The congregation of Second Parish in Hingham is celebrating its 275th anniversary this year. Second Parish, like Hingham, has a rich history. It was founded in 1746 as one of the churches of the “Standing Order” of the Massachusetts Bay Colony. These meetinghouses and their ministers were supported by taxes levied upon the citizens.
In 1727, due to the distance from the downtown meetinghouse, Hingham’s First Parish or what we know as Old Ship, the inhabitants of Glad Tidings Plain began to agitate for religious services in South Hingham during the winter. Each of their proposals was refused. By 1738, they requested to be set off into their own parish and precinct. This caused much controversy, as downtown residents who also owned farmland in South Hingham would be taxed to support two churches if this occurred. Undaunted and rebellious, the residents of South Hingham, led by Theophilus Cushing (1703-1779), decided to build their own meetinghouse.
Cushing gave the land, and Solomon Loring and others provided the building materials. The frame was raised June 22, 1742. The original church was a simple rectangular structure with pews owned by parishioners on the first floor and galleries upstairs. Now the inhabitants had a meetinghouse, but no preacher and no public money to pay one. They continued to petition the Great and General Court in 1744 and 1745. Finally, on March 21, 1746, the parish was established. Reverend Daniel Shute (1722-1802) was called as minister and served for over 50 years.
During the Revolutionary War, Reverend Shute was an ardent patriot, but remained a steadfast friend of Reverend Ebenezer Gay (1696-1787) of Old Ship, who was a loyalist. The two pastors exchanged pulpits, with the Shute traveling up Main Street to preach at Old Ship while Gay went down to South Hingham to do the same. When Ebenezer Gay died in 1787 at the age of 90, Daniel Shute preached at his burial. His son, Dr. Daniel Shute (1756-1829), was a surgeon in the Continental Army and served under Alexander Hamilton and Maj. Gen. Benjamin Lincoln.
As America developed as a new country, Second Parish also grew. In 1792, a bell tower was added, and in 1829, the entrance to the church moved to the Main Street side. It was not until 1889 that the four-faced tower clock was installed. Reverend John Lewis Russell, minister from 1842 to 1849, was an ardent abolitionist and was instrumental in hosting an Anti-Slavery Convention in the meetinghouse on August 1, 1850. Reverend Allen Gary Jennings, minister from 1870 to 1881, served in the Civil War as a young man as did many from the congregation.
In the Twentieth Century Second Parish and New North Church shared ministers from 1900 until 1912. Second Parish supported America’s entry into both the First and Second World Wars; however, the church closed in 1944 as it was difficult to hire ministers. While closed, the parish continued to run Sunday School using Wilder Hall across the street. The parish reopened in 1946. In 1956, a neighboring barn was moved to the back of the church. The barn was converted into a social hall called Cushing Hall, and a kitchen and minister’s study were added. In 2017, an accessible entrance was completed allowing all to enter and leave the building with ease and dignity. Each addition to Second Parish has met the needs of the current parishioners and has improved upon the building while maintaining the historic character of the original meetinghouse.
Today Second Parish is an active house of worship with a strong commitment to service. The church houses the Hingham Food Pantry and AA meetings, and donates 50% of its plate collections each month to a variety of local charities. The entire congregation participates in placing flags on veterans’ graves at the High Street Cemetery the Sunday before Memorial Day. The Second Parish Arts Festival in May and the Fall Pumpkin Patch are two popular church events enjoyed by the public. Second Parish cherishes its history and continues the tradition started by Reverend Daniel Shute and Reverend Ebenezer Gay of exchanging pulpits. Reverend Stephanie Shute Kelsch and Reverend Ken Read Brown, both of whom are descendants of the first ministers of their churches, enjoy this annual opportunity to preach to each other’s congregations.
On November 4, 1841, a young Frederick Douglass—only three years removed from slavery—gave one of his first recorded speeches at a meeting of the Plymouth County Anti-Slavery Society at the First Baptist Church here in Hingham. On August 10, 1841, only three months earlier, Douglass had appeared on Nantucket Island, at a meeting of the island’s Anti-Slavery Society, where he first met William Lloyd Garrison and launched a career as an abolitionist lecturer and activist.
One item on the agenda at the Hingham meeting in November was a resolution to censure northern Protestant churches which practiced segregation. It was on this subject that Douglass spoke that day.
Frederick Douglass was not yet the legendary figure that he soon became in abolitionist circles—indeed, when he returned to Hingham three years later to speak at the Great Abolition Pic Nic held at Tranquility Grove, he was a “headliner” among the speakers. But in November 1841, he was a relative unknown and was introduced to the Society as follows, as reported by Hingham’s local paper, the Patriot, on November 11th:
A colored man then rose, and was introduced to the meeting by Rev. Mr. May, [the Society’s] President, as Mr. Douglass. It appears that he is a runaway slave, “about whom,” said Mr. May, “an interesting story might be told, but it is not expedient to make its details public.
Douglass later addressed the meeting at several points, including, again in the words of the Patriot, “allud[ing], with considerable wit, to the union between the churches of the North and the South . . . .” This appears to be a reference to the short oration that was recorded, titled The Church and Prejudice. It opened as follows:
At the South I was a member of the Methodist Church. When I came north, I thought one Sunday I would attend communion, at one of the churches of my denomination, in the town I was staying. The white people gathered round the altar, the blacks clustered by the door. After the good minister had served out the bread and wine to one portion of those near him, he said, “These may withdraw, and others come forward;” thus he proceeded till all the white members had been served. Then he took a long breath, and looking out towards the door, exclaimed, “Come up, colored friends, come up! for you know God is no respecter of persons!” I haven’t been there to see the sacraments taken since.
As he continued to speak of the Northern church (in New Bedford, where he had settled on coming north), the “wit” alluded to by the Patriot was on show. Describing the charismatic experiences of certain parishioners, he told this story:
Another young lady fell into a trance. When she awoke, she declared she had been to heaven. Her friends were all anxious to know what and whom she had seen there; so she told the whole story. But there was one good old lady whose curiosity went beyond that of all the others—and she inquired of the girl that had the vision, if she saw any black folks in heaven? After some hesitation, the reply was, “Oh! I didn’t go into the kitchen!”
The resolution concerning the stance of northern Protestant churches passed. Douglass himself made a deep impression on the correspondent for the Hingham Patriot, as can be seen in this passage of his extended report on the Anti-Slavery Society’s meeting:
. . . [A]s Douglass stood there in manly attitude, with erect form and glistening eye and deep-toned voice, telling us that he had been secretly devising means to effect his release from bondage, we could not help thinking of Spartacus the Gladiator . . . . A man of his shrewdness, and his power both intellectually and physically, must be poor stuff, thought we, to make a slave of. At any rate, we would not like to be his master. . . .
He is very fluent in the use of language, choice and appropriate language too; and talks as well, for all that we could see, as men who spent all their days over books. He is forcible, keen, and very sarcastic, and considering the poor advantage he must have had as a slave he is certainly a remarkable man.
A comment on the photograph at the top of this post. It is the earliest image of Douglass, taken in 1841, the year he first came to Hingham. Renee Graham wrote a wonderful piece on photographs of Douglass, including this image (from the collection of Greg French) for wbur.org. It can be found here. Her observation on this image:
. . . . Even in that first palm-sized photograph, Douglass seemed to fully understand the power of a single image. More than 150 years since it was taken, its ability to devastate has not been dulled.
Handsome and about 23, Douglass peers directly into the camera. His eyes blaze with fearless purpose and determination; he all but defies the viewer to look away. This, the photograph silently proclaims, is not a man to be trifled with. No mere runaway slave, Douglass is the face of freedom.
In PART ONE of this blog, you learned about three men who were part of the Boston Tea Party event on December 16, 1773: Jared Joy, Samuel Stoddard, and Abraham Tower.
In addition to the three participants whom both Hingham and Cohasset can claim as their own, there were three other sons of Hingham involved in the Boston Tea Party: Adam Beal, Jr., Amos Lincoln, and Samuel Sprague, each of whom relocated from Hingham as young men.
• ADAM BEAL, Jr.: Age 19 on the day of the Boston Tea Party. Adam was born in Hingham on November 3, 1754. His parents, both born in Hingham, were Adam Beal (1725-1796) and Jael Worrick (also 1725-1806). When Adam Beal Jr. was born, his family lived on Hull Street in the Second Precinct of Hingham.
The Beal family in Hingham began with John Beal, “Shoemaker,” who emigrated from Hingham, England in 1638, traveling with his wife, five sons, three daughters, and two (presumably indentured) servants. John received a land grant of six acres on what is now South Street near the corner of Hersey Street. In 1659 John was chosen to represent the town at the General Court of the colony.
Adam Beal, Jr. left Hingham soon after marrying Lydia Beal, a cousin who was the daughter of Lazarus Beal, a teacher for several years in Hingham, and his wife Lydia Wheat, originally of Newton, MA. Adam and Lydia relocated to St. Albans, Franklin County, Vermont, where Adam worked as a cabinet maker. (The young couple may have briefly lived in Goshen, Hampshire County, MA, where Adam’s parents had moved, as the second of Adam, Jr. and Lydia’s sons was born in Goshen.)
In addition to his participation in the Boston Tea Party event, Adam, Jr. served multiple enlistments during the Revolutionary War, between 1776 and 1778. Adam died on July 21, 1834. He and his wife Lydia are both buried in St. Albans, Vermont.
• AMOS LINCOLN: Age 20 on the day of the Boston Tea Party. Amos was born in Hingham on March 18, 1753. His parents were life-long Hingham residents Enoch Lincoln (1721-1802) and Rachel Fearing Lincoln (1721-1782), who are both buried at Hingham Cemetery. The family (Amos was one of nine children) lived on Lincoln Street in Hingham. One of Amos Lincoln’s brothers, Levi, who later would serve as Thomas Jefferson’s first attorney general, was part of the convention that drafted the Massachusetts Constitution in 1779 and supported Quock Walker of Worcester County as he successfully sued to win his freedom from slavery citing language in that constitution.
Amos was a descendant of Samuel Lincoln, “Weaver,” who was born in Hingham England and settled in Hingham Massachusetts in 1637. The future town leader and historian Solomon Lincoln of Hingham, as well as President Abraham Lincoln of Kentucky, would therefore have been distant cousins of this participant in the Boston Tea Party.
Amos left Hingham to be a carpenter’s apprentice to Thomas Crafts, Sr. in Boston. Amos is known for marrying two of Paul Revere’s daughters: he married Deborah Revere, they had 9 children, and after her death, her sister Elizabeth Revere, with whom he had 5 children, and later Martha Howard Robb, with whom he had 3 more children. He most likely met the Revere sisters when serving in their father’s regiment during the Revolutionary War. J.L. Bell, author of the “Boston 1775” blog, wrote: “We know from Massachusetts records that Amos Lincoln served mostly close to home. He joined the state artillery regiment commanded by his master’s son, Thomas Crafts, Jr. On 10 May 1776, Col. Crafts submitted a list of officers to the state government, and Amos Lincoln was made a captain-lieutenant. He was promoted to captain in January 1778 and remained at that rank as command of the regiment passed to Lt. Col. Paul Revere in 1779.” Captain Lincoln died on the 14th or 15th of January of 1829 in Quincy, Massachusetts but is buried in Boston, at Copps Hill Burial Ground.
• SAMUEL SPRAGUE: Age 20 on the day of the Boston Tea Party. Samuel was born in Hingham on December 22, 1753. His parents were Jeremiah Sprague, “Weaver,” (born in Hingham in 1714, died “before 1778”) and Elizabeth Whiton (born in Hingham in 1718/1719, died in Hingham in 1800). Samuel’s father Jeremiah served as constable in Hingham in 1755 and 1756.
Samuel was a direct descendant of William Sprague, born in 1609 in Dorset, Upway, England, who came to the American colonies in 1629 with his older brothers, who are credited with being founders of Charlestown. William Sprague married Millicent Eames in Charlestown. After settling in Hingham in 1636 (“land was granted to him that year on ‘the Playne’”) they lived on Union Street “over the river.” This would be the paternal homestead for generations to come. William served Hingham as a Selectman and as a town constable.
Samuel Sprague served in the Revolutionary War in the artillery company of Maj Thomas Pierce. Samuel was a mason by trade and it likely was work that first brought him to Boston from Hingham. He married Joanna Thayer, of Boston, a daughter of Obediah Thayer, born in 1756 in Braintree. The Spragues became most well-known for their fourth son, Charles Sprague, who was a famous poet in the nineteenth century, at times referred to as the “The Banker Poet of Boston.” They lived in a house on Orange (now Washington) Street.
In his book “Tea Leaves,” which provides considerable detail about the Boston Tea Party, Francis S. Drake (1828-1885) includes an account that Samuel Sprague reportedly shared with his son regarding the tea dumping event of December 1773:
“That evening…I met some lads hurrying along towards Griffin’s wharf…I joined them, and on reaching the wharf found the “Indians” busy with the tea chests…I obtained a quantity of soot, with which I blackened my face. Joining the party, I recognized among them Mr. Etheredge, my master. We worked together, but neither of us ever afterwards alluded to each other’s share in the Proceedings.”
Samuel Sprague died June 20, 1844.
He is buried in the Central Burying Ground, on Boston Common off Boylston Street (as is his son the poet) in the Sprague family tomb, Number 5—gravesite shown here. His wife Joanna died a few years later—in 1848.
I came across a fun Hingham history-related story about Samuel and Joanna’s son Charles, the poet. There is a collection of Sprague family papers in the Hingham Public Library archives, collected and donated by John Richardson. Among the items archived in the collection is a letter from poet Charles Sprague written in 1835, to Jairus Lincoln, stating that he will be unable to write an ode for Hingham’s Bicentennial Celebration, as had been requested of him.
Were there any consequences for those who participated in the Boston Tea Party?
One important aspect about Hingham at the time of the Boston Tea Party, and throughout the Revolutionary War, is that there were residents who were Loyalists, faithful to the King of England, living alongside the Patriots fighting for independence. Jotham Gay, whose letter I referenced earlier, was not alone in expressing disapproval of the “destruction…of private consignments” of tea. Reportedly, George Washington thought the protestors, whose concerns about taxation he agreed with, had gone too far in dumping the tea, and that they should compensate the East India Company for the damages. But at the time, many of those involved fled from Boston, and their identities were kept secret.
Others of our founding fathers disagreed. John Adams wrote in his diary, “This destruction of the tea is so bold, so daring, so firm, so intrepid and inflexible, and it must have so important consequences, and so lasting, that I cannot but consider it as an epoch in history. The question is whether the destruction of the tea was necessary? I apprehend it was absolutely and indispensably so…. To let it be landed would be giving up the principle of taxation by Parliamentary authority, against which the continent has struggled for ten years…. But it will be said, it might have been left in the care of a committee of the town, or in Castle William. To this many objections may be urged.”
Benjamin Franklin wrote the following, from London, to the Honorable Thomas Cushing on March 22, 1774 concerning potential legal consequences for those involved in the dumping of tea at Boston:
Franklin before the lord’s council, Whitehall Chapel, 1774; painted by C. Schuessele, engraved by Whitechurch. Digital file from Library of Congress.
A footnote to this letter on Founders Online adds that when witnesses from Boston were interrogated—presumably, the “enquiries” to which Benjamin Franklin refers—the law officers decided that such testimony did not provide sufficient evidence for a charge of high treason. “Only one member of the Sons of Liberty, Francis Akeley, was caught and imprisoned for his participation.” A partial listing, of 58 of those involved in the Boston Tea Party, was published decades later, in 1835–after many of the protestors had died.
And here we are, in 2020, a year of many challenges, when protest and activism by citizens of all ages has been a constant throughout our nation.
I will end this blog by noting that December 16, 2023 will be the 250th anniversary of the Boston Tea Party. But I am not waiting to celebrate these young activists of their day. When this year’s 247th anniversary arrives, I plan to brew a pot of tea and have a high tea salute to our six Hingham Sons of Liberty!
REFERENCES for this blog post (parts one and two) include:
PATRIOT LEDGER, November 4, 2019, article by Sue Scheible; The 1893 History of Hingham, published by the Town of Hingham; the 1827 History of Hingham by Solomon Lincoln; article on the Boston Tea Party by MABEL PRATT Registrar, Col Thomas Lothrop, DAR, AMERICAN MONTHLY MAGAZINE March 1901; http://www.Founders.archives.gov (Founders Online repository); the Boston Tea Party Museum website, the Library of Congress online archives; Tea Leaves, Being a collection of letters and documents relating to the shipment of tea to the American colonies in the year 1773, by the East India Company, by Francis S. Drake, 1884; Out of the Archives, the Hingham Historical Society’s blog; the Gay family papers at the Hingham Historical Society; the work of J. L. Bell on Boston 1775, on-line articles provided by the History Channel; various family histories available on Ancestry, the Plymouth Colony Pages, and other genealogy websites. I also benefitted from the insights, suggestions, and access to items in the Hingham Historical Society collection provided by Ellen Miller (who, in addition to her work for the Old Ordinary House Museum, is involved, with Susan Wetzel, in a collaborative Hingham Historical Society/DAR project to identify Hingham men connected with the Revolutionary War) and by Hingham Historical Society Collections Manager and Registrar, Michael Achille.
A headline in the Patriot-Ledger a year ago caught my eye: “Boston Tea Party participants honored at Cohasset Cemetery.” The story described ceremonies at two Cohasset cemeteries to recognize young patriots involved in the famous December 1773 act of protest. It got me thinking: Might some Hingham men have been among those who dumped the tea on that day? As this year’s anniversary of the Boston Tea Party approaches, I decided to find out more.
At three o’clock in the afternoon of December 16, 1773, young Josiah Quincy finished his great speech [to the Boston Town Meeting, at] the Old South Meeting-house, and the people reaffirmed the vote of November 29, that the tea in the ships in Boston harbor should not be landed. Towards twilight…a war whoop rang from the gallery of the Old South; it was taken up from the outside. The meeting adjourned…and the populace flocked towards Griffin’s wharf…Here were moored the “Dartmouth,” (Captain Hall); the “Eleanor,” (Captain Bruce,) and the “Beaver,” (Captain Coffin). Led by some twenty persons disguised as Mohawk Indians, a party numbering some hundred and forty boarded the vessels, and in two hours three hundred and forty-two chests of tea were emptied into the harbor.
An artifact at the Hingham Historical Society’s Old Ordinary museum may include a memento of the event. An antique tea caddy, donated to the Society by Mary Henrietta Gibson Hersey, the widow of Alfred Henry Hersey, shortly before her death in 1941, came with a small quantity of loose tea and a note capturing the history of the tea — as provided to the family by an Elizabeth Hersey (unclear which, of a number of Elizabeth’s in the family, this would have been): “Tea from one of the vessels whose cargo was thrown overboard in Boston harbor by the Patriots at the beginning of the Revolution, December 16, 1773.”
Alfred H. Hersey’s great grandfather, Thomas Hersey, was a patriot during the American Revolution. Alfred was also known to be a collector of historic items. But it is unknown how long this tea may have been in the care of the Hersey family. Recently, Ellen Miller, who knew of the note and the tea from the many hours she spends at the Old Ordinary as a docent and as a trainer of volunteers for the house museum, told me she had asked a museum docent at the Boston Tea Party Ships and Museum if loose tea from the event may have been saved as souvenirs. Ellen was told that, because the tide was out at that time of day on the sisteenth of December in 1773, the dumping of the tea would have created quite a mess on and near Griffin’s Wharf, and participants likely left the site with loose tea in cuffs and pockets. The Massachusetts Gazette of December 23, 1773 reported that “When the tide rose it floated the broken chests and the tea insomuch that the surface of the water was filled therewith a considerable way from the south part of the town to Dorchester Neck, and lodged on the shores.” The Massachusetts Historical Society has in its collection a glass bottle full of tea leaves that were collected on the shore of Dorchester Neck on the morning of December 17, 1773. So perhaps the tea in the caddy at the Old Ordinary is indeed from the famous Boston Tea Party.
I found it interesting to learn that there was at least one additional protest involving dumping tea into Boston Harbor. As described on history.com, the website of The History Channel: “Three months after the Boston Tea Party, Bostonians once again sent tea splashing when 60 disguised men boarded the Fortune, in March 1774, forced the crew below deck and dumped tea chests into the harbor. The sequel wasn’t quite as impressive as the original, however, as only 30 chests were sent overboard.”
This March 1774 event was referenced in a letter sent by loyalist Jotham Gay to (British) Colonel Joshua Winslow. The original of the full letter, which Michael Achille kindly scanned for me to read, is in the archives at the Hingham Heritage Museum. On March 23, 1774, Jotham wrote to the Colonel: “…There has lately been another destruction of tea–private consignments–in Boston, about 28 chests more being thrown into the dock. No accounts have been received as yet from England, … and it is only conjecture what the consequences will be….”
Jotham Gay, a son of Reverend Ebenezer Gay, minister of Old Ship Church for 69 years, was born in Hingham in April of 1733 and would be a Captain “in the King’s service from 1755 until near the close of the last French war.” (Among Gay’s company fighting in Canada in 1759, as part of the British forces during what we know as the Seven Years War, were Hingham men recruited from the local militia including: George Lane, Lieutenant; Noah Humphrey, Caleb Leavitt, Israel Lincoln, Charles Ripley, Luther Stephenson, John Sprague, Daniel Stoddard, Daniel Tower, and Seth Wilder.)
Jotham’s loyalist inclinations during the Revolutionary War (his brother Martin was also a loyalist) led the brothers to live for a time in Canada. Their loyalist father, Reverend Ebenezer Gay, stayed in Hingham, serving the Old Ship congregation, then a mix of loyalist and patriot sentiment. Both Jotham and Martin returned to Hingham after the Revolution where Jotham died in 1802 and Martin died in 1809.
The “Old Tory” in the Kelly Gallery at the Hingham Heritage Museum
The beautiful drop-front desk and bookcase shown here–built for Martin Gay and his wife Ruth as a wedding gift (by the bride’s brother Gibbs Atkins) and on display in the Kelly Gallery of the Hingham Heritage Museum)–is called the “Old Tory” in recognition of Martin’s political leanings. The desk traveled to Nova Scotia when Martin left Hingham as part of the British evacuation of Boston in 1776, traveled with him to England in 1788, and then back to Boston in 1792. The desk descended in the Gay family until Ebenezer and Diana Gay donated it to the Hingham Historical Society in 2014.
In addition to the Boston Tea Party and additional tea dumping in March of 1774, similar protest involving tea dumping would occur in East Coast colonial port cities throughout 1774.
Now, back to my original question: Were any men from Hingham involved in the Boston Tea Party on December 16, 1773?
YES! While the protestors kept their identities secret for many years after the event, knowledge of many, though not all, participants has emerged over time. (The graves of about 85 known participants in the Boston Tea Party have been identified in Massachusetts.) At this point we can fairly confidently name six men born in Hingham who participated. Four of them had been identified when Walter L. Bouve wrote his section on military history for the multi-volume, richly detailed 1893 History of Hingham. The remaining two names have surfaced as the work of the Boston Tea Party museum, the Daughters of the American Revolution, and local historians continues to fill out the story of events related to the Revolution. The family names of all six will sound familiar to those who follow Hingham’s history: Beal, Joy, Lincoln, Sprague, Stoddard, and Tower. They were all young men when they joined others in dumping British tea into Boston Harbor. Later each of them helped fight the British during the Revolutionary War.
Jared Joy Gravestone at Beechwood Cemetery, Cohasset, MA
The three men whose graves in Cohasset were being decorated as covered by the Patriot Ledger in 2019 are among these six sons of Hingham, though Cohasset can rightly claim them as well. Jared Joy, Samuel Stoddard and Abraham Tower are buried in Cohasset–two of them at the Cohasset Central Cemetery, and one (Jared Joy) at Beechwood Cemetery. They all grew up in what was, at the time of their births, the Second Precinct of Hingham. In 1770, this area became part of the new town of Cohasset, and so at the time of the Boston Tea Party in 1773, Jared, Samuel, and Abraham had become residents of Cohasset.
Here is more about their Hingham family backgrounds:
• JARED JOY: Age 24 on the day of the Boston Tea Party. Jared was born in Hingham on December 19, 1749. His father was Amos Joy (born in Hingham in 1720, died in Cohasset in 1813). His mother was Patience Bates (born in Hingham in 1723, died in Cohasset in 1818). Jared’s family lived on Beechwood Street, originally part of the Second Precinct of Hingham, which later (in 1770) became part of the new town of Cohasset. Amos Joy, Jared’s father, was deacon of the Church—known as Second Parish when established in 1721, at a time when the area was still a part of Hingham.
Jared was a direct descendant of Thomas Joy, who arrived in Hingham (from Boston) in about 1646 “to erect or to enlarge a grist mill at the town cove, and also to establish a saw-mill in the same locality, perhaps adjoining the former” according to the 1893 History of Hingham (which references Solomon Lincoln’s earlier History of Hingham, as well as land deeds for what was then Suffolk County).
Jared Joy served in the Revolutionary War in a company primarily made up of men from the Second Precinct, as part of the 25th regiment of the Continental Army commanded by General William Heath, according to the 1893 History of Hingham. I have not yet discovered Jared’s field of work following the Revolution. He died young, at age 43, in 1792, when the republic he had fought for was in its infancy. Jared’s headstone at Cohasset’s Beechwood cemetery is shown above.
• JAMES STODDARD II: Age 17 on the day of the Boston Tea Party. James was born September 24, 1756 in Hingham. Parents were James Stoddard Sr. (born in Hingham in 1733) and Susannah Humphrey (born in Hingham in 1736). James Stoddard Sr. and his wife Susanna would both die in Winchendon, Massachusetts – he in 1816 and his wife in 1818. When James was young though, they lived in the Second Precinct, in the part of town that became the new town of Cohasset in 1770 (when James would have been 14). James was the first of 11 children.
The family known over generations variously as Stodder or Stoddard, with some spelling variations, began with John “the planter” who had a land grant in Hingham in 1638. While I have not seen records of what John grew, he had many fields. When he died his estate included “land at Weymouth River, in Hockley field next to Moses Colyers, in the Plaine Neck, on the Great Playne at Conahasset, and in the Wayre Neck.”
At the time of the Boston Tea Party, according to the 2019 Patriot Ledger article, the teenaged James Stoddard II was an apprentice in a grist mill in Boston. According to an account written in a DAR publication in 1901, “He served in the militia during the siege of Boston and was stationed at Hull from December 12, 1775 to April 8, 1776. About this time an English brig bound for Boston with supplies for the British army was becalmed off Cohasset and captured by a boat’s crew of Cohasset men led by James Stoddard. James Stoddard afterward served about three years in Knox’s artillery regiment.” He is identified in the 1893 History of Hingham as a shipwright (perhaps an occupation that followed his youthful apprenticeship at a mill in Boston). James Stoddard died on March 11, 1833 at age 76.
• ABRAHAM TOWER: Age 21 on the day of the Boston Tea Party. Abraham was born April 18, 1752. Son of Daniel Tower and Bethia Nichols Tower, who both were born in Hingham. Abraham’s family resided in the Second Precinct, which became part of new town of Cohasset in 1770, when Abraham was 18. He was one of 14 children of Daniel and Bethia, some of whom died in infancy.
Abraham was a direct descendant of John Tower, identified as “Farmer” or “Planter,” born in Hingham, England, who became a resident of Hingham in the Massachusetts colony in 1637. Upon his arrival he had a grant of three acres of land for a house lot on Bachelor (Main) Street, nearly opposite what is now Water Street. Other land grants he acquired over time included what became the family home for generations, on Main Street near “Tower Bridge.”
Abraham Tower fought in the Revolutionary War as a soldier in Captain Job Cushing’s company. He married Elizabeth Kent in 1789; and after she died, married her sister Hannah Kent (in Oct 1800.) Abraham was a master shipbuilder, farmer, and fisherman. According to a 1901 publication of the Daughters of the American Revolution: “Tradition says that [Abraham’s] sister Persis sailed a vessel across the bay to Gloucester to get supplies when Boston Harbor was filled with British vessels. Abraham served as a corporal in Captain Job Cushing’s company at the siege of Boston. This is the same company in which his “Second Precinct” neighbors Jared Joy, and, for a time, James Stoddard served as privates, based on a listing in the 1893 History of Hingham. Abraham later achieved the rank of sergeant. Abraham died on September 26, 1832.
There were three other sons of Hingham involved in the Boston Tea Party. PART TWO of this blog will cover more of the story…
The congregation of Second Parish in Hingham is celebrating its 275th anniversary this year. Second Parish, like Hingham, has a rich history. It was founded in 1746 as one of the churches of the “Standing Order” of the Massachusetts Bay Colony. These meetinghouses and their ministers were supported by taxes levied upon the citizens. In 1727, […]
Last summer, the Hingham Historical Society received the generous gift of a large (5.5’ x 7.5’) mural with a South Seas islands scene. It had been painted directly onto a horsehair plaster wall on the back porch of a home on Hingham’s Main Street. For decades it was hidden behind wall paneling until it was […]
On Friday, May 14, 2021, the Hingham Historical Society awarded Marion Teague the designation “Hingham History Maker,” to honor her pioneering role in researching and preserving the history of Black and Indigenous people in Hingham. At a necessarily small (owing to COVID restrictions) ceremony at Harbor House in Hingham, State Rep. Joan Meschino presented a […]
When we think of tourism in Massachusetts, examples such as Hull’s Nantasket Beach, Cape Cod’s Provincetown, or Martha’s Vineyard’s Edgartown immediately come to mind. Perhaps surprising to some, Hingham held a role as a tourist destination, possessing three resort hotels throughout the 19th century.
First built in 1770, the Union Hotel was constructed where the Hingham Post Office stands today. In the early 19thcentury, it was renamed the Drew Hotel and then later the Cushing House and underwent various renovations before it was torn down in 1949.
Next, the Old Colony House was built in 1832 on top of Old Colony Hill, close to what is now Summer Street, with grounds extending to Martin’s Well. Founded by the Boston and Hingham Steamship Company, it burned down in October of 1872.
Thirdly, in 1871 the Rose Standish House was constructed in what is now Crow Point. The hotel was part of Samuel Downer’s Victorian-era amusement park, Melville Garden, until the park was dismantled in 1896.
What were some of the factors contributing to Hingham’s rise in tourism?
While Hingham could be accessed by horse drawn carriage, the development of steamships and railroads during the 1800s was important to connecting small, rural towns like Hingham to Boston’s wealthy citizens, and later the general public, in order to grant quick access to the pleasures they had to offer.
Furthermore, with the increase in urbanization due to the Industrial Revolution, towns such as Hingham became places of escape from the city’s hustle and bustle. As cities grew, doctors and scholars began to associate the city with not only various physical diseases but also mental maladies. While sea bathing and the sea air were thought to possess healing properties, it was also considered salubrious to take a respite from the city itself. An excerpt from the research magazine Scientific American, published in 1871, discussed the medical benefits of a seaside visit for people suffering from a variety of ailments: from anxious businessmen, to people living in crowded towns, or to people recovering from illness or injury. The author stated
To these people it is not the sea air alone, nor yet change of air; but it is change of scene and habit, with freedom from the anxieties and cares of study or business, the giddy rounds of pleasure, the monotony of every-day life, or the sick room and convalescent chamber, which produce such extraordinary beneficial effects . . . .
With the development of a middle class during this time, more people could afford the time and money to engage in leisure activities and embark on day trips to Boston’s surrounding towns. From the naturalistic scenery of World’s End surrounding the Old Colony House to the dancing and boating at the Rose Standish House and Melville Garden, the escapist nature of Hingham’s seaside resorts provided urbanites a sojourn away from the city.
Early New England meetinghouses were the hearts of towns, serving not only as places of worship but also municipal buildings and even forts or garrisons. These basic structures hosted a variety of activities—from town meetings and trials to baptisms—and the original settlers were generally prohibited from building their homes more than a half a mile away from their town’s meetinghouse.
Hingham’s first meetinghouse was constructed shortly after the incorporation of the town, on the site where the Hingham Heritage Museum and Visitor Center now stands. It had a palisade fence, a bell and was probably a rough-hewn, unheated timber structure, similar to many others of that time.
In January 1679, perhaps in a nod to its growing population and increasing wealth, the town voted to replace the old meetinghouse and build a new one “with all convenient speed.” They established a small committee to visit other towns for ideas and by May 1680 (the new year being in March under the Julian calendar), the town voted to build the new meetinghouse—the structure we now know as Old Ship Church— “where the old one doth stand.”
The vote was split though and the location proved controversial, with several powerful freemen preferring a different site. Despite the discord, other aspects of the project proceeded and in August 1680, the town agreed the building’s dimensions. In October 1680, they established the rates (the contribution per man, proportional to their assessed wealth) for a project total of about £437—an enormous sum of money in those days. At nearly £16, the highest rate payer was Daniel Cushing Snr. Esq., while many of the younger or poorer men “promised” a £1 contribution, vowing to pay it at a future date.
The next spring arrived yet the location continued to be a thorny issue. In May 1681, the General Court got involved and sent two members, William Stoughton and Joseph Dudley, to view both sites. (Interestingly, Dudley would later be widely reviled throughout the colony for his role in the short-lived government of Sir Edmund Andros.) The men found both locations unsuitable and disallowed the construction of the new meetinghouse in “either the old place or in the plaine.” Governor Simon Bradstreet and the magistrates ordered another town meeting to resolve the issue and directed the selectmen to give them a “speedy returne” about the outcome.
A compromise was reached when Captain Joshua Hobart donated a parcel of land for the meetinghouse. It was near to the old site but presumably more agreeable to all parties and an affirmative vote was duly passed at the subsequent town meeting. The meetinghouse frame was raised over three days in July and its first use was civic, for a town meeting on January 5, 1681. At that meeting, a committee was established to agree upon the seating arrangements in the new meetinghouse—a complicated task that involved segregation by sex and ordering by social hierarchy.
A few days later, on January 8, 1681, the new meetinghouse—now known as the Old Ship Church—held its first Sabbath service, a tradition that continues to this day.
Would you like to know more? For a general overview of life in seventeenth-century New England, Albion’s Seed, by David Hackett Fischer provides an interesting social history of the English folkways that shaped America’s colonies. Food buffs will enjoy reading America’s Founding Food by Stavely and Fitzgerald, whereas Good Wives by Laurel Thatcher Ulrich provides a glimpse into the hidden world of Puritan women.
As we wilt in the summer heat people everywhere are flocking to the beaches, a time honored tradition throughout most of the world. Today we can choose what we wear to the beach. This was not always the case.
In the late 19th and early 20th centuries, dress codes for beachwear, particularly women’s, were very strict. Women wore bathing costumes that consisted of two or three pieces of clothing often made of heavy black wool. A two-piece ensemble consisted of a knee-length dress with sleeves and a collar, often in a sailor style, and bloomers or pantaloons underneath. A three-piece outfit had a top, again often in a sailor style, a skirt, and pantaloons. They were worn with cotton stockings and lace up “slippers” made of embroidered serge (a kind of wool) or flannel. Head coverings were also worn: either some kind of hat or cap or a kerchief knotted around the head. These bathing costumes could sometimes contain as much as nine yards of wool!
There were a number of reasons such cumbersome outfits were worn. The main reason was modesty, although taking good care of a pale complexion was also considered very desirable. Curiously, heavy warm bathing attire was also considered necessary because the seawater was cold!
Horse-drawn bathing machines were in common use on many public beaches. These were huts made of wood, or sometimes just a wooden frame with canvas sides, that were on wheels. They were used for changing into bathing costumes from street-wear and were drawn into the water by horses. There were steps down into the ocean so a woman could go directly from the bathing machine into the water, thus protecting her modesty.
Encased in nine yards of wet wool, often further weighed down by weights sewn into the hem to prevent the bathing dress from rising in the water, women found “swimming” a challenge and thus contented themselves with “bathing.” At many beaches, a rope was be attached to an offshore buoy. Women would hold onto the rope and jump up and down in the waves!
By 1907 the popularity of “swimming” had increased and women were frustrated by their cumbersome costumes. When an Australian professional swimmer, Annette Kellerman, came to the U.S. , she wore a form-fitting swimsuit fashioned from a man’s swimsuit (form-fitting pants and pull over shirt). She was arrested at Massachusetts’ Revere Beach for indecent exposure! However, women demanded similar swimsuits for themselves and Kellerman soon started a company manufacturing them.
In reaction to these more “indecent” costumes, in the early 1920s, swimsuit laws were passed regulating the amount of skin a woman might expose at the beach. Swimsuit police patrolled the beaches with tape measures to check any beachwear that didn’t conform, and women were arrested for showing too much skin.
By the ‘30’s different, stretchable fabrics were developed and, happily, swimsuits began to become more like those we wear today.
The pop-up exhibit at the Hingham Historical Society currently shows some beach attire worn by young women from Hingham around 1900. We hope you’ll stop in to take a look.
Photo of the Eagle Iron Foundry on Summer Street c. 1895, with Hingham Harbor visible beyond. From the Albert W. Kimball Collection at the Hingham Historical Society
Where we enjoy water views along Summer Street today, there was once a thriving industrial center at Hingham Harbor. On a section of the shoreline between Whitney and Barnes wharves once stood the Eagle Iron Foundry, locally called the Howard Foundry.
The Foundry was built about 1844, burned in 1846, and was rebuilt rather quickly. It cast sash weights, furnaces, and plow blades for the Howard plow. The plow blades were sent up to Middle Street, where the wooden parts were attached before the completed plow was sold.
The Foundry closed around 1895, and if you look closely you will notice that all the windows are boarded up. This helps date this photograph.
The building was renovated to house the generator powering the Hingham Street Railway and then, after the railway closed, George Kimball repurposed the building as a workshop.
Charles Howard (1791-1860) of Hingham invented the first iron plow capable of cutting the tough sod of the American prairie. This small model was made by his son, Elijah Leavitt Howard (1833-1904), for his own daughter, Anne B. Howard. Gift of Anne O. Borntraeger and Esther Oldham, Charles Howard’s great-granddaughters, to the HIngham Historical Society.
In 1802, the Town of Hingham authorized the construction of firehouses at Little Plain (Hingham Centre) and Broad Bridge (Hingham Square), although the responsibility to acquire the fire engines themselves rested with private citizens—the proprietors of Engine Companies No. 1 and 2. The “hand tub” engines that they commissioned and paid for were large wooden tubs placed on carts for mobility and filled by hand from the nearest water source. Once the bucket was full, firemen pushed long wooden bars (“brakes”) up and down, setting in motion a piston in the tub that pumped the water out through a hose and nozzle.
If one were to imagine a fire in those days he would see a company of perhaps fifteen men at work upon the brakes and attending to the hose and pipe, while a line of men and women stretched away to the nearest water, which they passed from hand to hand in buckets, emptying it into the tub, passing the empty buckets back by another line to be filled again.
This wooden tub is from the Little Plain Engine, No. 1, nicknamed the “Precedent” because it was the first of what would ultimately be four such engines to be completed. It was manufactured by local craftsmen: Peter Sprague made the tub from cedar furnished by Thomas Fearing. The ironwork was by the local firm of Stephenson and Thomas.
In 1830, the Town’s first suction apparatus, the “Hingham,” was acquired and “hand tubs” or “bucket tubs” such as the Precedent became obsolete.
The tub was reassembled and stabilized in recent years by Dick Kenney of the Bare Cove Fire Museum. It is currently on display at the Hingham Heritage Museum, on loan from the Bare Cove Fire Museum, 45 Bare Cove Park Drive, Hingham, MA 02043.
Hingham’s 19th century woodenware and cordage industries get most of the attention, but did you know that our town also made umbrellas and parasols? By 1818, an umbrella factory was already in operation on South Street; its owner, Benjamin S. Williams, incorporated the Hingham Umbrella Manufacturing Company in 1825.
Umbrella found in Edward Cazneau’s home. John P. Richardson Collection
Edward Cazneau succeeded Williams as proprietor of the umbrella factory in 1828. According to the 1893 History of the Town of Hingham, Cazneau announced in an inaugural advertisement in the Hingham Gazette that “all Umbrellas or Parasols sold here by retail will be kept in repair twelve months, gratis.”
Edward Cazneau, 1803-1868
The late John P. Richardson recovered several umbrellas from the attic of what had been Edward Cazneau’s home. A note that he attached to the umbrella frame in the photo above reads, “Found in the attic of the Cazneau House on the east corner of South and Hersey St. Hingham, Mass. I, John P. Richardson recovered several umbrellas from this attic. Cazneau owned an umbrella factory at Hobarts Bridge, North St.”
By 1837, the Hingham Umbrella Manufacturing Ccmpany had 75 employees (20 men and 55 women) and, that year, it made and sold over 18,000 umbrellas. This success was not lasting, however; the umbrella factory closed five years later, in 1842.