Tuesday, March 7, 2017

International Women's Day celebrates American founding mothers

© 2017 Christy K Robinson 

For more information on their contributions to our human rights and civil liberties, see the "For Educators" tab above. 
Celebrate International Women's Day, March 8, by honoring Mary Dyer and Anne Hutchinson. Religious liberty is STILL not settled, even after nearly 400 years of strife. If you're deeply religious, as Mary and Anne were, or a non-believer, religious liberty covers everyone. Everyone.
Share this link with your friends and family, share it with women and girls for their inspiration, and share with the politicians at state and federal levels who represent you in government. http://bit.ly/2lZW81S

HOW TO CONTACT YOUR ELECTED OFFICIALS: https://www.usa.gov/elected-officials

Friday, February 10, 2017

She persisted!

Click picture to enlarge

Tuesday, January 31, 2017

Well, that wasn’t very nice

© 2017 Christy K Robinson

When the religious dissidents left (or were exiled from) Massachusetts Bay Colony in early 1638, they went first to the small town of Providence Plantations on the Seekonk River to meet with another dissident, Roger Williams, who had helped them negotiate with the Indians. Then they went on another few miles to the beautiful wooded island they’d purchased from the Native Americans during the extremely harsh winter when the Boston women were preparing to move their households (children, servants, household goods, domestic animals), the men were selling properties in Massachusetts and surveying and exploring their new island and Narragansett Bay, Mary Dyer was recovering from her traumatic miscarriage, and Anne Hutchinson was under house arrest in the home of one of the richest, most strict Puritans in New England, Joseph Weld.

The island was called Aquiday or Aquidneck (“the floating mass” or “island”), and the town they founded at the north end was first called Pocasset, the native name for “where the stream widens.” The Narragansett Bay is actually not an ocean bay, but an estuary for several rivers, so it does appear that you cross a river when you drive over the bridge from Massachusetts onto the island. Or in the 17th century, take a ferry or boat ride from the mainland.

Within two years of settlement, the island was The Isle of Rhodes or Rhode Island, and the town officially became Portsmouth.

But because of the heresy of the founders of Rhode Island, Governor John Winthrop called the place “the Isle of Error,” and that name was often used by other New England leaders in letters and journals.

The city and harbor of Newport, Rhode Island were founded and surveyed in 1639 by, among others, William Dyer. The deep-water harbor became the second-largest harbor and commerce center in New England after Boston, and traded in molasses and rum, horses and lumber, ship-building, food for the Caribbean plantations—and slaves. It was a center for smuggling and piracy. Mind you, Boston was no City Upon a Hill when it came to the same trade goods, piracy, and human trafficking, but Rhode Island had a bad reputation from the very beginning because of its religious tolerance and its rejection of a church-state government.

There were other names for the first colony to encode full religious liberty as law:
Rogues Island: This pun was an early name for the colony, used in the time of the Dyers. But its nickname was renewed at the time of the American Revolution, and its popularity continues today in websites, newspapers, and a restaurant name.
Asylum to evil-doers.
The sink into which the other colonies empty their heretics.
The sink-hole of New England, actually a 17th-century reference to the morals of its residents, but now useful as a meme.
That's actually a sinkhole!
The licentious republic.
A modern nickname I found while googling: Rude Island
The receptacle of all sorts of riff-raff people.
In 1657, two Dutch Reformed ministers reported their encounter with Quakers to their religious board in Amsterdam, that “We suppose they [the majority of the Quaker missionaries] went to Rhode Island; for that is the receptacle of all sorts of riff-raff people. … They left behind two strong young women. As soon as the ship had fairly departed, these began to quake and go into a frenzy, and cry out loudly in the middle of the street, that men should repent, for the day of judgement was at hand.”

Caeca latrina. Probably the same two ministers (of the town of New Amsterdam on Manhattan Island) sent this report to the Classis of Amsterdam. The Classis was the religious arm of the Dutch West Indies Company (WIC). The WIC appointed the governor to administer the colony’s business affairs, and the Classis provided Reformed, Calvinist ministers to serve the WIC’s towns and outposts. The Reformed doctrines were not far different from Puritan beliefs.

1658, Sept. 24th.
[from] Revs. J. Megapolensis and S. Drisius

Reverend, Pious and Learned Fathers and Brethren in Christ: —
Your letter of May 26th last, (1658,) came safely to hand. We observe your diligence to promote the interests of the church of Jesus Christ in this province, that confusion may be prevented, and that the delightful harmony which has hitherto existed among us here, may continue. At the same time we rejoice that the Hon. Directors have committed this matter to you, and we hope that God will strengthen you in your laudable efforts. Last year we placed before you particularly the circumstances of the churches both in the Dutch and English towns. And as this subject has been placed by your Rev. body before the Hon. Directors, we hope that their honors will take into earnest consideration the sadly destitute circumstances of the English towns. …The raving Quakers have not settled down, but continue to disturb the people of the province by their wanderings and outcries. For although our government has issued orders against these fanatics, nevertheless they do not fail to pour forth their venom. There is but one place in New England where they are tolerated, and that is Rhode Island, which is the caeca latrina of New England. Thence they swarm to and fro sowing their tares.

A 17th-century anatomical illustration seems
to have the man flipping up his belly skin
to look at his own large and small
The letter went on to complain about a Lutheran minister that they didn’t like interfering with their Reformed churches and people.
Source: (Abstract of, in Acts of Deputies, Jan, 13, 1659. xx. 391.) https://books.google.com/books?pg=PA433&lpg=PA433&dq=caeca+latrina&sig=JVSVCS9zqu10HXu_CjS95XKfnYo&id=U3EAAAAAMAAJ&ots=2P2AE1C-z2&output=text

The Classis, and indeed the Netherlands government, was very tolerant of various religions in their country and colonies. The Reform church was prominent, but they tolerated Jews, Catholics and Protestants, Lutherans, Musselmen (Muslims), and English Separatists like the Pilgrims who came from England and later moved to Plymouth, Massachusetts. And Rev. Megapolensis himself had redeemed a French Catholic missionary who had been captured by the Mohawks of the Hudson River Valley. But it seems they had no tolerance for Quakers (like Mary Dyer) or rogues (like her husband, the privateer)! In the mid-1660s, New Netherland gave over control of their colony to the English and it was named New York, after James Stuart, Duke of York. Who was one of the first mayors of New York City in the 1670s? None other than William Dyer the Younger, the son of Mary and William Dyer. Few of my readers saw that coming!

What did the Dutch Reformed ministers mean by calling Rhode Island a caeca latrina? Caecum, in 17th century anatomy, was the colon or rectum (they used the term interchangeably). Latrina was the public toilet or sewer used by a military barracks. So the epithet of caeca latrina meant, basically, the outdoor toilets for feces, a.k.a. “number two” or “poop.” (One could go on, but surely you’ve heard other slang terms.)

Well, that wasn’t very nice.  

Christy K Robinson is the author of this award-winning blog and books on the notable people of 17th century England and New England. Click the links to find the books.

Thursday, December 29, 2016

Life sketch: George Herbert versus the prosperity gospel

© 2016 Christy K Robinson

From time to time, I post a life sketch of people who were important members of 17th-century England and New England culture. 

George Herbert, 1593-1633, was an English Parliamentarian, an orator (a spokesman for a college of Cambridge University), an author, a poet who was well connected with notables like Rev. John Dunne and scientist Francis Bacon, and the minister of a tiny chapel of ease just outside Salisbury, Wiltshire. He was one of ten children raised by a widowed mother, and homeschooled by her before he entered the prestigious schools at Westminster and Cambridge. He was married for only a few years before his death, and had no children.
Rev. George Herbert

He was the creator of phrases and proverbs we still recognize today:
  • "His bark is worse than his bite."
  • "Living well is the best revenge."
  • "Whose house is of glass must not throw stones at another."
  • "The eye is bigger than the belly."
  • "Half the world knows not how the other half lives."
I used a poem by Herbert in my biographical novel of Mary and William Dyer, when Mary was walking from Providence, Rhode Island, to her arrest and certain death at Boston in 1660. On page 292 of Mary Dyer: For Such a Time as This, I created a dialogue between Mary Dyer and Patience Scott, regarding George Herbert and his care for the poor, and for widows and orphans.

The Anglican pastor died of consumption (tuberculosis) at age 39, and was buried in front of the altar of the medieval chapel of St. Andrews, of which he was the rector, and that he rebuilt from his own funds. There is no effigy to mark his resting place or distract from the simplicity of the chapel’s purpose: to worship God and serve people.

A carved plaque is set into a wall of the rectory in Bemerton, Salisbury, where Herbert served in ministry to the poor for the last four years of his life. It’s a poem Herbert left for his successor in the ministry. Herbert’s legacy was no monumental work of art or vanity, it was his message and his poetry.
To my Successor.
If thou chance for to find
A new House to thy mind,
And built without thy Cost:
Be good to the Poor,
As God gives thee store,
And then, my Labour’s not lost.

George Herbert came from a wealthy and connected family. His friends and colleagues expected that with his elite education and his network in King James I's government, he'd rise high in politics and power. But he took holy orders with the Church of England in a time when the Puritan movement was rising. True, tens of thousands of Puritans would move to America in the last few years of his life, feeling persecuted by the Anglican bishops and King James' successor, Charles I. The Puritans, though, believed that being wealthy meant that God had predestined them for salvation, because he had rewarded their piety with favor in their commerce and trades. Herbert used his own wealth to rebuild his crumbling medieval church, and took clothing and blankets to the poor of his parish. In response to the Puritan prosperity mentality, Herbert wrote books on being a good pastor, religious poetry, and proverbs, which are still published today.

He would have had much to say about the income inequality of the twenty-first century, and the hijacking of the earnings, retirement, and healthcare of the poor and middle class by the politicians, oligarchs, and billionaire class. He would have spoken sharply against the so-called prosperity gospel advocates, who teach that those who contribute to their media ministries and morality police are financially blessed by God; that God makes people wealthy to show his blessing and favor.

But wait! Rev. Herbert did have an answer for that!
“But perhaps being above the common people, our credit and estimation calls on us to live in a more splendid fashion; but O God! how easily is that answered, when we consider that the blessings in the holy Scripture are never given to the rich, but to the poor. I never find Blessed be the Rich, or Blessed be the Noble; but Blessed be the Meek, and Blessed be the Poor, and Blessed be the Mourners, for they shall be comforted.”

Mic drop.

To read more about George Herbert, click his hotlinked name at the top of this article, or Google "Rev. George Herbert."

Christy K Robinson is the author of five books and two history sites, three of the books revolving around the titans of New England. Click their titles to read the five-star reviews and purchase the paperback or Kindle editions.

Friday, November 11, 2016

The Leonid meteors: nothing new under the sun

© 2016 Christy K Robinson

Every year in November, peaking at about the 17th of the month, a meteor shower can be seen, dropping tiny streaks of light. Some flashes are so slight that you think you’ve imagined them. Other meteors are so bright that they make the annual pilgrimage to the back yard lawn chair, in your warm bathrobe and thick socks, worth the 2am alarm clock call.
Boston supermoon in 2013. In 2016, we may not see many meteors
because of the Nov. 14 "supermoon,"
when the full moon appears larger and
brighter than any other in the 21st century. 

The mid-November Leonid meteor shower is caused by the dust particle trail of the Comet Tempel-Tuttle. Its journey around our solar system takes it close to the sun (perihelion) and the earth crosses that debris path of sand-sized particles, which strike our atmosphere and flare up on entry. Every 33 years, we pass through a zone of particles more dense than the other years, and that’s when we experience a more spectacular starfall.

I was educated in a Christian school where we learned in Bible class that the signs of Jesus’ second coming would be war, pestilence and plagues, earthquakes, deadly persecution of those who professed they followed him, offending one another, hate, false prophets, and taking the gospel to the entire world. 

But that wasn’t yet the end! There would be false prophets and those claiming to be the messiah and savior and who did miracles, and the “elect” or people who loved and served God would have to flee for their lives. Anne Hutchinson and her followers believed themselves to be the Elect, and when they were banished on pain of death, they felt it was confirmed.
1966 Leonid meteor storm--NASA photo.
How to find the Leo constellation from your back yard:
download the free app "SkEye" for Android or iOS, then
point your device at the eastern sky. The meteors will
come from the space between Regulus and the Big Dipper.

In the fullness of God's mysterious timing, that’s when the heavens and earth would be jolted. The sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken” (Matt. 24:29), said Jesus, who may have been referring to the destruction of Jerusalem in 67-70AD, or of the final events of this world. Theologians disagree, but most say the similar heavenly events, which take place all at once, described in Revelation 6:12-15 point to the end of the world.

In Bible class, we were taught that the earthquake and tsunami at Lisbon in 1798 was The Big One, and that the sun and moon had darkened in the early 19th century (it was the result of a catastrophic forest fire in eastern Canada), and that the starfall on November 17, 1833, when the stars rained down in a terrifying and bright cascade for hours, fulfilled that prophecy.

Several religious movements sprang up in the 19th century, and they came out of New England, where the churches were still preaching like the hellfire and damnation sermons of the earliest Puritan ministers like John Wilson, Thomas Sheperd, John Cotton, Thomas Weld, Hugh Peter, John Davenport, Increase Mather, and others. Some of the new movements were the Latter-day Saints (Mormons), Millerites, Seventh-day Adventists, and later, Christian Science, and Jehovah’s Witnesses. They had in common that they believed that their law-keeping and pure lives would hasten the coming of the Lord, the world would soon be destroyed by sin, then be restored by God, and we would return in peace and live here eternally. (Understand that I’m being very broad here, covering a period of 50 years or more.)

While the LDS and Millerites were in their infancy, the 1833 Leonid meteor shower produced its strongest showing in recorded history. It was one of the years in the 33-year cycle of Tempel-Tuttle comet dust, though the comet wouldn’t be named until 1866 (33 years later).
"On the night of November 12-13, 1833, a tempest of falling stars broke over the Earth... The sky was scored in every direction with shining tracks and illuminated with majestic fireballs. At Boston, the frequency of meteors was estimated to be about half that of flakes of snow in an average snowstorm. Their numbers... were quite beyond counting; but as it waned, a reckoning was attempted, from which it was computed, on the basis of that much-diminished rate, that 240,000 must have been visible during the nine hours they continued to fall." - Agnes Clerke's Victorian Astronomy Writer

I used that 33-year cycle factoid when writing my first biographical novel, Mary Dyer Illuminated. Counting in 33-year intervals, I saw that 1635 was one of the peak years, and I wrote a scene about it. There was no journal entry for John Winthrop or the other historians regarding a meteor shower, perhaps because that year, the shower was seen better in Asia or Europe, or it might have been cloudy in Massachusetts. But it made a wonderful scene in which Mary Dyer experienced the Light of God that would shine at her very core in the last years of her life.

In the 17th century, every natural event was considered apocalyptic, from the hand of God. If you review the signs of Matthew 24, our ancestors and founders had endured religious persecution and fled from it. They’d experienced bubonic plague, smallpox, and typhus epidemics. On May 30-June 1, 1630, they’d seen a comet so bright that it, along with the noonday sun, cast a double shadow. There were religious-based wars in Europe. There was a great earthquake in New England on June 1, 1638, and a blood moon (annular eclipse) three weeks later. Anne Hutchinson and Mary Dyer, teaching the Covenant of Grace, were considered false prophets. When the Massachusetts exiles settled in Portsmouth, Rhode Island, they even called the men who believed they’d discovered new biblical truths “prophets,” because it meant that they’d be inspired or received a revelation from God. (Prophet didn’t mean a foreteller of events, but a messenger.) In Great Britain and Europe, new sects, including the Friends/Quakers, emerged and drew thousands of adherents away from established state denominations.

A Seventh-day Adventist illustration of the
1833 Leonid starfall in New England.

"Lo, there was a great earthquake;
and the sun became black as
sackcloth of hair, and the moon became
as blood; And the stars of heaven
fell unto the earth, even as a fig tree
casteth her untimely figs, when she
is shaken of a mighty wind.
And the
heaven departed as a scroll when it is
rolled together; and every mountain and island
were moved out of their places." Rev. 6:12-15
You can understand why the experiences and observations of the first New England settlers were still resounding in the lives of the New Englanders (and prophets) who founded the 19th-century denominations whose beliefs revolved around “End Times.”

“In the year 2034, Earth is forecast to move through several clouds of dusty debris shed by comet Tempel-Tuttle from the years 1699, 1767, 1866 and 1932. If we’re lucky, we might see Leonids fall at the rate of hundreds per hour, perhaps briefly reaching "storm" rates of 1,000 per hour, experts have estimated.
But sadly, in the year 2028, Jupiter is expected to throw comet Tempel-Tuttle off from its current path through space, making it all but impossible — at least through the beginning of the 22nd century — to see a repeat of the Great Leonid Storm of 1966.” http://www.space.com/13613-leonid-meteor-shower-peak-1966-storm.html

When you see a single shooting star, or a meteor shower, remember your ancestors, and their fascination and fear at seeing the same thing you see today. As the wise man said in Ecclesiastes, three thousand years ago,
“What has been will be again, what has been done will be done again; there is nothing new under the sun.” 

Christy K Robinson is the author of this award-winning blog and books on the notable people of 17th century England and New England. Click the links to find the books.

Sunday, October 2, 2016

Centennial: An unlikely influence on lives and books

© 2016 Christy K Robinson

Alf Wight on the moors
overlooking the Dales.
If I hadn’t read Alf Wight’s autobiographical books about his life and career as a veterinarian in the Yorkshire Dales, there might not have been a William and Mary Dyer website with a third of a million page views, nor the books* I’ve written about them and their world.

Alf Wight wrote under the pseudonym of James Herriot. Ah! You recognize that name.  When I was a teenager, reading and rereading his books from All Creatures Great and Small to his Yorkshire travelogues shaped my expectations of and propelled my determination to visit the UK. My first visit there came 30 years after reading the first volume, but I’ve been there five times now, on research and sightseeing trips.

On the first trip, I was with a university study group, and as we rolled past the directional sign to Thirsk, where Wight had his vet practice, I may have left a face-print on the tour bus window, reminiscent of the Munch painting, The Scream.

But on my next trip, I had a rental car, and Thirsk was on my itinerary for months before my plane left LAX. My stop was in the Yorkshire Dales, a series of valleys across north Yorkshire. Though they’re populated with farms, the Dales are a national park, with recreation sites and trails throughout the area. I was close to the town of Masham, the home of one branch of ancestors, and I stopped the car on the side of a shady road to get my bearings on the atlas (cars didn’t have GPS at that point). I was parked by a stone wall when I stepped out into damp grass and wildflowers, next to a brilliant-green field of fat, woolly sheep. The sweet scent of new-mown hay, flowers, and trees wet from a shower wafted to me, and I inhaled deeply. It was exactly as Wight had described his Yorkshire. I hadn’t read the books in 25 years and hadn’t expected it. But my first breath of the Dales was right out of James Herriot.

In Thirsk: the Herriot museum and the veterinary surgery
When I visited Thirsk, a small market town holding a weekly market day in its square (which I used in a Dyer book), I went into the James Herriot museum and shop, and though the beloved author had passed away, his son was there in the shop. I bought his biography of his father, The Real James Herriot, and had him sign it.

While in the northern county of Durham, I visited Raby Castle, the home of Henry Vane (which I used in a Dyer book). And in the Midlands near Bicester, my friend and I had supper in a small country pub that traced its history back to at least the 13th century. Its fireplace and low ceiling made it into one of my books.

On other visits to the UK, I visited abbeys, cathedrals, parish churches, large cities, and tiny villages. On the “tiny village” side of it, I drove through William Dyer’s boyhood neighborhood of Kirkby LaThorpe (which I used in a Dyer book), Lincolnshire and Norfolk fens (which I used in a Dyer book), and a farm with 16th-century house and barns (which I used in a Dyer book). On the big city end, St. Martin’s Lane in London (which I used in a Dyer book), and the area where William Dyer’s master, Walter Blackborne, and the Dyers themselves had lived (which I used in a Dyer book) became part of my memories and part of this website.

If you remember the delightful "All Creatures" books, Wight/Herriot described his disastrous dates with his future wife, at a hotel restaurant in Harrowgate. I drink their brand of tea, Yorkshire Gold. And I visited Bolton Castle, where he proposed to her. I only wish I could get the fabulous Wensleydale cheese in Arizona. Alas...
Bolton Castle

On October 3, 2016, Alf Wight (aka James Herriot) would have been 100 years old. He was a Scot who qualified as a veterinarian in 1939, just as Europe plunged into World War II. Stationed in Great Britain, he worked as a horse vet during the war, so he was able to visit his adopted home shire when he was on leave. After the war, he practiced on the Dales farms, as well as at his surgery in Thirsk. He was recovering from depression in the 1960s when he began writing about Yorkshire as he’d known it before large-scale agriculture and commercial cattle farms changed the business. The first of his books was published in 1969, and they exploded worldwide in 1972. He passed away in 1995, and his son Jim, also a veterinary surgeon, has carried on the business.

One of the writing techniques I learned from the veterinarian was to pace a conversation or scene by using an animal's familiar mannerisms. In my books, I used dogs, cats, and even Canada geese to do that. Another device was humor, and in the dark and frightening days of England before the Great Migration, I made a young Puritan minister, Rev. Isaak Johnson, into a ray of sunshine who was a light to the dour, preachy John Winthrop. I was sorry to kill him off when the timeline said I must.

As touching and as comedic as Wight wrote his stories of Yorkshire life, some of the people uneducated and grouchy, some of them who risked their lives for their flocks and herds, Alf Wight didn’t make fun of the real people. (His son wrote that Alf changed names, dates, and locations, and denied that the stories were from real life because he was afraid the characters would recognize themselves and be hurt or angry. Yet one Yorkshireman was angry because he thought he'd been left out--he hadn't been depicted in the books!) Alf Wight's superpower was making himself the butt of the joke, and lifting up his friends, family, and clients, often with humor, but always with love.

Happy birthday, James Alfred Wight. You changed my life. I hope that in turn, I’ve illuminated others’ lives.

Christy K Robinson is the author of this award-winning blog and books on the notable people of 17th century England and New England. Click the links to find the books.

Friday, September 23, 2016

1644 land deed sheds light on families of early Newport

© 2016 Christy K Robinson
Newport Historical Society:
Molly Bruce Patterson, right, scanned or photographed
several documents, including the 1644 deed here.
When in Newport, Rhode Island in July 2016, I had an appointment to meet an archivist at the Newport Historical Society, to view documents in William Dyer’s handwriting. Most of the records that William wrote, I was informed, are in Providence, the state capitol.

But they brought out a land deed from December 1644, and it has the signature of his wife, Mary Dyer! Further, under Mary’s name is the mark and first-name signature of their eldest son, Samuel. He would have been nine years old at the time, so it’s interesting that a child would be a witness to a legal transaction. By this time, Samuel had two younger brothers, William, about 4, and Maher, 1 year old.

The town of Newport was only five years old, and Robert Applegate had sold two pieces of land (that I know of so far) to William Dyer. William may have given part of it as a gift to his little boy, who had been baptized in December 1635 in Boston. And this land sale was made in December 1644, so it may have been connected to Samuel’s birthday. Did Samuel receive money or barter (sheep, a cow) from this sale? We’ll never know, but Samuel’s signature does mark a very human event for these families that we study, 370 years later.   

William bought 30 acres adjacent to his 87-acre farm on Newport’s west coast on May 5, 1644, from Thomas Applegate. But he also owned other parcels around the island, including land at the southernmost part of Aquidneck Island, and it appears that he bought 15 acres from Applegate on this rocky piece of land (with fantastic views) at the bottom of the island. In October 1644, he resold 10 acres of it to George Gardner, and again in December 1644, he sold four acres to Gardner.

Maybe Applegate drove a bargain that Dyer could buy the 30 acres to add to his northern property, if he'd also buy the 15 acres south of town. It appears that Dyer only owned the southern property from May to October, 1644, and then "flipped" 10 acres of it to Gardner. The four-plus acres in this deed were added on the 20th of December, 1644. Why the delay? In the fall, there were fattened animals and crops to trade. Gardner may not have had the resources to purchase the 15 acres the previous May, while Dyer appeared to be well-to-do.
We don't know the dimensions of the farm William Dyer resold
to George Gardner, but this is what a 15-acre parcel would
look like. William, in addition to other skills, was a surveyor,
so he knew geometry and could calculate an area. I used an
online calculator.

Who was Thomas Applegate? He’d been born in England in 1604, and emigrated to Boston in 1635. He was given the job of ferryman from Wessagusset (Weymouth) to Mt. Wollaston (Quincy), but he overloaded his boat and it capsized, drowning three people, so by court order, he was fined and his boat staved in. His wife Elizabeth was 'censured to stand with her tongue in a cleft stick for swearing, reviling, and railing' (Boston Court, Sept. 6, 1636). They moved to Newport in 1640, where Thomas was a weaver and owned several pieces of real estate. After he sold the southern-Newport farm to William Dyer in May 1644, Thomas and Elizabeth moved to Flushing, Long Island. There, he purchased land. In a court where his accusers had conflicts of interest, he was convicted of slander with a sentence of having his tongue bored with a red-hot poker; but he confessed his guilt and begged for mercy. He was pardoned. He died sometime between 1656 and 1662.

Tall native grasses and Queen Anne's
Lace grow in the place William Dyer
describes in the deed, land that became
George Gardner's farm.

By the landmark descriptions, this part of Newport is now occupied by large, expensive homes with manicured grounds. When my friend Valerie drove me through the area on a tour, I noticed tall wild grasses (possibly spartina alterniflora, smooth cordgrass) with Queen Anne’s Lace and other flowers blooming along private drives. The native cordgrass would have been useful for thatching roofs. The soil is rocky, having been scraped by glaciers thousands of years ago. To the north is lovely green farmland with verdant trees. To the west is the estuary of Narragansett Bay. To the east is the Sakonnet River (actually a saltwater tidal body). And to the south is the Atlantic Ocean.
View of a pond to the right, and the Atlantic Ocean straight on,
from the guest room of my friend's home. This is less than a
mile from the land described in the deed. If you click to
enlarge the image, you'll see a wild rabbit by the fountain,
and frogs clinging to the wall underwater.

The transcription of the deed comes from my dear friend Jo Ann Butler, author of the historical fiction trilogy, Rebel Puritan. George Gardner and Herodias Long are Jo Ann’s ancestors. When I saw George’s name on the deed, I had to share it with her. To learn more about George and Herodias, visit the Rebel Puritan link and purchase Jo Ann's excellent books.

I've purposely made the deed blurry
to protect the interests of the
Newport Historical Society, which
charges a fee to scan documents.
But you can click to enlarge.

This prsent deed or writing made in the
[twentieth] yeare of the Raigne of Ye Soverigne
Lord Charles by the grace of God of England
Scotland ffrance & Ireland King wittnesseth yt
I William Dyre of Nuport in the Ile of Rhodes
having bought & purchased of Thomas Applegate
All ye singular the Land granted by the colonie
aforsd unto him for his accommodation of his granted Lott
and whereas ther was a neck of Land lying on the
South side of the sd Iland bounded on the South by
the present Ocean & on the East & North by a [Cone]
or pond & on the West by the Comon (towards Mr
Fosters farme) wch prcell of Land containing the
Number of four acres more or Less the said [will]
wch said neck was granted & Laid forth to the sd
Thomas as pt of his accommodation, & wch sd neck
of Land so butted & bounded the sd William hath
and doth by this presents for ever & sell unto Georg
Gardiner of Nuport aforsd for a valeuable consideration
given & [bargained] by on & th other upon wth
& the unsealling herof the sd Wiliam doth for him
self his heirs & executors administrators & assigns
surrender up to the sd George his heirs & exctors
administrators & assigns all right tittle & futour
that he did or might have enjoyed therein to the worlds
end for witness whereof the said William Dyre in
hath sett to his hand & Seale this present XX  day
of December Ano Domy 1644:
William Dyre

Sealed signed & [notice the darker paper by William's signature where the seal was]
Wthin the prsenc
mary dire
Samuell X Dyre  [William Dyer signed Samuel's surname]

Speaking of sealed, there’s a waxy, oily spot on the paper where a seal would have been before the deed was unsealed later, for George Gardner to sell the land. Seals are about the size of a dime. I would love to know what William’s seal looked like. Jo Ann Butler and I think that it was a D for Dyer, because of the reverse impression it made on the flap of paper next to the place where the seal was.
Two engraved seals and a
silver pendant of an anchor seal
by Suegray Jewelry of Newport.
At this time, several men shared seals, and Roger Williams and Benedict Arnold were known to use the image of an anchor to seal documents. Three years later, in 1648, William Dyer presented the Rhode Island assembly, for which he was Recorder and then Secretary of State, with an ivory-handled seal that had an anchor on it. See my article at http://marybarrettdyer.blogspot.com/2014/03/william-dyer-and-rhode-island-state-seal.html  The anchor logo is still the symbol of the state of Rhode Island. 

The paper was a yellowed "laid" paper, with texture lines rolled onto the paper when it was made. The paper was made of linen rags, and imported from England. There were no paper mills or factories in America until 1690.

Christy K Robinson is the author of this Dyer website and three five-star-reviewed books on the Dyers, available by clicking these links.