Dorchester and the 'Eagle Wing' association

In February 1634 our Eagle Wing minister Rev. John Livingstone and his former schoolteacher William Wallace travelled to Dorchester on the south coast of England to meet with Rev John White (1575–1648). White was an enthusiastic supporter of emigration to America and organised a number of voyages. Around 1623, just two years after the famous 'Thanksgiving' arrival tradition, White became actively involved with the 'Dorchester Adventurers'.

He secured a patent from King Charles I for a tract of land about 40 miles long, stretching from the Charles River at Boston up to and just beyond the Merrimack River at Newburyport, which is where later documents show Eagle Wing was bound for. In 1629 the Massachusetts Bay Company was formed, its shareholders including John Winthrop who would become the first Governor of the colony and whose son came to Ulster at least twice during 1635 to help with the planning of Eagle Wing, meeting with Livingstone & co at Sir John Clotworthy's castle in Antrim in October of that year.

The first ship White's company was associated with, the George Bonaventura, sailed in May 1629. A fleet of 11 ships was soon assembled. By 1640 about 10,000 people emigrated. So, rather than a one-off ‘solo run’ episode (which is how I have heard it described) Eagle Wing was in fact very carefully planned to be part of a large organised and successful wave of emigration from Britain to America.

White was one of those at the Westminster Assembly of 1643 and a firm advocate of the Solemn League and Covenant, a role which would have renewed his acquaintance with the Ulster ministers and Eagle Wing would-be emigrants.

• Dorset County Museum in Dorchester is near White's rectory, his church - Holy Trinity and St Peter's - is still in the town, and the doorway of his birthplace at Manor Farm in Oxford has his name inscribed above the doorway.

Before 'Literally Hitler' – meet 'Bluidy Clavers', John Graham of Claverhouse (1648–89)

‘Literally Hitler’ has become the tired insult of 2016. Everybody who ‘progressives’ in particular don’t like is described in impassioned tone as ‘Literally Hitler’. Often for relatively minor things such as a difference of opinion, not the actual invading of neighbouring countries and suchlike. Whilst many are getting excited about ‘post-truth’ being the buzz-term of the year, for me it pales in comparison with this very worn-out Adolfian accusation. It is little more than Godwin’s Law 2.0. It’s pretty grotesque to belittle the slaughter of the millions who were rounded up, gassed and burned in ovens during the Holocaust in particular. I’ve been to Auschwitz and Birkenau.

Before the arrival of Hitler on the national and world stage in 1933, there must have been other commonly-understood personalities who were up until then regarded as the embodiment of unimaginable evil. For Lowland Scots and Ulster-Scots, the obvious one that springs to mind is John Graham of Claverhouse (1648–89), a.k.a ‘Bonnie Dundee’ by his supporters, and ‘Bloody Dundee’ by his opponents and victims. In Scots he was ‘Bluidy Clavers’. 

He was the first Viscount Dundee, prior to which he had been the 7th Laird of Claverhouse. At some point in the 1680s King James II gave him military command of all of the King’s forces in Scotland. In James’ previous office as Duke of York he had announced that:

"there would never be peace in Scotland till the whole of the country south of the Forth was turned into a hunting field.” (source here)

Not hunting for stag or pheasants, hunting for humans - Covenanter Presbyterians. And Claverhouse got the job. His name occurs time and again on the gravestones of Covenanter martyrs across Scotland. A now-deceased friend of mine told me of having been at a folk music event in Wigtown in the south coast of Galloway some years ago, and a visiting singer began a rendition of the old Jacobite song in praise of Claverhouse called ‘Bonnie Dundee’. He told me that there was shall we say a heated reaction. No wonder.

Claverhouse was killed in the Battle of Killiecrankie in 1689 when the Jacobites famously defeated the forces of King William III (William of Orange) which were led by General Hugh Mackay. Claverhouse was buried at the church of nearby Blair Castle. There have been attempts to rewrite Claverhouse as maybe not having been as bad as his legend has painted, but the legendary image has stuck. Of the many soldiers who were tasked throughout the 1661-1688 period to hunt down Covenanters, his name stands above them all - according to Professor Michael Montgomery's exhaustive research, even as far as County Tyrone and also America with the warning to errant children that 'the Clavers will get you' (source here). James Leyburn’s landmark volume The Scotch-Irish: A Social History has further examples of the same expression (see here).

In the early 1900s, Millisle-born missionary Amy Carmichael wrote of one of her maternal Dalzell ancestors, probably the notorious Thomas Dalzell of Binns, being “a friend of Claverhouse, who persecuted the Covenanters. My father’s people were Covenanters”. I know an elderly couple who live outside Portaferry, the wife of whom told me one night at a talk I was giving in Portavogie that her family tradition was that her ancestors had fled from Scotland to Ulster to get away from Claverhouse.

PS: I remember being on school Scripture Union summer camps in the picturesque town of Moffat on three occasions in the late 1980s (when I was 14, then 17 and finally 18) at a place now called the Well Road Centre, and being pretty horrified that the Black Bull Hotel had a plaque on the wall which told some of Claverhouse's story, a photo of which I’ve added below.

Rural Virginia knows us best - Joseph A Waddell's account of 'The Scotch-Irish' (1902)

The Annals of Augusta County, published in 1902, has a very good summary of Ulster-Scots history. Its introduction is simply entitled 'The Scotch-Irish’ which in 15 pages sweeps through two centuries of history from the late 1500s up to the late 1700s when Ulster-Scots emigrant families - who he described on page 5 as ‘Ulster Scotch’ - were making an impression upon frontier Virginia. Page 8 includes a long footnote about the Covenanter slave/prisoner shipwreck of the Crown of London in 1679 (click here).

The author, Joseph A Waddell (1847–1925), claimed descent from one of the men who survived and fled to Ulster for refuge, a William Waddell. This biography says that the Waddells lived in County Down for three generations and emigrated to Pennsylvania in 1739.

Another account traces the family specifically to Newry where Rev James Waddell, known as ‘The Blind Preacher’ had been born also in 1739, presumably just before the family emigrated (Wikipedia entry here). James’ parents were Thomas Waddell (b 1707) and Janet Bruce (b 1710). The Covenanter William Waddell was Thomas’ father. Some of this genealogy is included in the Annals on page 329 (click here).

• The Annals of Augusta County is available online here
• Rev James Waddell was tutor to Donegal-born Rev Charles Cummings, the author of Virginia’s 1775 Fincastle Resolutions (see previous post here)
• Rev James Waddell had been tutored by Armagh-born Rev Samuel Finley at the famous ‘Log College’ (Wikipedia entry here)
• He was the subject of a story by William Wirt, who was fascinated by the power of his oratory (link here) 

"... Guess my surprise, when, on my arrival at Richmond, and mentioning the name of this man, I found not one person who had ever before heard of JAMES WADDELL! IS IT NOT strange that such a genius as this, so accomplished a scholar, so divine an orator, should be permitted to languish and die in obscurity within eighty miles of the metropolis of Virginia! ..." 

A tablet, containing the following inscription, in commemoration of the Rev. James Waddell, was erected in the Courthouse of Lancaster County, Virginia, in 1905:

IN MEMORIAM Rev. James Waddell, D. D. Son of Thomas and Janet Waddell, of the County Down, Ireland. Born on the Atlantic Ocean, in 1739, when his parents emigrated to America. Died in Lousia County, Virginia, Sept. 17, 1805. Licensed as a Probationer April 2, 1741, by the old Presbytery of Hanover.

Resided on Corratoman River, Lancaster County, Virginia, in 1762, and had three preaching places, viz: Lancaster C. H., the Forest Meet- inghouse, and the Northumberland Meetinghouse.

In 1768 married Mary Gordon, daughter of Col. James Gordon, of Lancaster County, an elder in the church, and a member of the Court, and the maternal grandfather of Gen. William F. Gordon, of Albemarle.

Taught Meriwether Lewis and Governor James Barbour.

Was at one time minister of the Tinkling Spring Church, Augusta Co., Va., and as a patriot, in the Revolution, addressed Tate's Com- pany at Midway, Rockbridge County, Virginia.

Immortalized in Wirt's British Spy, when in a sermon of thrilling oratory and magic eloquence on the passion of our Saviour, he electrified his hearers by the beautiful and sublime quotation from Rousseau: "Socrates died like a philosopher, but Jesus Christ like a God."

This tablet is presented to Lancaster County through the Circuit Court, by Capt. Geo, P. Squires, Ocran, Lancaster, County, Virginia.

 

 

The return of satire?

It's about time that somebody started to make fun of what has happened to western culture. These are three recent videos which folk have been sharing online, and which I hope ware just the start of a tidal wave that sweeps all of the stupid away.

Women of the Revolution – Jane White of County Antrim

"... The anecdote of her in the sketch of Mrs. Wylie illustrates this trait of character. Major Kennedy, who is still living, mentions another. In the war of 1812, he wished to raise recruits for his troop of horse, and knowing that Mrs. White had a fine supply of sons, he rode to her house to make known his business. All her sons were in the field at work except the youngest, whom she called, and in her broad Scotch-Irish dialect, bade him "rin awa' ta the fiel' an' tell his brithers ta cum in an' gang an' fight for their counthry, like their father afore them." ..."

Rev William Martin sermon extract, South Carolina, Sunday 11 June 1780: "unresisting Americans, praying for quarter, were chopped to pieces.”

The content of this sermon is very grim. The appeal back to the times a century before of the Covenanters in Scotland is deeply significant. You can read more about the incident here, with the memorial monument shown above. A young Andrew Jackson was among those who tended to the wounded and mutilated survivors who were brought to the church:

'... At eleven o'clock precisely, the venerable form of Martin, the preacher, came in sight. He was about sixty years of age, and had a high reputation for learning and eloquence. He was a large and powerful man, with a voice which it is said might have been heard at the distance of half a mile. As he walked from the place where he had hitched his horse, towards the stand, it being customary, when the congregation was too large to be accommodated in the meeting-house, to have the service in the open air, the loud and angry words of the speakers must have reached his ears. The voices ceased as he approached, and the congregation was soon seated in silence upon the logs around the stand.

When he arose to speak, every eye was fixed upon him. Those who had been most noisy expected a reproof for their desecration of the Sabbath, for their faithful pastor was never known to fail of rebuking those whose deportment was unsuited to the solemnity of the day. But at this time he too seemed absorbed with the subject that agitated every bosom.

"My hearers," he said, in his broad Scotch-Irish dialect— "talk and angry words will do no good. We must fight! As your pastor—in preparing a discourse suited to this time of trial—I have sought for all light, examined the Scriptures and other helps in ancient and modern history, and have considered especially the controversy between the United Colonies and the mother country. Sorely have our countrymen been dealt with, till forced to the declaration of their independence—and the pledge of their lives and sacred honor to support it. Our forefathers in Scotland made a similar one, and maintained that declaration with their lives; it is now our turn, brethren, to maintain this at all hazards."

After the prayer and singing of the Psalms—he calmly opened his discourse. He cited many passages from Scripture to show that a people may lawfully resist wicked rulers ; pointed to historical examples of princes trampling on the people's rights; painted in vivid colors the rise and progress of the Reformation—the triumph of truth over the misrule and darkness of ages—and finally applied the subject by fairly stating the merits of the Revolutionary controversy. Giving a brief sketch of the events of the war from the first shedding of blood at Lexington, and warming with the subject as he went on, his address became eloquent with the fiery energy of a Demosthenes. In a voice like thunder, frequently striking with his clenched fist the clapboard pulpit, he appealed to the excited concourse, exhorting them to fight valiantly in defence of their liberties. As he dwelt on the recent horrid tragedy—the butchery of Buford's men, cut down by the British dragoons while crying for mercy—his indignation reached its height. Stretching out his hand towards Waxhaw—

"Go see," he cried— "the tender mercies of Great Britain! In that church you may find men, though still alive, hacked out of the very semblance of humanity: some deprived of their arms—mutilated trunks: some with one arm or leg, and some with both legs cut off. Is not this cruelty a parallel to the history of our Scottish fathers, driven from their conventicles, hunted like wild beasts? Behold the godly youth, James Nesbit—chased for days by the British for the crime of being seen on his knees upon the Sabbath morning!" etc.

To this stirring sermon the whole assembly responded. Hands were clenched and teeth set in the intensity of feeling; every uplifted face expressed the same determination, and even the women were filled with the spirit that threatened vengeance on the invaders. During the interval of divine worship they went about professing their resolution to do their part in the approaching contest; to plough the fields and gather the crops in the absence of the men—aye, to fight themselves, rather than submit. In the afternoon the subject was resumed and discussed with renewed energy—while the appeals of the preacher were answered by even more energetic demonstrations of feeling. When the worship was concluded, and the congregation separating to return homeward, the manly form of Ben Land was seen walking among the people, shaking hands with every neighbor and whispering in his ear the summons to the next day's work...'

- from The Women of the American Revolution. v.3 by EF Ellet (1848). All three volumes have tonnes of great Scotch-Irish material.

.........

• the quote in the post title is from an account published just 5 years later by David Ramsay in his History of the Revolution of South Carolina. Ramsay's parents were both from Ulster.

North Down Museum Covenanters talk - women and slaves // 350th anniversary of the Pentland Rising a.k.a the Battle of Rullion Green

I gave an illustrated (by Powerpoint) talk last week at North Down Museum for Bangor Historical Society on the Covenanters, covering mainly 150 years and broken into 5 chapters:

1. Background 1560-1606

2. The Ulster Dimension 1606–1638

3. The 2 Covenants: 1638–1644

4. Persecution: 1661-1688

5. Legacy: 1688-present

Almost 100 people turned up, and all were attentive and quiet throughout. Most acknowledged that they were shocked by the story - both by the barbaric actions of the state at that time, and also shock that a story which was once so well-known was fairly new to many of them.

Two important questions from the audience at the end were:

a) Did women experience similar sufferings as men did? The answer is yes, and a good book on the subject is the 1862 book Ladies of the Covenant (online here) which gives 23 biographies of women of the Scottish gentry. I had of course told the story of the Two Margarets, and touched on other stories featuring women throughout.

b) Slavery. One man objected to the idea that the 257 male prisoners who had been onboard the ship The Crown Of London (which was shipwrecked at Orkney in 1679 en route to the plantations of Barbados and the Carolinas) were actually experiencing ‘slavery’. He was concerned at an implicit drawing of equivalence between the Covenanters’ experience with the scale and experience of African slavery.

A 1908 book entitled Exiles of the Covenant by WH Carslaw is a good source on the topic, but I can’t find it online anywhere. J.K. Hewison’s two volume set The Covenanters (1913: Vol I here / Vol 2 here) contains numerous references – for example to John Mathieson of Closeburn, a slave-master called Malloch who wanted the young Patrick Walker as his personal slave, that there was even a ‘white slave mart in Scotland’ and that 'inscribed slave-collars were still in use in Scotland’. And many more references in Hewison alone.

There’s no equivalence between Covenanters and Africans. But neither should the Scottish experience be disregarded. Later editions of A Cloud of Witnesses, first published in 1714, include a section entitled ‘A List of the Banished’ (see here), with numerous women mentioned throughout the lists of men.

.........

On 28 November it will be 350 years since the atrocity at Pentland or Rullion Green. In 1866, the young Robert Louis Stevenson made this one of his first stories. The two ministers named on the ancient memorial stone which still stands there today were from Ulster - McCormick from Magherally and Crookshanks from Raphoe. They were hacked down by troops led by Thomas Dalzell who was the only man to refuse to sign the Solemn League and Covenant at Carrickfergus in 1642. They were led by Colonel James Wallace, a former Sovereign of Belfast and resident of Ballycarry in County Antrim.

Why was a group of 900 civilians set upon by 3000 troops? What was the threat of something which today we might call a 'civil rights march'?

• Charles Terry Sanford's 1905 book on the subject is online here • Description of The Pentland Rising by the Scottish Covenanter Memorials Association • a more detailed account can be read here • Wikipedia entry here • the site is an historic battlefield, according to Historic Scotland

Re-digging the old wells

A recent sermon at Millisle Baptist was based on a passage from Genesis 26. Verse 18 jumped off the page at me:

'And Isaac dug again the wells of water that had been dug in the days of Abraham his father, which the Philistines had stopped after the death of Abraham. And he gave them the names that his father had given them.'

The recovery and restoration of old things is a endless task, but an important one. They get forgotten or purposely neglected, and with the extraordinary pace of change in the past say 50 years or so a lot has been almost lost.

There remains a lot of really strong oral history among the older generation. It constantly hits me that unless these things are recorded, written down, then to future generations the stories may as well never have existed at all - they will be completely lost. It is hard to do, as with recording stories of older people there is an implicit message to them of their own mortality. It's one of the sensitivities that prevented me from recording my own mother in her latter years, body wrecked but mind pin-sharp. I wish now I had done it, but I knew at the time I just couldn't.

Keep reading old things. Keep bringing the stories back. Keep re-digging the wells.

 

(ps the sermon was theological, the need to re-visit the old foundational Gospel truths – not about recording local history!)

America's cultural blend: Scotch-Irishness as a broader influence

So we wake up today and the world looks different. Everyone's talking about Trump.

I sat up last night to watch the coverage, reflecting on our 3 week trip to the USA back in the summer. One of the things that struck me then - especially in Washington DC - was the enormous ethnic diversity. Whites, Blacks, Hispanics, Indian Asians and Chinese Asians all there in pretty much equal proportions, visiting the great heritage sites of the nation such as the White House, the Washington Monument, the Smithsonian Museums and so on. Yet all very much American. It was also the case at Colonial Williamsburg in Virginia for the 4th July fireworks celebrations (which included the best flute band parade I have ever seen - in period costume carrying flaming torches).

Last night's coverage on Sky showed that again. The pic above shows a commentator who is African-American, with an Italian first name and a Scottish/Scotch-Irish surname. All of these cultural influences coming together.

I think that we in Northern Ireland make a mistake when we look back to an America of yesteryear, to say around 100 years ago when the Scotch-Irish Society was in its heyday, and Ulster had provided a long list of Presidents. Scotch-Irishness was probably more 'distinct' back then, more easily identified, for all sorts of social reasons.

Today, over a century on, multiple waves of immigration have added Italians, Eastern Europeans, Hispanics to name but three, social barriers have broken down - and so Scotch-Irishness, whilst probably more 'diluted', is also more widespread as an influence. And not just in terms of surnames or ethnicity or geographical settlement areas, but in terms of general core values, attitudes, and so on.

We need to widen our view - and open up to this far broader story of the Scotch-Irish influence in the present and future, and so not rely solely on narrow somewhat ethno-centric impressions of how the past once was. When we're narrow we leave too many people out. When we're broad we tell our true story.

There are millions and millions and millions of people like Gianno. They have many influences and ancestries, but Scotch-Irishness is an important part of their mix.

So not just Appalachia, not just the South, not just rural, not just Presbyterian, not just bluegrass, not just religious, not just by surname, not just 1700s, not just caucasian. Think bigger.

"I don’t think we don’t place a high enough value on what we’ve inherited."

Pittsburgh, Pennsylvania, has been described as the ‘Paris of Appalachia’. Here’s an interview with journalist Brian O’Neill, author of a book of the same name. William Crawley’s Brave New World series is once again on BBC television, exploring the Scotch-Irish story in America, and last night’s episode touched on Pittsburgh. This is now another town I’ve gotta see. Next time I do Appalachia it’ll be the northern states, and on up into New Hampshire and Massachusetts. 

Baptists and Burns in Tennessee, 1800s.

 

 

The photograph above is of a classic Appalachian river baptism. Much colder than the warm immersion-heated indoor baptismal tank I experienced in a gospel hall in Bangor when I was 18! The Presbyterians get far too much coverage and it’s about time the Baptists got a look in. 

The flamboyantly-named Jesse Montreville Lafayette Burnett was born near Asheville in North Carolina in 1829. His paternal grandfather was known to be ‘of Scotch descent’ and his mother was a Montgomery, described as ‘partly Irish’. The family - two parents and 13 children - moved westwards to Cocke County, Tennessee, in 1835. J.M.L. was converted aged 13 and preached his first sermon at Pleasant Grove on the Pigeon River near today’s Pigeon Forge.

In Illustrated Sketches of Tennessee’s Pioneer Baptist Preachers, 1775–1875, by James Jehu Burnett D.D. (1919), it says that J.M.L. took delight in the poems of Robert Burns -

“he had the ability too to read the great poet in dialect… it was a revelation to me to hear him recite "Tam O’ Shanter” … I have never since heard anybody who could do it in his style … I sometimes hear his tones through these long years as he would say

Ah Tam! Ah Tam!
Thou’ll get thy fairin’
In hell they’ll roast thee
Like a herrin"

The extract continues ‘a charming interpreter of the Scotch poet and a delightful lecturer on “Bobby Burns”’. Now the abbreviation ‘Bobby Burns’ is prone to send a purist into orbit with rage, but it is significant that Burns’ works were so admired in rural Tennessee. 

Illustrated Sketches of Tennessee’s Pioneer Baptist Preachers, 1775–1875 contains biographies of maybe 100 preachers, many of whom are described as Scotch-Irish. I suspect that in fact the great majority of them were. Those who are specified as such have the surnames Anderson, McGinnia, M’Carrell, Smith, Russell, Love, Moore, Snead, Craig, Taylor, Montgomery, Bryan, Baker, McCallen, Snead, Ross,

 

Davy Crockett on the Presidency : "I will never come and go, and fetch and carry, at the whistle of the great man in the white house, no matter who he is"

This is from 1835. Spectacular.

Pennsylvania, 1944

The endpaper of Wayland F. Dunaway's book The Scotch-Irish of Colonial Pennsylvania (1944) might to some today appear to be a cliché, but as recently as 2010 it has also been described as one of 'the best books' on the subject.

He was born in the town of Kilmarnock near the coast of Virginia in 1875. As well as an academic he was a Baptist pastor, and wrote an article defending what he called 'Scriptural Baptism or the Immersion of Believers'.

Dunaway published A History of Pennsylvania in 1935 (online here). He was Professor of American History at Penn State University, where his papers reside still.

•The Scotch-Irish of Colonial Pennsylvania is a great book and is available online here

• I presume that this book is by Dunaway's father, of the same name, a Confederate army veteran.

• An unpublished 2009 PhD thesis by Peter E. Gilmore, superbly entitled Rebels and Revivals: Ulster Immigrants, Western Pennsylvania Presbyterianism and the Formation of Scotch-Irish Identity, 1780–1830 is a source I come across fairly often and is online here.

• Gilmore's paper From Rostrevor to Raphoe: An Overview of Ulster Place-Names in Pennsylvania, 1700-1820, also looks brilliant.

• His article on the music of Western Pennsylvania is packed with information.

Jane Sibbett from Co Armagh – "Scotch ballads" in Pennsylvania, early 1800s

“There’s rednecks north of the Mason-Dixon Line” – Aaron Lewis, ‘Northern Redneck’.

The Mason-Dixon line was drawn in the 1760s to resolve a territorial dispute. It pretty much defined the southern border of the state of Pennsylvania, and the northern borders of Maryland and Virginia. It also bisected the Delmarva peninsula (where Delaware, Maryland and Virginia all meet) and so has become a shorthand for the division between North and South. Culturally, there are many many Scotch-Irish above that line, throughout history and still today.

Samuel Sibbett (born 1773) and his wife Alice Lowry/Laurie are thought to have lived in County Armagh. Samuel was ‘a man of decided political convictions and on account of his pronounced sentiments 50 guineas were offered for his head’. They fled Ulster in the aftermath of the failed post-1798 Rebellion Robert Emmet rising, with Samuel going first and Alice and their children following some time later:

“… Samuel’s political activities made enemies for him of the British king and Parliament who ordered his arrest. His fellow Masons heard of it and brought him that information, and Robert Emmet advised him to leave Ireland at once. This was in 1800. There was a price on his head, dead or alive. After hiding under the pig-sty at home, hiding in a friend’s house—under a log or in the bushes, each time seeing the men who were seeking him; he escaped as Robert Kennedy, a linen merchant, going to New York. When he reached America, he gave the Captain of the Ship a blow in the face, saying, “Take that to the King with my compliments. I am a free man on free soil and you can’t touch me. I am Samuel Sibbett.”…” (source here)

Samuel ‘reached Baltimore in the early part of 1800, in a concealed manner, being connected with the Order of Freemasons’. A few months later Alice and the three children arrived. The family ended up in ‘the Scotch-Irish settlement in the Cumberland valley in Pennsylvania, they proceeded to the head of Big Spring, where they were welcomed by numerous Presbyterian friends’.

A Presbyterian Church had been founded in Cumberland County in 1738. Big Spring is about 80 miles north of historic Winchester, where fellow ‘rebel’ Presbyterian Adam Douglass sought refuge (see previous post), and just 15 miles west of Carlisle where John André had a less than positive view of the Scotch-Irish inhabitants (see previous post). Western Pennsylvania was pretty much as far away from the King as it was possible to be.

One of the Sibbetts’ children was named Hugh Montgomery Sibbett, a meaningful name in Ulster-Scots history. Another child, or maybe grandchild, was called Robert Emmet Sibbett, a name again harking back to the family’s homeland and sympathies. Many of Samuel Sibbett’s siblings followed him across the Atlantic to frontier Pennsylvania. His sister Jane, her married name Copley, was among them. In later life her son Josiah (1803–85) recalled her:

“… noted for independence and ardent patriotism. She was possessed of a strong religious nature … the first germs of thought I gained from hearing her read, especially the Scriptures. She read poetry admirably, and no one I ever knew surpassed her in reading or reciting poetry and ballads, or in singing Scotch ballads, with which her memory was well stored."

• a biography of Josias Copley is online here; he is pictured below.
• some details on Samuel Sibbett is online here 

"the Scotch-Irish, sticklers for the Covenant, and utter enemies to the abomination of curled hair, regal government" – Lt. John André, Carlisle, Pennsylvania, 1780

John André (1750–80) was English, of Huguenot parents, a multi-lingual and erudite man. He was a British Army officer and was far from happy with his new-found circumstances as a prisoner in a Pennsylvania jail in 1780. He wrote to his mother that the town of Carlisle was

“inhabited by a stubborn, illiberal crew called the Scotch-Irish, sticklers for the Covenant, and utter enemies to the abomination of curled hair, regal government, minced pies and other heathenish vanities. A greasy committee of worsted-stocking knaves.”

He was hanged as a spy a few months later. A memorial in Westminster Abbey commemorates his life - and where he is now buried, with his remains being brought back across the Atlantic in 1821.

Again we have the term ‘Scotch-Irish’ in a primary source from the 1700s. It is about time that the myth of ‘Scotch-Irish’ being of later invention was ditched forever, and in fact ’scotched' when it arises in future. And we can now assert an historical cultural objection to the heathenish vanity that is the mince pie.

Looking the wrong way

Much of Ulster-Scots / Scotch-Irish thought has been on the pioneering spirit, the move southwards into the mountains, or the move west towards the open plains and eventually the western coast. California has one of the highest census figures for Scotch-Irish awareness. These places were settled in the later 1700s, the 1800s and afterwards. Very little published work has been done to see what stories survive in the original landing places of New England, which was settled from 1718 onwards. There is a vast well of material lying there, easy to access, and as yet untapped.

In the mid 1800s, when the Great American Narrative was taking place in the South, the Mountains, the Plains or even multiple Civil War Battlefields - and reinforced ever since in books, songs and movies – back up in the north east even the littlest towns in the New England states were celebrating their centennials, having been founded 100 years beforehand. The obscure little publications which survive are scattered through with great references to Ulster and the Scotch-Irish.

There are so many places to visit there, historic buildings and landscapes of relevance to us.

The name ‘New England’ has maybe put us off, with the assumption that the only people and story there is an English one. There were of course many Europeans there. In his seminal 1903 two-volume set Dutch and Quaker Colonies in America, historian John Fiske had this to say:

“The earlier writers on American history were apt to ignore or pass over in silence the contributions to American civilisation that have been made by other people than the English. Perhaps this may have been because our earliest historians were men of New England whose attention was unduly occupied with their own neighbourhood … the non-English elements in our composite civilisation were not so much denied as disregarded … Your Ulsterman is clear that the migrations of Englishmen to Virginia and New England were small affairs compared with the migration from Ulster to Pennsylvania …"

Fiske’s writing is important as, for his time, he seems to have been re-thinking both the Anglocentric view of America by drawing attention to non-English nationalities, but then also countering the reactive ethnocentric view of America which had arisen in the 1800s (of which the Scotch-Irish Society of the USA was just one organisation). Fiske’s work is more nuanced, bringing recognition to the often-overlooked Dutch colonisation of the early 1600s, and also showing how various cultures blended into something new: 

“Accordingly, in spite of a very rigid theology, they [Ulster Presbyterians] stood for a liberal principle, and other Protestant sects such as Lutherans, Mennonites and Dunkers, found it possible to harmonise with them, especially in the free atmosphere of Pennsylvania. The result was the partial union of two great streams of immigration, the Ulster stream and the Palatinate stream”.

The Ulster role in the USA can be seen in more places than is normally assumed. There is a big job to be done in New England, in today's states of Maine, New Hampshire, Vermont, Massachusetts, Rhode Island and Connecticut. We were there too. We are still there today.

"This Hand for our Country" - the Ulster Guard Monument to the 20th New York State Militia at Gettysburg

The 20th Regiment of the New York State Militia (Ulster Guard) volunteered for service at the start of the American Civil War, and was soon re-named the 80th New York Volunteer Infantry. 375 of its men fought at Gettysburg, where the monuments shown here stand today. Around the Hand is the motto "This hand for our country". So the men of Ulster County must have had some understanding of the emblem of the place on the other side of the Atlantic from which their home county took its name.

The regiment was founded by Zadock Pratt, who became a Colonel. His house is a museum today, in the town of Prattsville. Unfortunate name! His ancestors were English, arriving in the USA in the 1630s near Connecticut. He was born in 1790 and served two terms as a US Congressman, and built what was then the world's largest tannery with apparently 30,000 employees. His son George W Pratt also served in the regiment. Grandson George Pratt Ingersoll was a diplomat and became US Ambassador to Siam in 1917.

At their annual reunion in 1912, which was also the 50th anniversary of the Battle of Antietam, veterans of the regiment gathered at the Kingston Hotel, the walls of which were bedecked with American flags, a large painting of the Battle of Gettysburg, a photo of the association's previous meeting, and according to the Kingston Daily Freeman newspaper, 'Under these was a shield bearing a hand and the motto, "this hand for our country"'.

• A huge 1879 volume about the Ulster Guard is on Archive.org here.

• Pratt Rock is a pretty remarkable memorial

Eagle Wing advertising poster (not the 1636 one sadly)

Derryfield, New Hampshire and the Scotch-Irish

"Perhaps a nobler race of men never lived, than the Scotch Irish.It is true they did not possess so much that is courteous and refined in maimer, as may be desirable, and in those qualities they might be behind their English neighbors ; but in stern integrity, in uprightness of purpose, in a conscientious regard to truth, they were surpassed by no men who ever lived.

They were the worthy descendants of those who withstood the long and bloody seige of Londonderry, in their adopted Ireland ; worthy themselves to lay the foundation of civil and religious liberty in their chosen country — worthy to be the fathers of those, who afterwards fought at Bunker Hill and Bennington."

"Weel, then, sing as mony as there be." /// Rev John Moorhead of Newtown(ards?) - minister of the 'Church of the Presbyterian Strangers', Boston, Massachusetts

It has been said that the New England pulpit was where the American Revolution really began, through the Great Awakening of the time. Englishmen Jonathan Edwards and George Whitefield are still famous today, with their sermons and social impact still being studied and cited by historians, theologians and preacher-evangelists - but the Ulster-Scots were thick on the ground and some were also in the pulpits. One of their ministers appears to have been from Newtownards.

“… About the year 1729, a number of Protestant, Presbyterian families from the North of Ireland, came to Boston. They were from the counties of Londonderry, Donnegall, Antrim and Down … they were generally descendants of ancestors, who emigrated from Scotland to Ireland, in the reign of king James I; and settled in the north part of the Island … hence they were called Scotch-Irish...

… Either before they left Ireland, or on their arrival, they invited Mr. Moorhead to be their ministers, and he arrived in Boston soon after them. Mr Moorhead was born in Newton, near Belfast, in the county of Down, of pious and respectable parents. His father, who was a farmer, gave him the best advantages within his power, for improvement in learning. He finished his education at one of the universities in Scotland. He came to Boston about the twenty-third year of his age…'

– 'Memoirs of Rev. John Moorhead, first minister and founder of a Presbyterian church in Boston’. published in The Panoplist, Boston 1807 (online here)

A pretty good biography by one of Moorhead's descendants is online here, from 1857. A wee glimpse of his mode of speech is here – “Ay, I must see to it” – and also this story:

"About one hundred years ago, Jonny Moorhead, upon a drowsy summer afternoon, gave out the one hundred and eighty-seventh psalm. The chief minstrel, with infinite embarrassment, suggested, that there were not so many in the Book – and tradition tells us, that Jonny replied – "Weel, then, sing as mony as there be."

His papers are in Harvard Divinity School.

…….

Other sources specify Moorhead was born in 1703, educated at Edinburgh, and that his congregation was known as the ‘Church of the Presbyterian Strangers’, a name they adopted and even had carved into the pillars of their eventual meeting house. He arrived in Boston in 1727, was ordained as the minister in 1730 and for about 14 years they met in the barn of a John Little, before building their own meeting house in 1744. He died in December 1773.

His portrait below was painted by Boston artist John Greenwood, and was sold at auction earlier this year by Sotheby’s New York. Engraving and line drawing versions, by Peter Pelham and John Huybers, were produced later.