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Originally published in the Historic Nantucket. Volume 12, Number 4 (January, 1965)

The Second Congregational Meeting House (Unitarian-Universalist)
By H. Errol Coffin, A.I.A.

 

EDITOR'S NOTE: Restorations, renovations, and repairs respecting the old buildings of Nantucket go on constantly. Quite appropriate these are; for Nantucket Town is a large museum both of things and of people. This is especially true, of course, in the Historic District, protected as it is from ruthless and capricious change. But even outside the Historic District, by a kind of unwritten law or gentlemen's agreement, there is a well accepted standard of construction not incompatible with the old, lovely architecture of the Town.

Of the more important renovations completed during the past summer the final repairs to the Unitarian Church in Orange Street are noteworthy. This structure is of more than passing interest to the general public, as well as to the historically minded, because of the many years during which the church tower was the location of the Fire Watch, and now currently because it houses the Town Clock. Mr. H. Errol Coffin, prominent in the architectural field in Nantucket during the past few years, had charge of the work and, following its completion, prepared a brochure describing the renovations together with a brief history of the church. He has given this to the Nantucket Historical Association.

HISTORIC NANTUCKET presents the brochure herewith, omitting the detailed, itemized account marked Exhibit H, to which for those interested reference is made to the original manuscript in the library of the Historical Museum, Fair Street. Other exhibits omitted because of limitations of space are: B.—copy of Act of Incorporation; E.—Church History by F. C. Sanford; F.—Pew end (detail); G.—The Old Spanish Bell; I.—Alteration to Vestry, Plan; J.— First Floor Plan; K.—Lighting Fixtures; L.—Main Entrance, detail.

I. THE CHURCH HISTORY

THE SECOND CONGREGATIONAL MEETING HOUSE SOCIETY, in the parlance of Wall Street, was spun-off from the First Congregational Church was Commonly known as the North Church. The Second Congregational Church is called the South Church, or Unitarian Church.

There are various theories as to why the separation took place: F. C. Sanford: "There was in the Orthodox Congregational Society a growing spirit for more liberal ideas than had been prevailing among its worshipers."

Rev. M.S. Dudley: "It was started as a protest against the undue strictness and close surveillance exercised over its members by that church on the matter of recreations and amusements, rather than a withdrawal on account of any wide divergence on the question of doctrinal belief."

H. B Worth: "The men who remained in the old Parish lived largely north of Main Street, while those families that withdrew resided near Main Street or further south. The Old Meeting House was convenient to those I who remained, while the South building better accommodated those that withdrew."

The quotations listed in paragraphs 1 and 2 are not plausible as an explanation for the separation.

The theory of doctrinal divergence does not seem applicable when you consider that when the South Meeting House was dedicated the sermon was preached by Rev. Seth F. Swift, the first pastor of the new church, and the prayer by the Rev. James Gurney, the pastor of the North Church at the time of the separation.

Neither does less strictness over the members seem tenable as a reason for the withdrawal, as this strict attitude continued in the new Parish. On March 1, 1815, Brothers Barrett, Coffin, and Pierce were appointed a committee to inquire respecting the character of Sister ------------. On March 3, 1815, the Committee reported that they had received testimony that Sister ------------had used vulgar language [the actual words may be found in the original report. — Ed.] and showed no signs of humility or penitence. It I was voted unanimously that for the above-mentioned offences and for her general improper conduct, such as frequent absence from home, improper conversations, tale-bearing, etc., Mrs. ------------- be suspended from communion with the church indefinitely. On June 2, 1817, Mrs. ------------ was restored to her standing in the church. About this time there were several more excommunicated for intemperance and one matron dismissed on the charge of falsehood as an unworthy member, and another excommunicated for breach of morality. There seems to have been but little leniency at this time as all of the actions are of public record.

It therefore seems that the location of the Old Meeting House as mentioned by Mr. Worth (paragraph 3) was a dominant incentive for the separation.

The Old Meeting House, now known as "Old North Vestry" and attached to the rear of the First Congregational Church, is the oldest church on the Island (tradition indicates that it was built in 1711 but there is no record to authenticate this date ). It was originally located upon the hill east of Maxcy's Pond. In 1765 it was disassembled, transported and re-assembled together with its tall spire where the North Church now stands. At the time of the division services were being held in this building, then about 100 years old. It seems as if the desire for a newer and more commodious building must also have had a bearing on the decision to move, especially as those who became proprietors of the Second Congregational Meeting House Society were the more affluent members of the First Congregational Church.

July 23, 1808, George Gorham Hussey and wife Lydia, conveyed to Thaddeus Coffin, William Riddell, Samuel Cary, Jonathan C. Briggs, M John Brock Jr. the lot of land (with dwelling house and barn) near Wesco Hill, being in Fish lot shares, number two and three and bounded on the north by land of Peleg Coggeshall; on the east by Orange Street; on the south by land of Henry Pinkham; and on the west by land of William Morton and Elisha Folger, Jr. The deed was acknowledged before Isaac Coffin, Justice of the Peace. The price paid for the property was $2850.

During the following year these five grantees built the Second Congregational Meeting House (South Church) on this lot. The building operation had been financed from the start by notes given by members of the building committee under authority of a vote of their associates. The committee then proceeded to convey by ordinary deed of conveyance, recorded in the Registry of Deeds, the pews in said Meeting House; and the description of the deeds not only gives the number of the pew but also the price paid d its location in the Meeting House. There were 10 purchasers (Exhibit A) of pews during the latter part of 1809. Most of the purchasers bought groups of pews. Several of these were immediately conveyed to other pew-holders. Elisha Starbuck bought Pew 1. The pewholders became the Proprietors. The Meeting House was dedicated Nov. 9, 1809. The sermon was preached by Rev. Seth F. Swift (not then ordained) and the prayer by Rev. James Gurney. The first public preaching took place Nov. 12, 1809. Mr. Gurney, pastor of the North Church, recommended Mr. Swift to the new Society.

According to the ecclesiastical customs of the time, when a separation had taken place, it became necessary for the seceders to convene a body of ministers to sanction the formation of the new Church. Such a Council convened April 27, 1810, to start the new Church and to ordain its minister. Rev. Thaxter was Moderator and Rev. Enoch Pratt was Scribe. Four persons appeared — Nathaniel Barrett, Matthew Pinkham, Thaddeus Coffin, and Henry Riddell to whom a Church Covenant was read and accepted and they were then received into full communion; Nathaniel Barrett and Henry Riddell were selected as deacons.

Having duly established the Church according to Congregational usage, the same Council ordained the new minister, Seth Freeman Swift, of Sandwich, who was a graduate of Harvard College and was studying Divinity in Brewster. On May 6, 1810, a communion service of six pieces was presented to the Society by Messrs. Hall, Thatcher & Company.

The final step of organization was the incorporation of the members of the new parish. An Act to incorporate the Proprietors of the Second Congregational Meeting House in Nantucket was enacted on June 14, 1810, by the House of representatives and the Senate of the Commonwealth of Massachusetts (Exhibit B). The Proprietors listed in the Act comprised the names of 34 men (see Appended Exhibit C) with such other persons as shall associate. The property of tne members of the corporation was determined by the value of the pews and seats at time of Purchase. The defraying of all expenses was by taxes based upon the purchase price of the pews. If the taxes were not Paid within a year the treasurer was empowered to sell and convey all the estate share and interest of such delinquent proprietor at public auction. The taxes to cover the annual expenses of the church ran about 20 per cent of the value of the pews. When additional funds were needed they were obtained by voluntary contributions or by a percentage of the Town tax paid by the pew Owner. This was based on the theory that his ability to pay was determined by the amount of Town tax he paid.

About one-half of the Proprietors of the North Church withdrew to form with various Quakers the new organization of the Second Congregational Meeting House Society.

The ecclesiastical year of the church dates from the second Tuesday of April or thereabouts. The pastoral term of service conforms to that date At this meeting the governing body of the church was elected by the Proprietors and comprised a Moderator, Clerk, Treasurer, Agents, and Funeral
Committee.

The office of Treasurer was salaried. The amount was variable — in 1850 fifty dollars yearly was determined, then rescinded and finally set at twenty-five dollars plus pew tax. In one instance the Treasurer, as part pay for his services, was presented with a burial lot of his own selection in Prospect Hill Cemetery. The office of Treasurer was onerous; he collected pew taxes, had sold at auction pews whose owners were delinquent, negotiated loans to offset debts and served as fiscal agent for the Funeral Committee, relative to the cemetery and hearse.

During the many years when Nantucket was supreme in the whaling industry, ship-owners, captains and their families filled the church. One mother could not hire a seat for her daughter and she had to sit on a foot-stool.

In spite of the full church attendance and affluence of the congregation throughout its history, until recently, the Society was a borrowing corporation. It represented in its membership influential people and persons of great wealth for those times, and they appeared to find no trouble in getting all the accommodation they needed of the bank or from their members. One old money lender wrote the Treasurer: "There are two or three years' interest due and you have had my money 20 years and now I want it settled' He was one of the wealthiest men of his day.

In 1849 it was proposed, but not enacted, to tax the Proprietors $2.65; on the $1000 on the Town's assessment of their property, to pay off the entire and ordinary expenses for a year ($1700). In 1847 the taxable Town property held by members of this Society exceeded $1,500,000. The outstanding debt was $2,491.60.

On June 22, 1850, a committee, consisting of C. F. Winslow and Henry Coffin, appointed by the Proprietors, reported in part as follows: "The numerous removals of the old friends and supporters of the Society from the Island, the changes occasioned by the Great Fire and by the mercantile disasters of one sort and another, and other causes which you may call to mind, have gradually and unfortunately brought about a set of circumstances which no common power could avert. The debt incurred by the Proprietors before these violent shocks commenced has acted on the Society of l&te like an incubus and has paralyzed directly or indirectly the interest which remained in it." This quotation was incorporated in a letter to the Rev. ft Knapp as an explanation of why the Society could not continue services in the church. It does lucidly indicate the financial problem of the Proprietor8 at the time. The church had been closed for religious services on March 25uH On May 25th it had been moved that the property of the Society be sol^ provided it could be sold at a price sufficient to pay the debt of the Society The motion was withdrawn after discussion.

Two days after the letter of dismissal to the Rev. H. Knapp had been transmitted i.e., June 24, 1850, there were 33 pewholders with aggregate taxes of $1,254 30 It was proposed and defeated that money be raised by an additional tax of 20 per cent on valuation of the pews and 6 per cent on the amount of Town tax paid. Two declined to pay the 6 per cent tax 12 others would pay no tax, one would pay when the church would be opened for night service and another would pay if suited with the Pastor.

The Treasurer reported on July 12th, 1850, that the full amount required to carry on the church, say $1700, had been subscribed and would be paid on demand.

From 41 Pewholders $1510.84
From The Ladies' Sewing Circle 189.16
$1700.00

The years 1849 and 1850 were no doubt the most difficult and disturbing for the Society as at this time they were on the verge of losing the Meeting House several times. There were, however, enough members with faith in the future to carry on and by 1883 the Society was free of debt.

Although the men of the church (Proprietors) were the owners of the pews and therefore of the Meeting House and managed the financial affairs, tribute must be paid to the women of the congregation. Their Sewing Society and Alliance always assisted financially when there was need and this happened frequently. For example — in 1876 they carpeted the church. The building on Fair Street, back of the church which is now the Parsonage, was held by the Trustees of the Unity Hall Fund. In 1904 the ladies were requested to transfer the property to the church for a parsonage as an added inducement to obtain the services of the Rev. M. Day. This they refused to do but did agree to put the building in order for use of the minister. At a later date the property was deeded to the church.

Maria Mitchell, a liberal Quaker and a distinguished astronomer, was one of the women who showed great interest in the church and came regularly while she remained in Nantucket.

The Agents, elected at each annual meeting of the Proprietors, were in charge of the temporal affairs of the church, policy makers and assessors or pew taxes. They included leaders in the community and church.

The Act of Incorporation (charter) enacted in 1810 was amended in 1845 so that assessments on pews would be on their value as of 1844.

The Funeral Committee comprised 12 or more Proprietors and Functioned as the name implies- in charge of the cemetery and hearse. The original grant of land for a burial ground (later known as the Unitarian Burying Ground and now Prospect Hill Cemetery) was made by the Proprietors of the Common an Undivided Lands of Nantucket, May 11, 1814.

The records show that the Funeral Committee was requested on April 7th, 1857, to call on the other societies using the hearse and harness to contribute to their repair. In 1875 Tallman & Russell & Co. were paid $300. for a new hearse, $50. for harness and $18 for freight on the hearse.

The first minister, the Rev. Seth Freeman Swift, served 23 years (1810-1833). This is the longest term of office held by andy of the 31 ministers of the South Church, who have served to date (Exhibit D). The record for Island pastorates is held by Rev. James E. Crawford, colored pastor of the Pleasant Street colored Baptist Church, with a term of 41 years (1847-1888). The terms of service of the ministers were not always continuous from one to another. In the intervals off-island ministers journeyed to the Island to conduct services or members of the congregation read or delivered sermons.

Marriage fees from 1810-1833 averaged about $1.25 with some conducted without charge. The minister's annual salary from 1810 to 1916 averaged about $1000. During Mr. Knapp's term of office, 1844-1850, the Proprietors augmented his salary with a season ticket for the steamboat for him and his family. At this time $300 was authorized for music, $150 for the organist and $150 for the chief choir singer. The choir loft and organ are at the rear of the church. It was, and still is, the custom to turn and face to the rear of the church during hymn-singing. There always are people who wish to change customs and modernize. As early as 1876 Mrs. Catherine Starbuck moved at meeting that the congregation face the minister while singing and that the pew doors be removed. Voted in the negative.

There is an instance of the loyalty of the choir to the organist who had been discharged for intemperance. In a letter to the Proprietors, 12 members of the choir petitioned that he be reinstated in the interests of the church, the feelings of the choir and the future character of the singing, and offered as a telling argument the question as follows: "Will dismissing him make him any better?"

Singing schools were held in the Gallery in 1810.

The full flowering of the church was during the height of the whaling industry when Nantucket was the third commercial city of the Commonwealth — Boston, Salem, Nantucket. The rise and decline of the church parallels, the population fluctuation as given below.

NANTUCKET POPULATION FIGURES

Year -- Population
1776 4,412
1790 4,620
1800 5,617
1810 6,807
1820 7,266
1830 7,202
1840 9,012
1850 8,452
1855 8,064
1860 6,094
1865 4,748
1870 4,123
1875 3,201

A Church Library was established Oct. 9, 1818, with subscriptions of $40. The Pastor was the Librarian ex efficio. A book could be kept no longer than 12 weeks.

The 1810 Covenant was Calvinistic in character. It is written with words of normal spelling except the word Christ is indicated by a cross and Christian is indicated with a cross followed by "ian." On March 12, 1837, the Covenant used in the Harvard Church was adopted thereby officially becoming Unitarian. The Covenant was revised five times in about 70 years, becoming more liberal each time. The central fact in the philosophy of the Unitarian movement was the liberty to choose your own statement of faith.

As a consequence of this liberality the building functioned more and more, not only as a place of worship, but served for Town and social affairs. The clock in the tower is owned by the Nantucket Historical Association and maintained by the Town. It also serves as a Town watch tower. Because of its convenient location near the center of the town, and its excellent acoustics, the great meeting room of the church is the preferred place for concerts and lectures. It is the home of the annual summer concert series presented by the Nantucket Musical Arts Society. For years it housed the graduation ceremonies of the Nantucket High School. It will seat 450 people. Meetings of organizations for which no other space in town is adequate, like the Nantucket Historical Association, are held there. Smaller groups use the Vestry which is heated and can be used throughout the year; such as the Red Cross Blood Bank, The Girl Scouts, Boy Scouts, Prospect Hill Cemetery Association, the Society for the Prevention of Cruelty to Children, and so on. In reality, the Church serves as a quasi-religious, semi-public building.

During the ministry of Rev. Cyrus A. Roys (1886-1893) the Unity Club was organized. It became an inter-denominational society of about 250 members, important in the social life of the Town. Monthly meetings were held comprising socials, musicals, literaries, dramatics, and stereoptican lectures.

In 1959 the American Unitarian Association and the Universalist Church of America jointly merged. The building has been variously known as The Second Congregational Meeting House, The South Church, and for many years simply the Unitarian Church. The official name now, as indicated on the new plaque mounted on the front of the building, is "Second Congregational Meeting House Society — Unitarian — Universalist."

There was in Nantucket for about ten years the First Universalist Church, incorporated Jan. 20, 1827. Its house of worship stood on the site now occupied by the Atheneum.

This history outline is incomplete in many respects due to the loss or destruction of many of the early documents especially the Records of the Proprietors' Meetings from 1810 through 1846. On the flyleaf of the Record of the Proprietors of the Second Congregational Meeting House, Nantucket, commencing April 1847 is written the following note:

"During the terrible conflagration which destroyed a large portion of the Town of Nantucket on the 13th and 14th of July, 1846, The Record of the Proprietors of Second Congregational Meeting was consumed.

Jos. Mitchell

Nantucket April 6, 1847 Prop's. Clerk"

The church membership of Frederick C. Sanford commenced prior to the Great Fire so that he had first-hand knowledge of proceedings prior to this, and access to the records destroyed. Fortunately for posterity Mr. Sanford had prepared a short history of the Society which is now available entitled "Record of History of the Second Congregational Meeting House," comPiled by F. C. Sanford, Esq., and read at a Parish Meeting Tuesday, an- 2nd, 1872. (This record is appended as Exhibit E.)

Mr. Sanford was very active in Town and Church affairs. When he died 1890 he willed $26,000 to the Atheneum, $23,000 to the Town of Nantucket and $23,000 to. the Church. In 1939 Mr. Sidney Mitchell left a legacy of $17,500 to the Church and in 1958 Miss Elizabeth Coffin Fitzgerald one of $14,751.31. The income from these funds which had been wisely conserved and invested has enabled the congregation (about 50) to continue worship and the Town to use the building.

II. THE MEETING HOUSE

This meeting house, dominating the skyline as viewed from the harbor and town with its tower and golden dome, is unique in appearance. There is no other church at all like it. It does not have the planned beauty of the First Baptist Church (1839) with its graceful spire, reminiscent of so many early New England churches, or the traditional neo-classical proportions and details of the Methodist Episcopal Church (1823) (1840)

The building as it now stands, is completely indicative of its history and use, i.e., combined worship and town utilization. Both the simplicity of the Quakers and the affluence of the shipowners may be observed in the structure as well as the changing needs of the Town.

The unique tower is not inspirational, as the word is used in describing European Gothic churches, or the traditional New England churches. Rather it is completely functional from grade to weather vane.

William C. Drew furnished the first lumber for the building under date of October 22, 1808, to the amount of $713.60, which included 52,000 shingles at $2.84 per thousand and 2500 clapboards. The freight bill on this was $44.67 (boat carriage). Spruce sold at that time for $10 a thousand feet, clear pine boards at $11 per 1000 feet, and "joice" for 1 1/2 cents per running foot.

Elisha Ramsdell was the builder; in Dec. 1808, one of his bills was rendered as indicated in the following partial invoice:

The agents of the New South Congregational Meeting House, viz—Thados Coffin, Ina Brock, Wm. Riddell, Jono Brigs, and Sam. Carey.

Dr. to Elisha Ramsdell

1808. To 1500 feet clearboard at 2V2C, $37.50; To cash for expenses for Boston, $12.00; To framing extra tower, $40.00

11 Dec.: To raising the Tower, $40.75; To 2 quarts of gin .62; to 5 quarts do $1.46; To 5 quarts of gin, $1.46; To 7 quarts of ginn, 2.33; To 8 quarts of ginn, 2.33; To 36 bundles of shingles at 90c, $32.40. To 12 and 10 nails, $2.00; To 1 bundle shingles .75; To 23 feet pine joice, .44, to 6 deck nails, $1.00; to 22 feet joice and 21 feet plank, .89.

Note: Gin spelled also ginn; Joists spelt joice. The gin and rum were charageable to the Owner as part of the construction costs. Whether the spirits were necessary to stimulate bodily effort in the erection of the building or, as it was constructed in winter, to help keep v/arm is problematic. Perhaps imbibing was a custom similar to our modern coffee break.

In May, 1809, the tower was finished and on the 25th of the month Elisha Ramsdell, the builder, completed the outside and under the contract drew $1,400. On August 30, 1809, Jemel West, Jr., rendered a bill for finishing the tower (probably a sub-contractor for some part of the work). Up to and including Sept. 5, 1810, the cost of the building had been $8,533.36.

Within a comparatively short time (in 1830) the tower had become so weakened and dilapidated it was taken down and replaced with a new one. I doubt that it was the fault of shoddy construction induced by gin but rather caused by the weight and movement of the heavy Portuguese bell which was installed in the tower in 1815. The tower no doubt originally had not been framed with such an installation in mind. Paul West loaned the money for the reconstruction which cost $2,233. James Weeks did the carpentry work. It was framed with yellow pine timbers from Georgia and reinforced with oak beams. James Austin coppered the dome.

In 1844 the congregation, particularly the younger members, desired more modern accommodations and architecture, either by the erection of a new building or the alteration of the existing one.

The Committee Report on Alteration, Sept. 28, 1844, stated: That they had investigated and could sell the property for enough to purchase a good site and cover the probable cost of a new building to accommodate the Society with Vestry for $12,000. The estimated cost of the proposed alteration was $4,200. They reported that there were 22 more prospective proprietors desirous of participating after alteration.

The Society decided to change the building extensively and engaged F. B. Coleman, Nantucket architect and master builder, to take over the work. He was the designer of the Baptist Church (1840) and many of the large residences built in the 1830's. Mr. Coleman was related to the active proprietor F. C. Sanford, and after the Great Fire (1846) designed Mr. San-ford's house on the site where the new Town and County Building is to be erected.

The plan of operation authorized the complete gutting of the interior of the Meeting House. The side galleries were removed and the two-tiered exterior windows taken out and replaced with tall full length side windows; a shallow dome formed in the ceiling, the building raised, underpinned and excavated to form a Vestry and a kitchen. A shallow chancel was added with new mahogany pulpit and platform. The pews were rebuilt using the old mahogany caps and arms (Exhibit F). The cost of the alteration was $5,626.50.

An unusual interior decoration was applied, attributed to Carl Wendte, an Italian artist, who had arrived in this country in 1840 and had previously decorated the Treasury Building in Washington, D. C. Although there are no Society records authenticating this (burned in 1846) his work in this church was verified subsequently by his son, Dr. Wendte.

These decorations done on flat surfaces, comprising panels and colonnade, with shadows cast beautifully. It is so realistic that doubting visitors pass their hands over the surfaces to be assured that the moulded panels and columns are not raised or in the round. In 1883 and in the autumn of this work was meticulously reproduced.

The building as it now stands may be regarded as of 1844 design, possessing the architectural characteristics of the period. The previous design, 1809, is not known and can only be surmised in part.
architectural characteristics of the period. The previous design is not known and can only be surmised in part.

On April 18, 1859, the Agents were authorized to dispose of the whale oil chandeliers. It is therefore assumed that gas lighting had been installed by then; also about that time there were other important buildings on the Island where gas was being put in, one of these the present Tared Coffin, had gas installed in 1858.

The Meeting House was electrified in 1922.

In July, 1916, a new floor was laid and the columns moved in the Vestry.

III. THE TOWER

The tower as built in 1830 was constructed to house the bell, town clock, and serve for a fire-watch.

The Providence Mutual Fire Insurance Company's policy ($5,000) issued on Jan. 11, 1838, stated that "watchmen may be stationed in the steeple with fire in a safe stove." The stove is no longer there but the brick hearth upon which it sat survives.

In 1847, after the Great Fire, the Aetna Insurance Company declined taking any risk on the Island.

Accordingly, to Dr. Will Gardner, there were two watchmen on duty taking turns as lookouts. One would be up there looking for fire while the other sat in the chair by the fire. One hour on duty, one hour off, throughout the night. The watchman would signal by waving a lantern in the general direction of any blaze that had been sighted and by ringing the bell. The tower served for nearly a century as a fire-watch until 1907 when an automatic fire alarm was installed. The well-worn captain's chair used by the watchmen was found in the tower when the recent repairs were started.

In 1849 tower watchmen and the postmaster were issued keys to the tower. Any of the Proprietors could have keys if they paid for them. Billy Clark, the last Town Crier (d. 1909), climbed the South Tower each morning to get a first glimpse of the incoming steamer. As soon as he spied it, he thrust his tin horn through the slats of the belfry and tooted. He also climbed up at dawn after heavy storms to scan the horizon for shipwrecks or distressed boats.

The golden dome towers 109 feet, 5 1/2 inches above the sidewalk. It has been gold-leafed in 1881, 1923, 1939 and 1952. The gold leaf becomes worn away by winter storms, sand- and salt-laden. The last time the money needed (estimated as $750) was raised by public subscription.

IV. THE PORTUGUESE BELL

In the belfry is hung the famous Portuguese bronze bell, still in operation, striking 52 times traditionally, immediately after the hours of 7 a.m., 12 noon, and 9 p.m. have been struck. Within recent years the striking has been mechanized, automation throwing the bell-ringer out of work.

An article entitled "The Old Spanish Bell (Exhibit G) appeared in the Nantucket Inquirer August 31, 1878. The following are quotations from this article.

"This splendid bell, which is said by travelers to be the finest in the country, was purchased in Lisbon by Capt. Chas. Clasby of this town in 1812 and brought to this port by Capt. Thomas Cary in the schooner William and Nancy, a vessel owned by Samuel Cary, Esq. and others. Capt. Cary gave to the writer hereof the following history of the procurement of this bell. He said, 'Clasby invited me to go to the foundry with him and { 1Sst in selecting a good-toned one. When they raised the third one and 38 ck her, "ah, Clasby, you need to look no further: that's the bell you S ant' she is a beauty; she sounds on B".'"

While in Lisbon Capt. Cary said they heard of the declaration of war with Great Britain, and on the passage home they were spoken by a British Sloop-of-war, which had been at sea some time, and was not aware that war had been declared. The Commander asked Captain Cary the news, but
Capt. C. said he took especial good care not to tell him all he knew.

The bell was landed here and placed in the store cellar of Samuel Cary, where it remained till 1815 when it was purchased and placed in the tower. About $500 was given for the bell; the Society paid $350, and the balance was raised by subscription. Some Friends subscribed. Obed Mitchell gave liberally, saying, "Friends did not use bells for religious purposes, but as they were very useful in giving fire alarms, etc., he would assist in the purchase." Some little time after the bell had been in use, the sound of its mellow tones had reached the "Hub of the Universe," and so bewitching were the musical vibrations of the queenly bell (e) of Nantucket, to many of the good people of the renowned "City of Notions," that the agents of the Old South Church negotiated with the agents of the Unitarian Church, saying that they had a very fine clock in their tower, that they had been so unfortunate as to have the bell broken, and wished to know at what price this bell could be procured. The agents of the Unitarian Church replied that they had a very fine bell in their tower, and would like to know at what price the Old South Society would sell their clock. The bell weighed 1575 pounds; the Boston Gentlemen offered $1 a pound for it."

"This bell of ours was rung the first time on the 18th of December, 1815."

"F. A. Wellington, Esq., hearing considerable discussion respecting the history of the famous bell in the South Tower, and that the inscription on it had been differently interpreted, it being to most of us hereabouts in an unknown tongue,' repaired to the tower and made an accurate copy of the lettering on the bell (which he discovered to be in the Portuguese language), which is as follows:

"'Ao bom Jesus do Monte completao seus rotosos devotos de Lisboa, otterescendo Ihu hum completo jogo de seis sinos para chamar pos ovos
adoralo no seu santuario. Jose Domingues daCosta ofez em Lisboa. Noanno de 1810."'

'He sent it to the Portuguese Vice-Consul, residing in Boston, with a quest for a translation, and that gentleman, with his wonted courtesy, promptly forwarded to him the subjoined reply."

"Boston, May 25th,
1876 A. Wellington, Esq.

"Dear Sir: I have recieved yours of the 23rd. and in answer have the pleasure of forwarding you the interpretation of your request. I have to observe to you that Mountain is a place in Lisbon where is a church of great veneration and for which the bells were made according to the legend. Consider me. Truly yours, Joaa Jacintho Rebello, V. Consul."

The following is the translation of the inscription:

'To the good Jesus of the Mountain the devotees of Lisbon direct their prayers, offering him one complete set of six bells, to call the people and adore Him on His sanctuary.

"Jose Domingos de Costa has done it in Lisbon in the year 1810.
W.R.E."

ERRATA

The title: "The Old Spanish Bell" should read The Old Portuguese Bell.

Translation: Chas. R. Joy on June 27, 1943, commented as follows:

"Pos ovos (eggs) should read os povos (people) Chamar os povos to call the people. The Vice Consul was not correct. There is no place in Lisbon called Mountain. In the north of Portugal there is the shrine "Bon Jesus do Monte" near Braga. This sanctuary was rebuilt 1784-1811. The bell was cast in 1810 possibly for this shrine."

"Ofez should be two words o fez."

"Noanno should be two words No anno."

Tone: In the account of purchase by Capt. Cary he states, "she sounds
on B."

The tone and overtones of the church bell were determined by Edwin Grasse, the blind violinist (who had absolute pitch) as being basic tone A with overtones of E and C in a higher register with still higher overtones in B, C and D.

They may have been both correct, as it is claimed the bell changes from A to B in tone by reason of the varying atmospheric conditions at Nantucket.

In the early days the bell always played an important part in the Fourth of July celebration. The boys of the town would tie bunches of cannon crackers to the tongue of the bell and explode them like torpedoes, discharge firearms from the windows, and for a midnight celebration the belfry walls would be coated with phosphorous.

V. THE TOWN CLOCK

In 1823 the first "town clock" was put in the tower and did duty until 1881.

On Saturday July 6, 1822, at a meeting of the inhabitants of the town, a report favorable to the erection of a town clock in the tower of the new South Congregational Meeting House was made by the committee appointed at the previous meeting. It was suggested that a good wooden clock with 2 or 3 dials would answer the desired purpose, but on motion of Mr. K. Starbuck the town resolved to have a brass one with four dials.

This first clock was made on the island by Samuel Jenks. James WinsloW worked upon it in the old Morris House, Main Street, in 1822.

A short time after, the following appeared in the local paper: "August 5, 1823. Town Clock. The publick are hereby informed why this instrument is so frequently out of order, that there may be no blame attached to the workmanship of the machinery, or to its being stopped from striking during the nights or to the carelessness of the superintendent.

"The cause is this: Boys have had too free access to the tower and have frequently entangled the hands at the dials. The proprietors of the Meeting House are determined there shall be no more public keys to the tower for the future.

"Those persons therefore who wish to view the clock machinery are informed that an opportunity occurs every Saturday afternoon after 4 o'clock, at which time it is wound up.

R. W. Jenks, Supt."

The first "Town Clock" (1823) did duty until the present E. Howard & Co. clock replaced it in 1881; a gift to the town by William Hadwen Starbuck. The clock started ticking May 28, 1881, and was run by weights until electrified in 1957.

VI. THE GOODRICH ORGAN

The present organ used in the church was built by William Marcellus Goodrich (1777-1833) in Boston in the year 1831. Goodrich is considered to be the first really professional organ builder in New England. This organ is the only church organ extant built by William Goodrich.

The organ, still in service, is a credit not only to the maker but to the conservatism of the congregation in spite of fads incorporated in newer organs.

There has never been central heating in the upper portion of the church, where the organ is located, which may be a contributing factor in its preservation.

For a complete detailed history of the organ and its builder, refer to the Article: "A Tale of Two Organs," in the April, 1963 issue of HISTORIC NANTUCKET published by the Nantucket Historical Association.

VII. RECENT RESTORATION AND REPARATION (Exhibits J. K. L.)

On June 2, 1956, the eminent Boston architect, William Roger Greeley, inspected the church and issued a report with recommendations relative to repair and restoration. In this report he stated (quote):

"It is so distinguished an example of church architecture, that such a restoration is justified and will make it a worthy monument of the outstanding era in Nantucket's history."

In the last six years (1957-1964 inc.) the applicable recommendations Mr. Greeley and additional work have been done, under the able direction of Mr. Tell Berna, Chairman of the Board of Trustees. Mr. Greeley estimated the work listed in his report would cost $26,192.10. The recent restoration as cost about 4 1/2 times that of building the church in 1810 (Exhibit H). All of this has been accomplished by donations from the congregations and from non-members interested in the Town and in the Church with the golden dome.

The extensive reconstruction of the South end and of the Vestry was the gift of Mary Lowell Gouin in memory of Vice-Admiral Marcel E. A. Gouin and Gwendolyn L. Gouin. The minister's bench on the new platform is in memory of Rev. Harold L. Pickett and Rev. Anita T. Pickett given by their family (Exhibit I).

This recent restoration could not have been done in its entirety without the generous donation from the Nantucket Historical Trust whose trustees are: Walter Beinecke, Jr., Henry B. Coleman and George W. Jones.

EXHIBIT A — ORIGINAL PEW PURCHASERS

Elisha Starbuck No. 1
Elija Bunker No. 19
William Riddell No. 5, 47, 46, 61,
Timothy Folger No. 28
Wyer Swain No. 40, 51
John Brock, Jr. No. 30, 31, 32, 14
Benjamin Glover No. 6, 26
Thaddeus Coffin No. 10, 38, 55, 37, 63
Samuel Swain No. 42
Jonathan C. Briggs No. 4, 13, 25, 60, 68

EXHIBIT C

List of Proprietors listed in the Act of Incorporation enacted June 14, 1810.

Thaddeus Coffin
Reuben Baxter
Richard Cary
Hezekiah B. Gardner
Samuel Cary
Henry Riddell
Samuel Swain
Elisha Starbuck
Zopher Haden
John Brock, Jun.
Thomas N. McCleave
Peter Hussey
David Myrick
William Riddell
Aaron Mitchell
Elisha Raymond
Timothy Folger, Jun.
Zacchus Hussey
Jeremiah Lawrence
Matthew Pinkham
James Barnard
Abel Rawson
Ebenezer Watts
Samuel Riddell
Daniel Whitney
Albert Gardner
George Myrick
Benjamin Glover
Jonathan C. Briggs
Eliza Bunker
William Coffin
Samuel Barker
Jeremiah B. Wood
Wyer Swain

NOTE:
The following persons whose names were not mentioned in the Act of Incorporation acceding to F. C. Sanford were also Charter Members.
Nathaniel Barrett
Nathaniel Hathaway
Jonathan Hall
Zephinia Wood
Martin T. Morton
Joseph Chase
Edward Cary
Elisha M. Hinkley

EXHIBIT D — THE MINISTERS OF THE CHURCH
Seth F. Swift 1810
Henry F. Edes 1834
William H. Knapp 1844
Jacob G. Foreman 1842
George H. Hepworth 1855
Orvilie Brayton 1859
John K. Karcher 1863
Thomas Dawes 1865
Lemuel K. Washburn 1871
Jesse H. Temple 1873
Nahum A. Haskell 1873
James B. Morrison 1877
John R. Savage 1880
Henry F. Bond 1884
Cyrus A. Roys 1886
Frederick P. S. Lamb 1893
George H. Badger 1898
John Frederick Meyer 1900
Edward Day 1904
John Snyder 1908
H. Van Ommeren 1914
Josiah C. Kent 1921
Harold L. Pickett 1930
James Z. Manner 1940
William L. Me. Kinstry 1942
William P. Morton 1948
Paul Harris Drake 1952
Carlyle Meacham 1954
Arthur Schoenfeldt 1956
James S. Hammond 1957
William R. Reid 1961-