| Home Surname List Name Index Sources Email Us | First Generation1. Goodman Augustine Austin Bearce was born in 1618 in Southampton, England. He lived in Barnstable, Massachusetts (Barnstable) in 1639. He was Mr. Lothrop's church on 29 April 1643 in Barnstable, Massachusetts (Barnstable). Augustine was made a Freeman by marriage or majority on 3 May 1653 in Barnstable, Massachusetts (Barnstable). He died between 1686 and 1697 at the age of 68 in Barnstable, Massachusetts (Barnstable). He was buried in Barnstable, Massachusetts (Barnstable). Barnstable VRS: Pg. 11 Dated 8 May 1649 Transcribed 11/13/2012 by Mike Walton "The Lands of Austin Bearse 1 Twelve acres more or less of upland butting Northerly on ye marsh, Southerly into ye woods, bounded Easterly by Gdm (Goodman) Robinson & Westerly by John Crockers. 2 The marsh lying against ye upland running to ye great neck Northerly, bounded Westerly by John Crockers, & Easterly by Gdm (Goodman) Robinsons being about eight rod short of ye breadth of ye aforesd upland Easterly. 3 Six acres of upland more or less in ye Calves pasture butting Northerly upon ye harbour, Southerly upon ye highway bounded on each side by Gdm (Hamblin). 4 Eight acres land at ye North Side of ye Shoal pond bounded Westerly by Coopers Neck. 5 Thirty acres of upland more or less at ye Indian pond running Westerly to ye Commons, Easterly to ye Herring River, bounded Northerly by John Crockers, Southerly by ye Commons."
17-24 April 1638. Richard Gore, Walter Haynes and Richard Bidgood shippers of goods in the Confidence of London, Mr. John Jopson, bound from Southampton to New England. (PRO:E190/824/9). From: "Genealogy - Boston and Eastern Massachusetts", William Richard Cutter, A. M., Lewis Historical Publishing Company, New York, 1908 vol. 3, pg. 1294 Austin Bearce born 1618, died 1697, came over in the ship "Confidence" of London, from Southampton, April 24, 1638, and was then twenty years of age. He came to Barnstable with the first company in 1639. He became a member of Mr. Lothrop's church, April 29, 1643. His name stands at the head of the list, he being the first named who joined after its removal to Barnstable. His first son Joseph was born on Sunday, January 25, 1651, and was carried two miles to the church and baptized the same day. He was a grand juror in 1653 and 1662, and a surveyor of highways in 1674. He was one of the few against whom no complaint was ever made; a fact which speaks well for his character as a man and a citizen. He had children, born in Barnstable, Massachusetts: He married Mary (Little Dove) Hyanno in Mattachee Village, MA, 1639. (Mary (Little Dove) Hyanno #100.) Mary was born in Barnstable, MA 1617. She was the daughter of John Hyanno (Chief Sachem of the Cummaquid) and Mary No-Pee. Augustine Bearce born Europe 1618, a full blood Gypsy of the Romany Race, deported by the British Govt., on the Confidence of London 1638, entered on the passenger list as Augustine Bearce, single age 20 years. Augustine was of the Romany/Gypsy tribe Heron or Herne. He was deported from England by the British authorities because he was Romany and caught on British soil. Augustine married summer of 1639 in Machatache Village Cape Cod, under pagan Indian ceremonial rights, to Mary Hyanno, full blood Wampanoag Princess, daughter of John Hyanno, Sagamore at Cummunaquad Barnstable Harbor. She was a granddaughter of Ihyannough, Sachem of all the Cape tribes; Mary Hyanno's mother was a daughter of the ruling Sachem at Gay Head Martha's Vineyard Island of that period. At the time of the marriage of Austine and Mary, some of the best land in Barnstable County was ceded verbally and held jointly by old Highyannough to Austine and Mary, and was held by the family for three generations, without any written deed; In those days at Plymouth no Puritan maid would marry a Romany, on account of religious and racial scruples, so Austine took to wife, lovely flaming haired, Mary Hyanno, who had just reached the age of puberty; Augustine joyned the Puritan Church in 1650 for the protection afforded, and Mary joyned the church that same year; Augustine was made a freeman in 1652. The marriage of Austine and Mary was a powerful factor in preventing Highyannough and the Cape tribes from attacking the English. Sources: Genealogical Notes of Barnstable Families, by Amos Otis, 1888; Zerviah Newcomb's diary; Gypsy Lore Society, 6/26/1939; Genealogical Dictionary of the First Settlers of New England, p.149; Pioneers in Massachusetts, page 42; http://www.geocities.com/Paris/5121/timeline.htm Augustine Goodman Bears according to IGI - spouse Mary Hyanno "Augustine Bearce born Europe 1618, A full blood Gypsy of the Romany Race, deported by the British Government, on the Confidence of London 1638, entered on the passenger list as Augustine BeArce, Single, age 20 years. Married summer of 1639 to Machattache Village Cape Cod, under pagan Indian ceremonial rights, to Mary Hyanno, full blood Wampanoag Princess daughter of John Hyanno, Sagamore at Cummunaquad, Barnstable Harbor. " " Augustine Bearce had committed no crime, but was deported for life to the Colonies, because he was of Romany Blood, and was caught on British Soil; In those days at Plymouth no Puritan maid would marry a Romany, on account of religious and racial scruples, so Austin took to wife, lovely flaming haired, Mary Hyanno, (my tradition states that Mary Hyanno had red hair) who had just reached the age of puberty; Austin joined the Puritan church in 1650 for the protection afforded, and Mary joined the church that same year; Austin was made a freeman in 1652."
"The name of the shipping book is Centerville Shipmasters and Seafaring Days. Written by Florence Winship Ungerman. It is a honey of a book as it is chock filled with pictures of Captains and ships! On page 35 it states. Captain Austin Bearse. Capt. Austin Bearse came from Southampton, England in 1638 and settled in Barnstable in 1639. It is known that he was living in 1686 and died before 1697. He mastered the ship TWO MARYS. His home at 38 Church Hill Road is now believed to be the oldest in Centerville. (Which by the way is NOW for sale.) During remodeling of the home a coin dated 1689 was found as well as a beam marked 1692. It was a custom in early times to place a coin in a newly constructed home. Now, why was none of this known? And his ship named the TWO MARYS???? Why is it when we discover something new it leads to more mysteries?? I feel
Complete text of John Bearss [note spelling] Newcomb's treatment of Augustine follows: [1] AUGUSTINE BEARSE, our first ancestor of the name in this country, came over "in the good Shipp, the Confidence of London, of two hundred tonnes," from Southampton, England, April 23, 1638, and was then twenty years of age, having been born at or near Southampton in 1618. He came to Barnstable, (Cape Cod, Mass.), with the first company in 1639. His houselot, containing twelve acres of very rocky land in the westerly part of the East Parish, was bounded westerly by John Crocker's land, and "southerly into ye woods." His house stood on the north side of the road, and his cellar and some remains of his orchard existed at the commencement of the present century:--a road from his house to Hyannis is still known as "Bearse's Way." He owned six acres of meadow adjoining his upland on the "He became a member of Mr.Lothrop's Church April 29, 1643; his name stands at the head of the list,--the first person admitted. He appears to have been very exact in the performance of his religious duties, causing his children to be baptised on the day of their birth, if Sunday, or on the following Sabbath. His son Joseph, our ancestor, born on Sunday, January 25, 1652, was taken two miles to the church and baptized the same day. Many believed that children dying unbaptized were lost, and that consequently it was the duty of parents to present their children early for baptism. Being influenced by this feeling, he did not wish by a week's delay to imperil the eternal salvation of his child. Now such an act would be pronounced unnecessary and cruel. However differently the present generation may view the question of baptism, he did what he honestly believed his duty, and he who does that intelligently is to be justified. "He was proposed to be admitted a freeman, June 3, 1652, and was admitted on the 3rd of May following. His name rarely occurs on the records. He was a grand juror in 1653 and 1662, and a surveyor of highways in 1674. He was one of the very few against whom no complaint was ever made, a fact which speaks well for his character as a man and a citizen. He was a farmer, living on the produce of his land, and brought up his large family be be like himself--useful members of society. There appears to be no record of his death, nor settlement of his estate on the probate records. He was living in 1686, but died before 1697. His marriage is not on record. Had eleven children, all born at Barnstable, Cape Cod, Massachusetts." The subtitle of the book, which is only 16 pages long and mentions only 80 individuals, is "Ancestry and Descendants of Dea. John Bearss and his Wife Molly (Beardsley) Bearss, of New Fairfield, Ct., and Westmoreland, N.Y." Best wishes, Joe Burgess - Grants Pass, Oregon History of the Romanichals They are thought to have arrived in Britain in the 16th century and were descendants of the Illes clan of Eastern Hungary, and ultimately from Northern India. They are related to the Welsh Kale and originally spoke the same dialect of Romani, Scottish Lowland gypsies especially at Yetholm and the borders and also to other Romani groups in continental Europe. They (and their descendants) are also to be found throughout the United States and also in Australia.[8] The Romani people in England are thought to have spoken the Romani language until the nineteenth century, when it was replaced by English and Angloromani, a creole language that combines the syntax and grammar of English with the Romani Lexicon.[9] Most Romanichals also speak English. Many Angloromani words have been incorporated into English, particularly in the form of British slang. History The Romani people have origins in the Indian subcontinent and began migrating westwards from the 11th century. The first groups of Romani people arrived in Great Britain by the end of the 15th century, escaping conflicts in Southeastern Europe (such as the Ottoman conquest of the Balkans). In 1506 there are recorded Romani persons in Scotland,[10] arrived from Spain and to England in 1512.[10] Soon the leadership passed laws aimed at stopping the Romani immigration and at the assimilation of those already settled. Under the Reign of Henry VIII, the Egyptians Act (1530) banned Romanies from entering the country and required those living in the country to leave within 16 days. Failure to do so could result in confiscation of property, imprisonment and deportation. During the reign of Mary I the act was amended with the Egyptians Act (1554), which removed the threat of punishment to Romanies if they abandoned their "naughty, idle and ungodly life and company" and adopted a settled lifestyle, but on the other hand increased the penalty for noncompliance to death. In 1562 a new law offered Romanies born in England and Wales the possibility of becoming citizens, if they assimilated in the local population. Despite this legislation, the Romani population managed to survive but was forced to a marginal lifestyle and subjected to continuous discrimination from the state authorities and many of the local non-Romanies. In 1596, 106 men and women were condemned to death at York just for being Romani, but only nine were executed. The others were able to prove that they were born in England. From the years 1780s, gradually, the anti-Romani laws were repealed, although not all. The identity of the Romanichals was formed in the years 1660–1800, as a Romani group living in Britain. From the outset of their arrival in Britain, the Romanies were regarded with fear and suspicion, no doubt because of their dark complexion and foreign appearance that was far different from the local English population in the 16th century. England began to deport Romanichals as early as 1544, principally to Norway,[11][12] a process that was continued and encouraged by Elizabeth I and James I.[13] In 1603 an Order in Council was requested to transport Romanichal to Newfoundland, the West Indies, France, Germany, Spain and the Low Countries. European countries forced the further transportation of the British Romani to the Americas. Many times, those deported in this manner did not survive as an ethnic group, because of the separations after the round up, the sea passage and the subsequent settlement as slaves, all destroying the social fabric. At the same time, voluntary emigration began to the English colonies. Romani groups that survived, continued the expression of the Romani culture there. In the years following the American Wars of Independence, Australia was the preferred destination for Romanichal transportation, as its use as a penal colony. The exact number of British Romani deported to Australia is unknown. It has been suggested that three Romanichal were present on the First Fleet,[14] one of whom was thought to be James Squire[14] who founded Australia's first commercial brewery in 1798, whose grandson James Farnell who became the first native-born Premier of New South Wales in 1877. The total Romani population seems to be an extremely low number, when we consider that British Romani people made up just (0.01%) of the original 162,000 convict population.[14] However, it had been suggested that Romanichal were one of the main target groups and discriminated due to the draconian transportation laws of England in the mid-18th century.[15] It is often difficult to distinguish British Romani people of Wales and England from the majority of non-Romani convicts at the time. Therefore it is not known the precise number of British Romanies, although there are occurrences of Romani names and possible families within the convict population; however it is unclear if such people were members of the established Romani community.[15] Fragmentary records do exist and it is thought with confidence at least 50 or more British Romanies may have been repatriated to Australia, although the actual figure could be higher.[14] What is clear is that such deportation (as for all convicts) was harsh resulting in; For Romani convicts transportation meant social and psychological death; exiled they had little hope of returning to England to re-establish family ties, cultural roots, continuous expression and validation that would have revived their Romani identity in the convict era. One, however, is known to have returned to England. Henry Lavello (Lovell) was repatriated with a full pardon with a son born to an Aboriginal woman in Australia who was also repatriated.[14][16] [17] In the 17th century Oliver Cromwell shipped Romanichals as slaves to the American southern plantations[18] and there is documentation of English Romanies being owned by freed black slaves in Jamaica, Barbados, Cuba and Louisiana.[13][18] [19] Gypsies, according to the legal definition, was anyone identifying themselves to be Egyptians or Gypsies.[20][21] The works of George Borrow reflects the influences this had on the Romani Language of England and others contain references to Romanies being bitcheno pawdel or Bitchade pardel, to be "sent across" to America or Australia, a period of Romani history by no means forgotten by Romanies in Britain today. One term reflects this in the contemporary Angloromani for "magistrate" is bitcherin' mush, the "transporter." Traditionally, Romanichals earned a living doing agricultural work and would move to the edges of towns for the winter months. There was casual work available on farms throughout the spring, summer and autumn months, and would start with seed sowing, planting potatoes and fruit trees in the spring, weeding in early summer, and there would be a succession of harvests of crops from summer to late autumn. Of particular significance was the hop industry, which employed thousands of Romanichals both in spring for vine training and for the harvest in early autumn. Winter months were often spent doing casual labour in towns or selling goods or services door to door. Mass industrialization of agriculture in the 1960s led to the disappearance of many of the casual farm jobs Romanichals had traditionally carried out. This, and legislation aimed at stopping travellers camping on common land and roadsides, has forced large numbers of Romanichals to abandon their nomadic lifestyle and take on a sedentary existence.[22] Travel Originally, Romanichals would travel on foot, or with light, horse-drawn carts, typical of other Romani groups and would build "bender" tents where they settled for a time. A bender is type of tent constructed from a frame of bent hazel branches (hazel is chosen for its straightness and flexibility), covered with canvas or tarpaulin. These tents are still favoured by New Age Traveller groups. Around the mid to late-nineteenth century, Romanichals started using wagons that incorporated living spaces on the inside. These they called Vardos and were often brightly and colorfully decorated on the inside and outside. In the present day, Romanichals are more likely to live in caravans or houses. Over 50% of 21st century Romanichal families live in houses of bricks and mortar whilst the remaining 50% still live in various forms of traditional Traveller modes of transport, such as caravans, trailers or static caravans (a small minority still live in Vardos). According to the Regional Spatial Strategy caravan count for 2008, there were 13,386 caravans owned by Gypsies in the West Midlands region of England, whilst a further 16,000 lived in bricks and mortar. of the 13,386 caravans, only 1,300 were parked on unauthorised sites (that is on land where Gypsies were not given permission to park). Over 90% of Britain's travelling Romanichal Gypsies live on authorised sites wherein they pay full rates (council tax).[23][24] On most travelling Romanichal sites there are usually no toilets or showers inside trailers because in Romanichal culture this is considered unclean, or 'mochadi'. Most sites have separate utility blocks with toilets, sinks and electric showers. Many Romanichals will not do their laundry inside, especially not underwear, and subsequently many utility blocks also have washing machines. In the days of horse-drawn wagons and Vardos, Romanichal women would do their laundry in a river, being careful to wash upper body garments further upstream from underwear and lower body garments, and personal bathing would take place much further downstream. In some modern trailers, a double wall separates the living areas from the toilet and shower.[25] Due to the (British) Caravan Sites Act 1968 which greatly reduced the number of caravans allowed to be pitched on authorised sites, many Romanichals born within certain local council consituencies cannot find legal places on sites with the rest of their families. The Enclosure Act of 1857 created the offence of injury or damage to village greens and interruption to its use or enjoyment as a place of exercise and recreation. The Commons Act 1876 makes encroachment or inclosure of a village green, and interference with or occupation of the soil unlawful unless it is with the aim of improving enjoyment of the green. The Caravan Sites and Control of Development Act 1960 states that no occupier of land shall cause or permit the land to be used as a caravan site unless he is the holder of a site licence. It also enables a district council to make an order prohibiting the stationing of caravans on common land, or a town or village green. These acts had the overall effect of preventing travellers using the vast majority of their traditional stopping places. The Caravan Sites Act 1968 required local authorities to provide caravan sites for travellers if there was a demonstrated need. This was resisted by many councils who would claim that there were no Romanies living in their areas.[citation needed] The result was that insufficient pitches were provided for travellers, leading to the situation whereby holders of a pitch could no longer travel, for fear of losing it. The Criminal Justice and Public Order Act 1994 removed the duty of local councils to provide authorised pitches and gave the Council and Police powers to move travellers on, subject to certain welfare issues. The official response of the government was that travellers should buy land and apply for planning permission to occupy it. However, those that did so found it extremely difficult to get planning permission, with more than 90% of applications by travellers refused.[citation needed] In the first phase of the Second World War, the Nazis drew up lists of Romani individuals (many of them Romanichals) and persons with Romani ancestry from the United Kingdom to be interned and subjected to Porajmos in the event of the country's occupation.[citation needed] The crisis of the 1960s decade, caused by the Caravan Sites Act 1968 (stopping new private sites being built until 1972), led to the appearance of the "British Gypsy Council" to fight for the rights of the Romanichals.[26] In the UK, the issue of "travellers" (referring to Irish Travellers and New Age Travellers as well as Romanichal and other groups of Romani people) became a 2005 general election issue, with the leader of the Conservative Party promising to review the Human Rights Act 1998. This law, which absorbs the European Convention on Human Rights into UK primary legislation, is seen by some to permit the granting of retrospective planning permission. Severe population pressures and the paucity of greenfield sites have led to travellers purchasing land and setting up residential settlements very quickly, thus subverting the planning restrictions[citation needed]. Romanichal including other ethnic groups of travellers, Irish Travellers and New Age Travellers, argued in response that thousands of retrospective planning permissions are granted in Britain in cases involving non-Romani applicants each year and that statistics showed that 90% of planning applications by Romanies and travellers were initially refused by local councils, compared with a national average of 20% for other applicants, disproving claims of preferential treatment favoring Romanies.[27] They also argued that the root of the problem was that many traditional stopping-places had been barricaded off and that legislation passed by the previous Conservative government had effectively criminalised their community, for example by removing local authorities’ responsibility to provide sites, thus leaving the travellers with no option but to purchase unregistered new sites themselves.[28] Raby Howell - nineteenth century English footballer. (Liverpool, Sheffield United and Preston North End) Goodman Augustine Austin Bearce and Mary M. Yanno were married in 1639 in Mattachee Village, Barnstable, Massachusetts. They were married on 7 August 1650 in Mattachee Village, Barnstable, Massachusetts. Mary M. Yanno, daughter of Yanno and Mary Noepe, was born in 1625 in Barnstable, Massachusetts (Barnstable). She joined church on 7 August 1650. She died in 1705 at the age of 80 in Barnstable, Massachusetts (Barnstable). Mary was buried in Old Cemetery, Massachusetts (Barnstable). She was buried in Barnstable, Massachusetts (Barnstable). She was full-blood Wampanoag/Narragansett Indian from father and mother. Full Blood Wampanoag/Narragansett Indian Also Known As: Little Dove Buried in Barnstable, Barnstable, Massachusetts . Alternative spelling of surname: Iyanough. Mary was a member of the Wampanoag Tribe. She is described as having a light complexion and flaming red hair. There is some conjecture that these features may be due to intermingling with early Nordic explorers. http://ccwf.cc.utexas.edu/cgi-bin/cgiwrap/jennin/igmget.cgi/n=Jennings ?I2558 "Chief Canonicus was my 13th g-grandfather. It is through his g-granddaughter, Mary Hyanno, that I descend. In the book "Bearse-Bears-Barss Family, Genealogy of Augustine Bearse and Princess Mary Hyanno" by Franklin Bearse, it tells of the Vikings coming to the Wampanoag area about 1001-1016. "They were fierce, red haired, pale faced men who came, to what is now Massachusetts, mixed their blood with the Wampanoag Indians and went back to the endless waters and were never seen no more. "Wampanoag" means "White Indian." Mary Hyanno (born 1625) was of light complexion and had flaming red hair. These stories were written for record from the legends passed on from one generation to another in the Wampanoag tribes." (excerpt of a speech given by Mary Auggheimer on Native American genealogy, http://members.aol.com/bbbenge/page21.htm) A child Sarah listed born in 1665/1667 in Barnstable, Mass. - not found elsewhere...not listed in my data at this time. Mike Walton's note From another source... Mary Hyanno, wife of Austin Bearce, and my first Indian Ancestor on record, had flaming hair, a very light skin, the color of bright burnished copper and was very lovely and fair to look upon. Austin Bearce, born Europe 1618, Married Summer of 1639 under Pagan Indian marriage rights at Mattachee Indian Village Cape Cod. Mary Hyanno, born 1625 Cape Cod, a Full Blood Indian Princess, dau. of John Hyanno, Mattachee Sagamore and wife Mary, full blood Indian Princess, dau. of a M.V. Sachem. John Hyanno son of Ihyannough, Mattachee Sachem - Cape Cod and wife a Full Blood Princess of the Narragansett's, dau. of a sachem. During the summer of 1933 Bro. A. Merlin Steed of Compton, California came in contact with one Franklin Ele-wa-tum Bearse, who had proven his identity as an Indian before the courts. In doing so he established the fact that the wife of Austin Bearse, his ancestor, was Mary Hyanno, an Indian princess and daughter of John Hyanno, Sagamore of the Mattachee Indians of Cape Cod, Mass. These Indians were a branch of the Wampannoags or White Indians. "Austin Bearse was the 4th great grandfather of Jacob Hamblin, through his daughter Sarah Bearse who married John Hamblin. They raised a large family of children and many of the prominent families of America today can trace their ancestry to Mary Hyanno, the flaming haired princess of the Wampannoags. "The evidence as to the identify of the wife of Austin Bearse is found in an unpublished manuscript, entitled: "Who Our Forefathers Really Were. A True Narrative of Our White and Indian Ancestor," by Franklin Ele-wa-tum Bearse (a Scaticoke and Eastern Indian). This manuscript is a certified copy of an original sworn statement now on file in the office of the Litchfield County District Court, in Connecticut, and accepted by the State Commissioner in Charge of Indian Rights and Claims as an authentic and legal declaration of lineage. It bases its claim as to the identify of Austin Bearse's wife upon statements in the original diary of Zerviah Newcomb, who married Josiah Bearse, a grandson of Austin, and who wrote from personal knowledge of the facts. Her diary is called, "A True Chronicle of the Bearse Family." "It is said that the above manuscript is deposited in the Congressional Library and states that Austin Bearse married by Indian rites at the Mattachee Indian village Mary, daughter of John Hyanno, a Mattachee Sagamore, and son of the Sachem Ihyannough who befriended the Pilgrims on their first arrival. In Zerviah Newcomb's diary, Austin Bearse was said to be of the Romany or Gypsy race, and the name was originally Be Arce. He belonged to a family of Continental gypsies who had emigrated to England. There was great persecution; for some minor infraction of the English law, Austin was deported to the colonies. On arriving at Plymouth, Austin was the only prisoner allotted to Barnstable. No Puritan girl at that time would marry a gypsy, as there were eligible Puritans to select from. It was therefore natural that he should marry an Indian Princess. "Further it is said that Mary Hyanno was a lovely flaming-haired Mattachee princess. Her people had an ancient tradition that a long time before white men had landed on their shores and intermarried with them. This probably indicates a Viking descent, and why the Indians were called Wampannoags (White Indians). Mary's ancestry is given as: 1. Ihyannough, Sachem of the Mattachees 2. John Hyanno, md. No-pee, dau. of No-took-saet 3. Mary Hyanno, md. Austin Bearse. Austin BEARSE and Mary HYANNO had the following children: 2 i. Mary BEARSE was born in 1640 in Barnstable, Barnstable Co., MA. She was baptized on May 6 1643 in Barnstable, Barnstable Co., MA. 3 ii. Martha BEARSE was born in 1642 in Barnstable, Barnstable Co., MA. She was baptized on May 6 1643 in Barnstable, Barnstable Co., MA. 4 iii. Priscilla BEARSE was born on Mar 10 1643/44 in Barnstable, Barnstable Co., MA. She was baptized on Mar 11 1643/44 in Barnstable, Barnstable Co., MA. She died on Mar 30 1712 in Yarmouth, Barnstable Co., MA. +5 iv. Sarah BEARSE. 6 v. Abigail BEARSE was born on Dec 18 1647 in Barnstable, Barnstable Co., MA. She was baptized on Dec 19 1647 in Barnstable, Barnstable Co., MA. 7 vi. Hannah BEARSE was born on Nov 16 1649 in Barnstable, Barnstable Co., MA. She was baptized on Nov 18 1649 in Barnstable, Barnstable Co., MA. +8 vii. Joseph BEARSE. 9 viii. Hester BEARSE was born on Oct 2 1653 in Barnstable, Barnstable Co., MA. She was baptized on Oct 2 1653 in Barnstable, Barnstable Co., MA. 10 ix. Lydia BEARSE was born on Sep 30 1655 in Barnstable, Barnstable Co., MA. 11 x. Rebecca BEARSE was born on Sep 26 1657 in Barnstable, Barnstable Co., MA. +12 xi. James BEARSE. Sources: Genealogical Notes of Barnstable Families " She was a granddaughter of Highyannough Sachem of all the Cape Tribes; Mary Hyanno's mother was a daughter of the ruling Sachem at Gay Head M.V.I. of that period. At the time of the marriage of Austin and Mary, some of the best land in Barnstable County was ceded verbally and held jointly by old Highyannough, to Austin and Mary, and was held by the family for three generations, without any written deed" Goodman Augustine Austin Bearce-31095 and Mary M. Yanno-31096 had the following children:
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