The Romance of Old New England Rooftrees Part 7

The distressed invalid replied to this note that "he" was not in need of money. The same evening, however, another missive was received, enclosing two guineas. And the like favours were continued throughout the soldier's stay at the hospital.

Upon recovery, the "blooming boy" resumed his uniform to rejoin the troops. Doctor Bana had kept the secret, and there seemed to Deborah no reason why she should not pursue her soldier career to the end.

The enamoured maid of Baltimore still remained, however, a thorn in her conscience. And one day, when near Baltimore on a special duty, our soldier was summoned by a note to the home of this young woman, who, confessing herself the writer of the anonymous letter, declared her love. Just what response was made to this avowal is not known, but that the attractive person in soldier uniform did not at this time tell the maid of Baltimore the whole truth is certain.

Events were soon, however, to force Deborah to perfect frankness with her admirer. After leaving Baltimore, she went on a special duty journey, in the course of which she was taken captive by Indians. The savage who had her in his charge she was obliged to kill in self-defence, after which there seemed every prospect that she and the single Indian lad who escaped with her would perish in the wilderness, a prey to wild beasts. Thereupon she wrote to her Baltimore admirer thus:

"Dear Miss ----:--Perhaps you are the nearest friend I have. But a few hours must inevitably waft me to an infinite distance from all sublunary enjoyments, and fix me in a state of changeless retribution. Three years having made me the sport of fortune, I am at length doomed to end my existence in a dreary wilderness, unattended except by an Indian boy. If you receive these lines, remember they come from one who sincerely loves you. But, my amiable friend, forgive my imperfections and forget you ever had affection for one so unworthy the name of

"YOUR OWN s.e.x."

No means of sending this letter presented itself, however, and after a dreary wandering, Deborah was enabled to rejoin her soldier friends.

Then she proceeded to Baltimore for the express purpose of seeing her girl admirer and telling her the truth. Yet this time, too, she evaded her duty, and left the maiden still unenlightened, with a promise to return the ensuing spring--a promise, she afterward declared, she had every intention of keeping, had not the truth been published to the world in the intervening time.

Doctor Bana had been only deferring the uncloaking of "Robert Shurtleff." Upon Deborah's return to duty, he made the culprit herself the bearer of a letter to General Patterson, which disclosed the secret.

The general, who was at West Point at the time, treated her with all possible kindness, and commended her for her service, instead of punis.h.i.+ng her, as she had feared. Then he gave her a private apartment, and made arrangements to have her safely conducted to Ma.s.sachusetts.

Not quite yet, however, did Deborah abandon her disguise. She pa.s.sed the next winter with distant relatives under the name of her youngest brother. But she soon resumed her proper name, and returned to her delighted family.

After the war, she married Benjamin Gannett, and the homestead in Sharon, where she lived for the rest of her life, is still standing, relics of her occupancy, her table and her Bible, being shown there to-day to interested visitors.

[Ill.u.s.tration: GANNETT HOUSE, SHARON, Ma.s.s.]

In 1802 she made a successful lecturing tour, during which she kept a very interesting diary, which is still exhibited to those interested by her great-granddaughter, Mrs. Susan Moody. Her grave in Sharon is carefully preserved, a street has been named in her honour, and several patriotic societies have const.i.tuted her their princ.i.p.al deity.

Certainly her story is curious enough to ent.i.tle her to some distinction.

THE REDEEMED CAPTIVE

Of all the towns settled by Englishmen in the midst of Indians, none was more thoroughly peaceful in its aims and origin than Deerfield, in the old Poc.u.mtuck Valley. Here under the giant trees of the primeval forest the whitehaired Eliot prayed, and beside the banks of the sluggish stream he gathered as nucleus for the town the roving savages upon whom his gospel message had made a deep impression. Quite naturally, therefore, the men of Poc.u.mtuck were not disquieted by news of Indian troubles. With the natives about them they had lived on peaceful terms for many years, and it was almost impossible for them to believe that they would ever come to shudder at the mere presence of redskins. Yet history tells us, and Deerfield to-day bears witness to the fact, that no town in all the colonies suffered more at the hands of the Indians than did this peaceful village in Western Ma.s.sachusetts.

In 1702 King William died, and "good" Queen Anne reigned in his stead.

Following closely upon the latter event came another war between France and England, a conflict which, as in the reign of William and Mary, renewed the hostilities between the French and English colonies in America. At an early date, accordingly, the settlement of Deerfield discovered that it was to be attacked by the French. At once measures were taken to strengthen the fortifications of the town, and to prepare, so far as possible, for the dreaded event.

The blow fell on the night of the twenty-ninth of February, 1704, when Major Hertel de Rouville, with upwards of three hundred and forty French and Indians, arrived at a pine bluff overlooking Deerfield meadow, about two miles north of the village--a locality now known as Petty's Plain.

Here he halted, to await the appropriate hour for an attack, and it was not until early morning that, leaving their packs upon the spot, his men started forward for their terrible work of destruction. Rouville took great pains not to alarm the sentinels in his approach, but the precaution was unnecessary, as the watch were unfaithful, and had retired to rest. Arriving at the fortifications, he found the snow drifted nearly to the top of the palisades, and his entire party entered the place undiscovered, while the whole population were in profound sleep. Quietly distributing themselves in parties, they broke in the doors of the houses, dragged out the astonished inhabitants, killed such as resisted, and took prisoner the majority of the remainder, only a few escaping from their hands into the woods.

[Ill.u.s.tration: WILLIAMS HOUSE, DEERFIELD, Ma.s.s.]

The house of Reverend John Williams was a.s.saulted at the beginning of the attack. Awakened from sleep, Mr. Williams leaped from his bed, and running to the door found the enemy entering. Calling to two soldiers who lodged in the house, he sprang back to his bedroom, seized a pistol, c.o.c.ked it, and presented it at the breast of an Indian who had followed him. It missed fire, and it was well, for the room was thronged in an instant, and he was seized, bound without being allowed the privilege of dressing, and kept standing in the cold for an hour. Meanwhile, the savages amused themselves by taunting him, swinging their hatchets over him and threatening him. Two of his children and a negro woman were then taken to the door and butchered. Mrs. Williams was allowed to dress, and she and her five children were taken captives. Other houses in the village were likewise attacked, one of them being defended by seven men, for whom the women inside cast bullets while the fight was in progress.

But the attacking force was an overpowering one, and De Rouville and his men had by sunrise done their work most successfully with torch and tomahawk. The blood of forty-nine murdered men, women and children reddened the snow. Twenty-nine men, twenty-four women, and fifty-eight children were made captive, and in a few hours the spoil-enc.u.mbered enemy were en route for Canada.

Through the midwinter snow which covered the fields the poor captives marched out on their terrible pilgrimage. Two of the prisoners succeeded in escaping, whereupon Mr. Williams was ordered to inform the others that if any more slipped away death by fire would be visited upon those who remained. The first night's lodgings were provided for as comfortably as circ.u.mstances would permit, and all the ablebodied among the prisoners were made to sleep in barns. On the second day's march Mr.

Williams was permitted to speak with his poor wife, whose youngest child had been born only a few weeks before, and to a.s.sist her on her journey.

"On the way," says the pastor, in his famous book, "The Redeemed Captive", "we discoursed on the happiness of those who had a right to an house not made with hands, eternal in the heavens; and G.o.d for a father and friend; as also it was our reasonable duty quietly to submit to the will of G.o.d, and to say, 'The will of the Lord be done.'" Thus imparting to one another their heroic courage and Christian strength and consolation, the captive couple pursued their painful way.

At last the poor woman announced the gradual failure of her strength, and during the short time she was allowed to remain with her husband, expressed good wishes and prayers for him and her children. The narrative proceeds: "She never spake any discontented word as to what had befallen her, but with suitable expressions justified G.o.d in what had happened.... We soon made a halt, in which time my chief surviving master came up, upon which I was put into marching with the foremost, and so made my last farewell of my dear wife, the desire of my eyes, and companion in many mercies and afflictions. Upon our separation from each other, we asked for each other grace sufficient for what G.o.d should call us to."

For a short time Mrs. Williams remained where her husband had left her, occupying her leisure in reading her Bible. He, as was necessary, went on, and soon had to ford a small and rapid stream, and climb a high mountain on its other side. Reaching the top very much exhausted, he was unburdened of his pack. Then his heart went down the steep after his wife. He entreated his master to let him go down and help her, but his desire was refused. As the prisoners one after another came up he inquired for her, and at length the news of her death was told to him.

In wading the river she had been thrown down by the water and entirely submerged. Yet after great difficulty she had succeeded in reaching the bank, and had penetrated to the foot of the mountain. Here, however, her master had become discouraged with the idea of her maintaining the march, and burying his tomahawk in her head he left her dead. Mrs.

Williams was the daughter of Reverend Eleazer Mather, the first minister of Northampton--an educated, refined, and n.o.ble woman. It is pleasant, while musing upon her sad fate, to recall that her body was found and brought back to Deerfield, where, long years after, her husband was laid by her side. And there to-day sleeps the dust of the pair beneath stones which inform the stranger of the interesting spot.

Others of the captives were killed upon the journey as convenience required. A journal kept by Stephen Williams, the pastor's son, who was only eleven years old when captured, reflects in an artless way every stage of the terrible journey: "They travelled," he writes, "as if they meant to kill us all, for they travelled thirty-five or forty miles a day.... Their manner was, if any loitered, to kill them. My feet were very sore, so I thought they would kill me also."

When the first Sabbath arrived, Mr. Williams was allowed to preach. His text was taken from the Lamentations of Jeremiah, the verse in which occurs the pa.s.sage, "My virgins and my young men have gone into captivity."

Thus they progressed, the life of the captives dependent in every case upon their ability to keep up with the party. Here an innocent child would be knocked upon the head and left in the snow, and there some poor woman dropped by the way and killed by the tomahawk. Arriving at White River, De Rouville divided his forces, and the parties took separate routes to Canada. The group to which Mr. Williams was attached went up White River, and proceeded, with various adventures, to Sorel in Canada, to which place some of the captives had preceded him. In Canada, all who arrived were treated by the French with great humanity, and Mr. Williams with marked courtesy. He proceeded to Chambly, thence to St. Francis on the St. Lawrence, afterward to Quebec, and at last to Montreal, where Governor Vaudreuil accorded him much kindness, and eventually redeemed him from savage hands.

Mr. Williams's religious experiences in Canada were characteristic of the times. He was there thrown among Romanists, a sect against which he entertained the most profound dislike--profound to the degree of inflammatory conscientiousness, not to say bigotry. His Indian master was determined he should go to church, but he would not, and was once dragged there, where, he says, he "saw a great confusion instead of any Gospel order." The Jesuits a.s.sailed him on every hand, and gave him but little peace. His master at one time tried to make him kiss a crucifix, under the threat that he would dash out his brains with a hatchet if he should refuse. But he did refuse, and had the good fortune to save his head as well as his conscience. Mr. Williams's own account of his stay in Canada is chiefly devoted to anecdotes of the temptations to Romanism with which he was beset by the Jesuits. His son Samuel was almost persuaded to embrace the faith of Rome, and his daughter Eunice was, to his great chagrin, forced to say prayers in Latin. But, for the most, the Deerfield captives proved intractable, and were still aggressively Protestant when, in 1706, Mr. Williams and all his children (except Eunice, of whom we shall say more anon), together with the other captives up to the number of fifty-seven, embarked on board a s.h.i.+p sent to Quebec by Governor Dudley, and sailed for Boston.

A committee of the pastor's people met their old clergyman upon his landing at Boston, and invited him to return to the charge from which he had, nearly three years before, been torn. And Mr. Williams had the courage to accept their offer, notwithstanding the fact that the war continued with unabated bitterness. In 1707 the town voted to build him a house "as big as Ensign Sheldon's, and a back room as big as may be thought convenient." This house is still standing (1902), though Ensign Sheldon's, the "Old Indian House in Deerfield," as it has been popularly called, was destroyed more than half a century ago. The Indian House stood at the northern end of Deerfield Common, and exhibited to its latest day the marks of the tomahawk left upon its front door in the attack of 1704, and the perforations made by the b.a.l.l.s inside. The door is still preserved, and is one of the most interesting relics now to be seen in Memorial Hall, Deerfield.

For more than twenty years after his return from captivity, Mr. Williams served his parish faithfully. He took into his new house a new wife, by whom he had several children; and in this same house he pa.s.sed peacefully away June 12, 1729, in the sixty-fifth year of his age, and the forty-fifth of his ministry.

Stephen Williams, who had been taken captive when a lad of eleven, was redeemed in 1705 with his father. In spite of the hards.h.i.+ps to which he had been so early exposed, he was a fine strong boy when he returned to Deerfield, and he went on with his rudely interrupted education to such good effect that he graduated from Harvard in 1713 at the age of twenty.

In 1716 he settled as minister at Longmeadow, in which place he died in 1772. Yet his manhood was not pa.s.sed without share in the wars of the time, for he was chaplain in the Louisburg expedition in 1745, and in the regiment of Colonel Ephraim Williams in his fatal campaign in 1755, and again in the Canadian campaign of 1756. The portrait of him which is here given was painted about 1748, and is now to be seen in the hall of the Poc.u.mtuck Valley Memorial a.s.sociation, within four-score rods of the place where the boy captive was born, and from which he was carried as a tender child into captivity.

[Ill.u.s.tration: REVEREND STEPHEN WILLIAMS.]

It has been said that one of the greatest trials of Mr. Williams's stay in Canada was the discovery that his little daughter, Eunice, had been taught by her Canadian captors to say prayers in Latin. But this was only the beginning of the sorrow of the good man's life. Eunice was a plastic little creature, and she soon adopted not only the religion, but also the manners and customs of the Indians among whom she had fallen.

In fact and feeling she became a daughter of the Indians, and there among them she married, on arriving at womanhood, an Indian by whom she had a family of children. A few years after the war she made her first visit to her Deerfield relatives, and subsequently she came twice to Ma.s.sachusetts dressed in Indian costume. But all the inducements held out to her to remain there were in vain. During her last visit she was the subject of many prayers and lengthy sermonising on the part of her clerical relatives, an address delivered at Mansfield August 1, 1741, by Solomon Williams, A. M., being frankly in her behalf. A portion of this sermon has come down to us, and offers a curious example of the eloquence of the time: "It has pleased G.o.d," says the worthy minister, "to incline her, the last summer and now again of her own accord, to make a visit to her friends; and this seems to encourage us to hope that He designs to answer the many prayers which have been put up for her."

But in spite of these many prayers, and in spite, too, of the fact that the General Court of Ma.s.sachusetts granted Eunice and her family a piece of land on condition that they would remain in New England, she refused on the ground that it would endanger her soul. She lived and died in savage life, though nominally a convert to Romanism. Out of her singular fate has grown another romance, the marvel of later times. For from her descended Reverend Eleazer Williams, missionary to the Indians at Green Bay, Wisconsin, who was in 1851 visited by the Duc de Joinville, and told that he was that Dauphin (son of Louis XVI. and Marie Antoinette), who, according to history, died in prison June 9, 1795. In spite of the fact that the evidence of this little prince's death was as strong as any which can be found in history in relation to the death of Louis, his father, or of Marie Antoinette, his mother, the strange story--first published in _Putnam's Magazine_ for February, 1853--gained general credence, even Mr. Williams himself coming gradually to believe it. As a matter of fact, however, there was proved to be a discrepancy of eight years between the dates of Williams's and the Dauphin's birth, and nearly every part of the clergyman's life was found to have been spent in quite a commonplace way. For as a boy, Eleazer Williams lived with Reverend Mr. Ely, on the Connecticut River, and his kinsman, Doctor Williams, of Deerfield, at once a.s.serted that he remembered him very well at all stages of his boyhood.

Governor Charles K. Williams, of Vermont, writing from Rutland under date February 26, 1853, said of the Reverend Eleazer and his "claims" to the throne of France, "I never had any doubt that Williams was of Indian extraction, and a descendant of Eunice Williams. His father and mother were both of them at my father's house, although I cannot ascertain definitely the year. I consider the whole story a humbug, and believe that it will be exploded in the course of a few months." As a matter of fact, the story has been exploded,--though the features of the Reverend Eleazer Williams, when in the full flush of manhood, certainly bore a remarkable resemblance to those of the French kings from whom his descent was claimed. His mixed blood might account for this, however.

Williams's paternal grandfather was an English physician,--not of the Deerfield family at all,--and his grandmother the daughter of Eunice Williams and her redskin mate. His father was Thomas Williams, captain in the British service during the American Revolution, and his mother a Frenchwoman. Thus the Reverend Eleazer was part English, part Yankee, part Indian, and part French, a combination sufficiently complex to account, perhaps, even for an unmistakably Bourbon chin.

NEW ENGLAND'S FIRST "CLUB WOMAN"

Even to-day, in this emanc.i.p.ated twentieth century, women ministers and "female preachers" are not infrequently held up to derision by those who delight to sit in the seat of the scornful. Trials for heresy are likewise still common. It is not at all strange, therefore, that Mistress Ann Hutchinson should, in 1636, have been driven out of Boston as an enemy dangerous to public order, her specific offence being that she maintained in her own house that a mere profession of faith could not evidence salvation, unless the Spirit first revealed itself from within.

Mrs. Hutchinson's maiden name was Ann Marbury, and she was the daughter of a scholar and a theologian--one Francis Marbury--who was first a minister of Lincolns.h.i.+re and afterward of London. Naturally, much of the girl's as well as the greater part of the woman's life was pa.s.sed in the society of ministers--men whom she soon learned to esteem more for what they knew than for what they preached. Theology, indeed, was the atmosphere in which she lived and moved and had her being.

Intellectually, she was an enthusiast, morally an agitator, a clever leader, whom Winthrop very aptly described as a "woman of ready wit and bold spirit."

While still young, this exceptionally gifted woman married William Hutchinson, a country gentleman of good character and estate, whose home was also in Lincolns.h.i.+re. Winthrop has nothing but words of contempt for Mrs. Hutchinson's husband, but there is little doubt that a sincere attachment existed between the married pair, and that Hutchinson was a man of sterling character and worth, even though he was intellectually the inferior of his remarkable wife. In their Lincolns.h.i.+re home the Hutchinsons had been paris.h.i.+oners of the Reverend John Cotton, and regular attendants at that celebrated divine's church in Boston, England. To him, her pastor, Mrs. Hutchinson was deeply attached. And when the minister fled to New England in order to escape from the tyranny of the bishops, the Hutchinsons also decided to come to America, and presently the whole family did so. Mrs. Hutchinson's daughter, who had married the Reverend John Wright Wheelwright--another Lincolns.h.i.+re minister who had suffered at the hands of Archbishop Laud--came with her mother. Besides the daughter, there were three grown sons in the family at the time Mrs. Hutchinson landed in the Boston she was afterward to rend with religious dissension.

So it was no young, sentimental, unbalanced girl, but a middle-aged, matured, and experienced woman of the world who, in the autumn of 1634, took sail for New England. During the voyage it was learned that Mrs.

Hutchinson came primed for religious controversy. With some Puritan ministers who were on the same vessel she discussed eagerly abstruse theological questions, and she hinted in no uncertain way that when they should arrive in New England they might expect to hear more from her.

Clearly, she regarded herself as one with a mission. In unmistakable terms she avowed her belief that direct revelations are made to the elect, and a.s.serted that nothing of importance had ever happened to her which had not been revealed to her beforehand.