Tag: coffin

Salem Massachuetts AND The Salem Witch Trials

SALEM MASSACHUSETTS

 

The saddest story in the history of the country is that of the witch craze at Salem, Massachusetts, brought about by a negro woman and company of girls. The negress, Tituba, was a slave, whom Rev Samuel Parris, one of the ministers of Salem, had purchased in Barbados. We may think of Tituba as seated in the old kitchen of Mr. Parris’s house during the long winter evening, telling witch stories to the minister’s niece, Elizabeth, who was nine years old. She draws a circle in the ashes on the hearth, burns a lock of hair, and mutters some gibberish. They are incantations to call up the devil and his imps. The girls of the village gather in the old kitchen to hear Tituba’s stories, and to mutter words that have no meanings. The girls were Abigail Williams, who was eleven, Anne Putnam who was twelve, Mary Walcot,and Mary Lewis who were seventeen, Elizabeth Hubbard, Elizabeth Booth, and Susannah Sheldon, eighteen, and two servant girls, Mary Warren and Sarah Churchill. Tituba taught them to bark like dogs, mew like cats,  grunt like hogs, and to creep through chairs and under tables on their hands and feet, and to pretend to have spasms. 

 

Mr. Parris had read the books and pamphlets published in England, how persons bewitched acted like animals, and went into spasms, and he came to the conclusion that they were bewitched. He sent for Doctor Griggs, who said that the girls were not sick, and without doubt were bewitched. 

 

THE TOWN WAS ON FIRE! 

People came to see the girls, who delighted with the success of their play, crept about all the more like cats and dogs, barking, mewing, and uttering piercing screams. 

Sunday came, and when the congregation had finished singing, Abigail Williams said to Mr. Parris, “Now stand up and name your text.” 

The minister and everybody else was amazed, but he read his text. 

“It is a long one,” said Abigail. 

The minister went on with his preaching. 

“There, we have had enough of that,” shouted another girl. 

“There is a yellow bird on the minister’s hat,” cried Anne Putnam. 

The parents of the girls stood aghast, and Mr. Parris, believing that they were assaulted by the devil, invited the ministers of the other parishes to come and hold a day of fasting and prayer. The ministers assembled, saw the girls go into fits, rolling their eyes, holding their breath, muttering gibberish, peeping like frogs, barking like dogs, and devoutly believed that they were bewitched. They prayed solemnly and fervently, recalling the saying of Jesus Christ, “This kind goeth not out except by fasting and prayer.” 

The news spread quickly, and the people came in crowds to see the girls. 

“Who bewitched you?’ they asked.

 

Sarah Good, Sarah Osburn, and Tituba,” the girls answered. 

 

Sarah Good was a poor old woman, who begged her bread from door to door. Sarah Osburn was old, wrinkled, and sickly. 

 

What a scene was around the meeting house, March 1st, 1692!

All of Salem was there, for the women who were accused of being witches were to be examined by the justices.

 

Sheriff and constable escorted the justices, John Hathorne and Jonathan Corwin, from Thomas Beadle’s tavern to the meeting house and gave them seats in front of the pulpit. Rev. Parris prayed that God would direct them. The girls were there, and Sarah Good was brought in by the sheriff. 

 

“Have you made a contract with the devil?” asked Justice Hathorne.
“NO.”

“Children, is this the person who hurt you?”  

“Yes, she is sticking pins into me!” the girls screeched. 

“Why do you torment the children?” 

“I do not.” 

The girls went on with their screeching, and the justice and all the people were so deluded, and were such firm believers in witchcraft, that they accepted all that the girls said as truth, and the denials of the wrinkled old women as lies. 

 

“Sara Osburn, have you made a contract with the devil? Asked the justice. 

“I never saw the devil.”

“Why do you hurt the children?”

“I do not hurt them.”

“SHE DOES! She Does!” said the girls, and the people decided in their minds against her.

“Tituba, why do you hurt the children?”

“I do not.”

“Who is it, then?”

“The devil, for aught I know.”

“Did you see the devil?”

“Yes, he came to me and bid me serve him. Sarah Good and Sarah Osburn wanted me to hurt the children, but I would not.”

“How does the devil appear when he comes to you?”

“Sometimes like a hog, and sometimes like a great black dog.”

“What else have you seen?”

“Two cats, one red, and the other black. I saw them last night, and they said “Serve me, but I would not.” 

“What did they want you to do?”

“Hurt the children.” 

“Did you not pinch Elizabeth Hubbard?”

“Yes, they made me pinch her, and wanted me to kill her with a knife.”

“How do you ride when you go to meet the devil?”

“On a stick. I ride in front, and Sarah Good and Sarah Osburn behind me. We go up over trees, and in a short time are in Boston or anywhere else.”

Tituba had a great many other things to tell…that the devil sometimes wore a tall black hat, that one of his imps was about three feet high, hairy all over, and had a long nose, and that the imp came into Mr. Parris’s house and stood by the fire. 

 

The people believed her. Would she be likely to admit that she was a witch if she were not one? 

 

The girls accused her of pinching them and she acknowledged that she did so. Therefore, the girls were telling the truth and Sarah Osburn and Sarah Good, were liars. So the justice and the people reasoned, and the sheriff took them to Ipawich jail which was about 10 miles away, and the people went home to talk over the event. 

 

The ministers of Salem, Boston, and the surrounding towns met to consult over the situation. Among them was the learned Cotton Mather who accepted the terrible accounts as truth which had reached him from England. Few if any doubted that the girls were bewitched, and the girls were loving the attention so went on with their creeping, barking, mewing, and falling into convulsions, and crying that someone was sticking pins in them. They accused Martha Corey and Rebecca Nurse, two women who were kind to the poor, and very religious, but so credulous were Rev. Parris and Rev. Noyes and everyone else, that they were arrested. When they were examined before the justice, the girls all cried out that the women were tormenting them. “I am as innocent as a child unborn,” said Mrs. Nurse: but the people, the ministers, and the justices, all lost their heads, and the women were committed to prison

 

. Mrs. Good had a little girl, Dorcas who was five years old, and the girls said that Dorcas helped her mother in tormenting them. “She bites me!” they cried, and showed the prints of teeth on their arms. The sheriff arrested Dorcas and put her in prison, where she was chained with her mother. It was believed that unless the witches were chained they would fly out through the keyhole. Sara Cloyse and Elizabeth Proctor were the next accused. The judges met sometimes at Thomas Beadle’s tavern and sometimes in the meeting house.

 

The news spread quickly. No one doubted that the devil had come in great wrath to afflict the good people of Salem. Rev Lawson, Rev Parris, Rev Noyes, and other ministers preached sermons against witchcraft, making it clear that these manifestations were without a doubt produced by the devil. The whole colony was up in arms, and Lieutenant -Governor Danforth and his councillors, which consisted of six hundred men, went to Salem to sit in judgement at the trial of Sarah and Elizabeth. Abigail Williams brought a horrible accusation. 

 

“I saw a company of witches at the Rev Parris’s house,” she said; “there were forty of them. They had a sacrament, and Sarah Cloyse and Sarah Good were their deacons, and the witches drank blood.” 

Sarah Cloyse fainted at the terrible accusation, and the girls went into convulsions. John, a negro of Mr Parris, rolled and tumbled upon the floor, and all cried out that the witches were tormenting them. 

Governor Danforth and his councillors were amazed. The prisoners had no one to help them. There were few lawyers in America at that time. The governor and the judges asked them questions, having already made up his mind that they were witches, and poor women, friendless and alone, had nothing to say except “We are innocent.”  

No one believed them but took the word of the girls as the truth. The poor women were thrown into prison. 

Instead of there being fewer witches, there were more, and in a short time the jails were filled with men and women. Among those arrested was Rev. George Burroughs, who had once preached in Salem, but who was living in Maine. The sheriff made a long journey to arrest him. 

Not only the girls and Tituba, but others accused those arrested of being witches. If a man had anything against his neighbor, it was easy for him to take revenge by accusing him of exercising witchcraft. Samuel Shattuck who dyed clothes for a living, had trouble with Bridget Bishop. John the negro also had a grievance against her, and testified that she was a witch. “I saw her go through a hole no larger than my hand, “ said John. The judges believe him.  

 

Samuel Shattuck’s child had fits. “I believe it is the work of Bridget,” he said.

 

WHAT COULD THE JUDGES DO? 

 

They condemned them to be hung. The Bible commanded that witches should not live. For one hundred and fifty years the laws of England had been in force against witches. Thirty thousand had been executed in England. Parliament had appointed a witch finder. King James had written a book against them.  Archbishop Jewell had begged Queen Elizabeth to burn them. Rev Richard Baxter, whose name was reverenced all over, had written against the witches. In all lands they were seen as the enemies of God and man as they were conspiring with the Evil One against the livelihood of the community. The great and good Lord Chief justice of England, Mathew Hale had condemned those to death who were not near so diabolical as the accused, and had written a book referring from the Bible that witches were in cahoots with the devil! 

 

Besides the people of Salem, the friends and neighbors all believed that the accused were witches, and ought to be put to death. They were magistrates, appointed by God, as they believed, to administer the laws faithfully and impartially. They had seen the girls go into fits and convulsions, and heard them cry when the witches pinched them. With the rest of the world, the judges lost their minds, and condemned the poor people accused to death. 

 

TO THE HILL THEY GO! 

 

Gallows were erected on a hill overlooking the village. Through the streets of Salem rattled the cart that bore them to their place of execution. They climbed the ladder with the halter around their necks, men and women, the minister, and those who had listened to his preaching. 

People gazed in horror as their old friends and neighbors,  swang in the air struggling at the throes of death.  When life was gone from them, the bodies were thrown into holes, and piled with dirt. They trampled it down, and thought of them as suffering the torments of the devil. 

 

HOW HORRIBLE! 

If we were living in those days would we too have lost our judgement, reason, and common sense? 

The wisest and best of men in 1692 fell for it, under the terrible delusion, wild foundation, and lamentable ignorance of the period. 

Nineteen men and women were hung. 

Giles Corey, who would neither say “Guilty” or “Not Guilty, “ had rocks piled upon him til he was crushed to death. 

One hundred and fifty men and women were thrown into prison before the people came to their senses! 

The wife of Rev. Hale, of Beverly, was accused. There was not a woman in Massachusetts more beloved, honored and respected. The people were amazed. They could not believe that such a godly woman would join with the devil. They began to see, what they had not thought of before, was that perhaps the girls were lying about the witches tormenting them. The judges had not questioned the girls, …only the accused. The denials had been disregarded . Why would young girls lie? 

 

THE SPELL WAS BROKEN

 People saw that they had been under a delusion. Samuel Sewall,  one of the judges, humbly confessed on Sunday in the old South Church in Boston, with tears rolling down his cheeks, and ever after, so long as he lived, kept a day of fasting and repentance once a year to manifest his sorrow to the world. 

“Touching and sad a tale is told, 

Like a penitent hymn of the Psalmist old, 

Of the fast which the good man life long kept, 

With a haunting sorrow that never slept. 

As the circling years brought round the time

Of an error that left the sting of crime.” 

 

IT’S OVER NOW

SET THEM FREE 

The sheriff threw open the prison doors and the prisoners accused of being witches were released. The girls, having no one to believe their accusations, had no more stories to tell of being tormented. The great wave of superstition that had sent hundreds of thousands to an untimely grave in Europe, died out in the village of Salem. 

The girls…

Though fully and humbly confessing  for their actions found little happiness in life. Forever before their eyes were the swinging forms of those who had died upon the gibbet due to their childish pranks and the terrible tragedy they had mustered. 

I cannot begin to imagine the guilt they must have carried with them throughout their lives. 

I hope you enjoyed this episode for the Salem Witch Trials. Stay tuned for upcoming post as I will reveal to you how The Pierce Family has connections to some of those involved. If you liked this post please leave me a comment in the comment section and STAY tuned for the next post. My source of information here was mostly from the  book Old Times in the Colonies by Charles Carleton Coffin as well as most of the pictures. No copyright infringement was intended. 

 

Happy Hunting

The Pierce Family Historian

Tristram Coffin

Researching Tristram Coffin comes quite easily as much has been written about him through out the history of the United States. Some of which is fact and some assumed so therefore you will find much conflicting information about him.  He was one of the nine purchasers and founders of Nantucket Island and to him much credit is given. There are over 500 family trees on ancestry.com that connect to him so it could be said that he was also monumental in populating the United States from sea to shining sea.

I am proud to say that he is my 9th great grandfather. Our Pierce line descends from his daughter Mary “Great Mary” Coffin Starbuck  who was the wife of  8th great grandfather Nathaniel Starbuck, son of Edward and  Katherine Reynolds Starbuck (also 9th great grandparents) of which I will write at a later date.

WHERE WE BEGIN

The first of the Coffin name  of which there is any record is of Sir Richard Coffin who removed to Normandy, England in 1066 where he entered the English Army and had land granted to him and he was Knighted by the King.  He was of Scandinavian decent like all Nobles of Normandy. The Vikings were settling in Normandy around the 800’s AD through conquest and they were granted the “Duchy of Normandy” by the French King “Charles the Simple” as a defense against other Viking Armies. The First “Duke of Normandy” was Hrolf or Rollo 911AD (an ancestor of “William the Conqueror”).

Sir Richard, as he was called,  fought as a General for “William the Conqueror” (formally “William the Bastard”) at the Battle of Hastings, during the Norman invasion of England and Williams successful claim for the English Crown.

We learn from Prince’s “Worthies of Devonshire” that the ancient family of the name settled at Portledge by the seaside in the Parish of  Alwington, five miles from Biddeford and flourished there from the Conquest  from the time of King Henry I to the age of King Edward the II.  For two hundred years each successive heir of this family bore the name of Richard. (that’s a lot of Richards!)

Coffins are also in the Williams “Doomsday book” (1080) as current inhabitants of England, probably settlers from France at an earlier date. The Coffins spread out to Somerset, Dorset, Wiltshire and Cornwall. By 1252 the name in its different forms (Colvin, Corvin, Cophen and Coffyn) are frequently found in records. The name is disputed in its origins. Welsh “Coffyn” meaning hill top boundary, English and French:  occupational name for a basket maker, from Old French cof(f)in ‘basket’ (Late Latin cophinus, Greek kophinos). The modern English word coffin is a specialized development of this term, not attested until the 16th century.
and the most likely  is  meaning of “Coffer” or treasure box.

A short distance from Fallaise, a town of Normandy, stands the old chateau of Courtition,  the home of the Norman Coffin.

The last Miss Coffin married Le Clerc in the late 18th century and since that time Le Clerc family  occupied the Norman estates.

 

WHAT ABOUT TRISTRAM

Tristram Coffin (Coffyn as was signed by him) was born to Peter and Joanna (Kember) Coffin (10th great grandparents)and baptized in the parish of Brixton near Plymouth, England, on 11 March 1609/10. He married Dionis Stevens in 1630 and they had nine children,  the first five born in England. He was of the the landed gentry, or simply the gentry, which is a largely historical British social class consisting in theory of landowners who could live entirely from rental income, or at least had a country estate.

Charles I inherited the throne of England in 1625 and initiated a long struggle with his parliament, which wanted to abolish bishops from the House of Lords which is an upper house of Parliament,  and limit the king’s powers. Things came to a head when Charles raised his royal standard at Nottingham in August 1642, and England soon descended into Civil War (1642–1651).

Tristram Coffin’s brother John received a mortal wound at Plymouth fort, although it is not known exactly when or  which side he was fighting on. It could be for reasons associated with these political upheavals, Tristram Coffin decided to leave his estates in England and emigrate to the new America though some suggest that it was after the death of his father that he decided to remove.

The Coffin House at Portledge

He bought with him his mother, and  his sisters, Mary and Eunice, as well as his wife and the five children born in England.

Tristram  immigrated to Massachusetts from England in 1642, and lived in Salisbury, Haverhill, and Newbury for sixteen years.  For a short time he ran an inn in Salisbury, Massachusetts. He then moved to the new settlement of Pentucket, now Haverhill, Massachusetts. His children Mary Starbuck and John (the first John having died at the same place in 1642) were born at Salisbury. In 1648 he removed to Newbury, where his youngest son, Stephen was born. His name appears on a deed dated 15 November 1642 recording the sale of the land for the settlement by the local American Indian people.

 

He is said to have used a plow that he had made himself to cultivate the land. In 1648 he left the farm and moved  to Newbury, Massachusetts and he operated a ferry across the Merrimack River .  He and his wife Dionis ran a tavern in Newbury. In 1653 Dionis was “presented” for selling beer above the legal price of two pennies per quart but she was acquitted when it was found that her beer was much stronger than the ordinary. Coffin sold the inn and ferry in 1654 or 1655 and moved to Salisbury, Massachusetts, where he signed himself “Tristram Coffyn, Commissioner of Salisbury”.

Nantucket Island

THE PURCHASE OF NANTUCKET

In 1659, he made a voyage of inquiry and observation to the group of islands off the Massachusetts coast, with a view to this change of residence.  He first visited Matha’s Vineyeard, and taking from there Peter Folger as an interpreter of the Indian language, proceeded to Nantucket.

He along with Thomas Macy led a group of nine investors that bought Nantucket Island from Thomas Mayhew for thirty pounds and two beaver hats made by his son, Tristram JR .  Coffin was among the  prime movers of the enterprise and was given first choice of land. In 1659 he settled near the western end of the island near Capaum pond.It has been supposed that religious persecution was the cause of these frequent changes and of his final departure from the main land.

Soon after settling, Tristram Coffin purchased the thousand-acre Tuckernuck Island at the western end of Nantucket. On 10 May 1660 the sachems conveyed title to a large part of the island to Coffin and his associates for eighty pounds. He became one of the first prominent citizen of the settlement and  was appointed the first chief magistrate of Nantucket on 29 June 1671 being the most respected and wealthy settler on the Island.

He built a corn mill in which he employed many of the local Native Americans, and he employed others on his farm.

In 1671 Coffin and Thomas Macy were selected as spokesmen for the settlers, going to New York to meet with Governor Francis Lovelace and secure their claim to Nantucket. In 1677 he was again appointed chief magistrate for a term of four years and it was said by Benjamin Franklin Folgers, the historian,   that he always exhibited a fair Christian character “in all the varied circumstances and conditions of that infant colony,” both to Indians and white settlers.

TROUBLE AMONG THE COLONY

The first settlers had bought their rights to Nantucket with the intent of using the land for their own benefit. But, as more and more people came to Nantucket to live and work in the late seventeenth century, the newcomers began to resent their limited power and representation in the island’s government.

Led by ambitious newcomer John Gardner (a great uncle of the Pierce line), many of the “half-share men” staged a peaceful revolt against the proprietary government led by Tristram Coffin. Through several appeals to the provincial government in New York, the half-share men eventually succeeded in having the original proprietary transformed in favor of a more democratic, town-meeting-based government, where all men who held property had equal voting rights.

At first Tristram Coffin was the leading spirit politically and little was done without his approval and sanction. And he also had the backing of the Mayhews who still retain their interest. After John Gardner arrived in 1672, who was also of strong and forceful personality, there was trouble. He soon became prominent in the affairs of the Island and was appointed Captain of the Fort Company by Governor Lovelace. Tristram and John Gardner soon locked horns.

In 1673 the freeholders were required to name two men for Chief Magistrate and Edward Starbuck (9th great grandfather) and Richard Gardner (eighth greath grandfather) were submitted The governor chose the latter and named his brother Jim for Captain of the military company. This did not please the Coffins as it made their rivals hold two of the principal offices and so began the long fight whenever there was a meeting held .It was noted on the records, Mr. Tristram Coffin enters his dissent whereupon all the other members of his party followed suit but Tristram has been well called the great dissenter. The Coffins believed that the whole share men should have two votes and the half -share men one vote while the Gardners stood firm for equal power.

Each faction were soon appealing to the authorities in New York and the first round was won by the Coffins.

In 1674 the Gardner faction still being in control fined Stephen Hussey for contempt for telling Captain John to “meddle with his own business”.

In 1676 Thomas Macy, then Chief Magistrate and William Worth sided with the Coffins and they regained control of affairs. William Worth was chosen clerk and Gardner and Folger were arbitrarily disfranchised and refused any participation in the affairs of the town.

On Feb 10, 1677, Peter Folger was arrested for contempt of His Majesty’s authority. He was bound over for 20 pounds to appear in Court and in default was committed to jail where he remained in “durance vile coery vile” according to Peter for the greater part of a year.

Tobias COLEMAN,and Eleazer Folger and his wife Sarah..(Richard Gardner’s daughter) were arrested and fined for criticizing the Court.

Peter Folger refused to deliver up the Courts books. So things went on till August 1677 when Governor Androstook took a stand  and ordered a suspension of all further proceedings and later decided that Gardner and Folger’s disfranchisement was null and void.

Mayhew and Coffin were furious but Captain Gardner had won and the hatchet was soon after buried.

Finally, in June of 1678, everyone gets tired of the in-fighting and a settlement is reached. The Full-Share men will allow other parts of the island to be bought from the Natives and developed while the half-share men agree that it will all involve the town.

Coffin and Gardner  still hate each other, but everyone else is willing to live and let live.Then, in September of that year, Tristram Coffin finds himself in very hot water. A French ship wrecked itself on the shoals and Coffin had supervised the salvage operation. After all the gear was grabbed from the boat, it needed to be stored and guarded. Coffin botched the job and was brought before the Admiralty Court. Faced with possible jail time and a steep fine, Coffin appealed to John Gardener to help him.

Gardner weighed in on the Coffin side and Tristram was set free. One year later, Tristram died.Without Coffin, the compromise began in earnest. The half-share and full-share men began talking and working again. Moreover, the Natives were granted grazing rights for their own horses and all three parties were at peace.The final symbolic closure came in 1686 when Peter Coffin’s son Jethro  married John Gardner’s daughter, Mary. John Gardner gave the new couple land for a new house and Peter Coffin supplied the lumber. They built, atop Sunset Hill, a house now known as the oldest house on Nantucket.

 

 

Tristram Coffin

THE COFFIN FAMILY

He and his wife, Dionis, had five sons who perpetuated the Coffin family name. A great number of his descendants became prominent in North American society, and many were involved in the later history of Nantucket during and after its heyday as a whaling center, though when researching his history little is said about that part of his life.

Several Nantucket families, including the Coffins, Gardners, and the Starbucks (from all we decend), began whaling seriously in the 1690s, and by 1715, the Coffins owned three whalers and a trade vessel.

In 1642 there were only 455 people living in Newbury. The town’s economy was primarily a combination of agriculture and husbandry. There was a limited number of artisans and manufacturers. Some of the earliest were weavers, tanners, and shoemakers.

Tristram Coffin and his sons at one time owned about one-fourth of Nantucket, and the whole of the little island adjacent to it on the west, called Tuckermuck, containing 1,000 acres, which he purchased of the old Sachem Potonet at the time of his visit in 1659.

He appears to have been a leading spirit among the first settlers, and was frequently selected by the inhabitants to transact important public business.  His letters to the Colonial Government of New York (Nantucket was at that time a dependency of New York), are preserved in the Archives of the Department of State at Albany.“At a Court of Sessions held the 29th of November 1681 there granted administration unto me James Coffin, John Coffin and Stephen Coffin on the estate of Mr. Tristram Coffin deceased the 3rd Oct 1681 they having given security according to law.”The body of the Oath was evidently written by Peter Coffin (son of Tristram), the signature is an autograph.

During the years before his death, he had bestowed much of his property on his children and grandchildren.

Tristram Coffin died on 2 October 1681 at the age of 76.He was buried on his property on Nantucket Island

At his death he left seven children, 60 grandchildren and several great-grandchildren.

Nearly all his descendants are enabled, by means of the accurate genealogical records in existence, to trace their linage back to him, although nearly two centuries have elapsed since his death.Almost all notable Americans with roots in Nantucket are descended from Tristram Coffin,

CHILDREN

Their daughter, Mary, married Nathaniel Starbuck and became known as “Great Mary” for her leadership in the early community and her conversion to Quakerism, looking to escape harsh Puritan rule in New England.

Peter,

Tristram,

Elizabeth,

James

John

Deborah

John

Stephen died on 1 Dec 1690 in Drowned off Cape Breton, Nova Scotia, Canada, at age 62 .

 

THE COFFIN HOUSE

As the family grew, they added partitions and lean-tos so that different generations could continue to live together under one roof. In 1785 two Coffin brothers legally divided the structure into two separate dwellings, each with its own kitchen and living spaces. With rooms from the seventeenth, eighteenth, and nineteenth centuries, Coffin House depicts the impact of an expanding economy and new concepts, such as the notion of privacy, on architecture and modes of living.
The significance of Coffin House lies partly in the age of the original building but more importantly in the way in which it reveals how a home, built in 1678, grew and changed over the years to accommodate the needs of six generations of one family. The earliest part of the house, the southwest ell, is an example of what is known in New England as First Period or Post-Medieval style.When Tristram Coffin Jr. came to Newbury with his parents, siblings, aunts, and grandmother in 1643, it was a frontier settlement with Indian tribes nearby, wild animals, few roads, and most travel by water.

Most of the occupants of this house are buried across the street in the First Parish Burying Ground. Judith and Tristram JR.  are buried on the left side of the burying ground if you are facing the front gate.

INTERESTING FACTS ON DECENDANTS

From Wikipedia we find this information on some of the Coffin descendants.

 

[6] His sons Peter Coffin, Tristram Coffin Junior and James Coffin also received land on the island.[13] [15][18] .[6] One of his grandchildren calculated that by the year 1728, the number of his descendants was 1582, of whom 1128 were still alive.

[19]Several of his descendants achieved prominence. His daughter Mary Coffyn Starbuck became a leader in introducing Quaker practices into Nantucket.

[20] A grandson, James Coffin, was the first of the Coffins to enter into the whaling business.

[21] A poem by Thomas Worth written in 1763 says six Captains named Coffin were sailing out of Nantucket.[3] Sir Isaac Coffin (1759–1839) served during the American Revolutionary War and the Napoleonic Wars and became an admiral in the British Royal Navy.[22] He founded a school on the island in 1827 to educate descendants of Tristram Coffin – which included almost all the children on the island – with emphasis on nautical skills.[23] Lucretia Coffin Mott (1793–1880) was a Quaker born on Nantucket, who became a prominent abolitionist and women’s rights activist. She helped write the Declaration of Sentiments during the Seneca Falls Convention in 1848, and will be included on the back of the U.S. $10 bill to be newly designed by 2020.

Some branches of the Coffin family were prominent in New England, grouped among the so-called Boston Brahmins.[24] For example, Elizabeth Coffin, daughter of a wealthy merchant from Nantucket, was mother of the prominent Massachusetts industrialists Henry Coffin Nevins and David Nevins Jr..

[25] Charles A. Coffin (1844–1926) born in Somerset, Massachusetts, became co-founder and first President of General Electric corporation.

[26] Some retained the family links to Nantucket after the whaling industry had collapsed and many people had left the island. In the eighth generation, Elizabeth Coffin (1850–1930), an artist, educator and Quaker philanthropist, was known for her paintings of Nantucket and for helping revive Sir Isaac Coffin’s school with a new emphasis on crafts.

[27] Among the ninth generation, Robert P. T. Coffin (1892–1955) was an American poet who won the Pulitzer Prize in 1936 for his book of collected poems called Strange Holiness.

Tristram Coffin Medal

THE MEDALS

After the original struck medals were produced in 1826, the medal was cast and recast for family reunions on Nantucket, perhaps even as late as the first few decades of the 20th century.In the year 1826, Sir Isaac Coffin, a native of Boston (who went to England in early life and became a Baronet, and an Admiral in the British Navy), visited Nantucket and founded the ‘Coffin School’, which is still flourishing.

The Act of Incorporation provides for the establishment of a school by the name of Admiral Sir Isaac Coffin’s Lancasterian School, for the purpose of promoting decency, good order and morality, and for giving a good English education to youth who are descendants of the late Tristram Coffin who emigrated from England” etc.  The act further provided that the Trustees shall all be the descendants of the above mention Tristram Coffin in the male or female line.

 

If you are interested in more history of the Starbuck, Macy, Coffin, Gardner line some great reads are

North American Family Histories

A genealogical History of Clark and Worth Families and other Puritain Settler in MA Bay Colony

Macy Genealogy

Life of Tristram Coffin

Netherlands Genealogy Online

Colonial Families of the USA

The Great Migration Begins

Encyclopedia of American Biographies

As Always thanks for stopping in. Hope you are enjoying our family history…and please leave a comment below! I love hearing from you!

THE PIERCE FAMILY HISTORIAN

happy hunting

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