Recently, Dick Eastman, wrote about a new online database titled “1771 Massachusetts Tax Inventory” which also includes Maine since it was, then, “the Province of Massachusetts Bay.” This database, as he describes it, has the names of nearly “38,000 individuals who resided in 152 Massachusetts towns in 1771” and data such as the “type and value of real estate and buildings, as well as tabulation of livestock and farm commodities produced” and it further has features allowing you to “browse the data by selecting items to view and “drilling down” through totals for counties and towns to the holdings of individual taxpayers.” Furthermore, there is an “interactive map [that] helps you locate towns and counties in the state” which is based “upon a map of Massachusetts drawn in 1792 and scanned from the Harvard University map collection.” Using this, I went to the database itself and searched for two families of my ancestors: the Hirsts and the Packards (the focus of my sister blog, Packed with Packards).
While no result for “Hirst” appeared, there were over 40 Packards listed, many of whom were living in Bridgewater.
Of these, I focused on two in particular: Barnabas and Zechariah, both subjects of my family history, as noted on Packed with Packards! Barnabas was described as a resident of Bridgewater who owned a dwelling house, half a gristmill, 8 acres of pasture for 4 cows, 3 acres which were tilled, 4 acres of upland mowing land, 3 acres of fresh meadow while producing 26 bushels of grain a year, 2 barrels of cider a year, 2.5 tons of hay from the upland area a year, and 2 tons of hay from the fresh meadow area a year. It also said that Barnabas had 1 horse, 6 goats and sheep, 1 swine, did not own a servant, had 26 pounds lent at interest, and had a property worth only 13 pounds! This meant that in total Barnabas owned 18 acres and was doing moderately well, but was not in the gentry of the Massachusetts colony, as one would expect for the Packards:
Then there’s Zechariah Packard, who was a slaveowner. He had a different situation. He was also living in Bridgewater. While he had one dwelling house, he had 5 acres of pasture for 6 cows, 6 tilled acres, 4 acres of upland mowed land, 3.8. acres of fresh meadow, while producing 71 bushels of grain, 2 tons of hay from his upland mowed land, and 8 tons of hay from his fresh meadow land. Additionally, he had 1 horse, 4 oxen, 6 goats & sheep, and 3 swine, along with one servant “for life” (a slave), with his real estate worth 14 pounds. He was definitely doing better than Barnabas, owning 18.8. acres compared to Barnabas’s 18, but was still not the most prosperous in the colony of Massachusetts.
Then there’s the interactive map (from 1792 but still can be used to find towns noted in the 1771 database itself) Using the available features, one is able to focus on Plymouth county:
From there, you can focus on Bridgewater, in the northwest corner of the county.
This is a good resource, on the whole of learning more about Massachusetts and one’s ancestors, without question.
Recently, a man named Michael “Mike” Marshall, who is a transcriber/abstracter, and evidently the owner) for a website called Early Colonial Settlers of Southern Maryland and Virginia’s Northern Neck Counties commented on my blog, saying
RE:  Deed between William Murdoch and Moses Ouno, Montgomery County Court, Land Records,July 13, 1778, Liber A, p. 195, 196 [MSA CE 148-1]. Courtesy of mdlandrec.net. Not sure how pages of Liber D, 166 and 167 [MSA CE 148-4] relate to this topic as one source suggests.
=== Moses Ouno is Moses Orme
Montgomery County Land Records, 1777-1781; Liber A1, Page 195. Jul 30, 1778 from William Murdoch of Prince George’s County, merchant, to Moses Orme of M, planter, for 492 £ 12 shillings and 6 pence, a tract of land called Shawfield, being part of a tract of land called Discovery, bounded by John Coffee’s land, Samuel Blackmore’s land, containing and now laid out for about 281-1/2 acres. Signed – Will:m Murdoch. Wit – Chrisr Lowndes, Rd Henderson. This deed was ack. by William Murdoch in Prince George’s County. John Read Magruder, Clk, Prince George’s County, certified that sd Christopher Lowndes and Richard Henderson, Gentlemen, were JPs for sd County. Recorded Nov 10, 1778.
I responded by saying that I may have read the name wrong, then looked back at the deed itself, showing, yes, the name is Moses Orme, not Moses Ouno as I had written in a previous post. In that previous post, focusing on the life of Benjamin Murdoch, a captain within the Extra Regiment of Maryland, I was referring to that fact that in Benjamin “later settled some of his deeds in Montgomery County in the Orphans Court with his relatives there reportedly,” hinting that the William Murdoch who “bought a part of a tract named Discovery from Moses Ouno” was related to Benjamin because he would buy this land “in later years.”
The question that comes out of this is obvious: who is Moses Orme? Marshall’s website lists three men named Moses Orme. The first was born on Oct 31, 1755 in Prince George’s County, MD, and dying in November 1827 in Lewis County, Kentucky, and is likely related to another (his father?)who was born in 1693 in Prince George’s County, and had his probate on December 17, 1772 in the same country. While the first one could be him, he had no abstracted wills in Montgomery County. The last Moses Orme does: he was born about 1730 in St. John’s Parish, Prince George’s County and had his probate in Rockville, Montgomery County Feb 12, 1782.
Abstracts on Orme’s page, show that he had three sons (James, Moses, and Samuel Taylor), a wife named Priscilla (Verlinda seems to be his first spouse), eight daughters (Mary, Ursula, Verlinder, Rebecca, Harriet, Eleanor, Priscilla, and Charlotte). It also notes that when he wrote his will in 1772, he owned 100 acres, stock, and had at least eight enslaved Blacks, if not more (possibly four more), along with varying farm animals.He began such a lifestyle by buying, for “30 pounds sterling” a “portion of the two said tracts containing by approximation 50-1/2 acres” in 1761. By 1774, he gained more land through marriage. After his death, his son Moses, “sold by these presents part of a tract called “Taylorton” alias “Taylor’s Rest” and containing 51 ¾ acres” which had been bought by his father in 1761. This Moses may the same one living in Annapolis by the 1830s.
Nothing else is currently known about this man except what is written by Florence Bayly DeWitt Howard for the Montgomery County Historical Society in 1994 (uploaded here), also noting the history of the Orme family in the area:
William Murdock Junior in 1778 conveyed Shawfield, “281.5 acres,” to Moses Orme for 492 pounds 12 shillings 6 pence and in his will of 1782, Moses Orme gave “Shawfields known by the name Discovery” to his wife, Priscilla (Taylor) Orme during her widowhood, and after her death to his son James Orme. Priscilla Orme was left with three sons, one married daughter and seven younger daughters, a large family. It is not known exactly when the Ormes moved onto the tract Shawfield but Moses Orme is listed in the 1777 Montgomery County tax list in Rock Creek Hundred with four taxables. The early owners of Discovery were residents of present-day Prince George’s County and had patented and purchased it as an investment, expecting that the land would increase in value as settlers moved into the area, which it did…In 1787 William Murdock Junior, who by this time was a merchant in London, executed a deed to Priscilla Orme and her son James, which stated that Moses Orme in his lifetime contracted to purchase 281.5 acres, part of the tracts “divided between brothers William and Benjamin Murdock by virtue of a judgment in partition…all that part of said land so willed to him by his father William Murdock which was assigned to him upon the execution of the partition aforesaid.” Priscilla and James Orme had paid 500 pounds for the land and it was conveyed to them…Shawfield, the western half of the northern section of Beall and Edmonstons Discovery, was still the home of the Ormes at the time of the 1793 county tax assessment. Priscilla Orme was listed with 285 acres of Shawfield and eight slaves. By 1810, the land was assessed to her son, James Orme. James made his will in 1829, several years before his death in 1832, leaving Shawfield to his wife Rebecca during her lifetime and after her death to their three sons, Jeremiah, William and Patrick Addison Orme. He instructed his children to free his slaves when the female slaves reached the age of 30 and the male slaves at age 35. Rebecca Orme must have died by June 11, 1841, when William Orme and his wife Anna Maria Orme of Washington, D.C., Jeremiah Orme of George Town, D.C., and Patrick A. Orme and his wife Anna R. Orme of Baltimore sold the land. They conveyed, for $2800,their 281.5 acres of Shawfield to Edward Stubbs…Although the conveyance from the sons of James Orme to Stubbs did not mention it, in 1827 James had sold one acre of Discovery, just inside its north line, to William Beckett for $30, the deed stating that the land was commonly called “The Old Cabbin” and was “in the tenure of said William Beckett.”…Many families have lived on this land that was once Beall and Edmonstons Discovery: three generations of Ormes, four generations of Stubbs, and so many other families. Today the land belongs to the residents of Montgomery County and is visited by people from far and near. It has become our treasure and part of our heritage, to be cared for and enjoyed and passed on to future generations
We know from other sources that the Orme family lived in Montgomery country. We also know that Moses Orme, on the pauper list in 1783, came a “well-known, financially stable” family, and was living “in the Lower Newfoundland district.”
That is all that is known, but it adds a little more to Maryland history.
Grave rubbing is an inherent part of genealogy. Thoughts about it among genealogists and other researchers are divided, without a surprise, with strong anger emanating from the preservation community on this issue. Case in point is the response of Jere Gibber, Executive Director of the National Preservation Institute, to my inqiry, noting the number of available online, and saying that “here are just a few of the articles I found on the subject. In general, I would say that the advice offered leans toward not doing gravestone rubbings for many good reasons” and sending forward links to Historic Cemetery Preservation in Maryland, a site titled “Vast Public Indifference” standing against grave rubbings, a “Cemetery Preservation Guide” by a Louisiana individual saying that grave rubbings are extremely harmful, and a link to a South Carolinan website. He ended by saying “best of luck with your own research.” It must be a small organization for the executive director to email me!
Introduction: the debate begins
Some sites like Wikihow and ThoughtCo have pages on “how” a grave rubbing (also called a stone rubbing or tombstone rubbing) should be done. Wikihow says that you need to check if its okay to take gravestone and tombstone rubbings, with some “headstones may be considered too fragile to take rubbings but on the whole, most people won’t mind you taking a rubbing,” says that you shouldn’t trespass, you should assemble the needed items, clean the gravestone with a soft brush (as one site states, “before cleaning any stone, carefully check its condition”), and how to make the rubbing itself. ThoughtCo says something similar: that you should have permission, only do a grave rubbing on a stable stone, making sure you don’t damage the stone, and how to make the rubbing once all the appropriate steps have been taken. However these, including the Wikipedia page on “stone rubbing,” and some other sites I found on the subject do not talk about the ethics of gravestone rubbing. 
There are hints to the debated nature of grave rubbing. A page on Save A Grave, notes that “gravestone rubbing can be controversial. Many rubbers are not careful, for this reason, some cemetery associations do not allow stone rubbing,” while giving the same general tips as WikiHow and ThoughtCo. Another site, savinggraves.net, adds, before outlining tips about how to do grave rubbing appropriately, that “this practice has been regulated or banned in some states and in many cemeteries (particularly in colonial graveyards) due to the damage it can cause to the stone” such as in New Hampshire, with many “cemeteries now ask for permits before you are allowed to do rubbings” and adding that “common courtesy tells us that we should first ask for permission from the cemetery or graveyard superintendent or sexton prior to doing rubbings or taking photographs.” Add to this the words of the Massachusetts Studies Project, which says that while grave rubbings is an “easy project to do with students,” it is controversial because “repeated rubbings degrade the stones and can cause damage if done improperly.”
Even so, some, at least in the comments of this post, seem to enjoy grave rubbing. Some said that if grave rubbings are nicely framed “they make a bold statement,” or that it is “quite a pleasing technique,” and, with one adding that it’s a “very English thing, and usually free too.” Others called the grave rubbings “cool,” and one said they loved rubbing graves. In an online forum post, one person said that “a group of American tourists ambled along the path, taking pictures and ‘rubbings’ of headstones,” and in response some said that it is was good they “had an interest,” that rubbings of “some of the more famous graves/monuments” could be acceptable,” and that grave rubbing is a “popular pass time.” Even a group called the “Gravestone Girls,” which states that “everyone sometime in their life has probably done a gravestone rubbing,” once offered a 2 & 1/2 hour class to “teach proper techniques [of grave rubbing] and educate about these interesting and historical spaces.”
This post looks at the differing laws on grave rubbing within the United States and articulates a defense of grave rubbing as opposed to those who are angry at the practice. Note that any of the following text quoted from varying websites is done in accordance with the fair use exception under existing U.S. copyright law as this article constitutes “reproduction…for purposes such as criticism, comment, news reporting, teaching…scholarship, or research,” meaning that it is not an “infringement of copyright.”
Argument #1 against grave rubbings:
Photographs are so great now, they negate the need for grave rubbings, which harm the stone!
“Tombstone rubbings have been popular for centuries, and are often still touted as a fun and interesting way to keep a visual record of a tombstone. But the truth is, it is harmful to tombstones and is currently being banned and outlawed in many different areas. Rubbing is, in itself, very abrasive to stones. It will eventually wear away the carving on stones and loosen bits of the stone causing flaking and breaking. Remember, even gentle rubbings cause decay. With photography what it is today, there is no reason to do a rubbing for recording or memorialising a tombstone. Photographs can provide a much greater and more artistic visual remembrance of any stone.”- New Hanover County North Carolina GenWeb
“…gravestone rubbing…can cause serious harm to a gravestone. The practice of gravestone rubbing was to place a piece of paper against the front of the gravestone and then use a crayon or pencil to rub against the paper. This was a method of recording the look and words of the gravestone. Unfortunately, with many gravestones being centuries old, this practice would often cause the stone in the gravestone to chip and flake…Your best bet is to take along a good digital camera, on a bright, sunny day where you get the best contrast, and to take the pictures. Even subtle shadows can be emphasized in most digital software packages, and you’ll be able to see exactly what those letters were saying to you.”- Lisa Shea
“Gravestone rubbing is the process of reproducing a gravestone’s inscription on paper by rubbing chalk, crayon, or charcoal over it. Rubbing can quickly reproduce a life-size reproduction of the stone. It is a popular graveyard activity that has sparked many people’s initial interest in cemetery preservation. While rubbing may seem harmless, it can damage the tombstone. The friction and pressure hastens the natural erosion of the inscription that occurs with exposure to weather. Fragile tombstones are especially susceptible to this deterioration. Rubbings also leave remnants of wax or charcoal on the tombstone. Encouraging rubbing perpetuates the false notion that tombstones are impervious to damage. Therefore, gravestone rubbings are not recommended. Similarly, the use of shaving cream to highlight inscriptions is not recommended because it causes chemical damage. High-resolution digital photography is a safe alternative to rubbing that still allows a surveyor or visitor to record the inscription”- Prince George’s County, Maryland Cemetery Preservation Manual
“What about tombstone rubbings? These are controversial for the risk they may place on the stones, and have been banned in some places. There are safer ways to capture what’s engraved on the grave marker…Take a picture; it will last longer. Here are some steps you can take when shooting the picture to make the inscription more readable”- Family History Daily.
There is no doubt that having a good camera can replace grave rubbing. However, if such rubbing is done properly, then it can be as good, if not better than photography. Cameras which have a good lens and work well are not always accessible to everyone. Not everyone, from what you might think, has an iPhone. If you don’t know how to take a good picture (not everyone is skilled at photography as others are), then saying “you should take a photo, not do a grave-rubbing” is silly!
As one blog, focusing on gravestone rubbings at Fort Snelling National Park in Minnesota puts it, the rubbings themselves are hard work! Not only that, but it is fun! As the blogger notes, as you can experiment a bit, with the “look of layered colors” including wax crayons, applied with varying pressure. Even one critic of gravestone rubbing admitted that “a good gravestone rubbing is a thing of tremendous beauty.” I can’t agree more. Just take this grave rubbing of Jane Austen’s grave on the website of the Folger Shakespeare Library.
A favorable sentiment of grave rubbing is echoed by the Bullitt County History Museum. The latter which reprints the leaflet from the Association of Gravestone Studies titled “Gravestone Rubbing for Beginners,” who describes why grave rubbing is so important (after giving do’s and don’t as any good person does about grave rubbing):
Gravestone rubbing is fun. It is possible to collect some beautiful artwork that can be framed and displayed. A carver’s skill can be preserved, or an ancestor’s stone recorded and appreciated through this craft. However, gravestone rubbing is also controversial. Especially in cemeteries where a restoration project is in progress, rubbing is often banned. This is to enable the restorers to have an opportunity to preserve all the stones possible before more damage occurs. Even if a restoration project is not in progress, if those who care for the cemetery have determined there are very fragile stones there which may be damaged if pressure is applied to the surface as happens in rubbing, there may be prohibitions in place. So be sure to check.
There is something about grave rubbing that photography doesn’t have. In a spiritual way, grave rubbing allows you to be close to the stone, even touch it, even though through paper. You gain a direct connection to the stone that you don’t gain from a photograph, which you are doing removed from the stone itself. Its almost like the energy of gravestone (and/or the grave site) comes out to touch you and effect you in a positive way, which is powerful especially if some of your family are buried there in that very grave site!
Apart from a spiritual feeling you could feel, grave rubbing is, I’d argue more creative than photography. I’m a young person, or as society wants to label me, a “millennial” (whatever that means), but I detest people being on their phones all the time taking photographs. I guess I’m “old fashioned” in that way, but I don’t mind that much at all. Most people don’t carry around cameras anymore, but have it on their small smartphones in their pockets. Engaging in grave rubbing, it can be a family activity, of someone bringing scissors to cut the drafting, transparent paper, another doing the taping, and one doing the coloring with crayons of some kind.
Just taking a photograph is boring and loses the creative, and I would argue, interactive element of grave rubbing. I understand the arguments against grave rubbing, but using a camera or a phone with a camera is losing that human feeling, that human touch with something that is part of our past. Instead of just touching a button on your phone, you feel that you are part of history, that you are recording something for future generations. Additionally, just taking a photograph assumes that technology will work and not fail. That is, I can say from my own experience, not a safe assumption to make. Technology fails all the time. Hard drives and disk drives, memory sticks and power cords, work one day but don’t work the next. As one article in the Pittsburgh Post-Gazette put it,
Gravestone rubbings may not be everyone’s idea of weekend fun, but folks who dig history and art say it’s the best of both worlds…Several students chose the graves of children, some dating back more than a hundred years. Under Foster’s direction, they used tracing paper, which is exceptionally fine, and charcoal to capture epitaphs and designs…Kelly says he does a lot of rubbings himself, not as an artistic pursuit but for clients who want to have headstones made to match those in nearby plots. He also processes requests from folks who want to rub gravestones for fun or to create artwork to frame.
Julie Kohl of Only in Arkansas adds to the above that “grave rubbings can be beautiful pieces of art themselves but should be made with extreme care and caution.” She further writes that “never force any debris off of the stone and never select a stone that is damaged or fragile in any way” and adds that “when you have completed all of your rubbings and it is time to leave, clean up after yourself. Make sure you gently remove all of your tape and collect any trash” along with many other helpful suggestions. Recently, as the National Blues Museum noted, John Wegrzyn traveled the country “visiting grave sites of famous blues musicians for the past 20 years,” creating “gravestone rubbings on album record sleeves from these sites” with the process transforming “the images of the gravestone onto paper making a unique artful homage to each musician.” You can’t do that with photography! As one blogger comments, there is “no better way to spend a beautiful fall afternoon than in your local graveyard” engaging in grave rubbings, with the right supplies, saying that a “simple crayon works better than pastels or charcoal for gravestone rubbings.”
To the final part of the argument, those who argue against grave rubbing harp on the “harm to the stone.” I get that some people are clumsy and can damage stones too easily (only do the grave rubbing on stones which are stable). But some of these grave sites are not tended well and clearly have few visitors (like one I visited in Bridgewater, MA near a church). As such, few visit these places. Saying all of that, I do think that people should follow all the right tips for grave rubbing, as noted in the first part of this article, and generally use “common sense,” as my mom always says, when it comes to this creative endeavor. As noted by the Florida Division of Historical Resources, “do not make a rubbing of a gravestone if it is in poor condition and may fracture from the pressure applied to its face” and while making a rubbing, “be sure that the marker is completely covered with paper and the rubbing medium will not leave any residue.”
There is a point that those who sneer at grave rubbing seem to forget however: a grave rubbing can include details that a photograph cannot. Sometimes gravestones are hard to photograph, or even if they can be photographed in a good way, you miss something. If you do it diligently, and with discipline, a grave rubbing can show all the nooks and crannies of a stone. This is especially important as stones tend to sink into the ground, meaning that they are submerged partially below the ground. However, if a grave rubbing was done before that, then a photograph taken of the partially submerged stone will tell you less than the grave rubbing. There should be no question about that.
The Holmes County Cemeteries WordPress, which says that “extreme caution” should be done while doing a grave rubbing and getting permission (as some cemeteries do not allow it), describes the practice of grave rubbing as a
technique that can be used to preserve the unique artwork found on many tombstones. If done properly, it can be a way to help decipher the tombstone’s inscription which may be worn with age.
Can you preserve the “unique artwork” with a camera and decipher an inscription worn with age? This is unlikely to be the case especially of a photograph of the stone doesn’t turn out well.
Sure, grave rubbing can “potentially damage” a stone if done incorrectly. However, just taking a photograph is like restraining yourself from touching something in a museum. Why not interact with history, instead of physically removing yourself by taking a picture? I understand what too much rubbing of a stone can degrade it over time. If one stone or a cemetery is a popular one for grave rubbing, that the cemetery should do their own (professionally done) grave rubbing(s) and have them available to those visiting the cemetery. I wouldn’t be opposed to that at all. This is something those who sneer at grave rubbing don’t seem to think about or propose as a possible compromise.
If you want to take a photograph, go ahead, but you will be engaging in an activity which does not have as much of a connection to the past, is something that is easy, simple, and thoughtless. Grave rubbing is something that requires thought but is creative and interactive. Saying all of this, I still enjoy Find A Grave and BillionGraves, with photographs of tombstones within their profiles even if I personally prefer grave rubbing better.
Argument #2 against grave rubbings:
Its against the law, just take a photograph!
“I did not take this rubbing, in fact because I live in Massachusetts, I have never done a gravestone rubbing. It is considered gravestone desecration and it against the law here. I don’t know if it is against the law in other states. This rubbing was done in Connecticut and probably many years ago. It is a reminder to all how well preserved this gravestone is to be able to do that…I raised my hand and politely informed him that this was an illegal practice in Massachusetts and that he should be teaching gravestone photography instead. He replied that it wasn’t the SAME and that he would continue to teach them to rub gravestones…It occurs to me now that gravestone photography would be quicker and easier for his students to accomplish (and more educationally appropriate for 21st century learning and sharing online) and perhaps the time it took to make the gravestone rubbing and then to hang them somewhere in the college’s halls (adding to his fame and reputation) was the point to the assignment in his mind.”- a blog titled Granite in my Blood
“…gravestone rubbings…are harmful to the gravestone…I consider them temporary and my digital photo of the rubbed stone to be my permanent record.”- Janine Adams of Organize Your Family History
“NHOGA does not recommend rubbings as a means of documenting the stones. Old gravestones are surprisingly fragile and any pressure on the stone can easily cause it to snap in half. Because of this, gravestone rubbing is often prohibited by law. Photography is a much safer option.”- New Hampshire Old Graveyard Association
The part about taking a photograph is addressed in response to the previous argument, as noted above.
In Massachusetts (MA), as noted by the MA Department of Conservation and Recreation, general governmental guidelines say that cemeteries should “prohibit stone rubbing, which can leave trace oils and wax on historic stone,” recommending the directing of a “raking light across the stone’s surface to illuminate inscriptions,” saying to use “a strong flashlight or a large mirror,” then taking a photograph. This prohibition would see seems to have harsh penalties in existing law (also see here) although grave rubbing doesn’t seem to mentioned specifically, but alluded to and considered to be part of the law, by places such as Family Tree Magazine. There is even a sign at King’s Chapel Cemetery in Boston discouraging grave rubbing, as one blogger noted in 2011:
With the image and other assertions, it was unclear to me whether grave rubbing was illegal in Massachusetts or not so I asked. Here is my email exchange with Ed Bell of Massachusetts Historical Commission, part of the Massachusetts State Archives, starting with my email on December 26th:
I’m getting ready to write a blogpost about grave rubbing (nationwide) and would like to know about its legal status in your state. I’ve read your states Department of Conservation and Recreation, general governmental guidelines say that cemeteries should “prohibit stone rubbing, which can leave trace oils and wax on historic stone,” recommending an alternative. I’ve also read specific parts of Massachusetts law here and here, and although some places, like Family Tree Magazine, seem to say it is illegal in Massachusetts, I still haven’t found anything definitive within Massachusetts law as of yet.
I guess I’m asking: is grave rubbing (also called stone rubbing, gravestone rubbing, monument rubbing or tombstone rubbing) illegal in Massachusetts? If not, is it only discouraged, but still legal?
If you can’t answer my question, I ask that you direct me toward someone who can answer my questions.
Thanks. I look forward to hearing from you in the coming week.
[my name and contact info]
Apparently Mr. Bell thought I was female (maybe because they get a lot of emails from concerned ladies?), writing back the following day:
For Mass. state laws about cemeteries and gravestones, see Mass Gen Law c. 114 and Mass Gen Laws c. 272, ss. 71-73. Municipalities in Mass. and private cemetery corporations may have their own ordinances and rules. We are otherwise unable to offer legal advice.
Then there is section 73, within chapter 272 of MA general laws, titled “tombs, graves, memorials, trees, plants; injuring, removing.” It says and I quote:
Whoever wilfully destroys, mutilates, defaces, injures or removes a tomb, monument, gravestone, American flag, veteran’s grave marker, metal plaque, veteran’s commemorative flag holder, commemorative flag holder representing service in a police or fire department, veteran’s flag holder that commemorates a particular war, conflict or period of service or flag, or other structure or thing which is placed or designed for a memorial of the dead, or a fence railing, curb or other thing which is intended for the protection or ornament of a structure or thing before mentioned or of an enclosure for the burial of the dead, or wilfully removes, destroys, mutilates, cuts, breaks or injures a tree, shrub or plant placed or being within such enclosure, or wantonly or maliciously disturbs the contents of a tomb or a grave, shall be punished by imprisonment in the state prison for not more than five years or by imprisonment in the jail or house of correction for not more than two and one-half years and by a fine of not more than five thousand dollars. In addition, the court shall order any person convicted of an offense pursuant to this section to pay restitution to the owner of the property that was damaged, destroyed, mutilated, defaced, injured or removed.
This would obviously prohibit scratches of a stone or damaging a tombstone in any other way. Even with this, however, I can’t tell if this would prohibit grave rubbing or not.Some people on reddit said that “if I recall correctly… gravestone rubbing is illegal in MA” but couldn’t find any source other than blogs, another said it is illegal to “deface” or “tamper with” gravestones in Massachusetts,” and someone else commented that: “I don’t know of any cemeteries that allow stone-rubbings.” I know that Reading, MA says that “unauthorized gravestone rubbing is not allowed” and Burying Point cemetery in Salem (as does the whole jurisdiction) bans the practice, as does Dennis, MA, but does this apply to all of MA? The same could be said for Princeton, MA which says that “only gravestone rubbings authorized by the PCC are permitted” with the same being the case for Amesbury, MA, and Provincetown arguing that “gravestone rubbing…is not allowed except by express written permission of the Cemetery Commission or their designee upon submission of written proposal.” There are similar regulations in Harvard, Andover, Ware, Harwich, Lakeville, Topsfield, and Ipswich. Perhaps people could do it more freely in the past as a photo on this website could indicate.
With this, I would say it is safer to take photographs in Massachusetts as, at least from my research, the law is unclear on the subject despite some declaring it is prohibited. Perhaps it a jurisdiction-by-jurisdiction basis, I’m not sure but it seems it is not illegal, but don’t quote me on that. As such, make sure to recognize the rules or regulations regarding photography in cemeteries.
Then we get to Rhode Island. It seems to have strict laws relating the moving of anything from a grave site. However, grave rubbing does not seem to be mentioned, even if you said it was implied in bills (unsure if they passed) like this one (also see here).  Like with Massachusetts, I emailed the Rhode Island Historical Preservation & Heritage Commission, writing that
Your state seems to have strict laws relating the moving of anything from a grave site. However, grave rubbing does not seem to be mentioned, even if it seems implied in varying laws.
I had one simple question: what is the legal status of grave rubbing (also called tombstone rubbing, monument rubbing, and gravestone rubbing) in the state of Rhode Island? Is it illegal as in Massachusetts (as some assert), is it legal but needing a permit, or something completely different.
I hope you are having a good holiday and I look forward to hearing from you soon.
[name and contact info]
As of January 22, the date of the writing of this article, I have received no reply to this inquiry. I hope to get something considering that the Rhode Island Historical Cemetery Commission (RIHPHC) suggests that grave rubbing be limited. On February 6th, Charlotte Taylor, an archaeologist with the RIHPHC, told me, in an email, “sorry for being so long in answering your question; it took a while to get to my mailbox. There is no law forbidding gravestone rubbings in RI, but the RI State Cemetery Commission strongly discourages it, because it might cause damage to the stone. Let me know directly if you have any further questions.” Why they would strongly discourage it is understandable, as I note in this article, although I still support the practice as this article notes.
Savannah, Georgia has a whole set of regulations relating to monument and headstone rubbing. Their regulations state that:
You need a “permit from the Department of Cemeteries” to do a grave rubbing that specifies “all lot numbers from which a rubbing is desired,” with a permit applied for every time the monuments are rubbed.
A permit to rub a monument needs the written approval of the owner of the lot which contains “the monuments to be rubbed,” except if the owner is deceased with no heirs, and no burials “on that lot for at least seventy (70) years.”
The person making the request for the permit is “responsible for any damage to monuments or the grounds incurred by the rubbing activities” and cannot rub monuments that are “cracked, split, spalling, flaking, or have seams,” but only those that are “sound stones”
All rubbings of monuments has to be done under the “direct supervision of a responsible adult over eighteen (18) years of age”
Stones may be cleaned but only with a soft brush and not with a wire brush, with the non-removal of “lichens or moss growing on the stones”
The entire area to be rubbed must be covered with paper held in place by making tape, with any pens not allowed for monument rubbing, but “chalk, charcoal, crayons, or graphite” being acceptable, with any tape, paper, and trash from the process either removed from the lot or put in trash cans
Another city in Georgia, Atlanta, has its own regulations. They only have one sentence, unlike Savannah, saying that “no person shall conduct any stone rubbings within the cemetery, unless approved by the commissioner or director, bureau of parks.” Madison, also in Georgia, has similar rules, saying that only permitted grave rubbing is allowed following proof of “family authorization” with guidelines for supervision, certain standards, cautions, approved rubbing methods, and approved rubbing materials.
This is very different from Nashville, Tennessee which prohibits grave rubbings because “the markers are very fragile [and] the pressure applied to the marker to make the rubbings can cause continued flaking,” adding that even “with the harder stone markers, crayons and pencil marks left on the stones are damaging.”
Connecticut is unique. Since many of the gravestones in the state are sandstone and will “erode internally leaving the surface…seemingly very stable for rubbing when in fact the stone is hollow beneath.” Other laws on grave rubbing in Connecticut are not currently known except it is clearly prohibited in Somers, CT. With this, and the condition of the stones, I don’t think rubbing stones in Connecticut is a good idea! As the Fairfax County Cemetery Preservation Association writes, “rubbings themselves are generally discouraged unless authorized by the gravestone owner…Do not touch any gravestone that looks delicate, unstable, or disaggregated.”
Tennessee has similar laws to Missouri and Kentucky.
Maryland seems to need some sort of approval for grave rubbing (“No ground disturbing activities may be conducted on state-owned or state-controlled property without obtaining a permit from MHT”), but I would have to look into that more as the guidelines don’t say.
llinois, the laws of which don’t include the word “rub” (even so, the Illinois Department of Natural Resources and Illinois Historic Preservation Agency “strongly discourage” rubbings, further writing in a preservation handbook that “Making a rubbing of a marker does pose an unwarranted risk to the stone..although some preservation resources support making rubbings, we believe that the risks outweigh the end results. Digital photography provides an excellent opportunity to capture the motifs and inscriptions found on marble markers.”)
South Carolina (The South Carolina Dept of Archives & History writes that “unfortunately, it can damage historic gravestones. Some cemeteries now even forbid the practice…If you decide to make gravestone rubbings, avoid as much damage as possible” but no comment on its legal status is made, although this website seems to suggest that prohibiting grave rubbing was floated)
Michigan, with the Michigan Historic Cemetery Preservation Manual writing that “gravestone rubbings are not recommended and are no longer considered an acceptable practice because of the harm and damage that can occur…With the currently available photographic capabilities, rubbings are an unnecessary risk for fragile historic headstones. High-resolution photography of stones is a safe and effective alternative to rubbing. Photography can document and reproduce the same information. A digital camera can achieve remarkable results without chemicals or stress to the stones.” The exact laws in Michigan are not known, although there are documented grave rubbings in the state.
As for Maryland, I asked about grave rubbing, writing an email on January 22nd:
Good morning Maryland Office of Cemetery Oversight,
As a Marylander, I’d like to know about the legal status of grave rubbing (also called tombstone rubbing, monument rubbing, stone rubbing, and gravestone rubbing) as the burial law document compiled by the Maryland Historical Trust doesn’t seem to mention it. I’m not asking for legal advice or anything of the sort as I know you wouldn’t be able to provide that. But I see that “Maryland law provides protection against disturbance of burial sites and human remains” and that “No ground disturbing activities may be conducted on state-owned or state-controlled property without obtaining a permit from MHT” on the Historic Cemetery Preservation webpage. I was originally going to email the Maryland Historical Trust, but I thought I’d start with you first.
I look forward to hearing from you in the coming week.
[then listing my contact info and name]
I hope to hear from them soon. I will update this blog with their response. I know that the Coalition to Protect Maryland Burial Sites writes in their guide to stewardship of burial sites that
Do rubbings of stones only after permission has been granted by the cemetery office or owner. Your interest in burial grounds may be in creating a rubbing of the carvings and inscriptions found on the gravestones…on a very basic level, to lift an image from a gravestone you need…Permission to do a rubbing from the cemetery management…Note that it is important to not mark or mar the stone you are rubbing in any way. Placing the paper all the way over the edges and around the stone helps to ensure you do not get any wax on the stone…It’s better to learn the good rubbing techniques and try out your tools before you enter a burial ground. It is therefore recommended that you practice at home before you attempt to lift an image on site…If you want to create a rubbing of a stone and the cemetery refuses permission, state or local law forbids the practice, or a stone cannot be rubbed due to its deteriorated condition a photograph is a good alternative.
But, that is general and doesn’t talk specifically about Maryland.
After saying all of this, it is clear that you should make sure you follow the relevant guidelines in your state regarding grave rubbing (not burial laws). You don’t want to be running away from the police with your grave rubbing in hand, pay a nasty fine, or spend time in the slammer! Allison Dolan of Family Tree Magazine wrote that:
A state, county, municipality or a cemetery itself can set rules regarding tombstone rubbings. Historic cemeteries and those popular with tourists…often prohibit tombstone rubbings because of the potential damage. Repeated rubbings of a stone, even when done properly, cause deterioration over time. Similarly, Department of Veterans Affairs national cemeteries also do not authorize gravestone rubbings..You also may find rubbings aren’t prohibited, but regulated…Before you visit a cemetery to do a rubbing, call ahead to see if it’s permitted. Most cemetery Web sites I checked didn’t address the issue; I’d try to talk to a person just to be safe. For some cemeteries, it’s not clear whom to call…A local genealogical or historical society might be able to give helpful information, too. Before visiting a cemetery located on private property…check cemetery access laws to ensure you’re not trespassing…Even when tombstone rubbings are allowed, use common sense: If a stone is unsteady, crumbling or fragile, don’t take a rubbing—take a picture and make a transcription instead.
From here, Genealogy Today puts it best, when it comes to the merits of grave rubbings, writing that “tombstone rubbings can be a great way to collect genealogical information. And the process can be fun for the entire family,” helping to preserve old tombstones which “crack and break apart or erode over time.” Additionally they can create “interest and conversation with family members who aren’t normally interested in family history.” I doubt that a photograph of a tombstone can have the same effect as that. As Kristi of the Oklahoma blog, “Cemetery Fun!” writes,
the first time I ever did a grave rubbing was in a beautiful, old cemetery in Stratford-upon-Avon. It was so fun. This is a great way to not only teach about the symbols but it’s a great art project as well. All you need is some paper and a crayon and possibly some tape to hold the paper on, if you are wanting to copy a large area….make sure the cemetery allows rubbings &…only do them on sturdy headstones.
Even saying this, looking at the laws above, some states, like Connecticut, undoubtedly require a method other than grave rubbing if the stones are that fragile, looking “stable” when they are actually hollow. As a post on Ancestry put it, “before you do any kind of gravestone rubbing, first check with the group that is in charge of the cemetery or find another method that is safer for the stone to get the information you need.” This applies whether you are doing grave rubbing in Ireland, North Carolina, Falls City, Nebraska, Kentucky, or in New Suffolk, NY. So do grave rubbing and have fun, but be responsible while doing it!
Ms. Andrea Carlin of the Greenfield, MA-based Association for Gravestone Studies wrote to me on January 27, saying that I should “contact Gravestone Artwear, they sell rubbing supplies and I’m sure would have some advice” and attached a “guide that has some general info” for other helpful tips. That 8-page-guide is attached here. The website she sent for Gravestone Artwear says the following:
…Our brand NEW Old Stone Rubbing Kit’s contents are all manufactured here in the USA…In response to our customers requests for wider rubbing paper, we’ve added three inches to the width of our internationally known “Aqaba” brand rubbing paper. It now measures 27 inches by 36 inches to give you more rubbing surface. We have made the tube wider for easier access to its contents.
The half inch wider width also gives you more space for storing your rubbings…The NEWLY updated Old Stone Rubbing kit retails for $29.95, plus shipping. Additional copies of the Gravestone Rubbing Guide can be purchased at $5.00 each.
As always, I welcome all of your comments on the subject.
“It is timely during our celebration of our nation’s independence, that SJGD member Sue Gaither Vanzant alerted us to an updated and expanded biography of Revolutionary War Captain, Colonel Henry Chew Gaither. The biography and an excellent account of Colonel Gaither’s life written by Burkely Herman[n] is located on the Maryland State Archives site dedicated to the Maryland 400. Mr. Herman[n] is a 2016 Maryland Society of the Sons of American Revolution Research Fellow. The blog and biography provide valuable insight into the times in which Colonel Gaither lived and his service to our country…Society member, Sue Vanzant, through her own research, played an important role in expanding the biography of Colonel Gaither [which I wrote].
I used the information of varied Marylanders to write two following blogposts:
As I’ve written before, I am a genealogist (formerly employed as one) who has done “research updating genealogy of my mom’s family by my grandfather, using varied resources on the internet and photographs,” while mentioning genealogical sources in varying other posts.  But there is one question that confounds me: what is the history of the word and practice of genealogy itself?
In his 1967 novel, Washington D.C., Gore Vidal hilariously makes fun of, on pages 198-199, (as you could put it) the practice of genealogy:
Mr. Carhart was standing at his desk on which had been arranged a series of charts containing thousands of little boxes, some blank and some written in. “Genealogy,” he said amiably. “I’ve traced the Carhart back to Robert the Bruce, in two lines.”
“That must be interesting sir.” Peter [said]….Mr. Carhart’s reputation as a bore was not exaggerated. Not only did he…have a series of set numbers…but he could also be spontaneously dull. He was exactly what Peter needed.
“I’m all right, as you can see, through the nineteenth and most of the eighteenth century, a few holes here and there, of course, but the Carhart line is clear. Then in the seventeenth century was have a few little problems.” He frowned: large problems obviously. “There is a connection with Sir Thomas Browne which is quite exciting but depends entirely upon this lady here.” He pocked at one of the little boxes. “Who was her first husband? And are we kin to her children or to those by the second husband?”
…[Peter then gives Mr. Carhart his magazine] Peter was becoming restive: a sign that he was responding to the Carhart treatment. He was bored to life again.
Of course I’m taking the context out of this story perhaps too much, but this whole thing does make me chuckle. It is worth noting that Peter and Mr. Carhart were talking in a mansion and both were white, in the “high life” of the wealthy to say the least. So, you could say that from this that genealogy was something that was a hobby of the rich. I looked into this more to find out.
The origin of the word “genealogy.”
Before moving onto the history of the practice of genealogy, why not delve into the origin of the word itself?
Unfortunately John Ayto’s Dictionary of Word Origins does not have an entry for the word “genealogy” (likely because it was not used as often when the book was published in 1990) but does have one for “family.” It saying that the word has an unknown origin, with the word familia, indicating a term for domestic servants in the household, deriving from the Latin word famulus and only coming to its current meaning when translated into English to mean the “whole household,” then narrowed again to a “group of related people.” However, The Oxford Dictionary of Word Histories solves this problem by giving the origins of the word “genealogy” on page 229:
genealogy [Middle English] This came via Old French and late Latin from Greek genelogia, from genea ‘race, generation’ and –logia ‘speaking, discourse.’
early 14c., “line of descent, pedigree, descent,” from Old French genealogie (12c.), from Late Latin genealogia “tracing of a family,” from Greek genealogia “the making of a pedigree,” from genea “generation, descent” (from PIE root *gene- “give birth, beget,” with derivatives referring to procreation and familial and tribal groups) + -logia (see -logy). An Old English word for it was folctalu, literally “folk tale.” Meaning “study of family trees” is from 1768.
Encyclopedia Brittanica also talks about the origin of the word “genealogy”:
Genealogy, the study of family origins and history. Genealogists compile lists of ancestors, which they arrange in pedigree charts or other written forms. The word genealogy comes from two Greek words—one meaning “race” or “family” and the other “theory” or “science.”…Genealogy is a universal phenomenon and, in forms varying from the rudimentary to the comparatively complex…The history of genealogy can be divided most easily into three stages. The first is that of oral tradition; the second, that in which certain pedigrees were committed to writing. The third stage comprises the period from approximately 1500 in western Europe and later in the English-speaking world…In the early days of civilization, before written records were made, oral traditions were necessarily important…Numerous Asian genealogies appear in the Bible. A cursory examination of these will reveal that they belong to the first and second stages in the history of genealogy…In southern India the ruling house of the maharajas of Travancore claimed to trace its descent, direct and unbroken, from the old Cera kings of southern India…The very long Asian genealogies begin as oral pedigrees and were later written down, but they concern only princes or great persons. In Africa the one instance of a claim to very long descent, that of the emperor of Ethiopia, bears a similarity to Tod’s Rajput genealogies…Under European influence, some Asian countries have adopted the practice of keeping systematic records for all citizens. In China, with its ancient system of ancestor worship, long, drawn-out pedigrees, including claims to descent from Confucius, are not unknown…In modern Japan, the registration of vital statistics is regulated by law…In the Bible there are many genealogies, the object of which is to show descent from Adam, Noah, and Abraham. By the time these genealogies had become part of the Jewish scriptures, the concept of racial purity had reinforced the keeping of family records…In Roman genealogies heroes were always descended from gods…With the invention of writing, the oral became the written tradition. This occurred in Greece and Rome, where genealogies were recorded in poems and in histories…With the conversion of the peoples of Ireland, Wales, and England to Christianity, the recording of their regal traditions began…From roughly 1100 to 1500, the emphasis of genealogists was on pedigrees of royal and noble lines…This period also saw the emergence of pedigrees of lesser folk…It was during the third period in European genealogical history that records that came to include everyone began. This period extends from 1500 to the present…In the course of so doing they discover and work with general principles which apply to pedigrees other than their own, though records other than those applicable to their own case do not interest them…The writing of private family histories by professionals is very common…In tracing family history, the worker follows certain rules…As the centuries are passed, the numbers of those who can prove a descent by the male line dwindle, until by the time of the Norman Conquest scarcely half a dozen pedigrees can be traced in the male line for either Saxon or Norman.
Further books, such as The Cambridge Encyclopedia of Language, say that genealogy is one of the two ways of classifying language, being the same as “genetic” in this context. 
How should we define genealogy?
First, before telling the history of the practice, we should define what genealogy even is! Otherwise, telling a history would be pointless.
The Webster’s New World College Dictionary defines genealogy as simply “a chart or recorded history of a person or family from an ancestor or ancestors” or as “the science or study of family descent” and as “descent from an ancestor; pedigree; lineage.”
Beyond that broad definition, there are many others out there. Some seem to differentiate between “family history” and “genealogy” (especially depending on whether you live in North America or Europe) while others say that genealogy is “history in a microcosm.”  In terms of the word “genealogy” itself, some enthusiastically say it is a “hunt to answer every question you have ever had about your family and family history” while others say it is “essentially the study of information” or your “own personal history mystery.” Others, like a site on Italian genealogy, note that
Often it is important to know where we come from, for a fuller sense of direction in life, in participating to a larger general design. All those who contributed to our genetical map are in a certain sense still living inside ourselves, wherever their physical existence took place. The research of our roots is both genetic and cultural: from the dusty, crumbling papers of documents people who belong to what we now are come out of the mist of time and look at us silently, affectionately, waiting for someone to decipher their documents, rescue them from oblivion and pass their otherwise forgotten names and stories on to the next generations…Genealogy, as all researchers know, needs imagination, that special feeling that there must be something somewhere, and just the right stone must be moved, the right person interviewed, to connect the missing link.
Furthermore, the following sites define genealogy as the following:
“a record or account of the ancestry and descent of a person, family, group” or “the study of family ancestries and histories” or “descent from an original form or progenitor; lineage; ancestry.”- Dictionary.com
“an account of the descent of a person, family, or group from an ancestor or from older forms” or “ regular descent of a person, family, or group of organisms from a progenitor…or older form [pedigree]” or “the study of family ancestral line” or an “account of the origin and historical development of something.”- merriam-webster.com
“The descent of a person, family, or group from an ancestor or ancestors; lineage or pedigree” or “A record or table of such descent; a family tree” or “the study, and formal recording of such descents”- wikitionary
“Genealogy is the study of the history of families, especially through studying historical documents to discover the relationships between particular people and their families.”- Collins Dictionary
“the study of the history of the past and present members of a family, or a particular history of this type”- Cambridge Dictionary
Using these definitions, many of the posts on this blog would fundamentally be genealogical in nature, especially the ones about the members of the Maryland Extraordinary (Extra) Regiment.
A search on Google Books pulls up a lot of old genealogical publications. Avoiding specific family histories, or genealogies, I focused on genealogical publications.
For a magazine titled Genealogy: A Journal of American Ancestry, published in 1912, is an index to volumes 1 and 2, and then focus on specific families, certain records are transcribed (1790 census), and then there are columns for the publication on genealogical questions. These columns interestingly do not indicate gender of those writing in, but only their inquiries and surnames, with mentions of where the responses are located, on what page I presume:
The final page noted that it only cost $5.00 a year for a subscription to the Genealogy magazine, which was published by William M. Clemons on 45 and 49 William St in New York City, and edited by Lyman H. Weeks. Advertisements for family history information were also offered as was a list of nearby genealogists, and notation of the magazine having its own archive of genealogical materials.
I could go through over 300 other pages in the Google Books, but perhaps it is better to focus on the publisher, editor, and genealogists mentioned in their “directory,” just in the first issue of this magazine (noted above).
Mr. Clemens, whose full name was William Montgomery Clemons, lived from 1860 to 1931, and published at least 26 works, various magazines and family records, along with books on Mark Twain, to name a few. The Genealogy Bank has an article about him and his life. They write that
William Montgomery Clemens (1860-1931) was a prolific genealogist and writer. Nephew to the more famous Samuel Clemens [or Mark Twain] (1835-1910) – he was also a newspaper man and author…A prolific writer, he was the author of well over 100 books and hundreds of essays and newspaper articles. His regular column – “Notes on American Ancestry and Revolutionary Records” regularly appeared as the “Genealogical Department” in the Columbia, SC newspaper – the State…Over 80 of Clemens’ genealogy columns appeared in the Star.Each one has genealogical details & information for families from across the country. He regularly received questions from his readers and posted them to this column.
What about the editor, Lyman Horace Weeks and recommended genealogists H. Wattel and E. Haviland Hillman? Lyman Horace Weeks was also a prolific genealogical writer as this page shows, only appearing one time in Harper’s Magazine apparently. The New York Public Library describes him as such:
Lyman Horace Weeks (1851-1942) was an American genealogist, historian and editor. His specialty was genealogical research and he wrote and edited monographs and serials. His biography of Sir Peter Warren, British naval officer who aided in the capture of Louisbourg in 1745, was based on genealogical research.
Nothing else is known about him from my internet searching. For H. Wattel, it seems an insurmountable talks to find his first name. As for E. Haviland Hillman, he seems to have been based on London for some amount of time, part of the F.S.G., writings some books (see here and here). From a quick search, the term “F.S.G.” seems to be an accreditation of some sort. Further verification proves this to be correct. The denotation refers to one as a Fellow of the Society of Genealogists (SoG), based in London, founded in 1911. The organization describes what this means:
[As a fellow] they enjoy the knowledge their services have been recognised by their peers. They are entitled to use the initials FSG (Fellow of the Society of Genealogists) after their name and mention it on any professional websites they have. They are not compelled to do anything else. Fellowship is given for work and contributions already made to Genealogy; not for future work.
Likely when Hillman was a genealogist he was held to the same standard. SoG in 1911 was apparently founded as “a place where professional genealogists and amateur enthusiasts could meet.” But who were those genealogists and enthusiasts? Considering that it was only 50 people at its founding in 1911 and still less than 1,000 after WWII, as noted by the UK’s National Archives, it is probably worth an educated guess that the group was exclusive, attracting those who were well-off, respectable, male, and white. While it has become “Britain’s premier family history society,” it seems to be still exclusive to an extent. It has a “registered office located in Greater London,” as noted on a business site, at the building, as it looked in 2015, below:
The building is small and almost looks like a library, at least inside. I was expecting something more ornate, but I was wrong.
What about 45 and 49 William St in New York City? As it stands now, it is a huge apartment building with construction on the street level. As it turns out, this location is just one of the many places rented out within the “Trump Building” (because Trump is the landlord of it) which was constructed in 1930. However, this magazine came out in 1912, 18 years before the tower was constructed. So where were their offices? While a photo of William Street before 1930 cannot be found, the city was teeming with cars and many skyscrapers even by the 1920s. It is likely that the building they were in was invoked a relatively recent style, as noted in an article by the New York Times:
By the beginning of the 20th century, the first generation of downtown skyscrapers ground out any remaining vestiges of the Dutch city, and in 1901 The New York Times mused that the crooked streets “remain to this day to bewilder modern New Yorkers”…Amos F. Eno, whose family had owned property in the area since before the Civil War, gave South William a renewed Dutch twist in 1903…Gilbert chose brick the color of honey and trimmed his commission with the soft white terra cotta that frames bays of leaded windows, rising to a stepped gable bearing a small circular window.
Then we get to TheAmerican Genealogical Record, published by a company in San Francisco. It told the history of specific families, just like Genealogy magazine, and seemed to resemble genealogy books we still see today. Sadly, this book does not give any insight into genealogy at that time.
There is still something to say after all of this. The practice of genealogy has changed over the years. Originally it was a hobby conducted by an exclusive few who were undoubtedly well-off white men (and perhaps some women). As the years went by, it became more inclusive and more scholarly. Genealogy is a field open for those of all races, sizes, and shapes. It allows one to cross class, racial, gender, or other lines which is, at times, harder in other disciplines. This is, what you could say, makes it unique. With all sorts of genealogical information online, one can sit at their computer and look up this and that, but this only gets so far because not every record is digitized. So you still have to go to cemeteries, archives, libraries, historical societies, and the like. You can’t look up everything online. To end this post, I look forward to your comments and the future trajectory of History Hermann, fully moving into the field of genealogy!
 The QPB Encyclopedia of Word and Phrase Origins by Robert Hendrickson also has no entry for the word “genealogy” which should be no surprise.
 The Society of Genealogists makes this distinction, defining genealogy as “establishment of a Pedigree by extracting evidence, from valid sources, of how one generation is connected to the next. (In essence, this means the discipline of the construction of a valid family tree)” and family history as “a biographical study of a genealogically proven family and of the community and country in which they lived. (In essence, this means the writing of a biography of a series of related ancestors of common genealogy. Family History incorporates Genealogy).” By these definitions, I have engaged in genealogy and family history!
As we wrote about about last week on this blog, the pension for Anna Maria Tilghman, the widow of Tench Tilghman, is stock-filled with information. This post aims to dig into that information even more. Tench’s military career is evident without a doubt, and was part of the focus of my poster board in 2007 for the History Day competition titled “Tench Tilghman Pays a Price for Being a Patriot,” for which I only got to the state level with their theme of “Triumph & Tragedy in History.” That is part of the reason I’m writing these posts to be honest, to rekindle my interest in the subject I explored all those years ago, even though I did go to the Maryland State Archives, Maryland Historical Society (MHS), Historical Society of Talbot County, and the Library of Congress.  Back then I wrote about how I took notes from copies of original letters and documents at the MHS, a photograph of Tench Tilghman’s uniform, and that Tench came from a privileged family with sympathies toward the British crown, eventually making “sacrifices for Patriotism, facing estrangement from his family and disease contracted in battle,” leading to his early death at the age of 41.
Tench during the Revolutionary War and after
As far back as May 1769, George Washington was on good terms with the Tilghman family. He wrote James Tilghman, Tench’s father (who was once written about by the Maryland State Archives), that year, asking for advice in getting “Entrys of Land for me, near the Settlement of Redstone, in the Provence of Pensylvania” since he was, at the time, “anxious of obtaining some little possession in a Country that I have experienced many toils and hardships in.” Then in September 1774, Washington “dined at Mr. [James] Tilghman’s” house in Talbot County, Maryland. By 1776, Tench was translating letters in French for Washington as indicated here and here. By August, he had brought a deserter to George Washington himself! In all, within Founders Online, are 78 letters from Tilghman to other individuals, sometimes Washington. As the National Park Service puts it, “at Valley Forge, almost 30% of the correspondence that came out of Washington’s headquarters was written by Tilghman.” That’s an amazing feat!
On March 19, 1784, Tench wrote from Baltimore, saying that there are not any bricklayers but only carpenters, to Washington’s Mt. Vernon as noted in other letters. So, he is basically a caretaker of Mt. Vernon? In a letter a few months later he added that Irish servants arrived, saying the following:
I shall attend to your direction of substituting a Stone Mason in the room of a Bricklayer, should circumstances require it—I will also make enquiry for a Stucco Worker…he must be perfect, otherwise, like a bad Painter, he will deface what he ought to decorate. I beg leave to take this opportunity of acknowledging the rect of your Excellency’s letter of the 19th of May from Philada accompanied by a Badge of the Order of the Cincinnati, of which Society I have the honor of being a Member…I therefore take pleasure in informing you that Mrs Tilghman presented me with a Daughter [Margaret] a fortnight ago [May 25], and that she and her little Charge are both perfectly well
The next letter, the following month, is in the same vein, adding that in Baltimore there is a “demand for Carpenters and Masons, that the Master Builders in those Branches who are settled here, in order to intice the new comers to give them a preference,” notes about Irish coming to Baltimore to work, whom would take not take “less than the high daily Wages given to such Tradesmen here.” Again, these are about those who are coming to work at Mr. Vernon, with Tench meeting with the workers themselves. He adds in another letter about Mt. Vernon’s specifications: “The Door of the House to be as large as you can conveniently make it—otherwise when the Trees come to any size, the limbs are broken and the Fruit torn off in moving in and out.”
By March 1785, Tench is clearly not the caretaker of Mt. Vernon anymore. Instead he writes about the daughter of “the late Capt. William Anderson of London” who is in a bad way, worries about the “the health of Mrs Washington and yourself” and adds that “Mrs Tilghman is upon a visit to her Friends upon the Eastern shore” whom he will soon join. By May, he gives even more of a story, adding that he is currently tied down by business in Baltimore:
How much you flatter me, my dear General (for by that name I must ever be allowd to call you) by your kind invitation to visit you [in Mt. Vernon]. My circumstances require a close attention to Business, and I am, on that account, cheifly confined to the limits of this Town. I often wish for a good pretence to go as far as Alexandria or George Town. Once there I should not fail to pay my Respects at Mount Vernon. If I ever find time to make a jaunt of pleasure—Mrs Tilghman will assuredly be of the party. She joins in sincerest Compliments to Mrs Washington and yourself
By August, he is talking about those on a ship called the Pallas, owned by a Mr. John O’Donnell, an Irish-born man, with the crew on the ship mostly “from the Coasts of Malabar and Coromandel, and are much of the Countenance and Complexion of your old Groom Wormely.” As always, he (and his wife) wishes George and his wife Martha well. Later he recommends a man named John Rawlins to work at Mt. Vernon, describing him as a “masterly Workman” while also saying that he only has one regret, that he cannot make a visit, saying that “my Business ties me down to the Circle of Baltimore.”
By October, he describes his sickness as getting to him, even as he claims he is getting better:
You will wonder at my long silence; but you will excuse me when I inform you, that your letter of the 14th of Sept. found me confined to my Bed by a most Severe nervous Fever, which kept me there near four Weeks. I am now far from being recovered, but as I can mount my Horse, I take daily Exercise, and find my Health and Strength returning by slow degrees.
His next letter is a couple months later in December, in which he writes about meeting a man named “Count Castiglioni…who, in pursuit of Botanical Knowledge, has thought it worth his while to visit this, hitherto, almost unexplored Continent” whom he recommends Washington meet. The same month he writes Washington again talking about gentlemen he has recommended to Washington, and seems to be a sort of caretaker of Mt. Vernon again, writing that “the Work to be began at Mount Vernon by the 1st or middle of April next—at farthest.” In other letters he writes about sickness of some of these workers, and about his “Brother James [who] lives at Talbot Court House, the Central spot of the Eastern Shore Counties, and convenient to the State of Delaware also.”
In 1786, there are four letters written by Tench to Washington. The first is on January 16, for which he talks about setting Rawlins to work on fixing up Mt. Vernon, again writing about this in March. On March 16 he again writes about his sickness:
I have been confined upwards of a Fortnight in great measure, to my bed, by the return of a Complaint in my side with which I was troubled some time ago. I recover but very slowly, but I hope that as soon as I am able to enjoy the favorable Season which is approaching I shall soon get recruited.
On March 23 he writes his last letter to Washington, in which he says that
I am still unable to leave my Chamber, tho I think I am rather better than when I wrote to you last.
On April 22, Thomas Ringgold Tilghman, Tench’s brother, tells Washington about Tench’s death only a few days before:
I have the most melancholy Task to perform, that was ever yet imposed upon me; that of making you acquainted with the Death of my poor Brother Tench. Painful however as it is, I thought a duty not to be dispensed with towards one for whom he had so high a Reverence & so warm an Attachment as for yourself. Not above three days before his death every symptom bade fair for a speedy Recovery, when an unexpected Change took place, which in a short time destroyed every hope. He retained his senses perfectly till within a few hours of the time that he expired, which was in the Evening of the 18th, when he went off without the least pain & even without a struggle: As it is our Wish to settle his Affairs as speedily as possible, I enclose your account, the Bale of which £54.10.4 you will be pleased to pay into the hands of Messrs Josiah Watson & Co. of Alexanda which mode of settling it, is agreable to his Intentions.
As there were few men for whom I had a warmer friendship, or greater regard than for your Brother—Colonel Tilghman—when living; so, with much truth I can assure you, that, there a⟨re⟩ none whose death I could more sincerely have regretted. and I pray you, & his numerous friends to permit me to mingle my sorrows with theirs on this unexpected & melancholy occasion—and that they would accept my compliments of condolence on it.
…[his children were] Anna Margaretta, born May 24, 1784 [who married]…her cousin Tench Tilghman, son of Peregrine Tilghman of “Hope”…[and] Elizabeth Tench, born October 11, 1786 [who married] Col. Nicholas Goldsborough…In 1784 formed a partnership with Robert Morris in Baltimore called Tench Tilghman & Co. Lived on Lombard Street…[died] April 18, 1786 in Baltimore [and was] buried [in] St. Paul’s Church.
Within their sources is a chancery court case in which Samuel Stringer Cole sued James Carey, Margaret Tilghman, and Elizabeth Tilghman, a Baltimore Sun article, Papenfuse’s “Remarks to Board of Public Works, February 4, 1998,” other remarks, and a program. Most interesting is the 18-pages of a scanned inventory, showing that he had the many possessions when noted in May 1786. Instead of reprinting each (as that stretches for 7 pages), I picked the ones I thought were representative:
1 small sword
1 gold watch
10 coats with gold epaulets for a coat
1 saddle cloth
1 pair of pistols
1 riding stick and 1 pair of spurs
2 military books
1 sword belt
22 silver table spoons
24 silver desert spoons
24 silver desert spoons and sugar tongs
12 Mahogany chairs
12 pewter dishes
100 lb good brown sugar
This showed his class position in society without a doubt, especially that he rode on a horse but did not own a plantation with enslaved blacks like his contemporaries (i.e. Thomas Jefferson and George Washington). The letter by Thomas to George Washington is not a surprise because he was the administrator of Tench’s estate. Today, the MHS has papers specifically on the Tilghman family, as does the Library of Australia. Some even wrote a poem about him, with Washington placing “Tilghman among the prominent of the Revolution” as one writer put it.
Tench’s wife, Anna Maria TilghmanBefore getting to Tench and Anna Maria’s children, it is worth talking about Anna Maria. Buried on Talbot County MD, her former home was Plimhimmon, with her parents as Matthew Tilghman, an important figure in Maryland politics during the Revolutionary War, and Anna Lloyd, from the Lloyd family which was deeply rooted in Talbot County and also involved in local politics in the state (then a colony) of Maryland. Matthew’s brother was James, who was the father of Tench, who had three other siblings (Richard, Anna Maria, and William). Anna Maria was, as the story goes, born at the “Hermitage,” the family’s plantation not to be confused with Andrew Jackson’s home of the same name.Later, the “Hope House,” established in 1800 would be the “Home of Tench Tilghman and his wife, Margaret Tilghman” with this Margaret Tilghman the “niece of Margaret Tilghman Carroll of Mount Clare – the daughter of Margaret’s sister Anna Maria and her husband, Colonel Tench Tilghman.” Apparently in the Talbot County Historical Society hangs a copy of a “167-year-old portrait of Anna Maria…where she looks down through her old-fashioned glasses at the goings-on of the 21st century world,” with the original in ” the Shreve home.”
Tench and Anna Maria’s first daughter, Ann Margaretta
Ann Margaretta, or called Margaret for short, was born in 1755 as I noted in the previous post.As the letters above note, Margaret was born sometime in March 1784. Before her untimely death on March 18, 1812, she married a man named Tench Tilghman, the son of Peregrine Tilghman (whose father was Richard Tilghman who was the brother of Tench’s father, James) and Deborah Lloyd. With this Tench she had three children. One of them, with the same name as his father, Tench, was mentioned in the pension documents in the previous article, while the other two children, an infant and William Ward, were not since they did not live very long (the infant died at less than a year old and William at age 4). Family history sites don’t say much about her, except that her son Tench would be the future founder of the Maryland & Delaware railroad.
Nothing else can be currently determined.
Tench and Anna Maria’s second daughter, Elizabeth
From our previous post it was clear that Elizabeth was born after Tench’s death. Her gravestone only says she was 65 years old when she died on May 5, 1852, meaning she she can be the child of Tench and Anna Maria even though simple subtraction pegs her birth date in 1787 (when it was likely late 1786 but her birth date had not come up when she died). We also know that she married a man named C.T. Goldsborough and seemingly had a child named M. Tilghman Goldsborough and that she lived until at least 1843. Her gravestone shows that her husband was not “C.T. Goldsborough” but a man named Nicholas Goldsborough, and that she had six children with him:
Due to the fact that she died in 1852, this is great for discovering more of her history, since she has to be in the 1850 census, the first that names all of those in the household, not just the head of the household.
Looking up Nicholas’s name we find a record of his birth, but also the 1850 census for “Talbot county, part of, Talbot, Maryland, United States.” Rather than just linking the census it is worth reprint the image of the census itself, showing a household of 12 individuals!
Nicholas is called a Colonel, from what I can see, and is a farmer, with the Symthe family also living with them.
Before this, the 1820 census shows a Nicholas Goldsborough in “Trappe, Talbot, Maryland, United States,” the 1830 census show a man of the same name in “Talbot, Maryland, United States” while the 1840 census shows a man by the same name in “District 3, Talbot, Maryland, United States.” One can say these men are the same and that they are undoubtedly Elizabeth’s husband of the same name. Additionally, it is likely that Elizabeth was living with him. Other records, within the 1850 “slave schedules” show that her husband is clearly a slaveowner, of at least three individuals. Hence, the Tilghman family could not escape slavery and was part of it without a doubt.
It is hard to say when Elizabeth married Nicholas. I say that because the 1800, 1810, 1820, and 1840, censuses show a woman named “Elizabeth Tilghman” in Talbot County, alone. Likely the “Mariah E Tilghman” in the 1840 census is Tench (the 1st)’s wife.
The story of Henrietta Maria Francis
As I noted in my post last week, a woman named Henrietta Maria Francis was first “acquainted” with Tench (in 1780), when she was age 25, and married the uncle of Tench, in 1783, with Tench visiting them after their marriage. She said in her deposition in the pension that:
…she intermarried with Philip Francis, the uncle of the said Tench Tilghman in the year seventeen hundred and eighty and was in the year seventeen hundred and eighty three was living near Eden Park, near the town of Wilmington, in Delaware, and that the said Col Tench Tilghman, before his marriage, and in the month of March of March seventeen hundred and eighty three made a visit to the despondents husband, at [Eden Park]
One history of Tench seems to mention this Philip fellow, saying that he is the brother of Anna Francis, the wife of James Tilghman, Tench’s father, while another individual, “Tench Francis” is mentioned as Tench’s uncle. Find A Grave is no help in this regard, only finding three individuals with the name of “Tench Francis.” Other searches note a man named “Sir Philip Francis” but it not known of this is the same as Henrietta Maria’s husband. The Wikipedia page for Tench Francis Sr gives the biggest clue:
Tench Francis (born probably in Ireland; died 16 August 1758) was a prominent lawyer and jurist in colonial Maryland and Philadelphia, Pennsylvania…In 1724 he married Elizabeth Turbutt. Together, they had [a number of children including] Philip Francis, who married Henrietta Maria Goldsborough, who were the grandparents of Philip Francis Thomas…[and] Ann Francis, who married James Tilghman, who were the parents of Tench Tilghman…Tench Francis died in Philadelphia in 1758.
So, Henrietta Maria’s maiden name was Goldsborough and her husband, Philip Francis, had the same father as Tench’s mother, Ann Francis. Searching for “Henrietta Maria Goldsborough” turns up varied results on Find A Grave so it is not known which, if any, are the same as Philip’s wife. The same can be said for the results on Family Search. Tech does seem to call him “Phil Francis” in 1776 so perhaps Henrietta did know Tench well.
The Tilghman family is a gift that keeps giving for research, one that can continue to be mined for research. For now there won’t be a follow-up article, but if anything else comes up in the future, an article adding to previous documents may be released. As always, I look forward to your comments.
 Looking back at a binder titled “Tench Tilghman,” it is clear that I looked at newspaper articles, a letter to George Washington by Tench on August 14, 1784, Tench’s Yorktown Journal at the MHS, a few random websites online, mainly to provide visuals, photocopies of Tench’s journals, Samuel Alexander Harrison’s book titled Memorial of Lieutenant Colonel Tench Tilghman: Secretary and Aid to Washington, Ray Raphael’s Founding Myths: Stories that Hide out Patriotic Past, L.G. Shreve’s Tench Tilghman: The Life and Tomes of Washington’s Aide-de-Camp, and Oswald Tilghman’s History of Talbot County, MD, 1681-1861. I also had correspondence with a man named Richard Tilghman who lives in the Wye House (where Tench lived), who is “related to Colonel Tench Tilghman, but not directly.”
 Specifically letters on pages 485, 486, 487, and 547 relate to Tench.
Fifty-one years after Tench Tilghman’s death, his wife (who was a cousin), Anna Marie Tilghman, got a widows pension. Tilghman was, as the Maryland State Archives argues, “one of Maryland’s great patriots” due to his public service as part of a “commission established to form treaties with the Six Nations of Indian tribes,” a captain in “the Pennsylvania Battalion of the Flying Camp.,” and serving as an unpaid aide-de-camp to George Washington from August 1776 to May 1781 when Washington got him “a regular commission in the Continental Army.” His final task was “he honor of carrying the Articles of Capitulation to the Continental Congress in Philadelphia.” Other than that, the Maryland State Archives writes that Tench was
born on December 25, 1744 in Talbot County on his father’s plantation. He was educated privately until the age of 14, when he went to Philadelphia to live with his grandfather, Tench Francis. In 1761, he graduated from the College and Academy of Philadelphia, which later became the University of Pennsylvania, and then went into business with his uncle Tench Francis, Jr. until just before the Revolutionary War. After the War, Tilghman returned to Maryland where he resumed his career in business in Baltimore and married his cousin, Anna Marie Tilghman. They had two daughters, Anna Margaretta and Elizabeth Tench. Tilghman died on April 18, 1786 at the age of 41.
His gravestone was placed in Talbot County’s Oxford Cemetery long after his death. That’s because he died at St. Paul’s Church in Baltimore, with the remains brought from there to Talbot County in 1971 but the original gravestone, without the plaque, does tell something about him.
The widows pension by Anna Maria Tilghman tells an interesting story.  The first page shows that not only is it a penson for Anna Maria but that Tench also received a land grant, with “B.L.W.T.” noting an “application for a warrant for bounty land” promised to him since he “served to the end of the war”:
The next page notes that Tench died on April 18, 1786 in Talbot County, MD and was a Lieutenant Colonel serving in the army commanded by General George Washington, specifically in the Pennsylvania line, for two years. This is despite the fact he served for longer than two years as noted earlier in this article. For all of this, she would receive almost $4,000.00 a year, a sizable sum at the time when she was filing (May 1843):
The next page doesn’t say much else other than that her claim would be processed in Maryland under the 1836 Pension Act covering veterans of the war with Britain from 1812-1815 and the Revolutionary War
The page following is a personal appeal by her on February 24, 1837 in which she, before the Talbot County Orphans Court notes that she is the widow of Tench who serves as an Aide to Camp to George Washington and Lt. Colonel in the PA line, serving in total from January 1, 1777 to November 3, 1783. She also notes that she married Tench on June 9, 1783, and that he died on April 18, 1786:
The next page is a judge on the Orphans Court in Talbot County, James Price, certifying her declaration is correct, nothing more, nothing less:
Then on March 11, 1837 a 82-year-old woman named Henrietta Maria Francis appeared before the Talbot County Orphans Court. She said she was “well acquainted with Col Tench Tilghman of Baltimore City,” noting that she first met him in 1780, noting that through the years it was recounts how he was an aide-de-camp of George Washington. She was also, of course, familiar with Anna Maria Tilghman, saying that she was the daughter of one Matthew Tilghman, noting also that they were both married in June 1783. Clearly she was related on a familial level to Tench: her husband, Philip Francis, was Tench’s uncle, whom Tench visited in March 1783 after their marriage.
She adds that Tench died three years after she married Philip Francis, with Anna Maria (called she after this section) having one daughter before Tench’s death, and another after Tench died (she must have been in labor when Tench died), and has since stayed as a widow. Others writing below her attest to the veracity of this statement:
By October 1858 it is asserted that Anna Maria died in 1843, with another Tilghman (M. Tilghman Goldborough) filing a continuing claim as they inherited her estate interestingly:
From there, Elizabeth Goldborough, likely the mother of the above listed M. Tilghman Goldsborough, turns out to be the daughter of Anna Maria and Tench! It is also noted that her sister is named Margaret who died, leaving her the only heir. This document, issued by a Talbot County Justice of the Peace in December 1825, shows that Margaret and Elizabeth were children of Anna Maria and Tench Tilghman without a doubt:
The pension goes on to say that Elizabeth is an heir of Tench Tilghman, and quickly notes Tench’s military service:
The next page makes it clear that all of those previous pages specifically related to a bounty land warrant claim, which is wrapped up within the pages of Tench’s pension papers, making it possible for Tench’s wife Anna Maria to apply for a widows pension in 1837 and Elizabeth to apply for the bounty land warrant in 1825, for her son to come back in the 1850s saying that now want to apply for the pension. This page makes it clear that Elizabeth’s request was granted in January of 1826:
In May 1929, the War Department tried to sort all of this out. As they summarized, it was clear that Tench served from January 1, 1777 to November 3, 1783 as a Lieutenant Colonel in the Continental Army and an aide-de-camp to General Washington, dying on April 18, 1783. They also summarized how Tench married Anna Maria on June 8, 1783, allowed a pension on February 13, 1837but died on January 18, 1843. They also wrote that they had two children, Elizabeth and Margaret with the former child marrying a man named Goldsborough of Talbot County, Maryland, while the latter had a son named Tench Tilghman, marrying a man whose name is not yet known.
The final page says that a “grandson” named M. Tilghman Goldsborough is referred to in 1858 but no other family data is known.
The next page just notes Anna Maria’s widows pension claim:
In May 1843, a man named Tench Tilghman said that he obtained a pension claim for a Mrs. Anna Maria Tilghman, widow of Tench in 1837, noting that Anna Maria died January 13, 1843 at age 88, if I read that right. He further notes that the youngest daughter of Anna Maria and Tench, Elizabeth (“Mrs. C.T. Goldsborough”), who was noted earlier, is an heir, while he is the son of the the older daughter, Margaret. As such, he asks the pension commissioner to whom the pension now belongs:
Then there is an earlier letter from J.L. Edwards, the pension commissioner in March 1837, saying that the papers in the case of the pension are returned as the evidence is “not being sufficient to establish the claim” because of new regulations on pensions. Perhaps this is what prompted the second Tench’s letter in 1843, for which a response is not known:
A further letter from J.L. Edwards, in March 1837, confirms that Tench did serve from January 1, 1777 to November 3, 1783:
Then there is a letter from a later descendant in 1894 to the pension office about Tench’s pension papers:
After that there is a 1928 letter by another descendant, Grace Cottingham Tilghman Bowen (who married a man named Charles Hay Bowen), leading to the response from the War Department as noted earlier in this post:
Second page of the pension specifically focuses on Tench:
There is much to be learned from this pension. For one, that Tench served as a Lt. Colonel and Aide-De-Camp from 1777 to 1783, and that he married Anna Maria Tilghman, his cousin, in June 1783 when she was 28 years old (born in 1755). Furthermore, it is also clear that he had two children with her, Margaret (older) and Elizabeth (younger), with the latter child born after the “demise of her husband” Tench. From there, Margaret later had a child named Tench Tilghman, meaning that she married a person with the surname of Tilghman, while Elizabeth married a man named C.T. Goldsborough and seemingly had a child named M. Tilghman Goldsborough. It is not known when Margaret or Elizabeth died, but only that Margaret was dead sometime before 1825 (when Elizabeth filed her claim for the bounty land), while Elizabeth lived until at least 1843. Furthermore, it is also noted that Tench lived in Baltimore where he met a woman named Henrietta Maria Francis, who was 25 when she was first “acquainted” with Tench, and she married a man named Philip Francis,the uncle of Tench, whom Tench visited in March 1783 after the marriage of Henrietta and Philip. All of this calls for another post to dig into this more, which will be coming to you from this wonderful blog next week!
 Pension of Tench Tilghman, 1837, B.L.Wt 1158-450, Widow’s Pension Application File, W.9522, Revolutionary War Pension and Bounty-Land Warrant Application Files, National Archives, NARA M804, Record Group 15. Courtesy of
Ancestry.com and Heritage Quest.