Religion

Meet the Neighbors: the Desmond family (part 2)

/ Clark House Historian Reed Perkins. / 4 Comments

In our previous post, we were introduced to the Desmond family, early Irish immigrants to old Washington/Ozaukee county and neighbors of Jonathan and Mary Clark. To our good fortune, one of the Desmond sons, Humphrey Desmond, wrote a memoir of his father Thomas that includes some unique family genealogy and tales of pioneer days in our area.

If you missed Part 1, I suggest you go ahead and read that post first. Then return here to continue with Part 2 of selections from A Memoir of Thomas Desmond, with a chapter on The Desmond Genealogy, by Humphrey J. Desmond, 77 pages, Milwaukee, 1905. And remember: you can read the complete memoir at this link, which is a part of the admirably organized and comprehensive online genealogy project The Desmond Archives.

Pioneer Days

Chapter 3 of Desmond’s memoir will be of particular interest to CHH readers. It relates various early Mequon events, some involving the Desmond family’s Catholic faith, their Bonniwell neighbors, and the local school that the Bonniwells helped build in the early 1840s. That first “Bonniwell School,” located less than a mile west of the Jonathan Clark house on what is now the southeast corner of Bonniwell and Wauwatosa roads in Mequon, was sketched in 1864 by Evander Bonniwell. The sketch (above) is reproduced here from page 71 of George B. Bonniwell’s comprehensive family history, The Bonniwells: 1000 Years. (Used by permission.)

[31]        III.   PIONEER DAYS

THE "hazard of new fortunes" undertaken by the Desmond family involved the clearing away of woods with the ax of the pioneer and the building of a commodious log house.
    The pioneers of this neighborhood were the Bonniwell brothers, who had settled there about 1835 [sic, 1839], and it was known as the Bonniwell settlement.
    Indians still roamed the forests of southeastern Wisconsin in 1843. My [32] father, then ten years old, alone in the house one day, was visited by a brave to whom he gave a large loaf of bread. The Indian loosened his belt as he ate the loaf, and when it was all gone departed peaceably on his journey.
    There was a log school house to which my father went. Books were not plentiful in those days. He studied his spelling lesson during the noon hour from the book of a desk mate. He had to start at the foot of the class, but one day he got to the head and kept his place.
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Santa Claus visits Milwaukee, 1867

/ Clark House Historian Reed Perkins. / 1 Comment

Tonight is Christmas Eve, and I thought you might enjoy an expanded reprise of our 1867 Santa Claus story, originally posted in two parts, December 25 and 30, 2017. In 2021 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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Not our Jonathan: other “J. M. Clarks” in 1830s & ’40s Wisconsin (part 1)

/ Clark House Historian Reed Perkins. / 1 Comment

“Estray. […] J. M. Clark” advertisement, Southport [later Kenosha] Telegraph, Dec. 26, 1843, page 4

Hey! How did Mequon’s Jonathan M. Clark end up with a stray red and white heifer on his farm in…Pleasant Prairie, the most southeasterly township in all of Wisconsin, some 56 miles south of the Jonathan Clark House? The short answer is: he didn’t. The man that placed this “stray cow” advertisement in the December 16, 1843, issue of the Southport (later Kenosha) Telegraph was is not “our” J. M. Clark.

So many J. M. Clarks

Throughout the nineteenth century, many men seem to have been referred to, at least in print, by the initial letters of their first and middle names. The builder of Mequon’s Jonathan Clark House was no exception. Many of the documents made during his lifetime refer to him as “J. M. Clark,” and he often signed his name that way as well.1

“J. M. Clark,” signature of Jonathan M. Clark, from his final U.S. naturalization papers, 1853.

Unless the researcher is careful, it’s easy to make assumptions and presume that the “J. M. Clark” that built our historic Mequon home in 1848 is identical with the other “J. M. Clark” men that appear in various Wisconsin Territory documents, land patents, newspapers, and histories. Unfortunately, this is not always the case. To be certain that the “J. M. Clark” referred to in a particular source is “our” Jonathan M. Clark, we need to understand the “who, what, where and when” of each document or event that may—or may not— have involved our Jonathan.

I’m sure my list of suspects is incomplete, but (surprise!) it has turned out to be much longer and more complicated than anticipated. With that in mind, I think I’m going to need several CHH posts to sort out some of the most easily mistaken “J. M. Clark” men that lived and worked in the central and southeastern parts of Wisconsin Territory, yet were definitely not our J. M. Clark, the man born in Lower Canada (or Vermont) in 1812 that went on to build the historic Jonathan Clark House in Mequon in the 1840s.2

Let’s start with earliest and most northerly of these settlers, the first of several Christian ministers surnamed Clark that had links to Wisconsin Territory army posts that were home to our Jonathan M. Clark and his comrades during their service with the U. S. Army’s 5th regiment of infantry, 1833-1836.

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Santa Claus visits Milwaukee, 1867

/ Clark House Historian Reed Perkins.

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. In 2021 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.

Continue reading →

Thomas Day: farmer, prospector, preacher

/ Clark House Historian Reed Perkins.

I’m still collating information about how and when the members of the Bonniwell gold rush expedition(s) returned to Wisconsin. I hope to have the full list posted here, shortly. In the meanwhile, I thought you might be interested in learning more about Clark family neighbor Thomas Day. He was a member of the Bonniwell 1849 by-land-and-sea expedition to the California gold fields and was a friend and colleague to Clark House neighbor and Methodist evangelist William W. Woodworth. Thomas Day’s life story sheds light on the early Washington/Ozaukee county settler experience, and illuminates various aspects of immigration, religion, and family life in pioneer days.

As we begin, be sure to note that our subject, Thomas Day, immigrated to Wisconsin from England in 1846, and is not directly related to the Tennessee-born, 1836 Mequon pioneer Isham Day.

Rev. Thomas Day, 1809 – 1901

Let’s start at the end, with the longer of two versions of Thomas Day’s obituary, as published on page 3 of the Indianapolis News, Sunday, April 21, 1901:

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1850 census: more neighbors “in Wisconsin”– while prospecting in California

/ Clark House Historian Reed Perkins. / 4 Comments

Recently, we took a closer look at the 1850 census for old Washington county1 and noticed that six men from the neighboring Bonniwell families—men that we know from other records were actually half a continent away, prospecting for gold in California—were officially enumerated as members of their Wisconsin families in census schedules for Mequon and Grafton. In addition, we now know that those six Bonniwell men were not the only members of their expedition to be enumerated with the families they left behind in old Washington county.

Persons “whose usual place of abode…”

In the months since my original attempt to identify and list all the members of the Bonniwell 1849 and 1850 expeditions in Gold! – The Bonniwells go west…but when? and who?, I have been able to identify—with varying degrees of confidence—several other members of their California expeditions. I have more details to share about the lives of these men later, when time permits. For today, I’d like to briefly introduce each of them and make note of their presence on the 1850 census schedules for old Washington Co., Wisconsin, even though all were still seeking fortunes in California at the time they were enumerated.

Phineas Miller “P.M.” Johnson (1808-1876)

P. M. Johnson was, with William T. Bonniwell, one of the co-organizers of the Bonniwell 1849 and 1850 expeditions to the California gold region. We know that he was still in California in 1849-1850, but he was enumerated on lines 37-42, page 229a of the 1850 census for Grafton, Washington Co., Wisconsin with his wife, Orra Ann (Collins) Johnson and his four eldest children: Ransom W., Samuel C., William H., and George.2

The P.M Johnson family’s 1850 enumeration concludes on the reverse of this schedule, lines 1-4, page 229b, with the information for their youngest four offspring, Anna, Edwin, Julia, and four-month-old Harriet.

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Finis, 2022

/ Clark House Historian Reed Perkins. / 1 Comment

[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.

Continue reading →

Santa Claus visits Milwaukee, 1867

/ Clark House Historian Reed Perkins.

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.

Continue reading →

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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