[The Bible,] Geneva version, published by Christopher Barker, London, circa 1580-1588. Collection of the Jonathan Clark House, photo credit: Reed Perkins, 2022.
What a year!
Finis. The End. Today is December 31, the last day of a long and eventful 2022. I’m not up to the task of summarizing all the highs and lows of the past year. I’ll leave that to others.
But I thought recalling one special summer day at the Clark House might make a nice valediction at the close of the old year and the beginning of the new. And for me, without question, the best day for the Clark House this year was July 23, 2022, the day we celebrated the generous donation of the historic Bonniwell family Bible and papers.
Tonight is Christmas Eve, and I thought you might enjoy an expanded reprise of our 1867 Santa Claus story, originally posted December 25 and 30, 2017. Last year I combined the two original posts and incorporated some new illustrations and a few revisions of the text. Here it is again, for your holiday enjoyment. Ho! Ho! Ho!
Christmas in early America
For many years now, Christmas has been celebrated by Americans as an important religious and (increasingly secular) community holiday. Christians gather to worship and commemorate the birth of Jesus, and they and other Americans enjoy a break from work to gather with family and friends to feast and exchange gifts. But it was not always this way.
In many of the American colonies, Christmas was not observed as a religious or secular holiday. The seventeenth-century Puritan leaders of the Massachusetts Bay Colony considered Christmas to be non-biblical and pagan influenced. In Boston and other parts of New England any observance of Christmas was prohibited and, for a few years, actually illegal:
Penalty for Keeping Christmas, 1659
Records of the Governor and Company of the Massachusetts Bay in New England. Printed by order of the Legislature, edited by Nathaniel B. Shurtleff, M.D., Vol. IV, Part I, 1650-1660, online at mass.gov (accessed 21 Dec. 2021). Click to open larger image in new window.
Transcription: For preventing disorders arising in several places within this jurisdiction, by reason of some still observing such festivals as were superstitiously kept in other countries, to the great dishonor of God and offence of others, it is therefore ordered by this Court and the authority thereof, that whosoever shall be found observing any such day as Christmas or the like, either by forbearing of labor, feasting, or any other way, upon such accounts as aforesaid, every such person so offending shall pay for every such offence five shillings, as a fine to the country.
Christmas was not generally accepted as a holiday in many parts of the United States until after the federal government made December 25 a national holiday in 1870.
On the other hand…
The Massachusetts Puritans may not have approved of “observing any such day as Christmas or the like, either by forbearing of labor, feasting, or any other way,” but Christmas was “kept in other countries” and increasing numbers of immigrants from those countries to the United States—particularly from Victorian England, Catholic Europe, and the German Lands—celebrated the day in their new American homes with many of their accustomed religious observances and national traditions.
The seventh decennial federal population census was officially enumerated for all persons living in the United States on June 1, 1850. For the first time, all (free) persons were to be listed in the census schedules by their full names.1 But as we discussed previously2, while the actual enumeration of the 1850 census should have begun in every enumeration district on June 1, 1850, it didn’t always do so. And it often took weeks—or even months—to complete the enumeration of most districts. Yet according to Census Bureau rules, whenever the government enumerator did show up at your abode, the census forms were supposed to record the location and personal information for each free person in every household as of June 1, 1850.
So where were the members of the two Bonniwell Gold rush expeditions on June 1, 1850, and where were they enumerated? Or were they enumerated at all? Well, we know that on June 1, 1850, the second expedition, taking the overland route, was camped here:
Highsmith, Carol M, photographer. The iconic Chimney Rock, now a U.S. national monument, stands out in the distance in Morrill County, Nebraska. United States Nebraska Morrill County, 2022-01-02. Library of Congress (public domain).
It’s Thanksgiving today, and I’m taking the day off to spend time with family. But in the spirit of the holiday, I thought I’d reprint a lightly revised version of last year’s Thanksgiving post, to share with you a few vintage recipes and a nice Currier & Ives lithograph from the period.1
Thanksgiving, 1867
Durrie, George H. and John Schutler, Home to Thanksgiving, ca. 1867, New York, Currier & Ives. National Gallery of Art, Collection of Mr. and Mrs. Paul Mellon. Public Domain. Click to to open larger image in a new window.
Provenance is an important concept for historians, collectors and museums. It refers to the chain of ownership of any collectible item, including manuscripts, artworks, official documents or, in our case, a family Bible. Establishing the provenance of an item—such as the Bonniwell Bible—from its creation to the present day is important for several reasons:
By studying this Bible as an artifact, a book published on paper, we are establishing its history and authenticity as a Bible, published in London, England, by Christopher Barker, in the Geneva translation, including copious notes, helps and other additions, probably during the reign of Queen Elizabeth I and, more specifically, circa 1580-1603.
By studying the inscriptions in this Bible, we can also try and establish who owned the book, and when they owned it. The more we know about this, the more confident we can be about the historical and genealogical information found in the Bible’s many inscriptions.
Who owned it first?
That’s still a bit of a mystery. On the one hand, we do have a solid—though perhaps not unbroken—history of Bonniwell family inscriptions in this Bible, beginning in 1697 and continuing through the early 1900s. First-person family recollections record the Bible’s direct descent from that time until the present day. And we know that this Bible was first in the possession of a related branch of the Bonniwell family and then owned by “our” Bonniwells no later than 1795:
Bonniwell Bible, detail, showing inscription by William Bonniwell, 1798, and ligature WBonniwell, 1795. photo credit: Kendalyne Gentile, 2022.
Inman, Henry. Rip Van Winkle Awakening from his Long Sleep, 1823. National Gallery of Art, gift of William and Abigail Gerdts. Public Domain.
A long “nap”
Unlike Rip van Winkle, I haven’t been asleep the whole time since our previous post. But we are well overdue for new blog material. I’ve got a big backlog of documents and images to share with you; all I need to do is get writing. But first…
Be sure to vote today!
It’s election day today, and your vote counts. If you haven’t already done so, get out of the house, over to your polling place, and vote. Voting is your right and responsibility as a citizen, and an indispensable element of our nation since the earliest days of the Republic.
Not surprisingly, voting and public service were an important part of life in the Clark House era. From 1840 onward, Jonathan M. Clark, Peter Turck, William T. Bonniwell and many other relatives and neighbors sought, and won, appointment or election to a wide variety of local, territorial and state offices. Voting—then limited to white males only—was a priority for Mequon’s early settlers, and they never failed to turn out in large numbers for each election. Their passion for civic engagement and electoral politics was, in turn, passed to the next generation.
In an earlier post I wrote: I’m still on the hunt for the elusive parents and kin of Jonathan M. Clark. Based on what we know so far, we are looking in the area of Derby, Orleans County, Vermont and its northern neighbor Stanstead Township, Lower Canada, circa 1800-1830 or so.
Well, the hunt continues, and today I thought I’d share with you another Back to School tidbit, a “hot tip” that I’ve been meaning to write about for a while. The tip—and its source—comes from Clark-Turck family descendant and Clark House Museum supporter Liz Hickman1, who kindly gave me a copy of this fascinating book:
Kathleen H. Brown’s comprehensively researched and encyclopedic Schooling in the Clearings: Stanstead 1800-1850 is devoted to the early history of public and private education in Quebec’s Eastern Townships and, in particular, Stanstead Township. That might seem like a highly specialized corner of North American history on which to focus, and I suppose it is. But Ms. Brown’s heroic labors in the archives are now a readable and invaluable resource for those of us trying to learn more about the early settlers in the Eastern Townships and their children including, possibly, the earliest record of Jonathan M. Clark known to date.2
I hope you liked our recent re-post of Back to School, 1839! And since I’m still working on a number of new but not-yet-ready projects, I thought you might also enjoy a revised and expanded version of a related post that was first published September 2, 2020.
It’s “Back to School” time for many of us, so I thought you might be interested in this transcription of the earliest known school records of old Washington/Ozaukee county prior to 1845, published on page 328 of the History of Washington and Ozaukee Counties, Wisconsin […] Illustrated. Western Historical Co., Chicago, 1881:
Click to open a larger image in a new window, and see which of the early settler families had school age children, that is, children between the ages of 4 and 16, in 1842 and 1843. (Current Washington and Ozaukee county readers: do you have any kin listed in this summary of early school censuses? Let us hear from you via the Leave a Reply box, below.)
UPDATE, Nov. 30, 2022: The discussion of the William Bonniwell signatures and dates, below, is not correct. I have lined-through the incorrect paragraph and added the correct info in two new paragraphs below the original misinformation.
It may not look like much on the outside. It’s old. Not very big. Whole pages are missing, others are damaged. The binding is worn.
Bonniwell Bible, front cover. Photo credit: Kendalyne Gentile, 2022
But this modest book was—for over 300 years—the family Bible for Mequon’s pioneer Bonniwell family, their ancestors and descendants. And last month, the Bible’s most recent owner, Bonniwell descendant Kendalyne Gentile, generously gave the Bible and other Bonniwell family documents to the Jonathan Clark House Museum where they will form an important part of our permanent collection.
Clark House Historian 