USA > Massachusetts > Middlesex County > Concord > The history of Concord, Massachusetts > Part 20
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In fact we learned by this sudden experience that it is the objects around which superstitions cluster which differ, rather than the nature of the persons who are influenced by them, and that it is by an easy transition through the pathway of circumstances that we come to believe in the goblin of the quaint old burying ground, the elf of the woods or the latest product of modern spiritism.
The nomenclature of an age may disguise its real beliefs, and the character of the homes of the living may determine the character of the spirit tenantry.
In other words, the nature of a genuine New England apparition is such that it would never be seen flitting about among the flowers of a modern cemetery. Its nature is too rugged to live there.
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Like the white polar bear it requires cold and barrenness, where folks shiver and seldom go.
Given right conditions and it may come to you. It loves the cobwebs beneath low rafters, and the smell of mice among old cradles and empty meal barrels. It would browse among bunches of brown herbs and squeak forth its magical utterances, where the wind plays through angular knot-holes and blows the light out if anyone enters.
These conditions withheld and those of an opposite character substituted, and you have an up-to-date tenantry, and one that is coy and cultured, and is at home in the presence of the velvet carpet and satin paper, stuffed couches and chairs.
But they are all of the same kith and kin, it matters not where we find them, whether on the public platform or in the drawing room, or by "the way that goeth to Mr. Flint's."
Let it not then be thought foolish that our hair started, and that we were stirred to our very extremities by that startling, inexplicable wail that came from pondward.
We were in Rome doing as the Romans did, and our first thought and impulse was to flee from the swamp sprites without stopping to question what they were.'
Pursuant to this purpose we turned about when we saw in the direction whither we were going a flash of light, or rather the illumination of reflected light, as if cast up by an unseen fire in the brush wood.
Here was a new development, only little less surprising than the first, since we thought it might be a part and par- cel of it, for almost simultaneous with the strange sight came a succession of the strange sounds, this time as if they would split the very darkness which they pierced.
We were brought to a standstill ; we could neither retreat nor go forward. It was peril before us and peril behind us and peril on both sides.
As we stood wondering with what little there was left of us to wonder, and waiting for another outburst of the ter-
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rific wail, we saw under the low hemlock boughs a couple of upright forms, which under other circumstances we should have called human, but which looming up as they did in the shadows and amid its lurid light we thought had the appearance of something inhuman. They looked like Indians, and were dressed like them, a fact which only increased our dread of what they might be, for we were aware that supposed manifestations from the spirit world were made by Indians, hence naturally we thought it might be so now.
Just as we were about settling ourselves into a clump of evergreens, whose friendly branches almost touched the dilapidated top of an ancient windfall, this being the only available hiding place, one of the forms turned toward us, and we saw at a glance, and to our great surprise and de- light that it was no other than Nantatucket whom we met at Nashawtuck ; and that his companion was Tisansquaw, whom we once saw at the lower fishing falls.
In an instant we were ourselves again, for in these we knew we had friends, and that whether the sounds we had heard were of man or devil they would be explained, and if the situation was serious we would share it together.
As we sprang forward the Indians recognized us, and their greeting was as warm and demonstrative as their rude ways and stolid natures would admit of.
It took but a moment to inquire concerning the sound, and to be informed that what we had heard was a pair of migratory loons, or great northern divers, which in the fall and spring occasionally drop into our New England waters, where they remain a few days prior to their journey south- ward.
They had been disturbed among the low waterbrush on the pond shore by the fire and had sent out their wild screams as if in protest.
No one need wonder at our recent alarm, for the notes of this remarkable bird at any time sound strange, but
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stranger yet in the night's stillness, with the medium of a dense, swampy atmosphere to intensify them.
We were soon sitting by the camp fire of our two friends, which was just outside the bushes, by the pond's edge, beyond which was the dark, outlying water where the loons were.
We learned that Nantatucket and Tisansquaw had been to Natick, to attend an Indian service held there by Apostle John Eliot, and that being late in getting home, and growing hungry, they had encamped beside the pond and were engaged in broiling a rabbit, which they had thrust through with a wooden spit.
NATHANIEL HAWTHORNE.
BY PERMISSION OF FOSTER BROS.
CHAPTER XXV.
Arrival at the Flint Farm - Sunday Morning in a Home of Colonial Concord - Start for Meeting - Gathering of the Worshipers - Neighborly In- quiries - The Church Service - The Sermon -
- Singing - The Noon Intermission - Catechistical Exercises - Afternoon Service - Colonial Church Customs - Sacred Music - Succession of Singing Books -"Lining Off" - Triple Time -"Fuging - Pitch Pipes - Introduction of Musical Instru- ments - Talk with Goodman James Hosmer - Conversation Relating to the Installation of Rev. Peter Bulkeley - Facts of History Concerning this Subject.
J UST as Nantatucket had drawn the spit from the rab- bit and placed it upon a broad flake of clean bark, which Tisansquaw had pealed from a birch tree, we heard the clatter of horses' feet, and knew that John was coming. It was with regret that we closed our inter- view with our swarthy friends for we could have contented ourselves to remain with them over night, but we knew that the next day was the Sabbath, and that all traveling was forbidden, and that even the short journey to the Flint farm, though undertaken with so good an excuse, might subject us to great prejudice, so we sprang into the empty saddle and were soon away.
We received a warm welcome on our arrival. Supper had been delayed awaiting our return; after which Mr. Flint gathered the household together, including the servants, for no servant was omitted in this exercise, and,
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opening the Bible, read and commented upon it, being assisted by his "Notes on the Pentateuch."
After reading, each of the family was catechised, and all showed such a commendable acquaintance with the Holy Scriptures as might put to blush many a youth and adult also in a Sunday school of today, with all their so-called "Lesson Helps" and "Side Lights." After the religious exercises were over, and the younger members had retired, Mr. Flint and myself conversed upon several topics of public interest, and it was not until the low burning candle reminded us that it was getting late that we retired to our room there to enjoy another night of well-nigh perfect slumber.
The morning sun arose giving promise of a beauti- ful day. Not even a low lying cloud was visible to show the possibility of unpleasant weather. But the quiet was without, for the noise down-stairs betokened that the Sabbath was not with them a day of indolent repose. It was but a short time after going below before breakfast was eaten, and the sun had hardly dried the night's moisture from the sparkling earth when we were all on our way churchward, passing over the same way which the night before had brought to us such discomfort. As we ascended the hill path to the meeting house, we found that the parson had not yet arrived, so, intent upon hearing the news from the whole countryside, we leaned up against an unused hitching post to look and listen.
After the usual salutations by each new comer, conversa- tion commenced on the events of the week in their several quarters, as these related to things of a nature sufficiently serious to admit of Sabbath inquiry.
Goodwife Brown wanted to know if the "arbs" she sent Susan Ann, poor child, did her good, and if her pain was gone.
Patty Underwood asked after the condition of old Aunt Lois, and whether the crutches which she had left at the
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mile post by the corner for Goodman Billings to carry to her were the right length.
Dame Woods was anxious to know of the Darby boys, and if they had sufficient clothing for winter, for, said she, "Since their mother died they have fared hard."
With these and similar inquiries the time was occupied till some one said, "The minister is coming," when all stepped from the beautiful sunlight into the cool stillness of the sanctuary and remained standing till he had passed into the pulpit.
The service was opened by an invocation immediately followed by the reading of the Scriptures with comments. Then came the singing of a psalm from "Sternhold and Hopkins' Edition," set to the tune of "St. David." The lining of the psalm was by Deacon Griffin, and the con- gregation endeavored to make the repetition of it musical and in accord with the tune assigned, but we observed that before the exercise was over there was a compromise between "St. David," "York" and "Old Winsor," and that the tune varied as much as the time.
It was, however, evidently satisfactory to the worship- pers, and the devout demeanor of every participant assured us that singing in those days was really worship.
It was noticeable that there were only a few copies of the Psalter in the congregation, which showed that lining off was a necessity.
The sermon was exegetical, expository, doctrinal, and hortatory, with an application at the close, and occupied an hour. Psalm singing followed, and the service ended with the benediction.
At noon came the catechistical exercise, of which we had heard much but had not yet seen.
We do not know whether or not on every Sunday it came at this hour, for we did not inquire, and the inter- mission the Sabbath previous being taken up with the sacramental service and a baptism, we have nothing to judge from.
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We conjecture, however, that the noontime was its regu- lar hour, because it was the only practicable time for it, and the one which in later days has been given to the Sunday school. If from nine or half past to twelve, and from one or half past to nearly four, was taken up with the regular service, almost of necessity, the catechistical would come between.
But whatever the hour, the nature and order of it was the same, and we will describe what we saw of it.
There was a short interval after the morning service, in which the middle-aged men could stretch their legs and go to the Buss tavern and eat the lunch which they carried with them, and the younger women could repair to the houses near by and warm their barley coffee or steep a little "store" tea, and the old people could go to one of the "noon houses" which were nearer at hand and replenish their foot stoves with coals and warm some cider or sack posset, the latter of which they brought with them, while the former was kept in storage to be had on tap.
This brief intermission was followed by a prompt gathering together at the drum beat, and a seating of the people in a way that had special reference to age, the younger and unmarried portion, who were the catechumens, being nearest to the minister. As in the morning, the sexes sat separate, except in the back seats, where the grave heads of households sat and where there was allowed a latitude of promiscuousness which would not be tolerated among the younger element.
There was no prelude, and when Parson Bulkeley arose there evidently ran through the younger portion that feel- ing of embarrassment which usually prevails on occasions of public examination ; while upon the faces of the elders there was plainly depicted that flush of anxious suspense which betokened a deep desire that the children do well.
The questions were all simple and admitted of Scriptural answers. The purpose evidently was to inculcate a know- ledge of the doctrines and duties taught in the Bible.
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A short intermission followed this exercise, when all assembled to listen to the second sermon, which consisted of a gathering up and application of the points brought out in the noon exercise, together with comments upon them.
As the order of the second service was similar to the first, we will not stop to note any change, but proceed to state a few facts of colonial church customs as related in history.
A singing book in common use was Ainsworth's, "Book of Psalms," printed in Amsterdam in 1612, of 348 pages. It contained annotations and the tune in which each psalm was to be sung. The annotations explained the psalms, as for example, "The Leviathan is the great whale fish or sea dragon used to represent great tyrants."
The books were very few from which came the custom of lining off, called "deaconing." Judge Sewall said with regard to the harmony on a certain occasion, "I set York and the congregation went to St. David." Another writer says: "Not two persons quaver alike but each may drop off, alter, twist or change to suit him."
Bye and bye the "Bay Psalm Book" came; then "Tate and Brady's Version."
When note singing was introduced, there came heart burnings, with assertions that it was popish. In process of time lectures were given in singing, from which may have been evolved the singing school; and by allowing those who had learned to sing by rule to sit in the front seats may have been evolved the choir.
After a while "triple time" tunes came into use.
This gave offence to those who wanted to drawl out the notes in uniform length, and the time was derisively called "a long leg and a short one."
Then came the style of singing called "fuging", intro- duced by Billings, which system spread like wild-fire.
Pitchpipes made of apple-tree wood were used at the first; afterwards, metallic tuning forks.
In 1714, there came from England "a pair of organs," so called. It was given by Thomas Brattle to Brattle Street
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Church, Boston, but it was refused, and then it was given to King's Chapel, where, after remaining unpacked for sev- eral months, it was made use of.
The bass viol was about the first musical instrument used in the New England churches. Violins were opposed because they savored too much of dancing music. A com- promise was made in some places by which the fiddle might be played if played the wrong end up, as in this way it could be called a small bass viol.
In Concord the version of "Songs and Hymns" by Sternhold and Hopkins was used prior to 1666.
In 1775, it was voted to sing from Tate and Brady's ver- sion three months on trial.
The June following Watt's version was introduced and used till 1828.
The singers were first "seated" about 1774, when the custom of lining ceased and the church voted that Deacon Wheeler should lead the singing one half the time and the singers in the gallery the other.
In 1779, the church took into consideration the "melan- choly decay of singing in public worship, and chose 20 per- sons who should sit together in the body pews below and take the lead in singing, the women to sit separate from the men."
As to the early catechistical service, Letchford's "Plain Dealing" mentions the church in Concord as the first one to adopt the custom of catechising the children.
Mather says, "This was one of the constant exercises of the Sabbath at the Concord church."
He states further that "All the unmarried people were required to answer questions, after which expositions and applications were made to the whole congregation."
As the sun was fast settling behind the trees by the mill dam, we were descending the narrow hill path with Good- man James Hosmer, who had entertained us at his "noon house," and had there invited us to go home with him. . On the way to his house we had an oppotunity for con-
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versation on several subjects appertaining to the Concord settlement, about which we desired information, prominent among which was the installment and ordination of Rev. Peter Bulkeley.
We had known something of these events, but not all. Neither had we much knowledge of the history of the church; for as its records for the period since its establish- ment were wanting, one person's conjectures about this as well as about the civil history, were as good as those of another provided each followed the analogy of common procedure.
It was quite opportune that a subject of this nature was suggested, since it would hardly have been in keeping with the strict Sabbath observance of the time to discuss certain other matters.
We ascertained in the course of our conversation that some embarassment attended the first installation at Con- cord; and as the subject is interesting we will give some facts as we have found them stated in history.
The church was organized July 5, 1636, and preparatory to the installation of Mr. Bulkeley a day of fasting and prayer was observed April 5, 1637. As usual, Colonial dignitaries from Boston, both civil and ecclesiastic, were in- vited to the council; for the state as well as the church were interested in clerical settlements, and assumed to have a quasi jurisdiction or influence over ministers although theoretically it might have denied it.
Not all, however, of the invited guests of either class were present, although delegates were there from most of the churches.
Winthrop says, "The Governer and Mr. Cotton and Mr. Wheelwright and the two ruling elders of Boston and the rest of the churches which were of any note did none of them come to this meeting.
"The reason was conceived to be, because they counted these as legal preachers and therefore would not give their approbation to their ordination." A reason given for the
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absence of some of the notables was that the call came at too short notice, but as a matter of fact, it was sent three days beforehand.
It may not be proper at this late day to decide as to the force any informality about the letters missive may have had, for there may have been botn law and fact in the case, of which we know nothing.
This much, however, is certain, that controversy then prevailed concerning both doctrine and church polity.
And as at that time Mr. Bulkeley was supposed to attach much importance to good works and was therefore considered a legal preacher, it might be natural for some to remain absent.
Besides the question of theological fitness for the clerical office there had arisen a question as to whether a minis- ter ordained in England after the forms of the Episcopacy could by this act be rightly recognized as a properly con- stituted clergyman.
Both questions were probably settled in the case of Par- son Bulkeley, for the council ordained and installed him. And concerning the matter of church polity, one of the delegates proposed a question which led to a passing of the following resolution : "That such ministers as have been clergymen in England and ordained by the bishop were to be respected as having there legally sustained the office of minister by the call of the people, and such ordination was considered valid here; but, for having received this ordina- tion by the bishop, they should consider it a sin and in this country they should not consider themselves ministers till called by the people; but when thus elected, they were to be considered ministers even before ordination."
It may be here stated that ministers who held to a cove- nant of works or who believed in the doctrine of the law rather than the doctrine of grace were known as "legalists", and those believing in the latter "antinomians."
"THE WAYSIDE," HOME OF NATHANIEL HAWTHORNE.
CHAPTER XXVI.
Visit at the home of Goodman James Hosmer - - Reflections upon the Settler's Fireplace - Invita- tion to Humphrey Barrett's Log Rolling - Situation of the Hosmer Farm - Outline of Hosmer History - The Old House Site - Scenes at the Log Rolling - Early Forestry - Care of Concord's Poor - Process of Clearing New Lands - Facts Relative to the Barrett Family.
W E had just finished our subject when the home of our host appeared in an opening among the trees, and as we beheld it beyond the purple and yellow of the maples and willows, we thought that nothing we had seen in the settlement sur- passed it in picturesqueness.
As we entered the yard we were met by his good wife, who had hastened out to tell her husband that James who was ill in the morning was better, after which she lost no time in saying that supper was ready.
After partaking of the evening meal we all seated our- selves about the cheerful hearth fire and chatted about various neighborhood matters and about some things Col- onial. It was indeed a social season and scene. There was domestic and homelike business about everything. The pale moonlight which streamed in from over the win- dow sill was met at its entrance by such a fervid, animat- ed light from the fire place that it was hardly perceivable and there was nothing whatever wanting to complete the fireside comfort.
So snug were our surroundings and so cheery was every- thing that we mentioned the fact to Goodman Hosmer and
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suggested that a settler's hearth was a place of great privi- lege. "Yes", he replied "it really is for we lay our plans there."
His last utterance made us thoughtful, and we pondered over it that night after the lights went out, as we looked over the still meadows and saw the stars twinkle and were impressed with the silence that pervaded everything; and were also reminded of the half-burnt black logs which were even then smouldering beneath the banked fires of the slumbering house-keepers ready to sparkle the next morn- ing at break of day.
What, thought we, has the fireplace been to the settler? What part has it played in his history, and have we given it its due?
These queries came to us in rapid sucession and quickly responsive came the unqualified conclusion that the open fire had been a potent element in the developement of col- onial character. Fire is always a source of interest if not of inspiration when it is not really mischievous, and the poet has done well to sing about it, the philosopher to muse over it, and the pagan to eulogize it.
The fire of driftwood upon the ocean beach, the vivid reminder of wrecks on the dark waters, the tidings of which never come shoreward; the watch-fire of the lonely garrison, beyond whose glimmer none durst venture; the camp-fire in the forest where slow sentinels pace through night's stillness ; and the fires in dark evergreens made by Indians - all these have their value and suitably impress one; but not any or all of them are comparable to the fire on the settler's hearthstone, where the flames are reflected up and among braids of corn and grey herbs and out upon pewter platters on the old dresser and into the corners of the great kitchen and over the broad floor boards.
Before the open fire was the settler's council chamber. Beside it was his children's nursery. There they laughed and played and popped corn while the fathers whistled and sang and cracked jokes. The settler's austerity was soften-
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ed by the fireplace, and the hard lines of his exposed life were toned down. There he forgot his homely toil while the tea kettle sang and the flames crackled and the winds swept over the dry moorlands and vacant meadows.
Without his fireplace he might have been lonely, for stoves and furnaces could not have supplied the want of companionship that these did.
The gentle motion of a fire upon the hearthstone is almost akin to the friendly presence of a human form. Thoreau said of his hut in Walden woods when he gave up his fireplace, that though there was more warmth in a stove there was less company in it. The labor necessary for maintaining the open fire was another advantage. To obtain the requisite amount of fuel the settlers were obliged to spend a large part of the long winter in the woods, swinging the axe and ponderous beetle, for it was only by means of the beetle and wedges that he cleft in twain the gnarled oak and knotted hickory. Further time was spent in hauling it from the rugged hillsides and the frozen swamps. After it was hauled it was to be cut in the door- yard, then seasoned and housed, and by the time all this was accomplished the robins came. The amount of wood required for the open fire was enormous, for the fireplaces were very capacious and consuming, and the rude carpentry of the houses was such as to let in much cold.
If we can judge of the average fuel supply of the settler by the quantity sometimes stipulated for in the settlement of a minister we should conclude that from twenty to thirty cords would be required and sometimes more. Moreover, the chimneys with their broad flues were health- giving. Through them in the night time, when the fires were low, pure oxygen came down, and there ascended upward every impurity, so that it was almost as if the inmates of the house lived in the open air.
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