Neighbors

Peter Turck and Irish Relief

/ Clark House Historian Reed Perkins. / Leave a comment

It’s St. Patrick’s Day, and to celebrate, here’s an update of my CHH post from March 17, 2021. Slàinte!

Today is St. Patrick’s Day, originally the religious observance of the feast day of the principal patron saint of Eire.1 In honor of the day, let’s take a look at a few aspects of Irish life in early southeast Wisconsin and the involvement of Mary (Turck) Clark’s father Peter Turck in a civic effort to relieve Irish suffering during the Great Famine.

Irish immigrants in early Wisconsin

The first white visitors to Wisconsin were seventeenth-century French-Canadian explorers, priests and fur trappers, at home along Wisconsin’s lakes and rivers. They were followed by a smattering of British and French settlers in the mid- and later-eighteenth century. Cornish lead miners arrived in the southwest corner of the territory around the turn of the nineteenth-century. And in the mid-1830s, when the federal government officially “opened” the southeast corner of Wisconsin for settlement, there was a large influx of New Englanders and New Yorkers.

There were also a substantial number immigrants from across the sea among the Wisconsin pioneers of the 1830s and ’40s, including settlers from Upper and Lower Canada, Nova Scotia, Great Britain, the Netherlands, the German-speaking lands, and Ireland. By the time of the 1850 federal decennial census, Irish men, women, and children comprised the second-largest group of foreign-born immigrants in the state, surpassed in number only by immigrants from the German-speaking lands.

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The Bonniwells & Co. and the 1850 census–part 4: “in” Wisconsin!

/ Clark House Historian Reed Perkins. / Leave a comment

In our last post, we discovered that none of our Bonniwell gold rush expedition members could be found on the surviving population schedules for the 1850 federal census in California.1 Does that mean they were not to be found anywhere on the national 1850 enumeration? Well, no. It turns out that while the Bonniwell men and their companions were physically present in California, they managed to be enumerated in…Wisconsin?

Currier & Ives. Home Sweet Home, c. 1874. New York: Published by Currier & Ives. Library of Congress.

There’s no place like home

You might think that once every ten years, when the census enumerator came to call, he or she would simply speak to a responsible adult at each address and write down the information for all of the “inhabitants” of each household. And that is pretty much how it was done.2

Naturally, there could be complications. What if some members of the household were away, perhaps working the fields, or at the mill? Maybe someone had to go to town, or farther away, on business. What about a child that is out of town at school or college? Or… what if the head of household had gone prospecting in the wilds of California’s gold district?

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The Bonniwells & Co. and the 1850 (and ’52) census – part 3

/ Clark House Historian Reed Perkins. / 1 Comment

Our previous post1 left us with two important, unanswered questions: Could the Bonniwells and their companions have been recorded on the 1850 federal population census in California? And if they could be counted, were they? After all, travel through the gold camps in the high mountains could be pretty difficult in the best of times:

Gold miners, El Dorado, California, ca. 1848, before 1853. Library of Congress.

Add the rain and snow of a typical fall and winter in California’s gold region and the enumerator’s task must have been very difficult. But the answer is yes, it was possible that our Mequon prospectors could have been counted in the 1850 census in California. The enumeration of the gold mining counties began well after the official enumeration date of June 1st, 1850, and the process continued in some gold region counties until the last weeks of December, many months after the arrival of the overland contingent of the Bonniwell expedition.

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Still digging…

/ Clark House Historian Reed Perkins. / Leave a comment

I’m still digging in the archives, trying to wrap up our ongoing exploration of the Bonniwell family adventures in the California gold fields, bring (almost) everyone back to Mequon, and finish our (unexpectedly long and thorough) look at the life of Jonathan and Mary Clark’s brother-in-law, Alfred T. Bonniwell.

I’m currently mining a rich vein of 1850 and ’52 census documents for California and Wisconsin, as well as contemporary ships’ passenger manifests and published newspaper announcements of maritime comings and goings. Once again, I have a large pile of raw material to sift through and write about, and it’s taking more time than expected. I hope to have things organized for you next week. In the meanwhile, I thought you might enjoy this painting, made in California at the same time as the Bonniwell expedition, Miners in the Sierra:

As always, be sure to click the image to open a larger, higher-resolution image in a new window.

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Santa Claus visits Milwaukee, 1867

/ Clark House Historian Reed Perkins. / Leave a comment

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.

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Snow!

/ Clark House Historian Reed Perkins. / 1 Comment

The Holidays are upon us, and I’m taking time to celebrate and enjoy some time with family, That means I won’t have much new for you for the next week or so. (Don’t worry, we will wrap up the Alfred T. Bonniwell story in the very near future. I promise!) But in case you need a little Clark House history for fireside reading this week, I’m going to re-post several seasonal CHH favorites from past years. And since much of the Midwest is currently under a blizzard warning, I thought we should begin with this essay, which originally appeared in early 2021, was revised last February, and has been updated with an additional Currier & Ives lithograph for today’s post.

Snow, and often lots of it, was a feature of Jonathan and Mary Clark’s life in Wisconsin. And if you wanted to go to town or church or visit your neighbors during the snowy Wisconsin winter—or just enjoy a pleasant winter ride in the country—you’d need a sleigh.

Currier, Nathaniel (1813-1888), The road, winter / O. Knirsch, lith., 1853. New York: Published by Currier & Ives. Yale University Art Museum, Whitney Collections of Sporting Art, given in memory of Harry Payne Whitney (B.A. 1894) and Payne Whitney (B.A. 1898) by Francis P. Garvan (B.A. 1897) June 2, 1932. Public domain. Click to open larger image in new window.1

We don’t know if the Clarks owned a sleigh while they lived in Mequon. I suspect they did, though their sleigh—and their clothing—may not have been quite as posh as those in this Currier & Ives lithograph from 1853.

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The Bonniwell Bible’s provenance or, Who Owned It & When?

/ Clark House Historian Reed Perkins. / 1 Comment

Provenance

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.

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