S., State Census, 1865. Rec. Date: 8 Jan 2016; City: Troy Provo, UT, USA: Ancestry.com Operations, Inc., 2014. Original data: Census of the state of New York, for 1865. Microfilm. New York State Archives, Albany, New York.

Resources:

GenealologyBank.com, Newspapers Archives Online ($ubscription service)

Slade Slaves in Swansey, Massachusetts

Early probate records for colonial Massachusetts show enslaved human beings, – men, women and children, in wills and estate inventories.

In my last post, I promised to tell to what else, besides the sweet bequests, I discovered studying the wills of Jonathan Slead (1703-1764) and his wife, Sibel (Tisdale) Slead (1701-about 1779), of the Bristol County town of Swansea, Massachusetts, and the title of this article says it all.

It’s sobering to discover one (or more) of your ancestors held fellow human beings captive, forced them to labor, and worse. Fellow fans of the PBS series, Finding Your Roots know what I’m talking about, – the moment Henry Louis Gates, Jr. provides a nice, clueless celebrity with documented evidence of an ancestor held fellow humans in bondage.

Sketch from History of the Town of Somerset by William A. Hart, 1940. Digitized at Archive.org.

Jonathan Slead’s will, made February 8, 1764, is very long. He operated the Slade Ferry franchise, had lots of real estate, and was a wealthy man. Without children to take over, he had much to dispose of and conditions to be . The following excerpts are those germane to the topic:

————————————————————————————————————————–

I Jonathan Slead of Swansey in the County of Bristol and province of the Massachusetts Bay in Newengland, yeoman…

– I Give and Bequeath unto my well beloved wife Sibel : the Use and Improvement of one Half of this My Homestead farm ; and two thirds of All my household goods … My Negro Man Named Lot : and my Negro Garl Named peg : and my Negro Garl Named Mercy

– I Give and bequeath unto my cousin Philip Slead son of my brother Edward Slead Deceased, that Orchard which I bought of William Slead which was formerly Robert Gibbs : And also my Negro boy named Daniel : to him the sd Philip Slead his heirs and assigns forever…

– I Give and bequeath unto Jonathan Slead son of my cousin William Slead Esqr Deceased : all that farm which I purchased of Pelatiah Majors : and which was former the sd Jonathans fathers farm : to him the sd Jonathan Slead I Give it and to his heirs and assigns forever : and the profits of sd farm I order to be Used for Educating the sd Jonathan until he arrives to Lawfull age. I also give the sd Jonathan My Negro Man named Isack … my Executor shall Diliver him the two cows and the mair and the Negro Man if Living…

– I give and bequeath to my two cousens namely Elizabeth peirce and Lydia Slead my Negro Garl Cate

– I give to the two Daughters of my cousen William Slead Esqr Deceased namely Elizabeth and Rose Slead my Negro Garl named Luce

– It is my will that my Negro Woman Mereah shall be free at my decease and have her bed and her cloths and to live in my house so long as she liveth : and if she should come to want then my will is that my Executor shall Support her comfortable so long as she Liveth…

– I Give and bequeath unto my couzen Samuel Slead son of my brother Edward Slead Deseased and to his heirs and assigns for ever all the Rest and Residue of this my homestead farm… after my wife hath don with it : And the fery boat and the privileg of the ferry : and also the one half of my boats… : and also four Negros namely Roger and Phillis and har two children Cofe [and] Mereah (1)
————————————————————————————————————————–In addition to noting the eccentricities in spelling, were you counting? Jonathan names twelve (12) slaves, the “Negro” men, Lot, Isaac and Roger, women Mereah and Phillis, a boy, Daniel, “girls” Peg, Kate, Mercy, Luce and Phillis’s two children, Cofe and Meriah.

Notably, Jonathan directs that his slave, Mereah, be freed upon his death, allowed to live in his house and be comfortably supported until her own passing, differing significantly from the fates of the others. Lest you think this act is a sign of tenderness, consider that it is most likely Mereah was an older woman with little market value who might also have been nursing Jonathan’s through his illness and decline. A promise of freedom and support, might have guaranteed the quality of care Jonathan desired.

The Valuation

Swansea town records state, “Cpt Jonathan Slead Departed this Life November the 2:1764 In the Sixty Second year of his age.”(3) Shortly thereafter, appraisers, Jerathenal Bowes (or Bowers), Andrew Cole and William Brown went to work. They submitted an estate inventory to the probate court dated December 1, 1764. The salient excerpt is below:

…a Wood Boat cal’d Phenioc [£]65
A Negro Man Cal’d Lott £60
A Negro Man Cal’d Roger £63
A Negro Woman Cal’d Pegg £43
A Negro Woman Cal’d Mercy £35
A Negro Man Cal’d Israel [Isaac] £60
A Negro Woman Cal’d Phillice £45
A Negro Boy Cal’d Daniel £50
A Negro Woman Cal’d Kate £40
A Negro Girl Cal’d Lucy £37
A small Negro Boy Cal’d Cuff £20
A Negro Child Cal’s Merecah £6
A Pair Large oscen (oxen) £15
A Pair Staggs £14 8s…
one cow £4 10s
one cow £8…

Did Sibel do better?

Jonathan’s widow, Sibel (Tisdale) Slead lived nearly 15 years more, in the material comfort provided her. While the day she died isn’t known, the probate file for her estate is dated August 3,1779. The file contains the will Sibel made in 1771, when she bequeathed the silver spoons to her namesakes. As we know, she inherited the enslaved persons, Lot, Peg and Mercy from Jonathan. See the excerpts concerning them below:

————————————————————————————————————————— to my sister Phebe Winslow – my negro Girl named Mervey [Mercy]…

– to my negro man Lott, his Freedom, with all his wearing clothes & his Chest and all his things…

– to my negro woman named Pegg, her Freedom and all her wearing clothes, her Chest, and Bed and bedding and all her things… (2)

————————————————————————————————————————–It seems, Sibel appreciated the service (however coerced) Lott and Pegg provided her and “rewarded” them with their freedom (on her death). It’s also possible Lot and Peg were aged or ill, and cutting them loose from the estate would lower maintenance costs if they were unable to earn their keep.

I’d like to think Lot and Peg had many years ahead in which to enjoy their freedom, but while Sibel allowed them to take their clothes, a bit of furniture and personal effects, she gave them no money, no dwelling, no bit of land. Where were they to go? How were they supposed to live?

And then, there was Mercy, a “Garl” (girl) when Jonathan disposed of her in 1764, and still a “girl” seven years on, when Sibel wills her to her married sister, Phebe (Tisdale) Winslow and lastly,

————————————————————————————————————————— I will and order my Executor… to sell my negro man named Jace, and to give him the liberty to choose his Master and to deliver the money that said Jace sells for to my sister Phebe Winslow..

————————————————————————————————————————–

We learn that Sibel acquired another slave after Jonathan’s death. She chose to sell him away for cash. And how much “liberty” Jace (or any enslaved person) would have “to choose his Master” is debatable.

So, no, Sibel did not undergo a personal moral evolution, but movers and shakers in colonial Massachusetts were getting louder, championing freedom for in the years between Jonathan Slead’s death in 1764 and Sibel’s passing in 1779.

The Times were Changing

In 1764, the year Jonathan Slead (Slade) died, James Otis (1725-1783), a leading proponent of colonial independence, wrote in an influential pamphlet that “The colonists are by the law of nature freeborn, as indeed all men are, white or black.” (4)

Then in 1775, tired of being denied representation in government, and determined to make their own way in the world, Massachusetts men began to throw off the yoke that made King George III master. What did Sibel think of the conflict and the changes happening around her? Slade’s Ferry, once run by her husband and right on her doorstep, was targeted for capture by the British forces (the attempt failed).

Sibel was certainly not moved by the ideals of freedom for all, as evidenced by her continued enslavement of Lot, Peg, Mercy and Jace. She did not live to see who would win the war and may have believed her countrymen could never defeat Great Britain.

A Slade Abolitionist

Well to do Slade descendants continued to enjoy privilege as the young United States struggled with growing pains, including moral dissonance between stated ideals of freedom for all men and the continued practice of chattel slavery.

It took a while, but at least one Slade descendant was an activist for slavery’s abolition, and the great-great nephew of Jonathan and Sibel, Avery Parker Slade (1818-1889). An account of his funeral from The Boston Journal (18 Nov 1889) reads in part:

The services were conducted by the Rev. Mr. Howard of Somerset, assisted by Rev. E.[Edward] Edmunds of Boston and Rev. M. J. Talbot, D. D. [Micah J. Talbot] of Providence, R. I. both brothers-in-law of the deceased. Dr. Talbot’s eulogy of the deceased was particularly eloquent and impressive. In it he alluded to Mr. Slade’s pioneer labors in the causes of abolition and total abstinence, to his earnestness in education and agriculture, and to his generosity and his other noble traits. (5)

References:

(1) Jonathan Slead will. NEHGS, AmericanAncestors.org (AmericanAncestors.org : accessed 19 Jul 2021), Bristol County, MA: Probate File Papers, 1686-1880. Rec. Date: 8 Apr 2016; Probate Record 1765; Location Swansea, Bristol, Massachusetts, United States; Original Text Case Number 23481, Page 1 of 25; Volume Name Bristol 22000-23999, Page 23481:1Bristol County, MA: Probate File Papers, 1686-1880.

(2) Sibel Slead will. Ancestry.com. Massachusetts, U.S., Wills and Probate Records, 1635-1991. Rec. Date: 8 Jan 2016; Source Citation Probate Records 1687-1916; Index, 1687-1926 (Bristol County, Massachusetts); Author: Massachusetts. Probate Court (Bristol County) Description Notes: Probates, Vol 26, 1779-1781.

(3) Cpt Jonathan Slead Departed this Life November the 2:1764 In the Sixty Second year of his age. Massachusetts: Vital Records, 1620-1850 (Online Database: AmericanAncestors.org, New England Historic Genealogical Society, 2001-2016).https://www.americanancestors.org/DB190/i/13932/221/251748415

(4) Massachusetts Court System Guide – Massachusetts Constitution and the Abolition of Slavery

(5) NewsBank database and images, GenealogyBank.com (http://www.genealogybank.com/ : accessed 10 Aug 2021); Boston Journal (Boston, MA). Rec. Date: 28 Jan 2016; Boston Journal (Boston, MA); Tuesday, Nov 19, 1889; Vol: LVI, Issue:18529, Page 3.

Resources:

History of Bristol County, Massachusetts, with biographical sketches of many of its pioneers and prominent men; Dwayne Hamilton Hurd; 1883. (Digitized at Archive.org)

PBS – Finding Your Roots with Henry Louis Gates, Jr.

Massachusetts Court System Guide – Massachusetts Constitution and the Abolition of Slavery

Wikipedia – History of Slavery in Massachusetts

History of Massachusetts Blog – Slavery in Massachusetts

American Creation – James Otis: Abolitionist

Ebenezer W. Peirce – An Appreciation, Part 2

Portrait of Ebenezer Weaver Peirce c. 1878

E. W. Peirce From the 1878 Indian History.

Who can look at a portrait of historian, genealogist and general, Ebenezer Weaver Peirce (1822-1902) and not wonder what he was like in life? As a white, privileged, nineteenth-century male, obsessed with research, we might suppose Peirce was a social bore whenever he was away from his Old Colony club fellows. He was honored in the public sphere, beginning in 1867 when the E. W. Peirce Encampment, Post 8, Grand Army of the Republic (GAR) was established in Middleborough. In 1880, he was elected selectman of Freetown. He might well have been stereotypically stodgy, but Ebenezer stepped outside conventional lines a number of times.

Evidence for indecorous behavior (and a hearty sense of humor) came early in his Civil War service when “He was court-martialed for presenting burlesque shows to the troops of his command.” (He was acquitted at trial.)

Ebenezer widened his horizons through travel in the American South and West. Interactions with people from different backgrounds and cultures had lasting influence. For example, while virtually all the residents of rural Freetown were white, here’s an interesting snapshot of the Peirce household from the 1865 state census:

Ebenezer W Peirce – 43 – White – Born Freetown
Irine I Peirce – 40 – White – Born Freetown
Palo Alto Peirce – 12 – White – Born Freetown
John S Anthony – 24 – Black – Born North Carolina – Coachman

What Ebenezer’s wife, the former Irene Isabel Paine (1825-1900), and son Palo Alto Peirce (1853-1931) thought of this arrangement is unknown. How they reacted to the return of a husband and father with a mutilated body and life-long handicap is another good question.  Adjustment to life with one arm was hard enough for the vigorous, 40-year-old army commander (he continued to serve through the war), but adjustment for his wife and son may have been harder.

The 1870 US census shows the family together, however, on May 1, 1875, Irene was granted a divorce from Ebenezer. In June 1875, their son, Palo Alto married, suggesting dissolution of the marriage was arranged amicably. Ebenezer remained on his estate, and Irene moved back in with her mother and sisters in the same town.

 

Zerviah Gould Mitchell and Native Americans

Zerviah Gould Mitchell (1807-1898) was a Native American woman who commissioned Peirce to write the 1878 book, Indian History; Biography and Genealogy, Pertaining to the Good Sachem Massasoit of the Wampanoag Tribe, and His Descendants.

As a handicapped divorcee, ambling about a near empty house, Ebenezer likely welcomed a project to which he could bring exercise his research and writing skills. He surely thrilled to work with Mitchell, a direct descendant of the Massasoit who met Peirce’s own Mayflower ancestors.

The remarkable Mitchell was (briefly) a private school teacher, a wife and mother, and a lifelong advocate for native land rights. When she engaged Ebenezer Peirce to write the history, she was 71 years old, and as she explains in the book’s preface,

“I have come to the conclusion that Massachusetts does not intend to do me justice through its legislature… Before going to my grave, I have thought it proper to be heard in behalf of my oppressed countrymen.”

At a time in which bigotry against non-whites was the norm and the notion of the equality of women was laughable, that Ebenezer chose to collaborate with Mitchell was also based on his sense of justice. Zerviah wrote of Peirce,

“He feels, and has long felt, that the whole white race on this continent are vastly indebted to the aborigines of this country…and he most cheerfully joins in doing what little he can to cancel that indebtedness.”

 

Former Slave, Amanda Watts

It’s most likely, around the time of his divorce (1875), Ebenezer hired Virginia-born, former slave, Amanda Watts (born about 1843), to run his household. Though details have been lost to time, Ebenezer met Watts when traveling in the south (possibly, Washington, DC) and where Amanda was employed by a lodging house. She so impressed him with her competence that he persuaded with her to come north and become his housekeeper. The younger woman also impressed Ebenezer with her sensitivity regarding his physical limitations, for she assisted him with personal tasks in addition to running the house.

In the 1880 US Census, the Peirce household is comprised of 58-year-old Ebenezer and 37-year-old housekeeper. Amanda held her position for the next 12 years. In 1892, quiet domesticity was shaken up when Ebenezer added a new young bride and mother-in-law to the mix. It did not go well. (More to follow.)

Despite the upset, Ebenezer stood by his faithful servant. A provision of his will gave Amanda Watts a lifelong right to a house on the estate, at no cost. She never married and died of heart disease in the house Peirce provided for her at the age of “80 thereabouts” in 1922.

 

Never too Late for Love

A few doors down from the Peirce place (as seen on that 1880 census), lived Mary Ann (Chase) Gardner, widow of Jeremiah Gardner, and her three children. The eldest, a daughter, was Ida Estelle Gardner (1863-1945).

Ebenezer watched the teen grow to adulthood and become a school teacher. With an educator’s mind, Ida would have appreciated the literary accomplishments of the valiant, old soldier. How these two people, so far apart in age, grew close isn’t clear. As a factually inaccurate “Special Dispatch to the Boston Herald” in November 1892 describes it,

“The general is 74 years old and practically an invalid. About a year ago, thinking he was going to die, he expressed a wish that he might be married to the lady of his choice, Miss Rose Gardner, a school teacher in Assonet.”

Another account implies Ida’s motive for marriage wasn’t pity, rather,

“Gen. Peirce wooed and won the hand of Miss Gardner, a young school teacher of good family. They were married in great state while the groom was propped up with pillows in a chair, only recently having recovered from a severe scalding accident in which his arm was frightfully hurt.”

Whatever the state of Ebenezer’s health, marriage to a woman 42 years his junior was a powerful tonic. Evidence his spirits and health revived is found in the 1900 US census which shows Ebenezer and Ida had a child together. (The unnamed child was stillborn or died soon after birth.)

 

A General’s Final Battle: Housekeeper vs Mother-in-Law

Along with the sweet things Ebenezer enjoyed late in his life, came domestic discord that turned into public embarrassment when his long-time housekeeper and Ida’s mother, filed suits against each other in the Fall River court, designated legally as Amanda Watts v Mary A. Gardner and Mary A. Gardner v Amanda Watts.

The Boston Herald acknowledged the racial component in its coverage:

“The charges in both cases were assault and battery and under ordinary conditions would attract no attention. Amanda Watts is a colored woman who was once a slave.

 

Two weeks after the marriage, Amanda Watts left the house and occupied a dwelling provided for her by the general. Mrs. Mary A. Gardner, his wife’s mother, assuming the place made vacant by the colored woman’s retirement. Miss Watts visited the house many times, insisting on holding private interviews with her former employer. These proceedings became distasteful to the young bride, and eventually, there came domestic quarrels in which the general sided with his wife. This action caused the negro woman to become jealous, and the cases tried today show that she made an onslaught on Mrs. Gardner, who, to protect herself, was compelled to throw a pot full of hot tea at the crazed woman.”

The paper characterizes “the negro woman” as “jealous” and says the “crazed woman”  “made an onslaught.” While the white lady’s hurled pot of hot tea was “to protect herself.” Hearing contradictory evidence, the judge found both parties guilty and split the court costs between them.

Ebenezer tried to prevent the scandal. He was able to get the first complaints for disturbance and assault made by his mother-in-law against Amanda dismissed, and he paid the costs. Though he desired to please his new wife, Ebenezer understood that after 18 years as his personal servant and housekeeper, the relationship that existed between himself and Amanda Watts couldn’t simply be turned off.

E. W. Peirce homestead c. 1878 (from Indian History)

Summing Up

August 14, 2017 marks the 115th anniversary of Ebenezer W. Peirce’s death. In addition to my gratitude for the genealogies and sketches Peirce left to posterity, I wanted to add respect that he acknowledged injustice and oppression in his time and never defended it. I love that he screwed up occasionally, because that makes him human. As a rich, white guy, he had advantages. He also lost an arm on the battlefield, and got right back to the war. He raised a fine son, and let an unhappy wife go in peace. He kept on writing. Then wham! as a septuagenarian, Ebenezer let love in again. Some thought him a bit odd, but I think he was wonderful…well, all except those sideburns.

Notes, Sources & Resources:

  • Wikipedia: Ebenezer W. Peirce; https://en.wikipedia.org/wiki/Ebenezer_W._Peirce.
  • Indian History; Biography and Genealogy, Pertaining to the Good Sachem Massasoit of the Wampanoag Tribe, and His Descendants is available to read at Archive.org. Note 1: Disappointingly, Mitchell’s Native American genealogy doesn’t start until page 211 and is brief. The bulk of the work is a chronicle of English militia men and natives slaughtering one another. Note 2: Ebenezer’s son, Palo Alto Peirce, was an artist and contributed illustrations to the book.)
  • GenealogyBank.com: (1) Boston Herald (Boston, MA); November 30, 1892; Page: 6; ROMANTIC AND OTHERWISE. (2) Boston Herald (Boston, MA); January 27, 1893, Page: 12; Threw a Potful of Hot Tea.
  • Ancestry.com: National Archives and Records Administration (NARA) United States Census, Massachusetts, Bristol County, Freetown, 1850, 1870, 1880, 1900, 1910, 1920.

Grappling with Slavery – When Ancestors aren’t a Source of Pride

Ben Affleck’s initial concealment of a slaveholding ancestor for his episode of Finding Your Roots with Henry Louis Gates, Jr. makes it time for me to come clean. I too, have slaveholders in the family, and these ancestors shame me more than the murderers and other miscreants I’ve been featuring on this blog.

I’ve had a document with this post’s title filed away for years. Sure, it was a rambling, bumbling, stumbling mess, not ready for primetime, but I kept ignoring it. Any subject would do if I could push off a confrontation with my sense of guilt over slavery.

Slavery in New York and Massachusetts

When I was a greener researcher, with roots in New Amsterdam / New York and New England, the northern states, I believed my family was in the clear on slavery. In retrospect, my ignorance on slavery in the north was stunning. My personal wakeup call came in the will of my 8th great-grandmother, the Amsterdam-born pioneer settler of New York, Sarah (Roelfse) (Kierstede) (Van Borsum) Stoothoff (1626-1693).

“…to my daughter Blandina, of this city, a negro boy, Hans. To my son Luycas Kierstede, my Indian named Ande. To my daughter Catharine Kierstede, a negress, named Susannah. To my son-in.law, Johannes Kip, husband of my said daughter Catharine, my negro, Sarah… To my son Jochem Kierstede, a little negro, called Maria, during his life, and then to Sarah, the eldest daughter of my son Roeloff Kierstede…” (1)

And there it was, the gut-punch, proof positive that my accomplished ancestress (2), kept in bondage a Native American, and black women, and children. Lines in my beloved native state, Massachusetts, were no more civilized. My 8th great-grandfather, Jonathan Rayment (1666-1745) of Beverly, was a deacon of the church for 23 years. In 1705, when he was 39 years old, he made the following purchase:

Capt. Joseph Flint, Mariner, of Salem, sells to Jonathan Rayment, of Bevery, “my Spanish Indian boy named Pito about 10 years old, for a slave.” (3)

As I traced the deacon Rayment to the end of his life in 1745, I hoped after 40 years of piety and wisdom, his humanity would have evolved, but the inventory of his estate lists after items including an iron kettle, frying pan and a silver tankard… “Slaves” beneath that, “1 Negro man… 1 Negro woman…”

A clipped portion

Deacon Rayment’s slaves: Cafar (Kafir) valued at 45 pounds, and Sarah, 37 pounds 10 shillings. (Click for larger view.)

It’s sobering to learn your people committed crimes against humanity, while regarding themselves as good Christians and respectable members of society.

The Awful Truth – Celebrity Edition

Several celebrity descendants of slaveholders have been featured on Finding Your Roots and Who Do You Think You Are,  including Anderson Cooper, Ken Burns, and Bill Paxton. They did the right thing right off by facing the findings on camera. They shared their disappointment and righteous anger. They acknowledged we all must accept the bad guys along with the good guys in our trees. And so it should be with our great, multiethnic, multiracial, American family.

Many folks argue that United States “fixed” slavery 150 years ago; that civil rights laws in the 1960s “fixed” segregation and discrimination; that white and black Americans have an equal shot at life, liberty and the pursuit of happiness. Yet, if that was true, if that was the present reality,  – nice, white Americans, like Ben Affleck, wouldn’t be so troubled over errant great-greats.

The terrible disparity in income, health and life spans between whites and minorities is evidence that our nation hasn’t yet established a culture that supports the American ideal of equality.

We can’t change the past, we can, and should, look it straight in the eye. Instead of dithering over guilt, we can join with nice Americans of all races to build toward a society that truly guarantees an opportunity for a decent life to all. It won’t be easy, but working to “form a more perfect union”(4) is as good an idea today as it was in 1787.

 

Notes, Sources & Resources:

(1) Abstract of wills on file in the Surrogates Office, City of New York  (Volume I. 1665-1707) by New York (County) Surrogate’s Court Abstracts of Wills –Liber 5-6 pgs. 225, 226, 227.

(2)  Sarah learned native languages and assisted Peter Stuyvesant in negotiating treaties with local tribes. In 1682, she was confirmed as owner of a patent originally granted to her second husband, Cornelis Van Borsum (1630-1682) for a lot on Manhattan Island, for her service. She also raised 11 children and outlived 3 husbands.

(3) Essex Registry of Deeds, Book 16, Folio 204, March 12, 1705.

(4) From the Preamble to the United States Constitution, “We the people We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.”

***
How Ben Affleck reacted after he discovered his slave-owning ancestors

Slavery in the North Website by historian, author, journalist and lecturer, Douglas Harper.

History of Slavery in Massachusetts  Wikipedia article covers freedom suits brought in 1781 that claimed slavery was contrary to the Bible and the new (1780) Massachusetts Constitution, but slavery remained legal in Massachusetts until the 13th Amendment was passed in 1865.

Why did O’Flaherty plant boiled potatoes?

I was excited when I acquired a copy of the Ayer’s American Almanac. Not only was it published in Lowell, Massachusetts, the ancestral city of my Roane clan, it’s the 1859 edition, – the year my Irish immigrant couple, John P. and Mary (Hurney) Roane were married. I liked to imagined the little booklet sitting on a shelf in their home on the comer of Gorham of Summer streets.

The purpose of the magazine, “For the health of All Nations,” was trumpeted by an angel on the cover.  Its enterprising publisher,  “Dr. James C. Ayer, Practical and Analytical Chemist,” had equal interest in promoting his financial health. Lengthy  articles describe the powers of Ayer’s Compound Concentrated Extract of Sarsaparilla, Ayer’s Cathartic Pills, and Ayer’s Cherry Pectoral, to ease everyday complaints, and to cure virtually everything from deafness, partial blindness, fits, paralysis and tumors –  to gout and syphilis.

Cover of Ayer's American Almanac 1859

The booklet measures 4 5/8 by 7 inches.

Despite the relentless advertising, the almanac had practical utility. The annual calendar incorporated the Christian observances of Epiphany, Lent, Easter, Trinity and Advent. It listed anniversaries of national significance,  such as “Franklin born, 1706” and “Battle of Tippecanoe, 1811.” And it wouldn’t be an almanac without the weather. Predictions of wind, rain, snow and temperature would have interested city dwellers and rural folk, just as we check the daily forecast. The almanac also offered amusement. Each calendar page had extra space at the bottom. Some months filled it with run-over text. Other months featured aphorisms, witticisms, doggerel – and jokes.

In my mind’s eye, I’d  picture John in the parlor reading aloud to Mary (who was illiterate), or to a small group of Sunday visitors enjoying a break in the work week.  I’d imagine hearing their laughter and cups clinking (whether filled with tea or something stronger, I can’t say).

Then after I read the booklet through, I wondered if I was wrong about the laughter. What would any native of Ireland think and feel about the following?

            “How much did yees ask for thim buttons?” inquired an Irish customer.

            “Fifteen cents.” 

            “I’ll give ye thirty-siven.”

            “I didn’t say fifty ─ I said fifteen,” replied the honest dealer.

            “Bedad, an’ I’ll give you tin cints, thin.”

 

            “Why in the world do you plant boiled potatoes, Mr. O”Flaherty?”

            “Shure, yer honor, I’m goin’ to thry the ixpirimint of raising them already biled for my own aiting.”

 

            “Did yoar fall hurt you?” said Pat to his friend who fell with his hed from a high ladder.

             “No, Patrick, shure, it was hitting the ground that hurthed me.”

 

            The Irishman’s plan for casting cannon was, ─First take a hole, and then pour the iron around it. 

Today, this seems benign humor,  some gentle ribbing, – and no harm done. Certainly no reason to be upset, right? Now consider these other bits of fun from 1859:

            “Say, Pomp, you nigger, where you get dat new hat?”

            “Why at de shop, ob course.”

            “What is de price of such an article as dat?”

            “I don’t know, nigger, I don’t know; de shopkeeper wasn’t dar!”

 

            Sambo says, “Why am my belubed Dinah like de cloth dey make in Lowell? Cos she’s an unbleached she─ting.”

In both the Irish and the Black ‘jokes,’ ethnic speech patterns signal the low intelligence and low character of the subjects. Instantly recognized stereotypes provide the readers of the dominant culture with a good laugh. If the source of the humor is the same, – why is it only the last  two retain shock value?

In part, the ethnic slurs pop; but the rest of it is recognition that African Americans still do not enjoy the full-fledged membership privileges that Irish Americans have in modern society.

After the Civil War, things began to turn around for the Irish in America. They fought for the Union with distinction, and earned the gratitude of the nation. Gradually,  “real” Americans (white natives) became more accepting, and government jobs, – fire, police, public works, and other essential services were opened up to the Irish.

In 1888, John and Mary’s son joined the US Post Office and carried letters for 40 years. This modest post, paid John F. Roane enough to purchase a house and to raise a large, family. The Lowell newspapers over decades, reported the exploits of Roane grandsons – in  sports, the arts, the military, politics, and respectable Lowell society.

Yet  barely 20 years before his son got that post office job, John P. Roane died – and Lowell newspapers didn’t carry a word of his passing. Though a Lowell resident for 18 years,  an American citizen,  property owner and businessman,  the Irish native’s life went unremarked.

So we come back to Ayer’s American Almanac.  What do  its “jokes’ reveal about that period  – and about our own times?

I still wonder whether John Roane was angered by the characterization of the Irish in America or if being raised under English oppressors had inured him to insult.

I wonder, too, whether he felt sympathy for that other marginalized people – or whether he  laughed.

Notes:

1. The Old Farmers Almanac is still around and on the web – http://www.farmersalmanac.com

2.  There is a little bit about J. C. Ayer at Wikipedia – http://en.wikipedia.org/wiki/James_Cook_Ayer