USA > New York > New York City > Dutch New York (early history of the Dutch in New York) > Part 19
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In New Amsterdam the doctors found plenty to do, not only in curing disease, but in healing wounds gained in tavern brawls, stabbing and slashing affrays, and the frequent fights and quarrels. Sometimes the doctors themselves were violent characters and supplied work for fellow members of their profession. The above Dr. Henry Taylor was irascible, to say the least. In 1673, Else Manning complained that her master, Dr. Henry Taylor, " hath assaulted en battered hur in the fease " and claimed eighty florins for wages due. The Schout prosecuted the doctor, and wanted him
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fined " 100 fl. above the smart and surgeon's fee, with costs, for he had struck his late maid on the head so that the blood ran out her nose and she lay blind the whole 24 hours." The doctor admitted having struck one blow in haste and had to pay the eighty florins as well as twenty-five florins and costs. Two weeks later, Dr. Harmen Wessels recovered twenty-five florins and costs from his brother surgeon " for curing his maid and for her board and drink."
At the request of Surgeon Hendricksen Varrevanger, a hospital for sick soldiers who had been billeted on private families, and the Company's negroes, was established on Dec. 23, 1638. The first town midwives were (163-) Hilletje Wilburgh, and Tyron Jansen or Jonas, mother of Anneke Jans.
Regarding medicinal plants, Van der Donck says :
No reasonable person will doubt that there are not many medicinal and healing plants in the New Netherlands. A certain chirurgeon, who was also a botanist, had a beautiful garden there, wherein a great variety of medici- nal wild plants were collected, but the owner has removed and the garden lies neglected. Because sickness does not prevail much, I suppose the subject has received less attention. The plants which are known to us are the following: Capilli veneris, scholopendria, angelica, poly- podium, verbascum album, calteus sacerdotis, atriplex hortensis and marina, chortium, turrites, calamus aroma- ticus, sassafras, rois Virginianum, ranunculus, plantago, bursa pastoris, malva, origænum, geranicum, althea, cinoroton pseudo, daphine, viola, ireas, indigo silvestris, sigillum salamonis, sanguis, draconum, consolidæ, mille- folium, noli me tangere, cardo benedictus, agrimonium, serpentariæ, coriander, leeks, wild leeks, Spanish figs, elatine, camperfolie, petum male and female, and many other plants. The land is full of different kinds of herbs and trees besides those enumerated, among which there
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undoubtedly are good simplicia, with which discreet per- sons would do much good; for we know that the Indians with roots, bulbs, leaves, etc., cure dangerous wounds and old sores, of which we have seen many instances.
And again, in the Representation of New Netherland (1650), we read :
The medicinal plants found in New Netherland in a day, by a little search, as far as they have come to our knowledge, consist principally of Venus's hair, hart's tongue, lingwort, polypody, white mullein, priest's shoe, garden and sea beach orach, water germander, tower- mustard, sweet flag, sassafras, crowfoot, plantain, shep- herd's purse, mallows, wild majoram, crane's bill, marsh- mallows, false eglantine, laurel, violet, blue flag, wild indigo, solomon's seal, dragon's blood, comfrey, milfoil, many sorts of fern, wild lilies of different kinds, agrimony, wild leek, blessed thistle, snake-root, Spanish figs, which grow out of the leaves, tarragon and numerous other plants and flowers. ... It is certain that the Indigo Silvestris grows here spontaneously without human aid. It could be easily cultivated if there were people who would undertake it.
Van der Donck says that Kilian van Rensselaer sent seeds of the Indigo Silvestris to his colony and that it was sown on Bear Island; and that Augustin Heer- man, " a curious man and lover of the country, made an experiment near New Amsterdam, where he planted indigo seed, which grew well and yielded much. Sam- ples of this indigo were sent over to the Netherlands, which were found to be better than common." Minuit sowed canary seed, which grew and yielded well, but he thought that the "time of the cultivators should not be spent on such experiments but to the raising of the necessaries of life."
Writing to the West India Company on Sept. 17,
OLD CHEST, LINEN PRESS, AND TWO WARMING-PANS OWNED BY MR. FRANS MIDDELKOOP, NEW YORK
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1659, Governor Stuyvesant requests that " medicinal seeds " be sent, and instructs his correspondents to have each package of seeds placed in a separate linen bag and these small bags in a great linen bag to be hung up during the voyage so as to receive light and air. On Dec. 22, 1659, the Directors inform him that the seeds requested have been sent, and also that they have sent some silkworm seeds as well.
The arrival of a new member of the family was an event of great delight to the Dutch household. Great preparations were made for the comfort of the new- comer, and in rich homes presents poured in. Many of these were silver, such as the cup, the pap-bowl, the cinnamon-bowl, spoons, etc. A handsome basket lined with silk, preferably yellow, and draped with lace, was filled with toilet articles, and was generally the gift of the husband's mother, or aunt, to the young mother. Another and larger basket contained the linen. The cradle was also tastefully and comfortably draped, and stood near the fire, from which it was protected by a screen. Special drinks and sweet cakes, or biscuits, were offered to visitors. In 1662, a case comes into the New Amsterdam Court regarding these special breads, for we read:
Pursuant to the order of this, W. court, the defendant produces a declaration of Hieletje Jans, wife of Yde Cor- nelis, passed before the Notary Salomon La Chair, 23 August, 1662, to the effect that she had agreed with de- fendant in the presence of her husband's sister and Trijntje Walings, to bake a quantity of biscuit for her lying-in. Burgomasters and Schepens, having read and considered the declaration, find that defendant has not baked the rolls with a design to sell them; but for biscuit ; therefore dismiss the Officer's entered demand and de- duced conclusion.
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It was usual for the mother to be churched six weeks after the birth of the child. It would have been con- sidered bad manners if she had gone out of doors, or appeared in society, or in the street before this cere- mony, and it would have been against all customs if at her return no " churchtrip meal " (kerkgangsmaal) had been prepared. According to the old Dutch custom at those dinners, there was " hearty fare and plenty of good cheer." As this was being carried to excess, an ordinance from the church was published that at a christening-dinner, no more than a specified number of neighbors were allowed to be present. This number differed in the various towns. Although, according to the resolutions of the church, the child had to be baptized, as soon as possible after birth, it became customary among the richer classes to put off the baptism until after the mother had made her first visit to the church. The baptism took place in the church, sometimes before, and sometimes after the sermon, but generally during the afternoon service, rarely at the morning or evening service. The compulsory baptism, performed in case of illness by the nurse was not con- sidered legal. Sick children were sometimes baptized before the service. Natural children, the birth of whom had to be sworn to by the nurse before the church council, were christened in some places in the forenoon. The father had to be present at the baptism, and it was left to him to bring brothers or sisters or friends as witnesses, provided these were members of the Re- formed Church and did not stand under " censure " or excommunication. Prominent burghers wore on such an occasion a special suit of clothes, called the " Lord's Supper Suit " (avondmaalpak ), or he appeared in a sol- emn black suit and white collar. Many, however, wore their wedding-suit or had one made for the occasion.
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The laws of New Amsterdam were very strict re- garding any irregular baptisms. In 1674, Schout De Mill, against Jannettie de Kleuse, said that she baptized a child of Reformed parents on the 18th of April, " when the father was from home, which is a thing which can never be tolerated by those of the Reformed religion; he concludes therefore that the defendant shall be imprisoned and moreover be condemned in a fine of one hundred guilders zeawant, with costs. Defendant admits she baptized the child through igno- rance ; and requests forgiveness if she did wrong. The W. Court having considered the matter and likewise weighed the evil consequences and other inconveniences, which might result and arise therefrom, condemn the defendant for her profanation and disrespect of the Holy Sacrament of Baptism that she shall be im- prisoned and remain there until further order." At Heemstede there was, in 1657, a Presbyterian colony and preacher named Richard Denton, who was liked by the Dutch because he conformed in all things to the Dutch Church. We learn from Megapolensis and Drisius that the Independents of the place listened attentively to his preaching, "but when he began to baptise the children of such parents as are not mem- bers of the church, they sometimes burst out of the church."
As in the case of the bride's dress, the christening robe was as costly as the parents' means would allow. Rich families wrapped the baby in a handsome lace shawl. The little bonnet showed the sex of the child, - six plaits were made for a boy and three for a girl. The bows of ribbon also gave evidence of the sex, both regarding color and the way they were tied. In case the mother had died or the parents happened to be in mourning, the baby was dressed in white with black
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bows. After the baby was swaddled and dressed, neighbors and friends were invited to come and have a look at it, and light refreshments were offered. Then the christening-party started for the church. On this day the best pincushion, on which the child's name was picked out in pins, was uncovered. The baby was laid on a pillow and wrapped in a "christening-cloth " of white silk, satin, or Marseilles embroidery, and the long skirt of the child's robe was arranged in folds over the nurse's shoulder to be held by one of the witnesses. If there was no font in the church, an urn of gold or silver gilt was used, and this was filled with lukewarm water. In some places the elder children of seven, eight, or nine would carry the baby.
When the christening-party returned from church, the child was blessed by the father, and then undressed and dressed afresh by the nurse in a presentation robe to be presented to the friends and relatives who were invited to the christening-dinner. In the meantime the berkemeyer, or large glass goblet with a cover, filled with sugared Rhine wine, or the silver brandy bowl, was passed around merrily.
The christening-dinner was a very costly and elabor- ate affair and differed little from the wedding-feast. During the progress of the dinner the child was again presented to the guests, when songs were sung and speeches and toasts were made. All the family silver and porcelain was set upon the table, which was also decorated with fruits and flowers, fine pastries and cakes. To these delicacies belonged the suikerdelbol gaan, or sugared roll, kraamvetjes, cakes made hollow and filled with sugar. Aniseeds covered with a coating of white sugar, rough for boys and smooth for girls, were also served. The kandeel pot (caudle cup or cinnamon cup) was never missing. This was a tall
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drinking-cup filled with Rhine wine sweetened with sugar. In it was placed a stick of cinnamon, - a long one if the child were a boy and a short one if a girl. When this was handed, the sugar was stirred in the cup by the cinnamon stick by the person who pre- sented it.
The fact of having been present at a christening was long remembered, and in after years people often re- marked to a young man or woman, " Old friend, I had a sugar piece with you " (" Oude Kennis, ik heb bij je nog een stik met suiker gehad ").
On the return from the baptismal font of the peter or meter (godfather or godmother), the christening- gifts were presented or promised. As a rule, these were of gold or silver, such as porringers, pap-bowls with spoons, a silver whistle, a silver mounted bag, if the godfathers and godmothers were of the rich burgher class; but the farmers presented the child with silver shoe buckles or coat buttons or some trifle. It was also the custom to give a luyer korf (napkin basket) completely furnished, or a gold or silver rattle. The latter had an ebony or a silver handle and a ring on which hung a number of silver bells or coins. The top was surmounted by a baby's head or a fool's head, and in the bottom of the handle was a whistle. These were hung round the baby's neck by a silver chain.
Sometimes the christening-presents were made on the day of the birth, or a few days afterwards, on which occasion a dinner or kinderbier (baby beer) was given. Uninvited guests sometimes entered the house on the sly on such occasions, for the more merriment and drinking the more honor for the baby. These festivi- ties sometimes lasted six weeks, one christening-feast following another. The husband in the meantime
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neglected his business or his work, and an empty purse and debts often resulted. The presents were kept in the " show-cabinet," where also the bride's gifts and the bridegroom's pipe (see page 218) were on exhibition.
The silver was taken to the mint only in dire need ; and then it was sometimes discovered that the " gold " presents were often of gilded brass.
When a member of the household became seriously ill, the " Consoler of the Sick" was called in; also the nearest relations, who did not leave the house until the patient had died or was out of danger. The reader and comforter of the sick was very necessary in the new colony, and the West India Company took good care to provide emigrants with his services even on shipboard. Thus, on Aug. 13, 1655, the Company allowed William Brouwer with his wife and three chil- dren a free passage on the Waegh, on condition of act- ing as reader and comforter of the sick on board.
The Consoler called frequently to talk to the patient, pray with him, or read to him from the " Consolation of the Sick." Meantime at the church service was held and prayers offered for the invalid's recovery. The members of the household also engaged in religious commune, reading from the Bible or some religious work, and recording the last words and wishes of the dying. If the latter was a prominent personage, his edifying words were sometimes published; and if he was a pastor, then they were repeated at the funeral sermon to the congregation. When the end approached, the family called in the neighbors, who, under penalty of a heavy fine, were obliged to answer the call. Then all kneeled down in the sick-room, while the pastor read the prayers for the dying and spoke some consoling words. When the last breath had left the body, the nearest blood-relation approached the corpse, closed its
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eyes, and gave it the parting kiss. Sometimes the pastor did this. After this, a mirror was held before the mouth of the deceased, or smoke was blown into the nostrils. When assured that life was extinct, the wedding-ring was taken off the finger and handed over to the widow, a sheet was spread over the body, the curtains of the bedstead drawn, or the doors of the bedstead closed, and all left the death-room to the " wade " (shroud) neighbors who came to " lay out " the body. They undressed the corpse and put on the " death wade." This was a long shirt with wide pleats and black trimmings and bows of fine homespun linen. This " wade " in some places was made by the bride in the " bridal days " or during the first weeks of mar- riage; sometimes even it was worn on the wedding- night, and then put away in a special corner of the linen-closet. Generally people were satisfied with merely dressing the body in this burial gown, and cov- ering the head with a linen nightcap with a black plume; but the wealthy dressed the bodies of the dead in rich clothes, and late in the century put the large powdered wigs on the head. The corpse being "wade," that is, washed, shaved, combed, or the hair braided and dressed, was placed on straw or a rolling mat, - the male with the arms extended along the body, the female with the arms crossed or with folded hands, as seen on old monuments. According to law, the corpse had to remain as it was for from twenty-four to forty-eight hours before being placed in the coffin. After the mirrors and pictures had been turned face to the wall, all went into another room to partake of a very liberal but cold collation. Sometimes unseemly scenes fol- lowed, but heavy penalties were provided for excesses. Meanwhile all the relations assembled in another room to make the arrangements required by the city authori-
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ties on such occasions. These differed not only in the various provinces, but in the various towns and even villages. First, the curtains were taken from the windows, the shutters were closed, and a servant an- nounced the death in the neighborhood and hung a larger or smaller lantern, according to the age of the deceased, with an extinguished candle end, at the front door. In other places, a bunch of straw, or large or small black ribbons, or some blocks of wood with a skull on the top, were placed in front of the door. The wealthy had also their top windows draped with black, and hung their coats-of-arms covered with black over the front door, with the date of death painted under- neath; they had the death room draped all in black splashed with silver tears, and lighted with black painted wax candles. The sexton of the church where the body was to be buried or placed in a vault next arrived, fol- lowed by the mourners to make out the invitations.
The customs of the poorer classes were naturally simpler ; they were helped by their neighbors, who in some instances tolled the parting knell, buried the corpse, and even dug the grave. The wealthy employed " notifiers," who formed a guild, governed by a deacon and officers; women belonged to this also. In some places it was not allowed to bury the dead on Sundays. The dress of these mutes consisted of a long black cloak and white tie, with long mourning streamers of crape from their wide-brimmed hats, and white gloves, which they received at the "death house "; but later they dressed like the pastors and tried to assume equal importance and demand equal respect. They took the upper hand at once, gave their orders, and easily im- posed upon the poorer classes, who obeyed them as absolute masters. By the wealthier classes their pre- tensions were not recognized. They had to notify
DUTCH CRADLE AND CHILD'S CHAIR ALBANY INSTITUTE AND HISTORICAL AND ART SOCIETY
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relations and friends appearing on the list that had been made out, and afterwards invite them to the funeral. The relations were asked to close their window-shutters, but in the case of a sister or cousin one half of the shutter was considered sufficient. The invitation was in printed form.
As soon as the coffin was brought to the house, the " corpse dressers " returned to place the corpse in the coffin. In some places this was required to be done in the presence of two witnesses, strangers to the de- ceased. The coffin was placed in the front room, on two black trestles, with the feet always towards the door. In some places in North Holland the front room of the houses was never used except for weddings and funerals. In some instances the death robe was not put on till the corpse was placed in the coffin. In some places there were women who made a living by making the " wade " dresses, which sometimes were very elab- orate, and in cases of young men or spinsters were tucked and decorated with twigs of green and flowers, with a laurel twig or rosemary in the hand.
When a woman died in childbirth, the infant was placed in her arms. In that case the " playmates " (see 218) made the wreaths of flowers and placed them on the head of the departed. This was done when, on the invitation of the parents, they went to the house to take a last look at their friend. Even those who carried the child to the grave had a laurel, myrtle, or rosemary branch in their hand. When the playmates had viewed the body, they were treated to rice-pudding with sugar and cinnamon. In some places the neighbors were called in to see the " dressed corpse," and treated to rolls with wine or beer.
White was the color of innocence and purity; black that of darkness. Black was generally adopted in Hol-
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land, except by the Friesland women, who wore the " Hindelopen " dress with blue for mourning, darker or lighter in color acording to close or more distant re- lationship. In the upper classes mourning was very costly. In the inventories we note fine black cloth " tabbards," black velvet coats, black cloth and satin bodices with black lace, and black velvet trimmed with jet, cambric handkerchiefs and collars with heavy black borders. A bride in mourning wore a black velvet dress, trimmed with pearls, and a long train. Neither gold nor silver was worn, but only white pearls and diamonds. The mourning cloak hung in loose wide folds down to the ground. It was often so long that it trailed on the ground. The bows and rosettes were made of black crape. The collars of men and women had wide pleats, and the hat was surrounded with crape, while the cloaks and sleeves, vests, trousers, stockings, and shoes were all made of black cloth or woolen stuff. People dressed in full, half, and quarter mourning, ac- cording to their blood relationship to the deceased. A widow was not permitted to marry during her time of mourning, which lasted one year and six weeks; but in 1656 it was decided that a widow might marry six months after her husband's death. The poorer classes wore black cloth and serge. In some places the women during the first three weeks of their deep mourning were required to pull their black overskirt over their heads; they also wore long black veils. In some places mourning consisted in wearing a cloak with a hood, and putting the hood over the head when following the departed to the grave. Black mourning-hoods were in general use in the Seventeenth Century.
It was the custom to entomb the corpses in family vaults in the church where people worshiped, or to bury in the churchyard when the people were too poor.
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Everything pertaining to funerals was regulated by law. The wealthy who were fond of great pomp at funerals gladly paid the heavy fines imposed by the sumptuary laws, and buried their dead according to the rank of the deceased. The burghers held their funerals in the day- time, therefore the wealthy generally chose the night, and followed the corpse to the grave escorted by a large following of mourners, torch or lantern bearers, to the tolling of the church bells. This was forbidden in Amsterdam in 1661, unless a permit had been obtained from the court, but was allowed again two years later, upon payment of a fine of twenty-five florins, for a woman who died in childbirth, fifty florins for a child under ten years old, one hundred florins for the burial of a corpse under and one hundred and fifty florins for one above twenty-five years old. Mourning-coaches also came into use at the end of the Seventeenth Cen- tury. The churches were paid for the tolling of the bells, the lighting of the church, the cleaning of the vault, and the rent of the litter. In some places this litter was taken to the house of mourning and placed before the door an hour before the funeral; then the undertakers stationed themselves at the door to receive the invited guests. In burgher's homes, the mirrors were taken down or covered with black, but in the wealthier houses the whole room was draped with black cloth and lighted with wax candles. In both instances the relatives stood in rank according to their relation- ship. In the centre was the coffin, on a pair of black covered trestles. Care was also taken to turn the face eastward in the grave, as it was believed that Christ would come to judgment from the east.
In some towns the women would follow the funeral, in others they did not; but in all places the immediate relatives came first, followed by the others according
I7
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to consanguinity, and friends next. The body of a preacher was borne by the members of the consistory of the church; of a magistrate, by the members of the court; that of a guild member, by the surviving mem- bers of the same; that of a student, by his fellow col- legians, followed by the professors and teachers.
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