A New Fight at Bunker Hill

With the anniversary of the Battle of Bunker Hill coming up on 17 June, the central office of the National Park Service has ordered Boston National Historical Park to remove much of a display of quotations of Americans commenting on the battle in the context of their times.

This incident began with the Trump administration ordering parks to post Q.R. codes to collect feedback from visitors in a new channel. This was clearly an attempt to trawl for political objections, but I heard that most of the comments were positive.

As reported by the Washington Post, “A visitor at the [Bunker Hill] site complained to park staff about a quote related to women’s suffrage as being ‘woke’ feminist ideology, the people familiar said, and the visitor later sent an email complaint.”

There appear to be two quotations on display that address the situation of American women in the late 1800s:

“The battle is celebrated for the justice of the cause, which, because it was just, was triumphant. The woman sufferance battle is like that of Bunker Hill—not won today, but sure to be later. Meantime, Bunker Hill Monument is our monument.”
—Lucy Stone, The Woman’s Journal, 22 June 1889

“Once, as we were passing by in the train, we saw the lofty shaft on Bunker Hill outlined against the sunset glow. [Lucy Stone] spoke eloquently of all it commemorates, and said in substance: ‘We are still battling for the principle it stands for. My spirit kindles whenever I see that monument. It is our monument.‘”
—Florence M. Adkinson, The Woman’s Journal, 1893

Stone’s claim on the monument probably derived from how women had been crucial to raising the funds to complete it in the early 1800s.

One might think that American women having the right to vote is no longer the sort of “corrosive ideology” that Trump’s appointees claim to oppose in federal historic sites and museums. They could read the U.S. Constitution and find it’s been part of our electoral system for over a century now.

Nevertheless, that visitor’s complaint cued “a wider review of material at the site.” N.P.S. officials in Washington ordered the removal of three quotations—though, ironically, not any about women.

The quotations in jeopardy are likewise all over fifty years old:

“As we drew near to Boston, there stood Bunker Hill Monument, towering up towards the heavens, as if in silent, bitter mockery of the millions of slaves guarded by the professed lovers of Liberty, who reared its lofty column.”
—G. F. Stebbins to William Lloyd Garrison, published in The Liberator, 22 May 1846

“Now that a public orator has declared that foreign-born men have no association with the men of the Revolution, it is our duty to show that in love of freedom and loyalty to the republic, the citizens of foreign birth take no second place…”
—“To Our Irish Societies,” The Pilot (published by Boston’s Roman Catholic archdiocese), 8 May 1875

“We find, upon reflection, that our duty to our country has not ended... We as Vietnam Veterans, strongly feel that the United States should cease to build memorials to death and begin to glorify life.”
—Arthur Johnson and Bestor Cram, Vietnam Veterans Against the War, published in the Boston Globe, 23 May 1971

Again, it’s hard to see what’s “corrosive” about supporting emancipation, immigrants showing loyalty to their new country, and life itself. But this is an administration now focused on observing the President’s birthday with gladiatorial games next to the ruins of the East Wing. They think in strange ways.

“The wider transatlantic workers’ struggle that helped make the American Revolution”?

Jacobin just published Tom Cutterham’s essay “Class Struggle Was a Crucial Part of the American Revolution,” reflecting his upcoming book, Empire Ablaze: The American Revolution and the Atlantic Working Class.

The article begins:

Late in 1776, with the War of Independence underway in the American colonies, a twenty-four-year-old housepainter named James Aitken walked into Britain’s most important naval dockyard and set it on fire. The damage was significant: estimates for repairs were twice the value of the tea destroyed at Boston harbor three years earlier.

The sense of threat experienced by Britain’s ruling elite was also profound. Few people today remember Aitken’s acts of sabotage against the British war machine. But they deserve recognition as part of the wider transatlantic workers’ struggle that helped make the American Revolution.

Aitken is the subject of one of my favorite books on the Revolution, Jessica Warner’s The Incendiary. But I’m not convinced he’s good evidence of a transatlantic political movement, even though he did start his life in working-class Scotland, was in Pennsylvania during the first years of the Continental Congress, and then returned to Britain to support the American cause. Aitken didn’t connect with other activists, except for Silas Deane in Paris. He seems to have been socially inept. Aitken was a movement of one.

Likewise, something seems to be missing from the article’s description of the Gordon Riots:

In London too, the long-standing collaboration between laborers, artisans, and the commercial middle class proved a point of fracture as the possibility of revolution grew too close for comfort. When huge crowds took to the streets in the summer of 1780, burning the home of the Lord Chief Justice, throwing open prison gates, and attacking centers of imperial power like the East India Company offices, it seemed as though the “general effort” [Catharine] Macaulay had called for might finally be at hand.

Those riots were spurred by support for a rather mad aristocrat’s protest against a new British law granting more political rights to Catholics. Though the violence threatened the political establishment, was it really for the benefit of the working class?

I expect Cutterham’s longer book addresses the details of these cases. And I don’t disagree that economic friction between the working class and their employers (still called “masters” in many fields) was part of the Revolutionary era. But so were a bunch of other factors that may have driven events more and certainly muddy the waters. Cutterham’s points are worth considering with care.

“I know that our way will bring us there”

Yesterday’s posting mentioned the Rev. Samuel Ashbow, a Baptist minister from the Mohegan community in Connecticut.

A lot of information about Ashbow comes from Samson Occom and the Christian Indians of New England by W. DeLoss Love (1899). Both Ashbow and Occom studied with the Rev. Eleazer Wheelock and worked on his conversion missions before breaking with him theologically and organizationally.

The Rev. David McClure (1748–1820, shown here) also left a glimpse of Ashbow in his diary. This passage comes from the summer of 1768 when McClure was an undergraduate at Yale College. He “took a ride to the Sea Shore & in company with Mr. Chester Bingham tarried a few days at Narraganset,” the Native community in what’s now Charlestown, Rhode Island.

Sabbath, attended the Indian meeting, at their meeting house, which was small & about the size of a common school house. About 50 Indians were present. They were mostly elderly people. They sung, prayed & exhorted. There were 4 or 5 who exhorted. The principal speaker was called Sam’l Ashpo.

They were all very earnest in voice & gesture, so much so that some of them foamed at the mouth & seemed transported with a kind of enthusiasm. When they prayed, all spake audibly, some in english & some in Indian. It was indeed a confused noise. . . .

I stood near to Ashpo, and noticed the following expressions in his prayer er in confession of sins. We must allow for grossness of the style, from his imperfect knowledge. “Lord, thou knowest what a poor vile sinner I have been; how I have been a vile drunkard, and like a beast have lain drunk in my own spue, all night at taverns and on the road; but O Lord, thou has forgiven me my sins, for the sake of our blessed Saviour Jesus Christ, who can save the vilest sinner” &c.— . . .

As a sample of their ready wit even in serious things, among other instances, after meeting passing the house of one of the speakers, standing in his door, He said to me, “How do you like our way of worship?[”] I replied some things are very good; but would it not be more edifying, in prayer for one to pray & the congregation to join?—He replied “that will never do. Must make ’em all pray. Plaguy apt to cheat.”

When in the Meeting, one of the Exhorters addressed me & my companion, & said “this is the way that we Indians have to get to Heaven. You white people have another way. I don't know but your way will bring you there, but I know that our way will bring us there.”

Though McClure was contemptuous about the worshippers’ “simple and vulgar” way of expressing their understanding, I thought the metaphors he recorded them using were actually quite evocative.

One of the exhorters said, “I have been up the North ward in the french war, and when cold weather come on orders come—Go into winter quarters. This was dreadful news, to stay there all winter in cold & hunger; but soon word come again, strike your tents & home boys home. Then was all glad, and so it is with a christian going to Heaven.”

Another said, “I have been to New Port & down the wharf, & seen a ship just going to sea. There friends shake hands, and cry farewell, soon the sails are up & the wind comes & she goes, & all hands huzza, (hurraw) so it is with a christian going to Heaven.”

Three or four of Ashbow’s sons died fighting for the Continental cause, starting with Samuel, Jr., at Bunker Hill. He remained in Connecticut after the war while many other Christian Natives in the northeast, including Occom, were pushed to the Brotherton community in upstate New York and then on to Wisconsin. 

Up and Down the River Screening and Discussion in Charlestown, 11 June

On Thursday, 11 June, the National Parks of Boston and Bunker Hill Community College will host a screening and discussion of the new short film Up and Down the River, dramatizing the choices of Mohegan people during the American Revolution.

This movie was directed by Madeline Sayet and co-written by her and her mother, Melissa Tantaquidgeon Zobel, vice chair of the Mohegan Council of Elders. It stars several Native actors from the Mohegan and other communities.

The film description says:

Spanning the colonial and American Revolutionary eras, Up and Down the River delves into the difficult decisions made by members of the Mohegan Tribe at these pivotal periods in both tribal and U.S. history. Featured in this film is the Ashbow family, including Hannah and her son Samuel Ashbow, Jr. Choosing to fight alongside the American colonists, Samuel Ashbow, Jr., died at the Battle of Bunker Hill in 1775, becoming one of the first Indigenous soldiers to die in the American Revolution.

Ashbow’s father was the Rev. Samuel Ashbow (1718–1795) of New London, Connecticut.

After the film showing, there will be a reflective conversation between Zobel and endawnis Spears, Practitioner in Residence for Tribal Engagement at Brown University and Co-Founder and Director of Programming and Outreach at the Akomawt Educational Initiative.

This program will begin at 6 P.M., with doors open half an hour before. It’s scheduled to last ninety minutes. The showing and discussion are free to the public, but registration is required.

Archeological Investigation on Breed’s Hill This Month

For the next couple of weeks, the Boston City Archaeology Department will be conducting a dig on Breed’s Hill in Charlestown. The public can watch the investigation proceed while visiting the battle monument.

The program’s website explains:

There have been multiple archaeological surveys surrounding the Bunker Hill Monument, the site of the redoubt on Breed’s Hill and currently a National Park. These surveys have revealed the likelihood that the 1775 redoubt structure may still be identifiable under the current surface of the grassy hill.

Ground penetrating radar (GPR) and other non-invasive remote sensing techniques have been useful for finding earthworks, and a previous GPR survey on the monument hill in the 1990s had promising results suggesting an oval-shaped trench present on the hill.

Technology has significantly improved since this original survey and the City Archaeology Program is actively working with the National Park Service and other partners on a plan to re-survey the top of the hill to provide an even better underground snapshot of the location and condition of the 1775 redoubt.

A goal of the project is to accurately document the presence and location of the 1775 redoubt, including the potential for an archaeological trench across the original redoubt to reveal a section of the surviving fortification as part of the 250th celebrations in the summer of 2025.

In addition to the redoubt, the team is also actively working to use remote sensing techniques to identify areas of potential burials for the more than 300 individuals who lost their lives during the battle, including both colonial and British forces. The colonial forces included people of color and Native individuals from multiple Native nations. No burials will be disturbed as part of this work, but radar and documentary surveys may help to better protect these locations.

The department is working working with the National Park Service and American Veterans Archaeological Recovery with support from the Friends of Boston Archaeology.

The department shares lots of information from previous archival and geographical investigations of Revolutionary Charlestown on its webpage.

Cutting Remarks

Here’s another data point on the phrase “Tarleton’s quarter(s)” in the early American republic.

This item that appeared in the Centinel of Freedom newspaper, published in Newark, New Jersey, on 4 Dec 1798.

Original and True.

AFTER the battle of Cowpens, in which [Banastre] Tarleton’s dragoons were so roughly handled by the Americans, he drew up his men, and riding in front of the line, communicated to them strict order to give no quarter thereafter.

A short time after, in an action where the American militia threw down their arms and begged for their lives, one of them answered, “aye, aye! we’ll give you quarter; but as we are in something of a hurry, we’ll only halve you now, and quarter you as we come back:” and so hewed them down with their sabres.

“This naivete passed from mouth to mouth, and excited laughter in the midst of carnage! Were these men or fiends?”

This anecdote reflected the American memory of Tarleton and his men as monsters. There’s no evidence from the British side that the lieutenant colonel gave such an order, nor any evidence from wartime for this remark by one dragoon.

Notably, this tale was set after the Battle of Cowpens in January 1781. David Ramsay’s history, quoted yesterday, stated that the phrase “Tarleton’s quarters” arose after the Battle of Waxhaws more than six months earlier.

This article used an older sense of “naïveté,” meaning not the quality of being naïve but an action or remark arising from that quality. Not that I picture those dragoons as naïve.

When Did People Start Talking about “Tarleton’s Quarter”?

Last week saw the anniversary of the Battle of Waxhaws in South Carolina on 29 May 1780. That was a lopsided bloody victory for the British.

Todd Braisted, the historian of Loyalists, noted that many anniversary descriptions of that battle were stating that it gave rise to the sarcastic term “Tarleton’s quarter” for attacking foes trying to surrender, and that that phrase became a rallying-cry for Americans later in the war.

He asked on Facebook whether there is any contemporaneous evidence for that claim. The phrase doesn’t appear in American newspapers of the 1780s. No one was able to point to a letter using the term. If a phrase was really so widespread, why doesn’t it appear more often?

Steve Rayner found what might be the earliest print use of the phrase in Charleston author David Ramsay’s History of the Revolution of South-Carolina, vol. 2 (Trenton: 1785):

Lord Cornwallis bestowed on lieutenant colonel [Banastre] Tarleton the highest encomiums for this enterprize, and recommended him in a special manner to royal favour. This barbarous massacre gave a more sanguinary turn to the war. Tarleton’s quarters became proverbial, and in the subsequent battles a spirit of revenge gave a keener edge to military resentments.

At that time Ramsay was representing his state at the Confederation Congress, which was meeting in Trenton. That’s why this history of South Carolina wasn’t published in Charleston.

Three years later, the Rev. William Gordon (or his ghostwriter) lifted Ramsay’s sentences with minimal rewriting into The History of the Rise, Progress, and Establishment of the Independence of the United States of America, vol. 3 (London: 1788):

Lord Cornwallis bestowed on Tarleton the highest encomiums for this enterprise, and recommended him in a special manner to royal favor. Tarleton’s quarters is become proverbial; and in subsequent battles a spirit of revenge will give a keener edge to military resentments.

British supporters of the American republic picked up the phrase. The Scottish pamphleteer James Thomson Callender issued The Political Progress of Britain anonymously in Edinburgh in 1792. He started to revise and expand that text for a second edition but was arrested on 2 Jan 1793.

Callendar “with some difficulty made his escape” first to Ireland, then to America. Encouraged by Thomas Jefferson, he reprinted The Political Progress of Britain in Philadelphia in 1795. Later that year Callendar published a much expanded third edition, which on page 119 reels off a list of British government atrocities:

The peninsula within the Ganges, is the grand scene, where the genius of British supremacy displays its meridian splendour. Culloden, Glencoe, and Darien, the British famine of four years, Burgoyne’s tomahawks, Tarleton’s quarters, the Jersey prison-ship, and the extirpation of six hundred and fifteen thousand Irish men, women and children, dwindle from a comparison.

Callender evidently expected his readers (now primarily Americans) to recognize all those events without needing explanations. “Tarleton’s quarters” had indeed become proverbial, he believed.

That same year, back in London, William Belsham published his Memoirs of the Reign of George III, discussing the fight at Waxhaws in vol. 2:

This movement caused an immediate retreat of such corps as had been there collected for the relief of Charlestown. One of these was unexpectedly attacked and surrounded by Tarleton’s legion, which had marched one hundred and five miles in fifty-four hours. A very feeble resistance was made, and by far the greater part immediately threw down their arms, and begged for quarter: but a few continuing to fire, the British cavalry were ordered to charge, and a terrible slaughter was made amongst the unarmed and unresisting Americans; and from this time Tarleton’s quarter became proverbial.

That seems to be the first appearance of the phrase in a singular form, which became standard in American books in the next century.

The way Gordon and Belcham echoed Ramsay’s “became proverbial” wording shows that those authors, who had no ties to South Carolina, relied on Ramsay’s book. All traces of the phrase lead back to him.

Back in early 1780, Ramsay had been a military surgeon serving with the South Carolina militia. He was captured in the fall of Charleston and then held as a prisoner of war in Florida for nearly a year. Ramsay therefore didn’t have first-hand experience of how Patriots in the countryside reacted to the Battle of Waxhaws, but he undoubtedly knew people who were there.

It would be nice if we could find examples of people referring to “Tarleton’s quarter(s)” during the war, especially if we claim that phrase spread widely and inspired American fighters. It’s possible that Ramsay coined or refined the phrase to express how people had felt a few years before, or that he overstated how many people repeated it at that time. But we can be sure this phrase didn’t arise in the 1800s, unlike other oft-repeated tropes of the Revolution. 

“Declaring Independence: Declaration to Constitution” in Boston, 1 June

On Monday, 1 June, the Massachusetts Historical Society will host a panel discussion titled “Declaring Independence: Declaration to Constitution.” The guiding question will be whether the promises of the Declaration of Independence shaped the Constitution.

The event description says:

America’s founding documents have echoed throughout global history and culture for more than two centuries. Join us to learn more about how these two documents are related—and how they differ. Why did revolutionaries like John Adams and his peers draw on the past as they drafted the Declaration and crafted the Constitution? What ideas shaped the United States’ working definition of liberty, and how did that translate to audiences abroad? Explore how “we the people” imagined a new political vocabulary to interpret the American experiment, which we continue today.

The panelists will be:

• Emily Sneff, author of When the Declaration of Independence Was News
• Mary Sarah Bilder, professor at Boston College Law School and author of Madison’s Hand
• Sara Georgini, series editor at the Adams Papers, moderator

For in-person attendees, the evening will start with a chance to view the exhibit “1776: Declaring Independence” and a reception starting at 5:30 P.M. The conversation and its livestream will begin at 6 P.M.

Register from this page. Attending in person costs $10, free for M.H.S. members and Card to Culture participants. Listening in online will be free, and the society usually posts recordings of its events on YouTube a few days afterward.

“How the Shooting Began in 1774” in Hampstead, N.H., on 2 June

On Tuesday, 2 June, I’ll be at the Hampstead, New Hampshire, public library, speaking to the Hampstead Historical Society about “How the Shooting Began in 1774: The Start of the Revolutionary War in New Hampshire.”

Here’s our event description:

Officially the Revolutionary War began with the Battle of Lexington and Concord in April 1775, but the first exchange of fire between the king’s government and the Patriots came the previous December in New Hampshire. The bloodless fight over Fort William & Mary in Portsmouth harbor was one stage of a months-long “arms race” as New England’s royal governors and political resistance vied to seize cannon and other artillery supplies in preparation for a war. This talk explores the mass demonstrations, armory break-ins, shadow governments, and espionage that brought on the war.

I’ll be drawing on The Road to Concord and more recent research to pander to the local audience speak bold truths about the start of the Revolutionary War—a story that starts months before the 19th of April and involves events hundreds of miles apart.

This free event is scheduled to take place from 6:30 to 8 P.M. at the library.

This talk is made possible by New Hampshire Humanities, N.H.P.B.S., and the Cogswell Benevolent Trust. It’s part of the “By the People: Conversations Beyond 250” series of community events developed by the Federation of State Humanities Councils and the Smithsonian Center for Folklife and Cultural Heritage.

Meeting the Real Samuel McClellan

Yesterday’s post introduced Samuel McClellan (1730–1807) of Woodstock, Connecticut, the captain of a militia troop of horse in 1774.

McClellan was a shopkeeper and landowner in his small town. After the Revolutionary War he became a brigadier general in the state militia.

The McClellans remained locally important, and one of his great-grandsons was Gen. George B. McClellan of the Union Army and the 1864 Presidential race.

As often happens in that situation, Samuel McClellan’s descendants were influential enough to get their understanding of his role in the Revolution into local histories and biographical profiles when primary sources were hard to consult. For example, the 1902 National Cyclopedia of American Biography said:

On Oct. 13, 1773, he was commissioned captain of a fine troop of horse, raised in the towns of Pomfret, Woodstock, and Killingly, and led it Boston on receipt of the news of the battle of Lexington. He passed through the battle of Bunker hill uninjured, and in commemoration of that his wife planted three elm trees in front of residence, which attained great size and were standing when Gen. George B. McClellan visited Woodstock in 1884.

Ellen Douglas Larned’s History of Windham County, Connecticut: 1760–1880 says there were originally four elms.

The latest version of that lore is Samuel McClellan’s Wikipedia page, which as of this week says:

In 1775 Major Samuel McClellan led 184 men at the Battles of Lexington and Concord. He played a prominent role in the Battle of Bunker Hill, and after achieving the rank of lieutenant colonel in 1776, colonel in 1777, and brigadier general of the 5th Brigade in 1779, his regiment of the Connecticut Militia was stationed near New Jersey. McClellan was solicited by General George Washington to join the Continental Army and was offered a commission, but his domestic and business affairs compelled him to refuse.

That overstates the facts in multiple ways, starting with how McClellan wasn’t commissioned a major in the militia until October 1775.

News of the outbreak of war in Massachusetts didn’t reach Woodstock until 20 April, after the fighting was over, so there was no way men from that town were “at the Battles of Lexington and Concord.” Col. Israel Putnam was one of the first men from Connecticut to respond. On 21 April he wrote from Concord to say that the Massachusetts Provincial Congress hoped that Connecticut would send 6,000 men for “a standing Army.”

Putnam added as a postscript: “The Troops of Horse are not expected to come until further notice.” But Capt. McClellan had already led his 184 mounted men north into Massachusetts. That’s shown by Connecticut records of militia service, as tabulated here.

However, those same records also show that McClellan was paid for only eight days of service. Like most of his neighbors, he went home when it was clear the emergency had passed. Some men stayed or returned and enlisted in what became the New England army. McClellan didn’t.

There’s no evidence putting McClellan at the Battle of Bunker Hill or on the siege lines around Boston at the time. That undercuts the claim he “played a prominent role” in the battle, but it does explain how he remained “uninjured.”

Later in the war McClellan did mobilize with his militia regiment for short assignments in the Northern Department. He also served in the Connecticut assembly and as a commissary. In that last capacity his name comes up in Washington’s papers, but there’s no direct written solicitation from the commander for McClellan to join the Continental Army.

McClellan apparently left a fowling-piece, made by the Massachusetts gunsmith Joel White, equipped with a bayonet mount and bearing the initials “SMC.” That’s been displayed as a weapon from the Battle of Bunker Hill. McClellan may well have carried it during the Revolutionary War, but not at that fight.

“Specimens of Indian Insult”

I’ve quoted a couple of accounts of mock battles on Boston Common during militia musters, as reported proudly in the local newspapers. On those occasions, half the local unit provided an enemy by portraying the French.

Here’s a report from the 12 May 1774 Norwich Packet, describing a different scenario in Woodstock, Connecticut, a town on the border with Massachusetts:

NORWICH, May, 12.

A Correspondent from Woodstock informs us, that on Monday the 2d. Inst. the Three Military Companies of that Town met upon the Parade, in the First Society, where they performed the Manual Exercise with a Spirit and Activity that did Honour to their Officers and themselves.

At Eleven o’Clock a Troop of Horse, under the Command of Capt. Samuel McClellan, came upon the Parade; which, for elegance of Dress, goodness of the Horses, and suitable Furniture, were judged, by the numerous Spectators present, to be inferior to no Troop in America.

At Three o’Clock the Foot and Troop feigned a Skirmish with each other, which they conducted with Propriety and Order: Suddenly a Company of Aborigines appeared, who made Captives of some of the Children present, and gave other Specimens of Indian Insult to the Foot and Horse: Their Depredations roused the New-England Spirit in the Troop, who, with seem Fury, attacked and drove them yelling off the Field, to the great Joy of the Spectators.

The good Order that was observed, not only by the Troop and Foot Companies, but also by the Spectators, was remarkable.----No Injury was sustained by any One present. The Day and Evening Entertainments, were concluded with strict Sobriety and Decency.

The Captain of the Troop gave an elegant Dinner to his Company and a Number of Gentlemen, as also did Capt. [Benjamin?] Lyon, and the Colonel of the Regiment honoured the Day with his Presence.

I’ve found this event mentioned in a local history but not quoted in full. It offers an example of what Philip J. Deloria called “playing Indian” in American culture. This moment was a few months after the Boston Tea Party, a few months before the Patriot press began to share fearful speculations that the Crown government might recruit Natives and French Canadians to attack resistant colonies.

Ironically, the town of Woodstock contains the site of Wabaquasset, a Native American “praying town” from the mid-1600s. That community was split and depopulated by the King Philip’s War. Englishmen from Roxbury then settled the land. The town’s seal now depicts Native and English men standing on either side of a heraldic shield.

Uncovering Boston Jersey

Earlier this month the Guardian reported on how researchers had unearthed new information about a figure in this portrait.

For hundreds of years, he was known only as “Jersey”, an enslaved boy of about 11 rendered in oil on canvas by the great 18th-century portrait painter Sir Joshua Reynolds. . . .

The painting, thought to have been completed around 1748, shows the boy and his “master”, the naval officer and MP Paul Henry Ourry. While Ourry looks out into the distance authoritatively, the enslaved child gazes up at the officer tentatively. . . .

Scouring admiralty records, letters, muster books (ships’ registers) and captains’ logs, [Mark] Brayshay and Katherine Gazzard, a curator at Royal Museums Greenwich, found him named as “Boston Jersey” on ships that Ourry was attached to.

They believe he may have been given the surname Jersey because Ourry was born in the Channel Islands. It is possible he had his first name because he once lived in Boston, Massachusetts.

The researchers discovered Jersey was baptised as George Walker (possibly a name he had been known by earlier in his life) on 30 July 1752, probably in a chapel in Westminster.

The article has a little more to say about George Walker and much more about the restoration of the painting.

This discovery led to the quick creation of a Wikipedia page about Boston Jersey/George Walker.

“Environmental History & the War of Independence” in Boston, 27 May

David Hsiung is the Dr. Charles R. and Shirley A. Knox Professor of History at Juniata College in Pennsylvania.

For several years he’s been working on the problem of how the enviroment affected the American Revolution, how the Revolution affected the environment, and how it’s possible to study those interactions with the data we have.

That is, of course, a huge topic, so part of the historiographical challenge is, I’m sure, to narrow down and define the questions in a manageable way. In the meantime, I’ve been enjoying his articles and lectures, which always open my eyes to new ways of seeing this history.

On Wednesday, 27 May, David Hsiung will be at the Massachusetts Historical Society for a conversation with Joyce A. Chaplin of Harvard, author most recently of The Franklin Stove: An Unintended American Revolution.

The description of “Curious & Complex Connections: Environmental History & the War of Independence” says:

Many of us give only a moment’s thought about the environment when considering the War of Independence: the slope of Breed’s Hill, the ice-choked Delaware River, and diseases such as smallpox. But what might we gain by connecting biology, ecology, and geology to the thinking and actions of soldiers and civilians? Rebels and British soldiers acquired and used energy in the form of food, fuel, and work animals, which shaped people’s lives, the course of the war, and the direction of environmental change.

This is a hybrid event starting at 6 P.M., with a reception in the preceding half-hour for people attending in person. Attendance costs $10, but is free to M.H.S. members and Card to Culture participants. Listening in online is free. Register for either form of access through this page.

Folks can also take in these talks from Prof. Hsiung:

• Via the Charles River Museum and GBH, “A Revolutionary Problem: Making Saltpeter During the War of Independence.”
• Via Fort Ticonderoga and C-Span, “Energy, Geography, and Geology in the Saratoga Campaign – 1777.”
• At the American Revolution Institute in Washington, “Environmental Legacies: How the War of Independence Affected the Natural World in Predictable and Surprising Ways.” (Another version of this lecture is available through the Fraunces Tavern Museum in New York.)

“The services of their father in repairing certain cannon”

Preserved Clap was born in Hadley, lived in the part of that town which became Amherst, and ultimately died at age eighty up the Connecticut River in Claremont, New Hampshire.

His headstone appears here courtesy of Find a Grave. His wife Eunice’s stone is nearby.

Clapp probably had earlier ties to that region. The Preserved Clap listed as serving in 1775 in a provincial company recruited largely from Bolton was said to come from Charlestown, New Hampshire, next to Claremont.

There’s also this curious anecdote related by Jaazaniah Crosby in his History of Charlestown in New Hampshire (1833):

On the 18th of June, 1756, while Lieut. Moses Willard was endeavoring to extinguish the fire, which had been kindled in his fence, he was attacked by the Indians, and killed behind the barn of the late Capt. John Willard, and near the academy. At the same time, his son Moses was wounded in the hip by a spear, which is said to have remained in the wound till after his retreat into the fort. It is further said that a Mr. Preserved Clap carried the same spear into the revolutionary war.

Preserved and Eunice Clap’s son Roswell was living in Claremont by 1790, per the first U.S. Census.

Dr. Clap’s children followed in his footsteps in at least one way: asking to be paid for his inventions during the Revolutionary War.

In 1837, the U.S. Senate took up “the petition of Roswell Clapp and Charlotte Reed, children and heirs of Preserved Clapp, praying compensation for the services of their father in repairing certain cannon belonging to the United States.” That referred to work sixty-one years before, just after the siege of Boston.

And the Clap family kept up that plea until 1841, thirty years after the doctor had died.