Home Life in Colonial Days Part 7

(At the home of Chief Justice Chew.) "About four o'clock we were called to dinner. Turtle and every other thing, flummery, jellies, sweetmeats of twenty sorts, trifles, whipped sillabubs, floating islands, fools, etc., with a dessert of fruits, raisins, almonds, pears, peaches."

"A most sinful feast again! everything which could delight the eye or allure the taste; curds and creams, jellies, sweetmeats of various sorts, twenty kinds of tarts, fools, trifles, floating islands, whipped sillabubs, etc. Parmesan cheese, punch, wine, porter, beer."

By which lists may plainly be seen that our second President had somewhat of a sweet tooth.

The Dutch were great beer-drinkers and quickly established breweries at Albany and New York. But before the century had ended New Englanders had abandoned the constant drinking of ale and beer for cider. Cider was very cheap; but a few s.h.i.+llings a barrel. It was supplied in large amounts to students at college, and even very little children drank it.

President John Adams was an early and earnest wisher for temperance reform; but to the end of his life he drank a large tankard of hard cider every morning when he first got up. It was free in every farmhouse to all travellers and tramps.

A cider-mill was usually built on a hillside so the building could be one story high in front and two in the back. Thus carts could easily unload the apples on the upper level and take away the barrels of cider on the lower. Standing below on the lower floor you could see two upright wooden cylinders, set a little way apart, with k.n.o.bs, or nuts as they were called, on one cylinder which fitted loosely into holes on the other. The cylinders worked in opposite directions and drew in and crushed the apples poured down between them. The nuts and holes frequently clogged with the pomace. Then the mill was stopped and a boy sc.r.a.ped out with a stick or hook the crushed apples. A horse walking in a small circle moved a lever which turned the motor wheel. It was slow work; it took three hours to grind a cart-load of apples; but the machinery was efficient and simple. The pomace fell into a large shallow vat or tank, and if it could lie in the vat overnight it was a benefit.

Then the pomace was put in a press. This was simple in construction. At the bottom was a platform grooved in channels; a sheaf of clean straw was spread on the platform, and with wooden shovels the pomace was spread thick over it. Then a layer of straw was laid at right angles with the first, and more pomace, and so on till the form was about three feet high; the top board was put on as a cover; the screw turned and blocks pressed down, usually with a long wooden hand-lever, very slowly at first, then harder, until the ma.s.s was solid and every drop of juice had trickled into the channels of the platform and thence to the pan below. Within the last two or three years I have seen those cider-mills at work in the country back of old Plymouth and in Narragansett, sending afar their sourly fruity odors. And though apple orchards are running out, and few new trees are planted, and the apple crop in those districts is growing smaller and smaller, yet is the sweet cider of country cider-mills as free and plentiful a gift to any pa.s.ser-by as the water from the well or the air we breathe. Perry was made from pears, as cider is from apples, and peachy from peaches. Metheglin and mead, drinks of the old Druids in England, were made from honey, yeast, and water, and were popular everywhere. In Virginia whole plantations of the honey-locust furnished locust beans for making metheglin. From persimmons, elderberries, juniper berries, pumpkins, corn-stalks, hickory nuts, sa.s.safras bark, birch bark, and many other leaves, roots, and barks, various light drinks were made. An old song boasted:--

"Oh, we can make liquor to sweeten our lips Of pumpkins, of parsnips, of walnut-tree chips."

Many other stronger and more intoxicating liquors were made in large quant.i.ties, among them enormous amounts of rum, which was called often "kill-devil." The making of rum aided and almost supported the slave-trade in this country. The poor negroes were bought on the coast of Africa by New England sea-captains and merchants and paid for with barrels of New England rum. These slaves were then carried on slave-s.h.i.+ps to the West Indies, and sold at a large profit to planters and slave-dealers for a cargo of mola.s.ses. This was brought to New England, distilled into rum, and sent off to Africa. Thus the circle of mola.s.ses, rum, and slaves was completed. Many slaves were also landed in New England, but there was no crop there that needed negroes to raise it. So slavery never was as common in New England as in the South, where the tropical tobacco and rice fields needed negro labor. But New England's share in promoting negro slavery in America was just as great as was Virginia's.

Besides all the rum that was sent to Africa, much was drunk by Americans at home. At weddings, funerals, christenings, at all public meetings and private feasts, New England rum was ever present. In nothing is more contrast shown between our present day and colonial times than in the habits of liquor-drinking. We cannot be grateful enough for the temperance reform, which began at the early part of this century, and was so sadly needed.

For many years the colonists had no tea, chocolate, or coffee to drink; for those were not in use in England when America was settled. In 1690 two dealers were licensed to sell tea "in publique" in Boston. Green and bohea teas were sold at the Boston apothecaries' in 1712. For many years tea was also sold like medicine in England at the apothecaries' and not at the grocers'.

Many queer mistakes were made through ignorance of its proper use. Many colonists put the tea into water, boiled it for a time, threw the liquid away, and ate the tea-leaves. In Salem they did not find the leaves very attractive, so they put b.u.t.ter and salt on them.

In 1670 a Boston woman was licensed to sell coffee and chocolate, and soon coffee-houses were established there. Some did not know how to cook coffee any more than tea, but boiled the whole coffee-beans in water, ate them, and drank the liquid; and naturally this was not very good either to eat or drink.

At the time of the Stamp Act, when patriotic Americans threw the tea into Boston harbor, Americans were just as great tea-drinkers as the English. Now it is not so. The English drink much more tea than we do; and the habit of coffee-drinking, first acquired in the Revolution, has descended from generation to generation, and we now drink more coffee than tea. This is one of the differences in our daily life caused by the Revolution.

Many home-grown subst.i.tutes were used in Revolutionary times for tea: ribwort was a favorite one; strawberry and currant leaves, sage, thorough-wort, and "Liberty Tea," made from the four-leaved loosestrife.

"Hyperion tea" was raspberry leaves, and was said by good patriots to be "very delicate and most excellent."

CHAPTER VIII

FLAX CULTURE AND SPINNING

In recounting the various influences which a.s.sisted the Americans to success in the War for Independence, such as the courage and integrity of the American generals, the generosity of the American people, the skill of Americans in marksmans.h.i.+p, their powers of endurance, their acclimatization, their confidence and faith, etc., we must never forget to add their independence in their own homes of any outside help to give them every necessity of life. No farmer or his wife need fear any king when on every home farm was found food, drink, medicine, fuel, lighting, clothing, shelter. Home-made was an adjective that might be applied to nearly every article in the house. Such would not be the case under similar stress to-day. In the matter of clothing alone we could not now be independent. Few farmers raise flax to make linen; few women can spin either wool or flax, or weave cloth; many cannot knit. In early days every farmer and his sons raised wool and flax; his wife and daughters spun them into thread and yarn, knit these into stockings and mittens, or wove them into linen and cloth, and then made them into clothing.

Even in large cities nearly all women spun yarn and thread, all could knit, and many had hand-looms to weave cloth at home. These home occupations in the production of clothing have been very happily termed the "homespun industries."

Nearly every one has seen one of the pretty foot-wheels for spinning flax thread for linen, which may yet be found in the attics of many of our farmhouses, as well as in some of our parlors, where, with a bunch of flax wound around and tied to the spindle, they have within a few years been placed as a relic of the olden times.

If one of these flax-wheels could speak to-day, it would sing a tale of the patient industry, of the tiring work of our grandmothers, even when they were little children, which ought never to be forgotten.

As soon as the colonists had cleared their farms from stones and stumps, they planted a field, or "patch" of flax, and usually one of hemp. The seed was sown broadcast like gra.s.s-seed in May. Flax is a graceful plant with pretty drooping blue flowers; hemp has but a sad-colored blossom.

Thomas Tusser says in his _Book of Housewifery_:--

"Good flax and good hemp to have of her own, In May a good huswife will see it be sown.

And afterwards trim it to serve in a need; The fimble to spin, the card for her seed."

When the flax plants were three or four inches high, they were weeded by young women or children who had to work barefoot, as the stalks were very tender. If the land had a growth of thistles, the weeders could wear three or four pairs of woollen stockings. The children had to step facing the wind, so if any plants were trodden down the wind would help to blow them back into place. When the flax was ripe, in the last of June or in July, it was pulled up by the roots and laid out carefully to dry for a day or two, and turned several times in the sun; this work was called pulling and spreading, and was usually done by men and boys. It then was "rippled." A coa.r.s.e wooden or heavy iron wire comb with great teeth, named a ripple-comb, was fastened on a plank; the stalks of flax were drawn through it with a quick stroke to break off the seed-bolles or "bobs," which fell on a sheet spread to catch them; these were saved for seed for the next crop, or for sale.

Rippling was done in the field. The stalks were then tied in bundles called beats or bates and stacked. They were tied only at the seed end, and the base of the stalks was spread out forming a tent-shaped stack, called a stook. When dry, the stalks were watered to rot the leaves and softer fibres. Hemp was watered without rippling. This was done preferably in running water, as the rotting flax poisoned fish. Stakes were set in the water in the form of a square, called a steep-pool, and the bates of flax or hemp were piled in solidly, each alternate layer at right angles with the one beneath it. A cover of boards and heavy stones was piled on top. In four or five days the bates were taken up and the rotted leaves removed. A slower process was termed dew-retting; an old author calls it "a vile and naughty way," but it was the way chiefly employed in America.

When the flax was cleaned, it was once more dried and tied in bundles.

Then came work for strong men, to break it on the ponderous flax-brake, to separate the fibres and get out from the centre the hard woody "hexe"

or "bun." Hemp was also broken.

A flax-brake is an implement which is almost impossible to describe. It was a heavy log of wood about five feet long, either large enough so the flat top was about three feet from the ground, or set on heavy logs to bring it to that height. A portion of the top was cut down leaving a block at each end, and several long slats were set in lengthwise and held firm at each end with edges up, by being set into the end blocks.

Then a similar set of slats, put in a heavy frame, was made with the slats set far enough apart to go into the s.p.a.ces of the lower slats. The flax was laid on the lower slats, the frame and upper slats placed on it, and then pounded down with a heavy wooden mallet weighing many pounds. Sometimes the upper frame of slats, or knives as they were called, were hinged to the big under log at one end, and heavily weighted at the other, and thus the blow was given by the fall of the weight, not by the force of the farmer's muscle. The tenacity of the flax can be seen when it would stand this violent beating; and the cruel blow can be imagined, which the farmer's fingers sometimes got when he carelessly thrust his hand with the flax too far under the descending jaw--a shark's maw was equally gentle.

Flax was usually broken twice, once with an "open-tooth brake," once with a "close or strait brake," that is, one where the long, sharp-edge strips of wood were set closely together. Then it was scutched or swingled with a swingling block and knife, to take out any small particles of bark that might adhere. A man could swingle forty pounds of flax a day, but it was hard work. All this had to be done in clear sunny weather when the flax was as dry as tinder.

The clean fibres were then made into bundles called strikes. The strikes were swingled again, and from the refuse called swingle-tree hurds, coa.r.s.e bagging could be spun and woven. After being thoroughly cleaned the rolls or strikes were sometimes beetled, that is, pounded in a wooden trough with a great pestle-shaped beetle over and over again until soft.

Then came the hackling or hetcheling, and the fineness of the flax depended upon the number of hacklings, the fineness of the various hackles or hetchels or combs, and the dexterity of the operator. In the hands of a poor hackler the best of flax would be converted into tow.

The flax was slightly wetted, taken hold of at one end of the bunch, and drawn through the hackle-teeth towards the hetch.e.l.ler, and thus fibres were pulled and laid into continuous threads, while the short fibres were combed out. It was dusty, dirty work. The threefold process had to be all done at once; the fibres had to be divided to their fine filaments, the long threads laid in untangled line, and the tow separated and removed. After the first hackle, called a ruffler, six other finer hackles were often used. It was one of the surprises of flax preparation to see how little good fibre would be left after all this hackling, even from a large ma.s.s of raw material, but it was equally surprising to see how much linen thread could be made from this small amount of fine flax. The fibres were sorted according to fineness; this was called spreading and drawing. So then after over twenty dexterous manipulations the flax was ready for the wheel, for spinning,--the most dexterous process of all,--and was wrapped round the spindle.

Seated at the small flax-wheel, the spinner placed her foot on the treadle, and spun the fibre into a long, even thread. Hung on the wheel was a small bone, wood, or earthenware cup, or a gourd-sh.e.l.l, filled with water, in which the spinner moistened her fingers as she held the twisting flax, which by the movement of the wheel was wound on bobbins.

When all were filled, the thread was wound off in knots and skeins on a reel. A machine called a clock-reel counted the exact number of strands in a knot, usually forty, and ticked when the requisite number had been wound. Then the spinner would stop and tie the knot. A quaint old ballad has the refrain:--

"And he kissed Mistress Polly when the clock-reel ticked."

That is, the lover seized the rare and propitious moments of Mistress Polly's comparative leisure to kiss her.

Usually the knots or lays were of forty threads, and twenty lays made a skein or slipping. The number varied, however, with locality. To spin two skeins of linen thread was a good day's work; for it a spinner was paid eight cents a day and "her keep."

These skeins of thread had to be bleached. They were laid in warm water for four days, the water being frequently changed, and the skeins constantly wrung out. Then they were washed in the brook till the water came from them clear and pure. Then they were "bucked," that is, bleached with ashes and hot water, in a bucking-tub, over and over again, then laid in clear water for a week, and afterwards came a grand seething, rinsing, beating, was.h.i.+ng, drying, and winding on bobbins for the loom. Sometimes the bleaching was done with slaked lime or with b.u.t.termilk.

These were not the only bleaching operations the flax went through; others will be detailed in the chapter on hand-weaving.

One lucrative product of flax should be mentioned--flaxseed. Flax was pulled for spinning when the base of the stalk began to turn yellow, which was usually the first of July. An old saying was, "June brings the flax." For seed it stood till it was all yellow. The flaxseed was used for making oil. Usually the upper chambers of country stores were filled a foot deep with flaxseed in the autumn, waiting for good sleighing to convey the seed to town.

In New Hamps.h.i.+re in early days, a wheelwright was not a man who made wagon-wheels (as such he would have had scant occupation), but one who made spinning-wheels. Often he carried them around the country on horseback selling them, thus adding another to the many interesting itineracies of colonial days. Spinning-wheels would seem clumsy for horse-carriage, but they were not set up, and several could be compactly carried when taken apart; far more ticklish articles went on pack-horses,--large barrels, glazed window-sashes, etc. Nor would it seem very difficult for a man to carry spinning-wheels on horseback, when frequently a woman would jump on horseback in the early morning, and with a baby on one arm and a flax-wheel tied behind, would ride several miles to a neighbor's to spend the day spinning in cheerful companions.h.i.+p. A century ago one of these wheelwrights sold a fine spinning-wheel for a dollar, a clock-reel for two dollars, and a wool-wheel for two dollars.

Few persons are now living who have ever seen carried on in a country home in America any of these old-time processes which have been recounted. As an old antiquary wrote:--

"Few have ever seen a woman hatchel flax or card tow, or heard the buzzing of the foot-wheel, or seen bunches of flaxen yarn hanging in the kitchen, or linen cloth whitening on the gra.s.s. The flax-dresser with the s.h.i.+ves, fibres, and dirt of flax covering his garments, and his face begrimed with flax-dirt has disappeared; the noise of his brake and swingling knife has ended, and the boys no longer make bonfires of his swingling tow. The sound of the spinning-wheel, the song of the spinster, and the snapping of the clock-reel all have ceased; the warping bars and quill wheel are gone, and the thwack of the loom is heard only in the factory. The spinning woman of King Lemuel cannot be found."

Frequent references are made to flax in the Bible, notably in the Book of Proverbs; and the methods of growing and preparing flax by the ancient Egyptians were precisely the same as those of the American colonist a hundred years ago, of the Finn, Lapp, Norwegian, and Belgian flax-growers to-day. This ancient skill was not confined to flax-working. Rosselini, the eminent hierologist, says that every modern craftsman may see on Egyptian monuments four thousand years old, representations of the process of his craft just as it is carried on to-day. The paintings in the Grotto of El Kab, shown in Hamilton's _aegyptica_, show the pulling, stocking, tying, and rippling of flax going on just as it is done in Egypt now. The four-tooth ripple of the Egyptian is improved upon, but it is the same implement. Pliny gives an account of the mode of preparing flax: plucking it up by the roots, tying it in bundles, drying, watering, beating, and hackling it, or, as he says, "combing it with iron hooks." Until the Christian era linen was almost the only kind of clothing used in Egypt, and the teeming banks of the Nile furnished flax in abundance. The quality of the linen can be seen in the bands preserved on mummies. It was not, however, spun on a wheel, but on a hand-distaff, called sometimes a rock, on which the women in India still spin the very fine thread which is employed in making India muslins. The distaff was used in our colonies; it was ordered that children and others tending sheep or cattle in the fields should also "be set to some other employment withal, such as spinning upon the rock, knitting, weaving tape, etc." I heard recently a distinguished historian refer in a lecture to this colonial statute, and he spoke of the children _sitting upon a rock_ while knitting or spinning, etc., evidently knowing naught of the proper signification of the word.

The homespun industries have ever been held to have a beneficent and peace-bringing influence on women. Wordsworth voiced this sentiment when he wrote his series of sonnets beginning:--

"Grief! thou hast lost an ever-ready friend Now that the cottage spinning-wheel is mute."

Chaucer more cynically says, through the _Wife of Bath_:--

"Deceite, weepynge, spynnynge G.o.d hath give To wymmen kyndely that they may live."