March 26, 2023 by ecmstoryteller

A Very Green Street: Irish Families in Hingham in 1900

Detail from 1903 Hingham map

Green Street, which became a mapped street of Hingham in 1838, had existed as an informal road since early in Hingham’s history. In the late 1800s it was increasingly populated by Irish immigrants and their families, though the name Green Street does not appear to have a direct connection with its Irish community. The immigrants here primarily came from counties in southern Ireland like Cork and Tipperary, although Dan Daly, one of the early Irish of Green Street, had arrived in 1855 from County Armagh, in Northern Ireland, where St. Patrick is said to have founded a Celtic Christian monastery.

19 Green Street, Hingham

In 1900, many in the neighborhood, like Dan Daly, at 19 Green Street –then 72 and still working – had livelihoods tied to nearby estates and the comings and goings at Hingham Harbor. The Gilded Age had increased wealth for some in Hingham while also creating jobs for many Irish immigrants fleeing poverty tied to the Irish potato famine which began in 1845. In addition to Daly, Irish-born estate gardeners included

23 Green Street, Hingham

30-year-old John Connelly and 32-year-old James Donnell, both of whom settled on Green Street to raise families. Also working as a gardener in 1900 was 78-year-old John Magner. He and his wife Bridget Hanley were empty nesters in 1900, after raising 5 children at 23 Green Street. One son, John Magner, Jr., lived with his young family on Martins Lane, where he was head gardener for the Brewer Estate. (The Magner clan would continue to grow in Hingham during the 20th century.)

St. Paul’s Church, Hingham, c. 1930.

Another Green Street resident likely employed by a nearby estate was Judith (Barrett) Buttimer, 61, a widow who worked as a laundress. Judith’s husband, John Buttimer, a farm laborer, died young, at only 55, as did many hard-working immigrant laborers. John had emigrated in 1854 with a younger brother, Thomas Buttimer, who in 1900 was a farm foreman in Hingham. Thomas and his wife, Catherine Barrett, had married in 1858 in Randolph–before the building of St. Paul’s, Hingham’s first Catholic church (dedicated in July 1871). One of their six children, Thomas H. Buttimer State Rep. Thomas H. Buttimer Jr., who in 1900 had his own family home on Lincoln Street, was a prominent attorney, and in 1902 would be elected as state representative from the 3rd district. Over on Green Street, Aunt Judith must have been quite proud, although in 1902, as a woman, she would not yet have had the right to vote.

Milk bottle cap, World’s End Farm

The 1900 census identifies some other Irish immigrants on Green Street as “farm hands” or “farm laborers,” including 37-year-old Dennis Long, married with two young children, and 48-year-old James Buckley, married with two teen-agers. Long and Buckley likely were working at one of the farms in north Hingham at the time, perhaps John Brewer’s “gentleman’s farm” – established in the 19^th century at World’s End, or the Jordan Farm, then one of the largest farms in Hingham, located on Union Street (now the location of Hingham High School.)

Hingham’s days as a Gilded Age seasonal tourist destination were, in 1900, mostly past. The steamship lines recently had ended their scheduled stops at Hingham Harbor after assessing the damage to the Hingham wharves caused by the 1898 Portland Gale. Melville Garden, the amusement park at Crow Point, had been dismantled in 1896, and the Old Colony House, just up the hill on Summer Street, had burned down in 1872. But Green Street’s location near the harbor gave its residents convenient access to work related to the coal and wood fuel-supply dealers, lumber wharves, and other harbor-related businesses. For many, this proximity to businesses needing carting and other hauling and loading services created jobs as teamsters, or as hostlers. Teamsters living on Green Street in 1900 included the recently married Cornelius Ryan, 31, and William Welch, 33 and married with young children.

Kimball Lumber yard at Hingham Harbor

6 Green Street, Hingham

William Welch was born here to Irish immigrants John Welch and wife Julia of 6 Green Street. John Welch, 80 years old in 1900, was still working as a laborer according to the census record. He and Julia had eleven children, but only four were still living in 1900. Tuberculosis and pneumonia, along with scarlet fever, were frequent causes of death for children and young adults in the late 19^th and early 20^th century Irish immigrant community here. Hostlers on Green Street included 27-year-old James Riley, living here with wife Bridget and two young children, along with mother-in-law Bridget Coughlan. James was a recent arrival, emigrating as a teenager in 1890. His 20-year-old wife had come earlier, as a young girl in 1877.

Also now working as a hostler was Thomas Morrissey Jr., 38, a former shoemaker, married for 17 years to Mary Crehan. For the Morrsisseys, 1900 was just seven years since the tragic loss of three of their young children to scarlet fever. The children’s young lives are memorialized on the family headstone at St. Paul’s Cemetery. Both Thomas and Mary were born in Irish immigrant households in Hingham. Thomas grew up on Elm Street. Mary’s parents earlier had a home on Green Street but after her dad’s death, her mother Ellen Crehan lived with her youngest daughter Catherine’s family here.

Of course, the horses managed by both teamsters and hostlers needed the services of blacksmiths. There were several blacksmith shops in the downtown Hingham area then and one Irish immigrant blacksmith then living on Green Street, Michael Downes, may be one of those shown in this 1900 image of workers at the Huntley Blacksmith shop.

In 1900, Green Street residents also found work for the railroad. The Old Colony line’s South Shore branch through Hingham to Cohasset, built in 1849, created jobs including those held by 40-year-old Irish immigrant Jeremiah Collins, who was supporting his Irish-born wife Margaret and six children born here as a Section Foreman for the railroad, and 39-year-old Irish immigrant Michael Kelly, a track walker for the railroad, whose household included, in addition to wife Margaret and six children, an Irish-born boarder, Michael Wallace, also a railroad worker. Taking in boarders was a common practice in the Irish community here, both to assist newer immigrants and to provide added income for the household. The children in the Kelly household as of 1900 included four daughters and two sons, all under ten years old. Another daughter would be born in 1901. Three of the “Kelly girls” of Green Street would, years later, be among the first women in Hingham to register to vote after the 19th amendment passed in 1920. By that time, their father had left railroad work behind and joined his neighbors working at nearby private estates.

Hingham Street Railway Car on Summer Street in front of Walsh’s Paint Shop, May 31, 1896.

As the new century dawned, both sons and daughters of the Irish of Green Street often left school and began working as teenagers. Many then stayed in their parents’ household into adulthood, perhaps in part to contribute to the family income as their parents aged. These next-generation Green Street residents at work in 1900 included James Buckley, Jr., 19, then working for the Electric Street Railway. (One such street car is show here traveling along Summer Street at the harbor, not far from Green Street.)

Burr, Brown Tassel Factory

Three adult daughters of John and Julia Welch were living with their parents in 1900 and working as: a dry-goods dealer (Mary, 39), a dressmaker (Hannah, 35); and a fringe-maker (Julia, 34). As a fringe-maker, Julia Welch likely worked at the Burr Brown Tassel Factory, nearby on Fearing Road. Julia Buttimer’s daughter, Nellie, 33, worked as a clerk at a shoe and boot store. Dan Daly’s 34-year-old son, Edmund, who lived in his parents’ Green Street home with wife Margaret in 1900, was employed as a clothing dealer.

Detail from 1893 Hingham map showing Dower ropewalk on Hersey Street.

Before ending our visit to the Green Street of 1900, we’ll note some other residents who, like Thomas Morrissey, had ties to the close-by west Hingham area referred to as an “Irish village” in the 1993 Hingham history, Not All Is Changed, published by the Hingham Historic Commission. James Dower Jr., 33, who in 1900 lived on Green Street with his wife Catherine, their newborn child, and his mother-in-law, Ellen Crehan, was born in Hingham, to Irish immigrants James Dower Sr. and Catherine Bowden, at 135 Hersey Street. This home is still there, near the entrance to St. Paul’s Cemetery, and, like other homes referenced in our visit today, is listed on the Town of Hingham’s Comprehensive Inventory of Historic Assets. In 1900, James Dower Jr. would have walked to work on Hersey Street, where he was a ropemaker in his father, James Dower’s “rope walk,” then adjacent to the family home. (The rope-making mechanism from the Dower ropewalk is on public display at Hingham Town Hall, on loan from the Hingham Historical Society.)

21 Green Street, Hingham

Mary Casey, living on Green Street in 1900, was the widow of ropemaker Jonas Casey, who may have worked at the Dower ropewalk. The Casey home, at 21 Green Street is another vintage highlight of this charming neighborhood. If you have enjoyed this brief visit to Hingham’s Green Street of 1900, consider booking a docent-led tour of Hingham’s Irish Immigrant Neighborhood sometime this spring or summer. The walking tour was created as part of the nine-town South Shore Irish Heritage Trail launched in 2022. Email info@hinghamhistorical.org to book.

March 14, 2022 by megferriskenagy

Irish in Hingham: Hannah and her Brothers

From the 1880s through about 1920, Irish immigration to America was led by women. Fleeing poverty and lack of opportunity in their native land, they came alone or with a friend or cousin. They took jobs as domestic servants or mill workers, managing to send a bit of money home, which enabled other family members to follow. In Hingham, we see this unique immigration pattern played out in the life of Hannah Ferris. Whether or not she paid her brothers’ passage, she and her husband, Henry Trowbridge took them in when they came.

Hannah Ferris Trowbridge (1856-1934)

Hannah (Ferris) Trowbridge and Henry Trowbridge, circa 1885

She came, Hannah Ferris, a young woman, out of the impoverished west of Ireland early in the 1880s. She came, first, to the industrial town in central Massachusetts where she found work as a servant. In the summer of 1884, she came to Hingham, the bride of Henry Trowbridge, farmer, butcher, shop owner, and Civil War vet. He was more than a dozen years her senior, a recent widower, with no children.

How Henry and Hannah met is unknown. There were a number of Irish families in town. Henry’s cousin had a live-in Irish servant as did his several of his neighbors. Did one of them introduce the couple? Someone had to because she lived in Worcester, he lived in Hingham, and because more than miles separated them. She was a domestic servant; he was a business owner. She was Catholic; he held a pew in the Old Ship.

Raymond Trowbridge (1896-1962), son of Henry and Hannah, as a child. Raymond was a WWI and WWII Navy vet. His father was a Civil War Naval Vet.

They married in the Catholic church in Worcester in July 1884 and returned to Hingham where she moved into his house on the corner of Union and Pleasant streets. They had five children. Three of them died young. Their first born, Isabel, died of croup at “2 years, 2 months, 2 days.” Frances died of meningitis at 15 months, and they lost Henry Jr. to tuberculosis at 14. The Catholic cemetery was still new when they buried their young ones.

Henry was more than busy with work, farming, and family, but in 1982, he undertook a new project. He built three new houses on his Pleasant/Union Street property: a new one for his family and two others that came in handy when his relatives needed them and when Hannah’s brothers started coming to town.

* * * *

Hannah Ferris was the second of twelve children born in a small cottage in rural Killarney. Eight of her siblings immigrated into Massachusetts. Her younger sister Kate went to Worcester where she married, died and was buried in an unmarked grave with her six-month old son. Her seven brothers started their new lives in Boston or Worcester and have stories of their own, several marred by tragedy. The brothers were all in Hingham at some time, and many of their names are inked into St. Paul’s Church records as Godfather to one of Hannah’s children. Of the seven brothers, Morgan, Robert and Daniel lived in Hingham.

Morgan Ferris, my great-grandfather (1859-1938)

The Morgan Ferris family, School Street, 1921. Front, from left: Morgan Ferris, Oliver Tower, Oliver Ferris, Annie Tower, Annie (Tower) Ferris. Back, from left: Kathryn Ferris, Marjorie Ferris, Oliver Ferris, Amy (Litchfield) Ferris, Richard Ferris, Gordon Ferris.

Morgan Ferris came to Boston in about 1884 when he was in his twenties and soon followed Hannah to Hingham. He was a skilled carpenter and set up a business. Over the years, he built many houses on the South Shore. In 1892, he married Annie Tower, daughter of Oliver and Anne Tower of School Street. A minister of the First Baptist Church performed the ceremony in her family home; the record shows she was 19 and he was 29. (He was actually 33.) They bought a house on School Street at the intersection of Spring Street and had three children, Oliver, Kathyrn, and Gordon. All three children attended Hingham schools, married, and stayed in town. Oliver married Amy Litchfield, Katheryn, Bob McKenzie, and Gordon, Evelyn Staples. They, in turn, had children; many of them made Hingham their home.

Morgan died in 1938 at age 78. There are a few stories that came down the years; most are about his story-telling prowess and his big belly laugh. One is about his love of sports, another says that when he died, the rosary beads he brought with him from Ireland were found in his bureau drawer.

Robert Ferris (1868-1957)

In November 1892, twenty-three-year-old Robert Ferris married Irish-born Margaret McCarthy, a laundress, in Boston. At the time, he was living in Hingham with Henry and Hannah and, more than likely, working on building their new houses. He was a carpenter like several of the brothers, but he wanted something else and became a Boston police officer. He and his family moved closer to the city, and he returned the Union Street house to Hannah in a legal transaction. He began his career patrolling the South Boston waterfront. The only picture I have of him accompanies an article in The Boston Globe in 1901 which recognizes him for saving a nine-year old boy from drowning. He and Margaret had three children and lived relatively long lives.

Daniel Ferris (b. 1874)

Daniel and Gertrude Ferris’ children, Frances and John, c. 1902.

In 1898, Daniel was a U.S. Marine stationed in Boston, but his home was with Henry and Hannah. In 1899, he married their next-door neighbor, Gertrude Stephenson, daughter of Ezra and Clara of Pleasant Street. Daniel was 23 and she was 20. According to the Hingham Journal, the marriage “took place at St. Paul’s parsonage” on a Wednesday night. After their marriage, the couple lived with her family. Their daughter Francis was born in 1900 and son John in 1901. Things did not go well, however. Daniel was arrested for theft, court martialed and discharged from the service. Soon after, he left Hingham. Gertrude took a job as shoemaker and lived with her parents before eventually moving to Bank Street.

Daniel disappeared from the record until September 12, 1918, when he completed a WWI draft registration card. On that day, he was a logger living in a camp in Washington state. In addition to the birthdate, we know he is “our” Daniel Ferris, because he reported his nearest relative to be Robert Ferris, Police Headquarters, Boston, Mass.

Daniel’s problems and subsequent move may have hit Hannah hard – he was her youngest. brother When she was 18, she had walked to a civil registration office in Ireland to report his birth: “Informant, Hannah Ferris, present at birth.”

* * * *

Hannah’s life was full and her door, it seems, was always open. She kept in touch with her brothers and their children. She was Godmother to many and responded when they needed help. When her brother Eugene’s wife died of a fall at their home in Malden, her body was brought to Hingham and buried in Hannah and Henry’s plot in St. Paul’s cemetery.

Henry died in 1930 at 87, “one of the oldest GAR men in the state.” When Hannah died four years later at 78, she left a detailed will. To her son Raymond she left $1,000, to her daughter Mabel went her house worth $4,100, and to St. Vincent DePaul, a Catholic charity committed to serving the poor and suffering, her entire savings of $3,269.93.

Hannah, Henry and four of their five children are buried in St. Paul’s Cemetery. Morgan and his family are buried in the Hingham Centre Cemetery.

The Trowbridge Ferris graves. Four of Henry and Hannah’s five children and Hannah’s sister-in-law, Emma, are buried here. Henry and Hannah’s names are on the other side.

Notes

There are a number of good sources on the subject of Irish female immigration. “The Irish Bridget: Irish Immigrant Women in Domestic Service in America, 1840-1930 written by Margaret Lynch-Brennan, is a good one. N.Y.: Syracuse University Press, 2009.
The National Women’s History Museum website says: “Strong female networks sustained the immigration flow of Irish women, even during times of economic depression … Irish women were the only immigrant group to establish immigration chains … Whereas other ethnic groups sent their sons to America, Ireland sent its daughters.” Raising a glass to Irish women, March14, 2017,
On dates, names and ages: Hannah and Morgan consistently shaved four or five years off their ages on official documents. Their other siblings were only marginally more accurate. Daniel alternately used Donald as his first name.
On quotations in this post: “2 years, 2 months, 2 days”: Isabel Trowbridge death notice, Hingham Journal, Nov. 13, 1887; “took place at St. Paul’s parsonage”: Hingham Journal, June 1899; “one of the oldest GAR men in the state”: Henry Trowbridge obituary, Daily Boston Globe, May 7, 1930.
Eugene’s wife, Emma Ferris, 64, died in a fall from the second-story piazza of her Malden home. “She was cleaning rugs when the railing broke.” The Boston Globe, Sept. 1, 1923.

February 17, 2021 by pbagger

Hingham’s First Glimpse of Frederick Douglass

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 11^th:

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 full text of the speech can be found here.

First Baptist Church, Hingham, Mass., c. 1885

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.

The Hingham Patriot’s article can be found here.

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.

July 9, 2020 by pbagger

Whiting Memorial Chapel Honored with Preservation Award

Each year, the Hingham Historical Society awards its W. Bradford Sprout, Jr., Architectural Award in recognition of a notable project involving the rehabilitation, restoration or preservation of an historic structure or property in the town of Hingham. This past spring, at a “virtual” Annual Meeting of the Society, the award was presented to the Trustees of High Street Cemetery for their restoration of Whiting Memorial Chapel.

Albert Turner Whiting in front of the newly constructed chapel, 1905.

Albert Turner Whiting commission this stone chapel, completed in 1905, in memory of his parents, Albert and Sarah Fearing Whiting, and his wife Harriet E. (Warren) Whiting, who died in January 1905, while the chapel was under construction. Whiting had already lost his only child, Helen, in 1891. All are buried in High Street Cemetery.

Harriet Whiting Memorial Window.

J. Sumner Fowler, a Hingham resident and architect, designed Whiting Chapel. (He, too, is buried in High Street Cemetery.) The chapel is in the Gothic Revival style, popular nationally–think college campuses–although there are no other examples of the stye in Hingham. The chapel was constructed of Weymouth seam-faced granite with Indiana limestone trimming. It has a copper roof and double oak doors.

The interior features oak paneled walls and copious stained glass, including an ornate window in the apse, in memory of Whiting’s wife, Harriet E. (Warren) Whiting, who died in early 1905.

The Whitings (sometimes also Whitons) were a large and important family in South Hingham. Albert Whiting (Albert Turner’s father) built an Italianate Revival house that once stood at 1194 Main Street, just north of Queen Anne Corner.

Albert Whiting’s House at 1194 Main Street.

The elder Albert Whiting was a master mason, who was superintendent of stone work on many large public projects, including the Charlestown Navy Yard dry docks; Castle Island in South Boston; Fort Independence in Hull; and industrial canals for the Lowell Lock and Canal Co. His son, Albert Turner Whiting, had a peripatetic youth, as his father’s trade required the family to move to these large building sites. It is no wonder, then, that when the younger Albert came to commission a chapel in his parents’ honor, the result was one of Hingham’s only stone buildings.

Fowler, the architect, designed many well-known Hingham and South Shore buildings, including the former Town Offices at 14 Main Street and Ames Chapel in Hingham Cemetery, also recently restored. That chapel could not be more different, though, having been designed in 1887 in the then-popular, richly ornamented Queen Anne style.

High Street Cemetery is the oldest cemetery in South Hingham. Its earliest extant headstone dates from 1688. Through the mid-19^th century, it was the responsibility of Hingham’s Second Parish. It passed into private hands and was incorporated in 1855.

Restoration worked focused on interior and exterior wall repair due to leaks; floor repair; pew cleaning; and the repair and restoration of stained glass. The oak doors and paneling were stripped and restained and an HVAC system was installed. This work, performed by Ben Wilcox and Wilcox Construction, was funded by the Trustees’ endowment and a grant from the CPC. The Trustees sought to restore the building for use for private events, and, as restored it comfortably seats 80.

The Trustees’ work makes a significant and beautiful building available to the Town, and for that we were pleased to honor the Trustees with the Sprout award. Although outside of the public eye, owing to social distancing measures, the Trustees were awarded a plaque commemorating the award. Special thanks to Aisling Gallery, which generously donated framing services, and Susan Kilmartin, for sharing her calligraphy skills.

Whiting Memorial Chapel in High Street Cemetery, 2019.

May 28, 2020 by Rosamund Conroy

The Construction of the New Meetinghouse: Old Ship Church

By Rosamund Conroy

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.

An excerpt from the Daniel Cushing Manuscript (1680’s) showing the total rate collected for the meetinghouse. The selectmen listed above held opposing views as to where the meetinghouse should be situated. Only photocopies survive from this part of the manuscript.
*(Hingham Historical Society archives/Photo: R. Conroy)*

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.

An excerpt from the Daniel Cushing manuscript (1680’s) showing the rate that each man paid, plus their seat in the meetinghouse. Hinghamites sat on seats (benches), not pews and the order presumably applied to all occasions, civil or religious. Only photocopies survive from this part of the manuscript.
(Hingham Historical Society archives/Photo: R. Conroy)

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.

Primary source materials can be as engrossing as edited works and they often bring a particular historical period to life in unexpected ways. A wealth of seventeenth-century primary sources can be found locally (try the Hingham Historical Society, the Hingham Public Library or the Massachusetts Historical Society) as well as online (for example, in the digital records at the Massachusetts State Archives).

June 1, 2015 by lvradelis

Derby Day, Then and Now

Old Derby Academy, see from the North. Postcard collection at the Hingham historical Society

Old Derby Academy. (Hingham Historical Society)

Hingham residents know to watch for the early June procession through Hingham Square that kicks off Derby Academy’s graduation ceremonies. Boys in chapel dress and girls in white dresses march from the current Derby campus on Burditt Avenue down Fearing Road to New North Church, where the day’s ceremonies are conducted. This tradition is almost as old as the Academy itself. Ever since the New North meetinghouse was erected in 1806, at least part of Derby’s end-of-year ceremonies have taken place in it.

Of course, the walk wasn’t always so long: when Old Derby Academy was the schoolhouse (from 1818 until the 1960s), the procession started on Main Street in Hingham Square.

New North Church. (Hingham Historical Society)

A Hingham Journal article from 1861 describes what was the “annual exhibition” held partly in New North and partly in Loring Hall. In those days, the focus was not on the graduating class but rather on the progress made by the student body as a whole. “Scholars” of all grades demonstrated the fruits of a year’s hard work by presenting dialogues, original oratory, dramatic performances, and, of course, music. A needlework display in the basement of Loring Hall showcased the girls’ handiwork. Exhibition programs from the 1833 and 1892 exhibitions, reproduced at the bottom of this post, differ in detail but not in overall conception or scope.

Loring Hall, Main Street, HIngham. From the photograph collection at the HIngham Historical Society

Loring Hall. (Hingham Historical Society)

The Journal described the 1861 Derby Exhibition as “one of the most agreeable [days] of the season,” and it was truly a major social event. Derby Academy was Hingham’s only secondary school for much of the 19th century, and it continued to dominate our educational landscape for years afterward. The exhibition day was not just a chance for parents to see what their children had learned or for the oldest scholars to say goodbye in style: it was an opportunity for the entire community to come out, celebrate the onset of summer, hear a few interesting lectures, and listen to some good music.

Did the ’61 Journal have any complaints? “If we were disposed to criticize,” it remarked, “the speaking would have been more effective had it been less rapid.” However, “the music was excellent, the hall packed to the utmost,” and we can catch a modern-day echo of the buzz and bustle of this celebration when the Derby students make their way through the Square next week.

Order of Exercises, Derby Academy Exhibition, May 22, 1833. (Hingham Historical Society)

Order of Exercises, Derby Exhibition, 1892 (Hingham Historical Society)

May 9, 2015 by pbagger

Holy Ghosts

Former First Church of Christ Scientist, Hingham. From the collection of the Hingham Historical Society

First Church of Christ Scientist, Hingham. Collection of the Hingham Historical Society

The recent sale of the First Church of Christ, Scientist building on Main Street and its conversion to a secular use is nothing Hingham hasn’t seen before. Other former Hingham houses of worship remain in our midst, repurposed as private homes and office buildings. The First Universalist Church and Society, the Free Christian Mission, and the United Social Society of South Hingham have all, over the years, slipped from our consciousness, but their architectural ghosts remain on North Street, High Street, and Gardner Street.

First Universalist Church and Society. From the collection of the Hingham Historical Society

First Universalist Church and Society in Hingham. Collection of the Hingham Historical Society

In 1829, the First Universalist Church and Society of Hingham erected a meetinghouse on North Street. Universalists were liberal Protestants whose name reflected a central tenet of their faith: unlike their Puritan forefathers, they believed that God granted salvation to all human beings. (In 1961, the Universalist Church of America merged with the American Unitarian Association, forming the Unitarian Universalist (“UU”) Assocation, to which Hingham’s Old Ship Church belongs.)

The history of Hingham’s Universalist Church and Society is linked with the 19th century women’s movement. In 1868, Phebe A. Hanaford, its pastor, became the third woman to be ordained to the ministry in the United States—in the Universalist church on North Street. The ordination was performed by the Rev. Olympia Brown, the first woman in the United States to be ordained to the ministry and the pastor of the First Universalist Society of Weymouth.

Ordination of the Rev. Phebe A. Hanaford. Collection of the Hingham Historical Society.

When Hanaford left the Hingham church to accept the Universalist pulpit in New Haven (and increase her abolitionist and suffragist activity), she was succeeded by the Rev. Daniel Livermore. Livermore’s wife was the prominent abolitionist, suffragist, and reformer Mary Ashton Livermore. Although the couple resided in Melrose, Mary Livermore, a sought-after speaker once dubbed “The Queen of the American Platform,” spoke from the Universalists’ North Street pulpit and elsewhere in Hingham in support of women’s rights and temperance.

Hingham’s Universalist Church disbanded in 1929. After several commercial uses in the early and mid-20th century, the building still stands as a private residence.

Illustration from Bouve, et al., History of the Town of Hingham (1893)

In 1872, the Town of Hingham voted to allow the Free Christian Mission to build a chapel at the corner of High Street and Ward Street. The Free Christian Mission was a religious society formed by families of color who lived in and near what was often referred to as the village of “Tuttleville.” After meeting in private homes for a year, John Tuttle and others petitioned the Town of Hingham to allow them to build a chapel on vacant, town-owned land on the corner of High Street and Ward Street. In 1872, a special Town Committee recommended that the Town allow the petition, in words with a ring of paternalism:

The advantages which follow an attendance upon public worship are apparent to nearly every candid and thinking person. A community is not only improved in intelligence, virtue, and happiness thereby, but with those characteristics come a more earnest recognition and maintenance of law and order, as well as an increased interest in the prosperity and general welfare of society. . . .

At the present time a number of our fellow citizens desire to establish another church. With their associates they number about one hundred persons, the majority of whom reside on Ward and High Streets, or in the vicinity. They have held meetings during the past year at their residences, and these meetings have been very well-attended . . ..

Undated photograph of the Free Christian Mission. From the collection of the Hingham Historical Society

The Free Christian Mission, at some points also called Mt. Zion Chapel, embraced the covenant of the “Second Advent” or imminent second coming of Christ. Adventism, an evangelical branch of Protestantism, grew in popularity after the Second Great Awakening of the early 1800s.

The Free Christian Mission disbanded in the early 20th century. As with the Universalist Church, the building was put to a succession of secular uses. It was for some time an antiques store and is currently a dentist’s office.

While “Liberty Plain” and the South Hingham neighborhoods along Gardner, Whiting, and Derby Streets were formally part of Hingham’s Second Parish, it was a long trip up Main Street for services. In 1891, two sisters, Sara Chubbuck and Anna Belcher, were instrumental in the formation of the United Social Society of South Hingham, which ran a Sunday School and offered worship services to families in this southernmost part of Hingham. After the Society spent a year in an unheated woodenware factory on Gardner Street, it erected a chapel at the corner of Gardner and Derby Streets for Sunday School and worship services. This building, too, survived its congregation; it is now a private residence on lower Gardner Street near Farm Hill Lane, not far from its original location.

August 7, 2014 by pbagger

Our Religious Pamphlets Collection

Up in the archives, we have been busy indexing a collection of over 300 different religious pamphlets from the 18th and 19th centuries. Most of these soft-cover, professionally printed booklets contain a single sermon given in a Hingham or South Shore church, although there are also religious tracts, catechisms, devotional literature, and Sunday School texts. There is even a pamphlet of marital advice to husbands and wives.

Pulpit in Old Ship Church (1941 photograph from Branzetti, Historic American Buildings Survey)

Our religious pamphlet collection provides a useful complement to the Hingham church records preserved both in our archives and at other institutions. They tell an important story of the development of Protestant Christianity in this small corner of the country from the Great Awakening to the rise of liberal Christianity and Unitarianism to the evangelical reaction of the Second Great Awakening. As the 19th century progressed, social issues such as abolition, temperance, and social inequality increasingly became the subject of sermons in Hingham and South Shore pulpits.

Joseph Richardson’s “A Sermon in Two Parts,” delivered Sunday, June 28, 1856

Preaching—whether written or delivered from the pulpit—was popular in 19th century Hingham, as the many multiple copies in our collection of certain “favorites” by local preachers Joseph Richardson (Pastor of First Parish or “Old Ship” Church from 1805to 1868) and Oliver Stearns (Pastor of Third Parish or “New North” Church from 1839 to 1856) attest. Many of our copies of the sermons of Ebenezer Gay (Pastor of First Parish from 1718 to 1787) are reprints, demonstrating that he retained an audience for his sermons 50 years after his death.

Even in the mid-19th century, attending Sunday church services in Hingham was an all-day affair, and preaching was a central part of the services in our Protestant churches. (The pulpit of Old Ship Church in the photo at the top of this post attests to this.) These sermons are long by contemporary standards, most of them 25-30 pages long. A number of the sermons are in two parts: one for the morning service and one for the afternoon. They are dense and closely-argued, raising the unhappy suspicion that our ancestors’ attention spans, or at least their listening skills, were better developed than our own.

Sunday, June 28, 1858. The morning’s sermon . . .

. . . and the afternoon’s sermon

March 15, 2014 by pbagger

The Rev. Phebe Hanaford

March is Women’s History Month and a perfect time to talk about the Rev. Phebe Hanaford, a fascinating woman whose connection with Hingham is not widely known.

First Universalist Church and Society, Hingham.

This photograph from our archives is of the Meeting House of the First Universalist Society in Hingham. The building remains standing as a private home on North Street—albeit without the wonderful “crown.” It was built in 1829 by a group of Hingham adherents of Universalism, a liberal Protestant Christian faith which, like Unitarianism, gained adherents in New England as a reaction to the strict Puritanism of the area’s early settlers. Universalists believed in universal salvation: that all human souls—not just the Elect—achieve salvation through Christ. Their liberal theology was matched with liberal social views, and in the mid-19^th century, the Universalists were one of the few Protestant denominations to ordain women to the ministry.

Phebe Hanaford, born Phebe Ann Coffin on Nantucket, was the first woman ordained to the ministry of any Christian denomination in Massachusetts–and only the third in the United States. That signal event occurred on February 19, 1868 at the Universalist Meeting House pictured above in Hingham, after Hanaford had served as that church’s pastor for around 18 months. Sermons were preached by the Rev. Olympia Brown, the first woman minister in the United States and at that time pastor of the Universalist church in Weymouth, and the Rev. John Greenleaf Adams who preached on the text, “There is neither Jew nor Greek, there is neither bound nor free, there is neither male or female, but we are all one in Christ Jesus.”

Hanaford was popular as the part-time pastor in Hingham. The Star in the West, a monthly Universalist publication, wrote at the time of her ordination:

Educated in the good old fashioned way, she had the bible from Genesis to Revelation at her tongue’s end; having common sense and a good heart she understood our faith. And when the question about pastoral labor was put [in the examination for ordination], the chairman of the committee of the Hingham society, where she has been preaching for a year, stated she had done it more effectually than any man they had had for the last twenty years!

She stayed in Hingham (while also preaching at the Universalist Church in Waltham) until 1870, commuting by horse and buggy from the Reading home she shared with her husband and two children. In 1870, she accepted a call to the First Universalist Church and Society at New Haven, taking her children with her but leaving her husband behind. From then on, in parishes in New Haven and Jersey City, New Jersey, she shared her home with a woman named Ellen Miles.

Phebe Hanaford

Hanaford had been active in the abolition movement in the 1860s and after the Civil War became an increasingly well-know activist in the women’s suffrage movement. She lost her pulpit in Jersey City in a controversy that stemmed partially from her outspoken involvement in the suffrage movement but also partially from her then-unorthodox domestic arrangements (contemporary newspaper articles referred to Miles as “the minister’s wife”). She did not have a parish of her own again, but she wrote and spoke and remained active in the women’s suffrage and temperance movements. In the public sphere, she presided at the funerals of both Elizabeth Cady Stanton and Susan B. Anthony. Closer to home, she had the opportunity, unprecedented for a woman of her time, to give the blessing at her son’s ordination to the Congregational ministry and to perform her daughter’s marriage.

February 28, 2014 by pbagger

From Witch Trials to Praying Indians to Old Ship Church

“To All Christian People to whome this present instrument shall come Greeting,” this deed in our archives opens magisterially. The date at the bottom is equally impressive: July 4, 1690, “Anno Regni & Regina Guilielmi & Maria Secundi” (in the second year of the reign of King William and Queen Mary). The deed is executed by William Stoughton, “of Dorchester in the Colony of the Massachusetts Bay in New England,” and conveys several parcels of land in the vicinity of Broad Cove to Thomas Thaxter “of Hingham in the Colony aforesaid, yeoman.” Stoughton is acting on behalf of “the Governor and Company established & residing in the Kingdome of England for the propagation of the Gospel to the Indians in New England &c.”

William Stoughton

In addition to his service as a judge during the Salem witch trials (see our prior post about this document, “William Stoughton’s Seal”), and later service as first Chief Justice of Massachusetts’ Supreme Judicial Court, Stoughton was Lieutenant Governor of the Colony in the 1680’s and early 1690’s. Among his many other public positions was Commissioner, and later Treasurer to the Commissioners, of the Company for the Propagation of the Gospel to the Indians in New England and the Parts Adjacent in America, a company chartered by Parliament in 1649 to support the conversion of New England’s native people. The Company originally made investments in England and sent the income to the colonies, to be used to support conversion efforts, including John Eliot’s 1663 translation of the Old Testament into the Massachusett language, the creation of settlements for the so-called “Praying Indians” (including present-day Stoughton, Mass.), and other missionary activities such as the creation of a short-lived “Indian College” at Harvard College. (These efforts may be familiar to readers of the recent historical novel Caleb’s Crossing, by Geraldine Brooks.)

Poor returns on investments in England (including losses owing to the Great Fire in London) led the New England Company to start to send capital for investment in the colonies. The task of finding suitable investments fell to Stoughton. Two such investments, made in 1683, were loans of £50 each to Simon and Joshua Hobart of Hingham, sons of Captain Joshua Hobart, nephews of the Rev. Peter Hobart, and both identified as “mariners.” The loans were secured by real estate in Hingham and, according to the legal structure of the day, evidenced by deeds conveying the parcels to Stoughton, upon the condition that if the greater sum of £66 was repaid four years hence, in 1687, the sale would be null and void.

It is not clear what happened to the younger Joshua Hobart’s land but, on July 4, 1690, Stoughton sold the land he had “purchased” from Simon Hobart to Thomas Thaxter, for the inappropriately small sum of £4. In all likelihood, this sale to Thaxter was part of some larger transaction, of which we know nothing.

How did Stoughton come to loan the New England Company’s funds to the Hobart brothers? Stoughton had reason to be familiar with Hingham real estate in the early 1680’s. In 1681, Hingham needed a new church, but a dispute arose about where to locate it. The decision where to build what would become Old Ship Church was elevated to the General Court, which appointed an oversight committee, on which Stoughton served. The Committee determined that the Church would be located on property purchased from Captain Joshua Hobart, adjacent to the parcels involved in the New England Company financing two years later.

From the Salem witch trials to the Praying Indians and back to Old Ship Church, this one old deed shows just what a small world 17^th century Massachusetts Bay was.

Out of the Archives

Exploring the Archives at the Hingham Heritage Museum

Tag Archives: churches