Although there are several possibilities that could have brought Domingo to North America; current discoveries suggest that Domingo likely came here on a Dutch ship in the 1650’s with Dutch and French Huguenots. You may be asking yourself the same question I did at first; “a Spanish name mixed in with Dutch people?” “How can that be?” Well, it turns out that Spaniards from the Netherlands are not as uncommon as one might think; especially during the time period we are looking at. The Netherlands were under Spanish control from 1579 – 1713. Many in this area were Protestants who during the late 1500’s to the 1700’s were persecuted for their beliefs by the Catholic Church and had fled Northern Spain and Southern France in search of religious freedom.
Prior to persecution by the French crown under pressure from the Pope and French Catholics, the south of France contained a large population of French Protestants, known as Huguenots. This same southern region of the country borders the French and Spanish Basque regions of the Pyrenees Mountains and is home to the famous ancient Kingdom of Navarre. Long an area of dispute with a historical independence from both the French and Spanish governments, this same region is home to the Huguenot movement as well as Basque and Spanish variations of our surname. As further discussed below, this linkage, encompassing a relatively small geographic area provides a potential unraveling of the Domingo uncertainty.
To learn Domingo’s story, I now believe that some early associations may give us some clues as to how and when he arrived in America. I suspect that Domingo would first appear in Nansemond County, Virginia, records if they existed. Very early records, which would have been in Nansemond County, have been lost. The borders of this county changed several times as other counties were created and many records were lost in three different fires. The county was burned in the Revolutionary War as well as the Civil War. The records that we have found so far show Domingo first in Lancaster County in 1658. Next, he shows in Old Rappahannock County (later Essex County) in 1660 then in 1668 he obtains property in New Kent County, Virginia. In 1694 this property is listed in King and Queen County. It does not appear that Domingo was moving around, but rather the County borders were moving around him. In 1658 Lancaster County was on both sides of the Rappahannock River. The settlers on the south side of the Rappahannock complained about how difficult it was getting to the courthouse located on the north side of the river. So, in 1669 Middlesex County was created dividing Lancaster and Middlesex by the Rappahannock River. Many family records are found in Middlesex County for the next 50 years.
By current landmarks Domingo lived specifically in the area of Upper or Western Middlesex County along the border with Essex. His neighbors were the Minors, Cockes, Montagues, Jones and Toseleys. We also know that he had a close relationship with the Johnsons. He had a partnership in headrights with James Johnson, and together they imported people for indentureship, likely to help work their farms. The area shaded in red on the map to the right is the area inhabited by these settlers. The following image shows the area in red.
Area in red enlarged
Although we may not be able to trace Domingo further back because of the lost records, we can trace his associates. We can trace the Montagues, Doodes (Minors), Jones and Cocks to the Rappahannock area of Middlesex County, Virginia around 1656. We know that they moved there from Nansemond Co, Virginia. We also know that there was a common bond between these residents of western Middlesex County that brought them all there together. There are definite traceable relationships to many of them before moving into the Rappahannock area where they would settle. In other words, they did not move here and become acquainted with each other, they were already acquaintances and they moved here together. The Maderas family shows in this group as early as 1658 where “Domingo Madoras” witnesses a deed for “Nicholas Cocke” in Lancaster County, part of which would soon become Middlesex County.
The common bond for them all may have been Meindort Doodes who was a Dutch sea captain. He settled in Nansemond County, Virginia in the 1650’s and later Americanized his name to Minor Doodes. The pronunciation of Meindort is very similar to Minor and this spelling is not only easier, it provides the correct phonetics for his English record keepers. He gave all of his children and descendants the surname of Minor. The Minors, Montegues, Cocks, Jones, Johnsons, Smiths, Toseleys and Maderas’ would all intermarry and become related through both direct blood and in-law-ship from the 1660’s to 1700’s. The lifestyles and conditions in this area known as Dragon Swamp would bring all of these people closer by blood.
The Montegues were English and came in early to Jamestown. The Minors, Johnsons and Cockes were all naturalized under an act giving encouragement to foreign settlers which was passed by the Colonial Assembly in March, 1657 [1658]. It provided citizenship for people after living in an area for a certain amount of “years” and have a “firme resolution to make this country their place of residence”. Englishmen did not have to be naturalized, but immigrants from other countries outside of England did. All of these person’s mentioned are Dutch Huguenot refugees to Virginia.
Documents, Chiefly Unpublished relating to the Huguenot Emigration
to Virginia and to the Settlement at Manakin Town,
Published by the Virginia Historical Society in 1886, Richmond Virginia
In March, 1659 [1660], and October, 1660, acts of naturalization in favor of John Johnson, millwright, being a Dutchman; and of Nicholas Boate, severally, were passed An act passed September, 1671, allowed “any stranger * * upon petition to the grand Assembly, and taking the oaths of allegiance and supremacy to his Majesty” to be naturalized, and be capable of office, traffique, and trading, of taking up, purchasing, conveying, devising and inheriting of lands,” etc.
ACT VII. LAWS OF VIRGINIA, OCTOBER 1673 — 25th CHARLES II.
An act for the naturalization of John Peterson, Rowland, Anderson and others.*
WHEREAS at a grand assembly holden at James Cittie the twentieth day of September, in the twenty-third year of the raigne of our Soveraigne Lord the King that now is, and in the yeare of our Lord 1671, it was enacted and ordained that any stranger desireing to make this country the place of their constant residence, might upon their petition to the grand assembly, and takeing the oaths of allegiance and supremacy be admitted to a naturalization. Whereupon John Peterson, Rowland Anderson, Michaell Vanlandigam, Minor Doodes, Doodes Minor, and Herman Kelderman, aliens, makeing humble suite as aforesaid, Bee it therefore enacted by the governour, councill and burgesses of this grand assembly and by the authority thereof, that the said John Peterson, Rowland Anderson, Michaell Vanlandigam, Minor Doodes, Doodes Minor, and Herman Kelderman, and every of them be and are by vertue hereof, and the afore recited lawe, whereon this is grounded capable of free traffique and tradeing of takeing up and purchaseing,
LAWS OF VIRGINIA, CHAP. LVI. October 1705
An act confirming the Naturalization of Joshua Mulder (Dutch) and others.
WHEREAS by former acts of assembly, Joshua Mulder, Henry Weedick, Christopher Regault, Henry Fayson Vandoevarage, John Mattoon, Dominick Theriate, Jeremy Packquett, Nicholas Cock, Henry Wagaman, Thomas Harmenson, John Peterson, Reynold Anderson, Michael Vanlandigham, Minor Doodes, Doodes Minor, Herman Kelderman, Christian Peterson, Garret Johnson, Abraham Vinckler, John Michael, Jacob Johnson, John Pimmitt and John Keeton, aliens, received grants of naturalization.
Be it therefore enacted by the governor, council and burgesses of this present general assembly, and it is hereby enacted by the authority of the same, That the said Joshua Mulder, Henry Weedick, Christopher Regault, Henry Fayson Vandoeverage, John Mattoon, Dominick Theriate, Jeremy Packquett, Nicholas Cock, Henry Wagaman, Thomas Harmenson, John Peterson, Reynold Anderson, Michael Vanlandigham, Minor Doodes, Doodes Minor, Herman Kelderman, Christian Peterson, Garret Johnson, Abraham Vinckler, John Michaell, Jacob Johnson, John Pimmitt and John Keeton, and all other persons whatsoever having heretofore received any grant of naturalization by virtue of any former acts and their heirs for ever shall have, hold and enjoy all and singular the estates, priviledges, capacitys, rights, immunitys, libertys, propertys and advantages of the naturall born subjects of this colony and dominion in the same manner, and as fully and amply to all intents and purposes as they, or any of them might or ought to have done if they and every of them had been expressed named in this or any other particular act of assembly for that purpose made or provided.
This tells us that most of our interrelated group in Upper Middlesex were new Dutch immigrants to America. Domingo may have died prior to 1671 when the naturalization process started. If he had lived just a few years longer, we may have had the documented proof that we needed. But how would we tie Domingo Maderas to this group of Dutch, French and English immigrants? How do we get a Spaniard intermixed with these English, French and Dutch surnames? To further understand how this group may have come together we have to look at the events of the time period that could have brought this meeting about.
This is one theory that fits the events.
In northern Spain along the French border is an area called Navarre (Navarra). Living there were the Spanish Basque and a people who were dissenters from the Catholic Church, the Huguenots. They were Protestants, followers of Calvinism and they were French, Spanish and Spanish Basque. The Huguenots were found in Northern Spain, Southern France, England, Scotland, Ireland and the Netherlands (which as I pointed out before was under Spanish rule). These Huguenots were persecuted because of their beliefs but were strong supporters of religious freedom. The Huguenots were Protestants, believed in the Christian Bible and did not support nor follow the Catholic Church. This was not well tolerated in a Catholic ruled France.
Persecution of the Huguenots began under the rule of Francis I (1515 – 1547) when an edict was issued for the extermination of the Huguenots on 29 January 1536. Catherine De Medici, Queen of France and wife to King Henry II, tried to promote peace in 1562 between the Catholics and Protestants by granting certain privileges to the Huguenots by means of the Edict of St. Germain. This peace was short lived and in 1652 a large number of Catholics attacked a Huguenot assembly in Vassy in France. This started the “Wars of Religion” which nearly devastated France for three decades. In August of 1570 the Huguenots were in danger of taking France and Catherine De Medici was forced to declare the Edict of St. Germain in order to bring peace. Gaspard de Coligny, the leader and spokesperson for the Huguenots managed to obtain religious freedom for everyone except for the city of Paris. The Catholics feared that this would bring power to the Huguenots, and they feared this time they would lose Paris. They became determined once again to eliminate these supporters of religious freedom.
In August of 1572, the Catholics saw an opportunity to destroy the Huguenots. Prince Henry of Navarre was to marry Marguerite de Valois, daughter of Catherine de Medici. Thousands of Huguenots came to Paris for the wedding celebrations. The decision was made at the Louvre to kill Coligny and the Huguenot leaders gathered around him. This was a huge event attended by King Charles IX, Catherine de’ Medici as well as the Huguenot leaders. Thousands of people were in attendance from all over the region. Possibly under the influence of Catherine, Charles IX declared “Well, then kill them all that no man be left to reproach me.”
Coligny was taken from his bed early on a Sunday morning, killed and thrown from a window to the streets below. The militia as well as the common people went on a rampage. Catholics marked with white crosses on their hats carried on a three-day massacre killing more than 8000 Huguenots assembled for the wedding. This was Sunday, 24th August 1572 and was the Feast of St. Bartholomew and this event has since been called the St. Bartholomew Massacre.
The massacre spread throughout the Huguenot region over the next few months. Some of the Huguenots fled northward through France into Germany, England, Ireland and the Netherlands where they were given shelter. Over time these areas of shelter also brought problems to the Huguenots. The Wars of Religion continued until 1598 when the Edict of Nantes was published, which granted Huguenots freedom of worship and civil rights for nearly a century, until Henri IV’s descendant Louis XIV revoked it in 1685.
Between the years 1618 and 1725 some 7,000 to 10,000 Huguenot refugees reached the shores of America in pursuit of freedom and shelter from persecution. Another event that added to this mixture was the outbreak of Civil War in England. Between 1642 and 1651 there were actually three conflicts between the Parliamentarians (Roundheads) and Royalists (Cavaliers). These wars pitted the supporters of King Charles I and the Parliament ending with the trial and execution of King Charles I. His son Charles II was exiled, and the English monarchy was replaced by Commonwealth of England leading to the rule of Oliver Cromwell. This ended the monopoly of the Church of England and lead to the Protestant Ascendancy in Ireland. During this period of turmoil, Protestants fled England into Holland joining up with the Huguenots of France, Navarre, the Spanish Netherlands and boarded ships to the new Colonies of America.
So, we can see how a man named Maderas intermixed with Dutch and English surnames could have come into colonial Virginia in the 1650’s. These refugees came into the Colonies establishing the New Netherlands, but many others arrived near Jamestown, Virginia where they were setup in Manakin Town on the Nansemond River. Many then migrated along other rivers northward from the Bay where they felt protected from Pirates. This pattern of movement follows the trek of our group of settlers who moved from Nansemond County into southern Lancaster County which would soon become Middlesex County, Virginia.
Are there Other Possibilities that could explain a Portuguese or Spanish family coming here with Dutch immigrants?
At first look I said “Yes”. However, after investigating these other options they do not fit the historical facts and patterns. I will discuss them here as others will surely question the possibility as well.
• Is it possible that Domingo ran into his French Huguenot friends at Hispaniola or Santo Domingo in the Caribbean? These same Huguenot refugees fleeing religious persecution came to Hispaniola in the early 1600s and built colonies at Point-de-Paix, Port-au-Prince, and Petit Goave. Hispaniola was a trading port with the American colonies at the time. They also had settlements at Santo Domingo and other surrounding islands. The Portuguese and Spanish inhabitants were under persecution from Catholics as well. Perhaps if he was not already on board with these travelers, he joined their trek to the new colonies at his place.
At first glance this seemed very plausible. But further study shows that many of these ships returned to the Netherlands and many of the Portuguese and Spaniards fleeing persecution in the inquisition actually fled to the Netherlands where they were accepted. The few ships that did come to the new colonies of America went to New Netherland and there is no evidence to support that they moved southward into Jamestown, Nansemond or Middlesex Counties during this time period.
• In Brazil, the Dutch leadership was reportedly corrupt. The Dutch surrendered after a Portuguese revolt on 25 January 1654. The Dutch were given three months to either leave or convert to the Roman Catholic religion and become Portuguese citizens. In April 1654, there was a fleet of sixteen Dutch ships in the Harbor of Recif to evacuate the Dutch Protestants together with a small number of Dutch and Portuguese Jews. One of these ships was the St. Charles. On 7 Sept. 1654 Capt. Jacques de la Motte, skipper of the St. Charles, appeared in New Netherland court with a petition. He asked for payment for freight and board of the Jews whom he brought here from Cape St. Anthony”. He further stated that “the Netherlanders who came over with them” are not included in his suit and that they have paid him. Solomon Pietersen “a Jew” appears and says that “900 guilders of the 2500 are paid and that there are 23 souls, big and little [meaning adults and children] who must pay equally” (Olive Tree Genealogy – Passenger list of the St. Charles)
The 23 Portuguese Sephardic Jews that came to the Colonies were the only Portuguese to come here. The remaining 15 ships sailed to the Netherlands. The St. Charles was separated from the group and landed on the Shores of America. The 23 have all been identified and Domingo was not among this crew.
Thoughts
• A tool in the persecution of the Huguenots was the use of “Dragonnades” by the French. They placed militia soldiers called Dragoons into Huguenot households as was a common practice to maintain a militia. These soldiers, however, were intimidating, harassing and tried to force the Huguenots to convert to Catholicism. A soldier of protection, intimidating and dangerous at times. Could it be that the Huguenot settlers named their home after these soldiers? They lived in Dragon Swamp which provided protection to the residents as well as superb fertile ground for planting, yet also proved to be intimidating and dangerous at times.
• The Civil War in England (as mentioned above) was started by the supporters of King Charles I and the Parliament. His son Charles II was exiled, and the English monarchy was replaced by the Commonwealth of England leading to the rule of Oliver Cromwell. Charles, Oliver and Cromwell are all common names found in our ancestry especially in the first seven generations.
• We also must consider that Charles Madaris (3), grandson of Domingo Maderas was involved in a dissent from the Catholic Church in 1771 where many of his neighbors and some family members were jailed for teaching the Protestant religion against the rules of the Catholic Church. This all occurred on this same land in upper Middlesex County, Virginia, settled by their grandparents who were looking for religious freedom. You will read more about that in Generation 3.
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