Sometime ago I put up a post about Why We Do It.  I am fascinated by the variety of people who are interested in family history and their reasons for doing research.  So, every time I come across something on the subject or have a new thought on it I will post it.  This one is from Ian Frazier’s book Family.

” I wanted my parents’  lives to have meant something.  I hunted all over for meaning of any kind–not, I think, simply out of grief or anger at their deaths, but also because the stuff they saved implied that there must have been a reason for saving it.  The smell of an old hymnal, the weave of a black mesh hat veil, the tone of a thank you note, each struck me with the silent force of a clue.  Something was going on here.  I believed bigger meaning hid behind little ones, that maybe I could follow them to a source back tens or hundreds of years ago.  I didn’t care if the meanings were far-flung or vague or even tivial.  I wanted to pursue them  I hoped maybe I could find a meaning that would defeat death.”

If you are on LinkedIn there is a genealogy discussion group (Genealogical & Historical Research) that has had an interesting discussion going about what got you started in genealogy and what you get out of it.  It started with the question: how has genealogy changed you?   So far, one of my favorite answers is the “I can bore my family to death by talking about my research but I’m the one they all call whenever they have a question.”  (I put this in quotes because it is a fairly close representation, but it isn’t exactly what the person said and I don’t have it in front of me.)

I bought my daughter a sheep for Christmas.  No, we don’t actually have a four legged baaing creature tethered in the back yard, but we do have an entire fleece from one sheep.  It arrived in a large box in all its multicolored, lanolin rich, greasy, smelly glory.

One snowy New England day Sara and I stayed home together and did women’s work.  Sara has been spinning and knitting and generally working with wool for years.  Now she is taking the process of turning a sheep into sweater one step further back. As Sara washed some of the wool and carded it I made several loaves of dark rye bread that we have come to call the tar baby.  Never have I worked with such sticky dough.  I added flour and kneaded and prodded and scrapped dough off of my hands and every surface it had been in contact with and then did it again and again and again.  Ultimately a shower, a complete change of clothing and a load of laundry were required and I won’t even tell you about the kitchen clean up.

At the end of a pleasant day together we had a fluffy pile of snow white wool ready to be spun into yarn, perhaps enough to make one sock, two delicious loaves of slightly sweet, chewy dark bread, and the certain knowledge that if we had been responsible for caring for a family on a farm in the 1880’s we would all be both naked and hungry.

The sheer volume of work those women did is staggering and our relaxed day of craftiness in our centrally heated home complete with stand mixer, dish washer and washing machine certainly made me appreciate it.

If you are still reading by now you are probably saying to yourself, “I thought this was a genealogy blog.”  It is, and all this domestic bliss put me in mind of our ancestor, Annie Costello, and her story. Credit for the research for much of this story goes to our cousin Dick who has worked on the family genealogy for years.

Follow the link to see a timeline of Annie’s life and the events that surrounded and informed it.

Anna Donahue Costello was born in 1841 in Belfast, Ireland, the daughter of Felix Donahue and Kate McCrystal.  Family lore says that she emigrated to the U.S. with her brother Felix about 1850, stopping in Boston or New York and then coming “round the horn” to San Francisco as a teenager.  The family stories tell us that Annie worked as a domestic for a survivor of the infamous Donner Party.  I have no direct evidence of Annie’s arrived in San Francisco or of her employment there, but somehow she met John Costello and married him in San Jose in 1867.

Annie Costello and her husband John D homesteaded 160 acres of land in the farming community of Sprague in Washington Territory in 1880.  By 1880 they had 5 children under the age of 10.  Between 1880 and 1883 another child was born and died in infancy; their seven-year-old son Joseph died as well. Through all of this they moved north from California to Washington Territory and started and nearly lost their little farm.  Annie did it all, everything that was necessary to keep a family going through all those difficult years and through it all she was either pregnant or nursing or both and caring for her young children. Gardening, canning, sewing, knitting, cooking, keeping the wood stove going for heat and food, and helping with everything that needed doing to sustain a farm in its infancy.  Between 1880 and 1883 they survived a plague of grasshoppers, unusually cold winters, birth, death, and all the harsh realities of this new and growing territory.

But 1883 brought Annie what were perhaps her most difficult moments.  On February 22, 1883 John D relinquished his homestead claim, selling his land to J.D. Irvine.

In the words of the commissioner of the Colfax Land Office here is Annie’s story.

“ In support of said application it is alleged that John Costello is a confirmed and habitual drunkard and sold and relinquished said homestead while in a state of intoxication; that the improvements upon the premises where procured with her earnings and that the support of the family, embracing several minor children, devolves entirely upon her.  It is also alleged that J.D. Irvine to whom Costello sold, filed DS2993 for said tract March 26 alleging settlement February 24, 1883, but had not improved or established his residence upon the land prior to filing. …If Mrs. Costello however desires to make an entry in her own right as the head of the family, the filing of Irvine is not a bar to her application.”

Mrs. Costello did indeed wish to make an entry in her own name and was successful in doing so, retaining her land and her 12 by 20 foot home for herself and her children.

Annie and John were divorced in 1898, but continued to live together until his death.  I believe she pursued the divorce to protect her land and her family, not to abandon her husband of 31 years.

Annie found work wherever she could, while her son John T and perhaps her husband managed the farm. On Dec. 5, 1890 Annie received her Final Certificate fulfilling the requirements of the homestead grant and allowing her to receive a final patent for the land from the federal government in 1891.  She had saved her farm and her home and secured her children’s futures. But Annie wasn’t finished pursuing her dream of a prosperous farm.  In 1893 she bought an adjacent 160 acres from a neighbor.  Then in 1901 she obtained another 160 acres from the Northern Pacific Railroad.

John D died in 1903, his obituary states, “Mr. Costello was one of the pioneers of that section and had the reputation of being the best farmer in that country.”

John T and his wife Elizabeth took over the farm.  Eventually they expanded the farm to 480 acres and built a solid two-story house for their growing family.  Annie lived in Sprague until 1923 surrounded by and cared for by a loving family.

Annie and John D.’s descendants have multiplied and prospered.  The original farm outside of Sprague remains in family hands to this day.  Members of this family live in many states and countries around the world.  They all owe their success to the strength and perseverance of one remarkable woman who refused to give up her dream.

I am the very fortunate holder of several pieces from my mother, the sort of gold that genealogists yearn for.  I have three taped interviews my mother did, two with her father and one with a “cousin”, all about their memories and stories from the past.  I also have an autobiography written by my mother.  These are sources of information that I might not/would not have had otherwise.  So I am grateful and have been known to encourage friends and acquaintances to create their own interviews while the opportunity exists.  If you have a parent, aunt/uncle, older cousin, even older sibling – consider asking for stories that person remembers from childhood and asking to record the stories.  Having my mother’s voice and my grandfather’s talking about times past is priceless, as the commercial says.

The focus of this post is one of the interviews done with my grandfather, more than twenty years ago when he was in his 80s.  I not only have the tape (and have digitized it), but I had it transcribed.  My goal is to present the individual stories my grandfather told, adding a little context and maybe a picture or two.  The story today is one he told about his grandfather’s experience as a young man hiring out to chop wood.  My grandfather, Lyle Denman, lived from 1896 to 1997.  His grandfather, Charles Minor, lived from 1837 to 1913. Lower Mississippi RiverThe family lived in north-eastern Ohio in a village called Wakeman in what is now Huron county, just south of Lake Erie (the small black unlabelled dot in north eastern Ohio on the map).

Grandpa Minor lived with Lyle’s family from about 1900 to 1905, when my grandfather was about ages 4 to 9.  The arrangement was that if my grandfather was good, and didn’t bother his grandfather unduly during the day, then he would be told a story toward the end of the day.  Here’s one my grandfather remembered and told my mother, about when his grandfather was a young man before the Civil War (probably sometime between about 1853 and 1860, when he was between 16 and 23):

“In the winter time there was absolutely no work for young men around Wakeman, just a case of waiting for spring planting.  Once the fall crops had been harvested, there’d be several months that they had to wait without much to do.  One year, my grandfather saw an ad in the Cincinnati Enquirer asking for woodcutters along the Mississippi to prepare wood for the steam boats.  Grandfather and another young man, paid their way to Cincinnati, where they were picked up by the corporation wanting the wood cutters, and taken to Memphis by steamboat where the headquarters of the logging company was.Mississippi steamboat

On the way down the river, all the passengers lived up on the second deck.  Down below, they would stop at the various little hamlets and towns and maybe take on a cow or some chickens or something that was to be sold at New Orleans or down river someplace.  And all of the deck hands that handled that stuff were black.  And the waiters that waited on the tables for the passengers on the second floor were all black.  There was ample food and great quantities of it were served and there was always a lot of it left over on the table.  Following each meal, two of the black hands, or four, would appear with two tubs.  One tub was for dishes.  The other tub was for uneaten food.  Every bit of food that was uneaten was scraped into a tub.  The dishes were put in another tub.  The uneaten food was taken to the lower deck where the deck hands, with their fingers, helped themselves and that was how they were fed.  They were fed with the unused portion of the meal from the passengers above.  It doesn’t sound too sanitary.  But then, that’s the way it was in those days.

Arriving at Memphis, they were signed on and taken down the river in a smaller boat to a certain place.  I could have been mistakened, whether it was Memphis or Natchez, but I think it was Memphis.  At any rate, the headquarters of the wood cutters were there and the two men were each given a rifle, a blanket or two, some blankets, and the boat that took them down had provisions.  They had salt pork, sow belly as they called it, and corn meal and coffee and beans.  They were given a rifle, a light weight rifle with ammunition.  And when they were finally established at a certain place, I think it was someplace in Mississippi along the river, they were told to make camp.

They were given a tent to live in and they made camp and were told how to prepare the wood.  It had to be cut in — I think it was four foot lengths.  And they were paid so much a cord for the wood, and every two weeks the supervisor’s boat would come by and measure up the amount of wood that they had cut.  Cottonwood was the main wood that they cut.  And it had to be piled on the bank where it could be loaded.  When the steamers needed it, they would lower their gangplank and the crew would carry the wood on board to take them to the next station, wherever they needed it.  And the men would always take their rifle with them and sometimes they would shoot a wild turkey or shoot — one time they shot a deer.  And they feasted on the meat as long as it was good.  And they learned how to trap wild turkeys.  They found a supply of ear corn and they would shell off a few handsful of corn.  They would dig a trench that got a little bit deeper and deeper along.  And then over the end of that trench they would build a house of saplings, just little sticks cut and laid across each other to make a house big enough to hold a turkey or two at the end of this trench that they’d dug.  And as the trench deepened, the turkeys — they would string the corn, one kernel at a time following the other and the turkey would begin eating and would eat his way down to the end.  And when he reached the end where there was no more corn, he’d raise his head up in the air and try to get out.  He didn’t know enough to duck his head down and go out the same way he came in.  And he was trapped inside of the little homemade trap that had been made which was nothing more or less than saplings criss-crossed and made into a little house.  And in that way they provided themselves with turkey and occasionally they would shoot quail or other food.  And that’s the way they provided their food.

And for water they had two buckets or more.  Each morning they would fill a bucket of water out of the Mississippi River and set it to settle.  It was always muddy and murky.  And it would settle until evening.  When evening would come, they would pour off the top and that was the water that they had to drink. First, though, they would boil it.  They had to boil it and let it cool.  And at night they always had a bucket or two of water setting there ready for the mornings to repeat.  The mud and sediment would settle to the bottom and they would pour off the water, boil it, and make use of it in their coffee or drink it.  That was their drinking water.  After they had been there for — they went down in the fall perhaps — he didn’t say or I don’t recall what month.  It could have been November or October — after the local harvest : apples and corn had been harvested in Ohio — is when they went down there.  And they stayed until along in the spring, perhaps the month of May.  That was not — I do not recall his exact time that they decided they had been there long enough.  So when the supply boat came, they told them that the next week they would break camp and wanted to return home.  Which was accomplished.  They were taken to the — they had all they needed.  They had no money or anything.  But the supply boat, the inspector or the manager would give them a receipt for so much wood cut and piled each time he came along.  And those receipts were taken to the office and they collected their money and returned home.”

Okay, not everybody has a religion, but if you’re looking for ancestors who lived before the twentieth century they almost certainly had a religion and if they didn’t you’ve got one interesting ancestor and you ought to be looking into his/her life more thoroughly.

According to the 1870 census there were about 72,459 churches in the U.S. serving a population of 38,558, 371 or one church for every 530 people. Today several studies indicate about 335, 000 churches serving a population of about 304, 000, 000 or about one church for 900 people.  These are approximate numbers, but you get the idea.  Most small towns in America had a multiplicity of churches and most of them were fairly small. Mid 19th century America was fertile ground for new churches.  What we might now consider to be minor differences in doctrine could often spawn enough disagreement that someone would stomp off and form a new church. In his book, Family, Ian Frazier says, “In the United States, after the Revolutionary War, Protestant sects proliferated like diet colas.” This is partial list of the possibilities for church membership taken from his book:  Presbyterians, Congregationalists, Episcopalians (low, middle and high church), Methodists and Baptists.  Among the Baptists there were Hard Shell, Free Will, Particular and Seceder.  There were also Shakers, Quakers, Mormons, Finneyites, Rappites, Unitarians, Lutherans, and many more, and these are just the Protestants.

All of these churches had one thing in common; they kept records.  Church records can possess a wealth of information.  The best thing about church records is that many of them have survived decades and centuries and are still there to be found.

Where do we find these records?  Some of them can be found in books.  A History of Sullivan County talks about Luke Davies, a person of interest to me, and recalls the founding of the First Baptist church of Thompson, New York and a” furious controversy” between the Baptists and the Presbyterians. Some denominations keep websites with historical information.  It has been a great pleasure to me that the Seventh Day Adventists keep an index of obituaries of Seventh Day Adventists and will send them to you for five dollars each.  Virtually every Seventh Day Adventist who died in this country has at least one and often two obituaries.  Forgive the pun, but if you’re a genealogist it’s like you died and went to heaven.

Some 19th century churches continue to exist and most will share their records with you.  How do you search for a church?  First try the phone book for the town where your ancestor lived.  If it’s not there find a website for the denomination, find the state or city headquarters for that denomination and contact them asking what happened to the church you are looking for and where its records might be kept. If none of this works try the local historical society and the state archives, many church records have come to reside in archives.  Try the local library.  Many, if not most, town libraries have local history collections.  Librarians are among the most helpful people on Earth.  If they don’t have it they will probably point you in the right direction.

In the last half of the 19th century many local histories were compiled.  These contain many biographies and a good number of them will list the church your ancestor attended.  Birth, death, and marriage records also contain information about the church or the name of the minister.

So search those records, write those letters or emails, make those phone calls, and then sit back and wait for the good stuff to arrive in your inbox or in your mailbox.

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