USA > Connecticut > New Haven County > Oxford > History of the town of Oxford, Connecticut > Part 12
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CHAPTER 19
CUSTOMS AND AMUSEMENTS IN THE NINETEENTH CENTURY
From its settlement in 1680 down to the end of the first quarter of the 19th. century, Oxford's life was bound up in agriculture, and "all the social habits and traditions of the people were those of English country life, and while in theory they recognized the equality of men before God, they honored the magistrates and the clergy as being the ministers of His word and power, and, by habit, education and fixed principle, they regarded the aged, dignified, well-born and wealthy among their neighbors with a reverence and awe, of which people of this age know practically nothing. The courtesy of the present time is the courtesy of equals. Theirs was nothing of the kind. Men in office magnified their office, and demanded, and if necessary, compelled respect." We have already touched on this in connection with titles of respect awarded to some, and in the seating of the meeting house in early days. Another writer telling of reminisceces (dating back to 1820) in Derby, says of Saturday and Sunday, - "The evening of Satur- day was considered as holy time, and when it began to be dark, secular cares were laid aside. The plays for the week were ended, the play- things were put aside. All labor in the field ceased.
"But the moment the sun set behind the western hills on Sunday, that moment the holy day was closed, and play might be resumed. The farmer would then, if necessary, grind his scythe preparatory to early morning Monday mowing. The young people might assem- ble for sport and lovers in their neat Sabbath dress might lawfully meet and build together their airy castles for some future happy day."
Strange as it may seem to to-day's readers, one of the chief social events in early days was going to church, or as they called it, "going to meeting". Each family was so isolated on its farm that there was but little contact with other people during the week, and on Sunday people put on their best clothes, partly no doubt because of the sacred- ness of the day, but equally likely they knew they would meet all their neighbors, and felt the desirability of "putting their best foot forward". And as they all stayed for afternoon as well as morning service, luncheon time in the "Sabba Day House" or the houses of hospitable neighbors, gave an opportunity for friendly chat and probably a bit of gossip, all forming a welcome break from the monotony of farm life. Moreover, church service gave nearly their only chance for
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intellectual stimulus, by listening to the preacher's sermon and dis- cussing it afterwards. So "going to meeting" was a great social event.
It also provided a means for the people to hear a little music, and to do some singing themselves. It seems strange how people were completely cut off from music save that which they heard at meeting and that was almost indescribably limited. Hymns such as are com- mon now in all churches were unknown, and all that they had were metrical versions of the psalms. And these were all fitted, it is said to some five tunes, regardless of metre. These tunes were, "Old Hundred", "York", "Hackney", "Windsor", and "Martyrs", none of which, save "Old Hundred" is in much use to-day. The tunes were all rendered "by heart" without the aid of written or printed music, but the music was kept under some control by the scheme of having one designated person sing one line of the psalm by himself, followed by the repetition of the line by the entire congregation. In the Congrega- tional church, this person was either a deacon or a man appointed to act as "correstor". The same system was followed in St. Peter's Episcopal Church in Oxford.
Later came the hymns of Dr. Isaac Watts which became very popu- lar in the early part of the eighteenth century, such as "Joy to the World", "Am I a soldier of the cross" etc., and became more in use by the end of that century. The "New England Psalm singer" by William Billings was published in 1770, and his "Chorister's Com- panion" a music book based on the "Mi, Fa, Sol" system made many people dissatisfied with the old method of singing and they wanted to adopt the new way. As early as 1734, in the neighborhood of Oxford, namely in Woodbury, the Congregational Church there was beginning to consider "singing in the new way". Just when the change came in the Oxford churches, from a chorister leading the congregation, line by line, to a choir singing from written music, is uncertain, but in St. Peter's Episcopal Church, it probably occurred in 1800, as in that year five choristers were chosen, the large number seeming to indi- cate that they constituted a choir which probably used written music. By this time the music books published by Wm. Billings had been in general use for some years throughout New England. He introduced the pitch pipe into congregational singing, bringing more order even into the "line by line" singing. In 1764, the Congregational Church voted to introduce Dr. Watt's version of the psalms "to be sung in the congregation of this Society on the Lord's Day".
The use of musical instruments in church was bitterly opposed by the authorities, but gradually the "bass viol," as it was called (but probably a cello) was introduced. The violin, or fiddle, was particu- larly in disfavor, because it was used for dancing and therefore con- sidered worldly and unfit for use in God's house. The objection to the use of the violin, flutes, hautboys, clarinets and bassoons in church presupposes that they were in general use for secular gatherings such as "muster day" of the trainbands.
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In St. Peter's Church, a "bass viol" remained in the possession of the church as late as 1854 as it was then ordered to be sold. Whether they had obtained an organ before that time is not clear, but it is known that they were considering the purchase of one in 1810.
At a meeting of St. Peter's Church in 1835 it was voted that "the singers be permitted to use their seats in the new church for singing on Sunday evenings". As we have already pointed out, the Connecticut "sabbath" ended at sundown on Sunday and it may be that the singers were, by this action, given permission to sing some secular songs. By the middle of the eighteenth century, singing schools were springing up throughout New England, but we can only surmise that there may have been one in Oxford. Surely some of the old English ballads were handed down from father to son or more likely from mother to daugh- ter. But there is no record of what happened in this respect in Oxford.
"House Raising" (which in the growing community of Oxford in the early days must have happened fairly frequently) was a social event to which the neighbors flocked. It was a process which required the con- certed effort of several men, especially when the structure was a high one such as a barn or meeting house. In the "framed construction" of those days, each wall frame was put together lying flat on the ground, and then raised into position. Each wall frame, or "bent" as it was called, consisted of the "floor sill", the middle beam, or "girt" (if the structure were tall enough to require it) and the top beam, or "plate", together with the corner posts, all carefully morticed and tenoned to- gether. The bent (flat on the ground as we have said), laid with the sill resting on the stone foundation of the building, and the plate on a timber. Picked men stood at the foot of the posts, armed with crow- bars and broadaxes to keep these uprights in their places, and on the steadiness of these men depended the safety of those who raised the bent and who had to stand directly under the timber they were lifting. At a given signal, men raised the plate from the timber on which it lay, and others placed short pieces of scantling under it. A second lift carried it as high as the mens' heads, where it again rested on pieces of scantling. The next lift was made with pike poles. Short poles were first got under the bent, lifting it so that it stood at an angle of some fifteen degrees with the plane of the building, which carried all but the posts beyond the reach of hands. The next, and final lift was made with long pike poles, until the bent stood perpen- dicular.
A house raising was a sort of celebration, and old account books show that one of the biggest items of cost was for rum for the raisers. And except for church going, most gatherings were apt to end in drunkenness. Rum of course was expensive, being imported, and the commonly used spirituous liquor was cider brandy, distilled from apple cider.
During the summer, both men and women were so busy on the farms
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that there was little time for recreation, but during the winter there was more time for amusements, such as coasting and skating outdoors, and games and "bees" indoors. And by 1795, dancing seems to have had some place in Oxford, for around that year Josiah Washband en- larged the "Washband Tavern", including, amongst other improvements, a large ball room upstairs, which presumably was used by the Oxford people.
By the end of the first half of the nineteenth century, festivities in private houses became more common. One of these houses was the old Twitchell residence on Academy Road in Oxford Center. It was purchased by Enos Candee in 1845, and during his lifetime the place became one of the famous houses of Oxford. He is said to have "ar - ranged the parlors in charming style and that they were the scene of many festivities, culminating in the weddings of his daughters". The Rev. Mr. Peck, in his account of the house says "David Candee told me many pleasant details of the home life of this large family, of the Thanksgiving feasts when all were gathered around the home hearth- stone".
In the Nov. 1st. 1871 issue of the "Seymour Record", an account is given of a concern in Oxford, -"The concert by Mr. Walker's Singing Class on Wednesday Evening Oct. 25 gave unusual satisfaction".
By 1863, the annual fair of the "Oxford Agricultural Society" had started, providing a great annual event of interest and amusement. The "Premium List" of the Twelfth Annual Show and Fair held Oct. 13, 1875 gives some clue to what some of the amusements were at that date. A more extended account of the fair and its prizes will be given later.
The "Seymour Record" of March 29, 1894 tells of an entertainment given by the Sunday School of Christ Church, Quaker Farms held March 27th.,-
"The entertainment was well attended and an enjoyable affair, and everyone thought the 10 cents admission at the door was none too much for the pleasures of the evening." It included a tableau, "the Spinning Wheel", numerous recitations, some sentimental, some comic, and singing by the choir. A recitation was also given by Miss Fairchild's school". (Miss Fairchild was at that time the teacher in the Bowers Hill school in Quaker Farms).
Donation Parties.
After the Civil War, the churches had difficulty in keeping their doors open. The population of Oxford was on the decline, falling from a maximum of 1763 in the year 1830 when things were booming, to its minimum of 902 in 1890. Coupled with this loss of church members, no systematic way had had been adopted of supplying the necessary funds for paying the minister's salary, to take the place of the old direct taxation. To help out, it became quite customary for country
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Tonation Misit.
2.4/
The company of yourself
and friends is respectfully invited to attend the regular
Annual Donation Visit.
for Rev. Clayton Eddy, at the residence of
Marcus Hyde, Esq., uaker Farms,
1 UESDAY
EVENING, FEB. 7, 1871.
Good Entertainment Provided.
wny, ncat fair evening.
Invitation to a "Donation Party".
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churches to pay part of the minister's salary "in kind", and the actual delivery of the gifts was often made at so-called "Donation Parties". The illustration herewith is copied from a printed invitation to such a "donation party", here termed "Annual Donation Visit". It was held on Feb. 7, 1871 at the residence of Marcus Hyde, Esq. (on the west side of Quaker Farms Road, and at the southwest corner of what is now "Tilquist Road."). It was given for the benefit of the Rev. Clayton Eddy who had been rector of Christ Episcopal Church in Quaker Farms since some time in 1869, before which time there had been no minis- ter there for a couple of years, so, obviously, Mr. Eddy needed help. Nevertheless the occasions of these donation parties were made real "parties", and as the old newspapers used to read "a good time was had by all". Apparently, in the case of Mr. Eddy, the term "Annual Visit" was but mere "wishful thinking", for the church was vacant for a year after Mr. Eddy left, and the salary of his successor was but $225.00.
The weekly bath of the Nineties.
With the plentiful supply of water which most people now have, piped into their houses, from wells or springs, and pumped by electric pumps automatically controlled, it is hard sometimes for people to realize what a blessing such a supply is. In a "Memoranda" book commenced Sep. 21st. 1890, one prosperous farmer in Oxford records as an important event the weekly filling of the bathtub. The bath tub was of course a portable wooden tub set on the kitchen floor before the fireplace or range, filled with hot water from kettles, previously sup- plied from the well, either by hoisting up a bucket or by a hand pump. And this man counted it so much of an event that he wrote it in big capital letters. Thus he writes, "Sunday Oct. 26, 1890, I filled the bath tub and Della, Arthur and myself took a bath". "Sunday Nov. 2d. 1890, Filled bath tub for all." This was apparently done in the early morning, for he adds, "Katie and Della went to church". Then cold weather seems to have made weekly bathing too unattractive, for his next entry of filling the bath tub was not until Dec. 18th., again a Sun- day. Then Sunday Jan. 25th. 1891, "Filled the bath tub and all except Katie took a bath". Feb. 1st. he "filled the bath tub". Again on Sunday Feb. 8th. he "filled the bath tub", this time apparently in the evening, for he first reports of his doings during the morning and afternoon.
All of these entries, and many others like them indicate that it was an event to have a bath in the winter, and there is no doubt that this was representative of farm life in the nineties. And one wonders, did one filling of the tub do for all the family ?
CHAPTER 20
THE TEMPERANCE MOVEMENT AND COMMUNITY HALL IN QUAKER FARMS
People all over the country at the beginning of the nineteenth cen- tury were becoming concerned about the evils of intemperance. The first temperance society in the country was founded in 1808 and for forty years or more, the campaign against drunkenness was carried on by lecturers going around the country depicting the horrible results of intemperance and exhorting their hearers to forsake the habit. By one means or another, men were persuaded to sign a pledge to abstain from intoxicating liquors.
The first concerted effort for temperance in this country seems to have been the so-called "Washingtonian Movement" which had its origin in the reformation of a Baltimore drinking club of six men, brought about by the address of a temperance lecturer. They signed a pledge of total abstinence April 6, 1840. It is said that the society was of great and lasting benefit to the general temperance cause. They were popularly known as "The Washingtonians". Somewhat later, John Bartholomew Gough began his talks on temperance, which he started after a benevolent Quaker persuaded him to take the pledge, (having been a confirmed drunkard) and to attend temperance meet- ings, at which he became a popular speaker. His influence, coupled with that of Father Matthew (a Roman Catholic priest from Ireland) was instrumental in the formation of the "Independent Order of Good Templars" in Utica, N. Y. in 1851. This was a beneficial order, based on total abstinence, and it spread around the world. Its name was probably derived from that of the "Knights Templars" founded in the 12th. century.
About the time of the formation of the Good Templars, the Roman Catholic Church took a firm stand on the subject of temperance in re- lation to its youth, requiring them at the time of their confirmation to take an oath not to partake of any spirituous liquor before the age of twenty one. The oath is still required. Many Episcopal clergymen favored the temperance cause as long as it placed the chief emphasis on voluntary abstinence, and they wrote numerous pamphlets on tem- perance, and several dioscecan conventions passed resolutions in favor of the reform, but the idea that even moderate drinking was a sin, seemed to many extravagant. In general, the attitude of the Epis- copal Church seems to have been one favoring moderation in drinking, rather than total abstinence.
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On Aug. 1st. 1848, John B. Gough made in the Methodist Church in Seymour what is described as a powerful speech on temperance, and about this time "the Humphreysville Total Abstinence Society" was organized, and also the "Daughters of Temperance". In 1854 Connecti- cut passed an act for the suppression of intemperance, which required that agents for the sale of liquor for chemical and manufacturing pur - poses should be appointed, and appropriations made by town meetings. All of these things bespoke the extent to which intemperance had grown as an evil requiring concerted action to overcome. One writer expressed the condition throughout New England as follows, -"The in- dications of intemperance among the farms met the eye at the first glance, in dilapidation and ruin. There were carts without wheels, and all manner of broken tools, cumbering the yards. Fences leaned, and walls were tottering etc." The Good Templars became active in the Quaker Farms section of Oxford, and some time around 1858-60 Mr. Stephen Mallett (a prominent citizen who lived in the house on Quaker Farms Road just opposite Christ Church) erected a building known as "Community Hall", on the southeast corner of Quaker Farms road and Hogs Back Road, for the use of the "Good Templars". Mr. Mallett's plan was that "Community Hall" would provide a gathering place for social activities, where no liquor would be sold or served, thus draw- ing people away from taverns.
A curious fact is that Mr. Mallett never gave a deed for the land, and made a practice of storing some of his own material in the base- ment of the building. This he did so as to retain ownership of the land and building, and prevent the Good Templars from using it for objec- tionable purposes. One of the interesting uses of the building was a series of lectures given in 1896 by George Washington, the colored evangelist.
When Mr. Charles A. Davis acquired the Mallett Farm in 1899, the building and land passed into his ownership, and the building continued to be used for community purposes. In 1905 it burned down and the vestry of Christ Church, Quaker Farms of which Mr. Davis was a member, voted to undertake the Trusteeship of "the property of the Good Templars Association, for the people's good", and to proceed to erect a new building at once. A building committee was appointed consisting of Messrs. Charles B. Johnson, Charles A. Davis and William R. Palmer.
Mr. William R. Palmer was appointed solicitor with Miss Clara Hawkins, Miss J. Mabel Lum, Miss Cora Lum and Mrs. Henry B. Davis, assistants. The money is said to have been subscribed locally, together with some volunteer labor. No deed to the property was ob- tained. Since that date the Hall has been under the management of the "Ladies Society" (Women's Guild) of Christ Church. The success of "Community Hall", and the gradual elimination of most of the taverns is good evidence of the control of intemperance which gradually took place.
CHAPTER 21
OXFORD MASONIC SOCIETIES
"In the palmy days of Oxford's manufacturing industries, free- masonry flourished here. Morning Star Lodge No. 47, Master Masons was instituted Oct. 18, 1804. The petitioners to whom the charter was granted were Adam Lum, Veren Dike, Silas Sperry, George W. Thomas, Benjamin Candee, Lewis Wakelee, E. C. Candee, Joel Finch, Arnold Loveland, William Hurd, William Bronson, Daniel Candee, Abel Wheeler, Samuel Riggs, William Morris, Levi Candee, Nathan Davis, Charles Monson, Jessie Scott, and Moses Candee. The lodge continued in Oxford until 1848 when it was removed to Humphreysville (as Sey- mour was then called).
Eureka Chapter No. 22, Royal Arch Masons was instituted in Oxford Oct. 12, 1826 with the following members present, "most of them being members of Morning Star Lodge":
Samuel Wire
Jonah Nettleton
G. Rawson
Chauncey M. Hatch
Ebenezer Fisher
J. Manville
David M. Clark
William Jones
S. Steele
Merritt Bradley
D. Kimberly
Lewis Candee
David Mc Cuen
T. Lee
S. C. Pottaker
Harry Smith
L. Smith
G. Smith
Lyman Riggs
A. Colt
J. Potter
N. Osborne
H. Thomas
Until 1840 Convocations were held quite regularly, but about this time, business in Oxford began to decline and the various members removed to other towns. Convocations became less frequent and at a meeting held Feb. 29, 1844, it was voted to adjourn until convened by special order of the High Priest; and finally the chapter was removed to Waterbury.
The chapter met in the building known as "Masonic Hall", the archi- tecture of which is of the type known as "Greek Revival" which did not come into use until about 1820, so it would seem that meetings of Morning Star Lodge from 1804 to 1826 when Eureka Chapter was in- stituted must have been held elsewhere.
After 1848 the building was used for other purposes, but was still known as "Masonic Hall", it being shown as such on the 1868 map of Oxford. Its most recent use has been as a part of the parish house of the Congregational Church. While still standing, as this is being
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written, it is said that it is to be demolished. It is located on the church property, just north of Academy Road, its front face lining up with the fronts of the houses on the east side of the Town Green.
CHAPTER 22
THE CIVIL WAR
When the war broke out in 1861, sentiment in Oxford seems to have been somewhat divided, some favoring secession by the Southern States and others being strongly in favor of the Union. It is said that at one time the Confederate flag was hoisted at Oxford Center. Very possibly this was done by or with the sympathy of those "engaged in the Southern trade", and whose business was ruined by the war.
On the other hand, Judge Wilcoxson stated in his 1876 Historical Address that "In 1861, at the breaking out of the Civil War, Oxford's sons proved equal to the emergency. No fewer than seventy-five men entered the loyal army by enlistment, as I, who then kept the record very well know. Of this number, but few, probably not more than five disgraced themselves by desertion."
In the "History of the Old Town of Derby," a list is given of the soldiers furnished by the Town of Oxford, regiment by regiment. We have arranged these names alphabetically and give it later.
A total of 105 names is included, whereas Judge Wilcoxson only speaks of 75, but these may have been only those who volunteered at the outbreak of war.
The population of Oxford in 1860 was 1,269 and in 1870, 1,338 or say approximately 1,300 during the Civil War, 1861-1865. The total of 105 men serving in the war thus amounted to 8.0% of the population.
One of the Oxford people affected by the war was Mary H. Candee Tomlinson, wife of Horace E. Tomlinson. They lived in Quaker Farms in the house still standing at the southwest corner of Quaker Farms Road and O'Neill Road. Mrs. Tomlinson had two brothers who served in the war, Frederick and Andrew Candee. The boys seem to have been very fond of their sister Mary, and wrote her a number of letters from camp, which she and her descendants have carefully preserved. They give a vivid personal account of the life of a young soldier.
Prior to the letters from camp there are three letters of interest. The first is from her sister, Julia M. Candee Bronson, from Hartford, at the time of the firing on Fort Sumter, and gives a vivid description of the excitement in Hartford over this event. How immediate was the effect of the bombardment of that fort is shown by her comment that a regiment of volunteers had already been formed as she wrote, only seventeen days afterwards, and that still other companies were form- ing.
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Then follows a letter from Mary H. Candee Tomlinson's brother, Andrew Candee at Woodbury, stating that there was a company of volunteers there. Twelve days later, a latter from her brother, An- drew at Woodbury, was dated May 25th, 1862.
Some time between that date and August of the same year, Frederick had enlisted. The next letter we have is from Mary Tomlinson's brother, Andrew, dated Feb. 23, 1863 at camp, so some time after May 25, 1862, he also had enlisted. The two brothers were not in the same regiment, but the service of both of them was in Louisiana, at the time of the letters. The letters from Frederick and Andrew give a good picture of what the young Northern soldiers were thinking of some of the "folks at home".
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