Framingham Legends & Lore Read online

  Published by The History Press

  Charleston, SC 29403

  www.historypress.net

  Copyright © 2009 by James L. Parr and Kevin A. Swope

  All rights reserved

  All images courtesy of the Framingham Historical Society and Museum unless otherwise noted.

  Cover design by Natasha Momberger

  First published 2009

  e-book edition 2013

  Manufactured in the United States

  ISBN 978.1.62584.263.3

  Library of Congress Cataloging-in-Publication Data

  Parr, James, 1959-

  Framingham legends and lore / James Parr and Kevin A. Swope.

  p. cm.

  Includes bibliographical references and index.

  print edition ISBN 978-1-59629-565-0

  1. Framingham (Mass.)--History. 2. Framingham (Mass.)--Biography. I. Swope, Kevin A. II. Title.

  F74.F8P37 2008

  974.4’4--dc22

  2008042659

  Notice: The information in this book is true and complete to the best of our knowledge. It is offered without guarantee on the part of the author or The History Press. The author and The History Press disclaim all liability in connection with the use of this book.

  All rights reserved. No part of this book may be reproduced or transmitted in any form whatsoever without prior written permission from the publisher except in the case of brief quotations embodied in critical articles and reviews.

  CONTENTS

  Preface: Out of the Muck of the Past

  Chapter One. Native Americans and English: Frontier Life in Framingham

  Chapter Two. Witches, Pirates and Speculators: Framingham Becomes a Town

  Chapter Three. Rebels, Rioters and Spies: Framingham in the American Revolution

  Chapter Four. Thunder Sent from Heaven

  Chapter Five. Merchants and Abolitionists: Framingham in the Nineteenth Century

  Chapter Six. Reform and Recreation: Framingham in the Victorian Era

  Chapter Seven. Framingham in the Twentieth Century

  Afterword

  Bibliography

  About the Authors

  Preface

  OUT OF THE MUCK OF THE PAST

  In Woody Allen’s 1983 comedy Zelig, the main character Leonard Zelig possesses an abnormal psychological condition that allows him to transform his unassuming appearance to match the people around him. Zelig uses this unusual ability to enter the inner circle of celebrities and politicians of the 1920s and 1930s and, in mock documentary style, the film chronicles Zelig’s presence in some of the most important events of the time. We see Leonard mugging with Presidents Coolidge and Hoover, carousing with Charlie Chaplin, waiting in the on-deck circle while Babe Ruth takes his turn at the plate and waving frantically behind Hitler as he gives a fiery speech.

  Framingham could be said to be the Zelig of American towns: never the main character or setting, but popping up again and again in the background of our nation’s most historic episodes. Casual students of American history are not likely to learn about Framingham’s connection to such events as the Salem witch trials, Boston Massacre, Battle of Bunker Hill, the antislavery movement or World War II. How many daily commuters on Framingham roads passing by the buildings, homes and neighborhoods in town are aware of the roles those sites played in the military, social and industrial history of America?

  Only a careful reading of our town’s historical narratives would familiarize one with the visits to Framingham by Paul Revere, John Adams, Henry Knox, Henry David Thoreau, Stephen Douglas, Sojourner Truth, Milton Berle, Bob Hope, Helen Keller, Douglas MacArthur and many others. Patriots, abolitionists, reformers, poets, entertainers, soldiers, inventors and politicians have all come to Framingham, leaving behind a tale that still has the power to fascinate, educate and entertain. Many of these stories, like the treasure believed to lie at the bottom of a Framingham pond, have been buried and forgotten about for many years. Having uncovered these treasures, it is our intent to shine them up and share them with new generations of readers.

  We would like to extend our thanks to our colleagues at the Framingham Historical Society and Museum, Dana Dauterman Ricciardi, Jane Whiting, Fred Wallace and Annie Murphy; Saunders Robinson and The History Press for expressing their enthusiastic support for a different kind of history of Framingham; the reference staff at the Framingham Public Library; Arthur B. House Jr. and the staff at the National Archives and Records Administration in Washington, D.C., for providing a copy of the court-martial record of Lothrop White; Bacson, Inc. of Framingham; Edward P. Barry for his photography; Carl J. Loftesness for sharing his photos and stories of Camp Framingham; John G. Swope; Cara Lawrence; and Vin Cannato.

  I would also like to extend my personal gratitude to my wife, Christine, who heard about the whole width and breadth of the history of Framingham without complaint and was always ready to read drafts and offer criticism when warranted; and finally, to my son Andrew, who showed up halfway through the writing of this book and, by being the most perfect baby ever, enabled his dad to finish it (almost) on time.

  Kevin A. Swope

  Chapter One

  NATIVE AMERICANS AND ENGLISH

  Frontier Life in Framingham

  THE LEGEND OF HOUSE ROCK

  A young boy in the 1820s was fascinated by a natural rock formation not far from his father’s house on the Worcester Turnpike in the western end of Framingham. There were two enormous slabs of granite about thirty feet long—one twelve feet high and five feet thick, the other seven feet high and four feet thick—leaning one atop the other at a forty-five-degree angle like the attic story of a house. The interior, five and a half feet tall at its peak, was blackened by countless fires over the years. Even then Native Americans from nearby Natick were known to shelter there for days at a time in the early summer while cutting white ash and walnut trees for use in making baskets. House Rock, as it was known, was just the sort of thing to capture the imagination of a young boy, as he thought of all the Indians who must have stayed there in the time before the English came.

  The boy grew up to become the Reverend Josiah H. Temple, author of a history of Framingham published in 1887, when he was seventy-two years old. In that eight-hundred-page work, he devotes a dispassionate paragraph to describing his childhood playground of House Rock. In the absolutely authoritative tone that seemingly only a Victorian historian could muster, he scientifically lists the dimensions of the rock, precisely describing its appearance and suggesting its possible use by the Indians. One thing Temple left out of his scholarly account was its role as inspiration to the twenty-five-year-old author of “The Legend of House Rock,” written in 1840. Perhaps this was an act of modesty on his part, since Temple himself wrote the short story.

  The Reverend Josiah H. Temple, the author of “The Legend of House Rock.”

  Although clearly by the same man, the earlier work was written in a much more romantic voice. In it the narrator describes a band of Indians who came to House Rock every winter and stayed until the warmer weather arrived. Eventually the band had dwindled down to just one member, an old man named Nehoman. One day while out walking, the narrator encountered the solitary Nehoman, who related the tale of his people. Years earlier, Nehoman and his fellow Nipmuc warriors had attacked a band of Pequot, killing their leader. They waited and waited for the Pequot to exact the revenge for which they were known. But it never came, and the years went by peacefully. One winter while staying at House Rock, the men went out hunting and were forced to travel farther and farther away from their wives and children in order to find food. When they finally returned a month later, they were shocked and saddened to discover that a sickness
had swept through the little settlement at House Rock, taking all of the children except one. The lone survivor was a young girl of twelve named Omena. A long, sad winter followed, but as the chilly winds faded and spring began to return to the land, the small group became more hopeful. Omena became a symbol of their survival and their future. She was loved and respected by all the tribe members, and her presence gave them courage and comfort. One day while preparing to depart House Rock for their summer home, Nehoman sent Omena down to the brook to pick some water plants. After a long time had gone by and the young girl had not returned, Nehoman rushed down to the brook, where he saw that his worst fears had been realized. There lay Omena, killed by an arrow, a Pequot bow and tomahawk on the ground next to her—left as a sign that the Pequot had finally gotten their revenge. The Nipmuc buried Omena under a stand of birch trees, and that very night they heard her voice whispering to them to “leave the Rock quickly; it must be our shelter no longer.” At that point, the narrator relates, Nehoman looked as though he would cry, but no tears came. The old warrior then stood up and left House Rock for the last time, never to return.

  The actual story of what happened to Framingham’s Native Americans perhaps lacks the poetry of Temple’s story, but it is no less compelling and, in the end, may be just as poignant.

  FRAMINGHAM’S FIRST RESIDENTS

  The first human inhabitants arrived in what we now know as Framingham as early as 10,000 BCE. While archaeological evidence in the form of stone tools confirms their presence, little else can be definitely said about them. We do know that the area continued to be at least a seasonal home for Native Americans until the beginning of the 1600s. The land proved a rich and nurturing environment—its ponds teemed with eel, its streams with shad and alewife, while its hills provided quartz and quartzite deposits for making tools, its plains supplied rich soil to grow corn and its forests offered game to hunt.

  We often think of the first European visitors to New England encountering what was essentially an untamed wilderness. This was not really true. While the tribes that populated the Northeast did not build cities like the Aztec, Maya or Inca civilizations of Central and South America, or even the mound-building societies of the American Midwest, they nonetheless left their own indelible imprint upon the land. This was true of the Native Americans who inhabited Framingham as well.

  THE NIPMUC

  At the time of first European contact, Framingham was part of the domain of the Nipmuc tribe, sometimes called the Nipnet. Their territory was centered on what is now Worcester County, Massachusetts, but also stretched from northwestern Connecticut to southern Vermont. They cleared fields for agriculture, fashioned weirs to catch fish, constructed forts to protect themselves from other unfriendly tribes, built villages of small huts to house themselves and traveled along an extensive network of trails carved out through the woods over the course of centuries of human habitation.

  There were three principal native villages in Framingham. The largest was called Washakamaug, or “eel fishing place.” It was located on the plain between Farm Pond and Lake Waushakum in what is now downtown Framingham. The village is commemorated by a monument on the Park Street Common, the area’s last piece of open space, which at one time served as a native burying ground. A second village was adjacent to the falls at Saxonville. Here natives erected weirs to trap the fish that lived in the Sudbury River. The third encampment was near the shores of Lake Cochituate, where there was once evidence of a fort. Perhaps most significantly, they had carved out a trail through the area—the “Old Connecticut Path”—that linked Massachusetts Bay to the Connecticut River.

  The first two villages were located in what have long been the two most densely populated areas of Framingham: downtown and Saxonville. But that should not be surprising. By and large, the same qualities made them attractive places for both natives and Europeans to settle, even if the two societies viewed and employed the land in different ways. In fact, often it was the improvements that the Indians had made to the land that attracted the Europeans. For example, when the Pilgrims arrived in 1620, they settled at Plymouth because it had previously been the site of a native village. It had a natural (if quite shallow) harbor, a high hill for defense and abundant fresh water, but just as importantly, there were fields already cleared for planting, a major consideration given all the other tasks necessary to establish a brand-new colony.

  If Plymouth was a desirable place to settle, then why had the natives abandoned it? In the years following 1602, a number of European explorers had visited the New England coast—Bartholomew Gosnold, Martin Pring, Samuel de Champlain and Captain John Smith of Jamestown fame, among others. With them had come diseases to which the Indians had no prior exposure or immunity, and an outbreak of smallpox (or possibly bubonic plague) had greatly reduced their numbers, driving them to consolidate their tribes farther inland.

  “Old Field” monument on the Park Street Common, site of Indian village of Washakamaug.

  The Nipmuc were still occupying the villages in Framingham in the early 1630s when they traded much-needed corn to the newly established Massachusetts Bay Colony in Boston. Between 1633 and 1635, an outbreak of smallpox greatly reduced the number of natives in the Connecticut River Valley in central New England and led to an incursion of Mohawks from northern New York. The Nipmuc began paying tribute to the Mohawk, and retreated farther inland when the Pequot War between the colonists and the natives of southeastern Connecticut broke out in 1636, abandoning their encampments in Framingham and elsewhere in eastern Massachusetts.

  So when John Stone’s family became the first English to settle within the bounds of present-day Framingham about 1647, they encountered not thriving villages of Nipmuc, but a few scattered and desultory native inhabitants. Indeed, the Stones settled near the falls at Saxonville, adjacent to the site of one of the abandoned Nipmuc villages.

  JOHN AWASSAMOG, OLD JETHRO, OLD JACOB, CAPTAIN TOM AND NETUS

  From the 1640s to the 1670s, as the first few families from the Massachusetts Bay Colony established homesteads in Framingham, there still was an Indian presence in the area, however reduced. Wuttawushan was a Nipmuc chief who traded with the Pilgrims at Plymouth in 1621 and whose tribe made seasonal use of the Washakamaug village site in South Framingham. (The spelling of English names in the 1600s was not yet standardized, so it should go without saying that English renderings of Indian names can have widely varying spellings and pronunciations. We will try to stick to the most common spelling for the sake of clarity.) When he died, control of those lands passed to his nephew, John Awassamog. Awassamog continued to visit the area and received assistance in his old age from at least one of the white families, as evidenced by the deed in which his son Thomas surrendered his claim to the Eames family in the 1680s.

  Other natives also continued to reside in the area. The family of Tantamous, or “Old Jethro” as he was commonly called among the English, lived on the east side of Nobscot Mountain in north Framingham. Like other Nipmuc, he was accustomed to a life of seasonal migration, and it was only late in life that he came to adopt a settled life more like that of the English settlers. Long after his death there continued to be a Jethro’s Meadow and Jethro’s Orchard east of Nobscot, and the remains of his cellar hole and granary could be seen as late as the 1880s.

  It would be impossible to write about Native Americans in Framingham without mentioning Reverend John Eliot, “the Apostle to the Indians.” Eliot dreamed of converting the natives to Christianity and integrating them into English colonial society. He met resistance both from Indians who had no wish to join an alien culture as well as from settlers who were unwilling to recognize the natives as equals. Eliot established Natick, just to the east of present-day Framingham, as a town for “praying Indians,” as the native converts were often called. Included in these lands was much of what constitutes downtown Framingham today, east of Farm Pond and Mount Wayte, stretching north along the east bank of the Sudbury River to just south of Saxon
ville and Cochituate Brook.

  One of Eliot’s earliest converts in 1646 was Aponapawquin, or “Old Jacob.” He lived on the Natick lands on a hill still called Indian Head, today a quiet residential neighborhood to the east of Prospect Street and north of Route 9 in Framingham. He also lent his name to Jacob’s Meadow, just to the east of the hill, now similarly covered by tidy lawns and comfortable houses. He later removed to the seventh praying Indian village established by Eliot, Magunkook, located on what today is the Ashland/Hopkinton town line. Another convert was Peter Jethro, the son of Old Jethro.

  The most prominent of the Natick Indians was Wuttasacomponum, or “Captain Tom.” He was so well regarded by his English neighbors that he was commissioned an officer by the colonial government and commanded a regiment of Indian soldiers. In 1674, he moved west to the new village of Hassanamesit, in present-day Grafton. Almost equally at ease in white society was Netus, sometimes called William of Sudbury. Netus was a landholder in Sudbury, attended Reverend Edmund Browne’s church there and sent a son to be educated at Cambridge in preparation for college. This was not a wholly positive experience, however. He had understood that the costs of his son’s education would be borne by the Society for Propagating the Gospel in New England, a British organization dedicated to Christianizing the Indians. But when it failed to pay for the boy’s expenses, Elijah Corlett, the teacher, sued Netus and received title to three hundred acres in Grafton as compensation. Netus later settled in Natick.

  It would be a mistake to overly romanticize this period in Indian-English relations. The overall trend was marked by a receding native population and a burgeoning white one, with settlers pushing steadily inland. Treaties and deals negotiated between the societies were inevitably conducted on European rather than native terms and therefore led to the ultimate benefit of the settlers. However warily they regarded one another, they did at least attempt to accommodate each other, if it was at times an uneasy peace. Yet even an uneasy peace was preferable to the devastation of war, as both sides were soon to learn.