USA > Massachusetts > Commonwealth history of Massachusetts, colony, province and state, volume 1 > Part 26
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It is apparent, however, that in spite of all attempts at con- trol by law or ridicule, the fashions of the British court and gentry continued to exert an increasing influence on the modes
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of dress of the Massachusetts colonists, so that by the latter portion of the century persons who were relatively well-to-do followed in their dress the fashions of the corresponding group of British society.
RELIGION AND CULTURE
The social life of the early colonists was largely dominated by economic and religious motives. The hard struggle of the early settlers to make a living was superseded by a struggle equally hard to make a good living and - in relatively few cases - a fortune. The larger fortunes were doubtless made at first in shipping and trade and subsequently in land and manufactures ; seldom in agriculture.
The mass of the colonists were farmers engaging in trade or in small scale industry in the winter months and in such odd bits of time as they could take from their contest with Nature. Their mental and emotional life outside of the eco- nomic field was largely preoccupied by their rugged religion. The Sabbath Day, which began at six p.m. on Saturday, was consecrated to religious devotion and the whole family, in- eluding servants and apprentices, was involved. Sunday was spent at the meeting-house where, with surprising concentra- tion, they listened to sermons perhaps four hours in length, to prayers which lasted for an hour or even two, varied only by occasional singing of psalms without instrumental music. No heat was provided in the church which, in New England weather, must have been painfully and even dangerously cold; and the children like the adults had to sit through it all in utter silence.
The sermons in the large towns and, to a large extent, even in the pioneer settlements were preached by men who had had a University training-often the most cultured men of their community - but the gospel as preached by them was stern and the sermons were of an intensity that was almost cruel. The torments of hell from which few might escape were graphically portrayed. It was the stern, vengeful Jehovah of the ancient Hebrews, and not the compassionate and gentle Christ of the New Testament, who dominated their theology. The severity of the early social legislation was doubtless a necessary outcome of such a prevailing viewpoint but the limi-
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tation put upon the use of leisure time had consequences of considerable import.
In contemporary life we assume that there are many ad- vantages to be secured through contacts with the fine arts and through relatively unrestrained social intercourse; but to the Puritan dancing and instrumental music were as unholy as gambling and other contemporary misdemeanors. The pur- suit of beauty outside of the practical arts, was the work of the devil and quite universally prohibited. Thus, before 1630 John Endecott and Myles Standish with indignation, both righteous and vigorous, cut down the Maypole at Merry Mount (Mt. Wollaston near Quincy) and dispersed the merry-makers of Thomas Morton's settlement. The same harshness was displayed toward many recreations of a most innocent sort for several decades to follow.
The cramping of innocent pleasures probably led to com- pensations of a much more dubious character on the part of citizens, even those openly dominated by religious principle. The history of early Massachusetts, though it shows pretty effective restriction of dancing, drama and music, gives abun- dant evidence of excessive drinking and of much physical cruelty towards children, Indians and law-breakers. It may be unfair to criticize these traits from the point of view of the twentieth century, especially in view of the fact that drunken- ness and cruelty were equally common in England at that time. Nevertheless, excesses in these two latter directions must have some basis in the suppression of the legitimate impulses and emotions of the Puritan colonists. The religious leaders of gentler spirit and broader vision, like Eliot or Williams, pro- tested such excesses and found many hearers.
STRONG DRINK
The inns or taverns were the places of resort for the more convivial population. The innkeepers were required to pro- cure licenses and prices were set by the General Court. The law stipulated that they should be "always provided of strong wholesome beer of four bushels of mault (at the least) to a hogshead which he shall not sell at above two pence the ale quart" but they were forbidden to sell "strong water" or to
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CRIME AND PUNISHMENT
permit any person to drink excessively above a half pint of wine per person at a time or to continue tippling above the space of half an hour or at unseasonable times or after nine of the clock at night. Smoking was permitted only in a private room. In 1664 it was further stipulated, "This Court being sensible of the great encrease of Prophaness amongst us, especially in the younger sort, taking their opportunity by meeting together in places of publick entertainment, to corrupt one another by their uncivil and wanton carriages, rudely sing- ing and making a noise," all such "Prophaness" was made a finable offense, and if the innkeeper did not prosecute the revellers, his license was to be forfeited.
That these laws were not well enforced is clear from the following quotation from Joseph Noyes of Sudbury dated February 29, 1692: "It is in the minds of most of us that there should be none to retale drink amongst us, by reason of the growing of the sin of drunkenness amongst us. Oure fathers came into this wilderness to enjoy the Gospel and his ordinances in its purity and the convertion of the heathen, but instead of converting them, amongst other sins, we have taught them to be drunckerds"; and he says further that in his opinion inns should be for the entertainment of travelers "and not Town drunckerds."
Strong liquors were made in many homes and rum was manufactured in quantity in the latter portion of the century. At funerals, for example, supplies of alcoholic beverages were a regular feature. Thus in 1677-78 the funeral charges of Mrs. Mary Norton, widow of the Reverend George Norton, included an expenditure of £10 13/100 for 511/2 gallons of best Malaga; and at the funeral of Reverend John Cobbs, at Ipswich in 1685, there was expended for a barrel of wine £6 8/100 and for two barrels of cider 11 shillings. At the raising of a church the workers would be paid with huge quantities of New England rum, and other corresponding en- terprises of neighbors were similarly enlivened.
CRIME AND PUNISHMENT
The law-makers of early Massachusetts were as a rule men without training in the law. The government of early Massa- chusetts was virtually theocratic. The ministers being as a
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rule the persons of the most education were allowed to keep firm control over legislation throughout the century; and the judgments or penalties which they framed, though influenced by English common law and practice, were in cases of doubt based upon the ministers' interpretation of divine will as re- vealed in the Old Testament. Ten crimes were visited by capital punishment - murder, whether or not premeditated, stealing, perjury, treason, bestiality, sodomy, idolatry, witch- craft, blasphemy and adultery. Subsequently, arson, burglary (third offense), cursing or smiting a parent, denial of the word of God (second offense), highway robbery (third of- fense), return of Jesuits or Quakers after banishment, man- stealing, rape of a maid or single woman, rebellion and re- bellious resistance of a son were added to the list of capital crimes.
The extreme penalty of death was not as frequently exacted as in certain prior periods of English history. Nevertheless, the persecution of Quakers led to capital punishment and the extreme hysteria which developed around the witchcraft trials of Salem, led to an orgy of bloodshed which it is very diffi- cult to explain away in any fashion favorable to the Puritans and Massachusetts in this generation. Witchcraft trials were, however, not peculiar to Massachusetts. There was an exe- cution for witchcraft in Hartford, Connecticut, in 1648 and nine others took place in Boston and Connecticut before the outbreak at Salem. Cases occurred also in New York and Maryland. English influence may also have been felt, for an account of trials of witches in Suffolk, England, was pub- lished in 1684 and read in New England. There are close parallels between the behaviour of Goodwin's children in Salem and of those in England. It seems probable that imitation of English experience, conscious or unconscious, took place. The great witchcraft delusion of 1692 is treated later in this work.
For minor misdemeanors, some of which were slight, cruel penalties were exacted. Cutting off the ears was the penalty for burglary and several other offenses. Whipping and put- ting in the stocks ("bilboes") were common punishments, and the latter was inflicted upon women as well as men with sur- prising frequency. Drunkenness and cursing as well as in-
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fractions of laws governing Sabbath Day observance and other misdemeanors were punished by putting the lawbreakers in the stocks. Whipping was a customary penalty for drun- kenness, disobedience and certain forms of theft, for lying and arson, as well as for profanation of the Lord's Day. It was the penalty for the first offense in the case of a number of other crimes. Banishment was the penalty for continued heresy and for resistance of authority. Branding was the penalty for robbery and burglary and for vagabond Quakers and rogues. Disfranchisement was the punishment for failure to attend public worship as well as for sexual offence and de- famation of magistrates. Fines were the commonest penalties and were ordered for a large number of misdemeanors.
In general, little if any partiality was shown in imposing penalties. Public officers and prominent citizens often suf- fered the full penalty of the law. Thus, Sir Richard Salton- stall was fined five pounds for whipping two persons when no other assistants were present; and several times Governor Endecott was fined forty shillings for assault and battery. In 1643 Roger Scott was sentenced to be severely whipped for going to sleep at meeting.
The major difference between the Massachusetts and Eng- ish laws of the period lay in the more continuous attempt of the colonists to reform the manners of the people by drastic punishments, such as whipping for drunkenness. For curs- ing and swearing, it is said by John Dunton in 1686, they might bore the tongue through with a hot iron. "For kissing a woman on the street, though by way of civil salute, whip- ping or a fine. Scolds they gag, and set them at their own Doors, for certain hours together, for all comers and goers to gaze at. Stealing is punished by Restoring fourfold, if able; if not, they are sold for some years, and so are poor Debtors."
A striking instance of an excessive penalty for blasphemy, administered to a college student, is given by Samuel Sewall under the date of June 15, 1674 as follows: "That being con- victed of speaking blasphemous words concerning the H[oly] G[host] he should be therefore publickly whipped before all the Scholars. 2. That he should be suspended as to taking his degree of Bachelour. 3. Sit alone by himself in
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the Hall uncovered at meals, during the pleasure of the Presi- dent and Fellows, and be in all things obedient, doing what exercise was appointed him by the President, or else be finally expelled the Colledge. The first was presently put in execution in the Library (Mr. Danforth, Jr. being present) before the Scholars. He kneeled down and the instrument Goodman Hely attended the President's word as to the performance of his part in the work. Prayer was had before and after by the President."
MARRIAGE
The unit of social life in Massachusetts was the family. Marriage was an economic necessity for the farmer of the period. Yet marriages largely grew out of genuine affection rather than economic interest. Parents frequently attempted to choose husbands for their daughters, but there are abundant examples of lack of success on their part and of continued defiance of the parental choice. Thus, Betty Sewall, contrary to her father's wishes, refused several suitors. In such cases, however, it was possible for parents to appeal to the courts to force the conformity of the children to parental wishes.
Many colonial parents were successful in arranging mar- riages for their children. Thus, Emmanuel Downing, an able Puritan, writes in 1640 that he has secured a "varie goode match" for his niece - a member of the church with an estate of four or five hundred pounds. But to protect girls from premature mating of a mercenary character the Massachusetts law in 1646 required that no female orphan during her minor- ity should be given in marriage except with the approval of the majority of the selectmen of her town.
MARRIAGE LAWS
Marriage intentions were required to be published three times before the ceremony, and failure to do so courted trouble for the participants. These banns were taken very seriously, and were not to be trifled with, as a young farmer found when, in 1663, he was ordered to stand an hour at the court door with a paper in his hat upon which was written in capi- tal letters, "For setting up a faulse purpose of marriage att
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Topsfeild," a liberty he had taken without the knowledge of the parties in the case.
By a remarkable exception among the Quakers the bride and groom took each other in the presence of the meet- ing and their marriage certificate was signed by those present. Early in the century such marriages were illegal in Massa- chusetts but a decision was rendered in their favor in 1661. The Puritan law required parental consent, publication of the intention of marriage and registration. The banns were pub- lished three times before the marriage could take place. Thus, marriage was made a civil contract and not a sacrament.
In 1685 a Huguenot clergyman was brought before the court for solemnizing marriages in Boston. He agreed to stop this practice but failure to keep his promise was followed by a speedy departure to New York. In 1686, however, the solemnization of marriages by clergymen was permitted by law and this practice was confirmed in 1692. Marriages some- times took place between white settlers and Indian women but marriage with negroes was forbidden by statute in 1705, and with Indians as well in 1787. Child marriages were not infrequent, the bride sometimes being in her early teens and the groom under twenty. Unmarried women were rare in early colonial days and widows were picked up as prizes by bachelors and widowers.
Magistrates at this time were the only persons who could legally perform the marriage ceremony, and it was not until the very end of the century that ministers were accorded that privilege. Governor Bellingham, who suddenly took a fancy to and married a pretty young damsel, at the time engaged to a man of her own age, became seriously involved with the authorities for performing the marriage ceremony himself. On account of this unique act, he was reduced in official posi- tion and severely reprimanded. A Rowley clerk of the writs, also, had his license revoked for too hastily marrying the son of a wealthy family to a maiden not of his social standing without the consent of the groom's parents, although it was clearly shown that he had been imposed upon.
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PROTECTION OF WOMEN
The mass of the families in colonial days were of the pat- riarchal type and in many cases the male of the house was virtually a despot. Women upon marriage usually retired from amusement and became staid, settled and, from the mod- ern point of view, "old" even though in their early twenties. Frequent child-bearing meant early death for many women; and that for the household, meant the arrival of a step-mother a few weeks, or at the most, a few months later. A Puritan husband was not permitted to be demonstrative in public and Captain Kemble of Boston was forced to sit for two hours in the public stocks for his "lewd and unseemly behaviour" in kissing his wife "publicquely" on the Sabbath Day on his own front doorstep, upon his return from a voyage three years in length.
Women were however protected by law from physical cruelty. In the Body of Liberties (1641) it was stated that "everie marryed woeman shall be free from bodily correction or stripes by her husband, unless it be in his own defense upon her assault. If there be any just cause of correction com- plaint shall be made to authoritie assembled in some court, from which only she shall receive it." The property interests of women were likewise protected. Plymouth enacted, in 1636, that when lands were seized to satisfy creditors of a deceased man the part reserved for the support of wife and children could not be touched. In 1664 the consent of the wife was made necessary in case of sale of houses or lands. Massachusetts, in 1647, allowed one third of the husband's estate to the widow for a dowry. In general the Plymouth and Massachusetts colonies were virtually pioneers in recog- nizing the rights of women.
When fathers-in-law were slow in providing the bridal por- tion they were sometimes sued. Thus, Edward Palmer both- ered the Winthrops about their sister's dowry long after he had taken a second wife; and Judge Sewell after the death of his daughter continued to higgle with her father-in-law over the dowry.
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CHILD LIFE
MORALS
Many writers suppose that there was a good deal of im- morality among the early colonists. Much has been made of relatively few instances of illegitimacy and an unfavorable in- terpretation has been put upon the early practice of "bundling" which, as a general practice, in the seventeenth century was presumably innocent. In the following century "bundling" may have served more commonly as an excuse for immorality. Pre-contract or informal betrothal also sometimes led to mar- ital intimacies before the civil contract of marriage had taken place. Church records of Massachusetts towns give a num- ber of instances in such cases of confession and censure be- fore church meetings. Governor Bradford in 1642 complains of "not only incontinence between persons unmarried, for which both men and women have been punished sharply enough but some married persons also"; and the synod at Bos- ton in 1679 similarly complains of "hainous breeches of the seventh commandment." It should be noted that such in- fractions of the moral code were relatively infrequent as com- pared with modern conditions and that prostitution scarcely existed in early Massachusetts. The morals of the early Pil- grims and Puritans may be said to compare favorably with those of any other people at that time in history or, in fact, at any subsequent period.
The practices in Massachusetts with reference to divorce were more liberal than those of England for in addition to adultery and desertion, the only causes of divorce in their native country, they added cruelty and breach of vow.
CHILD LIFE
The life of colonial children must have been very hard as compared with modern conditions. Families were so large as to make it difficult for each child to have the attention that it might normally crave. Idleness was a sin and all children were forced to work for long hours. Nevertheless the asso- ciation with parents, older brothers and sisters at the construc- tive activities of the household and farm must have been in- teresting, and undoubtedly had great value as a means to
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practical education and training in character. A vote of the Boston town meeting attempted to regulate foot ball in the streets. There was really little time for play. Still many forms of recreation which would now be deemed legitimate were forbidden on Scriptural grounds.
The mortality of children was very high due doubtless to the exposure to the rigors of climate, the opportunity for con- tagion in the crowded homes and meeting houses and the ab- surd forms of medication of the period. The infant was taken to the fireless church for baptism on the very first Sab- bath following its birth even though ice had to be broken in the font.
The ministers preached concerning the depravity of child nature, and the terror of hell pursued the sensitive child throughout the years which should have been devoted to sound physical and mental growth. Betty Sewall's distress is thus recorded by her father, Judge Sewall : "She was first wounded by my reading a sermon of Mr. Norton's; text 'Ye shall seek me and shall not find me.' And those words in the sermon 'Ye shall seek me and die in your sins' ran in her mind and terrified her greatly. And staying at home she read out of Mr. Cotton Mather, 'Why had Satan filled thy heart,' which increased her fear. Her mother asked her whether she prayed. She answered 'yes' but feared her prayers were not heard be- cause her sins were not pardoned. . Two weeks later he writes: "Betty comes in as soon as I was up and tells me the disquiet she had when wak'd. Told me she was afraid she would go to hell; was like Spira not elected. Asked her what I should pray for, she said that God would pardon her sin and give her a new heart. I answered her fears as well as I could, and prayed with many fears on either. Hope God heard us." Ann Dudley, at the age of six or seven, records her grief at her "neglect of Private Duteys" and at sixteen finding herself "carnall and sitting loose from God" accepts smallpox as a "proper rebuke to her pride and vanity."
In the main children were repressed, were forced to eat their meals in silence and to address their parents as "Honored Sir" or "Esteemed Parent." At the numerous social occasions which all persons attended,-whether funerals or Sunday meeting,-the children were expected to conduct themselves
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with the stern solemnity which characterized their parents. The only literature accessible to them was of a forbidding re- ligious nature. Discipline in the home was severe and sub- mission was exacted. The Pilgrim minister, John Robinson, had said: "Surely there is in all children (tho not alike) a stubernes and stoutnes of minde arising from naturall pride which must in the first place be broken and beaten down that so the foundation of their education being layd in humiliation and tractableness other virtues may in their time be built thereon. It is commendable in a horse that he be stout and stomackfull being never left to his own government, but al- ways to have his rider on his back and his bit in his mouth, but who would have his child like his horse in his brutish- ness ?"
A book of etiquette for children contain the following in- junctions : "Never sit down at the table till asked, and after the blessing. Ask for nothing; tarry till it be offered thee. Speak not. Bite not thy bread but break it. Take salt only with a clean knife. Dip not the meat in the same. Hold not thy knife upright but sloping, and lay it down at right hand of the plate with blade on plate. Look not earnestly at any other that is eating. When moderately satisfied leave the table. Sing not, hum not, wriggle not. Spit nowhere in the room but in the corner. When any speak to thee, stand up. Say not I have heard it before. Never endeavor to help him out if he tell it not right. Snigger not; never question the truth of it."
Before the law the children stood equal, except for the eld- est, who, in accord with the prevailing English custom, was entitled to a double portion of the estate. Thus, the Massachu- setts law of 1641 states that "When parents die intestate, the elder sonn shall have a double portion of his whole estate reall and personall, unless the general court upon just cause alleged shall judge otherwise. When parents die intestate having noe heirs male of their bodies their daughters shall inherit as co- partners, unless the general court upon just cause shall judge otherwise." Among the descendants of the old English aris- tocracy in America the law of primogeniture prevailed. Thus, Sir William Pepperell, after leaving five hundred pounds each
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to his daughters, bequeathed the whole of the remaining estate to the future baronet.
Some children of the poor were bound out to work and in Boston in 1682 a work-house was ordered built for the em- ployment of children "who shamefully spend their time on the street." At the tender age of six girls might be set to spin- ning flax, and throughout early childhood the combing of wool and weaving were their duties when not needed on the farm or in the kitchen. Boys did heavy work on the farm and wood- lot, or assisted with the making of shoes or brooms or other articles manufactured in the home.
EDUCATION
Education, however, was not neglected and in 1647 a gen- eral educational law required each town having fifty house- holds or more to appoint someone to teach children how to read and write. Every town having a hundred households or more was to establish a grammar (Latin) school to instruct youth so that they might be fitted for the University. Even before this early legislation selectmen had been enjoined to see that families should teach their children and apprentices to read and write and to impart to them a knowledge of the laws.
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