In subsequent research, Charlotte proved the story was partially apocryphal, but learning the name gave her the break for which she'd been waiting.  She found we really are descended from Joseph Northrop, one of the earliest members of a 17th century colony in Milford, Connecticut.  Charlotte continued to research his descendants, while I focused on finding their ancestors.

In 2001, while living in New York City, I learned of the important work done by Karen Mentzer (nee Shorb), introducing me to the many amazing ancestors of Catherine Frederick and Melissa Jenkins.  Some of these ancestors were Huguenots from France who eventually emigrated to New York City, later moving a short distance upstate.

Highlights of our ancestors' lives include:

1. John RIDGE, Cherokee Chief and Sarah Bird NORTHROP, a love story that ended in the Trail of Tears.
2. Humphrey ATHERTON, Major
3. John HARRIS, Major
4. John PROUT, Yale grad, later treasurer of Yale College
5. Joel Prout NORTHROP, Yale grad, surgeon in Revolutionary War
6. Joseph NORTHROP, settler
7. Josiah CLIPPINGDALE, composer
8. George CLIPPINGDALE, thief?
9. Edmund RICE, missionary
10. John ROGERS, "The Martyr"
11. Mrs. CLIPPINGDALE, the Methodist
12. James HARWOOD, member of the Roger's Rangers, later a Revolutionary Fighter
13. Archibald HARWOOD, betrayed by Benedict Arnold
14. Marshall JENKINS, swallowed by a whale
15. Thomas MAYHEW, Colonial Governor of Martha's Vineyard and Nantucket
16. Thomas MAYHEW, Jr.: Missionary, settler of Martha's Vineyard and Nantucket
17. Matthew MAYHEW, author, politician and missionary
18. Robert KITCHEL, founder of Guilford, CT and Newark, NJ
19. Samuel KITCHEL, "owner and settler" of Newark, NJ and surrounding areas
20. Richard WARREN, 12 signatory to Mayflower Compact, among first Pilgrims who met "Indians"
21. John HOWLAND, 13th signatory to Mayflower Compact, written about by Jane Austen
22. John TILLEY, 16th signatory to Mayflower Compact, traveled with wife and daughter Elizabeth
23. Elizabeth TILLEY, written about by Jane Austen
24. Richard SARSON, lived on land originally owned by Thomas Paine
25. Rev. Abraham PIERSON, Cambridge graduate, 1st minister of Southampton, N.Y., 1st Rector of Yale University
26. Robert PENOYER, brother of famous Harvard man, they fled England after he witnessed a murder
27. Rev. Ralph WHEELOCK, Cambridge grad, eminent non-conformist
28. John ELIOT, "Apostle of the Indians", royal ancestry, Cambridge grad, wrote first book in "Indian" language
29. Edward HOWELL, founder of Southampton, Long Island, New York
30. Andre LAMOUREUX, Huguenot, in 1704 owned 32 acres in midtown Manhattan, later captured by French Pirate
31. Daniel LAMOUREUX, Huguenot ancestor married in Manhattan, NY in 1700
32. Rev. John YOUNGS, founded 1st or 2nd church in New York State
33. Francis BELL, original settler of Stamford, CT.  His Bible is now owned by Stamford Historical Society.
34. Rev. Jonathan WHEELWRIGHT, Cambridge graduate, nonconformist, friend of Oliver Cromwell
35. Rev. Stephen BATCHELDER, Turbulent personal history of a Puritan preacher

 

1. John RIDGE and Sarah Bird NORTHROP: Our family was profoundly involved with Chief John Ridge and the fate of the entire Cherokee people.  This is a love story that had a tragic and terrible end for thousands of Cherokee, ending in the Trail of Tears.  John Ridge, the sixteen year old son of Chief Major Ridge (Ka-non-ta-cla-ge) of the Cherokee, from Rome, Georgia, lived for a time with the family of our ancestor, John Northrop, as a boarder with the Congregationalist mission to the Cherokee people. The Congregationalists' mission was to give a modern education to the Cherokee, a well-intentioned effort that had tragic consequences for John Ridge and Sarah Northrop, if not tens of thousands of Cherokee people. Certainly it forever scarred the life of their son, John Rollin Ridge.

John Rollin Ridge's story begins with his Cherokee Indian heritage, which centers on his grandfather who was born in 1771 in a Cherokee village in what is now Polk County, Tennessee.  When small he was called "he who slays the enemy in the path." His mother was a half-blood of the Deer clan and he claimed descent from a long line of Cherokee chiefs and warriors. 

As a young boy, he heard the tribal conjurers tell stories of the origins and deeds of his forefathers. And he listened solemnly when a conjurer predicted the fate of the Cherokees.  "Your elder brother (the white man) will settle around you - he will encroach upon your lands, and then ask you to sell them to him . . . HE WILL POINT YOU TO THE WEST, but you will find no resting place there, for your elder brother will drive you from one place to another until you get to the western waters.  These things will certainly happen, but it will be when we are dead and gone." 

At puberty, Ridge's grandfather began the training that would make him a savage warrior.  At the age of 17, he took his first white man's scalp to revenge the cold-blooded shooting of a Cherokee chief under a flag of truce by a white settler.  As he grew older, he became an expert hunter and earned his final Indian name, meaning "the man who walks on the mountain top," or The Ridge. 

The Ridge became an influential tribal chieftain and an orator of distinction.  After he married in 1792, he and his wife, Susanna, gradually gave up many of their Indian habits.  They cleared their land and began to develop orchards and corn and cotton fields. They raised horses and livestock.  As they prospered they acquired slaves, built a large colonial-style home, and adopted the dress and manners of prosperous Southern planters.  Their plantation was located in an area that became known as the garden spot of the Cherokee country in Georgia. 

Here, The Ridge's five children were born.  John Ridge, born in 1803, was The Ridge's first son and John Rollin Ridge's father.

As white settlers moved into the Cherokee territory, which included parts of North Carolina, Tennessee, and Georgia, they became eager to force the Indians out.  With the increasing intrusion of the whites, some Cherokees secretly ceded their land and migrated west.  Each cession aroused great resentment among the Cherokees.  The Ridge was adamantly against any cession of the Cherokee ancestral lands.  And he firmly believed that if the younger Cherokees received a good white man's education and adapted the white man's ways, they could successfully keep the whites from usurping their land.  He centered his hopes on his eldest son, John. 

In 1818, The Ridge sent John to Cornwall, Connecticut, to further his education in the Foreign Mission School.  There John fell ill.  There he also fell in love with his nurse, Sarah Bird Northrop, a blue-eyed, auburn-haired, 14 year-old beauty.  The people of Cornwall were incensed at the idea of an Indian courting a white girl.  "Outrage!" cried the press and the pulpit.  Some suggested that Sarah should be publicly whipped, her mother drowned, and John hanged.  

John was a handsome, graceful and determined young man who was proud of his Cherokee heritage and undaunted by the bitter prejudices and calumny of the whites.  He also faced disappointed parents, who wanted John to marry the daughter of a Cherokee chief.  Sarah's parents discouraged the romance, attributing it to the poor judgment of youth.  In their wisdom, they asked that Ridge leave town and, if he came back in a year and the two still wished a union, they would grant it.  They were relieved the young lovers agreed. 

One year later, John Ridge, son of the wealthy plantation-owner, arrived in a fancy horse-drawn coach, complete with four black slaves dressed in full livery as servants, to claim his bride.   When Lydia Northrop asked her daughter, Sarah, "Do you love John Ridge?"  Sarah said simply, "Yes, I do."  In 1824, Sarah and John were married, and the furious citizens of Cornwall burned them in effigy.  

The scandal of these intermarriages became too controversial for the school, and it was forced to close its doors not long afterwards.  Citizens all over Connecticut were enraged at the events in Cornwall.  One newspaper had these racist words to say of the union: "Ridge, David (the marriage of): At Cornwall, Conn on the 17th Jan by the Rev. Mr. Smith, the pious and delicate Miss Sally B Northrop, daughter of Mr. John B. Northrop, was married to a full-blooded Cherokee Indian, late a member of the foreign mission school in that town.  His present name is Mr. David Ridge - his true Indian name we have not learned.  Those white ladies who are in want of Indian husbands must apply soon or there will not be any copper faces left.   They must send in their proposals (post paid) to the trustees of the Cornwall School who have an assortment of unmarried Indians on hand". 

On March 19, 1827, John Rollin Ridge was born on his grandfather's estate.  He spent an idyllic childhood as the heir to wealthy and respected tribal chiefs.  Yet, another phase of the prophecy of the conjurer was soon to be fulfilled.  Although John, The Ridge, and his young protégé, John Ross, worked unceasingly to stop it, more Cherokees ceded their land in exchange for land in Arkansas.  A speech by Womankiller for reinstatement of the old Blood Law that prescribed death for any Cherokee who sold his land without the consent of the Cherokee Nation was transcribed and published by John Ridge. 

When gold was discovered in the Cherokee country of Georgia in 1829, more whites poured into the area.  They raided, pillaged and squatted on Indian homesteads.  Their crimes went unpunished.  To make the Indians' position even more precarious, the State of Georgia declared Cherokee laws invalid and decreed that Indians could not testify against white men in Georgia courts or dig for gold on their own land.  Large sections of Cherokee land were annexed to Georgia and any Cherokee who tried to stop other Cherokees from migrating was to be arrested and imprisoned.  The U.S. government refused to refute the Georgia laws and repeatedly urged the Cherokees to emigrate to Arkansas. 

When John and The Ridge finally realized the futility of the Cherokees' situation, they reluctantly decided that the Cherokees should make the best bargain they could with the U.S. and move to Arkansas where many of their brothers were already located.  In a council meeting The Ridge said, "I would willingly die to preserve them (these lands), but any forcible effort to keep them will cost us our lands, our lives and the lives of our children. There is but one path of safety, one road to future existence as a Nation. That path is open before you. Make a treaty of cession. Give up these lands and go over beyond the great Father of Waters."  Moved by his powerful oratory, several old Cherokees sadly promised to follow him West.  But John Ross and his supporters remained inflexibly opposed to emigration. 

The fate of The Ridge and his heirs was sealed in December 1835, when The Ridge signed the Treaty of New Echota, which agreed to the removal of the Cherokees from their ancestral lands in exchange for extensive lands in the West and $4,500,000.  The Ridge said as he signed the treaty, "I have just signed my death warrant." 

The treaty split the Cherokee into two feuding factions.  The Ridge faction favored emigration; the Ross faction opposed it.  As the conjurer had predicted, The Ridge and his followers emigrated westward to Indian Territory in Oklahoma in March 1837. John and his family, including the 11 year-old John Rollin Ridge, emigrated in June 1837.  The majority of Cherokees made no preparations for removal. 

In 1837, orders went out from the U.S. Army: "The full moon of May is already on the wane, and before another shall have passed away, every Cherokee man, woman and child must be in motion to join their brethren in the far West."  Soldiers with rifles and bayonets were sent to round up the Cherokees. They were forced from their dinner tables and their fields.  Women were driven from their spinning wheels and children were taken from their play and horded into stockades like cattle.  Many died in the camps. Others died of fatigue, exposure, and disease as they were driven through the drought of summer and snow of winter along the trail to Arkansas. 

Historians estimate that nearly 4,000 or about one-fifth of the entire Cherokee population died in the emigration. The road over which the Cherokees were driven was truly a "trail where they cried," a Trail of Tears.  The Ridges were consequently blamed for all the suffering, difficulties, and deaths.  In a secret meeting, members of the Ross faction decreed that the Blood Law should be enforced. 

In the early morning hours of June 22, 1839, twenty-five Cherokees on horseback and armed with rifles quietly surrounded John Ridge's new home in the Oklahoma Indian Territory.  Three forced open a door, entered John's bedroom, and aimed a pistol at John's head as he slept.  The pistol failed to fire.  Here is the scene as described by his son, John Rollin Ridge, many years later: 

“I saw my father in the hands of assassins.  He endeavored to speak to them, but they shouted and drowned his voice, for they were instructed not to listen to him for a moment, for fear they would be persuaded not to kill him.  They dragged him into the yard, and prepared to murder him.  Two men held him by the arms, and others by the body, while another stabbed him deliberately with a dirk twenty-nine times.  My mother rushed out to the door, but they pushed her back with their guns into the house, and prevented her egress until their act was finished, when they left the place quietly.  My father fell to the earth, but did not immediately expire.  My mother ran out to him.

“He raised himself on his elbow and tried to speak, but the blood flowed into his mouth and prevented him.  In a few moments more he died, without speaking that last word which he wished to say.  Then succeeded a scene of agony the sight of which might make one regret that the human race had ever been created.  It has darkened my mind with an eternal shadow.

“In a room prepared for the purpose, lay pale in death the man whose voice had been listened to with awe and admiration in the councils of his Nation, and whose fame had passed to the remotest of the United States, the blood oozing through his winding sheet, and falling drop by drop on the floor.  By his side sat my mother, with hands clasped, and in speechless agony — she who had given him her heart in the days of her youth and beauty, left the home of her parents, and followed the husband of her choice to a wild and distant land.  And bending over him was his own afflicted mother, with her long, white hair flung loose over her shoulders and bosom, crying to the Great Spirit to sustain her in that dreadful hour.  And in addition to all these, the wife, the mother and the little children, who scarcely knew their loss, were the dark faces of those who had been the murdered man’s friends, and, possibly, some who had been privy to the assassination, who had come to smile over the scene.”

On the same day, other bands ambushed and killed The Ridge and his nephew, Elias Boudinot.  Five bullets pierced The Ridge's head and body.  Boudinot was stabbed and then his head was split with a tomahawk. 

Fearing for their lives, Sarah took her children and fled to Arkansas.  John Rollin was 13 at the time, and his young memory would haunt him for the rest of his life.  He spent his adolescence in Arkansas, where he wrote, "There is a deep-seated principle of Revenge in me which will never be satisfied, until it reaches its object." 

Although Stand Watie, Elias Boudinot's brother, fought and killed one man who later boasted of bushwhacking The Ridge, and some of the killers later met violent deaths, none was ever tried or punished in the Cherokee courts.

In 1841, John Rollin went to college in New England where he proved to be an able poet and scholar and a natural leader. In 1847, he returned to Arkansas and married Elizabeth Wilson, an attractive white woman from Fayetteville.  But he never lost his desire for revenge.  He soon returned to Indian Territory and joined in a guerrilla war against the Ross faction.  When one of his enemies, Judge David Kell, mutilated John Rollin's prize stallion, John killed Kell in self-defense.  Since John doubted that he would get a fair trial before a Cherokee court, he fled to Missouri. 

In 1850, John Rollin fulfilled the last of the conjurer's prophecy.  He came to the West Coast of California to seek his fortune.  According to his contemporaries, John Rollin was a tall, graceful, courteous, dignified and handsome gentleman who had jet-black hair, dark eyes, a splendid physique, and noble bearing.  He was said to be loyal and confiding to his friends and outspoken and defiant to his enemies. It was also said that his individuality and personality were distinctly different from other men. 

Like many '49ers before him, John Rollin soon gave up gold mining and turned to writing.  As "Yellow Bird," a translation of the Indian name given to him by The Ridge, he gained recognition as a forceful writer and a talented poet.  Many of his articles and poems were published in the Golden Era and the Hesperian, which were popular magazines of the time.  Later, he became an outspoken editor for newspapers in San Francisco, Marysville, Sacramento, Red Bluff, Weaverville, and Trinity County.  In 1864, he became part owner and editor of the Grass Valley National. 

John Rollin was a fighting editor when editors fought not only with their pens, but with fists, pistols, knives, canes, and, occasionally, beer mugs.  Upon meeting a rival editor in a saloon who had called him a "Cayuse" in a blistering editorial, Ridge pushed his rival's nose into his beer mug. 

During the Civil War, Ridge Rollin was a Copperhead and vigorously anti-Lincoln.   His fiery editorials supported the Southern cause, but he was one of the few California editors who denounced secession as treason and urged the federal government to resist it with force, if necessary.  A political brouhaha soon developed between Ridge as editor of the Grass Valley National, which supported the Democratic presidential candidacy of McClellan, and Blumenthal of the Grass Valley Union, which supported Lincoln's re-election.  Charges of bribery and chicanery were tossed back and forth. Ridge challenged Blumenthal to a duel.  John was an excellent marksman.  Blumenthal ignored the challenge.  Infuriated, Ridge and two friends entered the Union office and caned Blumenthal soundly. 

A Marysville paper hooted in mock acclaim at the "bravery of three men who went at midnight to horsewhip a single, unarmed man."  To keep the records straight, the National denied the use of a horsewhip. The paper declared that a cane was the weapon and the attack was the only means of resort left to a gentleman who was "denied satisfaction in the field of honor." 

Despite his fiery temper and his virulent pen, when Lincoln was assassinated, Ridge joined Blumenthal in mourning.  His success as an influential political writer and a talented poet in California never dispelled Yellow Bird's yearning to be restored as chief among his own people and to avenge the wrongs done to his relatives and his tribe.  In 1853, John Rollin wrote to a cousin in Indian Territory, "It is only on my mother's account I have stayed away so long. It was only on her account that I did not go back in '49 or the Spring of '50 and risk everything.  I am not afraid to do it anytime, provided my friends will only agree to back me. 

"But let that be as it may.  I intend some day, sooner or later, to plant my foot in the Cherokee Nation and stay there, too, or die.  You recollect there is one gap in Cherokee history which needs to be filled up.  Boudinot is dead, John Ridge and Major Ridge are dead, and they are but partially revenged.  I don't know how you feel now, but there was a time when the brave heart of yours, dear cousin, grew dark over the memory of our wrong."  (Major was a title bestowed on The Ridge after he and his Cherokee followers had distinguished themselves in helping General Andrew Jackson win the Creek War of 1812.) 

Another of John Rollin's fondest hopes was to establish a paper in the Cherokee Nation where through the "fire of my own pen" and the help of the best minds of the Indian nations they would prevent men and governments from trampling on the rights of the defenseless Indian tribes. 

John never realized these ambitions.  And he often expressed feelings of melancholy and frustration.  Once while listening to the rain, he wrote: "With each drop a memory of a bygone dream.  How melancholy are the whispers of the rain.  What hopes have we not all buried and what dreams have we not all mourned, but come to us again with the soft music of the rhythmic rain.  Have we trusted and been deceived?  Have we lost what we loved? All comes to us again in the sad and mournful memory as we listen to the patter of the rain."

In 1866, John Rollin went to Washington, D.C., with a delegation of the Ridge faction in a last attempt to regain his tribal status and to get the government to recognize a Southern Cherokee Nation as distinct from the Cherokees under Ross.  Washington recognized him "as the loyal chief of the Ridge party," but they negotiated with the Ross Cherokees.  Although Ross died soon after (in Washington), John Rollin returned to his home in Grass Valley defeated and depressed.  He, too, died soon after at the age of 40 from what was termed fever of the brain.  The prophecy was complete.

The poetry John Rollin wrote in his youth was published in a slender volume after his death.  It received short and limited literary acclaim.  Ironically, when John Rollin was 17, he wrote the first romanticized tale about another man's life, which became one of the West's most enduring legends.  In his book, "The Life and Adventures of Joaquin Murieta (sic), The Celebrated California Bandit," John Rollin portrays Murietta as a peaceful and noble citizen who is transformed into a bloody outlaw dedicated to revenging the atrocities he and his family suffered at the hands of the Anglo-Saxons.  In the book, Murietta gets the revenge John Rollin longed for.  Murietta lives on in poems, articles, books, plays, and in old movies and new television programs.  John Rollin's story of Murietta was the main source from which many of these later accounts came.  Even the eminent historians Bancroft and Hittell used John Rollin's version of Murietta's story.

But history has taken little note of John Rollin Ridge, the man known as Yellow Bird, whose story of unavenged suffering was foretold before he was born. 
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2. Humphrey ATHERTON:  Soldier, Speaker Of Assembly, Comm. Of Mass. Colonial Forces.

FROM "Clement Topliff and his Descendents in Boston":
Came to America from England 8/17/1635 in the "James". He was an  important military character in early New England.  [From Alan Beeson] First mentioned in records, 18 March 1637, freeman, Deputy 2 May 1638. He was a magistrate, deputy governor, and active in the affairs of the United colonies, Major General. See Pope, "Pioneers of MA". Came to America in the "James". Returning from a military review on Boston Commons, his horse stepped over a cow, he was thrown and died early the next morning. There were those who said the manner of his death was "judgment". Mary: surname not proven. Husband called brother-in-law Nathaniel Wales. [From John F. Chandler] Humphrey was buried in "1st burying place". A birth date Oct. 1609 apparently based on a declared age at some point. Note that it is likely that his descendants moved to Chesterfield, NH. 
Many of these children are named "Humphrey" Atherton. He was of the English parish Atherton (Leigh) and settled in Dorchester and Milton.

FROM Various sources:
Humphrey Atherton, Maj. Gen'l b. 1609 Winwick, England, d. December 17, 1661 Boston, Massachusetts. He came to America on 'James' from Bristol 1635. Humphrey lived in Lancashire, England and Dorchester and Boston, MA. Admitted freeman at Dorchester May 2, 1638; member of artillery company 1638; Lt. 1645; Capt. 1650; Maj. 1652; Speaker of the House 1653; Maj. Gen. 1661. Tradition says death resulted from a fall when his horse stumbled over a cow lying in the road.

Humphrey Atherton (1609, Lancashire, Eng - 1661, Boston), prominent in Mass Bay Colony politics and military affairs, principal of Atherton Land Company in Narragansett area of Rhode Island. 

Maj. Gen. Humphrey Atherton b. 1609 in England. Married Mary who died in 1672 in Dorchester, MA. Humphrey died on Sept.17, 1661 (accident while riding a horse). Both are buried in North Burying Ground, Dorchester. Humphrey Atherton is believed to be the son of Edmund Atherton of Winstanley, in Lancashire, who was a descendant of Humphrey Atherton of Winstanley in the latter part of the fifteenth century. Humphrey in turn is believed to be the son of James Atherton. 
The immigrant Humphrey settled at Dorchester, MA. in 1635 and became Major General of the Military forces of the Massachusetts colony. He was the father of Jonathan, Catharine or Elizabeth, Isabel, Rest, Increase, Thankful, Hope, Mary, Margaret, Watching, Patience and Consider. 
Humphrey Atherton was born in the English Atherton castle. He came to America with his brother James Atherton whose date of birth is recorded as 1624. They came in the ship JAMES from Bristol, England".  The Atherton brothers were two of the earliest settlers in MA. and prominent in Colonial and military life. Hundreds of Athertons living today are descended from Humphrey and James.

He came to America on the James from Bristol, England in 1635. He lived at Lancashire, England and Dorchester and Boston, Massachusetts. He was admitted Freeman at Dorchester May 2, 1638. A member of the artillery company 1638; Lt. 1645; Capt 1650; Maj. 1652; MajGen 1661. He was Speaker of the House in 1653. Tradition says his death resulted from a fall when his horse stumbled over a cow lying in the road. Humphrey was married "when an infant".

Atherton, Maj. Gen. Humphrey, from Lancashire, England, to Boston, Mass., 1635, d. Sept. 17, 1661. A descendant of Robert de Atherton of the Manor of Atherton, England, 1199, and of Sir William Atherton, Knight, 1351. General Atherton was killed by a fall from his horse while returning home from a review of the troops on Boston Common. His gravestone is still standing in the North Burial Ground, Dorchester, Mass., and bears a drawn sword over the following inscription:

"Here lyes our Captaine, Major of Suffolk was withall,
A Godly Magistrate was he and Major Generall,
Two Troops of horse with him here came,
Such worth his love did crave,
Ten companies of Foot also marched mourning to his grave.
Let all who read be sure to keep the Faith as he has done
With Christ he lives now crowned;--his name was Humphrey Atherton."

He was born 1609 probably in Winwick, Lancashire, England, the son of Edmund and Mary (Rudd) Atherton. He married Mary Wales, 1627 in Preston, Lancashire, England. She was born 1610 in Idle, Yorkshire, England and died 17 Aug 1672 in Dorchester, Suffolk, Massachusetts. She was the daughter of Nathaniel and Susanna (Greenaway) Wales.

From Savage - N.E. Settlers, N.E. Vol. 1:
Humphrey, Dorchester 1636, came, perhaps, from Preston in Lancash. where the name continues so late as 1780; was freeman 2 May 1638, Artillery Co. the same year and it's Captain 1650, often selectman, and representative nine years from 1638, but not success. yrs. and an Assist. chos. ann. 1654 to his death, and in 1656, succeeded Sedgwick, as Major Gen.
He died 16 Sep. 1661, says the inscription printed in Alden's Epit. and as that was Monday, and prob. refers to the cause of his death thrown from his horse, on return from military rev. on Boston common by riding over a cow, I prefer to say 17 Sept. (a. one o'clock A.M. acc. the MS of John Hull's Diary). ( Savage - N.E. Settlers, N.E. Vol. 1).
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3. John HARRIS: (not yet available).
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4. John PROUT: B.A. Yale 1708. Was treasurer of Yale College 1717-1765.

FROM "Yale Biographies & Annals," by Dexter, F.B., v. 1, 1701-1745, pp. 76-77:

John Prout, son of John Prout, a sea-captain of New Haven, CT (originally from Devonshire, England), was born in New Haven, Nov. 18, 1689. His mother was Mary, widow of Daniel Hall, and daughter of Henry Rutherford , both of New Haven.

His life was spent in mercantile operations in his native town, where he was also much employed in public business. In 1714 he was appointed Naval officer for this port. On the death of John Alling, Treasurer of Yale College, Mr. Prout was elected (April 5, 1717) by the trustees to that office, which he held until his retirement in September, 1765. From 1727 to 1742, he was Probate Clerk for the District of New Haven. He held for many years an appointment as Justice of the Peace (for the first time in 1735).

He died in New Haven, April 4, 1776, aged 86 years, having been for almost six years the oldest living graduate, and having attained a greater age than any of his predecessors.

He married, in 1712, Sybil, daughter of John Howell, of Southampton, Long Island. She was born August 9, 1691, and died in New Haven, February 5, 1782. Of their eight children, two daughters only survived them, one of them the wife of the Rev. Samuel Bird, minister of the White Haven Church in New Haven. The oldest child, John Prout, Jr., graduated at this college in 1732.

The following is an extract from the notice of Mr. Prout's death in the New Haven paper of the week after.
'On Tuesday was taken with distressing pains, and on Thursday departed this life, JOHN PROUT, Esq., in the 87th year of his age, who lived in a married state with her he has now left a widow 64 years; who in life was entrusted with several important offices, particularly that of Treasurer of Yale College, and Justice of the Peace; all which he performed with honor and fidelity. And a sermon was delivered the Lord's Day following, suitable to the occasion and character of the deceased, by the Rev'd Chauncey Whittlesby, from Job 5, 26. In the death of this aged gentleman, mankind are deprived of a benevolent friend, the church of God of a sincere and praying member and brother, the distressed injured country of a true and cordial friend and well wisher to its important liberties and privileges, the widow of a most loving and faithful husband, the children of a tender father, neighbors and acquaintances of an agreeable, entertaining and undisguised friend, generally if not universally belov'd.'

His tombstone calls him ' a Gentleman of an Established Character for Probity and seriousness.' President Stiles speaks of his social and Communicative disposition, and adds, "He was the gentleman and the Christian."

AUTHORITIES:
- Conn. Journal, Apr. 10, 1776. 
- New Haven Historical Society's Papers, i, 118; iii, 578.
- Savage's Genealogical Dict., iii, 490; iv, 697.
- R.D. Smyth, College Courant, Aug. 8, 1868, 83.
- Pres. Stiles, MS. Itinerary, iii, 50
- Hist. of the Judges, 175, 194-5. 
- Trowbridge Family, 26.


FROM Dexter's "Yale Biographies & Annals, v.3, p.93 - "Annals 1764-65":

The College Treasury had been exhausted by the building of a Chapel, and in the absence of any reserve funds the tuition receipts were not sufficient for the payment of salaries. The Corporation accordingly voted, at a special meeting in November, to increase the charge for undergraduate tuition 1s.6d. per quarter, with the proviso that if the General Assembly should make the College a grant at their next session, the tuition charge for the last quarter of the current year should be lowered correspondingly. But the General Assembly made no grant. At the close of the year Tutor Lyman resigned his place; and the two other tutors, Ebenezer R. White and Richard Woodhull, were dismissed on account of their having adopted Sandemanian views. In consideration of the financial necessities of the College, but two new Tutors were appointed -- Punderson Austin and Diodate Johnson, the latter being only one year out of College.

John Prout, who had been Treasurer of the College for forty-eight years, resigned his office at this time, and Roger Sherman, who though a resident of New Haven for only four years was already one of its leading men, was appointed his successor ...

... A passing glimpse of undergraduate life in preserved in a letter written on Nov. 28, 1764 by Grant of the Senior Class to his father:
'Should be very glad of a Cheese if it do'd be conveniently sent me, as our Commons are very poor. Shall not want that Cherry you Reserved for me before vacancy, as all the Scholars have unanimously agreed not to drink any foreign spiritous Liquors any more, a Scheme proposed by Mr. Woohull & seconded by the other Tutors & the scholars in succession; there was no Compulsion, but all a voluntary Act.'

(All from Dexter's "Yale Biographies & Annals, v.3)
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5. Joel Prout NORTHROP: FROM "The Northrup-Northrop Genealogy": Graduated at Yale College, 27 July 1776. Physician and Surgeon in the Revolutionary War. Settled in Danbury, removed to New Haven before July 5, 1779; in 1796 to Branford; returned to New Haven before 1803. Was a man of fine physique and marked characteristics. See Vol. II, New Haven Historical Society Papers, pp. 378-380 for a unique biography; also Vol. I, pp.114, 117, 118. Married May 15, 1777 Mabel Sarah Bird, eldest daughter of Rev. Samuel Bird, DD, [founder and] first pastor of the White Haven Society, New Haven CT. [In 1796 the White Haven Society merged with the Fairhaven Society and the 2nd Church of Christ. In 1884 it became the United Church of New Haven, CT, and today stands in the middle of the town commons between two other old churches.] Rev. Bird married, 1st, Mabel Jenner; and 2nd, Sarah (mother of Mabel Sarah), daughter of John Prout, for many years treasurer of Yale College.  Died Feb. 9, 11807 of lung fever.

FROM Dexter's "Yale Biographies & Annals," v. 3 ("Third Series"), 1763-1778, pp. 625-6:
1776: Joel Northrop, the youngest child of Amos Northrop, Jr., of New Milford, Connecticut, and brother of Amos (Yale 1762), was born on July 27, 1753. After graduation he studied medicine in Danbury, Connecticut, and acted for a time as Surgeon's Mate at the Military Hospital in that town.

While still residing in New Milford, on May 15, 1777, he married in New Haven Mabel Sarah, the eldest sister of his classmate Bird, and within the next two years he settled here as a physician and druggist. His reputation was unsavory, and although he was one of the original members of the Connecticut Medical Society, in 1792, he was expelled in 1804, for "making and vending nostrums contrary to the by-laws." He never had much general practice, and his practice as a specialist was hardly reputable. Much of his time was given to pecuniary speculations, but the large sums which these brought him were soon lost.

In 1794 he had the yellow fever, and in 1796 he removed to Branford. He returned to the city after a few years, but late in 1805 went beyond the town line on the Derby road, within the limits of Orange, where he occupied a stone house which he had just built. Here he died, after a brief illness, of lung fever, on February 9, 1807, in his 54th year.

He had naturally a strong mind. His form was stout, and his muscular energy very great. It is remembered that he was an inveterate smoker, and had a strange passion for cats. Though hot-tempered and violent, he had strong domestic attachments. His only daughter died in child-bed in 1803, and one of his six sons in 1806. His own death seemed to be a result of these afflictions.

Two sons were graduated at Yale, in 1804 and 1811, respectively. His widow survived until Feb. 14, 1835, having entered her 79th year.

Authorities: 
- Baldwin genealogy, i, 107. 
- Johnson, Yale in the Revolution, 324.
- NEHGR, xliii, 252
- New Haven Colony Hist. Soc. Papers, i, 117-18; ii, 378-80
- Orcutt, Hist. of New Milford, 747
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6. Joseph NORTHROP: (from "The Northrup-Northrop Genealogy", 1908, by A. Judd Northup of Syracuse, NY. Grafton Press, 70 Fifth Ave., NY, NY.) On Nov. 29, 1639, the little company who had come to Milford from New Haven signed a document which laid the foundation for their government of the "plantation." It read: "Those persons whose names are hereunto written are allowed to be Free Planters, having, for the present, the liberty to act in the choice of public officers, for the carrying on of public affairs in this plantation." Church membership was a condition of admission as a "Free Planter." Forty-four persons signed as such. Joseph Northup, who was one of the company, was not then a church member, but with nine others was permitted to sign under the names of the full-fledged Free Planters. At a General Court (town meeting), held Nov. 24, 1640, the place was named "Milford." On Jan. 9, 1642, Joseph joined the First Church of Milford (organized at New Haven, Aug. 22, 1639, just before they came to Milford), and thereby became of right a member of that privileged class. He was married to Frances Norton about 1647. He died Sept. 11, 1669, thirty years after the settlement of Milford.

The Governor and company granted a Patent to Milford, dated May 22, 1713. The names of the Northrups, attached to the Patent (the original of which is in the handwriting of Jonathan Law, Esq., afterward Governor of Connecticut) in the order in which they signed, are as follows: John, son of Jeremiah; Zophar and Jeremiah, sons of Joseph; Jeremiah, Jr.; Joseph, James and Moses, sons of Joseph, Jr.; Amos and Joel, sons of Samuel; Daniel and William, sons of the first Joseph.

The Colonists of Milford lived at a period when there was danger from hostile Indians. Their settlement was made shortly after the Pequot War. Although they purchased their lands of the tribes in possession, and sought their friendship, yet they soon saw indications of hostility, and as a protection built a palisade of logs enclosing a mile square, within which they had their dwellings. The Indians became hostile in 1645-6, and guards were kept day and night. They went to church, carrying their rifles with them. The Indians were again troublesome in 1653. In 1700 there was much danger. It was a time of general alarm throughout the country for four or five years. The colonists of New Haven and Milford had all along purchased from the Indians the lands they settled upon, and in every way treated the Indians kindly and fairly, but the hostility of these sons of the forest was awakened by their fears of the growing numbers and power of the whites, and the dawning consciousness that sooner or later they would inevitably be driven from their ancient homes. If they could have written history, it would go far to justify their hostility.

In 1647, Joseph Northrup married Mary, daughter of Francis Norton, who came to Milford from Wethersfield with the Rev. Peter Prudden and his party. Joseph died Sept. 11, 1669. His will was dated Sept. 1, 1669. It mentions of his children only Joseph, Samuel, Jeremiah and John. Codicil to his will says, "My mother shall have a living in my house as long as she lives" -- perhaps meaning his wife's mother, Mrs. Norton. His wife survived him, and made her will Jan. 24, 1683; mentions Joseph, Samuel, Jeremiah (omits John, who probably was dead), Zophar, Daniel, William and Mary -- the latter two being in their minority -- also her mother Norton. Inventory of her estate dated Feb. 28, 1683. All their children were born in Milford, CT.

The surname Northrup was spelled as here given in the earliest records and inscriptions on tombstones -- rup -- sometimes -rupp, and occasionally roop, and more often -rop, although this last termination was not common at an early period. Joseph, his son Joseph and his sons, James, Joseph and Moses, and most of their descendants, spelled the name Northrup. Northrop, however, was the common form in England.
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7. Josiah CLIPPINGDALE: Shipping agent, musician and composer.  Choirmaster and soloist at festivals at St. Paul's Cathedral and Westminster Abbey.  The Golda Meir Library at the University of Wisconsin, Milwaukee, has a copy of "Joy with Roses" by J. Clippingdale, presumed to be Josiah.  Catalog details (no code info given): 692 joy with roses clippingdale, j satb 1 a cappella 0498.

Also: Strand - The Strand Musical Magazine: Vol 5, January to June, 1897, lists 'Take Life as it Comes', by Arthur Matthison, and J. Clippingdale.

Buried at Abney Park Cemetery, London (Family Grave):
Name                                         Date               Age            Burial         Section     Index 
Clippingdale, Florence Evelyn     06mar1875     5 months     056347     K09         2S09 
Clippingdale, Jane Mary             11nov1907     61 years      113086     K09         5S08 
Clippingdale, Josiah                    27mar1900     66 years      101203     K09         4S11 
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8. George CLIPPINGDALE: (Courtesy of Jack Clippingdale) George Clippingdale was born 1742 at Shadwell, Middlesex, youngest of five children born to John Clippingdale of Bell Wharf, Shadwell, and Mary his wife (Their son John was our direct ancestor, George his younger brother).  His father died at 42 when George was only 3.  Like his father and his three brothers, George was apprenticed to the Watermen's Company, during which his mother died.  Unlike his elder brothers John and Thomas, George did not complete the full seven-year apprenticeship to gain the Freedom of the Company.  Failure to complete an apprenticeship was far from unusual, but for George, the death of his mother within a year of starting his apprenticeship must have seriously affected his progress.

Ratcliff Highway, near where George lived, was one of the most notorious streets in London, associated with all forms of vice, poverty, violence, robbery, murder, drunkenness, prostitution and bigotry.  Wages for the riverside workers varied with seasons, changes in trade winds, and Irish immigration.  Without social welfare or any control of wages or unemployment, the riverside workers and their families always suffered greatly with any economic decline.  The rising prices that began soon after the middle of the 18th century brought so much discontent that some workers actually went on strike, which in those days was an act of desperation.  Similarly, most crimes were acts of desperation, wrongdoers being driven to take the risk of severe penalties. 

It is not known where in Shadwell the Clippingdale family were living in the early 1760s or what their circumstances were.  Life for most people was extremely hard, and for the five orphaned Clippingdale children - now in and around their twenties - whether still all together or not, life can not have been easy.

In one of the alleys off Ratcliff Highway on the night of Sunday 27 March 1763, George allegedly committed a highway robbery.  Apparently he and two others threatened a Mr. Thomas Harding and snatched four pounds of isinglass from him.  The alley concerned was Hammer and Crown Court, near Ratcliff Cross, where Thomas Harding and his wife lived.

Following the alleged incident, George was arrested and committed for trial.  According to the Old Bailey trial report, the indictment read: "George Clippingdale was indicted, for that he in a certain court called Hammer-and-Crown Court, near the King's Highway, on Thomas Harding did make an assault, putting him in corporal fear and danger of his life, and taking from his person four pounds of isinglass, value 35s, the property of John Phillips, March 27."

Mr. Harding was first to give evidence: "The Prisoner, in Company with two others, stopped me at my Door in Hammer and Crow-court (sic), near Ratcliff-cross; he d--n'd my Eyes and ask'd me what I had got in my pockets."  Mr. Harding's wife then opened the door.  She was holding a candle, and by this candle-light Mr. Harding managed to get a glimpse of the men.  They then apparently grabbed some isinglass out of his hand and fled. (Isinglass is 1) a form of gelatin obtained from fish, and is used for jellies, glue, etc.; or 2) mica, used as a glazing material.  It seems probably that the stolen isinglass was the mica form, since it would have been more useful and so had more value).  Two witnesses corroborated Mr. Harding's version of events.

George Clippingdale was the only member of the trio to be apprehended and brought to trial.  In his defense he just said: "I was not the person that took the isinglass."

The judge then pronounced George guilty and sentenced him to death.  He was then committed to Newgate Gaol to await execution.

The procedure at the Old Bailey Sessions House at this time provided for a counsel for the prosecution, but no counsel for the defense was allowed.  This was unfortunate for the prisoner, and fairly well guaranteed a 'guilty' verdict.

At about the same time, the ridiculous theories of a Mr. Thomas Pierce, quack surgeon, took a curious effect on our relative.  In 1761, he claimed to have discovered two 'powerful and valuable styptic medicines ... capable of stopping not only bleedings of the smaller vessels, whether internal or external, but likewise those violent haemorrhages arising from the larger arteries being wounded, or divided in amputations."  He was granted permission by the King to test them on a prisoner by 'cutting of his leg and applying the styptic only, instead of taking up the vessels in the usual way [needle and ligature].'  Amazingly, George volunteered for (or consented to) the experiment, thereby postponing his execution and extending his life for two weeks.  Bureaucratic formalities preceding the amputation and experiment were slow to be finished, so the execution had to be postponed an additional two weeks.  As the experts weighed in on the wisdom of the experiment, the King decided that the experiment was premature, and so commuted George's sentence to 'transportation for life, unless the Serjeant Surgeons wanted to detain him for further experiments.'  His execution was to take place on June 1; however the sentence was not officially commuted to transportation for life until May 30.  No doubt Mr. Pierce's disappointment was George's great relief.

In fact, Mr. Pierce was furious.  His styptic medicines had been rejected as being of little worth, and his application for an amputation experiment had been turned down.  He was most aggrieved at the way he felt he had been treated.  Further, he felt that the Serjeant Surgeons' view that experiments should first be performed by hospital surgeons on the 'smaller arteries of men' would turn the no-risk situation of merely endangering a condemned convict into a risk situation where harm could come to an innocent person.

George had now been held in Newgate Gaol for two months.  It was a great fortress of a place, originally built around 1300, burnt down in 1666, and rebuilt soon afterwards to the original plan.  We can get some idea of the kind of conditions George must have experienced there from a comment written by Strype in 1754:

'It is a large prison and made very strong, the better to secure such sort of criminals, which too much fill it.  It is a dismal place within.  The prisoners are sometimes packed so close together, and the air so corrupted by their stench and nastiness, that it occasions a disease called the Jail distemper, o f which they die by the dozens, and cartloads of them are carried out and thrown into a pit in the churchyard at Christ's Church, without ceremony; and so infection is this distemper that several judges, jurymen, and lawyers have taken it off the prisoners, when they have been brought to the Old Bailey to be tried, and died soon after ...'

What happened to George after May 30 is uncertain.  The order commuting the death sentence to transportation was made on that date, and George's transportation was due to follow in July.  This did not happen, and George died on 13 August.

Given the extent of disease within Newgate Gaol, it is highly likely that during the weeks he had been held, George picked up a serious infection - perhaps the 'Jail Distemper' described by Strype.  The authorities may well have looked upon such sick inmates either as doomed anyway or certain to be an infectious hazard to all on board a transportation ship.  In which case the procedure, if there was any at all, may have been just to leave the sick prisoners confined within Newgate.

George died 13 August, but his body was dumped in the Christ Church pit referred to by Strype.  His family must have been in a position to intercede and make their own arrangement, because George was buried at Shadwell, his birthplace, three days later on 16 August.  His burial is recorded in the parish register of St. Paul's, Shadwell, as George Clippingdale 'from Newgate.'

This is the condensed version of George's story, edited from the fascinating and richly detailed account by Jack Clippingdale.  If interested in the full version, please contact me (see Contact Info on this web site) and I will forward the request to Jack.
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9. Edmund RICE: (not yet available)
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10. John ROGERS:  Possible royal lineage, but it's also problematic.  There are so many John Rogers, and it seems the famous Rev. John Rogers (possibly his grandfather) is claimed by many, including many genealogists researching our family.  Other genealogists aren't so sure.  This web page does have a link to a picture the Rev. John Rogers, just in case.  The following is provided without prejudice; however, this lineage has many problems and may well not be of our family.  Below is a brief biography:

John Rogers, "The Martyr":

John Rogers was born at Deritend soon after 1500. At Pembroke Hall, Cambridge, and later at Oxford, he absorbed the New Learning which Erasmus and Colet had fostered there. He was born too late to be under their actual tuition. For two years, till 1534, he was Vicar of Trinity the Less in the city of London. 

Shortly after Sir Thomas More's arrest in 1534, Rogers went to Antwerp as chaplain to the Merchant Adventurers. Tyndale was then in Antwerp working at the Biblical translation which led to his arrest and death (1535-1536). Rogers completed and edited Tyndales's translation. It is known as the Mathew Bible ("Matthew" being Rogers under an assumed name which protected him from Tyndale's fate). This Bible, by a Royal proclamation in 1537, was to be provided for all to read, in every parish of the land. 

Meanwhile Rogers had married a daughter of an Antwerp family (Adriana de Weyden). He thereby severed himself from the medieval church with its celibate priesthood and decisively threw in his lot with the Reformers. In 1537 he went to Wittenberg (where Luther's manifesto, 20 years before, had inaugurated the Reformation). Rogers ministered as pastor to a Wittenberg congregation for eleven years. As soon as the marriage of priests was tolerated in Edward VI's reign, he returned to England. He became Vicar of St. Sepulchre's Holborn, and a prebendary of St. Paul's. As a preacher at Paul's Cross he fearelessly denounced the misappropriation of the properties accruring from the dissolution of the monasteries. 

But the accession of Mary Tudor brought a sudden and far severer test of the preacher's courage and sincerity. Rogers was the first called upon to preach at St. Paul's Cross after Mary's arrival, as undoubted Queen, in London. He could have had no illusions as to the nature of the preacher's ordeal. The Privy Council under whose scrutiny he would be preaching was already "overmatched with papist bishops." When Rogers was a young celibate priest, Bilney and Frith had been martyred. Their example had been with him for twenty years to warn him as to what a confession of the Reformation faith was likely now to involve. Ridley's imprisonment added a rather different warning. And he had now, as hostages to fortune, his wife and ten children. "There was," says a biographer, "in the whole of the Reformation, all things considered, no position where the responsibilities thrown upon one man were greater or more nobly sustained." The preacher's vocation had become that of the first martyr of the Marian persecution. He accepted the challenge: In his sermon that day he denounced what he considered to be papist errors and bore witness to the truth as he saw it through eyes that had been opened by Colet and Erasmus, by Tynbdale, Luther and Melancthon. 

Rogers was summoned before the Council. His defense appears to have been that the laws of Edward VI's reign had not been repealed. He was set at liberty, only to be rearrested a few days later, in violation of the principle that forbids re-trial for the same alleged offence. He was placed under house-arrest. In December his wife and eight other women pleaded in vain for "enlargement." In January, 1554, he was imprisoned in Newgate, within a stone's throw of his own Church of St. Sepulchre. He was in Newgate for more than a year awaiting trial. During all the latter months, till the very day of his death, his wife and children were refused access to him. 

The income due to him both from St. Sepulchre's and from his prebend, had been confiscated. Somehow food and shelter had to be found for his family, and also food for himself. The latter he proposed sharing with other prisoners more destitute than himself. 

Perhaps in the brief last moments when husband and wife met at Smithfield, he had made known to her the existence of this document and its whereabouts. About a hundred years ago its true copy was found, a document of paramount interest and importance. 

Hooper had been tried and condemned on the same day as Rogers. They passed each other as they were being led from the scene of the trial (probably what is now the Lady Chapel of Southwark Cathedral). Hooper, looking back said: "Come brother Rogers, must we two take this matter first in hand and begin to try these faggots?" "Yes sir." replied Rogers. "By God's grace "Doubt not." returned Hooper, "but God will give us strength." Later from his cell Rogers sent a message to Hooper: "There was never little fellow better would stick to a man than he (Rogers) would stick to him." 

To prevent a demonstration of the crowd the torches of the costemongers' stalls and other lights in the streets between Southwark and Newgate had to be extinguished. But the Londoners brought out candles to light the prisoner's way on that strange "bridal" procession across London Bridge. Hooper was taken from Newgate to Gloucester to be burnt at the stake near his own cathedral. But before Hooper reached Gloucester, Rogers was burnt at Smithfield, within his own parish. As he went along the road from Newgate to Smithfield, past his own church of St. Sepulchre's, there were shouts of thanksgiving from the crowds. The French Ambassador (a Roman Catholic) wrote of Rogers that he went as one who goes to a wedding. 

Bradford, soon to suffer martyrdom in the same cause, said that Rogers "broke the ice valiantly." Ridley, from prison said that his death "destroyed a lumpish heaviness in my heart." 

On the Monday morning of his death, the Sheriff had shown Rogers a document promising pardon if he would recant. "That which I have preached with my lips will I seal with my blood," was the answer. 

Now that the dust of bitter and mortal controversies has died down, it is possible if we look attentively, to see John Rogers in his true stature, as no one --not even Hooper himself--could have seen him before his death. The figure that emerges is of one who held the Reformers' faith with great integrity, uncorrupted by power or threat. In the penetrating spiritual exposure of those critical years, he did not waver. He died for conscience sake, and blazed the trail for the three hundred who were to follow him to the stake. He was therefore of the company of the great proto-martyrs--of Sir Thomas More, in the same century, of St. Stephen, in the first century, of our era. And like them he brings perennial encouragement to hard-pressed men and women of to-day and to-morrow in a world where the fires of different kind of persecution have been lit, and other martyrs are sealing their faith with their blood. 

(also see Research section on this web site)
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11. Mrs. CLIPPINGDALE: This Mrs. Clippingdale is not, as far as I can tell, our direct ancestor, but it gives a bit of history of the area where our Clippingdale family lived for centuries, and her origins from near Newcastle-upon-Tyne may even offer a clue to our earliest roots.  From United Methodist Daily News 97, by John Singleton.  ‘Even at Poplar,’ Wesley had a vital ministry in this London neighborhood.  

"Even at Poplar I found a remarkable revival of the work of God," wrote John Wesley, the founder of Methodism, in his journal Nov. 15, 1787. "I Never saw the preaching house so filled before; and the power of the Lord seemed to rest on many of the hearers." "Even at Poplar?" That happens to be my part of London, England, so let me tell you something of the roots of Methodism in my own neighborhood. By the time Wesley came here in 1772 to consecrate his new "preaching house", the riverside hamlet of Poplar was already a growing center for shipbuilding and trade on the River Thames. Just a few minutes walk from our home - at the point where the river straightens out downstream from a horseshoe bend around the Isle of Dogs - is Blackwall, where the historic Blackwall Yard was laid down for shipbuilding in about 1600. Tradition has it that Sebastian Cabot, the navigator, and Sir Walter Raleigh once lived at Blackwall and Nelson resided nearby. It was from here in 1607 that English colonizer John Smith set sail on the expedition that established Jamestown, Va., as the first permanent English settlement in America. The place where Smith and later expeditions started on their long and often hazardous voyages to the New World gradually became enveloped in the huge complex of docks that mushroomed along the Thames during the early 19th century. 

This seething hub of industry and commerce stretched from Wapping (near the Tower of London) to Woolwich in the east. The once bleak Blackwall pier from where Smith embarked - and where a plaque records that he and his adventurers all received the Sacrament of Holy Communion before sailing - eventually became sandwiched between the mighty East and West India docks. The nearby preaching house opened by Wesley was only a few hundred yards from a church built by the East India Company for its employees more than 100 years before in 1656. Much altered since then, the ancient Anglican building is now a neighborhood center. On the site of Wesley’s preaching house, from which the Methodist cause had moved on by 1847, stands an unobtrusive local mosque. This encapsulates the changing face of the area, with succeeding waves of newcomers settling in what had become the "East End" of London and constantly adding to its cosmopolitan make-up. Scandinavians, Germans, Huguenots, Irish and Jewish people; all have settled here during the past five centuries. More recent arrivals have been people of African, Caribbean and Bengali origin. Our local Mayflower school is 85 percent Bengali and many Methodist churches in inner London would not exist today but for their African and Caribbean members. 

Not far from Poplar is Spitalfields, where a fine French church was erected in 1743 by Huguenot artisans who had fled religious persecution in France in the late 17th century. Wesley borrowed this church in 1755 to hold the first Methodist covenant service shared by a congregation of 1,800. It was acquired as a Methodist chapel in 1809, but in 1897 was bought by a Jewish immigrant society and became an Orthodox synagogue. The building is still used for worship as a mosque. 

The survival of early Methodism in Poplar seems to owe a lot to an immigrant from the north of England, a Mrs. Clippingdale, who had joined a Methodist society at Swalwell near Newcastle-upon-Tyne, as a girl of 13. When, as a young woman, she settled in Poplar in the middle years of the 18th century. Mrs. Clippingdale either joined the existing society or formed one herself. By all accounts she was known in the area as a "lovely pattern of holiness." The story is told how the Methodist cause in Poplar had declined to a pitiful handful of members - probably no more than three or four - and it was proposed at a meeting of Wesley’s London preachers to give it up. But Wesley himself, who always attended the preachers’ regular Sunday morning breakfast when he was in town, asked: "Is Mrs. Clippingdale living?" On being told "yes" he replied: "Then I will not consent to give up Poplar." Wesley’s judgment was right; Mrs. Clippingdale lived to see a chapel erected and the society increased to nearly 250 members.

The year Wesley opened the Poplar preaching house, 1772, was a bad year for London’s poor, of whom there were many. A situation of "general and alarming distress" was said to exist. Wesley faced the emergency by writing vigorously to the public press; by calling his people to prayer and by encouraging them to organize schemes of visitation and relief. In December he wrote in his journal: "Being greatly embarrassed by the necessities of the poor, we spread all our wants before God in solemn prayer; believing that He would sooner ‘make windows in heaven’ than suffer His truth to fail." 

The social witness of Methodism in Poplar and the East End of London has been a constant priority since the time of Wesley. The frenetic industry of the docks, which survived the worst of Hitler’s bombing during the Second World War, though much of the surrounding area was razed to the ground, has now departed downstream to Tilbury, Essex. Left behind are the deep moorings, largely undisturbed save for luxury boats and water sports. The wharves have been regenerated for business and expensive apartments. The best views of Poplar and Blackwall today are obtained from the driver-less trains which trundle round the new "docklands" and beyond. Towering over everything is Canary Wharf, the tallest building in Europe, winking day and night as a guide to aircraft flying in to London City airport in the former Royal docks. And yes, the Methodist Church is still a powerful presence, "even at Poplar"! A residential seamen’s mission accommodating up to 170 men (mostly retired and from all parts of the world) stands adjacent to Trinity church, only a short distance from Wesley’s original preaching house. Other churches are at Bethnal Green, Whitechapel, Stepney, Bow and Old Ford - all familiar places on Wesley’s London itinerary. 
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12. James HARWOOD: (from Harwood Genealogy) born in Dunstable, New Hampshire, USA (now Nashua, N.H.), about the year 1730.  He married Mary CLOGSTON, who was of Irish origin.  He was a soldier in the old French and Indian war, and belonged to the legendary company of Rogers' Rangers.  They were sent from Dunstable in 1759, and were at the storming of Quebec, Canada.  Later, he entered the American army in the war of the Revolution, and was in the first Regiment from Dunstable. He was in the battles of Lexington and Bunker Hill.  He went to Canada with the army, where he died of small-pox, Dec., 1777, and was buried on Montreal Island.

He signed the petition in 1754 to divide the Province of New Hampshire into counties.  Because of his absence in military service, Mary carried the responsibility of rearing the children.

 From early manhood until the close of his eventful life he was almost constantly engaged as a soldier in the service of his country.  On September 22, 1755, he enlisted in Capt James Todd's Company, Col. Peter Gilman's Regiment, to serve in the war against the French and Indians.  James Harwood and John Harwood were members of the company of Roger’s Rangers, sent out from Dunstable, New Hampshire in 1759, and were at the storming of Quebec, Canada, under Gen. Wolfe.

The regiment was used in scouting, a service which no other could perform as successfully as the Rangers of New Hampshire.  Parties of them were frequently under the walls of the French garrisons, and at one time killed and scalped a soldier near the gate of the fort at Crown Point.  Late in the autumn the forces were disbanded and the regiment returned to their homes.  James Harwood enlisted March 18, 1760, in Capt Nehemiah Lowell's company from Dunstable.  There is scarcely a company of troops in the annals of America more famous than "Roger’s Rangers." Their life was one of constant exposure.  The forest was their home, and they excelled even the Indian in cunning and hardihood.

They wandered in search of adventures, fearless and cautious, until their very name struck terror in the enemy.  Even in the post of danger, when the army was advancing, they scouted the woods to detect the hidden ambush, and when retreating they skirmished in the rear to keep the foe at bay.  At midnight they traversed the camp of the enemy, or carried off a sentinel from his post as if in mockery.  Their blow fell like lightning, and before the echo had died away or the alarm subsided, they struck another blow at some far distant point They seemed to be omnipresent, and the enemy deemed them to be in league with evil spirits.  The plain, unvarnished tale of their daily hardships, their strange adventures, and "hair breadth escapes" is wild and thrilling.

The men who settled the wilderness, defended their homes from the attack of the “Indian enemy,” and had built themselves a great and goodly heritage, without help from England, were not the men to yield their dearly bought rights without a struggle.  Their love of the mother country was never very strong, and the first approach of oppression and wrong was their signal for resistance.  James Harwood enlisted in Capt William Walker's company, Col. James Reed's Regiment.  They were among the first men sent from New Hampshire to fight in the war for American Independence.  They were present and fought valiantly at the battle of Bunker Hill.  

Source: A GENEALOGICAL HISTORY OF THE HARWOOD FAMILIES DESCENDED FROM JAMES HARWOOD, Who was of English Origin, and Resided in Chelmsford, Mass. BY WATSON H. HARWOOD. PUBLISHED FOR THE AUTHOR, A. F. BIGELOW, POTSDAM, N. Y. 1879.
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13. Archibald HARWOOD: (from Harwood Genealogy) born Aug., 1762. He entered the American army in the war of the Revolution, in 1778, when only 16 years of age. He was one of those who were sold to the British by the traitor Arnold. After the war was over, he went to Wethersfield, Windsor Co., Vermont, where he married SUSANNAH HOUSE, who was born Feb., 1762. He was a carpenter and millwright by trade. He removed to Eden, Lamoille Co. (then Orleans Co.), Vermont, about 1802, to build the first mills ever built there. After that he resided in Constable, Franklin Co., N. Y. He died in Eden, VT., in 1837. His wife died in 1848. She was a member of the Methodist Episcopal Church. 
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14. Marshall JENKINS: (from Jenkins Genealogy) was born at Edgartown, Martha's Vineyard about 1744, son of Joseph Jenkins and Abigail Little.  He married Elizabeth Mayhew, daughter of Matthew Mayhew and Mary Allen, 16 Dec 1777 at Chilmark.  She was born 30 June 1754 at Chilmark, Martha's Vineyard.

The perils and uncertainties of the whaling business, and other forms of industry connected with the sea, are well illustrated in the case of Captain Marshall Jenkins of Edgartown.  He engaged in these hazardous occupations before the Revolutionary War.  He had a remarkable adventure which was reported in the Boston Post Boy.  'We learn from Edgartown that a vessel lately arrived there from a whaling voyage; and in her voyage one Marshall Jenkins, with others being in a boat which struck a whale, she turned and bit the boat in two, took Jenkins in her mouth and went down with him; but on her rising threw him into one part of the boat, whence he was taken on board the vessel by the crew, being much bruised, and that in about a fortnight after, he perfectly recovered.  This account comes from undoubted authority." It states that the marks of the whale's teeth were borne for the rest of his life, a veritable evidence of the truth of this remarkable tale of the deep (Vineyard Gazette, July 20, 1888).  An "old salt' told Dr. Banks this story.

Marshall was in business with his elder brother, Lemuel Jenkins, and his brothers-in-law, John Pease and Ephraim Pease (brothers of his first wife, Mary Pease).  The owners did not lack energy and vigorous enterprise.  Still fortune did not favor them Disaster followed disaster After the whaling season was over, one of their vessels, a schooner of seventy-five tons, was sent to the eastward under the charge of Abraham Preble and Beriah Pease.  They loaded the vessel with lumber, but in coming home the men, vessel, and cargo were all lost Ephraim Pease, in one of the vessels in the West Indies trade, got on the rocks and lost the vessel and cargo but the men were saved.  Cornelius Marchant was in charge of the brig which was taken, and vessel and cargo condemned, but the men got home.  Thomas Coffin, in one of their vessels loaded with salt from the West Indies, when in sight of Long Island, was taken by the English.  The brig and cargo were condemned, a total loss.  Another of their vessels which had taken a valuable cargo on board, bound to the West Indies, was taken the second day after sailing from the Vineyard.  To the severe disasters another was added; their brig, lying in Edgartown harbor, was burned by the British.  It is no wonder that after such repeated losses, they should seek their fortune in another direction, and relinquishing forever all interests in navigation.  Accordingly, in the month of October 1786, Lemuel Jenkins and his brother Marshall Jenkins, with their families removed from Edgartown to Hudson, New York.

The First U.S. Census of New York (1790) lists Marshall as Head of Household in Hudson, Columbia County, New York.  
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15. Thomas MAYHEW, Sr.: (from Jenkins Genealogy) was baptized 1 April 1593 at Tisbury, Wiltshire, England, son of Matthew Mayhew and Alice Barter. He was married first in England to the mother of his son Thomas Mayhew, Jr., and second about 1635 to Jane (Gallion?), widow of Thomas Paine, a London merchant. He died in 1682, just short of his eighty-nine years of age, active to the last as governor and father to the Indians, the first of five generations of Mayhews who were missionaries.

After an apprenticeship, he became a mercer in Southampton, England. Before 1632 he settled in Medford, Massachusetts, as factor for Matthew Craddock, a London merchant for whom he built a mill at Watertown, later acquiring and operating it himself. On May 14, 1634, he was admitted a freeman of the Bay Colony. He engaged rather unsuccessfully in mercantile ventures, acting also as agent for Craddock who, becoming dissatisfied, ended this relationship about 1637. From the first, Mayhew served on responsible committees appointed by the General Court. He was deputy from Medford in 1636, and between 1637 and 1644 from Watertown, where he served locally as selectman and commissioner and built a bridge across the Charles River.

In September 1641, he purchased Martha's Vineyard, Nantucket, and the Elizabeth Islands. Thomas the elder followed his son to Martha's Vineyard about 1646 and acted as magistrate. He governed first as magistrate in the Massachusetts manner, but later Lovelace, governor under the Duke of York, commissioned him as governor for life. In 1673-4 when the Dutch held New York, Mayhew's rule was challenged by the Vineyard settlers, but he was not overthrown. His commission was afterward confirmed by Andros. During King Philip's War, the Vineyard Indians, then the most fully civilized and Christianized in New England, remained entirely loyal to the English. Mayhew formed and armed an Indian guard, to which the common safety was entrusted.
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16. Rev. Thomas MAYHEW, Jr.: (from Jenkins Genealogy)  Although Martha's Vineyard was at times under the authority of Massachusetts and at times under New York during the quarter-century before King Phillip's War, the island enjoyed a virtually autonomous status. It also experienced unparalleled success in its missionary efforts. By 1651, only four years after Thomas Mayhew had begun preaching the natives, so many converts wanted to attend religious services that Mayhew was forced to divide his attention between two congregations, though each had an Indian preacher of its own. It appeared that nothing short of a disaster could keep Thomas Mayhew from converting the entire island population, then estimated at about 1500 persons, to the Puritan faith. But in 1657 disaster did strike. Mayhew took a ship for England in November of that year accompanied by one of his most impressive converts. They and the vessel were never heard of again. The Puritan colonies received few setbacks more damaging to their missionary program.

Another Mayhew took up where the lost missionary had left off. This was Thomas, Sr., who until his son's death had lived on the island but had shown somewhat less interest in the missionary project than the younger Thomas. Now the elder Mayhew carried on his son's work with exemplary energy, particularly for a man who was then sixty-five years old. As a layman, he was unable to act in exactly the same capacity that his son had, but the elder Mayhew nevertheless became a mainstay of the Puritan effort on the islands and proved a useful aid to the Indian clergy.

Thomas Mayhew, Jr. made the first purchase of land about 1655 from the Indian chief; the next purchase was not made until 1663, when Gov. Mayhew bought for five pounds the neck called Quanames from the Sachems Kenasaoome and Manooampete. In 1664 the Governor acquired a square mile of the extreme northeast, Kapenkiggon. In 1668 he bought a very large tract of land on the east side of the south road from the Sachem Josias for "a cow and suit of clothes from top to toe and seventeen pounds money."

A suitable memorial was erected by the Martha's Vineyard Chapter, Daughters of the American Revolution, of Edgartown on July 27, 1901. A bronze tablet set in a large boulder, was placed on top of a stone pile. The boulder was brought from Gay Head, by descendants of the "poor and beloved" natives.
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17.  Matthew MAYHEW: (from Jenkins Genealogy) was born 1648 at Edgartown, Martha's Vineyard, son of Thomas Mayhew and Jane Paine.  He married 1 March 1674, in Chilmark, Martha's Vineyard, Mary Skiffe.  She was born 24 March 1650 at Martha's Vineyard, daughter of James Skiffe and Margaret Reaves, and died 1 May 1690 at Edgartown, Martha's Vineyard.  Administration of Matthew's will was granted 24 August 1710.

Next in importance to the old governor himself in the political life of Martha's Vineyard was his grandson, Matthew.  He was the eldest son of Rev. Thomas Mayhew and Jane Paine.  Up to the time of the death of his father in 1657, we have no knowledge, but after the unfortunate event, the widow wished to consecrate Matthew or one of his brothers to their father's work.  Acting on the advice, presumably, of the elder Mayhew, Matthew was educated so he might follow in the footsteps of his father.  Probably his brother John was also to be dedicated to the same work, for in August 1658, the Governor wrote to the Commissioners of the United Colonies asking assistance for “my daughter and her 6 children,” and further requesting them to “find a way to keepe two of the sonnes at schoole.” The Commissioners acceeded to this request for the relief of the widow and for "Keeping her eldest son att scoole to fitt him for the worke." He must have begun these studies early in 1658, and continued his studies at Cambridge for four or five years, as shown by the accounts of the Commissioners of the Society for the Propogation of the Gospel among the Indians of New England in 1661, 1662, and 1663.  A further reference shows the expectations of the Commissioners respecting the future usefulness of young Mayhew to them in their work: “And whereas Matthew Mayhew is devoted by his parents to the worke and a considerable charge has for his fathers sake bin expended on him; the Commissioners expect that together with his other learning hee apply hemelfe to learne the Indian language having now an appertunities to attaine the same, otherwise the commissioners will bee necessitated to consider some more hopeful way for expending the stocks betrusted in their hands." Upon his return to Martha's Vineyard, he devoted himself to the task of learning the Indian dialect, which he mastered successfully.  In 1672, the Commissioners write as follows concerning him: "One whereof if the son of that Reverend and Good man Mr. Mahew deceased whoe being borne on the Iland of Martha's Vineyard and now grown to mans estate and there settled, is an hopefull young man, and hath theire Language p'fectly." The ministry was not his sphere.  His younger brother John inherited the saintly character of the missionary, and followed the work of his father on the island as a substitute for Matthew; and doubtless the substitution was agreeable to the inclinations and temperament of both.  As Matthew grew to manhood he developed business qualifications which made him useful to the aged governor.  Family custom was for the eldest to succeed to the estates and temporal management of them.  He did not, however, entirely forget his obligations to the Commissioners.

His first appearance in political affairs, in which he was destined to exercise such an important role for the rest of his life, was in 1670, when he was sent to New York by his grandfather to wait upon Governor Lovelace in regard to submitting to the jurisdiction of the Duke of York over the island.  He was then about twenty-three years of age, and from that time he was exclusively identified with the executive management of the Vineyard and Nantucket.  This was the first of the offices held by him during the forty remaining years of his active life.  He was the first secretary of the General Court of the Vineyard held in 1672, and one of the assistants to the Governor.  He also held at different times the office of Register of Deeds (1672), High Sheriff (1683), Judge of Probate (1697), Register of Probate (1685), besides continuous service in the office of Justice of the King's Bench.  In 1682, upon the death of the aged governor he was commissioned "in the stead of that worthy Person Mr. Thomas Mayhew his [grandfather] Late Deceased to be chief supplying the Defect by another of the Name." While not specifically designating him as governor, his functions were identical, and he is termed in the Provincal Records as "Chief Magistrate" of the island.

When the jurisdiction of New York ceased and Martha's Vineyard became a dependency of Massachussetts by the charter of William and Mary in 1691, Mayhew was not favorable to the change; but bowing to the inevitable, he finally accepted with as good a grace as possible, the new order of things, and on December 7, 1692, was newly commissioned as Justice of the Peace with two others of his family.  He thus aligned himself with "those in authority," and maintained ostensibly, amicable relations with his new superiors.  That this acceptance was only a matter of policy has appeared in the narration of the political relations of the island with the Massachusetts authorities, immediately following the transfer.

Matthew Mayhew was a versatile man and by his early training was probably the most cultivated person, intellectually speaking, on the island in his time.  He used his leisure moments in writing the first book about the island, and published it in London in 1695.  This volume gives a most interesting and authentic account of the Indian tribes of the island, their manners, customs, and the progress of religion among them.

He was declared Lord of the Manor of Tisbury from 1671 till his death by Francis Lovelace, who represented the Duke of York.  This gave the Mayhews full power over the lands, people, rents, and courts with nearly the same power as barons in the feudal ages.

He resided in Edgartown, where he was born, and was the first citizen of the town for more than a generation.
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18.  Robert KITCHEL: (from Jenkins Genealogy) was born in England in 1604. He married Margaret Sheafe, daughter of Edmund Sheaffe and his second wife, of Cranbrook, Kent, England 21 July 1632 at Rolvenden, Kent, England. Robert died 1672 and Margaret moved to Greenwich, Connecticut in 1678 where she died in 1682.

They left England April 26, 1639, in company with a band of Puritan refugees led by Rev. Henry Whitfield. They arrived in the first vessel that anchored in the harbor of Quinnipiac, now New Haven, Connecticut.

While still on shipboard the company bound themselves by a "Plantation Covenant" to "sit down and join themselves together in one certain plantation." They settled at Guilford in order to be outside the jurisdiction of the Connecticut Colony, which they suspected of serious defection from Puritan principles.

Robert Kitchel was a leader in the community. There is evidence that he was a man of considerable estate. The Guilford settlers were generally men of character, culture, and substance. He was a member of the "general Court' in 1661 and was prominent among the founders of Newark, New Jersey.
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19.  Samuel KITCHEL: (from Jenkins Genealogy) was born in England 1633, son of Robert Kitchel and Margaret Sheaffe.  He died at Newark, New Jersey, 26 April 1690.  He married Elizabeth Wakeman at New Haven in 1651 and second Grace Pierson, daughter of Rev. Abraham Pierson and Elizabeth.  He was one of those, who for themselves and associates, purchased of the "Indians belonging to Hackinsack [Hackensack], the known acknowledged proprietors," the territory now occupied by the living and the dead in Orange, Bloomfield, Belleville and Newark.
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20. Richard WARREN: (from Jenkins Genealogy) sailed in the Mayflower September 6, 1620, and arrived in Cape Cod harbor November 11, 1620. His wife Elizabeth, whom he married in England before 1611, arrived in the Ann, late in July 1623 with five daughters: Mary, Ann, Sarah, Elizabeth and Abigail. He died in 1628 and Elizabeth died at Plymouth 2 October 1673 "aged above ninety years, having lived a godly life."

Bradford's History of Plimouth Plantations reports: 'Mr. Richard Warren [was a passenger on the Mayflower] but his wife and children were left behind and came afterwards. Mr. Richard Warren lived some 4 or 5 years and had his wife over to him, by whom he had 2 sons, before he dyed, and one of them is maryed and hath 2 children, so his increase is 4." Morton, in his New England's Memorial, prints his name as twelfth in the line of signers of the Mayflower Compact, and Prince in his New England Chronology adds the honorable prefix of "Mr." from the Register at the end of Bradford's folio manuscript.

Richard Warren was a member of the third exploring party which was surprised by the Indians, 18 December 1620, at the spot since called 'The First Encounter," and he was one of the first to land at Plymouth, 21 December 1620.

A contemporary authority described him "as a grave Richard Warren, a man of integrity, justice and uprightness." Nothing is known of his life before he joined the Pilgrims in London and there are few references to him in the Plymouth Colony Records due to his early death.

Elizabeth Warren, whose maiden name is not known, but it definitely is not Jowett. She was rated on the Plymouth tax list of 1632-3, and was one of the first purchasers of Dartmouth. A study of the early Plymouth records leads to the conclusion that she was a woman of force and social position in the community. The family appears to have been one of the wealthier ones in Plymouth. She is usually called "Mistress Elizabeth Warren," a designation not lightly used. She is one of the rare instances in that early colony of continued widowhood without remarriage.
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21. John HOWLAND: (from Jenkins Genealogy) was the son of Henry Howland of Fentstanton, Huntingdonshire. He sailed from Plymouth, England, in the ship Mayflower September 6, 1620. Some of the passengers had come in the ship Speedwell from Delft Haven, which met the Mayflower at Southampton, but the Speedwell proved unseaworthy. The persons who had come from Delft Haven, Holland, were part of a little colony of English families who had for eleven years resided at Leyden, near Delf Haven, to escape religious persecutions of the Church of England, and there had the privilege of worshipping God as their consciences dictated.

Governor Bradford wrote of the severe storms encountered on the passage and describes John's adventure:

A lusty young man (called John Howland) coming upon some occasion above the grating was with a seele of the ship thrown into the sea, but it pleased God that he caught hold of the topsail halliards which hung overboard, and ran out at length, yet he held his hold (though he was sundry fathoms under water) till he was hauled up by the same rope to the brim of the water and then with a boat hook and other means got into the ship again."

The Mayflower arrived at Plymouth, and before landing the famous Mayflower Compact was signed, the thirteenth signature being that of John Howland; forty-one signed in all, and twenty-one of those died before the end of March. The ship arrived at Plymouth, John Howland being one of the ten "principal men" who had previously gone out to select a haven. In 1627 a division of cattle was agreed to, on the understanding that it should be for a term of ten years, and also that the old stock and half the increase should remain for common use (to be divided at the end of ten years of otherwise) but the other half to be their own forever. The division was by lots, thirteen persons being grouped in each lot and twelve lots in all. The fourth lot fell to the party headed by John Howland, and three of his family; viz., his wife Elizabeth Tilley, son John and daughter Desire.

After the death of Gov. Carver, he rose rapidly as a leader. He was one of the eight Plymouth Undertakers who assumed responsibility for the colony's debt to the Adventurers in return for certain monopoly trade privileges. He was a freeman in 1633; in 1634 he was in charge of the colony trading post on the Kennebec River. He received a good number of land grants, was elected a deputy for Plymouth, served on numerous special committees, and was an important lay leader of the Plymouth Church.

He died on 24 February 1672-3 in his eightieth year, and John Cotton noted his passing, "He was a good disciple, & had bin sometimes a magistrate here, a plaine-hearted Christian." In his will dated 29 May 1672, inventoried 3 March 1672-3, he mentioned his wife Elizabeth; oldest son John Howland; sons Jabez and Joseph; youngest son Isaac; daughters Desire Gorham, Hope Chipman, Elizabeth Dickenson, Lydia Browne, Hannah Bosworth, and Ruth Cushman; granddaughter Elizabeth Howland, daughter of his son John. His widow Elizabeth died at the home of her daughter Lydia Browne on 21 December 1687.
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22. John TILLEY: (from Jenkins Genealogy) and his wife Joan Hurst sailed from Plymouth in the Mayflower with their young daughter Elizabeth Tilley. John was born 20 September 1591 at Henlow, England, son of Robert Tilley and Elizabeth (____). Joan was the daughter of William Hurst and [probably] Rose (____) of Henlow, Bedfordshire; baptized 30 April 1607. She had earlier been widowed from a Thomas Rogers, but not the Mayflower man of that name. They were also accompanied by his brother Edward Tilley and his wife Ann Cooper. The four elder Tilleys died the first terrible winter at Plymouth.

After a rough voyage of 64 days, the Mayflower made Cape Cod on 9 November 1620. Since this place was outside Virginia, their patent was useless. A few rugged individualists who had joined the Pilgrims in London announced that "when they came ashore they would use their own liberty, for none had power to command them." They drew up the Mayflower Compact which forty-one adult males signed. Therein they formed "a civil body politic, and promised all due submission and obedience to such just and equal laws as the government they set up might pass."

After deciding that Cape Cod was not capable of supporting human life, the Pilgrims decided to settle at Plymouth and began landing passengers on 16 December 1620. They began to build a town on the shores of the Plymouth harbor. Whenever the rain and sleet died down, the men who could walk at all went ashore to work; first a common house and then separate houses. When the common house was thatched, provisions and ammunition were brought ashore and stored in it. One day a spark caught in the dry thatch of the common house, and its roof took fire. At the cries of alarm, the workmen rushed to the burning building and carried out the sick. Before the fire was checked, food and precious stores were damaged, but no lives were lost. One hundred and two had sailed from Plymouth; one of the company had died on the voyage and one child had been born. Four of the company died while the ship lay in Cape Cod. This was a good record.

The emigrants left the ship as the residences were completed. But no sooner had they landed and begun building shelter, "a great sickness" befell them. Only 50 of the 102 passengers survived the hacking coughs, fever and scurvy. John and Joan Tilley died during that first terrible winter of 1621.

The migration of people to the new colony of Connecticut caused the founding of several towns, such as Windsor, and Wethersfield. In 1639 the General Court drew up the "Fundamental Orders of Connecticut" which provided a legal base for the government. The settlements in Connecticut had no charter so they formed a government which they all could obey. It provided for a general assembly composed of four representatives from each town. It provided that electors or freemen should be merely those who were accepted by a majority of the householders of the town. There was no prescribed religious conviction for citizenship. However, in practice, only those newcomers found "acceptable" were themselves of the dominant religion. Connecticut lived under this government until the English Restoration of 1660.
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23. Elizabeth TILLEY: (from www.plimoth.org, site of the Plimoth Plantation, the "Living Historical Museum")

(Regarding whether popcorn was eaten at the first "Thanksgiving") The popcorn problem is a perennial question. It stems from a "First Thanksgiving Day" breakfast scene in a novel by Jane G. Austen, Standish of Standish (1889), p. 281:

The meal was a rude one looked upon with the dainty eyes and languid appetites of to-day, but to those sturdy and heroic men and women it was a veritable feast, and at its close Quadequina with an amiable smile nodded to one of his attendants, who produced and poured upon the table something like a bushel of popped corn, - a dainty hitherto unseen and unknown by most of the Pilgrims.
All tasted, and John Howland hastily gathering up a portion upon a wooden plate carried it up to the Common house for the delectation of the women, that is to say, for Elizabeth Tilley, whose firm young teeth craunched [sic.] it with much gusto.

It's a good story, but not good history. The only historic description of the event comes from Mourt's Relation, a 1622 source, in which there is no mention of popcorn. 
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24. Richard SARSON: (from Jenkins Genealogy) a tailor, embarked at London in the Elizabeth and Ann for these shores, and was listed as twenty-eight years of age, but the relationship he bore to the person of Edgartown who became prominent cannot be surely stated by Banks. He died sometime before October 23, 1703. There is no record of the date or of the settlement of the estate of Mrs. Jane (Paine) Mayhew Sarson. She gave to her children her personal and real property, including the Paine homestead by the pre-nuptial document of 1664.

The first record of a Richard Sarson in Edgartown is dated 1 February 1656, in connection with an agreement made by the townsmen with Robert Pease. As the known ancestor Richard was born 1637 he would have been only nineteen years at this time and not able to make a legal contract. Therefore, we may assume that it was the elder Richard and a son of the same name admitted as townsman 2 June 1657. This hypothesis of a father and son seems applicable in the next record of 18 February 1659, when Richard Sarson was chosen as arbitrator in a land controversy, an activity not appropriate to a twenty-one year old man. On June 7, 1659, Richard Sarson was chosen constable, an office of considerable dignity in those times. There are few references to death or settlement of estates on the Vineyard before 1660, and early vital statistics are lacking, so the disappearance of the elder Richard is probably due to his death.

The widow of Thomas Mayhew, Jr. had been in weeds for seven years, and dependent on the charity of the Society for the Propagation of the Gospel for her maintenance when she accepted the suit of Richard Sarson. A marriage was arranged some time after December 20, 1664, when the widow disposed of her estate by gift to each of her children in anticipation of the event. She provided herself a loophole by this clause: "in case this match go on betwixt Richard & I," evidently recognizing the uncertainty of affairs of the heart. At this time the widow, Jane Mayhew (145), was about thirty-six years old, while Sarson was her junior by eight or nine years. The marriage took place, however, despite this and her uncertainty, and from that time the position of Richard Sarson was assured. By this he acquired the control of the inheritances of the Paine interests descending to his wife and thus became a considerable property owner, and as stepfather of Matthew, Thomas and Rev. John Mayhew he managed their affairs until they were old enough to look out for themselves. He became one of the governor's assistants shortly after his inauguration of the duke's government, and remained on the bench for about thirty years, sitting with his two step-sons most of the time. On October 2, 1694, he was licensed to sell liquor as a convenience for the public. This is a curious instance of the homely life of the Vineyard at that time when a justice of the King's bench could be seen pouring out a gill of rum for a thirsty yeoman who may have sat in his court a few hours before as plaintiff or defendant.

Richard Sarson lived on a lot which originally belonged to Thomas Paine, and after Sarson's death descended to Samuel his son, and thence to Anne Belcher and Jane Little Sarson also owned land in Chilmark and Tisbury. When he died he owned a tract of a hundred acres at Homes Hole, bought of an Indian.
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25. Rev. Abraham PIERSON: (from Jenkins Genealogy) the immigrant ancestor, was born in Yorkshire, England in 1613. He married Abigail Wheelwright, daughter of Rev. John Wheelwright of Lincolnshire, England, who came to New Hampshire. Their children were Abraham, Thomas, John, Abigail, Grace, Susanna, Rebecca, Theophilus, Isaac, and Mary. Mr. Pierson died August 9, 1678. Though no memorial marks the resting place of the first pastor of "the mother of churches," enough is known to indicate the spot. He graduated at Trinity College, Cambridge in 1622. Before leaving England he had been ordained as an Episcopal minister, and had preached in Yorkshire for a while. He came to America in 1630 in pursuit of religious freedom. He was ordained in Boston as a Congregational minister and preached at Lynn until 1640, when various circumstances led him and a part of his congregation to remove to Long Island. About 40 families, with Pierson as their Minister, departed from Lynn and attempted to make a settlement on the west end of Long Island, but were prevented by the Dutch and repaired to the cast end, where they laid the foundation of Southampton. He became the first minister of the church there, which was started as Congregational, but afterward became Presbyterian. He was rigid in his desire to have the "civil as well as the ecclesiastical power vested in the church, and to allow none but church members to act in the choice of officers of Gov't, or to be eligible as such." This led to a division of the colony. He interested himself in behalf of the Indians, learned their language and prepared a catechism for them. He became to the Indians of Connecticut what Eliot and Mayhew were to those of Massachusetts. In 1665 he united with John Davenport in opposing the union of Connecticut and New Haven colonies, being strongly against the liberality of the clergy of the Connecticut colony and desiring to keep the government entirely in the church.

In October 1701, the legislature granted a charter for "a collegiate school in his majesty's colony of Connecticut." The trustees chose one of their number, Mr. Pierson, rector of the school and determined that it should be located, for the present, at Saybrook. [Ed.: But according to this same entry above, all from the "Harwood Genealogy," he died August 9, 1678.] The college was moved from Saybrook to New Haven and became known as Yale University.

He united his church and congregation with the Milford brethren and friends in 1666 in the settlement of' "New-work," or "Pesayak towne," on "the great river Pesayak," as it is called in the deed from the Native Americans. During the next two years about 65 men came from Branford and two neighboring towns. Each man was entitled to a homestead lot of six acres in the present city of Newark, New Jersey. He ministered to this church, "his life full of piety to God and service to his fellowmen" for twelve years.

Mr. Pierson was conversant in the Indian language, often acting as their interpreter, especially before the Court. He prepared a catechism for the Indians, of which only two copies exist, one in the Lenox Library, New York, and the other in the British Museum. For his labors among the Indians he received a regular salary paid by a missionary society in England.

The migration of people to the new colony of Connecticut caused the founding of several towns, such as Windsor and Wethersfield. In 1639 the General Court drew up the "Fundamental Orders of Connecticut," which provided a legal base for the government. The settlements in Connecticut had no charter so they formed a government which they all could obey. It provided for a general assembly composed of four representatives from each town. It provided that electors or freemen should be merely those who were accepted by a majority of the householders of the town. There was no prescribed religious conviction for citizenship. However, in practice, only those newcomers found "acceptable" were themselves of the dominant religion. Connecticut lived under this government until the English Restoration of 1660.

(Also see Research section on this web site)
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26. Robert PENOYER: (from Jenkins Genealogy) was the son of Thomas BUTLER, a weaver of Dorston, Hereford, England.  He [Ed.: Robert] left Bristol, England and changed his name because he had been a witness to a murder.  He came on the Hopewell with his brother Thomas, aged 10, in 1635.  He was in Stamford by 1648 when he was cited for drunkenness. 

27. Rev. Ralph WHEELOCK: (from Jenkins Genealogy) was born 14 May 1600 in Shropshire, England, son of Rev. Eleazar Wheelock and Sarah Davenport. He married 17 May 1630 Rececca [Ed.: Rebecca?] Clark who died 1 January 1680. He died 11 January 1684 at Medfield. He was an eminent non-conformist educated at Clare-Hall, in Cambridge and came to New England in 1637. He settled in Dedham and was made a freeman and was one of the founders of the church in 1638. He was a large land-owner of Medfield when it became a separate town, which he represented 1653, 1663, 1664, 1666, and 1667. He had sons, Benjamin, born in 1639; Samuel in 1642, and Elezar. [Ed.: what about our ancestor, Gershom? This casts some doubt on the veracity of this lineage.]

(Also see Research section on this web site)
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28. John ELIOT: (from Jenkins Genealogy) was the son of Bennett Eliot, born about 1604 and baptized 5 August 1604 at Widford, Hertfordshire, England.  He married October 1632 Ann Mountfort who was born 1604 in England and died 24 March 1687.  He died 20 May 1690 at Roxbury.

The celebrated Apostle of the Indians, was bred at Cambridge, matriculated as a pensioner in Jesus College 20 March 1619, where he took his A.B. 1623.  He bore the arms of the Eliots of St. German, Co. Devon, of royal descent and counted among the oldest families of England, tracing themselves to Sir William de Aliot, who came over with William the Conqueror.  He came to Boston 2 November 1631 in the Lion, became a freeman 6 March 1632 and in the following November was settled in his office of teacher.  He learned the Indian dialects, and with the help of a young Indian, he translated the Ten Commandments and the Lord's Prayer.  His first sermon in their tongue was preached at Newton in 1646.  The Cathechism, published in 1653 at Cambridge, Massachusetts, was the first book published in the Indian language.  The New Testament was issued in 1661, and the Old Testament two years later.  With the assistance of his sons he completed his Indian Grammar Begun (1666).  The Indian Primer and a translation of the Larger Cathechism followed in 1669.  In 1671, Rev. Eliott printed in English Indian Dialogues, followed in 1672 by Logick Primer both of which were intended for the instruction of the Indians in English.  A curious treatise on government entitled The Christian Commonwealth was published in 1659.  Harmony of the Gospels  (1678) was a life of Jesus Christ.  The missions were at their height of prosperity when he died.
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29. Edward HOWELL:  According to the "Supplement" to Burke's "Peerage and Baronetage" or "General Armory": Howell (Westbury-in-Marsh, Gibbon, Buckingham Co.; EDWARD HOWELL sold this manor in 1639, and emigrated to North America. His eldest son, Major JOHN HOWELL, d. 3 Nov 1696, aged 71. The descendants of the first settler are still living in America, one of whom is GEORGE ROGERS HOWELL, Esq., of the New York State Library. Arms on the seal of EDWARD HOWELL, and on the tombstone of his son, Major JOHN HOWELL, 1696). Gu. three towers triple-towered ar."

From "Early American Settlers" (chapter of a book?? In binder): Edward HOWELL, an emigrant descendant, came with his family to America settling at Lynn, Mass., first where he held five acres of land. He then moved to Southampton, Long Island, in 1640, where he was one of the founders, and a member of the Governor's council of Connecticut from 1647 to 1653. His son Major John HOWELL was prominent in civil and military affairs of Long Island and was baptised at March Gibbon, Bucks Co., 20 Nov. 1624; he died at Southampton, 3 Nov. 1696.

According to the "Supplement" to Burke's "Peerage and Baronetage" or "General Armory": Howell (Westbury-in-Marsh, Gibbon, Buckingham Co.; EDWARD HOWELL sold this manor in 1639, and emigrated to North America. His eldest son, Major JOHN HOWELL, d. 3 Nov 1696, aged 71. The descendants of the first settler are still living in America, one of whom is GEORGE ROGERS HOWELL, Esq., of the New York State Library. Arms on the seal of EDWARD HOWELL, and on the tombstone of his son, Major JOHN HOWELL, 1696). Gu. three towers triple-towered ar."

From "Early American Settlers" (chapter of a book?? In binder): Edward HOWELL, an emigrant descendant, came with his family to America settling at Lynn, Mass., first where he held five acres of land. He then moved to Southampton, Long Island, in 1640, where he was one of the founders, and a member of the Governor's council of Connecticut from 1647 to 1653. His son Major John HOWELL was prominent in civil and military affairs of Long Island and was baptised at March Gibbon, Bucks Co., 20 Nov. 1624; he died at Southampton, 3 Nov. 1696.

From Mr. Barens, director of the Southampton Historical Museum:
Settled at Manhasset, Long Island before being dismissed by the Dutch (fighting with the English for control) and moving to Southampton.  At Peconic Bay, they asked the Shinnecocks about the land at Southampton, which they'd likely scouted by boat earlier. Since they were largely sheep farmers, they had been looking for good meadowlands. The Shinnecock gladly took them there and sold them the land, something both groups soon came to regret. The Shinnecock contracted diseases from the settlers and began dying of epidemics within 2 weeks; the settlers built a new town, and soon discovered why the First People were so willing to sell: during summer, the meadows were swarmed by mosquitoes. So the settlers uprooted and moved a short distance to the current site of Southampton, today the most expensive vacation real estate in America.

Southampton was originally known as "Agawam," so named by its native inhabitants, the Shinnecocks, who can trace their ancestors back as far as 8,000 B.C. The "new" name of Southampton was chosen in 1640 to honor the port city in England from where the Pilgrims first sailed. The Shinnecocks taught the new settlers about local foods, craft traditions and whaling. African Americans were among the earliest inhabitants of Southampton, first recorded in 1695.

FROM History of Southampton, by George Rogers Howell, 1887, pp.300-302 (spelling errors left intact without notation):

Edward Howell of Marsh Gibbon, Buckinghamshire, England, was the ancestor of this family of Southampton. A Richard Howell came to Southold with his mother, a widow, it is said by Rev. William Hallock, D.D., late of New York, who married Peter Hallock, the ancestor of the Long Island family of Hallocks. No relationship is known to exist between these two pioneers. Edward Howell disposed of considerable estates in Bucks county in 1639, among which was the manor of Westbury in Marsh Gibbon, purchased by his grandfather, William Howell, in 1536. The old stone manor house is still standing, though the remains of an old foundation near it show that some portions of it have been taken down. It is of two full stories and what is called a double house, now nearly covered with ivy. Edward Howell came in 1639 with his family to Boston, where he was made freeman, March 14, 1639-40. He soon removed to Lynn, where he had a grant of 500 acres. During the winter of 1639-40 a new settlement was projected on Long Island, of which he seems to have been the leader, as the compact or agreement of terms of founding the plantation is in his handwriting, as well as the laws adopted by the first settlers, and to the last year of his life he was always a magistrate and member of the colonial legislature at Hartford. The manner in which his name is mentioned in the colonial records of New England and New York point to the same conclusion.

The arms of this family, as found on an old family seal now in possession of one of the descendants and on several old tombstones of the seventeenth century in Southampton, are as follows: Gules, three towers triple-towered, argent. Crest used by some branches. Out of a ducal crown or, a rose argent stalked and leaved vert, between two wings, indorsed of the last.

Motto: Tenax propositi. ...

Edward Howell built in 1648 the house occupied in his life-time by William P. Herrick, nearly opposite the present residence of Capt. James M. Herrick, and had the two adjoining house lots to the north, his front extending to Job's lane, as he had purchased three shares in the corporation of the settlement. This house was taken down about twenty-five years ago by Capt. Philetus Pierson, who purchase the homestead. His three shares entitled him to over 3,000 acres within the boundaries of the town.
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30. Andre LAMOUREUX: Andre Lamoureux was a shipmaster and pilot at the French port of Meche, Saintonge, France -- now called Meschers, Saintonge, Poitou-Charentes, near mouth of the Gironde River.  Moved to Bristol, England 1686-1689.  "Denization" papers June 22, 1694 (Andre, Suzanne, Elizabeth, Judith).  In New Rochelle, Westchester Co., NY by May 15, 1700.  Engaged in foreign trade. Military service in 1706.  History in "The Lamoureux Record", by A.J. Lamoureux, Ithaca, NY, OCT 1919.  Lots of Lamoureux in N.E. PA.  

Variations: Lamoureux, Lamoreaux, Lamoreux, LaMoree, Lamoure, L'Amoureux, Lomoreux.

LAMOREAUX FAMILY COMES TO NEW YORK
[by April Coleman, from RootsWeb discussion board on Lamoureux family]

*1700 (about) - NYC - "Andre' (Lamoreaux), having heard of the new land of America, many of whose colonists were subjects of King George III, decided to take his family and any friends who dared venture in his ship, across the great Atlantic, secure in the thought that they would still be under the protection of this great sovereign."
SOURCE: "The Life Story of David Burlock Lamoreaux", Edith Ivans Lamoreaux, p 2

*1700 "Daniel Lamoureux was the son of Andre' Lamoureux, a native of Meschers in Saintonge. His mother was Suzanne La Tour. Daniel was born in 1695 in Bristol, England, but the family was in New York City in 1700. Daniel married Jeanne, Masse daughter of Pierre and Elizabeth (Mersereau) Masse and moved to New Rochelle by 1726, which he left after 1732 for northern Westchester County and finally the present Putnam County.
SOURCE: Ship Passenger Lists, New York and New Jersey (1600-1825), Carl Boyer

*1700 May - New York City - Suzanne de Latour Lamoureux witnesses a baptism at the French Church 
SOURCE: Records of French Church of New York (de Nouvelle york) p 72 [First NY record. Five years after last record of Andre' & Suzanne Lamoreaux in England.]

The French Reformed Protestant Church of New York, "Pine and Nassau Streets, Manhattan (was) organized (in) 1688 by Rev. Pierre Peiret as Eglise francaise a la Nouvelle York. Originated with occasional French services held in Church in Fort ... from 1628. Incorporated Feb 20, 1796. First services in private dwellings to 1689, when occupied stone church on Market Street (Pettycoat Lane). Cornerstone of church laid July 8, 1704 by Lord Cornbury, ... Known as La Temple du St. Esprit. First clergyman, Rev. Pierre Peiret, 1688-1704. p 35
SOURCE: Inventory of the Church Archives of New York City, Reformed Church in America prepared by Historical Records Survey, WPA, NY aug 1939

"An old Huguenot custom required the presence of numerous relatives and friends, on such occasions [i.e. marriages & baptisms] History of the Huguenot Emigration to America, 
SOURCE: C.W. Baird vol II p 99

*1701 Nov 16 - New York City - Daniel Jeandein baptized in French Church. Son of Catherine Lamoreaux & Daniel Jeandein. 
SOURCE: Registers of the Births, Marriages, and Deaths, of the "Eglise Francoise a' la Nouvelle York", from 1688 to 1804, edited by Wittmeyer, Baltimore, 1968. collections of the Hug. Soc of Am. [First record of Catherine in NY, three years after last Holland record.]

[Catherine Lamoreaux & Daniel Jandin & family were in Holland 1696-1698, at least. (See Leiden Index, film #199852) They left Holland before 1701. She may be Andre's sister that left France with them Or maybe not. Did Andre' go there, too? They never witnesses church events for each other. However, Andre's England records end about the same time Catherine's Holland records begin. Merchant men did a lot of business with the Dutch. And both were in New York by 1700-1701.]

*1702 May Edward Hyde, Lord Cornbury, arrived in New York to act as Governor. New York City, 1664 - 1710 Conquest and Change,
SOURCE: Thomas J Archdeacon, Cornell University Press, 1976.

"Gov Bellomont was succeeded by Edward Hyde, Lord Cornbury, a cousin of Queen Anne, but a man of bad morals and a spendthrift," 
SOURCE: The Iconography of Manhattan Island 1498 * 1909, Stokes.

*1702 Summer - New York City - During this summer there raged in the city an epidemic so severe ... many of the people fled into the country and Lord Cornbury himself retired to Jamaica, Long Island. [Losee were on Long Island.] The Iconography of Manhattan Island 1498 * 1909,

*1703 Jan 13 - New York City - Andre' Lamourau witnesses Beau-Gaillard marriage at the French church in NYC. [Witnesses at baptism are Godparent.]
SOURCE: Registers of the Births, Marriages, and Deaths, of the "Eglise Francoise a' la Nouvelle York", from 1688 to 1804, edited by Wittmeyer, Baltimore, 1968. collections of the Hug. Soc of Am..

"... every Sabbath day, the people assembled from twenty miles around, from Long Island, Staten Island, New Rochelle, and other points for public worship. Every street near was filled with wagons as early as Saturday evening, and in them many passed the night and ate their frugal Sunday repast, ... named 'L'Eglise du St. Espirit' (The Church of the Holy Spirit) ... Pine Street..." "the church reached it's highest point of development ... 1690 to 1750, declining in the next half century, largely because of the Revolutionary War."
SOURCE: The French Blood in America, L. J. Fosdick, Baltimore, 1973.

*1703 - New York City Census - Andrew Lamarue, listed as inhabitant of New York City; 1 male 16 - 60; 1 female 16-60, 1 male & 1 female child under 16. West Ward Daniel Janden is in east ward, 2 adult male 16 - 60, 1 female 16 -60, 3 male children, 1 female child. p 612
SOURCE: Documentary History of the State of New York, by E. B. O'Callaghan, Albany, 1849. [Contains entire 1703 census of New York City] [I HAVE THIS.] Also found in: History of the City if New York, David T Valentine, 1853 Doc of NY, 1703 Census of NY 

[Andre & Suzanne, born between 1687 & 1643; & Daniel & Judith, born between 1688 & 1703; where is Elizabeth? She would be at least 18 yrs. No Dujean listed in NYC. Was she in New Rochelle or etc? ] [Neighbors are D Graw, Riersie, Cure, Reed, Tinbrook, Lamarue, Harring,
Burley, Burkley, Risoe, D Bois; very few French in the neighborhood.] p 620 [Very few people over 60!]

New York was divided into five wards; West, East, North, South and Dock Wards. The West Ward is the area located north of Beaver Street (which is north of Market Street) bounded on the east by New Street, (half way between Broad Street and Broadway), bounded on the west by the Hudson River. Originally the wards only went north to Wall Street. As the city expanded so did the East, North and West Wards. Basically the West Ward included people living on Broadway? I think. See Map. I gather that the Dock Ward was the most affluent, North was the poorest, South was generally well to do and East and West were in between or mixed. [There were] "Seventy-four individuals or heads of [French] families in 1703, distinguished primarily from the records of the Eglise du Saint-Esprit" "French New Yorkers also married primarily within their own group. Not a single one of the 44 weddings which took place in the Eglise du Saint-Esprit between 1689 and 1710 involved a non-French person." [FIND THESE "Tax rolls for July, September, and December 1703, and Feb 1703/4 estimate the value of the houses and estates, or simply the estates of slightly more than a thousand heads of families." These are found in the "Minutes Common Council, ... Klapper Library, Queens College, City University of New York"] New York City, 1664 - 1710 Conquest and Change, 
SOURCE: Thomas J Archdeacon, Cornell University Press, 1976.

*1703 The population of New York, city and county, was 4,436
SOURCE: The Iconography of Manhattan Island 1498 * 1909, Stokes

"It then appears in either 1702 or 1703 they purchased 32 acres of what is now midtown Manhattan. Andre' is listed on the 1703 census as a resident of the west ward of New York (midtown Manhattan) with Suzanne, Judith and Daniel. We know he was still a ships master at this time, so it is likely the 32 acres of farm land was purchased to give Suzanne a better place to raise the children. The purchase price of 32 acres of Manhattan was 15 pounds. This was a fair amount of money, so we can infer they were reasonably well off. It also indicates the land was cleared, and probably had a house. (As far as I can tell, the 32 acres is part of the Rockefeller property which now contains the United Nations Building. It was on the north side of Broadway, which was the only road up there in 1703.) [Ed.: That area is on the EAST side of midtown.]  [Did they own the land? Where are the land records? FIND THEM!]
SOURCE: "A L'Amoureux Family History as we Approach 300 Years In America," Duane L'Amoureux in a letter to akrc, 1991 [I have not checked this data out. Is it true?]

*1704 - NYC - The French Church (l'Eglise du St. Esprit) was built "on the north side of Pine St. east of Nassau." 
SOURCE: The Iconography of Manhattan Island 1498 * 1909, Stokes

*1703/4 Jan 13 - NYC - Suzanne Lamoureux witnesses Beau-Gaillard daughter baptism at (Jan 1) the French church in NYC
SOURCE: Records of French Church of New York p 99

*1705 Paving was ordered laid, south end of Broad Street & about the dock, New York City & custom house.
SOURCE: The Iconography of Manhattan Island 1498 * 1909, Stokes

*1706 Mar 15 - Fort Anne, NYC - "Warrant. Captain Miles, Fane and Davis, to impress seamen from inward bound vessels,"
SOURCE: Indexed in Calendar of Historic Manuscripts in the Office of the Secretary of State, Albany, N.Y. part II [This sets a beginning time for Andre' to have been impressed in the British Navy by Capt Miles. His impressment could not have been more than 2 months, probably much less. See 1706 May 4 entry.]

*1706 May 4 - West Indies - Andrew Lamoureux, captain of a merchantman "being lately master of a sloop was unfortunately taken by French Privateer in the West Indies, and having procured his releasement Shipt himself at Curacao on board the Sloop Orange in order for his transportation hither, but that upon his arrival here he was impreset to serve on board her Maj-ties Ship Triton Prize" "You are hereby required to re-lease the sd [said] Lamoureux from her Maj-ties sd ship and service..." Letter to Capt Miles from "His Excy Edward Viscount Cornbury" Fort Anne, NY Harbor 1706
SOURCE: NY Colonial Manuscripts Vol 51 p 125B, NY State Archives Referred to in the 1919 Record of L. Family

"...there were traders...New York... men whose small sloops and schooners plied up and down the seaboard and into the West Indies." "…only to British ports and ship... only in British vessels" "Navagation Acts... stiff taxes... guaranteed markets, naval protection, and a network of credit."
SOURCE: The American Revolution, Edward Countryman, p19-20

"Privateers ... were privately owned ships whose crew members had written permission ... to attack and seize any [enemy] ship during war. If the privateers were captured ... the sailors were supposed to be treated as prisoners of war. ... without the necessary permission letter . ... the crew could be tried for piracy... Privateer crews were allowed to sell the cargoes of ships they captured and divide the money among the sailors according to a prearranged formula. They also could keep the captured ships, outfit them for privateering, and put them to work."
SOURCE: Those Remarkable Women of the American Revolution, Karen Zeinert, p60

*1706 May 4 - Fort Anne, NYC - "Order for the discharge of Andrew Lamarue, capt. of a merchantman, impressed,"
SOURCE: Indexed in Calendar of Historic Manuscripts in the Office of the Secretary of State, Albany, N.Y. part II

[This is the last record of Andre'. When and where did he die? Where is it recorded?]
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31. Daniel LAMOUREUX: Son of Andre' Lamoureux, he married Jeanne Masse' (from Staten Island, NY) in Manhattan, NY December 31, 1723.  

Although we don't know much about Daniel Lamoureux, but we can gather much from stories about other Huguenots who lived in New York at the same time as Daniel: From "Experiences of the French Huguenots in America - The King's Refugees -- Investigations into the Lives and Fortunes of Exiles who Fled to America during the Reign of Louis XIV when he Promulgated the Revocation of the Edict of Nantes in 1685", by Colonel James Tompkins Watson, Clinton, New York, 1908 : 

I find in the archives of the old French church called L'Eglise de St. Esprit, or the Church of the Holy Ghost, on Pine street in New York City, viz: "Pierre Bontekoe and Margaret Collinot, his wife, fugitives from the Isle of Re, near the city of La Rochelle, in 1684 fled to England, came to New York in 1689."  Jacob Leisler was at that time governor. Their name originally was Bondecoux, at a later date changed from Bontekoe to Bontecue. Their descendants are quite numerous, and several branches of the family at a later date located in Connecticut. Pierre's wife was known as Madame, and seems to have been a person of some importance in the French colony, as the Church records show a pension was paid her by the Church for several years. This could not have been in the way of charity as the family were in comfortable circumstances. At that date the French population in New York was about 200. They worshiped temporarily in a building on Marketfield street. In 1695 they built their own church of stone, located on Pine street with the burial ground adjoining. It was used as a place of worship for one hundred and thirty years. In 1831 the property was purchased by the United States government, on which was erected the present Sub-Treasury, between Wall and Pine streets. The remains in the cemetery were removed to St. Mark's Churchyard, Stuyvesant place and Second avenue, and placed in vault number 85, where they will probably remain until future needs demand further change. After the lapse of a hundred years there is generally but little left of the human form. In the third chapter of Genesis, the 19th verse, we read: "Dust thou art, and unto dust thou shalt return."
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32.  Rev. John YOUNGS: (from Jenkins Genealogy) was born 1598, probably at Suffolk, England. He married Joan Herrington, born 1599, and had six children: John, Thomas, Ann, Rachel, Mary, and Joseph.

He was a minister, but probably not the rector, of St. Margaret's in Suffolk. He attempted to take a ship to Salem, New England, in 1633, from Yarmouth and was "forbidden passage by the Commissioners of Emigration and went not from Yarmouth" because he would not comply with conditions prescribed by government binding him to allegiance, after arrival at the place of destination. They came to Salem, New England, in the Mary Ann from Great Yarmough in May 1637, probably without the knowledge of the authorities. In 1640 he was with his family in Southold, Suffolk County, Long Island, "where he gathered his flock anew" and built the first church edifice in the State of New York, except perhaps the Dutch Church in New York City. The first meeting house erected on Long Island was built in the summer of 1642 and Mr. Youngs continued as minister until his death 24 February 1672 in his 74th year. The death date of his wife, Joan, who came with him to Southold is not known. He married a second wife, Mary ____, a widow, who survived him a few years.
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33. Francis BELL: (from Jenkins Genealogy) came in the Susan and Ellen at age 22 from London.  He was living in Westerfield, Massachusetts but not a freeman before 1641, probably because he was still quite young.  His wife Rebecca died in 1684 at Stamford.  His son Jonathan was the first child born in the town.

 He is on the list of original settlers of Stamford who were assigned land in 1640, when he received seven acres.  He was a lieutenant in Stamford in 1643.  His house was on the corner of East Street and South Street, his son later owning the southern portion of his land.  Cotton Mather referred to Francis as "a firm Puritan in form and principles."  For more than forty years he was prominent as a leader in Stamford affairs.  He and his son Jonathan Bell seem to have carried on a tanning business.  His grandson Jonathan was a shoemaker.  Francis Bell's Bible is owned by the Stamford Historical Society.
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34. Rev. Jonathan WHEELWRIGHT: (from Jenkins Genealogy) was born in Saleby, Lincolnshire, England, about 1592 and arrived at Boston 26 May 1636. He died 15 November 1679 at Salisbury.

He was graduated at Cambridge in 1614 and entered the ministry of the Established Church. He married 8 November 1621 Marie Storre, daughter of Thomas Storre, vicar of Bilsby. He succeeded his father-in-law until 1633 when he became a nonconformist. His wife died some time after the birth of their third child and he married Mary Hutchinson, daughter of Edward Hutchinson of Alford and sister of William Hutcheson whose wife was Anne. 

He became a Puritan and fled to New England to escape persecution. They landed in Boston in 1636 and were admitted to membership in the church on June 12. He was the founder and first minister of Exeter, preached at Boston and Braintree but was banished from the Massachusetts colony in 1638 for his sympathy with his sister-in-law Anne Hutchison [Ed.: "sympathy"?]. 

He went to Exeter in 1638 and bought land from the Indians with a company of friends. Five years later, as the town came under the jurisdiction of Massachusetts, he obtained a grant of land in Wells. In 1644 his sentence of banishment was revoked, on his admission that he was partially wrong, and he returned to Hampton in 1647. He was in England in 1658 and was well-received by Oliver Cromwell. He returned after the restoration but returned to New Hampshire where he succeeded Rev. William Worcester at Salisbury. The genuineness of the Indian deed to Mr. Wheelwright remains in question. His last will was made 25 May 1679.
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35. Rev. Stephen BATCHELDER: was born Wherwell, South Stoneham, Hampshire, England, 1561. His first wife, Ann Bate was the mother of his children [Ed.: including Theodate Bathchelder]; he married Helena in 1650, and Mary in 1656. He returned to England after a sojourn in New England in 1660. He died at Hackney, England at the age of 100 years.

Governor Winthrop says that Rev. Batchelder suffered much at the hands of the Bishops; and in consequence of these persecutions he went to Holland and resided there several years. He, aged seventy years, resident of South Stonham, Southampton, and his wife Helen, aged forty-seven, had license given them to visit their sons and daughters at Flushing, and to return in two months in 1631. On June 5,1632, they arrived in Boston in ship William & Francis, 88 days from London. With him were part of his family, including his daughter Theodate and her husband, Christopher Hussey. He was made a freeman at Lynn May 6, 1635, and with a few others established a church, of which he was the first pastor. He requested dismission of himself and the first members of the church, which was granted in 1635. He was granted 50 acres at Ipswich, but he soon left through "differences." In the very cold winter of that year 1637, he went on foot with friends, one hundred miles to Yarmouth. He was then seventy-six years of age (Yarmouth was not settled permanently until later.) He was granted land by the town of Newbury July 6, 1638 and in September 6 of the same year the General Court granted him a commission to settle at Hampton with his company. On October 9, 1638, he wrote from Newbury to John Wintrop, Jr. that he intends to go by shallop and hopes Mr. Winthrop and Mr. Bradstreet will be ready to accompany them. The inhabitants of Ipswich voted him another grant of 60 acres upland, if he would return to them and reside three years there but he did not accept. He and his son-in-law, Christopher Hussey, sold their land in Newbury in 1639 and removed to Hampton (previously called Winnicunnet). In 1640 the town of Hampton gave him 300 acres and he gave them a bell for their church. About this time, being eighty years of age and having "a comely and lusty wife," yet for alleged irregularity with a neighbor's wife (to which, it was declared, he finally confessed though first denied), he was excommunicated from the church and pastorate of Hampton. Soon after, his house was destroyed by fire. He wrote to Gov. Winthrop of the great loss he had sustained by burning of his house at Hampton. He was restored to communion in 1643 but not to the office of minister.

Being eighty-nine years old in 1650, he married his third wife. The same year on account of their matrimonial disagreements, the Court orders them to live together as man and wife, and either deserting the other to be arrested. His wife, Mary, and her paramour were sentenced to be whipped for adultery in 1651. Stephen went back to England in 1653 or 54. In 1656 his wife Mary prayed for divorce, because he left her with children who were sick, etc. and gone to England and taken a new wife. Savage says, "he probably had good reason for leaving her."

The King granted Rev. Batchelder a special coat of arms indicative of his ministry in the New World: a green field, with a plow in the center, in the left comer a rising sun, representing the sun of righteousness which would shine upon his new field of labor.
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