Oceanside: 1600- 1750
Introduction
Founding of the Town of Hempstead The Founding of Oceanside Colonial Times in Christian Hook Government of the Township Additional Articles of Interest Dr. Boardman reports at length on this crucial time in the development of Oceanside:
INTRODUCTION
In telling of the coming of the White Man, the struggles for settlement of New York reported in early history of the Colonies will be omitted here. In summary, by 1640, the Dutch held a trading post and garrison on Manhattan. They were pushing out into Indian territory of what is now Brooklyn. At the same time, the Puritans of Plymouth had expended to settlements along the coast and into Connecticut. It might be added that many of those moving out were being expelled from the original communities for slight differences with the official doctrine of the Puritans. Themselves the subject of persecution in England, they were merciless to all who differed from them in any degree.
In 1643, Reverend Richard Denton, who had thus tangled with the accepted belief in Weathersfield and Stamford, sent Robert Fordham and John Carman across "The North Sea" as Long Island Sound was then called, to explore the land as a possible site for a community of his belief. They were most favorably impressed and so reported back.
A deal was apparently easily made with the Indian chiefs including Tackapousha, Sachem of Marsapeag, for the purchase of a tract of land including much of the Township of Hempstead. It was a "fast deal" for the Indians did not understand the nature of this transaction. They did not know they were giving up all rights to the land.
In the following year, a contract of purchase was also negotiated with William Kieft, Director General of New Netherlands. This was done to forestall any problem of title with the official government of the territory.
There followed the first real estate boom of Long Island. The names of those early migrants are significant for they have featured prominently in events even down to the present. They are: Carman, Denton, Raynor, Pettit, Wood, Smith, Thompson and Hicks. (There are others, but these figured in local history.)
On this final note, our story turns to the settlement of Oceanside by Reverend Denton's followers from Connecticut and Hempstead. Here again we need to look at the overall situation in order to see our own foundation.
FOUNDING OF THE TOWN OF HEMPSTEAD
The struggle of England and Holland for a colonial empire was reflected in events of New Amsterdam and vicinity. By 1665, the English were firmly in control, and Long Island was a part of her New England territory. Hempstead was the center of the King's government for what is now Nassau County. A township which then included both North Hempstead and Hempstead was formed.
Reverend Denton's church in Hempstead was the spiritual center through all records indicate differences of opinion and what is worse, indifference to all faith was widespread.
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THE FOUNDING OF OCEANSIDE
With the establishment of the English Government in 1674 and the land firmly in possession of the White Men, development came rapidly.
The actual beginnings of Oceanside are not clear, but it is know that even before 1674 homes were being established along the "South Bay," as this territory was called by those in Hempstead. Land here was to be desired for the same basic reasons that had attracted the Indians for centuries before. The abundance of food resources invited settlement.
The first documentary record comes from the history of St. George's Church. Jeremiah Hobart had succeeded Reverend Denton as the pastor in 1680. Apparently there were financial problems, for the Town's Government is recorded as granting in 1682, "A glebe of one hundred acres near the South Bay" to the minister as a means of support. This action became the cornerstone of the identity and shaped the future. It remained as Church property for one hundred forty-four years, being known as "The Parsonage Farm." It not only gave name but also spiritual entity. Doubtless the early name of "Christian Hook" by which Oceanside was known until modern times came from the religious associations with the enterprise.
As an agriculture venture, it stood out as one of the great farms of Long Island for almost a century after its sale by the Church to James S. Pettit in 1826. Later, study will be given to its agricultural significance but at the present time we are more concerned with the historical relationships.
The first English map of our area was made by John Speed in 1676. John Speed was mapmaker to King Charles II who collected information from the early colonists. In our area, that would be Robert Fordham and John Carmen. South of Hempstead was written "Rechtawack." Rechtawack was the English phonetic spelling of Rechquaakie. (In Algonquin: "Reckou Sandy Ache") which was located at the border of Oceanside and Rockville Centre. The Algonquin called Long Island "Sewanhacky" – meaning place of shell or wampum. The Dutch called it "Matouack" after the name of the tribe. But John Speed called it "Long Ilsand."
Source: Rockville Centre Centennial, Dr. Michael Orzano
The Church Farm was situated upon the high ground along what is now Brower Avenue. It included lands east of Fortesque Avenue and Gifford Avenue. An additional ninety seven acres was acquired in the early days which made it a large farm for the times. A house believed to be built in 1724 still stands, serving well as the home of the descendants of the Pettit Family that purchased it so long ago. It is located in the fork of the streets between Brower Avenue and Harold Street. The garden behind it is all that remains of the productive acres, but even now it produces fine vegetables as it has over the centuries.
The stream that forms a common boundary with Baldwin is still called "Parsonage Creek." Many historic incidents of Baldwin history as well as our own are associated with it. Some of these will be related in this story at the proper time.
COLONIAL TIMES IN CHRISTIAN HOOK
In writing of the early days in Oceanside, the name of "Christian Hook" by which it was known will be used.
The decades of 1680 to 1700 saw the first real estate boom sweep the lands along the South Bay. Joseph Haviland opened a grist mill in 1688 on Mill River which now serves as our western boundary. This is considered as the first documentary record of settlement in East Rockaway. At about the same time, John Pine whose name figures prominently in Boundary Treaty of 1657 with the Indians set up a mill on Milburn Creek. This was the beginning of Baldwin which was then called Hicks Neck after another pioneer settler.
Other lumber and grist mills followed giving clear evidence of the extensive farming and building that was taking place between Parsonage Creek and Mill River. By 1700, lands along the South Bay had become settled, rural area of a distinct character that remained until the upheaval of the American Revolution seventy-five years later. The economic, social and religious life of the people during this period is far more significant than the chronology of events.
Between the farm lands and the water of Reynold's Channel was an extensive marshland, apparently much drier than it is today. This was set aside as common land for the joint use of residents under very specific Town laws and supervision. It gave rise to extensive auxiliary services in the economy of the early settlers of Christian Hook.
It is significant that today, two hundred fifty years later, and in spite of recent encroachment of housing developments, these "Town Lands" comprise a substantial part of the total area of Oceanside and the future is deeply involved in the way in which these same lands are administered, even though it is for an entirely different set of reasons.
A fence was built from East Rockaway to Jamaica Bay and all to the south was a cattle grazing pasture. Each owner marked his stock and turned the animal loose. A "cow keeper" was employed by the Town to watch over the animals and protect them from harm. Stock so allowed to roam included horses, cattle and sheep. Ear markings were recorded by the owners in the Town office. By this great common pasture, the effective production of each farm was greatly increased.
One of the islands near what is now Island Park became the scene of another interesting enterprise. Because it was an island and therefore did not need a fence, and because of the multitude of crustaceans and similar small marine life available, plus the lush grasses, it proved an ideal place to raise hogs. Here again, simply by each owner marking his animals and turning them loose it was possible to produce excellent pork at little expense or trouble to the owners. The place is still marked upon the maps as "Hog Island." It is at the site of the big Long Island Lighting Company Power Plant. Its value for this specialized industrial use makes the land still serve all of the people to good advantage. (Authority to see the land to the Lighting Company was given to the Township by popular referendum.)
The marshes between East Rockaway and Freeport Harbor were noted for their lush growth or marsh or sedge grass. It had grown there undisturbed for centuries and had built up a rich soil. It provided the first settlers with winter forage and bedding for their cattle. Wasteful cutting, fire and other abuse soon led to restrictive Town measures. A marshing season was established by law. Until the set time (September 1), all persons were forbidden to cut any hay. Then, no one might cut more than he could remove in one day.
It is easy to understand this result. Everyone set out to do his utmost with the time allowed.
Those intending to cut marsh grass went with their boats or wagons to advantageous places a day or two in advance and staked out their claims. Shelters were set up for sleeping and cooking. The women set up their kitchens and prepared to serve the hearty meals the work called for. Doubtless children, relatives and any migrant labor to be found was enlisted for a maximum effort. The marshes became a busy place.
Weather on the opening day must have been a source of concern for the cutting could not begin until the dew had dried from the grass and the myriad of snails that came out in the night had retreated to the ground.
Scythes, long since sharpened, then were put into service. There are few today who know even the rudiments of the art of scything. We hack away cutting and tearing with great effort. For those masters, it was rhythm of long smooth strokes that cut the grass and left it in wind rows so that the stems were clear and bare for the next stroke. It was hard work, cruel to the muscles of back and shoulders even for those hardy laborers. At the end of the cutting, that which had been done first was partially dry and could be loaded for drawing away. There remained the long task of curing and storage for winter use.
As with any task of its kind where many are joined in hard, competitive labor, entertainment and celebration followed the end of the marshing season. Traveling peddlers found the gathering a good place to sell their wares and no doubt there was an exchange of home craft work. Here was the beginning of the country fair still held in many places. The church fairs and bazaars of today are doubtless descendants of the "Marshing Season" and similar festivals of the early colonial times.
The impression which this work-festival made upon the children is recounted many years later by Daniel M. Tredwell.
"We recall with great pleasure the incidents of the nine days spent in marshing camp, during which we slept on the marsh, ate eel and clam chowder and smothered flounders or flukes with the mess."
GOVERNMENT OF THE TOWNSHIP
From the first settlers to the time of the American Revolution, there was a turbulent process of growth in representative and democratic government in local affairs. It began with the English upon Dutch territory doing much as they pleased. Governor Nicolls came as the English conqueror of New Netherlands and ruled the Long Islanders as such. In 1665, a meeting was called in Hempstead to which all towns were required to send representatives to discuss local government. To their surprise, Nicolls came with the laws already drawn and told them what was to be. The Suffolk representatives would not accept and were promptly considered as rebels.
On the positive side, Nicolls established Long Island as a part of New York, rather than of Connecticut. This had obvious significance for all future time.
Nicolls was followed by Colonel Francis Lovelace, a weak Governor who did not enforce the laws. This gave strength to local government by default.
The Dutch recaptured New York but did not have time nor power to control the territory and independence grew.
The English soon returned and again set up a very arbitrary military control. It was not accepted and trouble followed.
Then upon the scene came Thomas Dongan, a true liberal statesman. His administration marked the official beginning of an epoch, for he believed and established the principle that the people should have an important part in directing the colony's affairs. An excellent form of representative government was set up.
As is apt to be the case where a man of great vision comes into power and reforms are established, he was followed by reactionary forces and for a time all vestige of his good work seemed lost. However, principles had been established, there was a deep-seated desire for self-determination and, as the Colonial Period neared its end, the solid foundations of self-government became evident.
In 1721, the Town elected its first board of trustees, later making it the body of financial control. In commenting upon the management of affairs, Bailey wrote: "Hempstead, unlike colonial towns as a rule, usually had a fair surplus on hand, principally due to an additional tax being imposed, ostensibly for maintenance of the official church but which was used as well to defray the cost of the jail, stocks and pound and in support of the poor."
One might question the fairness of this diversion of funds from the Church, but the principle of sound financial management has seemed to carry on down through the centuries to the present day.
In the matter of government, it might also be noted in passing that a legal struggle over the boundaries with Queens and Oyster Bay lasted for two centuries. The process of law seems never to be hurried.
Additional Oceanside History Articles of Interest
Native Americans 1600-1750
Sheep Parting Day in Christian Hook
Pirates & Smugglers
Homes of the Early Settlers of Christian Hook
Religion in Christian Hook 1600-1750
Education in Christian Hook 1600-1750
