Introduction: Adriaen van der Donck (1618-1655)
Adriaen van der Donck was born in Breda, Netherlands. His maternal grandfather, Adrian van Bergen took part in the Eighty Years’ War against Spain and helped capture the city of Breda in 1590. Starting in 1638, van der Donck attended the University of Leiden, where he studied law, earning a degree in both civil and canon law.Van der Donck’s interest in the New World led him to obtain a post as schout, a sheriff and prosecutor, from Kiliaen van Rensselaer, who owned territory near what is now Albany. He later worked for the Dutch West India Company. As a reward for negotiating peace with American Indian tribes, the Dutch West India Company gifted van der Donck land north of what is now the island of Manhattan. There, he became known as the Gentleman, or Jonker in Dutch, from which the modern day Yonkers derives.He worked as administrator to Peter Stuyvesant and was appointed to the Council of Nine, New Amsterdam’s governing body. His petitioning for democratic reform in the colony won him the ire of Peter Stuyvesant, who briefly jailed van der Donck. Van der Donck returned to the Netherlands, where he continued to petition the Dutch government for democratic reform. He also wrote A Description of New Netherland, the Country. He returned to America in 1653 and lived on his estate until his death in 1655.The following video provides additional information about Adriaen van der Donck.
A Description of New Netherland, the Country – Excerpts (1655-1656)
Where, and by whom, New-Netherlands was first discovered.
This country was first found and discovered in the year of our Lord 1609; when, at the cost of the incorporated East India Company, a ship named the Half-Moon was fitted out to discover a westerly passage to the kingdom of China. This ship was commanded by Hendrick Hudson, as captain and supercargo, who was an Englishman by birth, and had resided many years in Holland, during which he had been in the employment of the East India Company. This ship sailed from the Canary Islands, steering a course north by west; and, after sailing twenty days with good speed, land was discovered, which, by their calculation, lay 320 degrees by west. On approaching the land, and observing the coast and shore convenient, they landed, and examined the country as well as they could at the time, and as opportunity offered; from which they were well satisfied that no Christian people had ever been there before, and that they were the first who by Providence had been guided to the discovery of the country.
The Netherlanders the First Possessors of New-Netherland.
Although the possession and title which the Netherlanders have to NewNetherlands are amply treated of in their length and breadth, in the Representation of the Commonalty, and little more can be said in relation to them unless access be had to the Registers of the Honorable West India Company, we will nevertheless, touch upon them briefly, en passant. When this country was first discovered by the Netherlanders in the year 1609, and it was told them by the natives that they were the first Christian explorers in that region, they took possession of it in the name and on behalf of their High Mightinesses, the Lords of the States-General of the United Netherlands, first in the South Bay at Cape Hinloopen, which they so called at that time, and which still retains that name; and so all along the coast and up the rivers, giving names to the different places as far as the great North River, a great distance up which they sailed, and which some of the English will still call Hudson’s River, but which was then named Mauritius River after Prince Maurice, who at that time was governor in Netherland; from whence they sailed further along till they went beyond Cape Cod, of which they also took possession, and which they named New Holland. And our Netherlanders have sailed there and traded at the same places thus taken into possession from time to time since then, until the charter was granted to the West Indian Company, when they passed under its jurisdiction. And although before we had there in our favor the circumstances of fifty families and cattle, yet since the year 1622 several forts have been built, farms and plantations taken up, much of the land bought of the natives, and then tokens of possession shown as is to be seen at length in the Representation of the Commonalty of New-Netherland, to which we refer the curious reader. It is therefore unusual, unhandsome, and unreasonable for any other nation to assert title or jurisdiction over these places or over those situated between such as were first discovered by the Netherlanders.
Of Agricultural Production.
The pursuit of agriculture is not heavy and expensive there, as it is in the Netherlands. First, because the fencing and enclosing of the land does not cost much; for, instead of the Netherlands dykes and ditches, they set up post and rail, or palisado fences, and when new clearings are made, they commonly have fencing timber enough on the land to remove, which costs nothing but the labour, which is reasonably cheap to those who have their own hands, and without domestic labour very little can be effected. The land whereon there are few standing trees, and which has been grubbed and ploughed twice, we hold to be prepared for a crop of winter grain. For summer grain one ploughing is sufficient. If it is intended to sow the same field again with winter grain, then the stubble is ploughed in, and the land is sowed with wheat or rye, which in ordinary seasons will yield a fine crop.
I can affirm that during my residence of nine years in the country I have never seen land manured, and it is seldom done. The land is kept in order by tillage, which is often done to keep down weeds and brush, but for which it would have rest. Some persons (which I also hold to be good management), when their land becomes foul and weedy, break it up and sow the same with peas, because a crop of peas softens the land and makes it clean; but most of the land is too rich for peas, which when sown on the same grow so rank that the crop falls and rots on the land. Some of the land must be reduced by cropping it with wheat and barley, before it is proper to sow the same with peas. We have frequently seen the straw of wheat and barley grow so luxuriant that the crops yielded very little grain.
I deem it worthy of notice that with proper attention, in ordinary seasons, two ripe crops of peas can be raised on the same land in one season, in the NewNetherlands. It has frequently been done in the following manner, viz. The first crop was sown in the last of March or first of April, which will ripen about the first of July; the crop is then removed, and the land ploughed, and sowed again with peas of the first crop. The second crop will ripen in September, or about the first of October, when the weather is still fine and warm. The same can also be done with buckwheat, which has frequently been proved; but the first crop is usually much injured by finches and other birds, and, as wheat and rye are plenty, therefore there is very little buckwheat sown. The maize (Indian corn) is carefully attended to, and is sufficient to the wants of the country.
The Turkey wheat, or maize, as the grain is named, many persons suppose to be the same kind of grain which Jesse sent parched by his son David to his other sons of the army of Israel. This is a hardy grain, and is fit for the sustenance of man and animals. It is easily cultivated and will grow in almost every kind of land . . . . After a corn crop is gathered, the land may be sowed with winter grain in the fall without previous ploughing. When this is intended, the corn is gathered, the stalks are pulled up and burnt, the hills levelled, and the land sown and harrowed smooth and level. Good crops are raised in this manner. I have seen rye sown as before described, which grew so tall that a man of common size would bind the ears together above his head, which yielded seven and eight schepels, Amsterdam measure, per vin of 108 sheaves, of which two vins made a wagon load.
The Rev. Johannis Megapolensis, Junior, minister of the colony of Rensselaerwyck, in certain letters which he has written to his friends, which were printed (as he has told me) without his consent, but may be fully credited,—he being a man of truth and of great learning, who writes in a vigorous style,—states, with other matters, that a certain farmer had cropped one field with wheat eleven years in succession, which to many persons will seem extraordinary, and may not be credited. Still it is true, and the residents of the place testify to the same, and they add that this same land was ploughed but twelve times in the eleven seasons,—twice in the first year, and once in every succeeding year, when the stubble was ploughed in, the wheat sown and harrowed under. I owned land adjoining the land referred to, and have seen the eleventh crop, which was tolerably good. The man who did this is named Brandt Pelen; he was born in the district of Utrecht, and at the time was a magistrate (schepen) of the colony of Rensselaerwyck. We acknowledge that this relation appears to be marvellous, but in the country it is not so, for there are many thousand morgens of as good land there as the land of which we have spoken.
During the period when I resided in the New-Netherlands, a certain honorable gentleman, named John Everts Bout (who was recommended to the colonists by their High Mightinesses, &c.), laid a wager that he could raise a crop of barley on a field containing seven morgens of land, which would grow so tall in every part of the field that the ears could easily be tied together above his head. I went to see the field of barley, and found that the straw, land by land, was from six to seven feet high, and very little of it any shorter. It has also been stated to me as a fact that barley has frequently been raised, although not common, which yielded eleven schepel, Amsterdam measure, per vin of 108 sheaves. Therefore, all persons who are acquainted with the New-Netherlands judge the country to be as well adapted for the cultivation of grain as any part of the world which is known to the Netherlanders, or is in their possession.
With the other productions of the land we must include tobacco, which is also cultivated in the country, and is, as well as the maize, well adapted to prepare the land for other agricultural purposes, which also, with proper attention, grows fine, and yields more profit. Not only myself, but hundreds of others, have raised tobacco the leaves of which were three-fourths of a yard long. The tobacco raised here is of different kind, but principally of the Virginia kind, from which it differs little in flavour, although the Virginia is the best. Still it does not differ so much in quality as in price. Next to the Virginia it will be the best; many persons esteem it better, and give it a preference. It is even probable that when the people extend the cultivation of the article, and more tobacco is planted, that it will gain more reputation and esteem. Many persons are of opinion that the defect in flavour arises from the newness of the land, and hasty cultivation, which will gradually be removed.
Barley grows well in the country, but it is not much needed. Cummin seed, canary seed, and the like, have been tried, and Commander Minuit testifies that those articles succeed well, but are not sought after. Flax and hemp will grow fine, but as the women do not spin much, and the Indians have hemp in abundance in the woods from which they make strong ropes and nets, for these reasons very little flax is raised; but the persons who do sow the seed find that the land is of the proper quality for such articles.
Of their bodily form and appearance, and why we named them (Wilden) Wild Men.
Having briefly remarked on the situation and· advantages of the country, we deem it worth our attention to treat concerning the nature of the original native inhabitants of the land; that after the Christians have multiplied and the natives have disappeared and melted away, a memorial of them may be preserved.
Their appearance and bodily form, as well of the men as of the women, are well proportioned, and equal in height to the Netherlanders, varying little from the common size. Their limbs are properly formed, and they are sprightly and active. They can run very fast for a long time, and they can carry heavy packs. To all bodily exertions they are very competent, as far as their dispositions extend; but to heavy slavish labour the men have a particular aversion, and they manage their affairs accordingly, so that they need not labour much. Misshapen or ill-formed persons are very rare amongst them. During the whole time of my residence in the country, I have not seen more than one who was born deformed. Cripples, hunch-backed, or other bodily infirmities, are so rare, that we may say that there are none amongst them; and when we see or hear of one who is crippled or lame, we on inquiry find the same to have originated by accident or in war. They are all properly formed and well proportioned persons. None are gross or uncommonly heavy. Although nature has not given them abundant wisdom, still they exercise their talents with discretion. No lunatics or fools are found amongst them, nor any mad or raving persons of either sex. The men and women commonly have broad shoulders and slender waists. Their hair, before old age, is jet black, sleek and uncurled, and nearly as coarse as a horse’s tail. Hair of any other colour they dislike and despise. On the skin, the breast, under the arms, and on other parts of the body, they have little or no hair, and if any appear on their chins they pluck it out by the roots, and it seldom sprouts again. Their old men sometimes have a little stubble on their chins. The men and women all have fine brown eyes, and snow white teeth. Purblind, crosseyed persons are rare objects, and I have never heard of a native who was born blind, and they seldom lose their sight by accident. One I have seen who had lost his eye-sight by the small pox; and when they become old, their sight does not fail so early in life as ours. The colour of their skin is not so white as ours; still we see some of them who have a fine skin, and they are mostly born with good complexions; otherwise they have a yellowish colour like the Tartars, or heathen who are seen in Holland, or like the Outlanders who keep in the fields and go uncovered as they do. Their yellowness is no fault of nature, but it is caused by the heat of the scorching sun, which is hotter and more powerful in that country than in Holland, which from generation to generation has been shining on that people, and exhibits its effects stronger. Although this yellowness of the skin appears more or less on all this race, still we find very comely men and women amongst them. It is true that they appear singular and strange to our nation, because their complexion, speech and dress are so different, but this, on acquaintance, is disregarded. Their women are well favoured and fascinating. Several of our Netherlanders were connected with them before our women came over, and remain firm in their attachments. Their faces and countenances are as various as they are in Holland, seldom very handsome, and rarely very ugly, and if they were instructed as our women are, there then would be little or no difference in their qualifications.
The original natives of the country, (for now there are native born Christians also,) although they are composed of different tribes, and speak different tongues, all pass by the appellation of (Wilden) wild men; and this name was given them, as far as we can learn, at the first discovery of the country, which for various reasons seems very appropriate. First, on account of their religion, of which they have very little, and that is very strange; and secondly, on account of their marriages, wherein they differ from civilized societies; thirdly, on account of their laws, which are so singular as to deserve the name of wild regulations. And the Christians hold different names necessary to distinguish different nations, such as Turks, Mamelukes, and Barbarians; and as the name of Heathen is very little used in foreign lands, therefore they would not distinguish the native Americans by either of these names;. and as they trade in foreign countries with dark and fair coloured people, and with those who resemble ourselves, in distinction from negroes, and as the American tribes are bordering on an olive colour, the name of wild men suits them best. Thus without deliberation, and as it were by chance at the first word, (as we suppose,) they were called Wild Men. And as unlearned persons never reflect much but speak their first thoughts in this manner, it has probably happened that this people received their national name, because they seemed to be wild and strangers to the Christian religion.
Of the Nature and Diversions of the Indians
The Indians are naturally (with few exceptions) of taciturn, steady and pensive dispositions and tempers, and of few words, which are well considered, uttered slowly, and long remembered; they say no more than is necessary to the subject in hand. When they want to buy or to sell any article, they say no more than is necessary to the bargain. On the other occasions, they talk of no subjects except hunting, fishing, and war. Their young men frequently entertain each other on their gallantry with young female connections. They despise lying, and still they are not very precise in the performance of their engagements. Swearing and scolding are not heard among them, unless it be among those who have learned those habits from us. They do not possess great wisdom or extensive knowledge, but reasonable understanding, resulting from practical experience, which they certainly possess without any desire for further instruction; they are naturally civil and well disposed, and quick enough to distinguish between good and evil, but after they have associated amongst us, they become cunning and deceitful, They are slovenly, careless, and dirty of their persons, and are troubled with the evils which attend filthiness. They are very revengeful and obstinate even unto death, and when in trouble they disregard and despise all pain and torture that can be done to them, and will sing with proud contempt until death terminates their sufferings. They are all stingy and inclined to beggary, and cannot be trusted too far because they also are thievish; denying them the least trifle does not offend them. They are all free by nature and will not bear any domineering or lording over them; they will not bear any insult, unless they have done wrong, and they will bear chastisement without resentment. Delicious food or drink they disregard; they fear no accidents, and can endure heat, cold, hunger, and thirst, in a wonderful manner, and they can all swim like ducks from their childhood. When abroad, they spend their time in hunting, fishing or war; at home they smoke tobacco, and play a game with pieces of reeds, resembling our card playing. The old men knit nets, and make wooden bowls and ladles. Labour among the young men is uncommon, and nearly all the necessary labour is done by the females.
Of their Religion, and whether they can be brought over to the Christian Faith.
The natives are all heathen and without any religious devotions. Idols are neither known nor worshipped among them. When they take an oath they swear by the sun, which, they say, sees all things. They think much of the moon, and believe it has great influence over vegetation. Although they know all the planets from the other stars, by appropriate names, still they pay no idolatrous worship to the same, yet by the planets and other signs they are somewhat weatherwise. The offering up of prayers, or the making of any distinction between days, or any matter of the kind, is unknown among them. They neither know or say any thing of God; but they possess great fear of the devil, who they believe causes diseases, and does them much injury. When they go on a hunting or fishing excursion they usually cast a part of what is first taken into the fire, without using any ceremony on the occasion, then saying “stay thou devil, eat thou that.” They love to hear usspeak of God and of our religion; and are very attentive and still during divine service and prayers, and apparently are inclined to devotion; but in truth they know nothing about it, and live without any religion, or without any inward or outward godly fear, nor do they know of any superstition or idolatry; they only follow the instilled laws of nature, therefore some suppose they can easily be brought to the knowledge and fear of God. Among some nations the word Sunday is known by the name of Kintowen. The oldest among them say that in former times the knowledge and fear of God had been known among them, and they remark, that since they can neither read nor write, in process of time the Sunday will be forgotten, all knowledge of the same lost. Their old men, when we reason earnestly with them on the matter, seem to feel pensive or sorrowful, but manifest no other emotions or agitations—when we reprove them for bad conduct and reason with them on its impropriety, and say that there is a God in heaven above whom they offend, their common answer is—‘We do not know that God, we have never seen him, we know not who he is—if you know him and fear him, as you say you do, how does it then happen that so many thieves, drunkards, and evil-doers are found among you. Certainly that God will punish you severely, because he has warned you to beware of those deeds, which he has never done to us. We know nothing about it, and therefore we do not deserve such punishment.’ Very seldom do they adopt our religion, nor have there been any political measures taken for their conversion. When their children are young some of them are frequently taken into our families for assistants, who are, according to opportunity, instructed in our religion, but as soon as they are grown up, and turn lovers and associate again with the Indians, they forget their religious impressions and adopt the Indian customs. The Jesuits have taken great pains and trouble in Canada to convert the Indians to the Roman Church, and outwardly many profess that religion; but inasmuch as they are not well instructed in its fundamental principles, they fall off lightly and make sport of the subject and its doctrine.
In the year 1639, when a certain merchant, who is still living with us, went into that country to trade with an Indian chief who spoke good French, after he had drank two or three glasses of wine, they began to converse on the subject of religion. The chief said that he had been instructed so far that he often said mass among the Indians, and that on a certain occasion the place where the altar stood caught fire by accident, and our people made preparations to put out the fire, which he forbade them to do, saying that God, who stands there, is almighty, and he will put out the fire himself; and we waited with great attention, but the fire continued till all was burned up, with your almighty God himself and with all the fine things about him. Since that time I have never held to that religion, but regard the sun and moon much more, as being better than all your Gods are; for they warm the earth and cause the fruits to grow, when your lovely Gods cannot preserve themselves from the fire. In the whole country I know no more than one Indian who is firm in his religious profession, nor can any change be expected among them, as long as matters are permitted to remain as heretofore. If they are to be brought over to the Christian faith, then the public hand must be extended to them and continued; we must establish good schools at convenient places among them, for the instruction of their children; let them learn to write our catechism, and let them be thoroughly instructed in the fundamental principles of our religion, so that in process of time they may be enabled to instruct each other and become attached thereto. It certainly would be attended with some trouble and expense to the government, still, without such means and measures, it will be difficult to do any good, among them. Our negligence on those matters is very reprehensible, for the Indians themselves say that they are very desirous to have their children instructed in our language and religion.
Of their hope after this present life.
It is a wonderful truth which affords strong evidence against unbelievers and free-thinking spirits, that this barbarous wild race of people of whom we have treated, should know that there is a distinction between the body and the soul, and believe, as they actually do, that the one is perishable and the other immortal. The soul, they say, is that spirit which directs all the actions of the body, and is the producing cause of all good and evil conduct, which, when the body dies, separates from it and removes to a place towards the south, where the climate is so fine that no covering against the cold will be necessary, and where the heat will never be troublesome. To this place the souls of all those who have been good and valuable in this life will go, where they will be satisfied and have an abundance of good things, without any trouble or labour for the same, forever; and they who have been bad in this life, after death will go to another place, where their condition will be directly contrary to the first; where they will never enjoy peace and contentment, as the good will do. But I have never been able rightly to discover whether they believe the soul will be hereafter united to the body. I have, however, spoken with Christians who remark, that they have heard them state such to be their belief. But they do not affirm to this fact. When they hear voices or noises in the woods at night, which frequently happens, and which, we believe, usually proceed from wild animals, but which they declare, with fear and astonishment, are made by the wicked, the souls of whom are thus doomed to wander at night in the woods and solitary palaces for punishment in unhappy situations. The Indians, because they fear those subjects, do not travel by night unless it be necessary, and then go in parties or companies; when they go alone they always carry a fire-brand with them, with which they believe they can keep off those evil spirits and prevent them from doing them any injury, which, they say, are always disposed to frighten them and do them wrong. They acknowledge also that the soul proceeds from God, and that the same is his gift. This we sometimes learn from their old men of understanding, when an opportunity presents itself in conversation and we probably would discover more of them in relation to this matter, if we did perfectly understand their languages. Among their common or young people we do not hear those spoken of. In this we still see the providence of God, who, by the common light of nature, has given to this people the knowledge that there is, after this life, a reward for the just, and a punishment for the unjust, which all mankind may expect.
questions to consider
- What details of Dutch culture can be inferred by van der Donck’s description of the land, crops, and people in New Netherland? How does his description in this way differ from that of other New World accounts?
- Van der Donck records details of Native American lives and culture to prevent regret over their inevitable disappearance. Who does he think will feel this regret? Why?
- Why did the Dutch “name” Native Americans “wilden?” How does van der Donck justify this name as appropriate, even as he acknowledges that different tribes and groups exist, each with their own distinct name?
- Van der Donck recounts a Native American noting how the Christian God allows himself to be burnt (when a Christian altar and relics catch fire and burn), and declares that the Native American mocked the Christian God. Why does he recount this event – what is his point?
