Our Family Were Puritans

The Great Migration

When you sit down to Thanksgiving Dinner, you are sitting in thanksgiving for hundreds of ancestors who celebrated harvest and God's blessings hundreds of years ago. Our ancestors were Puritans who immigrated to New England during the Great Migration period of settlement. According to the Great Migration Project an estimated twenty thousand English men, women, and children crossed the Atlantic to settle New England between 1620 and 1640. Most of those who came were of Puritan religious leanings although their actual reasons for joining were a combination of religious, economic and social. An attempt to identify the initial immigrants has proved so far incomplete because the passenger lists of many ships did not survive the intervening years. It is likely that most landed in the Massachusetts Bay. All but a few then undertook a second migration either inland into the colony, or to other colonies in Connecticut, Rhode Island or New York.

Not Just a Few, but Boatloads

Of Florence Tuttle Foy's 64 sets of 6x great grandparents on her paternal Tuttle and Stone lines, 62 can be traced to firmly planted roots in the New England soil of Massachusetts and Connecticut. It is likely that all 64 were from the area. By the middle 17th Century, the extended families had been established for several decades and immediate family groups were raising Godly souls, children born in the New World. Those 128 ancestors were either themselves immigrants or had parents and possibly grandparents who were part of the great influx of Puritans. Multiply the initial 128 couples by the number of parents and/or grandparents that came in the Great Migration and you get a sense of how many of our ancestors came in those ships to the New World with such great hopes for themselves, their friends and immediate family members. We, their posterity, give thanks this coming week for their sacrifices. We are cognizant of the blessings we enjoy because they came.

These Puritans sought to purify the practices of the state church of England of popish practices. They transplanted their families in order to live lives free of religious persecution, to establish economic security or to follow other family members seeking freedom and plenty. A good many of them settled in New Haven during a second settlement from Massachusetts to Connecticut in order to establish new townships which provided land to landless families. Not all were equally religious and some didn't qualify for church membership for many years. All sought a new life with new opportunities.

The Landing on Cape Cod

Yankee Pride

From the mid 19th century a genealogical effort grew which attempted to record what was imagined to be a golden age of values and character. In 1922 the renowned genealogist, Donald Lines Jacobus, authored Families of New Haven. In the revised edition the introduction Jacobus is described as the "founder" of the "modern American school of critical genealogists" who would not even consider falsifying the facts as the records disclose them (1)." Grandma Foy employed Mr. Jacobus on multiple occasions to trace the Tuttle and Stone lines. Aunt Eva and Aunt Lily helped to pay for the research. Mr. Jacobus as did many genealogist of the time agreed with genealogical eugenics. What had been the genealogical movement's "nostalgic appropriation of the past" was transformed by the eugenics movement into a "scientific program of social reform...It provided a genetic foundation for the ancestor-worship common during the colonial revival and a scientific rationale for the general obsession with genealogy (2)." In several letters to Grandma, Mr. Jocobus stated that the data was sufficient proof to allow membership in various associations such as Colonial Dames.

First Thanksgiving at Plymouth by Brownscombe

 From a more modern perspective, and one in which digitization of previous genealogical tomes and primary source documents makes presenting real lives of our ancestors more truthful, the 21st Century allows us to see them in a more realistic light. While ancestor worship is not our motivation or goal, it does not prevent us from respecting the difficult circumstances that contributed to their life stories. In addition to compiling stacks of family group and pedigree sheets, Grandma wrote a short document titled Ancestors of Newton Tuttle and Emily Amelia Stone Tuttle which lists famous and noteworthy ancestors. She was duly proud of their accomplishments. Look for details of those individuals listed on the next post.

Noting just how far back our roots go in New England, we can imagine the antagonism with which later family members greeted the news that their kin had joined the Mormons. Not only with sadness, but with bitterness in many cases did parents and grandparents learn that their loved ones were leaving for Zion in the west. Ironically, this may have been a similar reaction that the original immigrants to New England during the 17th Century received when the Puritans and Pilgrims left the Old Country for the Promised Land of the New World.


The Roll Call: 6x Great Grandparents

Some of our Puritan ancestors were famous, some infamous, some well-documented and some left little record.  Most led purposeful lives full of both joy and tragedy. From the records that have been found, they were an independent-minded group of individuals. 

First Sunday in New Haven

       Paternal Tuttle lines: 

       1.  William Tuttle – Mary Abernathy  

       2.  Thomas Munson – Mary Wilcoxson 

       3.  Samuel Atwater – Sarah Alling                                  

              4.    Nathan Benham – Sarah Beecher  

       5.    Isaac Turner – Mary Todd                                     

       6.     Thomas Hotchkinson – Sarah Wilmont

       7.    Samuel Todd – Mary Bradley                              

       8.      John Sherman  – Dinah Thomas  

       9.    John Pierpont – Thankful Stowe                           

      10.   Rev. Samuel Hooker – Mary Willett  

      11.   William Russell – Sarah Davis                               

      12.   Giles Hamlin – Hester Crow 

      13.   John Cooper – Mary Thompson                          

      14.   John Thomas – Lydia Parker  

      15.   John Brockett – Elizabeth Doolittle                        

      16.   John Hill – Hannah Grannis  

      17.   Samuel Todd – Mary Bradley                              

      18.   Joseph Tuttle – Hannah Munson  

      19.   Joseph Ives – Mary Yale                                        

      20.   Jonathan Atwater – Ruth Peck 

      21.   John Frost – Abigail                                               

      22.   William Payne – Mary Seymour  

      23.   Thomas Gridley – Mary Seymore                         

      24.   John Clark – Rebecca Marvin  

      25.   Thomas Smith – Sarah Dow                                

      26.   Thomas Goodsell – Sarah Hemingway 

      27.   Samuel Russell – Esther Tuttle                                 

      28.   John Hemingway – Mary Morris   

      29.   Thomas Smith – Elizabeth Patterson                        

      30.   Eleazer Morris – Anna Osborn 

      31.   Alling Ball – Sarah Thompson                                 

      32.   John Griswold – Bathsheba North

Paternal Stone lines:

      1.      William Stone – Hannah Wolfe                                   

      2.      Jonathan Hatch – Abigail Weeks  

      3.      Nathaniel White – Elizabeth Bruster                            

      4.     Hugh Mould – Martha Coit   

      5.      Joseph Dudley  – Ann Robinson                               

      6.     Emanuel Buck – Mary Kirgby  

      7.      Peter Tallman – Ann Wright                                       

      8.  Andrew Morrison – Sarah Jones   

      9.      Robert Pease – Abigail Randall                                 

     10.   Unknown Fletcher – Unknown  

     11.   Benjamin Jones – Elizabeth Willis                             

     12.   Nathaniel Gary – Anne Rice  

     13.   William Dean – Mehetable Wood                             

     14.   Israel Peck – Bethia Bosworth  

     15.   Samuel Beebe – Hannah                                            

     16.   Ephraim Culver – Martha Hibbard   

     17.   James Bishop – Elizabeth Thompkins                        

     18.   James Bennett - Mary Joy   

     19.   John Perkins – Mary                                                 

     20.   Thomas Hayward – Ruth Jones   

     21.   John Tuttle – Katherine Lane                                     

     22.   John Frost – Mercy Payne   

     23.   Joseph Mansfield – Mary Potter                                

     24.   Abraham Bradley – Hannah Thompson   

     25.   Ebenezer Blakeslie – Hannah Lupton                         

     26.   Mathew Ford – Mary Brook   

     27.   Jonathan Tuttle – Rebecca Bell                                  

     28.   William Abernathy – Sarah Doolittle  

     29.   Samuel Tuttle – Sarah Newman                               

     30.   Joseph Mansfield – Elizabeth Thomas   

     31.   John Humiston – Sarah Tuttle                                    

     32.   Caleb Ray – Hannah  

More than just names, these people living during the 1600s either practiced or endured strict practices and punishments meted out under government and religious leaders. Those that lived in New Haven were under the leadership of the Reverend John Davenport whose "standards were even more rigorous than those imposed in Boston" by Cotton Mather (2). Families were the basis of society and a strong biblical approach to life's challenges was the basis of their daily interaction. Purity of worship and strong personal piety were their goals. Like individuals in all groups, some were stronger than others. If they were weak, we understand them; if they were notorious, we forgive them; if they were committed and successful in their efforts, we honor them.

Notes

Image Sources: 
Drawings: Bryant, William Cullen and Sydney Howard Gay. A Popular History of the United States. New York: Charles Scribners' Sons, 1881. Public domain.
Painting: "The First Thanksgiving at Plymouth." Painting by Jennie A. Brownscombe, 1914. Public domain.

(1) Jacobus, Donald Lines. Genealogy as Pastime and Profession, 2nd ed., rev. Baltimore: Genealogical Publication Company, 1968. The assessment of Jacobus's standing as a genealogist comes from Milton Rubincam's introduction. Jacobus also favored the genealogical investigation of eugenics, but that is another story.
(2) Chamberlain, Ava. The Notorious Elizabeth Tuttle: Marriage, Murder and Madness. New York: New York University Press, 2012.

The Battle of New Haven & The Atwater Elm

Revolutionary War Patriots

While looking in Grandma Foy's papers for the story of the ancestor who swam out to sabotage a British warship during the Revolutionary War, I found that the Atwater Family, one among many New Haven families in our line, were patriots. Sufficiently sidetracked, I never did find the other event so that's fodder for the mill next year. Here's a great story for reading and telling this 4th of July.

Jude Tuttle of North Haven, Connecticut, married Lydia Atwater on the 14th of July, 1748. Jude's great-great grandfather, William, had been born in Devon, England, but died in New London, Connecticut, he being the first of our line to come to the new world. Jude's great-great grandson, Newton Tuttle, was the first in our line to join the Mormons and come to the western Zion. If you are one of the first Foy-ever cousins then Newton is your great-great grandfather.

Jude's wife Lydia was of a staunchly patriotic family. Her grandfather, David Atwater, came to New Haven, Connecticut, from the Kentish countryside of England during a time of brewing church and civil unrest. In the year following his arrival began the Wars of the Three Kingdoms which lasted from 1639 - 1651. The Atwater ancestry can be traced through wills to John Atwater of Royton in Kent who died in 1501. They owned many lands and lost wealth in their move to New England.
 

"David Atwater, son of Thomas and Susan Narsen, baptized in Lenham church October 8, 1615. He was born in Royton in Lenham, England, and in the month in which he became twenty-one years of age, October, 1636, his father died, and his mother died scarcely more than two months later, in January, 1637. In less than six months from the latter event, June 26, 1637, the brothers, Joshua and David, with their sister Ann, arrived in Boston. It cannot be doubted that their arrangements for removal, so hastily made at that time of general discontent and apprehension in church and state affairs, involved large pecuniary sacrifices. It is seen that David was in his twenty-second year when he came to New England in 1637. If he was one of those who accompanied Mr. Eaton to Quinnipiack in the autumn of that year, he returned to Boston, for only seven of the company, of whom Joshua was one, remained at Quinnipiack. It may be believed that David and his sister Ann, remaining in Boston that winter, sailed with the company for their new home in the spring of 1638. He signed the plantation covenant June 4, 1639, the day of the meeting of the constituent assembly in Mr. Newman 's barn, which was the commencement or foundation of the Colony of New Haven. He was unmarried previous to 1643, when he appears alone on the list of planters, with a valuation upon his estate of £500, 'according to which he will pay his proportion in all Rates and Public charges from time to time to be assessed for civil uses, and expect Lands in all divi- sions which shall generally be made to the planters.' He was one of twenty-nine whose estates were on the list at £500 or more. He married Damaris Sayre, daughter of Thomas Sayre, of Southampton, L. I., before March 10, 1646-7, the date of the General Court, when the name of "David Atwater's wife" was read among those seated in the meeting-house."

Battle of New Haven During Tyrone's Invasion

You have perhaps heard of the famous Liberty Tree that stood in Boston near Boston Common, in the days before the American Revolution. Ten years before the American Revolution, colonists in Boston staged the first act of defiance against the British government at the tree. The tree became a rallying point for the growing resistance to the rule of Britain over the American colonies.The Atwater family story includes an equally historical elm and the patriotic charity of David Atwater, as part of the Battle of New Haven. Presumably all able-bodied men of our line fought the British during the Invasion of New Haven, but we only have the story of Lydia's cousin.

On July 3, 1779 the British fleet sailed from New York reaching New Haven two days later. Immediately after disembarking, Garth's division quickly gained control of New Haven, and went to work. Although Tryon had given orders that included burning the town, Garth did not do this; he limited his activities to destroying public stores, and seizing or destroying the towns armaments and ships in the harbor. Tryon's division landed in East Haven, where it met spirited resistance from a band of local militia, but managed to take Black Rock Fort. In addition to destroying barns filled with grain, Tryon had local manor houses put to the torch.By the time the British withdrew, over 1,000 militia had mustered from the surrounding towns (Wikipedia).

Map of the British invasion of New Haven, Connecticut, in July 1779. Drawing by Ezra Stiles.

The Atwater Elm "The Atwater Elm can still [1907] be seen at the original 'plantation' of David Atwater, who came to America in 1636 in 'the good ship Hector.' and in the 'goodly company' of the Rev. John Davenport, Theophilus Eaton and others. The tree was planted in 1746 by David Atwater, a descendant of the original settler; and on the old plantation at East Farms, now Cedar Hill, New Haven. The diameter of the tree is fifteen feet. It is estimated the circle of branches near the top is 300 feet. The height is ninety feet. The elm was thirty years of age when the Revolutionary war was declared and must have been a silent witness to many remarkable events. If it could give us tales of the period, it would speak of the ardent patriot David and of his equally pa- triotic wife, Elizabeth. Doubtlos the tree felt the vibration of the three guns fired at midnight of Sunday, July 4th. 1779, followed by the tramp of men and hoys, rushing to the city to resist the 'British Invasion.' With them went David, who left his farm, taking with him his "dutch horse and whiffietree, and with several friends went to an armed vessel at the wharf, dismounted one of its six pound guns, and hitching his horse to it, drew it to West Bridge and tired shots at the enemy." The old tree would tell of the passing of soldiers, weary and discouraged by the hardships of war. It would not fail to re- call the fact that "within the space of three weeks, 1,500 soldiers and prisoners- rested in the shade of the elm to partake of the bounty of the worthy and loyal lady, Elizabeth, and her patriotic husband, David Atwater." This statement was taken from an extract from the sermon by Rev. Chauncey Whittlesey and Rev. Mr. Baird at the funeral of Elizabeth Atwater in 1785. Harriet B. Atwater." Tyrone's Invasion, Revolutionary War Monument in New Haven. Sources: Quoted paragraphs are from Atwater History and Genealogy compiled by Francis Atwater. Meriden, Connecticut; The Journal Publishing Company, 1907. Digitized by the Internet Archive 2008 and stored online. This was a major source for Grandma Florence Foy in her research of the family genealogy, photocopies of which were in her papers upon death. Townshend, Charles Hervey (1879). The British invasion of New Haven, Connecticut. New Haven: Tuttle, Morehouse, and Taylor. Photograph "View of New Haven and the Harbor From East Rock."Found at OpenLibrary.org website. Image of the Battle of New Haven Map source: 1779. Image courtesy of the Yale University Manuscripts & Archives Digital Images Database, Yale University, New Haven, Connecticut. Found online at Wikipedia as part of Tyrone's Raid. Photograph of the monument found at Panoramia.com. Photo taken by Sheila McCreven,  the photographer is a 10th great-granddaughter of David and Damaris Atwater, through their son Ebenezer. Thank you, cousin Sheila!

Newton's Photograph

Newton Tuttle photograph taken in Connecticut c1840s.

 Mother has among her treasures an early photograph of Newton Tuttle. The little blue trunk in which it was stored was one of the few items in my parent's living room which survived the fire. I don't underestimate this tender mercy. While posting a portion of his diaries and journals it would be appropriate to include a copy of this portrait, I concluded. After a bit of experimentation and research I have learned that making a copy of a daguerreotype photograph is not as easy as one would think. In this digital age can't everything be scanned, I thought? For all the advantages of digital scanners, I found that a daguerreotype must be reproduced by photography because the protective glass distorts or darkens the image to an impossible degree.

"Daguerreotypes (1840-1855) are on polished silver so they are very reflective, like a mirror. Since they are on silver and subject to tarnish, daguerreotypes were put behind glass and sealed with paper tape so air cannot tarnish the plate (there often is some tarnish around the edges of the picture). This was then put into a small hinged case, similar to a woman's compact. But, the easiest way to tell if you have a daguerreotype is to see if it has that reflection, just like a mirror. You have to tilt it back and forth to see the image." (http://daguerre.org/dagfaq.php)

Taken directly angled the reflection of the camera is reflected.

Each time I tried to take a snapshot head on, I captured a reflection of my own camera superimposed on the portrait. Internet searches warned against removing the protective glass. "The most difficult part in reproducing daguerreotypes is keeping the mirror-like reflection down so you don't see the camera being reflected (on ambrotypes and tintypes this is not as much of a problem). The simplest way is to take a piece of cardstock about 10" square, cover it with black velvet or velveteen and then cut out a hole in the center to stick the lens through. This is assuming you have a copystand or at least a tripod, as well as a close-up lens." (http://daguerre.org/dagfaq.php)

Not being skilled in the art of photography, I do not have the equipment or expertise to attempt the task. Consequently I had to resort to taking the picture at an extreme angle. Hopefully soon I will be able to find an archivist who can recommend a photographer with the abilities needed. I don't think we need a conservator because it seems in pristine condition. Meanwhile, enjoy this daguerreotype of Newton Tuttle taken in Connecticut before he left to join the Saints of the Church of Jesus Christ in the west. This is how he looked as he, his wife and young daughter began the arduous journey.

If using a copy of this picture it will be necessary to include attribution.

Our Brass Plates: Chapter 6

Newton Tuttle

                The Tuttles 

Another prominent family from Connecticut was brought in contact with the Church near the same time as the Stone family.  The Tuttles were some of the earliest settlers of New England as well.  William Tuttle sailed from England on the first ship to enter Boston Harbor in Massachusetts in 1635, just 15 years after the Pilgrims, who were also seeking freedom of religion.  Our first Tuttle ancestor donated the land that was used for Yale College.  Two of our ancestors were the first teachers at the College.  Education became an important family tradition. Our first Tuttle ancestor to become interested in the Church was Newton Tuttle.  His father, Zerah Pierpont Tuttle, was a teacher in Connecticut.  Newton attended school until he was seventeen after which he learned to become a blacksmith.  He was skilled enough to make things as fine as a small chain or as large as ship=s anchor.  

Richard Rummell's iconic landscape watercolor view of Yale University, 1906. Courtesy of Arader Galleries.

In 1844 Newton heard of a sect called the AMormons@.  He and some of his friends decided to attend the meeting and to break it up.  Newton was selected to go inside and then give a signal to the others outside to start yelling and make loud noises so that the meeting could not continue.  As he listened to the opening hymn, and prayer, he became interested.  He had never heard anything like that before.  It was not like the sectarian songs or prayers.  He listened intently to the sermon of Elisha H, Davis that was about the first principles of the gospel.  He remained to the close of the meeting and there was no disturbance.  He had no chance of hearing any more about the religion so he soon forgot about it.  

 His attention became focused on a young woman by the name of Lucinda S. Mix.  They were married on the 24^th of November 1847.  He was twenty two and she was seventeen.  It is of interest to note that this was the same time as the saints were spending their first winter in the Salt Lake valley.  On the 13^th of August, 1849, they had their first child, Clara.  Lucinda was also very educated.  

Sometime in 1848 or 1849, Newton came into possession of some Mormon literature.  Once again he was interested and started investigating the Church.  There was a small branch about five miles away.  Meetings were held in the home of Mr. Bassett, his former employer who was a member of the Church.  Newton was baptized a member of the Church on October 13, 1850 by Elder John Doolittle and confirmed at the water=s edge by Elder Chester Loveland.  Elder Loveland was the brother-in-law of Anson Call.  Loveland married Ansons=s sister, Fanny.  Lucinda did not join the Church at this time.  She did read some of the literature that Newton gave her to read.  Her parents were very much against the church.  Newton shared literature with some of his family and friends as well.  None seemed interested.  Missionaries traveled without money during the early days of the Church.  Newton and Lucinda were always giving the missionaries a place to sleep, food to eat, and money for their keep.  Lucinda did not have very good health but she did go to some of the meetings with Newton.

The missionary who was laboring in New Haven, Connecticut at this time was Aaron Farr.  His family are the ones that married into the Bingham line.  Elder Farr gave Lucinda a blessing on July3, 1853.  She was some what better. Then on the21st of July, 1853 Lucinda was baptized by Aaron Farr.  It was hard for Lucinda to go against the wishes of her parents.  She was their only daughter and Clara was the only grandchild on either side of the family.  But Lucinda loved Newton and she loved the gospel so she too joined the Church. 

 The Tuttles and some of the other families that were members of the Church began making preparations to make the journey to Utah.  They and the missionaries would all travel in a group to Utah.  Newton had become friends with other blacksmiths in Connecticut.  He became a friend of Amos P. Stone.  The two friends had exchanged letters.  Newton wrote to asked Amos what sort of things they should take with them to the west that would be most helpful.  Amos was living in Bountiful at the time.  He was told to bring things that could be used to cure illnesses, tools, seeds, fabric and several other items.  Of great importance to Newton was to take with him his genealogy.  This he did.  Although the parents of Newton and Lucinda did not want to see their children go, they helped them get some of the things that they needed to take with them.  They did not like their Church but they did not stop loving their children and their only granddaughter.  Lucinda=s mother told her that if she were to go west, that she would not live longer than three months.  All recognized just how weak and sick she was.  Still she was determined to go so she could learn more about the Church.

They were not driven out of their homes like the others of our ancestors.  They chose to go.  They left on Aril 3, 1854.  They went by ship to New York.  They traveled by steam ship to Amboy.  Then they took the railroad to Philadelphia, Pennsylvania.  They transferred to another train and traveled to Pittsburgh.  They traveled by steamboat until they got to St. Louis, Missouri.  Lucinda was sick most of the way.  In St. Louis, they purchased their wagon and the supplies that they would need to take with them.  The weather was very rainy and it hailed.  Their things were loaded on a ship and transported to Fort Leavenworth.

View in Salt Creek Valley near Leavenworth, Kansas

On Sunday. May 14^th 1854, Lucinda Mix Tuttle passed away at 6:30 A.M.  She was buried that night on the left hand side of the Salt Creek.  AWe could not stop long,@ Newton wrote, Abecause the company wished us to arrange our affairs to move on as soon as we could in the morning of the 15^th.@  Both he and his five year old daughter Clara were sick a great deal of the time for the next few weeks.  There was a lot of cholera in camp.  Several more people died for the next few weeks.  In spite of their illness, they had to keep on doing those things that had to be done.  He cooked, hunted, and made yokes for his oxen.  He gave some of Lucinda=s shoes and clothing to the needy. 

On June 24,1854, little Clara died.  Newton wrote, AWe drove on next morning leaving a little mound containing my only child and comfort.  But she was released of the earthly sorrows and suffering.  Gone back to her maker and her dear mother who no doubt wished to have her dear one with her.  God bless and protect their remains.  May I live worthy to meet them when my mission on earth is ended and I am permitted to return to my maker and loved ones who have preceded me to their Heavenly home.@

Lucinda and Clara were not the first of our ancestors to make the greatest of all sacrifices for the Lord.  They gave their lives.  Nor would they be the last.  Picture the heart ache of Newton.  Picture what he would say to their parents about the loss of their loved ones.  Picture how hard it would be to continue on.  But he knew if he did not, they could never be an eternal family.  He had to do it for them.  For some, the deaths and sacrifices came in Ohio, Missouri, and Illinois.  For others, the sacrifice came on the trek west.  But all of us must pass though a trial of our faith before we return to our Father in Heaven.  This much I know.  The trials we face are indeed small in relationship to the trials of our Savior.  He suffered not just for our sins, but he suffered for all our infirmities and weaknesses and illnesses and he will not give us burdens that we can not bear.  He bore the burdens of not just those who lived on this earth but of all those of all the worlds that he created.

Newton's father, Zerah Pierpont Tuttle

Newton went on to marry the daughter of Amos P. Stone, Emily Amelia Stone.  Later in life, Newton went on a mission to Connecticut.  Although he did not covert his family, he was able to get over 6,000 family names for whom he could do their temple work.  He too returned for his Brass Plates.  

Notes: This article was originally printed by Leslie Tuttle Foy for his family. Thank you, Uncle Les, for creating our family version of the Brass Plates. The picture of Yale is in the public domain and found on Wikimedia. The photo of Salt Creek Valley was found on the Salt Creek Valley School online slideshow 2013.