MISTRESS ANNE MARBURY HUTCHINSON,

“GRANDMOTHER OF TRANSCENDENTALISM”?

For both Mistress Mary Rowlandson and Mistress see Susan Howe’s THE BIRTH-MARK: UNSETTLING THE WILDERNESS IN AMERICAN LITERARY HISTORY. The chapter “The Captivity and Restoration of Mrs. Mary Rowlandson” has a useful digression on Anne Hutchinson (pages 115-22), but mostly concerns how Governor John Winthrop’s and other texts have come down to us in edited form — what has gotten cut versus what has been brought forward, and what have been the likely reasons for this selectivity. But, does the more proper line of descent run from Mistress Hutchinson and the Reverend as rebels against tyranny, by way of the Transcendentalists, down to today’s humanists and feminists, or is this overshadowed by a line of descent that runs from Hutchinson and Williams to David Koresh and the Christian Militia movement, as fellow fanatics for purity and therefore as threats to the limited pluralism that was at that point beginning to make the Bay Colony somewhat more congenial? The fact of the matter was that Mistress Hutchinson was an extraordinarily dangerous person to have around. She was not more liberal than other Puritans, but far more conservative. She believed, in fact, that she could tell by just looking at a person —and that she could announce— that that person had been pre-ordained by God to Salvation in Heaven, or that that person had been pre-ordained by God to Damnation in Hell.1

1. The Reverend Peter Bulkeley of Concord described Mistress Anne Hutchinson as “That Jezebell whom the Devill sent over thither to poison these American churches.” Was he merely a sexist idiot? HDT WHAT? INDEX

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1635

In the Massachusetts Bay colony, after the completion of the worship services at the chapel, Mistress Anne Hutchinson had begun to offer meetings in her home.

Within a month after his landing in the Bay colony, Henry Vane would be admitted to membership in the church at Boston, and within three months, he with the Reverend Hugh Peters would initiate a meeting at Boston of the principal magistrates and ministers of the colony with a view to healing some distractions in the commonwealth and “effecting a more firm and friendly uniting of minds.”

At this meeting Vane would declare himself in favor of a more rigorous administration of government than had thus far been pursued.

In a later timeframe the Reverend William Hubbard would have his own imitable comments on this “lustre of years” in the Massachusetts Bay colony.

CAMBRIDGE HISTORY OF ENGLISH AND AMERICAN LITERATURE

READ HUBBARD TEXT

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Chapter XXXVII. Ecclesiastical affairs in the Massachusetts, from the year 1636 to 1641. Chapter XXXVIII. Disturbance in the Massachusetts Colony, in New England, from the year 1636 to 1641, by Mr. Wheelwright and Mrs. Hutchinson. Chapter XXXIX. The occasion of spreading erroneous opinions in New England, and much disturbance occasioned thereby in and about Boston, in the years 1636, 1637, etc. Chapter XL. A Synod called in New England, Anno 1637, at Cambridge. The occasion and success thereof.

Late Spring: When the Dyers set sail for the New World, , having lost her first infant at birth, was pregnant again. They would arrive at the peninsula of the Tri-Mountain (Pemberton Hill, Beacon Hill, Mount Vernon) during the 5th month of her new pregnancy. In the Dyer home on Summer Street, the fireplace would be wide enough to accommodate 7-foot lengths, a great saving in the labor of chopping firewood. The couple would be sleeping in a room behind this fireplace while their indentured servants would be climbing a ladder to sleep in the loft under the peak of the roof.

The couple, who would soon apply to join the Reverend John Wilson’s congregation, had been well educated. would occupy himself in Boston as he had in England, as a milliner, and would become a friend of the Reverend Roger Williams. Mary would become a friend of Mistress Anne Hutchinson and of Assistant , who were Antinomians. READ EDWARD FIELD TEXT ANTINOMIAN CONTROVERSY

1636

The “coaster,” which is to say, coastal tradesman, John Oldham was murdered by a group of Pequot men aboard his coasting vessel, and this was a part of what would precipitate the first white war against this tribe. Mistress Anne Hutchinson opposed this race war.

In a later timeframe, the Reverend William Hubbard would have his own imitable comments on this “lustre of years” in the history of New England.

CAMBRIDGE HISTORY OF ENGLISH AND AMERICAN LITERATURE

READ HUBBARD TEXT Chapter XXXIV. John Oldham murdered by the Indians of Block Island; how discovered, and the war that followed thereupon with them, and the Pequods, their abettors. Chapter XXXV. The state of affairs in the Massachusetts, Anno 1636, while Mr. Vane was Governor.

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In the Massachusetts Bay Colony, Mistress Mary Dyer became best friends with Mistress Anne Hutchinson:

MARY DYER ANNE HUTCHINSON Mary also became pregnant.

October: Mistress Anne Hutchinson, a follower of the Reverend John Cotton, was examined by a board of Boston divines in regard to her tendency to make lay comments upon their sermons. This painting of Anne preaching at her home was done by Howard Pyle in 1901 and we need not suppose that the clothing styles depicted are authentic:

READ EDWARD FIELD TEXT

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1637

Governor Henry Vane had been noticed to be insufficiently active in the campaign against the influence of Mistress Anne Hutchinson (with many of whose sentiments he did in fact agree). The General Court, in order to subdue Hutchinson’s influence, mandated that no strangers should be received within the jurisdiction of the colony except such as should be allowed by some of the magistrates. When assistant governor John Winthrop put forward a “Defence,” Vane responded with “A Brief Answer to a certain Declaration made of the Intent and Equity of the Order of Court that none should be received to inhabit within this Jurisdiction but such as should be allowed by some of the Magistrates.” In this year’s election, Winthrop was able to replace Vane as governor of the Massachusetts Bay colony. When Vane sought to take his seat as a representative to the General Court, the other representatives rejected him; however, the voters immediately reconfirmed his place in that body.

Dr. Thomas Browne settled in Norwich, England, and would establish a medical practice.

The Puritans initiated their ethnic cleansing of their New England. “It was a fearfull sight to see [300 to 500 Pequot Indians] thus frying in ye fyer [of their burning homes at Mystic Village] and ye streams of blood quenching ye same, and horrible was ye stinck & sente ther of,” Plymouth Plantation’s Governor William Bradford would record. He would add the obvious, “ye victory seemed a sweete sacrifice.” The Pequot tribespeople whose land the whites coveted enough to kill for also equated war with fire, of course. Therefore they frequently colorized their faces, bodies, and weapons using vermilion and charcoal or graphite — hence they were “redskins.”

As for non-incendiary weapons, both the Puritans and the Indians favored English snaphaunces and Spanish rapiers, but such weaponry cost more than most could afford so the militiamen sported cheap cutlasses and ancient matchlocks while the native warriors sported spears, hand-axes, and self-bows.

Mistress Anne Hutchinson was convicted of sedition and expelled from the Massachusetts colony (you see, women weren’t supposed to originate religious ideas). FEMINISM READ EDWARD FIELD TEXT

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January 20, Friday (1636, Old Style): In Boston, the Reverend John Wheelright, who had been influenced by Mistress Anne Hutchinson’s commitment to salvation by faith alone, and had denounced the current dogma of salvation by works, was convicted of sedition and contempt. Due to the strength of this Antinomian heresy among the common people, however, their reverend could not immediately be punished.

ANTINOMIAN CONTROVERSY

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May 27, Saturday (Old Style): The outcome of the election was that assistant governor John Winthrop replaced Henry Vane as Governor. It was well understood locally at the time that this political victory meant that the heresy of

Anne Hutchinson would not go unpunished, and that Boston would become in effect a theocracy.

Soon, Governor Winthrop would be shocked and horrified: when Mary Dyer gave birth, the infant was “a creature so horrible in its malformation as to bear only the slightest terrifying resemblance to mankind. Something such as only a nightmare in hell could conceive.” The infant seemed to have no skull! The Reverend John Cotton, offering the midwives, Mistress Hutchinson and Goody Hawkins, what was supposed to be a helping hand, buried the body secretly at night. Although this was in accordance with English common law it was in defiance of the theocratic rule of Governor Winthrop.

What could be secretly wrong with these people, that out of them would come such abomination? Thus in evaluating what happened in the Bay Colony to the Dyer family, one must bear in mind not only the Puritan prejudice against what was termed “levelling” in religion, but also the existence of essentialist superstitions. Bear in mind also that there may have also been at work a prejudice against the very name “Dyer,” as in “the stain on the dyer’s hand” — because this image has since time immemorial been a trope for “clearly evident contamination”:

October 26, 1853: Ah! the world is too much with us, and our whole soul is stained to what it works in, like the dyer’s hand. A man had better starve at once than lose his innocence in the process of getting his bread. What could be secretly wrong with this family, a cause not only for their deformed conception but also for their deformed conception of worship? Thus, when Mistress Hutchinson and those influenced by her were disenfranchised,2 William Dyer and Mary Dyer were among those who would relocate to . DYER OR DYRE

2. The Reverend Peter Bulkeley of Concord and the Reverend Thomas Hooker were the two moderators of the synod which would ban this group in Boston.

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November 7, Saturday (Old Style): In Cambridge, Harvard College was officially consecrated.

The trial of William Dyer in Newtowne. He and others were immediately deprived of their right to vote and effective the next spring they were banished from the Colony. This happened in the morning session of the General Court. In this court, the Governor of the colony was the chair of the court, and the other members of the court were the Deputy Governor, five assistants, and five deputies. The Reverend John Cotton was in attendance both as Mrs. Hutchinson’s minister, and as the person who presumably had inspired in her the theological attitudes which she had taken. In the afternoon session, the court took up the important case of Mistress Anne Hutchinson. DYER OR DYRE MARY DYER

The total to be expelled for sedition and error would reach 73.

Mr. [John] Winthrop, Governor: Mrs Hutchinson, you are called here as one of those that have troubled the peace of the commonwealth and the churches here; you are known to be a woman that hath had a great share in the promoting and divulging of those opinions that are the cause of this trouble, and to be nearly joined not only in affinity and affection with some of those the court had taken notice of and passed censure upon, but you have spoken divers things, as we have been informed, very prejudicial to the honour of the churches and ministers thereof, and you have maintained a meeting and an assembly in your house that hath been condemned by the general assembly as a thing not tolerable nor comely in the sight of God nor fitting for your sex, and notwithstanding that was cried down you have continued the same. Therefore we have thought good to send for you to understand how things are, that if you be in an erroneous way we may reduce you that so you may become a profitable member here among us. Otherwise if you be obstinate in your course that then the court may take such course that you may trouble us no further. Therefore I would intreat you to express whether you do assent and hold in practice to those opinions and factions that have been handled in court already, that is to say, whether you do not justify Mr. Wheelwright’s sermon and the petition. Mrs. Hutchinson: I am called here to answer before you but I hear no things laid to my charge. Gov.: I have told you some already and more I can tell you. Mrs. H.: Name one, Sir. Gov.: Have I not named some already? Mrs. H.: What have I said or done? Gov.: Why for your doings, this you did harbor and countenance those that are parties in this faction that you have heard of. Mrs. H.: That’s matter of conscience, Sir. Gov.: Your conscience you must keep, or it must be kept for you. Mrs. H.: Must not I then entertain the saints because I must keep my conscience.

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Gov.: Say that one brother should commit felony or treason and come to his brother’s house, if he knows him guilty and conceals him he is guilty of the same. It is his conscience to entertain him, but if his conscience comes into act in giving countenance and entertainment to him that hath broken the law he is guilty too. So if you do countenance those that are transgressors of the law you are in the same fact. Mrs. H.: What law do they transgress? Gov.: The law of God and of the state. Mrs. H.: In what particular? Gov.: Why in this among the rest, whereas the Lord doth say honour thy father and thy mother. Mrs. H.: Ey Sir in the Lord. Gov.: This honour you have broke in giving countenance to them. Mrs. H.: In entertaining those did I entertain them against any act (for there is the thing) or what God has appointed? Gov.: You knew that Mr. Wheelwright did preach this sermon and those that countenance him in this do break a law. Mrs. H.: What law have I broken? Gov.: Why the fifth commandment. Mrs. H.: I deny that for he [Mr. Wheelwright] saith in the Lord. Gov.: You have joined with them in the faction. Mrs. H.: In what faction have I joined with them? Gov.: In presenting the petition. Mrs. H.: Suppose I had set my hand to the petition. What then? Gov.: You saw that case tried before. Mrs. H.: But I had not my hand to [not signed] the petition. Gov.: You have councelled them. Mrs. H.: Wherein? Gov.: Why in entertaining them. Mrs. H.: What breach of law is that, Sir? Gov.: Why dishonouring the commonwealth. Mrs. H.: But put the case, Sir, that I do fear the Lord and my parents. May not I entertain them that fear the Lord because my parents will not give me leave? Gov.: If they be the fathers of the commonwealth, and they of another religion, if you entertain them then you dishonour your parents and are justly punishable. Mrs. H.: If I entertain them, as they have dishonoured their parents I do. Gov.: No but you by countenancing them above others put honor upon them. Mrs. H.: I may put honor upon them as the children of God and

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as they do honor the Lord. Gov.: We do not mean to discourse with those of your sex but only this: you so adhere unto them and do endeavor to set forward this faction and so you do dishonour us. Mrs. H.: I do acknowledge no such thing. Neither do I think that I ever put any dishonour upon you. Gov.: Why do you keep such a meeting at your house as you do every week upon a set day? Mrs. H.: It is lawful for me to do so, as it is all your practices, and can you find a warrant for yourself and condemn me for the same thing? The ground of my taking it up was, when I first came to this land because I did not go to such meetings as those were, it was presently reported that I did not allow of such meetings but held them unlawful and therefore in that regard they said I was proud and did despise all ordinances. Upon that a friend came unto me and told me of it and I to prevent such aspersions took it up, but it was in practice before I came. Therefore I was not the first. Gov.: ...By what warrant do you continue such a course? Mrs. H.: I conceive there lies a clear rule in Titus that the elder women should instruct the younger and then I must have a time wherein I must do it. Gov.: All this I grant you, I grant you a time for it, but what is this to the purpose that you Mrs. Hutchinson must call a company together from their callings to come to be taught of you?... Mrs. H.: If you look upon the rule in Titus it is a rule to me. If you convince me that it is no rule I shall yield. Gov.: You know that there is no rule that crosses another, but this rule crosses that in the Corinthians. But you must take it in this sense that elder women must instruct the younger about their business and to love their husbands and not to make them to clash.... Mrs. H.: Will it please you to answer me this and to give me a rule for then I will willingly submit to any truth. If any come to my house to be instructed in the ways of God what rule have I to put them away?.... Do you think it not lawful for me to teach women and why do you call me to teach the court? Gov.: We do not call you to teach the court but to lay open yourself.... [They continue to argue over what rule she had broken] Gov.: Your course is not to be suffered for. Besides that we find such a course as this to be greatly prejudicial to the state. Besides the occasion that it is to seduce many honest persons that are called to those meetings and your opinions and your opinions being known to be different from the word of God may seduce many simple souls that resort unto you. Besides that the occasion which hath come of late hath come from none but such as have frequented your meetings, so that now they are flown off from magistrates and ministers and since they have come to

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you. And besides that it will not well stand with the commonwealth that families should be neglected for so many neighbors and dames and so much time spent. We see no rule of God for this. We see not that any should have authority to set up any other exercises besides what authority hath already set up and so what hurt comes of this you will be guilty of and we for suffering you. Mrs. H.: Sir, I do not believe that to be so. Gov.: Well, we see how it is. We must therefore put it away from you or restrain you from maintaining this course. Mrs H. If you have a rule for it from God’s word you may. Gov.: We are your judges, and not you ours and we must compel you to it. Mrs. H.: If it please you by authority to put it down I will freely let you for I am subject to your authority.... Deputy Governor, Thomas Dudley: I would go a little higher with Mrs. Hutchinson. About three years ago we were all in peace. Mrs Hutchinson, from that time she came hath made a disturbance, and some that came over with her in the ship did inform me what she was as soon as she was landed. I being then in place dealt with the pastor and teacher of Boston and desired them to enquire of her, and then I was satisfied that she held nothing different from us. But within half a year after, she had vented divers of her strange opinions and had made parties in the country, and at length it comes that Mr. Cotton and Mr. Vane were of her judgment, but Mr. Cotton had cleared himself that he was not of that mind. But now it appears by this woman’s meeting that Mrs. Hutchinson hath so forestalled the minds of many by their resort to her meeting that now she hath a potent party in the country. Now if all these things have endangered us as from that foundation and if she in particular hath disparaged all our ministers in the land that they have preached a covenant of works, and only Mr. Cotton a covenant of grace, why this is not to be suffered, and therefore being driven to the foundation and it being found that Mrs. Hutchinson is she that hath depraved all the ministers and hath been the cause of what is fallen out, why we must take away the foundation and the building will fall. Mrs. H.: I pray, Sir, prove it that I said they preached nothing but a covenant of works. Dep. Gov.: Nothing but a covenant of works. Why a Jesuit may preach truth sometimes. Mrs. H.: Did I ever say they preached a covenant of works then? Dep. Gov.: If they do not preach a covenant of grace clearly, then they preach a covenant of works. Mrs. H.: No, Sir. One may preach a covenant of grace more clearly than another, so I said.... Dep. Gov.: When they do preach a covenant of works do they preach truth? Mrs. H.: Yes, Sir. But when they preach a covenant of works for salvation, that is not truth.

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Dep. Gov.: I do but ask you this: when the ministers do preach a covenant of works do they preach a way of salvation? Mrs. H.: I did not come hither to answer questions of that sort. Dep. Gov.: Because you will deny the thing. Mrs. H.: Ey, but that is to be proved first. Dep. Gov.: I will make it plain that you did say that the ministers did preach a covenant of works. Mrs. H.: I deny that. Dep. Gov.: And that you said they were not able ministers of the New Testament, but Mr. Cotton only. Mrs. H.: If ever I spake that I proved it by God’s word. Court: Very well, very well. Mrs. H.: If one shall come unto me in private, and desire me seriously to tell them what I thought of such an one, I must either speak false or true in my answer. Dep. Gov.: Likewise I will prove this that you said the gospel in the letter and words holds forth nothing but a covenant of works and that all that do not hold as you do are in a covenant of works. Mrs. H.: I deny this for if I should so say I should speak against my own judgment.... Mr. Hugh Peters: That which concerns us to speak unto, as yet we are sparing in, unless the court command us to speak, then we shall answer to Mrs. Hutchinson notwithstanding our brethren are very unwilling to answer. [The Governor says to do so. Six minsters then testify to the particular charges and that she was “not only difficult in her opinions, but also of an intemperate spirit”] Mr Hugh Peters:.... [I asked her] What difference do you conceive to be between your teacher and us?... Briefly, she told me there was a wide and broad difference.... He preaches the covenant of grace and you the covenant of works, and that you are not able ministers of the New Testament and know no more than the apostles did before the resurrection of Christ. I did then put it to her, What do you conceive of such a brother? She answered he had not the seal of the spirit. Mrs. H.: If our pastor would shew his writings you should see what I said, and that many things are not so as is reported. Mr. Wilson: ...what is written [here now] I will avouch. Mr. Weld: [agrees that Peters related Hutchinson’s words accurately] Mr. Phillips: [agrees that Peters related Hutchinson’s words accurately and added] Then I asked her of myself (being she spake rashly of them all) because she never heard me at all. She likewise said that we were not able ministers of the New Testament and her reason was because we were not sealed. Mr. Simmes: Agrees that Peters related Hutchinson’s words

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accurately Mr. Shephard: Also to Same. Mr. Eliot: [agrees that Peters related Hutchinson’s words accurately] Dep. Gov.: I called these witnesses and you deny them. You see they have proved this and you deny this, but it is clear. You say they preached a covenant of works and that they were not able ministers of the New Testament; now there are two other things that you did affirm which were that the scriptures in the letter of them held forth nothing but a covenant of works and likewise that those that were under a covenant of works cannot be saved. Mrs. H.: Prove that I said so. Gov.: Did you say so? Mrs. H.: No, Sir, it is your conclusion. Dep. Gov.: What do I do charging of you if you deny what is so fully proved? Gov.: Here are six undeniable ministers who say it is true and yet you deny that you did say that they preach a covenant of works and that they were not able ministers of the gospel, and it appears plainly that you have spoken it, and whereas you say that it was drawn from you in a way of friendship, you did profess then that it was out of conscience that you spake.... Mrs. H.: ...They thought that I did conceive there was a difference between them and Mr. Cotton.... I might say they might preach a covenant of works as did the apostles, but to preach a covenant of works and to be under a covenant of works is another business. Dep. Gov.: There have been six witnesses to prove this and yet you deny it. [and then he mentions a seventh, Mr. Nathaniel Ward] Mrs. H.: I acknowledge using the words of the apostle to the Corinthians unto him, [Mr. Ward] that they that were ministers of the letter and not the spirit did preach a covenant of works. Gov.: Mrs. Hutchinson, the court you see hath laboured to bring you to acknowledge the error of your way that so you might be reduced, the time grows late, we shall therefore give you a little more time to consider of it and therefore desire that you attend the court again in the morning. [The next morning] Gov.: We proceeded... as far as we could... There were divers things laid to her charge: her ordinary meetings about religious exercises, her speeches in derogation of the ministers among us, and the weakening of the hands and hearts of the people towards them. Here was sufficient proof made of that which she was accused of, in that point concerning the ministers and their ministry, as that they did preach a covenant of works when others did preach a covenant of grace, and that they were not able ministers of the New Testament, and that they had not the seal of the spirit, and this was spoken not as was pretended out of private conference, but out of conscience and warrant from scripture alleged the fear of man is a snare and seeing God had

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given her a calling to it she would freely speak. Some other speeches she used, as that the letter of the scripture held forth a covenant of works, and this is offered to be proved by probable grounds.... Controversy--should the witnesses should be recalled and made swear an oath, as Mrs. Hutchinson desired, is resolved against doing so Gov.: I see no necessity of an oath in this thing seeing it is true and the substance of the matter confirmed by divers, yet that all may be satisfied, if the elders will take an oath they shall have it given them.... Mrs. H.: After that they have taken an oath I will make good what I say. Gov.: Let us state the case, and then we may know what to do. That which is laid to Mrs. Hutchinson charge is that, that she hath traduced the magistrates and ministers of this jurisdiction, that she hath said the ministers preached a covenant of works and Mr. Cotton a covenant of grace, and that they were not able ministers of the gospel, and she excuses it that she made it a private conference and with a promise of secrecy, &c. Now this is charged upon her, and they therefore sent for her seeing she made it her table talk, and then she said the fear of man was a snare and therefore she would not be affeared of them.... Dep. Gov.: Let her witnesses be called. Gov.: Who be they? Mrs. H.: Mr. Leveret and our teacher and Mr. Coggeshall. Gov.: Mr. Coggeshall was not present. Mr. Coggeshall: Yes, but I was. Only I desired to be silent till I should be called. Gov.: Will you, Mr. Coggeshall, say that she did not say so? Mr. Coggeshall: Yes, I dare say that she did not say all that which they lay against her. Mr. Peters: How dare you look into the court to say such a word? Mr. Coggeshall: Mr. Peters takes upon him to forbid me. I shall be silent. Mr. Stoughton [assistant of the Court]: Ey, but she intended this that they say. Gov.: Well, Mr. Leveret, what were the words? I pray, speak. Mr. Leveret: To my best remembrance when the elders did send for her, Mr. Peters did with much vehemency and intreaty urge her to tell what difference there was between Mr. Cotton and them, and upon his urging of her she said “The fear of man is a snare, but they that trust upon the Lord shall be safe.” And being asked wherein the difference was, she answered that they did not preach a covenant of grace so clearly as Mr. Cotton did, and she gave this reason of it: because that as the apostles were for a time without the spirit so until they had received the witness of the spirit they could not preach a covenant of grace so clearly.

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Gov.: Don’t you remember that she said they were not able ministers of the New Testament? Mrs. H.: Mr. Weld and I had an hour’s discourse at the window and then I spake that, if I spake it.... Gov.: Mr Cotton, the court desires that you declare what you do remember of the conference which was at the time and is now in question. Mr. Cotton: I did not think I should be called to bear witness in this cause and therefore did not labor to call to remembrance what was done; but the greatest passage that took impression upon me was to this purpose. The elders spake that they had heard that she had spoken some condemning words of their ministry, and among other things they did first pray her to answer wherein she thought their ministry did differ from mine. How the comparison sprang I am ignorant, but sorry I was that any comparison should be between me and my brethren and uncomfortable it was. She told them to this purpose that they did not hold forth a covenant of grace as I did. But wherein did we differ? Why she said that they did not hold forth the seal of the spirit as he doth. Where is the difference there? Say they, why saith she, speaking to one or other of them, I know not to whom. You preach of the seal of the spirit upon a work and he upon free grace without a work or without respect to a work; he preaches the seal of the spirit upon free grace and you upon a work. I told her I was very sorry that she put comparisons between my ministry and theirs, for she had said more than I could myself, and rather I had that she had put us in fellowship with them and not have made that discrepancy. She said, she found the difference.... This was the sum of the difference, nor did it seem to be so ill taken as it is and our brethren did say also that they would not so easily believe reports as they had done and withal mentioned that they would speak no more of it, some of them did; and afterwards some of them did say they were less satisfied than before. And I must say that I did not find her saying that they were under a covenant of works, nor that she said they did preach a covenant of works. [more back and forth between Rev. John Cotton, trying to defend Mrs. Hutchinson, and Mr. Peters, about exactly what Mrs. Hutchinson said] Mrs. H.: If you please to give me leave I shall give you the ground of what I know to be true. Being much troubled to see the falseness of the constitution of the Church of England, I had like to have turned Separatist. Whereupon I kept a day of solemn humiliation and pondering of the thing; this scripture was brought unto me--he that denies Jesus Christ to be come in the flesh is antichrist. This I considered of and in considering found that the papists did not deny him to be come in the flesh, nor we did not deny him--who then was antichrist? Was the Turk antichrist only? The Lord knows that I could not open scripture; he must by his prophetical office open it unto me. So after that being unsatisfied in the thing, the Lord was pleased to bring this scripture out of the Hebrews. he that denies the testament denies the testator, and in this did open unto me and give me to see that those which did not teach the new covenant had the spirit of antichrist, and upon this he did discover the ministry unto me; and ever since, I bless the

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Lord, he hath let me see which was the clear ministry and which the wrong. Since that time I confess I have been more choice and he hath left me to distinguish between the voice of my beloved and the voice of Moses, the voice of John the Baptist and the voice of antichrist, for all those voices are spoken of in scripture. Now if you do condemn me for speaking what in my conscience I know to be truth I must commit myself unto the Lord. Mr. Nowel [assistant to the Court]: How do you know that was the spirit? Mrs. H.: How did Abraham know that it was God that bid him offer his son, being a breach of the sixth commandment? Dep. Gov.: By an immediate voice. Mrs. H.: So to me by an immediate revelation. Dep. Gov.: How! an immediate revelation. Mrs. H.: By the voice of his own spirit to my soul. I will give you another scripture, Jer[emiah] 46: 27-28--out of which the Lord showed me what he would do for me and the rest of his servants. But after he was pleased to reveal himself to me I did presently, like Abraham, run to Hagar. And after that he did let me see the atheism of my own heart, for which I begged of the Lord that it might not remain in my heart, and being thus, he did show me this (a twelvemonth after) which I told you of before.... Therefore, I desire you to look to it, for you see this scripture fulfilled this day and therefore I desire you as you tender the Lord and the church and commonwealth to consider and look what you do. You have power over my body but the Lord Jesus hath power over my body and soul; and assure yourselves thus much, you do as much as in you lies to put the Lord Jesus Christ from you, and if you go on in this course you begin, you will bring a curse upon you and your posterity, and the mouth of the Lord hath spoken it. Dep. Gov.: What is the scripture she brings? Mr. Stoughton [assistant to the Court]: Behold I turn away from you. Mrs. H.: But now having seen him which is invisible I fear not what man can do unto me. Gov.: Daniel was delivered by miracle; do you think to be deliver’d so too? Mrs. H.: I do here speak it before the court. I look that the Lord should deliver me by his providence.... [because God had said to her] though I should meet with affliction, yet I am the same God that delivered Daniel out of the lion’s den, I will also deliver thee. Mr. Harlakenden [assistant to the Court]: I may read scripture and the most glorious hypocrite may read them and yet go down to hell. Mrs. H.: It may be so.... Gov.: I am persuaded that the revelation she brings forth is delusion. [The trial text here reads:] All the court but some

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two or three ministers cry out, we all believe it--we all believe it. [Mrs. Hutchinson was found guilty] Gov.: The court hath already declared themselves satisfied concerning the things you hear, and concerning the troublesomeness of her spirit and the danger of her course amongst us, which is not to be suffered. Therefore if it be the mind of the court that Mrs. Hutchinson for these things that appear before us is unfit for our society, and if it be the mind of the court that she shall be banished out of our liberties and imprisoned till she be sent away, let them hold up their hands. [All but three did so] Gov.: Mrs. Hutchinson, the sentence of the court you hear is that you are banished from out of our jurisdiction as being a woman not fit for our society, and are to be imprisoned till the court shall send you away. Mrs. H.: I desire to know wherefore I am banished? Gov.: Say no more. The court knows wherefore and is satisfied.

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November 12, Sunday-17, Friday (Old Style): Since Mistress Anne Hutchinson as a woman had not signed any offending petition, she could not immediately be banished farther than house arrest in Roxbury. However, all the followers of the Reverend John Wheelwright were summarily disarmed as Antinomians.

It was at about this point that the Puritan physician John Clarke arrived at Boston. It was with the greatest consternation that he discovered discord in this New World, noting that the emigrants “were not able to bear each with other in their different understandings and consciences as in these utmost parts of the world to live peaceably together.”

1638

In Aquiday, Rhode Island, a male with the family name of Collins, a male with the family name of Hales, and Mistress Anne Hutchinson were accused of witchcraft. We have no record of further action.3

3. “Aquiday” was , now containing the towns of Portsmouth, Middletown, and Newport.

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An outpost was established at Pawtuxet in what would become Rhode Island, by and the Arnold family. Other nonconformists coming down into the bay region, such as William Hutchinson and Anne Hutchinson and William Coddington, were founding Pocasset (now Portsmouth) and signing the “Portsmouth Compact.”

William Coddington was chosen as governor.

According to John Farmer, the 1st (white) settlers of Rhode Island were: • Roger Williams

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• William Aspinwall • Arther Fenner • John Thockmorton • Samuel Wildbore • Henry Reddock • • • Thomas Sucklin • William Harris • John Sandford • Christopher Smith • Stuckey Westcot • Edward Hutchinson •Richard Pray • Thomas Olney, Senior • • Nicholas Power • Thomas Olney, Junior • William Dyre • Stephen Northrup • • William Freeborn • Edward Hart • Richard Waterman • • Benjamin Herendon • Thomas James • John Walker • Edward Inman •Robert Cole •Richard Carder • John Jones • William Carpenter • William Baulston • James Matthewson • Francis Weston • • Henry Neale • Ezekiel Holleman • William Coddington • William Man • Robert Williams • John Clark • _____ Jinckes • John Smith • Edward Cope •Roger Mawry • Hugh Bewitt • Chad Brown • Edward Manten • William Wickenden

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• Daniel Brown • Shadrach Manton • John Field •Henry Brown • George Shepherd • Thomas Hopkins • John Brown • Edward Smith • William Hawkins • Samuel Bennett • Benjamin Smith • William Hutchinson • Hugh Bewett (the mason) • John Smith • Edward Hutchinson, Jun • Adam Goodwin • John Smith, Sr. • • Henry Fowler • John Smith, Jr. • John Smith (Jamaica) • Epenetus Olney • Lawrence Wilkinson • Daniel Williams • Christopher Onthawk • Joshua Verin • John Sayles • Richard Scott (this Baptist would become a Friend, very likely the 1st in Rhode Island) • Joan Tyler • Joshua Winsor • Valentine Whitman • George Way • William White • Thomas Walling • John Warren • John Whipple • Matthew Waller • Robert Williams • Joseph Williams • William Wickenden • Robert R. West • Pardon Tillighast

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March 22, Thursday (1637, Old Style): Part of the problem was that Mary Dyer, a woman associated with Mistress Anne Hutchinson, had given birth to a child, stillborn, characterized by Governor John Winthrop as a “monster.” The Reverend John Cotton, repentant, confided to the court his role in the secret burial. When exhumed, the body had seemed to lack a skull. Goody Hawkins, who assisted at the birth, was summoned to provide a description of the child as born. The baby’s “thornback” birth defect was being ascribed by the Puritans to the influence of antinomianism.

The group led by Mistress Hutchinson was expelled by an ecclesiastical court upon a charge of “traducing the ministers,” and she herself was excommunicated and ordered “as a Leper to wthdraw yorselfe owt of the Congregation.”

Forasmuch as yow, Mrs. Huchinson, have highly transgressed & offended, & forasmuch as yow have soe many ways troubled the Church wth yor Erors & have drawen away many a poor soule, & have upheld yor Revelations: & forasmuch as yow have made a Lye, &c. Therfor in the name of our Lord Je: Ch: & in the name of the Church I doe not only pronownce yow worthy to be cast owt, but I doe cast yow out & in the name of Ch. I dow deliver you up to Sathan, that yow may learne no more to blaspheme, to seduce & to lye, & I dow account yow from this time forth to be a Hethen & a Publican & soe to be held of all the Bretheren & Sisters, of this Congregation, & of others: thefor I command yow in the name of Ch: Je: & of this Church as a Leper to wthdraw yorselfe owt of the Congregation; that as formerly yow have dispised & contemned the Holy Ordinances of God, & turned yor Backe one them, soe yow may now have no part in them nor benefit by them.

She would take refuge by abandoning Boston for Paumanok Long Island in New York, and a number of people influenced by her heresy would take refuge, initially with the Reverend Roger Williams at Providence Plantations and then at Portsmouth on Aquidneck Island, an island also known as Rhodes Island.4

RHODE ISLAND RELIGION

4. So named because mistaken with Block Island, which had originally been compared as similar in coastal outline on the map, or in appearance from the sea, or in some respect or other, to the much larger island of Rhodes, of the Eastern Mediterranean.

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William Dyer and Mary Dyer were of course among those who sought refuge in Rhode Island on this Narragansett turf.

Note that at this point the Dyer family had not yet been tainted by Quakerism — the Reverend Williams, in tolerating them at this point, was not by that fact tolerating Quakers.5 It may be that the Reverend’s track record was good, overall, at least for that era, but in fact he didn’t like Quakers in the same way he didn’t like Papists, which in our own day and age would be taken as a sign of religious intolerance rather than as a sign of religious tolerance:

They admit no interpreter but themselves, for the spirit within, they say, gave forth the Scripture, and is above the Scripture, ... and that all they do and say is scripture — Papists and Quakers most horribly and hypocritically trample it under their proud feet.

5. In addition, this is often overlooked but in fact in the Dyer family, only Mary Dyer and her son Will ever became Quakers.

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1639

William Hall, an inhabitant of Newport, Rhode Island, joined with several others to found the town of Portsmouth. William was spelling his name Haule.

A house was constructed for Friend , eventually facing Farewell Street, the first dwelling constructed in Newport, Rhode Island. This dwelling would burn in 1641 and be replaced, and upon the death of Nicholas Easton in 1676, it and the property on which it stood would be bequeathed to the Newport Friends. This piece of land eventually would be used in 1699 for the Great Meetinghouse of the Friends.

At Portsmouth, Samuell Gorton joined Mistress Anne Hutchinson in ousting William Coddington. Upon Coddington’s return to power Gorton would himself get turned out. READ EDWARD FIELD TEXT

In this year the Gortons had their daughter whom they named Mahershalalhashbaz.6 The most wonderful name and one which was the least likely to have been selected from all the names appearing in the Bible was that of Mahershalalhashbaz, and there were, previous to 1680, two persons in the Colony bearing this name, one a daughter of of Warwick, whose peculiarities brought on him no end of troubles, while the other was a son of Mary Dyer, she who was hung for the crime of being a Quaker, on the grounds now comprising the beautiful Public Garden and Common in Boston.

April 28, Sunday (Old Style): After a brief dispute with the other whites occupying Portsmouth at the north end of Aquidneck Island (people such as Mistress Anne Hutchinson and Samuell Gorton), a group under William Coddington obtained permission from the Narragansett to resettle at the southern tip of that island, founding Newport, Rhode Island.7

6. Cf. ISAIAH 8:1-3, where the longest name in the BIBLE usually appears as “Maher-shalal-hash-baz.” In Hebrew this meant “To speed to the spoil, he hasteneth the prey.” 7. In Algonquian, “Aquidnet” means “a place of security or tranquility,” from “aquene” or “aquidne” meaning secure or peaceful, and “et” meaning place.

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A “Portsmouth Compact” was signed by, among others, John Clarke, William Coddington, William Dyer, Nicholas Easton (1593-1675),8 John Coggeshall, , Henry Bull, , and .

The arrival of the group made up of the Hutchinsons and about eighteen of their followers would bring the white population of Aquidneck Island to a total of 93 souls.

8. In this year Mr. Easton had been fined five shillings for coming to Puritan meeting without his weapons. He would become a Quaker, and a governor of Rhode Island.

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Mistress Hutchinson would be living on the island for four years.

It would be there, in Portsmouth (then known as Pocasset) during the late summer of one year, that she would have what according to NOTABLE AMERICAN WOMEN amounted to a “menopausal pregnancy which, according to a modern interpretation of a doctor’s report, was aborted into a hydatidiform mole and expelled with great difficulty.” (She would then also be condemned, like Mary Dyer, as the creator of a monster.)

1642

William Hutchinson, described by the biographer McLoughlin as “Anne’s anchor through the years of controversy,” died. Fearing that the Boston authorities would try to gain control of Rhode Island and apprehend her, Anne Hutchinson and her unmarried children moved to the Dutch colony of New Netherland, settling in what is today Pelham Bay Park on New York’s Long Island. (Unfortunately, the Dutch would anger the natives of Long Island, who would revolt the following year and destroy many of the settlements, including Hutchinson’s. Hutchinson and all but one of her children would be slaughtered. Susanna, out picking berries at the time of the massacre, would be captured and later ransomed and released.)

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1643

September: Mistress Anne Hutchinson, the “American Jezebel” whom God had previously punished for her obstinate sins by giving to her at her fourteenth lying-in a stillborn “monstrous birth,” after her expulsion from the Bay Colony in 1638, was punished yet again by a righteous God. At Eastchester where she had taken refuge near the present limits of New-York City, a place now termed the Bronx (this was the year in which settler Jonas Bronck, from whom the name derives, died), one of her little girls was taken captive and she and five of her children were slaughtered, dismembered, and burned by a band of the Americans. And therefore God’s hand is the more apparently seene herein, to pick out this wofull woman, to make her and those belonging to her, an unheard of heavie example of their cruelty above al others. Here is the sad scene of race atrocity as it would be imagined as of 1880:

Mary Dyer would conduct a service for them at the home of Anne’s sister, Friend Katherine Marbury Scott, in Providence. There were five surviving Hutchinson children, including the little girl who was taken captive by the natives. The Dyer and Hutchinson families would intermarry. RHODE ISLAND

(It was in this year that Mary gave birth to the son who would bear the name “Mahershalalhashbaz.”)

Material relating to the above, per Governor John Winthrop’s Journal: The Indians near the Dutch, having killed 15 men, as is before related, proceeded on and began to set upon the English who dwelt under the Dutch. They came to Mrs. Hutchinson’s in way of friendly neighborhood, as they had been accustomed, and taking their opportunity, killed her and Mr. Collins, her son-in-law, (who had been kept prisoner in Boston) and all her family, and such of Mr. Throckmorton’s and Mr. Cornhill’s families as were at home; in all sixteen, and put their cattle into their houses and there burnt them. By a good providence of God, there was a boat came in there at the same instant, to which some women and children fled, and so were saved, but two of the boatmen going up to the houses were shot and killed. These people had cast off ordinances and churches, and now at last their own people, and for larger accommodation had subjected themselves to the Dutch and dwelt scatteringly near a

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mile asunder: and some that escaped, who had removed only for want (as they said) of hay for their cattle which increased much, now coming back again to Aquiday, they wanted cattle for their grass. These Indians having killed and driven away all the English upon the main as far as Stamford, (for so far the Dutch had gained possession by the English,) they passed on to Long Island and there assaulted the Lady Moodey in her house divers times, for there were 40 men gathered thither to defend it. These Indians at the same time set upon the Dutch with an implacable fury, and killed all they could come by, and burnt their houses and killed their cattle without any resistance, so as the governor and such as escaped betook themselves to their fort at Monhaton, and there lived and eat up their cattle. Also in Governor Winthrop’s Journal: A daughter of Mrs. Hutchinson was carried away by the Indians near the Dutch, when her mother and others were killed by them; and upon the peace concluded between the Dutch and the same Indians, she was returned to the Dutch governor, who restored her to her friends there. She was about eight years old, when she was taken, and continued with them about four years, and she had forgot her own language, and all her friends, and was loath to have come from the Indians. JOHN WINTHROP JOURNAL

1719

E. Hutchinson donated some lanterns and the Boston street lighting system began — although this sort of municipal service would not become a publicly and regularly funded civic amenity for yet half a century.9

At the age of 15, the Boston glover’s apprentice John Comer (3) composed a religious discourse.

9. It would never again be necessary to carry a lantern, while searching this metropolis for an honest man!

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1764

The initial volume of Lieutenant-Governor Thomas Hutchinson’s THE HISTORY OF THE COLONY OF MASSACHUSETT’S BAY, FROM THE FIRST SETTLEMENT THEREOF IN 1628, UNTIL ITS INCORPORATION WITH THE COLONY OF PLIMOUTH, PROVINCE OF MAIN, &C. BY THE CHARTER OF KING WILLIAM AND QUEEN MARY, IN 1691. (The manuscript to the 2d volume of this history would be discovered soiled in the street after the mob trashed the governor’s mansion, and would be published in 1767.)

When Henry Thoreau would record in his journal, in regard to Clark’s Island, that “Hutchinson calls this one of the best islands in Mass. Bay,” he would be referring to this source, which was available for his use at the Concord Public Library. Henry would also copy the following materials into his Indian Notebook #2:

God was Ketan — gave man fair weather. Powows caused sickness — Passaconaway made them believe that he could make water burn, rocks move, and trees dance, and metamorphose himself into a flaming man; that in winter he could raise a green leaf out of the ashes of a dying one, and produce a living snake from the skin of a dead one.

According to some converts [Indian] — When an Ind. has a strange dream in which he sees Chapian (evil spirit) as a serpent — he receives a powow with great dancing & rejoicing of the Ind. Little religion — hereafter fruitful cornfields — flowering meads — pleasant swim & bathe in. hunting — fowling; — fishing.

By this point Cuffe Slocum had taught himself to read and write. He was acting as an entrepreneur, hiring others to perform tasks required for the local coastal trade. PAUL CUFFE

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CAMBRIDGE HISTORY OF ENGLISH AND AMERICAN LITERATURE

READ HUTCHINSON TEXT

A WEEK: In these parts dwelt the famous Sachem Pasaconaway, who was seen by Gookin “at Pawtucket, when he was about one hundred and twenty years old.” He was reputed a wise man and a powwow, and restrained his people from going to war with the English. They believed “that he could make water burn, rocks move, and trees dance, and metamorphose himself into a flaming man; that in winter he could raise a green leaf out of the ashes of a dry one, and produce a living snake from the skin of a dead one, and many similar miracles.” In 1660, according to Gookin, at a great feast and dance, he made his farewell speech to his people, in which he said, that as he was not likely to see them met together again, he would leave them this word of advice, to take heed how they quarrelled with their English neighbors, for though they might do them much mischief at first, it would prove the means of their own destruction. He himself, he said, had been as much an enemy to the English at their first coming as any, and had used all his arts to destroy them, or at least to prevent their settlement, but could by no means effect it. Gookin thought that he “possibly might have such a kind of spirit upon him as was upon Balaam, who in xxiii. Numbers, 23, said ‘Surely, there is no enchantment against Jacob, neither is there any divination against Israel.’” His son Wannalancet carefully followed his advice, and when Philip’s War broke out, he withdrew his followers to Penacook, now Concord in New Hampshire, from the scene of the war. On his return afterwards, he visited the minister of Chelmsford, and, as is stated in the history of that town, “wished to know whether Chelmsford had suffered much during the war; and being informed that it had not, and that God should be thanked for it, Wannalancet replied, ‘Me next.’”

THOMAS HUTCHINSON

1828

In a novel RACHEL DYER, a failed Quaker from Maine named John Neal, who had sought disownment from the Religious Society of Friends, reworked the Mary Dyer/Anne Hutchinson stories in the context of Salem witchcraft, initially for Blackwood’s Magazine.

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The structure on the corner of Washington Street at School Street in Boston just a few blocks from the old City Hall, which had been constructed in 1710 on the site of the home of the Mistress Anne Hutchinson who was banned from Boston in 1637, in this year was converted to use as a bookstore. For the remainder of the century

this location would be known as “the heart of literary Boston.” It was in this structure, for instance, that the publishers Ticknor & Fields had their headquarters.Here is a picture of three men wearing prototype unclear- on-the-concept elevator shoes, and the one in the middle is a famous author posed as caught in the act of delivering a famous manuscript to these fellows at their office above the Old Corner Bookstore, and the famous author in the head-mounted elevator shoe prototype is not Henry David Thoreau, and the manuscript is neither

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WEEK nor is it WALDEN:

In this bookstore in this year you would have been able to obtain a copy of a new edition of Caleb Hopkins Snow’s A HISTORY OF BOSTON, THE METROPOLIS OF MASSACHUSETTS FROM ITS ORIGIN TO THE PRESENT PERIOD, WITH SOME ACCOUNT OF THE ENVIRONS.10

10. The first edition had appeared in 1825.

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1837

August 31, Thursday: At noon, at University Hall in Cambridge, 200 academics lined up in their pecking order and marched west, to the music of a band, into the 1st Parish Church that had been erected where Mrs. Anne Hutchinson had been examined before her exile for heresy. In this structure they intended to hear an address “Man Thinking” by the Reverend Waldo Emerson,11 an honorary member of the  society who had been retained at the eleventh hour (after they had been turned down by the orator of their choice).

The records of that society assert that the Reverend Emerson’s oration, of 1¼ hour, was “in the misty, dreamy, unintelligible style of Swedenborg, Coleridge, and Carlyle.” The last paragraph of this address included a

11. Which would be retitled and printed in 1841 as “THE AMERICAN SCHOLAR”. VIEW THIS ONLINE

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quote from Johann Heinrich Pestalozzi, here rendered in boldface:

Another sign of our times, also marked by an analogous political movement, is, the new importance given to the single person. Every thing that tends to insulate the individual, — to surround him with barriers of natural respect, so that each man shall feel the world is his, and man shall treat with man as a sovereign state with a sovereign state; — tends to true union as well as greatness. “I learned,” said the melancholy Pestalozzi, “that no man in God’s wide earth is either willing or able to help any other man.” Help must come from the bosom alone. The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the future. He must be an university of knowledges. If there be one lesson more than another, which should pierce his ear, it is, The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends; in yourself slumbers the whole of Reason; it is for you to know all, it is for you to dare all. …this confidence in the unsearched might of man belongs, by all motives, by all prophecy, by all preparation, to the American Scholar. We have listened too long to the courtly muses of Europe. The spirit of the American freeman is already suspected to be timid, imitative, tame. Public and private avarice make the air we breathe thick and fat. The scholar is decent, indolent, complaisant. See already the tragic consequence. The mind of this country, taught to aim at low objects, eats upon itself. There is no work for any but the decorous and the complaisant. Young men of the fairest promise, who begin life upon our shores, inflated by the mountain winds, shined upon by all the stars of God, find the earth below not in unison with these, — but are hindered from action by the disgust which the principles on which business is managed inspire, and turn drudges, or die of disgust, — some of them suicides. What is the remedy? They did not yet see, and thousands of young men as hopeful now crowding to the barriers for the career, do not yet see, that, if the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him. Patience, — patience; — with the shades of all the good and great for company; and for solace, the perspective of your own infinite life; and for work, the study and the communication of principles, the making those instincts prevalent, the conversion of the world. Is it not the chief disgrace in the world, not to be an unit; — not to be reckoned one character; — not to yield that peculiar fruit which each man was created to bear, but to be reckoned in the gross, in the hundred, or the thousand, of the party, the section, to which we belong; and our opinion predicted geographically, as the north, or the south? Not so, brothers and friends, — please God, ours shall not be so. We will walk on our own feet; we will work with our own hands; we will speak our own minds. The study of letters shall be no longer a name for pity, for doubt, and for sensual indulgence. The dread of man and the love of man shall be a wall of defence and a wreath of joy around all. A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men.

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Richard Henry Dana, Jr., once Emerson’s pupil, was there, back from his two years before the mast and graduating first in his Harvard College class and preparing to take up the study of law at Harvard’s Dane Law School. James Russell Lowell was there and later stated that the day was “an event without any parallel in our

literary annals” (it is hard to imagine how what the lecturer had to offer might have been without any parallel in our literary annals, since basically he was merely channeling schoolmaster Noah Webster, Jr.’s bloviation of 1783, “America must be as independent in literature as she is in politics, as famous for arts as for arms”). Emerson’s heresy lasted however an hour and a quarter, after which all dined in University Hall. Davidem Henricum Thoreau was not apparent either at this Cambridge bloviation, or at its festive table.

Thoreau had not really won much recognition in college, except for a couple of $25.00 scholarships, and except for the recognition a student obtains by being difficult. The administration summed up his attitude in this

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manner, carefully pointing out that it had, despite his resistance, done everything that might be expected of it:

He had … imbibed some notions concerning emulation and college rank which had a natural tendency to diminish his zeal, if not his exertions. His instructors were impressed with the conviction that he was indifferent, even to a degree that was faulty…. I appreciate very fully the goodness of his heart and the strictness of his moral principle; and have done as much for him as, under the circumstances, was possible.

But today we would say he was, for a Comp Lit undergrad student, well “trained:” by the time he left, he had read not only the Greek and Latin canon, but also widely in Italian, French, Spanish, and German literatures (Sanskrit, Chinese, and Arabic literatures were of course encountered in translation). Luckily, as he left higher 12 education, he was able to retain his access to that omphalos of the universe, the Harvard library. We can only be grateful that there was no Sierra Press in 1843, and that no publisher cut a contract with this writer fresh from college, to produce a series of glossy-illustration nature books or “miscellanies” to lay on the nation’s coffee-tables for beaucoup bucks, and that for lack of a such a contract, this young writer had to go back to his home town and rusticate and take nature hikes. Dr. Edward Waldo Emerson’s comment on this significant ceremonial day, late in his life, was:

Highly interesting it is to find that Thoreau at twenty, in his “Part” at Commencement, pleaded for the life that, later, he carried out. An observer from the stars, he imagines, “of our planet and the restless animal for whose sake it was contrived, where he found one man to admire with him his fair dwelling-place, the ninety and nine would be scraping together a little of the gilded dust upon its surface.... Let men, true to their natures, cultivate the moral affections, lead manly and independent lives; ...The sea will not stagnate, the earth will be as green as ever, and the air as pure. This curious world ... sublime revelations of Nature.”

Friend Stephen Wanton Gould wrote in his journal: 5th day 31st of 8th M 1837 / Took a Carryall & rode to Portsmouth with my wife & Mary Williams to attend the Monthly Meeting — Mary Hicks & Hannah Hale preached — To me both Meetings were hard uncomfortable seasons - We dined at Shadrach Chases & it being Rainy came home early. RELIGIOUS SOCIETY OF FRIENDS

The Phi Beta Kappa address that the Reverend Emerson delivered at the Brattle Street Church in Cambridge on this occasion has been described by Philip Cafaro as “what remains America’s most famous commencement speech.” –Silly me, I thought America’s most famous commencement address was this one that Kurt Vonnegut did not deliver at the Massachusetts Institute of Technology in 1997:

Ladies and gentlemen of the class of ’97. Wear Sunscreen. If I could offer you only one tip for the future, sunscreen would

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be it. The long-term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth. Oh, never mind. You will not understand the power and beauty of your youth until

12. There’s an oft-repeated story that Thoreau refused to accept his Harvard diploma, which I showed you above. This is from Lawrence and Lee’s play “The Night Thoreau Spent in Jail”:

HENRY: (embracing him) John! JOHN: Welcome home. How’s your overstuffed brain? HENRY: I’ve forgotten everything already. JOHN: At least you’ve got a diploma! HENRY: No, I don’t. JOHN: Why not? HENRY: They charge you a dollar. And I wouldn’t pay it. JOHN: But think how Mama would love it — your diploma from Harvard, framed on the wall! HENRY: Let every sheep keep his own skin.

He did pay his $2.50 diploma fee, he did go to his commencement, he did receive his A.B. sheepskin. Davidem Henricum Thoreaus did say “Let every sheep keep but his own skin” ( November 14, 1847) and “Harvard College was partly built by a lottery. My father tells me he bought a ticket in it” ( January 27, 1855). When he made a speech at this commencement, as we have seen, what he told his classmates and superiors was “This curious world which we inhabit is more wonderful than it is convenient; more beautiful than it is useful; it is more to be admired and enjoyed than used.” What happened, how this repudiation-of-diploma story got started, was that Harvard offered, for an extra $10.00 and no additional work, to magically transform A.B. degrees into A.M. degrees, that is, despite Thoreau’s academic record, to make him a Master after the fact. Six members of the class of 1837 earned an advanced degree, and an additional 21 received the advanced degree through this painless learning, but Mr. Thoreau entirely ignored Harvard’s meretricious fund-raising scheme ( Cameron).

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they’ve faded. But trust me, in 20 years, you’ll look back at photos of yourself and recall in a way you can’t grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don’t worry about the future. Or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubble gum. The real troubles in your life are apt to be things that never crossed your worried mind, the kind that blindside you at 4 pm on some idle Tuesday. Do one thing every day that scares you. Sing. Don’t be reckless with other people’s hearts. Don’t put up with people who are reckless with yours. Floss. Don’t waste your time on jealousy. Sometimes you’re ahead, sometimes you’re behind. The race is long and, in the end, it’s only with yourself. Remember compliments you receive. Forget the insults. If you succeed in doing this, tell me how. Keep your old love letters. Throw away your old bank statements. Stretch. Don’t feel guilty if you don’t know what you want to do with your life. The most interesting people I know didn’t know at 22 what they wanted to do with their lives. Some of the most interesting 40-year-olds I know still don’t. Get plenty of calcium. Be kind to your knees. You’ll miss them when they’re gone. Maybe you’ll marry, maybe you won’t. Maybe you’ll have children, maybe you won’t. Maybe you’ll divorce at 40, maybe you’ll dance the funky chicken on your 75th wedding anniversary. Whatever you do, don’t congratulate yourself too much, or berate yourself either. Your choices are half chance. So are everybody else’s. Enjoy your body. Use it every way you can. Don’t be afraid of it or of what other people think of it. It’s the greatest instrument you’ll ever own. Dance, even if you have nowhere to do it but your living room. Read the directions, even if you don’t follow them. Do not read beauty magazines. They will only make you feel ugly. Get to know your parents. You never know when they’ll be gone for good. Be nice to your siblings. They’re your best link to your past and the people most likely to stick with you in the future. Understand that friends come and go, but with a precious few you should hold on. Work hard to bridge the gaps in geography and lifestyle, because the older you get, the more you need the people who knew you when you were young. Live in New York City once, but leave before it makes you hard. Live in Northern California once, but leave before it makes you soft. Travel. Accept certain inalienable truths. Prices will rise. Politicians will philander. You, too will get old. And when you do, you’ll fantasize that when you were young, prices were reasonable, politicians were noble, and children respected their elders. Respect your elders. Don’t expect anyone else to support you. Maybe you have a trust fund. Maybe you’ll have a wealthy spouse. But you never know

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when either one might run out. Don’t mess too much with your hair or by the time you’re 40 it will look 85. Be careful whose advice you buy, but be patient with those who supply it. Advice is a form of nostalgia. Dispensing it is a way of fishing the past from the disposal, wiping it off, painting over the ugly parts and recycling it for more than it’s worth. But trust me on the sunscreen.

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1850

March 16, Saturday: An issue of Chambers’ Edinburgh Journal: CHAMBERS’ EDINBURGH JOURNAL ISSUE OF MARCH 16

Waldo Emerson delivered “The Superlative in Literature, Manners, and Races.”

According to page 79 of Larry J. Reynolds’s influence study EUROPEAN REVOLUTIONS AND THE AMERICAN LITERARY RENAISSANCE (New Haven CT: Yale UP, 1988), there are distinct markings of sexist politics to be discerned within the novel published on this day by Ticknor and Fields, by Nathaniel Hawthorne, THE

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13 SCARLET LETTER; OR,THE POSTHUMOUS PAPERS OF A DECAPITATED SURVEYOR:

theabsorbingcontemplationofthescarletletterthestoryentitled“THESCARLET LETTER”taleof“TheScarletLetter”thescarletletterandeventoucheditwithher fingerthewearerofthescarletlettertakethescarletletteroffthescarletletterthre waluridwearerofthescarletletterfingeronthescarletletterthescarletletterflam ingonherbreastthescarletletteronherbreastornamentthescarletletterwhichitwas herdoomtowearthescarletletterthescarletletterthescarletletteronHester’sbos omgazemightneveroncebefixeduponthescarletlettertouchedthescarletletterthe scarletletterthescarletletterendowedwithlifethescarletletterthewomanofthe scarletletterthelikenessofthescarletletterthescarletletterthewearerofthesca rletletterherchildandthescarletletterlinesofthescarletletterthatdecoratedthem aternalbosomthescarletletteronherbosomthescarletletteronherbreastherfingero nthescarletletterlookuponthescarletletterasthetokenthescarletletterThesca rletletterhadnotdoneitsofficeThescarletletterburnedonHesterPrynne’sbosom“Ih avelefttheetothescarletletter”Iwhomthescarletletterhasdisciplinedtotruthunder thetortureofthescarletletterasforthescarletletter“Mother”saidshe“whatdoesthe scarletlettermean?”investigationsaboutthescarletletterthescarletletterHema deastepnigheranddiscoveredthescarletletterthescarletletterthescarletletterT hescarletletterwasherpassportthescarletletterthescarletletteragainthescarl etletterbrought“Lookyourlastonthescarletletteranditswearer!”thescarletletter thescarletletterenvelopeditsfatedwearer“Thymotherisyonderwomanwiththesca rletletter”hadoftenheardofthescarletletterthescarletletterinthemarketplaceHe againextendedhishandtothewomanofthescarletletterLothescarletletterthesca rletletterthemiddaysunshineonthescarletletterwearerofthescarletletterThesto ryofthescarletlettergrewintoalegendrecluseofthescarletlettertheabsorbi

HEADCHOPPING

13. A claim of copyright has been made for THE SCARLET LETTER in 1962, for FANSHAWE and THE BLITHEDALE ROMANCE in 1964, for THE HOUSE OF SEVEN GABLES in 1965, and for THE MARBLE FAUN in 1968, by Ohio State UP. (We presume that those ostensibly appropriative and global copyright claims could actually have covered not more than whatever value was added to the works by that press at that time, such as their reformatting and pagination and suchlike.)

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Near the end of THE SCARLET LETTER, Hawthorne in a summary tells us about Hester’s eventual change of heart, about how she at last forsook radicalism and recognized that the woman who would lead the reform movements of the future and establish women’s rights must be less “stained with sin,” less “bowed down with shame” than she. This woman must be “lofty, pure, and beautiful, and wise, moreover, not through dusky grief, but the ethereal medium of joy.” More than one reader has correctly surmised that this ending to the novel constitutes a veiled complement to Hawthorne’s little Dove, Sophia Peabody Hawthorne, and a veiled criticism of Margaret Fuller — radical, advocate of women’s rights, and subject of gossip because of her child and questionable marriage. Hawthorne’s ambivalent feelings toward Fuller indeed informed this and other parts of the novel, and although a number of women have been discussed as models for Hester, including Anne Hutchinson, Ebe Hawthorne, and Elizabeth Palmer Peabody, Fuller seems to have served in this capacity most provokingly. As Francis E. Kearns has pointed out, a number of parallels exist between Fuller and Hester: both had the problem of facing a Puritan society encumbered by a child of questionable legitimacy; both were concerned with social reform and the role of woman in society; both functioned as counselor and comforter to women; and both had children entitled to use the armorial seals of a non-English noble family. A more important parallel, which Kearns does not mention, is that for Hawthorne both women were linked to the figures of Liberty and Eve, that is, to the ideas of revolution and temptation, which lie at the heart of the novel. For certain sure the benevolent Boston presence of George Stillman Hillard and the benign influence of Waldo Emerson, among other notables, had been immortalized in Hawthorne’s preamble “The Custom-House”:

THE SCARLET LETTER: Such were some of the people with whom I now found myself connected. I took it in good part, at the hands of Providence, that I was thrown into a position so little akin to my past habits; and set myself seriously to gather from it whatever profit was to be had. After my fellowship of toil and impracticable schemes with the dreamy brethren of Brook Farm; BROOK FARM after living for three years within the subtle influence of an intellect like Emerson’s; after those wild, free days on the WALDO EMERSON Assabeth, indulging fantastic speculations, beside our fire of fallen boughs, with Ellery Channing; after talking with Thoreau ELLERY CHANNING about pine-trees and Indian relics in his hermitage at Walden; after growing fastidious by sympathy with the classic refinement of Hillard’s culture; after becoming imbued with poetic sentiment at Longfellow’s hearthstone – it was time, at length, that LONGFELLOW I should exercise other faculties of my nature, and nourish myself with food for which I had hitherto had little appetite. BRONSON ALCOTT Even the old Inspector was desirable, as a change of diet, to a man who had known Alcott. I looked upon it as an evidence, in some measure, of a system naturally well balanced, and lacking no essential part of a thorough organization, that, with such associates to remember, I could mingle at once with men of altogether different qualities, and never murmur at the change.

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[INSERT COMMENTARY ABOUT DECAPITATION HERE]

This “psychological bondage” book offered its appreciative audience a heroine who learns, finally, after much anguish, that as a woman her best game plan is to accept the cards society has dealt her, suffer passively, endure numbly, and wait, wait and hope for a better day, and that anything else she might try always makes her lot less bearable. To be silent and no bother, and maintain sexual purity, that constitutes female courage. Had slaves formed a reading market in that era, the author could easily have authored a companion volume about a black man who learns, finally, after much anguish, that as a slave his best game plan is to accept the cards society has dealt him, suffer passively, endure numbly, and wait, wait and hope for a better day, and that anything else he might try always makes his lot less bearable. To be silent and no bother, and polish shoes, that constitutes slave courage. Then, of course, the author could have created a grand synthesis, in a tale of a female slave who learns, finally, that her role as female and her role as slave quite reinforce one another.... To use a 19th-Century phrase, “women and Negroes.” Do you get the idea I actively dislike this romance? No, I actively dislike the mentality of its author Hawthorne. The best thing I have seen on this subject was written by Jean Fagan Yellin:

Where Hiram Powers had distanced an enchained white woman in space and called her a Greek Slave, Nathaniel Hawthorne distanced an enchained white woman in time and called her Hester Prynne.

Clearly, anyone who is bonded to (or in bondage to — it’s much the same, isn’t it?) such a person has a tough row to hoe (you note I cast this suggestion in the present tense — it’s still the case). In particular Sophia Peabody Hawthorne, who had witnessed slavery while living for an extended period in her youth on a sugar

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plantation in Cuba, had a tough attitudinal row to hoe, being married to such an author-tarian. Sophia could have hardly become an active abolitionist like her sisters Mary and Elizabeth Palmer Peabody. Her solution? –Sophia went for denial, and refused to give credence to various unsettling reports such as that some slave women had to strip to the buff on the auction block (“which I am sure is an exaggeration for I have read of

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these auctions often and even the worst facts are never so bad as absolute nudity”).

Then she also capable of ignoring the BOOK OF JOB in her BIBLE long enough to suppose that a good and benevolent God providentially “makes up to every being the measure of happiness which he loses thro’ the

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instrumentality of others” — so that it really is of no consequence how we treat each other. And then she could attempt to “lose myself in other subjects of thought,” embracing a sophisticated version of the Emersonian trick of resignation. She makes herself sound like a Minnesotan!

Such were some of the people with whom I now found myself connected. I took it in good part, at the hands of Providence, that I was thrown into a position so little akin to my past habits; and set myself seriously to gather from it whatever profit was to be had. After my fellowship of toil and impracticable schemes with the dreamy brethren of Brook Farm; after living for three years within the subtle influence of an intellect like Waldo Emerson’s; after those wild, free days on the Assabeth, indulging fantastic speculations, beside our fire of fallen boughs, with Ellery Channing; after talking with Henry Thoreau about pine-trees and Indian relics in his hermitage at Walden; after growing fastidious by sympathy with the classic refinement of George Stillman Hillard’s culture; after becoming imbued with poetic sentiment at Henry Wadsworth Longfellow’s hearthstone – it was time, at length, that I should exercise other faculties of my nature, and nourish myself with food for which I had hitherto had little appetite. Even the old Inspector was desirable, as a change of diet, to a man who had known Bronson Alcott. I looked upon it as an evidence, in some measure, of a system naturally well balanced, and lacking no essential part of a thorough organization, that, with such associates to remember, I could mingle at once with men of altogether different qualities, and never murmur at the change.

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1865

Emma Stebens prepared an authoritative statue of Horace Mann, Sr. for the State House grounds in downtown Boston.14

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1880

At this point an illustrator decided to leave nothing to the imagination, in regard to the 1643 race murders of Mistress Anne Hutchinson and her children by native Americans on the terrain that had come to be known as the Bronx district of New York City. Here is the illustration that the illustrator prepared:

14. It would be only later that this paradigmatic dead-white-male erection would be flanked as now by the bronzes in honor of Mistress Anne Hutchinson on the one side and Friend Mary Dyer on the other — of which one might be adorned with the locution “You have stepped out of your place, you have rather been a husband than a wife,” the other with the locution “My life not availeth me in comparison to the liberty of truth.”

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1894

Charles Francis Adams edited ANTINOMIANISM IN THE COLONY OF MASSACHUSETTS BAY, 1636-1638 (Boston: Prince Society): ANTINOMIAN CONTROVERSY “A Review From Professor Ross’s Seminar”

“What Is Antinomianism?” In Massachusetts’ history, the term becomes important during the “Antinomianism Controversy” of 1636-38. Puritan Governor John Winthrop applied the term to the opposition group led by Roger Williams, Sir Henry Vane, and Anne Hutchinson. Adams views the term as Winthrop’s “epithet for losers” (12). Winthrop’s THE RISE, REIGN, AND RUINE {SIC} OF THE ANTINOMIANS, FAMILISTS, & LIBERTINES, THAT INFECTED THE CHURCHES OF NEW ENGLAND (1638, published in 1644) was a major factor in the anti- Antinomian victory. Adams quotes the CENTURY DICTIONARY on pages 12-13 as defining antinomian theologically as “one who maintains that Christians are freed from the moral law, as set forth in the Old Testament, by the new dispensation of grace as set forth in the gospel; an opponent of legalism in morals … in three forms: in the early church, as a species of Gnosticism, in the doctrine that sin is an incident of the body, and that a regenerate soul cannot sin; later, in the Roman Catholic Church, in the antagonistic doctrine that man is saved by faith alone, regardless of his obedience to or disobedience of the moral law as a rule of life; finally, as a phase of extreme Calvinism in English Puritan theology, in the doctrine that the sins of the elect are so transferred to Christ that they become his transgressions and cease to be the transgressions of the actual sinner.” Ellis’s PURITAN AGE IN MASSACHUSETTS, pages 322-3, is quoted by Adams as defining the term as “a grossly immoral doctrine, superseding the need of good works, and reaching the monstrous conclusion that nothing which a believer might do could be sin” (13). The conclusion which Adams reaches regarding the effect of the Winthrop- Antinomian clash on the state was that “it committed Massachusetts to a policy of strict religious conformity” (15). [James E. Stout, March 13, 1986]

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“A Review From Professor Ross’s Seminar”

“What Is Congregationalism?” Adams also reveals that the “Antinomian Controversy” was the forge of Congregationalism, also known as “the New England way.” In January of 1644, John Cotton, vehement enemy of Presbyterians, wrote a tract entitled Apologetical Narration to dispense his views to the public of England and the North American colonies, and to the members of the British Parliament; this course was undertaken because the Presbyterians with whom Cotton had been debating in the Westminster Assembly had effectively blocked his efforts to convince that body that his reforms were necessary. Cotton’s tract opened a series of exchanges of publications between the two sides, culminating in Roger Williams’ BLOUDY [sic] TENENT of June/July of that year. Williams was eloquently in favor of Cotton. One effect of the writings of Cotton and Williams was that in summer of 1644, the supporters of the two men in New England (known as either “Independents” or “Congregationalists”) set up “The New England Way,” based on the doctrines that each congregation (i.e. group of seven or more people) was an independent, autonomous “organism.” These “organisms” had the powers to elect ministers & officers and admonish and excommunicate members. Congregations could not meddle in the affairs of other congregations, therefore no hierarchical structure was to exist, even on city levels. As mentioned in the previous entry, John Winthrop’s SHORT HISTORY... was also published in 1644, six years after he wrote it. This reaction to the Congregationalists helped persuade the Westminster Assembly to condemn Toleration (another fundamental tenet of Congregational belief) as “archheresy” and to call on Parliament to suppress and “to prevent the spreading opinions of Anabaptism and Antinomianism.” (pages 28-32). [James E. Stout, March 13, 1986]

1945

When, at the end of World War II, some British members of the Religious Society of Friends went to Buckingham Palace seeking an audience with King George VI, the monarch inquired who these people were. Informed that they were Quakers, he allegedly responded “Oh, I didn’t know that there were any of them left.”

Dr. Elbert Russell spent the year teaching at Guilford College.

Friend Rosalind Gower Smith graduated from Duke University in Durham, North Carolina.

Rebelling against their 79-hour work week, some of the Conscientious Objectors serving as attendants at the Eastern State Mental Hospital in Williamsburg, Virginia refused to report for duty. After extensive negotiations the American Friends Service Committee sent more attendants to the hospital and their work

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week was pared down to a minimum of 60 hours.

During WWII 46 alumni of the Moses Brown School in Providence, Rhode Island had been killed. (Is there a monument to honor their war dead, anywhere on this supposedly-Quaker campus?)

The legislature of the Commonwealth of Massachusetts revoked the Edict of Banishment which had been enacted against Mistress Anne Hutchinson and authorized $12,000.00 to erect a bronze in the memory of the missionary martyr, Friend Mary Dyer (the statue would actually depict Friend Nancy St. John, wife of the Headmaster of the Moses Brown School). In downtown Boston Nancy now faces the bronze of Mistress Hutchinson.15

MARY DYER

15. In 1865, a paradigmatic old-school dead-white-male thingie in honor of Horace Mann, sculpted by Emma Stebens, had been positioned on the State House grounds, and so these new bronzes in honor of Mistress Anne Hutchinson and Friend Mary Dyer were in this era positioned in such a manner as to outflank that old erection — a positioning which has given rise to the idea that the one bronze might be adorned with the so-Mannly locution “You have stepped out of your place, you have rather been a husband than a wife,” the other with the so-Mannly locution “My life not availeth me in comparison to the liberty of truth.”

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1996

April 27, Saturday: A memorial was dedicated to Mistress Anne Hutchinson, honoring her as a theologian, preacher, wisewoman and religious rebel in colonial America whose profound influence on religious thinking in America is gaining increasing recognition, was placed in Founders Brook Park, Portsmouth, Rhode Island. Commemorated with her was Friend Mary Dyer, her friend and loyal supporter who became the only female to be hung for being a Quaker missionary in Puritan Boston.

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COPYRIGHT NOTICE: In addition to the property of others, such as extensive quotations and reproductions of images, this “read-only” computer file contains a great deal of special work product of Austin Meredith, copyright 2013. Access to these interim materials will eventually be offered for a fee in order to recoup some of the costs of preparation. My hypercontext button invention which, instead of creating a hypertext leap through hyperspace —resulting in navigation problems— allows for an utter alteration of the context within which one is experiencing a specific content already being viewed, is claimed as proprietary to Austin Meredith — and therefore freely available for use by all. Limited permission to copy such files, or any material from such files, must be obtained in advance in writing from the “Stack of the Artist of Kouroo” Project, 833 Berkeley St., Durham NC 27705. Please contact the project at .

“It’s all now you see. Yesterday won’t be over until tomorrow and tomorrow began ten thousand years ago.” – Remark by character “Garin Stevens” in William Faulkner’s INTRUDER IN THE DUST

Prepared: December 22, 2013

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ARRGH AUTOMATED RESEARCH REPORT

GENERATION HOTLINE

This stuff presumably looks to you as if it were generated by a human. Such is not the case. Instead, someone has requested that we pull it out of the hat of a pirate who has grown out of the shoulder of our pet parrot “Laura” (as above). What these chronological lists are: they are research reports compiled by ARRGH algorithms out of a database of modules which we term the Kouroo Contexture (this is data mining). To respond to such a request for information we merely push a button.

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Commonly, the first output of the algorithm has obvious deficiencies and we need to go back into the modules stored in the contexture and do a minor amount of tweaking, and then we need to punch that button again and recompile the chronology — but there is nothing here that remotely resembles the ordinary “writerly” process you know and love. As the contents of this originating contexture improve, and as the programming improves, and as funding becomes available (to date no funding whatever has been needed in the creation of this facility, the entire operation being run out of pocket change) we expect a diminished need to do such tweaking and recompiling, and we fully expect to achieve a simulation of a generous and untiring robotic research librarian. Onward and upward in this brave new world.

First come first serve. There is no charge. Place requests with . Arrgh.

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