Category Archives: Headstones

“Sailing Under False Colors”

There are numerous examples on the Internet of images that purport to show nineteenth-century men and women cross-dressing in studio portraits. I cannot personally attest to the authenticity of these images as a whole, but this particular concoction is an imposition of young Thomas Edison’s head onto Clara Barton’s body.

“ARRESTED IN WOMAN’S CLOTHES.–A person in woman’s apparel came in this morning on the Toledo train, and going to the Pittsburgh Railroad ticket office, asked for a ticket to Wellington. The person’s voice was so unfeminine as to attract the attention of an officer standing by, and a very masculine face was discovered to belong with the masculine voice. Officer Warren took him into the Soldiers’ Aid Rooms, and he acknowledged that he was sailing under false colors. He had a black bag containing his suit of men’s attire. He had $2 in money in his pocket, and a piece of paper containing directions how to proceed from some point on the Milwaukee and Lacrosse Railroad to Wellington, Lorain county, Ohio. He was not disposed to be communicative at all. He said his name was Foot, and that he came from Wisconsin. He did not disclose his object in assuming female attire in which to travel through the country. His age, we should think, is about twenty-one years. Warren asked him if they dressed in Wisconsin in that way, and he replied rather dryly, ‘The women do, mostly.’ He was taken to the watch-house, and is most persistently silent. A gentleman who saw him, remarked that he desired no better evidence that he was not a woman, than his ability to hold his tongue afforded. It sounds like an aspersion on the sex. The young man might have belonged to the band of rioters in Oseaka [Ozaukee] county, Wisconsin, who recently resisted the draft with so much violence. If so, the female attire is a disguise which he assumed in order to make his escape. There is no law in Ohio as there is in New York, making it a punishable offense for either sex to don the other’s peculiar attire. The young man may be very much wanted in Wisconsin, from whose cherishing protection he was at so much pains to flee” (Cleveland Daily Leader, 11-15-1862, pg. 4).

I confess that when I first read the above notice, I suspected it was what we today call “fake news.” The most amusing and salacious tidbits that crept into nineteenth-century newspapers are often the most difficult to substantiate. I wrote once before about a humorous 1836 letter to the editor that seems to have been fabricated. But the more I dug into the details of this report, and a subsequent piece that appeared in the same newspaper two days later, the more I was able to corroborate. This incredible story seems to be true.

Andrew Jackson Foote was born June 21, 1842 in Tioga, New York. He appeared in the federal and New York state censuses in 1850 and 1855 living in the household of his parents, William Claybourne Foote (1803-1881) and Sarah Bromley Foote (d. 1867). By the federal census of 1860, the family had relocated to Westfield, Wisconsin and it appears that all of Andrew’s siblings had moved away or died, leaving him the sole of six children still at home.

In 1862, Andrew would have been twenty years old, very close to the estimation of “about twenty-one years” made by the Cleveland Daily Leader reporter. But in a follow up story, it was noted that Andrew “claims to be but sixteen years of age.” This may be an important detail.

“THE MASQUERADER.–The young man who was caught at the depot masquerading in women’s clothes, is still at the Station House. He says his name is Andrew Foot, and that his home is in the town of Oxford, Marquette county, Wisconsin. He claims to be but sixteen years of age. He wished to leave home and come to Wellington in this State, and learn the harness makers trade with a brother who resides there, but his parents opposed it, so in order to get away he [line of text missing] -ing a description of the direction necessary for him to take started. Having his own clothing in a carpetbag he intended to change his suit after getting started on the route, but found no opportunity. He has written a letter to his brother in Wellington, making known his situation and beseaching [sic] him to come and release him from dusance [durance] vile. He don’t like [look?] like a dangerous character and is evidently an inexperienced boy caught in a very foolish adventure. He will have to remain where he is over Sunday, doubtless” (pg. 4).

Andrew was telling the truth about having a brother living in Wellington. The 1860 federal census includes Frank D. Foote, then twenty-five, a New York-born carpenter living in the household of James and Mary Griffith. There was also a Mary Foote listed in the same house. The census data for the Griffiths was collected on July 9th; Frank Dunlery Foote had married Mary A. Caughlin in Wellington on June 19th, just three weeks earlier. Frank was still in the village in June 1863, when he was listed as a twenty-eight-year-old married carpenter in Union Army draft records.

Advertisement for the G.D. Foote Livery Stable. “The Wellington Enterprise,” 10-19-1881, pg. 1.

Wellington has counted members of the extended Foote family among its residents since its earliest days. Many emigrated from western Massachusetts; some went on to settle Wisconsin. A significant number chose to stay and pursue trade in Wellington, and at least two dozen find their final repose in Greenwood Cemetery. Andrew’s stated intention to “learn the harness makers trade” may have been something of a family tradition. One of the livery stables in Oberlin in the 1870s was run by Foote & Ream, while Wellington’s most prominent livery operation in the 1880s and 1890s was G.D. Foote & Co.

George Dellraine Foote, known as “Dell” or “Uncle Del,” operated a wood-frame livery stable on the south side of Liberty Street at least as early as 1879. He owned three lots corresponding to the present-day location of an imposing brick building (on what is now called West Herrick Avenue) that has the words “WELLINGTON STABLES” in raised stone letters on its pediment. Dell Foote sold his lots to C.W. Horr in 1888, but advertisements for Foote’s Livery Stable appear in The Wellington Enterprise through at least 1899. (Foote died in January 1904.) I can find no extant images of the stable from the nineteenth century. In the absence of further evidence, my working theory is that wealthy businessman Horr probably erected the brick building that still stands today, but the operation continued under its former name. Dell may have remained involved in some capacity, but he also went on to open the Hotel de Foote on South Main Street, which I will discuss at greater length in my next post.

Wellington Stables building, 139 West Herrick Avenue, Wellington, Ohio. Photo by author.

All of that was in the future, however, as Andrew Foote steamed southward toward his date with infamy. Was he telling authorities the truth when he explained why he had run away from home? We know he lied about his age. Why would a twenty-year-old man need to go to such extremes to escape the nest? I wonder if Andrew concocted the story of overbearing parents to cover a darker motivation for fleeing Wisconsin. My first thought when I began to read the initial story was to wonder if the young man was running from a Civil War draft in Wisconsin. The Cleveland Daily Leader reporter clearly wondered the same thing, as the piece notes the Ozaukee County, Wisconsin draft riots of November 12, 1862–just three days before Foote was intercepted in Cleveland. Westfield, Wisconsin is less than one hundred miles from Port Washington, site of the famous riots. It could be a complete coincidence, but the fact that Andrew Foote took the trouble both to dress in women’s clothing and to lie about his age is curious. All northern males citizens from age 20 to 45 were at risk of being drafted, and single men were taken before married men. Even if he was not directly involved in the riots, Andrew Foote may have been fleeing the prospect of military conscription.

Sadly, we do not know the rest of Andrew’s story. One can only imagine the mortification of his family once the articles began appearing in a major metropolitan newspaper. Did news of his misadventures reach Wellington? Did he? Perhaps his brother Frank traveled up to Cleveland, secured Andrew’s release, then put him on the first train back to Wisconsin. He returned at some point, because he died there on January 3, 1865, just two years later. I do not know if Andrew ever served in the Union Army, or if his death was due to natural causes. (His older brother, James Foote, served and died in Chattanooga, Tennessee in 1863.) Andrew Jackson Foote is buried in the Oxford, Wisconsin cemetery with his parents, his older brother William, and a dozen more members of the extended Foote family.

Headstone of Andrew Jackson Foote (1842-1865) in the Oxford, Wisconsin village cemetery. Image used courtesy of Foote family descendant Kelli Rodriguez.

The Seminary

Seminary Close Up

Detail of “Map of Lorain Co. Ohio From Actual Surveys by John F. Geil. 1857.” Original object in private collection. Photo by author.

A few years ago, I had the opportunity to examine a magnificent hanging school map. The massive, brightly colored object is sixty inches long by fifty inches wide, and depicts all of Lorain County in the mid-nineteenth century. In the upper right corner is a tiny inset, just eight by eight inches at its widest points, showing the young village of Wellington. When I first saw this oversized map, my family owned a house on North Main Street, so my eye was drawn to that area of town. There, in the block just south of my future home, was written in letters less than one-quarter of an inch wide the notation “Semy.”

The first association that came to mind was of course the word “seminary.” But I had never heard of any sort of religious preparatory school in Wellington, no institution dedicated to training future priests, ministers or rabbis, which is the modern usage of that term. What was this mid-century seminary? Whom did it teach? Whom did it employee? What I have come to discover is that the story of the Wellington Seminary is the story of two Wellington women, who founded it and ran it for fifteen years.

Mary Ann Adams was born in Otis, Massachusetts in 1816. She was the youngest of thirteen children; her parents, Amos (1766-1836) and Huldah Wright Adams (1772-1840), celebrated their twenty-fifth wedding anniversary a few months after her birth. The Adams family left western Massachusetts around 1821, and by 1823 had settled in a wilderness area soon to be named Wellington, Ohio. Mary Ann was just seven years old as her father and older brothers set to felling trees and cultivating land for several family farms in what is now the northeast quadrant of the town.

A decade later and ten miles north, the Oberlin Collegiate Institute opened its doors. December 1833 saw the first classes held for what would eventually become Oberlin College. Mary Ann Adams was one of the first females in the new institute; her name appears on an 1834 list of students certifying their views regarding admitting people of color to the school. (Adams, as did more than half the student body, voted against admittance.)

Ladies Hall 1835-1865

Ladies’ Hall, home of the Ladies’ Department of the Oberlin Collegiate Institute (after 1850, Oberlin College) from 1835 to 1865. This wood frame structure stood on the south side of College Street, facing Tappan Square. Today that area is an access road between the Oberlin College bookstore and Bibbins Hall, home of the Oberlin Conservatory of Music. From “General Catalogue of Oberlin College, 1833-1908,” pg. int. 71.

Though Oberlin did accept both male and female students from its inception, initially only male students could pursue the “classics course” and receive a bachelor’s degree. In its earliest days, Oberlin’s female scholars were expected to follow the “ladies’ course” which did not result in a degree. Adams pursued the ladies’ course, which took five years of study (including preparatory work), and finished in 1839. It was not until 1841 that the first three female students elected to complete the more rigorous classics course, and were awarded bachelor’s degrees. By that time, Adams was serving as Assistant Principal of the Ladies’ Department. She would hold that position for three years, before being named Principal for seven more, beginning in 1842. All told, Mary Ann Adams would be a key figure in the Ladies’ Department of the Oberlin Collegiate Institute for its first, formative fifteen years.

In her history of coeducation at Oberlin, Father Shipherd’s Magna Charta (1937), Frances Juliette Hosford describes the Ladies’ Board, a small group of women who governed the actions of all females admitted to the institute in its earliest days. Hosford points out that there were no college-educated women in the country at that time. The Ladies’ Board was instead comprised of the wives of college officials and prominent Oberlin community members. The group was socially very conservative and operated independently of the faculty, reporting only to Oberlin’s trustees. As a result, Hosford argues, it became “a law unto itself” and operated in “a star chamber atmosphere” (pg. 27).

Adams seems to have come into conflict with the Ladies’ Board repeatedly over her tenure. The precise nature of the conflict is not always clear, but there are tantalizing clues left in letters from students that can still be read in the Oberlin College Archive today. Antoinette Brown, one of Oberlin’s most distinguished alumnae, thought very highly of Miss Adams, and mentioned her frequently in letters to friends. Only once did she ever describe discord between them, when in 1847 Adams arranged for Brown to earn extra money by teaching additional classes, but “the Ladies Board disarranged everything” because they disapproved of Brown wanting to study theology with male students and become a minister (quoted in Lasser, Soul Mates, pg. 22). Brown continued to admire Adams even after the trouble, noting her “firmness & dignity of charac[ter]” in another letter weeks later (ibid., pg. 29).

Years of conflict with the Ladies’ Board and ongoing poor health eventually caused Adams to resign in early 1849. Antoinette Brown opined, “I feel as though I had lost a good friend tried and true” (ibid., pg. 48). Adams returned to Wellington, moving into her older brother Gideon’s brick house on what is today North Main Street. Gideon (1809-1875) and wife Bertia Hull Slocum Adams (1812-1880) had seven children, the youngest of which were then a set of infant twins. Mary Ann Adams, nearing thirty-five years of age and used to an independent life, must have immediately concocted a plan of self-employment. In later published accounts–described in more detail below–1849 is universally agreed upon as the year that Mary Ann Adams, using land and a building belonging to her brother, opened the Wellington Seminary.

Gideon Wright Adams

Gideon Wright Adams (1809-1875), older brother of Mary Ann Adams.

In the mid-nineteenth century, the term “seminary” referred to a private educational facility, often exclusively for women. They began to open across the Midwest in the 1830s, as educationally-minded New Englanders emigrated and settled there (Woody, Women’s Education in the United States, pg. 366-368). These were not schools focused solely on religious education, in the modern sense of the term. Adams did refer to the Oberlin Ladies’ Department as “our Seminary, a Literary & Religious association” (Fletcher Papers, B. 7, F. 3). Certainly in the nineteenth century, religion was a much more pervasive component of morally-focused education. But young women would not have attended the Wellington Seminary to prepare for a life of religious orders. And it is worth pointing out that while Adams was a devout Congregationalist, the woman to whom she eventually turned the seminary over was an equally devout Methodist.

It is curious that Adams’ name remains the one most strongly associated with the Wellington Seminary in all subsequent published histories. She did found the school sometime in 1849, but by September 1850 she relinquished it to marry an Oberlin student seven years her junior, Charles Conkling of Leroy, Illinois. There is evidence of love, or at least attraction. A female student wrote in 1848, “Mis Adams & Conklin are ingaged & they court strongly & act just like fools–they cant be married in less than two years for he is only [a] junior” (Oberlin File, 21/1, II: Letters by Students, F. 8). Indeed, they did wait two more years before marrying at Gideon Adams’ Wellington home “in a most elegant style” described in some detail in yet another student letter (AMA Archives #104941). But whatever happiness the pair found together during their courtship did not last.

Oberlin Evangelist, 1850-09-11, pg. 7

Marriage announcement of Charles Conkling and Mary Ann Adams. “Oberlin Evangelist,” 9-11-1850, pg. 7.

Nine months almost to the day of the wedding, the couple’s first child was born. Alice Cowles Conkling was named in honor of Mary Ann’s predecessor as Principal of the Ladies’ Department, Alice Welch Cowles. Two more children, Charles Grandison (named for minister and Oberlin president Charles Grandison Finney) and Florence Perry, followed by 1859, when Mary Ann was forty-two years old. Husband Charles spent three more years studying theology at Oberlin, graduating in 1853. He began traveling out of state; for example, a newspaper notice directs correspondents to address him in western New York in 1854 (Oberlin Evangelist, 11-22-1854, pg. 7). It is unclear whether Mary Ann and the children accompanied him on these trips.

Then, in 1862, tragedy struck. In January, three-year-old Florence died. Ten weeks later, eight-year-old Charles also passed. Whether Mary Ann’s marriage was already beginning to unravel before this unimaginable loss, or the death of two of his children unhinged Charles Conkling, I do not know. But Mary Ann’s life became a nightmare. Two years later, the Congregational Church in Oberlin brought Conkling in to answer charges of cruelty, violence against his family, verbally abusive and violent actions against his boarders, and borrowing money with no intent to repay. Thirteen testimonies survive in the Oberlin College Archives describing a wife in feeble health, fearful for her surviving daughter’s safety, trying desperately to eke out a living and often “on the point of starving” (Records of the First and Second Congregational Church 31/4/1, B. 6). Conkling was characterized as a lazy ne’er do well who forced his wife to keep boarders, then stole her earnings and caused such regular unpleasantness that no one in Oberlin wanted to live in the household.

I do not know the immediate consequences of the church trial. The 1870 federal census shows only “Mary Conklin,” 55, living with daughter Alice, then nineteen and attending Oberlin College herself; she graduated in 1873. Mary Ann Adams Conkling died in 1871 and is buried in Oberlin’s Westwood Cemetery with her two younger children. Her oldest daughter seems to have left Ohio shortly after graduating, and later documents note her places of residence as including both Oklahoma and Texas. She does not seem to have ever married. Her abusive father, Charles Conkling, died in the Wayne County Infirmary, i.e. the Wooster poorhouse, in 1902. A newspaper report dismissed him as “a peripatetic lecturer and idler” (Western Christian Advocate, 6-4-1902, pg. 30).

IMG_0169

Headstone of Mary Ann Adams Conkling (1816-1871), Westwood Cemetery, Oberlin, Ohio. Her two youngest children are buried with her; their names are inscribed on the opposite side of the marker. Photo by author.

I promised that this was the story of two Wellington women, and in fact, the history of the Wellington Seminary lies mostly with the second. When Mary Ann Adams married in 1850, she transferred management of her new school to Elizabeth “Eliza” Hamilton. Eliza was the daughter of Asa (1799-1866) and Lydia Deland Hamilton (1804-1881). Asa was born in Vermont, Lydia in Massachusetts. By the early 1820s, the young couple was living in Sheridan, New York, and it is there that Eliza was born in 1824. Shortly after her birth, the family moved again to recently settled Wellington, Ohio.

Asa Hamilton was an interesting character. He served as a Lorain County Commissioner, postmaster of Wellington, and was an active Mason. (His headstone in Greenwood Cemetery is topped with the symbol of the Royal Arch masons, a triangle with three T’s joined at the base.) The 1850 federal census shows twelve people living in the household, including a number of young men working for Asa’s carpentry and joinery business. Eliza Hamilton, then twenty-five, had no profession listed. But that was soon to change.

Asa Hamilton grave

Headstone of Asa Hamilton (1799-1866), Greenwood Cemetery, Wellington, Ohio. The symbol atop the stone is that of the Royal Arch Masons. Hamilton was an active Mason, serving as Wellington’s representative to the Grand Masonic Lodge of Ohio in Massillon in 1857. Photo by author.

The Hamiltons and the Adams family were neighbors. Their properties in the northeast quadrant of the village abutted, precisely in the area where Adams and Hamilton Streets are today. Eliza and her mother, Lydia, are listed in Wellington Corporation tax records as owning multiple parcels of land, with multiple structures, in the block between what are now Hamilton and Clay Streets. When Mary Ann Adams decided (if the decision was hers) to relinquish control of the newly formed seminary, it may have seemed to Eliza Hamilton like an opportunity too good to be missed. In the 1860 federal census, her profession line was filled: “Supt [Superintendent] Wellington Seminary.”

It appears that Gideon Adams retained ownership of the land and building for some time. Only in 1860, a decade after she began running the school, do Eliza Hamilton’s taxes first include the half-acre in Lot 21 described as “C[orner] Mn & A[dams] St.” The parcel was valued for tax purposes at $260, confirming the presence of a structure. Hamilton owned the lot until 1864, when she sold it to the village to be incorporated into the public school system. It is struck through in her 1864 taxes and annotated “Wellington Union School Not Taxable.”

I have not been able to locate any primary documentation related to the school itself, whether a student roster or any materials related to the school’s curriculum. In every published instance save one that I have found, it is referred to as a seminary. (One 1861 notice, published in an Oberlin paper, called it the “Wellington Academy.”) It is noted as the “Female Seminary” and the “W.F. Seminary” (which I assume to be an abbreviation for “Wellington Female”) in two separate 1863 Lorain County News notices. However, I found a reference in a brief biographical sketch of Wellington resident Lucius E. Finch which noted that he left “the seminary taught by Miss Eliza Hamilton at Wellington” when he was sixteen, circa 1859. Another biographical sketch of Pittsfield resident Robert Merriam mentioned that he “received his education at the common schools and at the Wellington Seminary…” Since Merriam enrolled at Oberlin College in 1854, presumably his time at the Wellington school predated that year. There are newspaper references to another school, taught by Mary H. Ladd, called both the “select school” and once, the Wellington Seminary. But that school seems to post-date Merriam’s attendance by a decade, while Finch clearly indicates that he attended Hamilton’s school.

What are we to make of this? Was the Wellington Seminary exclusively for females under the guidance of Mary Ann Adams, coming as she was from a decade of female education? Did the school begin to accept young men when Hamilton took over? The evidence of the two male biographies would seem to support that theory. Why then was the school continually referred to as the Female Seminary, as late as 1863, shortly before it closed its doors? In the absence of further evidence, we may never know.

Wellington moved to reorganize its public school system during the Civil War. Asa Hamilton actually presented a remonstrance to the Ohio House of Representatives (via Sidney Warner) protesting the passage of a law authorizing the citizens of Wellington “to levy a tax to build a high school house in said village” (Journal of the House of Representatives of the State of Ohio, Vol. 59, pg. 474-475). Whether Hamilton was working to protect his daughter’s economic interests, or just opposed taxation in general, is not clear. Regardless, his efforts failed, the tax levy was passed, and by 1867 the village had a modern, three-story brick Italianate housing its upper grades, the Union School. (Sadly, that very building is being demolished as I write this.)

The village purchased Eliza Hamilton’s land and building in 1864, and renamed it the North Primary School, i.e. what we might today call the elementary and middle school grade levels. (There was also a South Primary School on South Main Street, on the lot adjacent to my family’s current home.) That was the end of the fifteen-year history of the Wellington Seminary. Hamilton continued to teach, offering private classes in her own home. She remained in Wellington until nearly the end of her life, when she briefly moved closer to her brother in Pennsylvania. They died one month apart in 1877. Eliza’s remains were supposedly returned to Wellington and interred next to her father, Asa Hamilton, but there is no stone marking her grave.

Over the course of 1876 and 1877, The Wellington Enterprise published a series of short notices which, taken together, explain the fate of the 1849 seminary structure. Builder Hiram Allyn, who lived directly across from the school, purchased “the old North Primary School building” in April 1876. He moved it across the street onto a lot adjacent to his own house. He then renovated the structure and turned it into a residence. By May 1877, the paper noted, “The old seminary, now the new dwelling house, is further transformed by being painted a light drab, with dark brown trimmings; and blinds have been added. A new fence encloses the yard and lot…” (5-10-1877, pg. 3). I argued in a 2013 post, linked above, that the home which currently sits at 112 Adams Street is, at its core, the 1849 seminary. The village erected a small brick school house to replace the relocated wooden structure, which later became (old) St. Patrick’s Catholic Church, still standing on the lot today.

112 Adams Street

112 Adams Street, Wellington, Ohio. I believe this house contains the structure of the 1849 wood-frame Wellington Seminary, purchased and remodeled by Hiram Allyn in the 1870s.

The opening of Mary Ann Adams’ school in 1849 was first recorded in a published history just three decades later. The History of Lorain County, Ohio (1879) credited Gideon Adams with erecting the building, and characterized the operation as “academical” without officially naming it. The passage noted that Adams had experience in female education, without specifying the gender(s) of her Wellington students. In 1896, Adams was heroine-worshipped in Memorial to the Pioneer Women of the Western Reserve, depicted traveling valiantly “back and forth from Wellington to Oberlin on horseback when the mud and water was [sic] up to the stirrups.” It is mentioned in passing that she “taught a private school for young ladies in Wellington” (vol. 2, pg. 310).

In 1922, Mrs. W.B. (Carrie) Vischer restored Eliza Hamilton to her rightful place in the seminary narrative in her lecture and subsequent publication, “History of Wellington.” Interestingly, Vischer referred to the school as “The Academy,” so subsequent modern authors have followed suit and used that inaccurate name. Vischer dated the school to 1849, but erroneously attributed construction of the building to Mary Ann Adams’ father, Deacon Amos Adams, who in fact died in 1836. She described the school as private, but open to “the youth of Wellington” apparently irrespective of gender. Carrie Vischer was born in 1861, so it is possible that she knew Eliza Hamilton, though she would have been a young girl when the latter left Ohio. That having been said, Vischer sketched a charming, albeit simple, portrait: “Miss Hamilton was a very intelligent woman, and to attend her school the road to success was assured. Miss Hamilton was assistant superintendent of the Methodist Sunday school for many years, her father being one of the first members of the Methodist church. Miss Hamilton was unique in appearance, always attired in bloomers. Her reason was ‘she could accomplish her work with more ease and comfort while thus attired'” (pg. 5). Later local history enthusiasts Robert Walden and Ernst Henes clearly borrowed liberally from Vischer’s text, and both highlighted Hamilton’s unorthodox fashion choices.

I find both educators fascinating. They had many similarities beyond the enterprise they shared. Each woman was born in another state but spent her entire life in Lorain County. Adams remained unmarried until much later than her contemporaries; Hamilton chose never to go down the path that ended so disastrously for her neighbor. Both women had a long history of chronic health problems, which they struggled against while working for their own financial support. There is evidence that each assisted other women in her community, providing money and even a place to live within her own household. Mary Ann Adams’ obituary noted, “Her scanty salary was often in great part devoted to assisting struggling young ladies in achieving their education. Many of her pupils will remember her with gratitude, and thank God that they ever came under her influence” (Lorain County News, 4-27-1871, pg. 3). Hamilton’s lengthy tribute in The Wellington Enterprise, very likely written by co-editor Mary Hayes Houghton, suggested that “her sympathy for the helpless and unfortunate prompted her to unreasoning self-sacrifice for those whose lives she sought to make better and brighter. How little she demanded for herself. How generously she planned and unremittingly toiled for others” (11-15-1877, pg. 3)!

As with so many of the topics I have researched, this one only leaves me wanting to know more. What was daily instruction like in the Wellington Seminary and what topics were the young people learning? Were the students, in fact, all females in certain periods of the school’s existence? Did they board in the school building, as Oberlin’s female students boarded and studied in Ladies’ Hall? Does the fact that the school was described as “private” suggest that only the wealthier citizens of the village could afford to have their children attend? And what of Adams and Hamilton–did each woman enjoy teaching, or did she do it simply because it was one of the only occupations open to unmarried women in the mid-nineteenth century? Curiosity is the blessing and curse of the lover of history.

UPDATE: Within one day of publishing this post, I discovered that the Lorain County News (1860-1873) was finally digitized and publicly available. Since this topic was uppermost in my mind, I began searching for additional information about Mary Ann Adams Conkling. I found four notices that furnish new details about the story of her life. The first, dated weeks after her young son Charles died–the second child she had lost that year–announced her opening a private school “at her residence on the corner of Pleasant and Lorain Streets” (6-11-1862, pg. 2). Even in her grief, Mary Ann had to support her surviving daughter. In 1864, the same year her husband was brought before the Congregational Church to answer for his abusive behavior, a “Chas. Conklin” was listed among Oberlin men who volunteered to join a new company of the 41st O.V.I. regiment (4-13-1864, pg. 3). Three years later, “Rev. C. Conkling” was again mentioned in the paper and described as “of Ashland formerly of Oberlin” (3-6-1867, pg. 3). Why was Conkling no longer living with his family? Because his wife was about to divorce him. The divorce was granted in late 1869, with Mary Ann receiving the Oberlin house and lot, as well as $1,000 alimony. Charles Conkling was also ordered to pay all court costs. (1-5-1870, pg. 2). Mary Ann Adams secured her marital freedom after two decades; whether she ever actually received her $1,000 is, though highly unlikely, lost to history.

 

A Journey to Lee

The Lee Congregational United Church of Christ, Lee, Massachusetts. Photo by author.

The Lee Congregational United Church of Christ, Lee, Massachusetts. Built in 1857. Photo by author.

For the past several years, as I made the journey home to Massachusetts from Ohio, I drove right by the town of Lee. Regular readers of the blog well know that many of Wellington’s earliest settlers came from Lee and surrounding communities in the Berkshires. I have long wanted to stop and take a closer look, and this year I was finally able to plan a visit.

I did a bit of preliminary research to try and identify eighteenth-century landmarks in the area. I was interested to see any buildings or structures that might have existed when the Howk family–1818 immigrants to Wellington–lived in Lee. There are not many left. The church at the center of the town was erected in 1857, though there is a marker on the adjacent green indicating where an earlier meeting house was built in 1780.

Marker indicating site of 1780 meeting house, Lee, Massachusetts. Photo by author.

Marker indicating site of 1780 meeting house, Lee, Massachusetts. Photo by author.

Illustration of Lee's first church, built in 1780. From "Lee: The Centennial Celebration and Centennial History of the Town of Lee, Mass," opposite pg. 226.

Illustration of Lee’s first church, built in 1780. From “Lee: The Centennial Celebration and Centennial History of the Town of Lee, Mass,” opposite pg. 226.

The church and town green are at the base of Howk’s Hill, and I was able to drive around the golf course that today occupies the 125 acres which once comprised Isaac Howk’s homestead. There is a lovely parsonage on the same road (now West Park Street) that the Howks would have passed on their way to meeting each Sunday. Hyde House was erected in 1792 and is still a private residence today.

Hyde House, Lee, Massachusetts. Built in 1792. Image from Wikipedia Commons.

Hyde House, Lee, Massachusetts. Built in 1792. Image from Wikipedia Commons.

I then made my way to Fairmount Cemetery. What a strange experience it was, to wander around this Massachusetts resting place and and see so many familiar Wellington names: DeWolf, Foote, Bradley. I had no precise information on whether any stones stood for the people I have researched, but I was extraordinarily lucky. One of the very first markers I saw after parking belonged to Sarah Foote Sherrill (1808-1885).

Headstone of Sarah Foote Sherrill and her husband, Reverend Edwin J. Sherrill. Photo by author.

Headstone of Sarah Foote Sherrill and her husband, Reverend Edwin J. Sherrill. Fairmount Cemetery, Lee, Massachusetts. Photo by author.

As I made my way on foot further back into the cemetery, I passed further back in time. By the time I reached the area farthest from the street and main gate, I was in the eighteenth century. I discovered an older back road, now grassed over, that led to the oldest stones on the grounds. At first, I could not find any stones belonging to members of the Howk family. But I did discover a large marker for an Ingersoll relative of my husband’s. When I brought him back to show him the stone, I found to my astonishment that it was just feet from the final resting places of Isaac Howk and his daughter Catherine.

Headstone of Isaac Howk (1757-1805), Fairmount Cemetery, Lee, Massachusetts. Photo by author.

Headstone of Isaac Howk (1757-1805), Fairmount Cemetery, Lee, Massachusetts. Photo by author.

Catherine, called Caty by the family, died of consumption at age seventeen and is interred next to her father. Her stone is not as legible as Isaac’s. I could not help but imagine the rest of the Howk family taking leave of these stones before departing Lee for the Ohio country, never to return.

Headstone of Catherine Howk (1788-1806), Fairmount Cemetery, Lee, Massachusetts. Photo by author.

Headstone of Catherine Howk (1788-1806), Fairmount Cemetery, Lee, Massachusetts. Photo by author.

It was a too-brief, but nonetheless thrilling, visit. I hope to return again and delve deeper into the historical connections between these two towns.

Disused rear gate that leads to the oldest part of Fairmount Cemetery, Lee, Massachusetts. Photo by author.

Disused rear gate that leads to the oldest part of Fairmount Cemetery, Lee, Massachusetts. Photo by author.

A Tale of Three Sarahs

Handwritten letter from Sarah Foote, Wellington, Ohio, 1830 (R) and undated handwritten transcription of that letter by Sarah A. Sherrill. Private collection. Photo by author.

Handwritten letter from Sarah Foote, Wellington, Ohio, to Captain Alvan Foote, Lee, Massachusetts, November 9, 1830 (R) and undated handwritten, bound transcription of that letter by her daughter, Sarah A. Sherrill (L). Private collection. Photo by author.

I was born and spent the first half of my life in Massachusetts. I still travel home a few times each year to visit my family, and every trip takes me along the same route, following the New York Thruway to the Mass Turnpike through the Berkshire Mountains. Since I began writing this blog, every time I make that trip I think about what the journey was like in the early nineteenth century, when so many people left western Massachusetts to start again in Ohio. I recently had the opportunity to look at the most extraordinary collection of objects, which beautifully illuminate the challenges and excitement of cross-country travel in the 1800s. They also happen to shed light on the lives of three women, all called Sarah.

Sarah Foote was born in Lee, Massachusetts in 1808. Three of her brothers–William, Alvan Jr., and Elisha Percival–all emigrated to Wellington (established in 1818) when she was a teenager. In the fall of 1830, Sarah set out on a journey to visit her siblings in their adopted village. She traveled without a chaperone, connecting periodically with groups of strangers for companionship as she moved farther from home. Though she was a twenty-two-year-old unmarried female, her voice in the letter she sent back to Lee describing her experiences is clear, strong, determined and witty.

The letter survives to this day. The stained and slightly tattered paper is closely packed with Sarah’s small but legible hand. A single sheet, measuring 12.5 by 15.75 inches, it was folded in half to form four pages of writing surface. Three of those contain the letter and the fourth was kept mostly blank to serve as the external “envelope” when the correspondence was folded and sealed. Though the wax seal has not survived, the hole in the paper where it was once adhered is still tinged red.

Handwritten letter from Sarah Foote, Wellington, Ohio, 1830. Unfolded view. Private collection. Photo by author.

Handwritten letter from Sarah Foote, Wellington, Ohio, 1830. Unfolded view. Every available inch of paper was used, including the far left margin and the center fold; the bottom of the left “page” has an addendum that is inverted to distinguish it from the text above. Private collection. Photo by author.

Sarah’s travelogue begins with her departure from Albany on October 13, 1830. (There is no mention of how she made the trip from Lee to Albany.) She cruised for eight days along the Erie Canal on a boat called the Pilot Line Victory. The letter gives a day-by-day account of each settlement the boat passed–Schenectady, Canajoharie, Utica, and Rochester, to name just a few. I lived for two years in western New York and was delighted to read her description of a place I know well, Lockport. “I wish I could stop to tell you something about 5 double locks where the canal is cut through solid rock 2 miles[,] the greatest curiosity I have seen yet. A little shower and a fine rainbow added to the beauty and sublimity of the scene very much” (mss. pg. 1).

The day after her view of Lockport, October 21st, Sarah’s canal boat arrived in Buffalo. At this point in the voyage west, travelers had the option of either boarding a steamer to traverse Lake Erie, or going overland. Sarah was very much in favor of land transportation, but she had fallen in with a few of the canal boat passengers and they persuaded her to take the steam boat with them. It was a decision she immediately regretted. She purchased a “deck” passage, meaning that she had no cabin of her own. It was cheaper, but also less private and comfortable. “No place to sit down and nothing to do but stand there amongst the poor creatures [Swiss immigrants also taking the steam boat] and watch my trunk” (mss. pg. 2). Sarah became violently seasick and the boiler on the ship malfunctioned, causing some small injuries. The fall weather created stormy conditions on the lake; water was washing over the decks and Sarah was soon soaked, as well as sick. She eventually decided to pay nearly as much as her original ticket to upgrade to a cabin passage. “I pitched in at the cabin door[,] fell on the floor and there staid [sic] till morning[.] The boat rocked terribly and it seemed as if we should go to the bottom every moment” (mss. pg. 2).

But the nightmare did not end at the destination. When the steam ship arrived at Dunkirk, the crew tried for more than three hours to put in to the harbor, but because of the stormy weather and perhaps the lack of the boiler, they could not do it. Incredibly, they ultimately decided to turn the ship around and return to Buffalo. After two miserable days and a night aboard, Sarah found herself back where she had started. She was adamant that she would not take the water route a second time, even when the captain refused to refund her passage. Undeterred, Sarah simply found a man and sold him her ticket for $2.00, recouping some of her financial loss. She then parted company with her traveling companions–all of whom had decided to take the ship again, as soon as it was repaired–and bought a ticket for a stage coach bound for Erie, Pennsylvania.

"Map Showing Present and Proposed Canal System," (1903). The New York Thruway follows the Erie Canal route very closely. From the website www.eriecanal.org.

“Map Showing Present and Proposed Canal System,” (1903). The modern New York Thruway follows the original Erie Canal route very closely. From the website www.eriecanal.org.

It took nearly a week of riding day and night, as well as waiting in several places for connecting coaches, for Sarah to reach Elyria, Ohio. She waited again nearly five days before she had the opportunity to hitch a ride in “a waggon [sic] drawn by 4 oxen driven by Lyman Howk for W[ellington]” (mss. pg. 3). Twenty-two days after departing Albany, Sarah finally arrived in the village at sunset on November 3, 1830. Three weeks is about half the time the same trip would have taken prior to the opening of the Erie Canal in 1825. It is a journey that takes approximately nine hours in a motor vehicle today.

Sarah liked what she saw of Ohio. “I am now pleasantly situated in a good log house at [brother] William’s by a good fire and enjoy myself very well—-feel that I have great cause for gratitude to the Author of all good who has kindly spared my life and preserved me thus far on my long journey—I attended meeting Sunday in the log school house—-Mr Talcott attended but was not able to preach[,] health very poor—They are building a brick school house[,] the upper room for meetings[,] two rooms in the lower part for schools” (mss. pg. 4). The brick building that Foote described was, in fact, Wellington’s first town hall, and her writing is documentary evidence of its previously only conjectured construction date.

The letter she sent home on November 10th was addressed to Captain Alvan Foote, her father, so-called because of his service to the Massachusetts militia. The text was full of comments directed to Sarah’s younger sisters, Eliza and Huldah. Sarah concluded the letter with a list of all her expenses on the journey, with instructions that Huldah, aged nine, “must reckon it while I tell her.” Total cost of the cross-country expedition was $14.70, slightly less than the $18.50 one pays today in tolls on the New York Thruway.

Sarah Foote eventually concluded her visit to her brothers and returned to Lee, Massachusetts. Eight years later, she married Reverend Edwin Jenner Sherrill (1806-1877). They spent nearly four decades in “Canada East,” which is the southern portion of the modern-day province of Quebec. It may have been in Quebec that their eldest daughter, also called Sarah, was born in 1839. It was Sarah Sherrill who transcribed her mother’s long letter into a bound volume for posterity. The transcription is undated, but likely occurred before the younger Sarah’s marriage to William Bullock in 1887, since she signed the title page, “Copied by her daughter, Sarah A. Sherrill.”

Sarah Foote Sherrill returned home to Massachusetts from Canada East after the death of her pastor husband. She died in 1885 of cancer and cirrhosis of the liver, and is buried in Lee’s Fairmount Cemetery. Her daughter and transcriber, Sarah A. Sherrill Bullock, died in 1922 in New York City. The letter and its bound copy remained together and were recently purchased by a private collector. Though their authors lie elsewhere, they have both now come back to Wellington.

Headstone of Sarah Foote Sherrill (1808-1885) in Fairmount Cemetery, Lee, Massachusetts. Photo from website Findagrave.com.

Headstone of Sarah Foote Sherrill (1808-1885) in Fairmount Cemetery, Lee, Massachusetts. Photo from website Findagrave.com.

While Sarah Foote was visiting her brothers in Wellington in 1830, she wrote home, “[Elisha] Percival has got the prettiest children that ever lived” (mss. pg. 3). One of those pretty children was his daughter, Sarah, born in Wellington just a year before the letter was drafted. When this third Sarah of our story was seventeen years old, her father sold his Ohio property and moved the family overland to Wisconsin. Like her paternal aunt, this Sarah Foote also kept a detailed journal of her expedition. It was carefully preserved by her children and later published. The full text can be found in several different places online.

While Sarah Foote (later Sherrill) arrived in Wellington in 1830, Sarah Foote (later Smith) departed from it in 1846. “Wednesday morning and pleasant. Many of our friends and neighbors gathered to see us off and after the usual exchanges of good wishes, goodbyes and sad farewells we were on our way at 10 o’clock. As we passed the old school house it was the saddest of all leave-takings though a silent one” (April 15, 1846 entry). Was this “old” school house that Sarah Foote Smith said good-bye to with such grief the same building that had been under construction when her Aunt Sarah visited the village sixteen years earlier? We know that Wellington’s first town hall was demolished in 1846, reportedly because of its age-weakened foundation.

Like her aunt, Sarah Foote wrote in a clear and direct style, carefully noting the costs of the trip via horse-drawn wagon and observing the conditions around her. The family arrived in Wisconsin in May of 1846 and by the next year, Sarah was married to William Champlin Smith (1824-1887). Genealogical sources vary on the exact number, but the couple seems to have had between ten and twelve children; the last was born in 1874, when its mother was forty-five years old. Sarah Foote Smith died in 1912, aged eighty-three, and is buried in Nepeuskun Cemetery in Rush Lake, Wisconsin.

All these women–both the two authors and the daughter who sought to preserve her mother’s words–clearly felt the value of written memories. I do not mean the abstract idea of creating an historical record for the benefit of future generations. Each Sarah Foote chose to set down her personal experiences because she knew they would be welcomed by her immediate family. Sarah Foote Sherrill sought to reassure her relatives in Massachusetts that she had survived the rigors of solitary travel and found her brothers flourishing. Sarah Foote Smith explicitly mentioned her intention to “show [her Wisconsin journal] twenty years from now when it may be interesting to those who shared the events.” But Aunt Sarah also begged her little sister, Eliza, to “just read this letter to our folks and then burn it[,] for no one else can read it I am sure but you” (mss. pg. 3). How fortunate for us today that Eliza did not comply.

Kith and Kin

Sign for DeWolf Street, Wellington, Ohio. Photo by author.

Sign for DeWolf Street, Wellington, Ohio. Photo by author.

Just northeast of the center of Wellington, there runs a small road that currently dead-ends into the village’s main train line. There are fewer than ten homes situated on DeWolf Street, and I would venture to guess that not many of the residents suspect their road is named after one of the village’s earliest and most respected settlers. Other than his headstone, Matthew DeWolf has only this memorial. But his family’s story is deeply entwined with the founding and growth of Wellington, and contrasting Matthew with one of his younger relatives offers an interesting case study on societal changes here over the course of the nineteenth century.

Matthew DeWolf was born in Otis, Massachusetts in 1792. He and many members of his family eventually emigrated from Berkshire County to Wellington Township. Though sources offer a wide range of dates for the trip, the ones I find most persuasive suggest that Matthew, his wife Mary, young son Homer, brother Whitman, and sister-in-law Alice all journeyed west together in January 1827, shortly after the latters’ marriage. It is possible that Matthew’s younger sister–recorded as Pamelia, Parmelia and Parnela–also traveled with them, though some sources seem to indicate that she arrived in Wellington first.

In the unpublished manuscript records of the First Congregational Church of Wellington, the following passage appears on May 12, 1827: “Mr. Matthew D. Wolf & his Wife Mary & Mrs. Alice D Wolf Wife of Whitman D Wolf from the Church of Otis & Jonathan Niles from the Church of West Stockbridge, After their Letters were read the Individuals were examined in regard to their experimental knowledge of religion and their views of truth and duty—the Church votd to receive them as members of this Church” (mss. pg. 11). Two years later, Matthew’s father, James DeWolf, was also examined and admitted to what was then known simply as the Church of Wellington (mss. pg. 19).

Inscription by

Inscription by “M. DWolf – Wellington, Ohio” on the endpaper of an 1834 “Psalms of David.” Private collection. Photo by author.

Matthew DeWolf was known to his contemporaries as a religious person, deeply committed to societal reform. He is recorded in numerous written recollections as the keeper of a “temperance tavern” on what is today the corner of North Main Street and East Herrick Avenue. (DeWolf owned much of the land in the northeast quadrant of the town, which is why the street bearing his name is located there.) The name suggests a public house in which no alcoholic beverages were permitted. DeWolf’s building is also said to have served as a regular meeting spot for the church, as well as one of the village’s first schoolhouses. J. B. Lang, the Wellington correspondent to the Lorain County News, wrote in his obituary, “Mr. DeWolf during some of the first winters of his residence here, occupied his time in teaching school, and it was the fortune of the writer to attend one of his schools, which was an excellent one, he being one of the first teachers in the country who discarded corporeal punishments in the school room” (7-19-1865, pg. 3).

Homer DeWolf, Matthew and Mary’s only child, died unmarried around 1840, when he was no more than twenty-five years old. Mary DeWolf died circa 1855/6 and was interred in Wellington’s Pioneer Cemetery on what is now West Herrick Avenue. If Homer is buried near her, his marker has not survived. Matthew, by then in his mid-sixties, decided to remarry. He proposed to a local tailoress called Betsey Webster Manly, also born in Otis, Massachusetts. Betsey had been a widow for more than thirty years, but she accepted Matthew’s hand.

Betsey was the daughter of a deacon from Berkshire County. She had married first husband Josiah Manly on her nineteenth birthday. Her obituary is worth quoting at some length: “They remained [in Otis] till 1821, then with their little family of five members, bade adieu to the old home, and with an ox team set out upon a journey to the Westward, Wellington being their destination. Forty days and nights were passed before this long and toilsome journey came to an end…Russell Webster, a brother of Mrs. Manly, had a log cabin nearly completed, which was to be the future home of this family…The cabin had some extra furnishings which had been brought from the East. There was one chair, a small stand, some sheep skin mats spread upon the white puncheon [i.e. split log] floors, a candle stick, with snuffers and tray, and a tallow candle burning in the socket, an article the other settlers had not seen in use since leaving their homes in the East” (The Wellington Enterprise, 5-15-1879, pg. 3).

In the summer of 1824, sickness had passed through the village. Young Betsey and her husband both fell gravely ill. Dr. Daniel Johns was their attending physician. Josiah died August 21st, the first death recorded in Wellington. Betsey was so sick she was not told for a week that her husband had passed. Josiah Manly has two headstones: a simple, older stone in the Pioneer Cemetery, and a later joint stone with Betsey in Greenwood Cemetery. I presume that Josiah was not disinterred–why would the older stone have been left standing?–but rather Betsey wished to honor her connection to him on her own marker. It is curious that Betsey would choose burial in Greenwood given that her parents, siblings and presumably both of her husbands were all located in the older graveyard. Perhaps by the time of her passing in 1879, that small space was full.

(In later life, Betsey became mother-in-law to David Hoke who, in 1890, murdered his employer then committed suicide in a grocery store on North Main Street.)

Known for his commitment to temperance, Matthew DeWolf was also apparently an ardent abolitionist. He, his brother-in-law Abner Loveland (who married Pamelia/Parmelia/Parnela DeWolf in 1826), and Dr. Eli Boies were among the twelve Wellington men arrested and indicted for their role in the famous Oberlin-Wellington Slave Rescue of 1858. DeWolf and Loveland were considered men of means, so they were fined $20 each and only spent twenty-four hours in jail. Historian Nat Brandt asserted in his The Town that Started the Civil War (1990) that most of the Wellington men were indicted not because of direct action on the day of the rescue, but because they were known to be conductors on the Underground Railroad. He included DeWolf, Loveland and Boies in that group.

Headstones of Mary DeWolf and Mathew DeWolf, Pioneer Cemetery, Wellington, Ohio. Photo by author.

Headstones of Mary DeWolf and Matthew DeWolf, Pioneer Cemetery, Wellington, Ohio. Photo by author.

Matthew DeWolf died in the summer of 1865 and was buried next to his first wife, Mary. As I mentioned, the couple’s only child had died decades before. But one historical source claims that DeWolf raised a nephew. It is tempting to wonder if that nephew was James DeWolf, son of Whitman and Alice, who was born in Wellington in 1829. James was sometimes mistakenly referred to as Matthew’s son. Is that because he lived in Matthew’s household? Or is it because humans love to craft narrative around the events that they observe, and the more shocking and ironic that narrative, the better?

For James DeWolf was very unlike his well-respected uncle, one might say the polar opposite. He first appears in the public record in the late 1860s, charged with selling liquor. In 1868, his saloon on the south side of Liberty Street burned to the ground. The Lorain County News noted that most of the saloon’s contents were saved, excepting “two valuable billiard tables” (2-12-1868, pg. 3). Four years later, James was sued by a wife for selling intoxicating liquors to her husband; the case was to be heard by Mayor Noah Huckins but was settled out of court. A drunken brawl the same year left a customer with a nearly-severed ear and the bartender shot in the shoulder. In 1875, a suspicious death at DeWolf’s saloon resulted in a murder inquiry, but ultimately no one was charged with the crime.

Mrs. Lydia Boies met James DeWolf. In a letter now held in a private collection, she wrote: “Saloons were then not lawful, nor were they forbidden in Ohio. They were simply refused a license & were regarded as incompatible with the good of society. A young gentleman (De Wolf) opened a saloon for money making. We—that is, we that were accustomed to watch and pray for everyone were terribly aroused and began to ask ‘What can we do about it?’ We found also 2 or 3 others in town. One morning I received a message from Mrs. [Jerusha] Reed asking if I would join her in leading an attack with axe and hammer on De Wolfs and other saloons. Now I am physically & constitutionally a coward unless where I see duty or God leading, and my cowardice served me here. I replied that De Wolf kept a bull dog and and gun which he declared would be used on any one molesting him, and also I said violence was only to be used as a last resort. We then met and planned a series of visitations in person to every saloon keeper. Mrs. Reed & I visited a German who said ‘I will give up if oders will.’ De Wolf refused, and in after years it proved his ruin” (mss. pgs. 12-13).

Local amateur historian Robert Walden never met James DeWolf, but he did know James’ wife and daughter, Jessie DeWolf Seeley. Walden wrote: “James, universally called Jim…made a radical departure from the straight and narrow. He opened a saloon called ‘The Morning Star’ next door west from the Foote old frame livery stable on the south side of Herrick Avenue West. As its name suggested, he kept it open when occasion suggested until the wee hours of the morning. It was the scene of wild celebrations.” Walden noted that it was after the suspicious death in his establishment that James sold The Morning Star and left Wellington for nearby Clarksfield Hollow. “Many of the laborers were Irish and West Clarksfield had several saloons but there was an overflow crowd at Jim’s place in Clarksfield Hollow on Saturdays” (Notebook, #A159).

Damaged headstone of James DeWolf (1829-1900) in Clarksfield Township Cemetery. Photo from website Findagrave.com.

Damaged headstone of James DeWolf in Clarksfield Township Cemetery. Photo from website Findagrave.com.

James DeWolf’s wife eventually divorced him and he began living on the second floor of his new saloon. It was there, in December 1900, that he died in a fire that made headlines all over the state. The Stark County Democrat was one among many that reported, but did so in unusually gruesome detail. “Dewolf, a single man, was asleep in an upper room, was unable to make his escape, and prished [sic] in the flames. His head and limbs were burned from his body, and only a portion of his trunk was found in the ashes. He was smothered by the smoke and in attempting to get out of the building, fell headlong into the burning embers” (12-18-1900, pg. 2). Several of the newspaper accounts referred to DeWolf’s business as a tobacco and confectionery store, rather than as a bar.

Matthew DeWolf was seventy-three years old when he died. His nephew, James, was nearly seventy-two. The men shared a family name and hometown over the course of roughly equal life spans, but ultimately took quite different paths. It would be overstating matters to suggest some symbolism of a decline in Wellington’s civic life; that The Temperance Tavern, serving also as a church and school, gave way over the decades to the rowdy drunkenness and criminality of The Morning Star. Wellington grew and changed, to be sure, but it did not steadily decline from a wilderness paradise to an urban den of iniquity. Still, I find something deeply compelling in this family–and town–story.

Freeman Battle (1850-1897)

Trade card for Standard Sewing Machine Co., Cleveland, Ohio. Stamped

Trade card for Standard Sewing Machine Co., Cleveland, Ohio. Stamped “FREE BATTLE, AGENT, WELLINGTON, O.” on reverse. Though the background of the image appears grey, it is a metallic silver that reflects light as the card is turned. Author’s collection.

Regular readers of the blog will know of my affection for both trade cards and objects that lead to stories. This lovely polychromatic trade card, which measures approximately three by five-and-one-quarter inches, represents a sewing machine company from Cleveland, Ohio. But the reverse of the card is stamped on the diagonal, “FREE BATTLE, AGENT, WELLINGTON, O.,” and that leads us to a little story.

Freeman Battle was born on September 2, 1850 in Brighton. His grandfather, Ithiel Battle, was an early settler of Wellington township; his name was recorded in an 1827 census of the white male inhabitants of Lorain County. On November 6, 1880, Freeman married Alice E. Sage. She was the daughter of Samuel L. Sage, a grocer on North Main Street in Wellington. In 1890, when Sage was fatally shot by his own shop clerk, it was to his son-in-law’s house on Mechanics Street that he was carried, dying there three hours later.

Advertisement for

Advertisement for “The Domestic” sewing machine, sold locally by Free Battle. “The Wellington Enterprise,” 3-18-1891, pg. 4.

Battle was employed as a retail agent selling sewing machines. According to his advertisements, his office was in the building erected in 1890 by Hoyt & Peters, also on Mechanics Street and still standing today. When his father died in September 1896, Freeman rented out his house and moved his family back to Brighton to care for his aging stepmother. He was apparently already in ill health himself; as early as 1885, reports in The Wellington Enterprise described him as “sick with congestion of the liver,” (2-11-1885, pg. 5). Even so, he continued on in business and promotions for his Wellington operation appeared in the newspaper for several months after he no longer resided in the village.

Freeman Battle died in Brighton on October 18, 1897. His obituary reported that he was “in the hope of going to some climate which would prove beneficial to his already failing health, but the disease which had so firm a hold upon him developed so rapidly that he was obliged to abandon the trip toward which he had looked forward with so much hope. His illness was protracted and painful, alternating with hope and fear, but when he at last realized that although he was just in the prime of life, the summons had come to him to come up higher he said to his faithful wife, the Lords [sic] will, not mine be done” (Enterprise, 11-3-1897, pg. 5).

Battle was just forty-seven years old when he died. His widow, Alice, survived him by four decades, dying in 1936 at the age of eighty-five. Both are interred in Greenwood Cemetery, though for unknown reasons, Alice’s name is not recorded on the stone. If the couple had any children, I have found no record of them. Only the little girl on the card remains.

Headstone of Freeman Battle, Greenwood Cemetery, Wellington, Ohio. Photo by author.

Headstone of Freeman Battle, Greenwood Cemetery, Wellington, Ohio. Photo by author.

Bíonn Siúlach Scéalach

 

Ireland and its counties. Bridget O'Neil Hackett was from County Derry; Mary Callely Sweeney hailed from County Sligo. Map created by Irish-Genealogy-Toolkit.com.

Ireland and its counties. Bridget O’Neil Hackett was from County Derry; Mary Callely Sweeney hailed from County Sligo. Map created by Irish-Genealogy-Toolkit.com.

Wellington has always been a community of immigrants. A substantial portion of its nineteenth-century population–perhaps as many as one or two out of every ten residents–was born outside of the United States. I have noted before that one of my favorite things about writing this blog is the opportunity to recover stories that have otherwise been lost to the public at large. I recently ran across the following two obituaries in quick succession. I was struck by the commonalities between these two women: both born in Ireland, but dying in faraway Ohio; both spending four decades of their lives in rural Wellington; both passing away in the same year and each receiving front-page newspaper attention to her death; and both choosing to be buried, not in Wellington’s Greenwood Cemetery, but in “the Catholic cemetery” (today called Holy Cross Cemetery) in New London, Ohio. In honor of Women’s History Month and St. Patrick’s Day, I offer these brief remembrances of Bridget O’Neil Hackett and Mary Callely Sweeney.

Headstone of Bridget O'Neil Hackett at Holy Cross Cemetery, New London, Ohio. Image from website "Find a Grave.com."

Headstone of Bridget O’Neil Hackett at Holy Cross Cemetery, New London, Ohio. Image from website Findagrave.com.

MRS. EDWARD HACKETT DEAD. She Had Lived in Wellington Nearly Forty-five Years. Mrs. Edward Hackett, an old resident of Wellington, died at her home on Union street, this city, Wednesday noon of catarrhal pneumonia, aged 76. Bridget O’Neil was born in County Derry, Ireland, 76 years ago. At the age of 18 she, with a younger brother, emigrated to Canada. She was married to Edward Hackett May 24, 1849. They moved to the United States, living in Buffalo, Cleveland, Oberlin and finally settled in Wellington in the year 1857. She was one of those brave women, who, while her husband was at the front fighting for his adopted country, fought the battles at home. She possessed that strong Christian faith and courage, so rarely seen nowadays, which never left her to her dying moment. She was the mother of ten children, three of whom survive. She departed this earthly life Feb. 20, 1901. Funeral services were held at St. Patrick’s church Feb. 22, Father L. Plumanns officiating. The burial took place at the Catholic cemetery, New London” (The Wellington Enterprise, 2-27-1901, pg. 1).

Headstone of Mary Callely Sweeney at Holy Cross Cemetery, New London, Ohio. Image from website "Find a Grave.com."

Headstone of Mary Callely Sweeney at Holy Cross Cemetery, New London, Ohio. Image from website Findagrave.com.

Mrs. Martin Sweeney. Died, of consumption, at her home on Maygar street, June 12, 1901, Mary Callely, wife of Martin Sweeney. She was born in [the] county of Sligo, Ireland, March 20th, 1833. Mr. and Mrs. Sweeney came to America in 1865, and after a few months in New London they settled in Wellington, very near the site of the present family home. Of eight children, seven survive and visited their mother in her sickness or ministered to her in the last months of her life. She was confined to her bed since January, and in the last three weeks paralysis produced loss of speech but not of consciousness. She was of reticent habit and cheerful disposition, not given to harshness, censure or complaint. These qualities of the Christian mother which had enabled her to do her part in making her home happy, were manifest in the hopeful, patient spirit with which she bore weakness and suffering. Her sufficient and best monument is the character of her children, who truly ‘rise up and call her blessed.’ The funeral was held from St. Patrick’s church June 15th and the interment was at New London” (The Wellington Enterprise, 6-19-1901, pg. 1).

The title of this post is a Irish proverb meaning, “Travellers have tales to tell.”