Census of Long Island, 1673.—Jacobs, Carman, Symonds, Beedel, Allen, Williams, Valentyn, Ellesson, (probably Allison), Osborne, Hobbs, Soddard, Ellison, Foster, Mott, Applebe, Persell, Truax, Hoyt.
The Roll of those who have taken the oath of allegiance, September, 1687: Peter Stryker, native of the Province; Cornelis Pertise, (Peterson), native; Beakman, native; Gerrit Dorlant, native; Joseph Hagemen, (Hagerman), 37 years; Adrien Ryerse, 41 years. Living in Breucklyn (Brooklyn): Covert, native; Bogaert, 35 years; Jan Fredericks, 35 years; Pieter Corson native; Caspere, (Casper); Jacobus Vande Water, (Vandewater), native; Dirck Janse Waertman, (Wartman), 40 years; Van Clief, De Witt, Loyse, Waldron, Willensen, Badgely, Culver, Jessop, Rogers, Diamond, Erle, Butler, Johnes (Jones), Whiting; Arnold, Washbourn, Way, Harton, Booth, Bradly, Goldsmith, Giles, Baily, Osmond, Carey, Case, Miller, Garitson.
CHAPTER LXX.
Contents—Character—Hospitality—At home—Fireside—Visitors—Bees—Raisings—Easter Eggs—Dancing—Hovington House—Caste—Drinks—Horse-racing—Boxing—Amusements—La Crosse—Duels—Patriotism—Annexation—Freedom—Egotism—The Loyalists—Instances—Longevity—Climate of Canada—A quotation—Long lived—The children—The present race—A nationality Comparison—“U. E. Loyalist”—Their Privileges—Order of Council—Dissatisfaction.
CHARACTER, CUSTOMS, AMUSEMENTS, PATRIOTISM, AGE AND DESCENDANTS OF THE U. E. LOYALISTS.
When we compare the motives which actuated all classes of those who adhered to the Crown with the rebels in their various grades, we feel to exult and express sincere thankfulness that the fathers of Upper Canada were honest, devoted, loyal, truthful, law-abiding, and actuated by the higher motives which spring from religion. The habits of the loyalists were simple, and comparatively free from immorality. Their love of order and adherence to law is noteworthy. No people in the world have been characterised by so firm and devoted adherence to the established laws than the U. E. Loyalists. Never deprived of that freedom which ennobles the man, they always abominated that monstrous offshoot of republican liberty which teaches a man to take the law in his own hands. In later years in Canada some strife has been witnessed between parties who have introduced their national feuds from the old country. But those who fought in the revolutionary war, and who mainly assisted to drive back the invading foe in 1812, have always been peace-loving citizens. Lynch Law, (a term derived from a man of that name living in South Carolina, who constituted himself the arbiter between any contestants, and to their satisfaction) has always been held in utter detestation.
The settlers were always hospitable. The circumstances of their life, in which they so often were cast upon the care and attention of others, made each experience the deep feeling of gladness to have a visitor, which belongs to a sense of kindness received. In this they differed widely from the people of the more Northern States. Strangers were never turned away, and a clergyman, no matter of what denomination, was received “right gladly.” The Rev. Mr. Smart says that he was often up the Bay in his early days of ministerial labor, and he was ever treated by the inhabitants of all classes, with great hospitality. And after a few years had worn away, carrying with them the burden of many heart sorrows, there came an occasional opportunity to exchange friendly hospitality. Visiting indeed became a regular “institution,” to borrow a Yankee phrase. Near neighbours would of an evening call in, uninvited, to spend the evening, and talk over the times, present, past and coming. Sometimes visits were made to friends a long distance off, going by canoe or batteau, or perchance on horseback, by a bridle-path, with saddle-bags containing oats for the horse. But the winter visits were characterised more especially by genial hospitality. On such occasions the hostess brought forth things new and old. Choice viands, carefully stored away, were brought to the light. The first fruits of the soil were lavishly spread upon the unassuming board. The famine of 1787–8, and the subsequent lack of the necessaries of life, and the total absence of luxuries for many a year, had the effect of intensifying the value that might naturally be placed upon plenty and luxury. To be truly entertaining to guests, was to set before them a feast of good things. Hence it came in the later years of the country that the table of the well-to-do farmer always groaned with substantials and delicacies. On those occasions the old soldier recounted his deeds of warfare, and hairbreadth escapes, and his struggles in the wilderness. The blazing hearth became the centre of attractive conversation, and lit up the hardy faces of the pioneers, and the milder countenances of their wives and daughters, while in the back ground might be seen the bright eyes of the children, listening to the tales that were told. The younger ones had been ordered off to bed, but they lie wakeful in their bunks, which were in the same room, to catch the ever flowing talk. The conversation at these times did not always relate to those matters above stated, it often took a mysterious turn, and ghosts became the subject of their evening’s talk. The above is not from imagination, but in substance from the lips of more than one, who remembers to have occupied the little bunk and listened upon many an evening to the conversations.
Family visiting was a common mode of exchanging civilities. It was necessary because of the widely separated houses. The evenings were times of the most pleasing reunions. Every log house possessed a large Dutch fireplace, into which was placed a back log of immense size, while upon the hand irons, or, as at first, large square stones was heaped light dry wood which sent forth a cheerful blaze. By the light thus made there would be in the fall and winter carried on various household duties, each family was to a great extent dependent upon themselves for almost everything required upon a farm, or about a farm-house. The wife would be busy carding, or making clothes of home-made linen, or of cloth. The daughters would be employed in mending or darning. The farmer would be engaged in making or repairing harness, or boots, or “fixing” an implement of husbandry, while the son would be fashioning an axe-helve, or an ox-yoke, or whittling a whip handle. The simple meal, though of a homely fare, was satisfying, for their taste was not pampered by unnecessary luxuries when alone. But when company came everything was changed. The work was put aside, and they set themselves out to make their visitors enjoy themselves. They would encircle the wide and glowing fire, and indulge in the most amiable talk. There was no spirit of envy in their midst, but a quiet content and thankfulness that the wilderness was beginning to blossom. The triumphs of the past would be duly recounted, and the future looked forward to with highest hopes. Plans would be canvassed and laid for the children, while apples, cider and nuts would receive due attention by all. At these meetings were often the young folks—marriageable daughters and sons who had been preparing to go on the other farm, or back hundred acres where a log house was partially erected; before long the company would be divided into two distinct groups, the old and the young. Sometimes matters would be managed that the older ones would meet at one house and the young at another, by which means a more pleasing state of things was created. But courting, or sparking as it was termed, was generally done upon Sunday evening. The day of rest was the only one when the love-sick swain could get away. And even the most exemplary Christians regarded “going to see the girls” on a Sunday night as quite allowable. Then, this practice favored the desire, so prevalent, to keep secret the intention of any two to get married.
Visits were made without invitations. To wait for an invitation was quite contrary to the primitive views of the settlers. The visit must be a voluntary action. Even to give a hint to one to make a visit by parties not related was considered as beneath proper respect. It was a species of independence. “I don’t want one to come to my house if he don’t want to,” the phase went in that way. But there were occasions when invitations were sent out, and that was when some help was required; and to persons not familiar with the habits, it will seem strange that it was considered a compliment to get an invitation, and a slight to be neglected. These invitations were to be present at bees, and help to do work. At the first these bees were common, to put up the log houses, and get a little clearing done, by a certain time. But afterwards, though less frequent, they were of a more pretentious nature. Raising Bees were in time, indications of prosperity. A frame barn or house showed that the farmer was progressing, and in accordance with the general expectation, treated “the hands” with the best he had. Then there were, beside the raising bees, the clearing bees, logging bees, and stone bees, and husking bees, and in later times apple bees; and there was the women’s bee for quilting. All these meetings were of a more or less hilarious order. The work was done, and done with a will; it was a sort of duty—a matter of principle that either the work should be done, or a proper effort made to that end. For many years spirituous liquors were dealt out, or set freely before the men, but in time, some, seeing the evil of drinking, and sometimes fearful of accidents, determined to discontinue the custom. Whether drinking was indulged in or not, all were treated to a glorious supper, generally of pot-pie and cakes, and pies of pumpkin and apple. The women folks of course, required assistance, and the neighbours would come to help, so that at night there would be collected a goodly number of both sexes. Husking bees and apple bees took place at night, but they did not last so long that no time was allowed for amusement. And then commenced the play and the dance. At first these unions and plays were exceedingly harmless and indulged in with the utmost artlessness. The young of both sexes were well known to each other, and it was more like a family gathering than aught else. But now fortunately these bees and kissing-plays are no longer in vogue. They were natural enough in the days of primitive pioneer life; but with increasing inhabitants and the addition of people of other countries, they became unnatural.
The breaking up of winter brought to a termination for a time, all the social festivities. In connection with sugar making was here and there a jovial meeting to “sugar off.”