Knoxville Modern Quilt Guild CHROMATIC Quilt-a-long (QAL)

The Knoxville Modern Quilt Guild

has started a Quilt-a-long

The pattern, Chromatic, is a free download from Cloud9

https://www.honeybegood.com/collections/projects/products/chromatic-quilt-free-pattern

March 22 - 28, 2020 = Choose Fabric

Yes, you guessed it ... I have chosen Red/White (a touch of black) as my fabric pull for this quilt-a-long.

I'm a little behind in posting about this quilt-a-long but I'm enjoying the process.

This is the first quilt-a-long that I have ever participated in.

I'm so excited!

March 29 - April 11, 2020 = Cut fabrics per pattern instructions

Since I am working from my present stash of fabrics ... I can tell you ... it took some digging to find the fabric requirements for the pattern.

But, I managed to find all of the fabric needed ... even enough for the background fabric requirement!

Yay!!!!

The next step in the quilt-a-long begins April 12 - May 3, 2020 = Assemble the blocks per the pattern instructions.

STAY TUNED!!! 

Red/White Quilt of Historical RedWork Embroidery - Penn's Treaty

Red/White Quilt of Historical RedWork Embroidery

Penn's Treaty - The Treaty of Shackamaxon

In taking this little historical walk through these quilt blocks I find that I do not remember a lot it. I'm not sure what I was doing in American History class but obviously I wasn't paying very close attention to the teacher ....

Ugh!

I am however enjoying reading about American History through these blocks! I hope that you are too.

Yay!!!

Penn's Treaty

The Treaty of Shackamaxon

The Treaty of Shackamaxon also called the Great Treaty, was a legendary treaty between William Penn and the Delaware Indians signed in 1682. There is no extant copy of the treaty and no firm evidence of its existence, nor is it known what the terms were.  The site was a historic meeting place along the Delaware River used by the Lenape (Delaware) Indians in North America. It was located within what are now the borders of the city of Philadelphia, Pennsylvania, United States. From the Lenape term "Sakimauchheen Ing" (pronounced Sak-i-mauch-heen Ing) which means "to make a chief or king place"; called "Shackamaxon" by the English, Dutch, and Swedes. It was where the Lenapi "crowned" their many family "sakima" (chief) or their three clan "kitakima" (big or clan chief) of the Lenape Nation. Others have interpreted the name to mean "the place of eels", which refers to it as being an important summer fishing spot for the Native Americans. The area is the modern neighborhoods of Fishtown, Kensington, and Port Richmond in Philadelphia.^[1]

Purportedly, in late 1682,^[2] William Penn made a treaty with the Lenni Lenape under an ancient elm tree. Francis Jennings argues that William Penn very likely signed a treaty, but that his less scrupulous sons, William Jr., John, and Thomas, destroyed the original document. Through such means, according to Jennings, the younger Penns sought to renege on the treaty to which their father had agreed.^[3] Curators of the Philadelphia History Museum at Atwater Kent claim that a wampum belt in their possession serves as authentication that such a meeting did indeed take place. However, the wampum belt cannot prove or disprove whether the Lenni Lenape and the colony came to a formal agreement, and if so, what the provisions of such an agreement entailed.

The legend of such a treaty was immortalized in several works of art (in particular, Benjamin West's paintings) and was mentioned by the French author Voltaire. The legendary elm tree marking the spot blew down in a storm on March 5, 1810. Its location was memorialized by the placing of an obelisk in 1827 by the Penn Society. The legendary event was further memorialized by the founding of a park in 1893, known as Penn Treaty Park.

Six Swedish families were recorded as living in this area before Penn's arrival. The Swedes sold out to the new English settlers. In the 18th century, the territory of Shackamaxon was developed as part of the Port Richmond, Fishtown, and Kensington sections of Philadelphia. Today there is a Shackamaxon Street in Philadelphia which runs several blocks through Fishtown.

The Pennsylvania Historical and Museum Commission refers to the Shackamaxon treaty on its website.

www.wikipedia.org

Red/White Quilt of Historical RedWork Embroidery - Meeting House

Red/White Quilt of Historical RedWork Embroidery

Meeting House

Meeting House

A colonial meeting house was a meeting house used in colonial New England built using tax money. The colonial meeting house was the focal point of the community where all the town's residents could discuss local issues, conduct religious worship, and engage in town business.

The origin of the "town meeting" form of government, can be traced to meeting houses of the colonies.

The meeting houses that survive today were generally built in the last half of the 18th century. The styles are remarkably similar, most were almost square, with a steep pitched roof running east to west. There were usually 3 doors: The one in the center of the long south wall was called the "Door of Honor," and was used by the minister and his family, and any honored out-of-town guests. The other doors were located in the middle of the east and west walls, and were used by women and men, respectively. A balcony (called a "gallery") would usually be built on the east, south, and west walls, and a high pulpit would be located on the north wall.

As separation of church and state took hold, some towns architecturally separated the building's religious and governmental functions by constructing a floor at the balcony level, and using the first floor for town business, and the second floor for church.

Most of these structures that are still standing have been renovated several times to meet the needs of their owners and the styles of the times. In the early 19th century, people wanted "modern" churches that had one entrance on a short end of the building, a long aisle to a pulpit on the other short end, and slip pews instead of box pews.

The colonial meeting house was the central focus of every New England town. These structures were usually the largest building in the town. They were very simple buildings with no statues, decorations, or stained glass. Crosses would not even hang on the walls. Box pews were provided for families, and single men and women (and slaves) would typically sit in the balconies. Large windows would be located at both the ground floor and gallery levels. It was a status symbol to have lots of glass in the windows - the glass was expensive and had to be imported from England. A pulpit window, between the levels of the ground floor and gallery windows, would typically be in the center of the north wall. This window is one of the hallmarks of a colonial meeting house.

Since it took considerable effort to build a new post-and-beam end wall, the need for additional space was often accommodated by cutting the building in half, separating the front and back halves, and filling in space between them. At this time it was also common to build steeples over the entrances, either incorporated into the building or as part of an entrance porch that was added to the building's end. Many of the typical white New England church started out as a colonial meeting house.

Red/White Quilt of Historical RedWork Embroidery - The Norsemen

Red/White Quilt of Historical RedWork Embroidery

The Norsemen

The Norsemen

The Norse colonization of North America began in the late 10th century AD when Norsemen explored and settled areas of the North Atlantic including the northeastern fringes of North America.^[1] Remains of Norse buildings were found at L'Anse aux Meadows near the northern tip of Newfoundland in 1960. This discovery aided the reignition of archaeological exploration for the Norse in the North Atlantic.^[2]

The Norse settlements in the North American island of Greenland lasted for almost 500 years. L'Anse aux Meadows, the only confirmed Norse site in present-day Canada,^[3] was small and did not last as long. While voyages, for example to collect timber, are likely to have occurred for some time, there is no evidence of any lasting Norse settlements on mainland North America.

According to the Icelandic sagas—Eirik the Red's Saga,^[21] Saga of the Greenlanders, plus chapters of the Hauksbók and the Flatey Book—the Norse started to explore lands to the west of Greenland only a few years after the Greenland settlements were established. In 985, while sailing from Iceland to Greenland with a migration fleet consisting of 400–700 settlers^[9][22] and 25 other ships (14 of which completed the journey), a merchant named Bjarni Herjólfsson was blown off course, and after three days' sailing he sighted land west of the fleet. Bjarni was only interested in finding his father's farm, but he described his discovery to Leif Erikson who explored the area in more detail and planted a small settlement fifteen years later.^[9]

The sagas describe three separate areas discovered during this exploration: Helluland, which means "land of the flat stones"; Markland, "the land of forests", definitely of interest to settlers in Greenland where there were few trees; and Vinland, "the land of wine", found somewhere south of Markland. It was in Vinland that the settlement described in the sagas was founded.

Using the routes, landmarks, currents, rocks, and winds that Bjarni had described to him, Leif sailed from Greenland westward across the Labrador Sea, with a crew of 35—sailing the same knarr Bjarni had used to make the voyage. He described Helluland as "level and wooded, with broad white beaches wherever they went and a gently sloping shoreline."^[9] Leif and others had wanted his father, Erik the Red, to lead this expedition and talked him into it. However, as Erik attempted to join his son Leif on the voyage towards these new lands, he fell off his horse as it slipped on the wet rocks near the shore; thus he was injured and stayed behind.^[9]

Leif wintered in 1001, probably near Cape Bauld on the northern tip of Newfoundland, where one day his foster father Tyrker was found drunk, on what the saga describes as "wine-berries." Squashberries, gooseberries, and cranberries all grew wild in the area. There are varying explanations for Leif apparently describing fermented berries as "wine."

Leif spent another winter at "Leifsbúðir" without conflict, and sailed back to Brattahlíð in Greenland to assume filial duties to his father.

Red/White Quilt of Historical RedWork Embroidery - Priscilla Alden

Red/White Quilt of Historical RedWork Embroidery

Priscilla Alden

Priscilla Alden

Priscilla Alden (née Mullins, c. 1602 – c. 1685) was a noted member of Massachusetts's Plymouth Colony of Pilgrims and the wife of fellow colonist John Alden (c. 1599–1687). They married in 1621 in Plymouth.

She is known to literary history as the unrequited love of newly widowed Captain Miles Standish, the colony's military advisor, in Henry Wadsworth Longfellow's 1858 poem The Courtship of Miles Standish. According to the poem, Standish asked his good friend John Alden to propose to Priscilla on his behalf, only to have Priscilla ask, "Why don't you speak for yourself, John?"

Longfellow was a direct descendant of John and Priscilla, and based his poem on a romanticized version of a family tradition although, until recently, there was little independent historical evidence for the account. The basic story was apparently handed down in the Alden family and published by John and Priscilla's great-great-grandson Rev. Timothy Alden in 1814.^[4]

Scholars have recently confirmed the cherished place of romantic love in Pilgrim culture,^[5] and have documented the Indian war described by Longfellow.^[6] Circumstantial evidence of the love triangle also exists. Miles Standish and John Alden were likely roommates;^[7] Priscilla Mullins was the only single woman of marriageable age.^[6] The families of the alleged lovers remained close for several generations, moving together to Duxbury, Massachusetts in the late 1620s.

www.wikipedia.org

Colonial Love Triangle 

💖💖💖

Red/White Quilt of Historical RedWork Embroidery - Captain John Smith

Red/White Quilt of Historical RedWork Embroidery

Captain John Smith

**and Pocahontas**

Captain John Smith

John Smith (baptized. 6 January 1580 – 21 June 1631) was an English soldier, explorer, colonial governor, Admiral of New England, and author. He played an important role in the establishment of the colony at Jamestown, Virginia, the first permanent English settlement in America in the early 17th century. He was a leader of the Virginia Colony between September 1608 and August 1609, and he led an exploration along the rivers of Virginia and the Chesapeake Bay, during which he became the first English explorer to map the Chesapeake Bay area. Later, he explored and mapped the coast of New England. He was knighted for his services to Sigismund Báthory, Prince of Transylvania, and his friend Mózes Székely.

Jamestown was established in 1607, and Smith trained the first settlers to farm and work, thus saving the colony from early devastation. He publicly stated, "He that will not work, shall not eat", alluding to 2 Thessalonians 3:10.^[1] Harsh weather, lack of food and water, the surrounding swampy wilderness, and Indian attacks almost destroyed the colony. With Smith's leadership, however, Jamestown survived and eventually flourished. Smith was forced to return to England after being injured by an accidental explosion of gunpowder in a canoe.

Smith's books and maps were important in encouraging and supporting English colonization of the New World. He named the region of New England and noted: "Here every man may be master and owner of his owne labour and land.… If he have nothing but his hands, he may… by industries quickly grow rich."^[2] Smith died in London in 1631.

Encounter with Pocahontas' tribe

Indians captured Smith in December 1607 while he was seeking food along the Chickahominy River, and they took him to meet the chief of the Powhatans at Werowocomoco, the main village of the Powhatan Confederacy. The village was on the north shore of the York River about 15 miles north of Jamestown and 25 miles downstream from where the river forms from the Pamunkey River and the Mattaponi River at West Point, Virginia. Smith feared for his life, but he was eventually released without harm and later attributed this in part to the chief's daughter Pocahontas who threw herself across his body:^[20] "at the minute of my execution, she hazarded the beating out of her own brains to save mine; and not only that, but so prevailed with her father, that I was safely conducted to Jamestown".^[21]

In 1860, Boston businessman and historian Charles Deane was the first scholar to question specific details of Smith's writings. Smith's version of events is the only source and skepticism has increasingly been expressed about its veracity. One reason for such doubt is that, despite having published two earlier books about Virginia, Smith's earliest surviving account of his rescue by Pocahontas dates from 1616, nearly 10 years later, in a letter entreating Queen Anne to treat Pocahontas with dignity.^[21] The time gap in publishing his story raises the possibility that Smith may have exaggerated or invented the event to enhance Pocahontas' image. However, professor Leo Lemay of the University of Delaware points out that Smith's earlier writing was primarily geographical and ethnographic in nature and did not dwell on his personal experiences; hence, there was no reason for him to write down the story until this point.^[22]

Henry Brooks Adams attempted to debunk Smith's claims of heroism. He said that Smith's recounting of the story of Pocahontas had been progressively embellished, made up of "falsehoods of an effrontery seldom equaled in modern times". There is consensus among historians that Smith tended to exaggerate, but his account is consistent with the basic facts of his life.^[23] Some have suggested that Smith believed that he had been rescued, when he had in fact been involved in a ritual intended to symbolize his death and rebirth as a member of the tribe.^[24][25] David A. Price notes in Love and Hate in Jamestown that this is purely speculation, since little is known of Powhatan rituals and there is no evidence for any similar rituals among other Indian tribes in America.^[26] Smith told a similar story in True Travels (1630) of having been rescued by the intervention of a young girl after being captured in 1602 by Turks in Hungary. Karen Kupperman suggests that he "presented those remembered events from decades earlier" when telling the story of Pocahontas.^[27] Whatever really happened, the encounter initiated a friendly relationship between the Indians and the colonists at Jamestown. As the colonists expanded farther, some of the tribes felt that their lands were threatened, and conflicts arose again.

In 1608, Pocahontas is said to have saved Smith a second time. Chief Powhatan invited Smith and some other colonists to Werowocomoco on friendly terms, but Pocahontas came to the hut where they were staying and warned them that Powhatan was planning to kill them. They stayed on their guard and the attack never came.^[28] Also in 1608, Polish craftsmen were brought to the colony to help it develop. Smith wrote that two Poles rescued him when he was attacked by an Indian

Again ... information can be found at www.wikipedia.org

Red/White Quilt of Historical RedWork Embroidery - The Santa Maria

Red/White Quilt of Historical RedWork Embroidery

The Santa Maria

**The Nina and the Pinta were not embroidered**

The Santa Maria

La Santa María (The Saint Mary), alternatively La Gallega, was the largest of the three ships used by Christopher Columbus in his first voyage across the Atlantic Ocean in 1492, the others being the Niña and the Pinta. Her master and owner was Juan de la Cosa, a man of Basque ethnicity from Santoña, Cantabria (at the time of his birth part of Biscay), operating in south Spanish waters. Requisitioned by order of Queen Isabella and by contract with Christopher Columbus, whom de la Cosa knew previously, the Santa Maria became Columbus' flagship on the voyage as long as it was afloat. Having gone aground on Christmas Day, 1492, on the shores of Haiti, through inexperience of the helmsman, it was partially dismantled to obtain timbers for Fort Navidad, "Christmas Fort," placed in a native Taíno village. The fort was the first Spanish settlement in the New World, which Columbus had claimed for Spain. He thus regarded the wreck as providential. The hull remained where it was, the subject of much modern wreck-hunting without successful conclusion.

On its return to Spain, the expedition was instantly an international success story. Columbus and his crews paraded the streets of Barcelona, on the way to be received by the queen, in the company of natives in gala native dress (mostly body paint) wearing ornaments of gold, now crown property. All the peccadillos of the formerly mutinous crews were forgiven and forgotten, except for obscure journal entries. As soon as was feasible the Queen launched an armada of 17 ships with settlers and troops for the relief of Fort Christmas and further solidification of Spanish power there. The Niña and the Pinta sailed again. Columbus acquired a new flagship, believed, in the majority view, also to have been named the Santa Maria, but the sources give a few variants, such as the early Italian form, Marigalante. Juan de la Cosa was certainly on the second voyage although his status is somewhat uncertain. The majority view is that he had reconciled to Columbus and served again as the master of the Santa Maria, although perhaps not for the entire voyage. This time there was no grumbling and no mutinous talk or actions, as Columbus had at his command what were effectively royal marines.

The second expedition arrived at Fort Christmas, anchoring carefully away from the sandbar. They found the fort burned and abandoned. A few corpses of Europeans lay nearby. The chief of the Taino admitted the colonists were all dead, slain by the Taino natives. The chief denied complicity, claiming a wound inflicted in their defense. Subsequent investigation failed to clear him. The shock altered Columbus' perception of his mission. Formerly he had respected the natives, even the ones taken into custody. Now he disrespected them, against the express orders of the queen.^[2] The sad outcome was a policy of enslavement and genocide, for which he was ultimately courtmartialed, convicted, and enjoined from further "colonial" activities, including removal from his hereditary offices.

This information can be found at www.wikipedia.org

Red/White Quilt of Historical RedWork Embroidery - New World Missions

Red/White Quilt of Historical RedWork Embroidery

New World Missions

New World Missions

After Christopher Columbus’ epic voyage in 1492, European Powers  annexed various parts of North and South America, and the Caribbean, and established many colonies. By the time George Fox began preaching in 1652, Britain had, or would soon have, thirteen colonies in North America, covering most of the Atlantic coast, apart from Spanish Florida. They owed allegiance to Britain until the War of Independence (1776-83).

Quaker missionaries from Britain began visiting in 1656, and went on doing so throughout the colonial period, soon joined by American missionaries. They ministered to Quakers, and also proselytised widely. New converts were almost entirely colonists however - they had little success with the ‘Indians’ despite many positive and thought-provoking meetings.

Some missionaries made long journeys, of a year or more at a time, travelling through many colonies. Several names feature time and again- George Fox, William Edmundson, Thomas Story, Samuel Bownas, Thomas Chalkley, John and Samuel Fothergill, and John Woolman. There were many others, including some redoubtable women such as Elizabeth Harris, Elizabeth Hooton, Mary Fisher, Ann Austin, and Mary Dyer.

Circumstances in the colonies varied enormously. When Quakers began mission work in New England, Puritan thinking was dominant, making it a very hostile environment. Quaker belief in ‘that of God’ in everyone, the lack of a priesthood, the prominent role of many women, and the idea that God’s truth continued to be revealed in the present day and all the answers weren’t in the Bible, were all anathema to the Puritans. Ironically, they had fled persecution themselves, but were now equally intolerant of any dissent from their religious views. Groups of Quakers grew up nevertheless as time went on, notably in Nantucket.

The exception to early persecution within New England was tiny Rhode Island. From the outset, it stood for religious toleration, and it held to that principle despite much outside pressure. Quakers were welcome there, and came to have a very prominent position in the religious and political life of the colony.

New York was different. It had been the Dutch colony of New Netherlands, and New York City was originally New Amsterdam. It was ceded to Britain in 1664, and renamed after the Duke of York. The Dutch had a long history of religious toleration, and the colony was less hostile to Quakers. Quaker mission work in New York had its challenges, and there was some persecution, but Quakerism took root in some places, especially Long Island.

New Jersey and Pennsylvania (which included Delaware) were different again. Persecuted Quakers had become increasingly interested in the idea of leaving Europe to come to a place in the New World where they could live freely and demonstrate the Quaker way. New Jersey and Pennsylvania met that need, largely due to the efforts of William Penn, who described Pennsylvania as his Holy Experiment.  Mission work in New Jersey and Pennsylvania was welcome, and the missionaries must have drawn strength from these Quaker-led colonies for the travails they often experienced elsewhere.

The colonies to the south were primarily commercial opportunities for various proprietors who sold land to many settlers for tobacco and other farming, all based on slave labour. There were religious dimensions of sorts – Maryland began as a haven for persecuted Catholics, whilst in Virginia and the Carolinas, and later Georgia, the default assumption was the established Church of England. Dissenters had some difficulties, but nothing like those experienced in the north. Quaker mission work in these southern colonies was at its most effective in North Carolina, and there was soon a thriving group in Guilford. Quaker John Archdale was elected governor of the colony for a considerable period.

Slavery soon became a key concern. It was widespread, and the economies of many colonies were very dependent on it. Early missionaries stressed the importance of humane treatment, but soon they and increasingly other Quakers became more and more convinced of its fundamental inhumanity and its complete incompatibility with Quaker testimony to equality. Quaker missionary John Woolman, from New Jersey, travelled through all the colonies and to Britain, preaching passionately about the evils of slavery. He played a key part in its elimination amongst Quakers by the end of the colonial period.

When the colonists rebelled and fought for independence, Quakers were divided both about the cause and whether they should take up arms. The colonial period ended with some Quakers leaving, and many others withdrawing from public life. Nevertheless Quakerism's roots were deep in several places, and began to spread westward.

This information can be found at http://www.quakersintheworld.org/

Red/White Quilt of Historical RedWork Embroidery - Henry "Hendrick" Hudson

Red/White Quilt of Historical RedWork Embroidery

Henry "Hendrick" Hudson

Henry "Hendrick" Hudson

Henry Hudson (c. 1565 – disappeared 23 June 1611) was an English sea explorer and navigator during the early 17th century, best known for his explorations of present-day Canada and parts of the northeastern United States.

In 1607 and 1608, Hudson made two attempts on behalf of English merchants to find a rumored Northeast Passage to Cathay via a route above the Arctic Circle. In 1609, he landed in North America and explored the region around the modern New York metropolitan area, looking for a Northwest Passage to Asia on behalf of the Dutch East India Company.^[3] On his ship the Half Moon he sailed up the Hudson River, which was later named after him, and thereby laid the foundation for Dutch colonization of the region.

Hudson discovered the Hudson Strait and the immense Hudson Bay on his final expedition, while still searching for the Northwest Passage.^[4] In 1611, after wintering on the shore of James Bay, Hudson wanted to press on to the west, but most of his crew mutinied. The mutineers cast Hudson, his son, and seven others adrift; the Hudsons and their companions were never seen again.

Besides numerous geographical features, Hudson is also the namesake of Hudson's Bay Company, known for its exploration of the vast Hudson Bay watershed and its decisive role in the North American fur trade in the following centuries.

This information can be found at www.wikipedia.org

There is more to know about Henry Hudson - 1610 -1611 Expedition 

resulted in a mutiny.

Check it out! 

Red/White Quilt of Historical RedWork Embroidery - Peter Stuyvesant

Red/White Quilt of Historical RedWork Embroidery

Peter Stuyvesant

???

Peter Stuyvesant

Peter Stuyvesant (English pronunciation (/ˈstaɪvəsənt/); in Dutch also Pieter and Petrus Stuyvesant); (1611 or 1612) served as the last Dutch director-general of the colony of New Netherland from 1647 until it was ceded provisionally to the English in 1664, after which it was renamed New York. He was a major figure in the early history of New York City and his name has been given to various landmarks and points of interest throughout the city (e.g. Stuyvesant High School, Stuyvesant Town, Bedford–Stuyvesant neighborhood, etc.).

Stuyvesant's accomplishments as director-general included a great expansion for the settlement of New Amsterdam beyond the southern tip of Manhattan. Among the projects built by Stuyvesant's administration were the protective wall on Wall Street, the canal that became Broad Street, and Broadway. Stuyvesant, himself a member of the Dutch Reformed Church, opposed religious pluralism and came into conflict with Lutherans, Jews, Roman Catholics and Quakers as they attempted to build places of worship in the city and practice their faiths. However, Stuyvesant particularly supported Antisemitism, and loathed Jews not merely through religion, but also through race.

At the age of 20,^[2] Stuyvesant went to the University of Franeker, where he studied languages and philosophy,^[3] but several years later he was expelled from the school after he seduced the daughter of his landlord.^[4] He was then sent to Amsterdam by his father, where Stuyvesant – now using the Latinized version of his first name, "Petrus", to indicate that he had university schooling – joined the Dutch West India Company. In 1630, the company assigned him to be their commercial agent on a small island just off of Brazil, Fernando de Noronha, and then five years later transferred him to the nearby Brazilian state of Pernambuco. In 1638, he was moved again, this time to the colony of Curaçao, the main Dutch naval base in the West Indies, where, just four years later, at barely 30 years old, he became the acting governor of that colony, as well as Aruba and Bonaire,^[2] a position he held until 1644.

In April 1644, he coordinated and led an attack on the island of Saint Martin – which the Spanish had taken from the Dutch, and had almost been recaptured by them in 1625 – with an armada of 12 ships carrying more than a thousand men. He invested the island when the Spanish would not surrender, but was not successful in preventing them from getting supplies from Puerto Rico. A cannonball crushed Stuyvesant's right leg, and it was amputated just below the knee. Still in severe pain, he called off the siege a month later.^[5]

Stuyvesant returned to the Netherlands for convalescence, where his right leg was replaced with a wooden peg. Stuyvesant was given the nicknames "Peg Leg Pete" and "Old Silver Nails" because he used a wooden stick studded with silver nails as a prosthesis.^[6] The West India Company saw the loss of Stuyvesant's leg as a "Roman" sacrifice, while Stuyvesant himself saw the fact that he did not die from his injury as a sign that God was saving him to do great things.^[5] A year later, in May 1645, he was selected by the Company to replace Willem Kieft as Director-General of the New Netherland colony, including New Amsterdam, the site of present-day New York City.

This information can be found at www.wikipedia.org

Apparently Peter Stuyvesant is also a cigarette brand ...

Peter Stuyvesant is a brand of cigarettes currently owned by British American Tobacco and manufactured by the American Cigarette Company. In Australia and New Zealand, the brand is manufactured by Imperial Tobacco. The cigarette brand is named after Petrus Stuyvesant, Governor of New Amsterdam, later New York City.

This information can also be found at www.wikipedia.org