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Summary
Summary
Anne Hutchinson, a forty-six- year-old midwife who was pregnant with her sixteenth child, stood before forty male judges of the Massachusetts General Court, charged with heresy and sedition. In a time when women could not vote, hold public office, or teach outside the home, the charismatic Hutchinson wielded remarkable political power. Her unconventional ideas had attracted a following of prominent citizens eager for social reform. Hutchinson defended herself brilliantly, but the judges, faced with a perceived threat to public order, banished her for behaving in a manner "not comely for [her] sex."
Until now, Hutchinson has been a polarizing figure in American history and letters, attracting either disdain or exaltation. Nathaniel Hawthorne, who was haunted by the "sainted" Hutchinson, used her as a model for Hester Prynne in The Scarlet Letter. Much of the praise for her, however, is muted by a wish to domesticate the heroine: the bronze statue of Hutchinson at the Massachusetts State House depicts a prayerful mother -- eyes raised to heaven, a child at her side -- rather than a woman of power standing alone before humanity and God. Her detractors, starting with her neighbor John Winthrop, first governor of Massachusetts, referred to her as "the instrument of Satan," the new Eve, the "disturber of Israel," a witch, "more bold than a man," and Jezebel -- the ancient Israeli queen who, on account of her tremendous political power, was "the most evil woman" in the Bible.
Written by one of Hutchinson's direct descendants, American Jezebel brings both balance and perspective to Hutchinson's story. It captures this American heroine's life in all its complexity, presenting her not as a religious fanatic, a cardboard feminist, or a raging crank -- as some have portrayed her -- but as a flesh-and-blood wife, mother, theologian, and political leader.
Opening in a colonial courtroom, American Jezebel moves back in time to Hutchinson's childhood in Elizabethan England, exploring intimate details of her marriage and family life. The book narrates her dramatic expulsion from Massachusetts, after which her judges, still threatened by her challenges, promptly built Harvard College to enforce religious and social orthodoxies -- making her midwife to the nation's first college. In exile, she settled Rhode Island (which later merged with Roger Williams's Providence Plantation), becoming the only woman ever to co-found an American colony.
The seeds of the American struggle for women's and human rights can be found in the story of this one woman's courageous life. American Jezebel illuminates the origins of our modern concepts of religious freedom, equal rights, and free speech, and showcases an extraordinary woman whose achievements are astonishing by the standards of any era.
Author Notes
Eve LaPlante -- a direct descendant of Hutchinson's -- has degrees from Princeton and Harvard. She has written for The Atlantic, the New York Times, Ladies' Home Journal, Gourmet, and Boston Magazine. She lives with her family in Massachusetts
Reviews (5)
Publisher's Weekly Review
LaPlante, an 11th-generation granddaughter of Hutchinson, provides a fast-paced and elegant account of Hutchinson's life and work, including the reasons that Hutchinson's teachings threatened the fabric of Puritan theology. By the time she was born, her father, Francis Marbury, had already been in and out of jail for challenging the religious authority of the Anglican priests in England. His continuing nonconformity, according to LaPlante, had a lasting impact on Hutchinson's own views of religious authority. Hutchinson also learned from the Reverend John Cotton that God's revelation to individuals occurred mystically as a kind of inner light and did not require a formal religious setting. After she moved to the colonies with her husband, William Hutchinson, she began to teach that men and women could attain salvation not through performing religious works but through this inward grace. The Puritans, who emphasized that the covenant of works was the only guarantee of salvation, charged her with antinomianism (an attack against the law of God) and with violating God's commands that a woman should not teach. LaPlante offers a stimulating account of Hutchinson's eloquent self-defense at her trial. Knowing that the magistrates had no religious or political grounds to convict her, since a woman was not a subject of the law, Hutchinson stymied their questioning. LaPlante's first-rate biography offers glimpses into the life and teachings of a much-neglected figure in early American religious history. (Mar.) (c) Copyright PWxyz, LLC. All rights reserved
Booklist Review
Much ado is often made over the contributions of the founding fathers to the liberties Americans enjoy today, but with rare exceptions, such as the achievements of Abigail Adams and Betsy Ross, the roles women played in formulating our national philosophy are very little known. Moreover, the stories that are known include only scanty information about the players' personal history and their words. Thanks to LaPlante, at least some of Anne Hutchinson's words are preserved in this well-researched account of her testimony against charges of heresy and sedition before the Massachusetts General Court in 1637. Declared an Americanezebel by Massachusetts' first governor,ohn Winthrop, Hutchinson is portrayed here as a feminist and a fighter for religious freedom, who eventually was banished to Rhode Island. As LaPlante paints a fascinating portrait of this complex mother of 15 and delineates her heresy by clarifying the distinction between her beliefs and those of her Puritan adjudicators, she deftly depicts the gritty world of colonial New England, too. --Donna Chavez Copyright 2004 Booklist
Choice Review
LaPlante's biography of her ancestor, Anne Marbury Hutchinson, is a spirited attempt to bring this early American woman's uncommon life to general readers. The account offers abundant quotations from Hutchinson's two trials in the winter of 1637-38: a civil trial that banished her from Massachusetts Bay Colony and a church trial that excommunicated her. But around and amid the trial testimony, LaPlante provides some lucid theological context for understanding the antinomian controversy that rent the early Puritan community of Boston. Through flashbacks and divergent paths, she details the everyday life and environment of her characters, their genealogical origins and legacies, and the adventures the author encountered in her research. Hutchinson, in LaPlante's telling, bequeathed us not only the only lengthy record of a powerful 17th-century Puritan woman's voice, but also Harvard College, Rhode Island colony, religious freedom and toleration, a parkway, and Presidents Roosevelt and Bush. A bibliography, but no footnotes, guides readers to LaPlante's sources, which, in addition to relevant monographs, include the poetry of Anne Bradstreet, the fiction of Nathaniel Hawthorne, and the archaeological excavations of privies in Boston and Portsmouth, RI. ^BSumming Up: Recommended. General and undergraduate collections. K. Gedge West Chester University of Pennsylvania
Kirkus Review
An attempt to place Anne Hutchinson (1591-1643) as an early feminist, after being expelled from Massachusetts Bay colony in 1638 on charges of heresy and sedition. LaPlante (Seized, 1993) begins with Hutchinson's trial before the Massachusetts General Court. Her real offenses, the author argues, consisted of building up a power base from which she challenged the colony's established church and government. LaPlante recapitulates Hutchinson's childhood in England, where her father capitulated to the power of the Anglican hierarchy. Anne, the second of 15 children, left England rather than bend to a church she considered corrupt. Convinced that she could distinguish those who were saved from those who were foredoomed, she stalked out of one Boston church rather than hear what she considered false doctrine. She began holding Bible discussion groups in her home, attended at first by other women, but increasingly by men. Convinced that her criticisms of the clergy would undermine the government, Governor John Winthrop brought her to trial. The outcome, LaPlante makes clear, was never in serious doubt. Arcane as the theological issues seem (her heresy was officially diagnosed as Antinomianism), the central issue was that a woman dared challenge the establishment. Banished from the colony, she moved to nearby Rhode Island, where she is today recognized as one of the founders of the state, as well as inspiration for its official policy of religious tolerance. Upon the death of her husband a few years later, she moved to upstate New York, where she and her large family perished in an Indian raid, having refused to arm themselves. LaPlante effectively details the intellectual climate in which Hutchinson flourished, and gives a vivid picture of 17th-century life in England and the colonies. Hutchinson's courage is beyond question, but LaPlante never manages to make her any more sympathetic than her Puritan opponents. Copyright ©Kirkus Reviews, used with permission.
Library Journal Review
The tale of Anne Hutchinson, the 17th-century New England religious dissenter who defied the Puritan theocracy and later founded Rhode Island, is told once again in this biography by one of her direct descendants. LaPlante offers an admiring portrait of Hutchinson, based largely on David Hall's The Antinomian Controversy, 1636-1638: A Documentary History, which examines the primary text of the documents pertaining to Hutchinson's trials. LaPlante claims that the Hutchinson controversy "set the stage for our modern concepts of religious freedom, gender equality, and civil rights." Such a claim is debatable, but there is no doubt that Hutchinson was a remarkable woman who was ahead of her time. This biography covers her life as comprehensively as possible, given the source material available, and includes a chronology, genealogy, and bibliography as well as a travelog that traces Hutchinson's life in New England. Since so much has been written about Hutchinson, this book is recommended mainly for comprehensive collections; those libraries lacking a biography of this "American Jezebel" can safely purchase.-Cathy Carpenter, Georgia Inst. of Technology Lib., Atlanta (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.
Excerpts
Excerpts
American Jezebel The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans Chapter One Enemy of the State "Anne Hutchinson is present," a male voice announced from somewhere in the crowded meetinghouse, momentarily quieting the din that filled its cavernous hall. The meetinghouse of Cambridge, Massachusetts, a square structure of timber and clay with a thatched roof, served as the community's city hall, church, and courthouse -- the latter its role this chilly Tuesday in November 1637. Hearing the news that the defendant had arrived, scores of bearded heads in black felt hats turned to find the one woman in the crowd. There was nothing auspicious about Anne Hutchinson's appearance as she stood in the doorway alongside several male relatives and supporters, awaiting the start of her trial. She was forty-six years old, of average height and bearing, with an unremarkable face. Her petticoat fell almost to the ground, revealing only the tips of her leather boots. Against the cold she wore a wool mantua, or cloak. A white coif covered her hair, as was the custom of the day. Besides that and her white linen smock and neckerchief, she wore all black. She was a stranger to no one present, having ministered as midwife and nurse to many of their wives and children. All knew her to be an active member of the church of Boston, the wife of the wealthy textile merchant William Hutchinson, the mother of twelve living children, and the grandmother of one, a five-day-old boy who just that Sunday had been baptized. There was, in short, no outer sign to suggest she was an enemy of the state. Enemy she was, though, indeed the greatest threat Massachusetts had ever known. More than a few men in the room, including several of the ministers, considered her a witch. Others believed the Devil had taken over her soul. The governor, John Winthrop, who was waiting in an antechamber of the meetinghouse to begin the trial over which he would preside, suspected her of using her devilish powers to subjugate men by establishing "the community of women" to foster "their abominable wickedness." Anne Hutchinson's greatest crime, and the source of her power, was the series of weekly public meetings she held at her house to discuss Scripture and theology. At first, in 1635, the evening meetings had been just for women, who then were generally encouraged to gather in small groups to gossip and offer mutual support. Soon scores of women, enchanted by her intelligence and magnetism, flocked to hear her analysis of the week's Scripture reading, which many of them preferred to the ministers' latest interpretation. "Being a woman very helpful in times of childbirth and other occasions of bodily infirmities, [Hutchinson] easily insinuated herself into the affections of many," an official observed. Her "pretense was to repeat [the ministers'] sermons," the governor added, "but when that was done, she would comment upon the doctrines, interpret passages at her pleasure, and expound dark places of Scripture, and make it serve her turn," going beyond "wholesome truths" to "set forth her own stuff." One minister, Thomas Weld, reported that her "custom was for her scholars to propound questions and she (gravely sitting in the chair) did make answers thereunto." This was especially grievous in a time when the single chair in every house was for the use of the man alone. Men had begun to accompany their wives to Hutchinson's meetings in 1636, and as her audiences swelled she offered a second session of religious instruction each week, just as the colonial ministers liked to give a Thursday lecture as well as their Sunday sermon. The Reverend Weld lamented that members of her audience, "being tainted, conveyed the infection to others," including "some of the magistrates, some gentlemen, some scholars and men of learning, some burgesses of our General Court, some of our captains and soldiers, some chief men in towns, and some eminent for religion, parts, and wit." Anne Hutchinson had "stepped out of [her] place," in the succinct phrase of the Reverend Hugh Peter, of Salem -- she "had rather been a husband than a wife; and a preacher than a hearer; and a magistrate than a subject." It was painfully clear to Governor Winthrop, who had an excellent view of her comings and goings from his house directly across the road from hers in Boston, that Anne Hutchinson possessed the strongest constituency of any leader in the colony. She was, he confided in his journal, "a woman of a haughty and fierce carriage, a nimble wit and an active spirit, and a very voluble tongue." Her name was absent (on account of her sex) from every offensive political act and document, he observed, but she was behind them all. "More bold than a man," she was Virgil's dux foemina facti , "the woman leading all the action" -- the breeder and nourisher of all the county's distempers, the sower of political and religious discord. Before Mistress Hutchinson had arrived in America, in the fall of 1634, all was sweetness and light, he recalled. Now that she was here, all was chaos. Through a side door of the meetinghouse, the forty magistrates of the Great and General Court of Massachusetts filed into the dimly lit room. This court of no appeal, the only court available to the fledgling colony's roughly seven thousand settlers, comprised the governor, a deputy governor, seven of their assistants (chosen by the freemen to serve as the colony's board of directors), and thirty-one deputies, prominent freemen chosen by the colony's fourteen towns (forerunners to the state's legislators). The judges that day included the assistant Simon Bradstreet, of Cambridge, thirty-three, who as colonial secretary was expected to take notes; Salem's John Endicott, the righteous, forty-nine-year-old former soldier who had recently tried to pass a law forcing all women to wear veils, as in the Old Testament; and Deputy Governor Thomas Dudley, who at sixty-one was the oldest judge. Eight ministers in black robes also joined the procession, not to judge the defendant but to give testimony, as witnesses ... American Jezebel The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans . Copyright © by Eve LaPlante. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold. Excerpted from American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans by Eve LaPlante All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.
Table of Contents
| A Note on the Text | p. xiii |
| Introduction | p. xv |
| 1. Enemy of the State | p. 1 |
| 2. This Impudent Puritan | p. 19 |
| 3. A Masterpiece of Woman's Wit | p. 39 |
| 4. Strange Opinions | p. 50 |
| 5. The End of All Controversy | p. 70 |
| 6. As the Lily Among Thorns | p. 82 |
| 7. From Boston to This Wilderness | p. 96 |
| 8. A Final Act of Defiance | p. 114 |
| 9. Not Fit for Our Society | p. 127 |
| 10. The Husband of Mistress Hutchinson | p. 139 |
| 11. An Uneasy and Constant Watch | p. 159 |
| 12. A Spirit of Delusion and Error | p. 168 |
| 13. A Dangerous Instrument of the Devil | p. 195 |
| 14. The Whore and Strumpet of Boston | p. 208 |
| 15. Her Heart Was Stilled | p. 231 |
| 16. This American Jezebel | p. 238 |
| Exploring Anne Hutchinson's England and America | p. 257 |
| Chronology | p. 271 |
| Genealogy | p. 274 |
| Acknowledgments | p. 277 |
| Bibliography | p. 281 |
| Index | p. 293 |
