The “Ghost Towns” of Sugar Creek


If you look at gazetteers, plat maps, or county histories from the late 19th century you will run across many small villages or hamlets that no longer exist. These were often places that sprung up along railroad stops or crossroads. Some were platted by ambitious town makers who were hoping to make a profit from their landholdings, while others just naturally grew around a business like a mill or store. They were places that mostly drew upon the trade of nearby farmers. But exigencies of life like the economy or re-routing of a road or rail line stalled their growth and stranded them on untraveled paths that left them to die on the vine. These villages just could not reach a “critical mass” to achieve growth and became ghost towns.

We tend to associate ghost towns with the old west, with tumbleweeds scurrying through the empty, dusty streets in an area where a gold mine had been played out and the merchants, miners and saloon girls moved on to the next boomtown. But Sugar Creek Township has it own examples of “ghost towns”

A prime example is Bloomtown. It was located about five miles west of West Terre Haute along what we now call the Old Paris Road. It was platted in 1858 by a young Pennsylvania native named Hiram Bloom. By 1870 it showed some promise of growth. It had a saw mill, gristmill and two stores, which did a nice business among the local farmers. Its sawmill provided work for some in the area, and lumbering joined corn and hogs as the area’s major “exports.”

In its short life Bloomtown had its small share of excitement. Perhaps because it was isolated, it became the site of several robberies. One Sunday night in September, 1870 some enterprising thieves slinked their way into town on a wagon. While the good folk of Bloomtown slept, they broke into Samuel Bloom’s store and proceeded to make off with almost $800.00 of his goods. They then headed off in the direction of Terre Haute.

When Bloom discovered the robbery he raised the alarm and a small posse of Bloomtonians joined him on the trail of the thieves. They followed the wagon tracks for a mile or two, but the villains had turned their load of stolen goods off the road into a farm field and the pursuers lost their trail. They were never caught, and Mr. Bloom’s goods were probably offloaded to an unscrupulous Terre Haute merchant.

1874 saw another robbery, but one in which the felon was eventually caught after a nearly 70 mile chase. A good looking 19 year-old West Virginian named Charles Brown who had lived in New Orleans worked his way up the Mississippi as a roustabout to St. Louis. He then set out for Cincinnati, walking across the breadth of Illinois. Tired and broke, for he said he could not find work along his path, he flopped himself down in the barn of a farmer named Ellsworth in Bloomtown. As he spread himself a bed of hay, her espied a wagon and a fine team of horses who were the pride of farmer Ellsworth.
Brown “got to studying how he would like to have them and ride to Cincinnati to start into the express wagon business.” A planned formed in his mind, and action soon ensued. He hitched up the team and headed east through Macksville and across the wagon bridge to Terre Haute and beyond.

Mr. Ellsworth went out the following morning to feed his prize team. And wagon missing. Believing the thief had headed east he telegraphed the police in Terre Haute to be on the lookout. Just to make sure, Terre Haute Police Chief Shewmaker telegraphed towns east and west along the National Road, but headed east toward Brazil with three other men in buggies in hot pursuit.

Just west of Brazil, the chief and his posse learned that their hunch was right. Witnesses told of seeing a man driving the buggy and team rapidly east. Shewmaker had to return to Terre Haute but sent one of his men, Officer Vandever, onward. With the scent of his prey in front of him, Vandever drove hard and fast. He had to change teams several times and once even climbed on a train in search of the felon. By the time he reached Plainfield he discovered another hunter had caught his game.

J.R. Painter, an ex-Marshall of Brazil, had read the telegram about the fugitive and mounted his own pursuit. Changing horses six times along the way, he stopped in Stilesville where a local blacksmith told him he had just shod a horse matching the description of the team. Of Painter went again on through Plainfield. Finally, about three miles beyond Plainfield he spied his quarry.

When Brown refused to stop, Painter pulled out his pistol and shot twice wounding him. Brown pulled the reins so hard that the horses turned over the buggy and fled across the fields. After stopping to calm the frightened horses and tie them to a fence, Painter went after the fleeing Brown. The chase did not last long. Brown, tired from his night and day of flight and wounded, finally surrendered. Painter later handed him over to Vandever, who took him back to face Vigo County justice.

The team and buggy were returned to Bloomtown. Brown went to the state prison at Jeffersonville.

By WWI, Bloomtown had all but disappeared, its buildings gone and its streets overtaken by farm fields from which they had first been carved.

If it looks like in these maps that the National Road looks like it is further south that modern US 40, it is because it is.  The original bill authorizing the National Road stipulated it had to connect the state capitals and be as straight as possible.  When the road was built through Vigo County, Vandalia was then the capital og Illinois.

If it looks like in these maps that the National Road looks like it is further south that modern US 40, it is because it is. The original bill authorizing the National Road stipulated it had to connect the state capitals and be as straight as possible. When the road was built through Vigo County, Vandalia was then the capital og Illinois.

Larimer Hill
The hamlet of Larimer Hill stood briefly along the National Road on the bluff jest west of West Terre Haute. It was named after W.H. Larimer, who owned a coal mine nearby. Larimer also opened a store and platted out a few lots from his farmland. The people mostly farmed and worked in the mine until it played out. For a brief period in the 1880s it even boasted a town brass band.
My family lived on Larimer Hill in the early 1960s. About the only vestiges from its heyday were a small grocery store and Zelma’s, a much loved ice cream parlor.


Liggit (Liggett)
Liggitt grew around a railroad stop four miles west of Macksville along the [Old] Paris Road, just about a mile from Bloomtown. It appears it was never much more than a crossroads where farmers brought goods to load on the trains or to pick up mail. There are few mentions of it in history. By 1924 it seems to have only been the site of a small grocery.
Nelson, the Town That Never Was?
There was a “town” called Nelson. It appeared on a few maps in the 1870s. But was there a there really there. I have found virtually nothing about it. Old records only record it as a mail stop. The earliest maps show that a small district school was there, and that was likely the “post office.” It bewildered me a bit until I found an obscure reference that its postmaster in 1859 was Hiram Bloom, the man who platted Bloomtown. I also noted that it was it was located in Section 16, the same 640 acres as Bloomtown. Possibly Nelson was subsumed within Bloomtown, or never really became more than a crossroads with a school.
So why did these towns disappear? Many reasons. They were just too small and fragile. They were often built around farming or a mill or mine that went out of business. As travel became easier those who might have had to be content with doing business there could just as easily travel to Terre Haute or Paris. In the end they lost their “anchors,” as did Toad Hop when the mines closed, as well as the canning plant.

And would we be listing St. Mary’s as a “ghost town” without it anchor, St. Mary-of-the-Woods?

A Killer Revealed


As many readers know, of all the stories I have researched and written about the history of West Terre Haute, none has haunted me like the horrendous story of the kidnapping and murder of Edythmay Caroline Dierdorf. For those who have not read it, see the links at the end of this entry.
Over the years I have tried to piece together as much of the story as possible. It has not been easy. The Terre Haute police told me they had no records prior to 1950 in their files. I searched through 20 years of newspapers from around the country, sought out books on Sing Sing and crime in New York, scrolled through census records. Over the years members of Edythmay’s family have contacted me to offer what they could, but all said it was just something her parents and siblings did not wish to talk about.
It has been much harder to find any real information about her killer, Charles Russell Dow. About a month after the Edythmay stories appeared a woman contacted me to say that she believed Dow was her father, but her mother would never talk about it. She mentioned her mother getting a packet from a New York prison, but refusing to reveal what it was about. I arranged to call her, but there was no answer.
I spent about three years trying to get access to Dow’s prison records. During email and phone conversations I was told they did not have his records, or some just never bothered to reply (I consoled myself by knowing how busy and understaffed state archives are). About a month ago I made one more try and, to my surprise, received an immediate reply. The New York State Archives held four pages of Dow’s records. I arranged to get them sent to me. Four pages of bare prison records, but enough that I think I can put a little flesh on the bones of a serial pedophile and murderer.
Charles Russell Dow was born in Hamburg, NY on February 26, 1898 to an English immigrant father and American mother. He was a small child. He left school at age 14 having only completed the fourth grade. His mother died when he was 19. He had two younger brothers. From his later job history he must have been good at math. He likely took on odd jobs and became something of a drifter. I could find no draft or military records of service in WWI. Sometime in the mid-1920s he married a woman named Hazel from Connecticut. They had a daughter. He had his daughter with him when he came to Terre Haute and ugly fate brought him and little Edythmay on that Sunday, January 27th, 1929.
He had been travelling the Midwest buying and selling radios and other small items. He headed back to the Cleveland and Detroit areas after the murder, returning to Terre Haute briefly later to pick up his three-year daughter, whom he had left at a boarding house.
I believe he and Hazel might have settled in Detroit the year after Edythmay’s murder, where he worked as an office manager and accountant for a construction firm. By 1941 they had moved to a rural area around Silver Creek in upstate New York.
Just when Dow began his long terror reign as a pedophile is unknown. Edythmay was not his first victim. Dow had been briefly jailed for rape the previous year. How many more were there over the years? But it ended two days before Christmas, 1946. He was finally caught after a series of attempted abductions and abductions in Rochester and Batavia, NY. After being convicted of 2nd degree kidnapping, sodomy and assault, he was sentenced in Genesee County Court to life in prison. It was his fourth conviction for rape. He then spent the next 23 years housed in three state prisons.
Hi first stop was the notorious Sing Sing Prison. It was there that he then confessed to killing Edythmay. He was transferred to Clinton Prison in Dannemora, NY in 1959. His mug shot reveals an ordinary looking man, but one who looks “creepy,” but that may because it is a mug shot and we know his story. The records show that he was 5’4” and weighed 150 pounds. An intelligence test placed him at the average range IQ level of 106. He was a moderate drinker but did not use drugs.
Immediately upon arriving at Clinton he requested a job with as few other inmates nearby as possible. It was well known that other inmates, even the most hardened killers, detested child molesters and they were subject to beatings or killings. He was a reader and in 1962 he requested to mail some of his books home. He sought permission to purchase a guitar from another inmate in 1964, but the request was denied. Later that year he accused two other inmates named woods and Martinez of stealing a can of salmon, coffee, milk, cigars and 3 cans of spam from his cell. Prison guards who were present during the supposed theft said it did not occur. Dow then requested another prisoner, a jailhouse lawyer, draft a writ for him, but that too was denied.
Those may have been factors in Dow’s last transfer in 1964. This time to Attica. There he was “Discharged by Death” on April 9, 1970, one year before the famous inmate riots there, and exactly 41 years and two days after Edythmay’s body was found.

Taylorville: 60 Acres of Hell

taylorville house

If West Terre Haute and its people were looked down upon by many (and they were), there was no place more reviled in Vigo County than Taylorville. Taylorville was quite literally built on a dump, and most viewed those who lived there as little more than human debris. It and its people were seen as the flotsam that washed up along the west bank of the Wabash across from Terre Haute. According to many, Taylorville was merely the home to ragpickers, thieves, whores and the diseased. It was 60 acres of hell.

Taylorville is located south of the National Road along the bottom lands between Terre Haute and West Terre Haute. It was sometimes also known as Dresser and Central Terre Haute. It is unknown whether it was called Central Terre Haute because it was along the center of Terre Haute or because it lay between Terre Haute and West Terre Haute. But Taylorville is the name that stuck. It was supposedly named after a “Capt.” Taylor, a farmer who lived on Ferguson Hill near West Terre Haute. What exactly was Taylor’s connection to the hamlet that bears his name, or how he became a “Captain,” is unknown.

The first settlers were squatters, people looking for some kind of home. The place left to them was near the Terre Haute dump. They built their crude houses from whatever scraps of wood, tin or brick that washed up on the river bank. They scrounged the dump for food to feed their children and scraps of metal, rags or other items they could sell to eke out a sort of living.

Taylorville’s plight was highlighted by the Indiana State Board of Health in March, 1913, shortly after the Great Flood of 1913.. It called the place “The Peril of Terre Haute.” The article described the “hovels” in which people lived and how they were often driven from those ramshackle homes several times a year by flooding. The people, it said, “were of the American gypsy type” who subsisted as “ragpicker, push-cart, slop-wagon driver” types.

To eat, they gathered anew with each new dumping of discards from restaurants and stores. “It is a familiar sight when the dump has received a new supply of garbage to see men, women and children…. delving arm deep in such material for food for their tables. Half-rotten oranges, and other fruits, pieces of bread soaked in the slops from some hotel, decaying scraps of meat—all are seized with avidity and carried away to the filthy places, their homes, where they eat, live and have their living.”

In short, they lived amid filth and squalor. People and animals often lived under the same shaky roofs, sharing the spaces with “countless billions of flies.” Sanitation was all but unknown. Their water came from the river or fetid wells. Disease was their constant companion. The report particularly noted widespread gonorrhea and syphilis, even among the young, in these “derelicts of humankind.”
Interestingly, though the authors of the report felt badly about the people of Taylorville and how they lived, they seemed almost more concerned about how the “derelicts” might effect, or infect, the good people of Terre Haute. Taylorville was a “constant menace to the public and a positive disgrace.”

The article ended on the “hopeful” note that there was even a movement afoot to condemn all of Taylorville, move its people out and the land turned into a park. Indeed, there was discussion of creating a riverside park there at the time, but nothing came of it.

The condition of Taylorville was noted by many in Terre Haute, and some charitable organizations sought to help. Mainly driven by women, these organizations tried to do what they could by teaching hygiene, getting medicines to the area, and offering advice to mothers. But they were hamstrung by an indifferent society and government which somehow saw the conditions merely as the fault of those who lived there.

But there were those who take advantage of Taylorville. Politicians eager to rig elections always visited the area to buy votes and the voter fraud was so rampant that it would have made a Chicago ward boss blush. There was scarcely an election in Terre Haute that was not followed by accusations of cheating by the losing side. Pimps prowled the street seeking young women. Those who could not afford the prices of Terre Haute brothels would slink to the tawdrier dens in Taylorville.

Prohibition was a boon to Taylorville, and may have helped spur its economy. Officials estimated that over 100 bootleggers cooked up their brew there, likely accounting for more than half of the illicit booze concocted in Terre Haute. Money follows crime as surely as crime follows money, and some of it trickled down to the people of Taylorville. In a previous blog on bootlegging I mention “peck” Anderson. Peck, who moved from Taylorville to buying and selling houses in west Terre Haute (and bootlegging),.  His brother Joe ran a store and was known as the “Mayor of Taylorville.”

By the 1930s conditions had improved a bit in Taylorville. After all, they could not have gotten any worse than they had been earlier.
The WPA Federal Writers Project hired unemployed writers and others to, among other things, do reports on each county, its towns, and its history. Taylorville, noted one such report, was peopled those who were “entirely American. And are noted by their hatred for negroes. No colored person is allowed in the town under any circumstances.” Teachers there felt they could not teach the Civil War history because of having to mention Emancipation.
The report, written in 1936, expounded on the sad history of Taylorville, but noted that some residents were now being employed in factories in Terre Haute or in other WPA works projects. Conditions were improving.

It listed the bare essentials of life in the hamlet. There were no monuments or parks. There was an elementary school, five grocery or general merchandise stores, three churches. The only “industries were the Valentine Meat packing plant and an auto wrecking yard. About 700 people lived there.

Image courtesy Vigo County Historical Society

Image courtesy Vigo County Historical Society

What all these reports failed to see were the real people. They saw conditions. They saw diseased bodies, but not the person. They saw the struggles, not the causes. They did not look into the faces and see people who were trying their best despite poverty, lack of education and resources. They did not see, or take note, of those trying to better themselves, or helping others, as the grocer who carried people and their bills so that their families might eat.

Do you have stories of Taylorville to show the fuller story? If so, please Email me

1913 Flood.  Image courtesy Vigo County Historical Society

1913 Flood. Image courtesy Vigo County Historical Society

“It looked like a tomb:” The Viking Mine Disaster


It was warm for early March as the evening shift reported for work at the Viking mine. It was a Thursday. March 2, 1961. Temperatures in the 60s may have given some fleeting thoughts of an early Spring. Others might have been thinking ahead to the weekend. The new Elvis movie, G.I. Blues, was playing at the Garfield, and there was a Tony Curtis film at the Grand. Maybe a fight with their wives was still gnawing at them, or how far the next paycheck would go? One thought they all likely had pushed deep into their minds was that, being a miner, this might just be the day they would not walk back out of the dark pits in which they worked. Some may have taken one last deep breath redolent of the Wabash River just 200 yards away.

The Viking had opened in 1948. The coal that the miners blasted, hauled and loaded was sent by conveyor belt to feed the ravenous maw of the power plant nearby. Though a bit “gassy” it was considered a relatively safe mine, with only one fatality in its 13 years. It was already a sort of relic though. Where there had once been 35 deep-shaft mines in the Vigo County area, there were now only two.
It must be understood that mines, especially deep-shaft mines, were often a catacombs of underground rooms. Abandoned, played-out room or shafts often lay dormant next to active ones. In the old shafts methane gas, sometimes called “green devil gas” by some miners could seep and build-up. The wall, floors, ceilings that separate these rooms can be thin and prone to crumbling, thus making them an ongoing hazard that might collapse and trap miners. That sort of thing happened in the mines of West Terre Haute in the past. Or, if miners are lucky, the walls can be a fortress against a collapse or disaster in another shaft.

The miners were divided into two crews. Twenty-two sent into one shaft, the other 22 into another. Into one shaft went Burl and Jack Gummere, father and son miners from Terre Haute. Jack normally worked the third shift, but requested a change when another second shift miner failed to show. And Joseph Sanquenetti of Rosedale, whose brother John was a trained member of one of the mine rescue teams. And James L. Norton from West Terre Haute, an army vet who, with wife Lyda, had a small daughter named Julia Ann. Also in the crew was David Hale, who had had lost his father 30 years earlier in a mine explosion. They began their work.

Their work proceeded normally for hours. Then, at about 7:45 on that March evening, the first omen appeared when an air gauge chart showed a drop. Supervisors rang the phones down in the shaft. No one answered.

There had been an explosion nearly two and a half miles down the shaft. The shock wave from the blast hurtled northward, a flash fire rose and quickly flamed out. The explosion tore tons and tons of coal and earth from their banks, twisting metal and filling open spaces. Amid the debris lay 22 miners, alive seconds before, now dead. So fast and violent had been the explosion that nearly all lay where they had stood a second before. A few may have crawled a step or two away, but that was all.


Upon realizing what happened the emergency calls went out. Ambulances and doctors were called, mine rescue teams summoned. As always happened in mine disasters word spread quickly and terrified, fearful families rushed to the mine. Whose fathers, sons or brothers had survived, whose did not? The news was grim.

John Sanquenetti went in with a rescue team, knowing his brother might be in there. He had been working in the other shaft and did not know what happened until he and the others miners were ordered to return to the surface. “It was like a tomb,” he wrote later, “Everything was charred and covered with coal dust.” The explosion tossed around coal moles, ventilator shafts and shuttle cars around like they were so much confetti. It did not take long for the realization that to sink in that they would find only the dead.

And so began the soul-torturing process of making the mine give up its dead. One by one the victims were brought out. So charred and twisted the bodies that only one miner was recognizable by sight. For the others, it would be the belt buckles or wallets or other personal items that would speak their name for them.


Finally, around midnight, the last body was brought out. Twenty-two bodies in all. The Viking Mine explosion took its unwanted, grim place as the second worst mining disaster in Indiana history. The grieving began.


The next week would bring investigations, incriminations, sorrow.
And 22 funerals which would be attended by 22 widows and 29 now fatherless children and many, many other mourners.

Among the mourners were the survivors who had to stop and ponder the meaning of chance or fate. Who asked the question of why. Men like Linton Fisher of Clinton who was off work that week on doctor’s orders. Or Robert Forbes of Shelburn who was alive because a spat with his wife had caused him to miss work. Or Norman Price of West Terre Haute who was shifted away from the fatal shaft into the other.

Families were left to try to figure out how to live through the future they always hoped would never come. Among them was Rose Ann McGaughy who told how her husband Max had only recently returned to work. She had been working part time to help save money for a new house for the family, which included a son and daughter, but “Now the plans mean nothing.”


The Bootlegger’s Daughter-in-Law

prohibition poster

It would be wrong to say that there was a bootlegger on every street in West Terre Haute. But the town that prior to Prohibition had many more saloons than churches had its fair share, and more. It was, after all, a thirsty town. Even before Prohibition there did not seem to be enough legal hours in the day to slake the town’s thirst. Town marshals were constantly on the prowl to enforce closing laws, as in 1904 when Marshal Ramsey Gess went on a crusade to dry up illegal sales.
The subject of bootleggers (the term is thought to originate from the days when sailors would hide contraband in their tall boots to spirit a little comfort onto their ships for the long sea journey) came up during a recent oral history with C. Joseph Anderson. Joe, as he is known, is a prominent attorney, legislator and judge from West Terre Haute. He readily talked about his father “Peck” Anderson being a noted bootlegger. Peck was something of an entrepreneur. He owned several businesses, including a saloon, and was an early example of a house flipper.
Though I had long heard that Peck distilled and sold his own booze, I was a little shocked to hear about one of the town’s other noted bootleggers, Acle Ellingsworth. Acle, you see, was father-in-law to both my uncle Art Chrisman and my aunt Eileen Ellingsworth. I knew Acle as only a man sitting quietly at gatherings. To hear that this taciturn man had an “infamous” past was quite a surprise.
I had planned to visit Aunt Eileen anyway, but I drove immediately to see her. Now you must understand that my aunt is one of the sweetest ladies on earth. She is loath to speak or think ill of anyone. I assumed she would say little about it, or even deny it.
Almost my first words to her were, “Aunt Eileen, you never told me you were a bootlegger’s daughter-in-law!” To my surprise, she did not look surprised or embarrassed. Instead, she almost beamed as she replied, Yes, didn’t you know that?”

She told me the story with a certain amount of relish. Acle, indeed, was a bootlegger. Being a tinsmith, it was nothing for him to whip up a still in his shed and set about being a minor Jack Daniels. He was not a gangster she averred. He made and sold small batches of whiskey, mainly to sell or give to his neighbors, or for his own consumption. He was not one who distilled great amounts to sell to rumrunners or supply a string of speakeasies, of which there were many in Vigo County. Some just up the street from his Paris Avenue home. And she proudly said, “He never used any money he made bootlegging for himself. He would use it to help out neighbors or family in need.” I almost thought she was describing a latter day Robin Hood, but if my Aunt Eileen tells you something, you know she believes it to be true.

Photograph of Moonshine still recently confiscated by the Intern

There were other small time “leggers” in West Terre Haute. Several times a month local papers would tell of another arrest of a West Terre Haute bootlegger. There was Andy Harper, who was sentenced to 30 days in jail for concocting his own potent potables, Leonard Hollobaugh who arrested for selling alcohol to 3 teenagers, one of whom was shot and killed as they raced down Fruitridge Avenur in attempt to evade the police, and even a woman, Helen Kintz.
Like Peck and Acle, the small timers were mainly being entrepreneurial. But there was a much darker side to Prohibition.
Regular readers know that I believe Prohibition to have been an ill-conceived, benighted, stupid and foolhardy attempt at social engineering. Foisted upon the majority by oft-times honestly concerned, but by a sometimes holier-than-thou vocal minority, it was not only an abject failure, but a disaster for the nation. (At this point do you get the feeling I do not think much of Prohibition?).
There are many reasons that, as a professional historian, I take this view. One is that the amendment immediately made millions of Americans, those who drank and those who made booze, criminals. Millions who had previously respected the law, became instant lawbreakers. Debates still rage as to how much this taste of disdain for the law effected future generations. If one winked at prohibition laws as one sipped a cocktail, what laws would one disregard in the future?
The other major reason Prohibition was a disaster was the role in played in the rise of organized crime as we know it today. Yes, there were loosely organized gangs throughout America before Prohibition. But they were local. Prohibition was the crazy glue that cemented local gangs into a national web of organized crime. Of course, there were gang rivalries and untold slaughter along the way (for a fine history of this in Chicago see the excellent new book by Jonathan Eig, Get Capone), but ultimately the cooler gangland bosses learned to divide territories and work together. Thus was born modern organized crime (which, by the way only got worse nationally because J. Edgar Hoover did not believe existed until too late because he was too busy chasing supposed Commies).
And this fitful rise of gangs and violence also played out on the street of West Terre Haute during Prohibition.
In July, 1926, two West Terre Haute bootleggers, Oscar Moore and Alek Leclerq, were snatched off South Seventh Street. They were released the next day but returned home mum about what happened. They knew silence was not only golden, but their key to survival. Speculation was that they may have hijacked a load of booze belonging to a powerful, terroristic St. Louis gang known as the Egan Rats.
In August, the still breathing Moore was speeding along a road in south Chicago with two companions, a Mr. and Mrs. Joseph Ronan. When police stopped them they found two pistols and a shotgun. They also found 60 gallons of illegal booze that the trio admitted they were transferring from Indiana (from the West Terre Haute area?) to gangs in Chicago.
Ronan, it was quickly leaned, was an alias for longtime criminal Joseph Roman. Roman’s criminal career began with a stint in an Ohio reformatory in 1908. He was a well-known safecracker (he was credited with teaching that art to “Henry Fernekes, midget bandit”) who took up rum-running. His wife, Josephine Edna Akers, formerly a waitress in Terre Haute, claimed she did not know of his past as they had only been married a scant time before in Sullivan. Moore told police he lived at 20 S. Sumner in West Terre Haute. Jail awaited the trio, whom Terre Haute police claimed were part of a gang of “rum runners and hi-jackers whose activities have been numerous here in recent months.”
Thus was West Terre Haute a minor pivot point in the gangland empires.


The Socialist, the Umpire, and Squirrel Brains

macplayerThrough the seemingly odd confluence of two past lives, one well-known, the other uncelebrated, I am able to write this entry. Tangential to this story are two things, Socialism and baseball. One is a political and social philosophy I subscribe to in many ways, the other the game I love, the game I quite literally learned at my grandfather’s knee and that runs in my bloodline,
It is my belief that Eugene Victor Debs, of Terre Haute, Indiana, is one of the most under-appreciated socio-political thinkers and activists in American history. In an age when even the term “liberal” is an epithet to many, to be called a “socialist” can, in the fevered minds of some, place one on a continuum somewhere between heretic and puppy-slayer. Those who think that way have never studied Debs ore the roots of socialist thought. This is not the time to digress on the history of that thought. This is a human story about a friendship.
Debs left school at 14 to work in the large Vandalia Railroad shops in Terre Haute. Later he rode the Vandalia’s rails as a locomotive fireman, shoveling coal into the fiery maw of engines that drove the American economy in so many ways. He joined the Brotherhood of Locomotive Fireman, which was essentially a fraternal, not, political organization. But over the years this deep thinker from the heartland more and more saw the inequities that all but shackled the working man and became more political. He was not alone in this transition to awareness of inequities. Again, this is not the place to detail Debs long career, suffice it to say he became a five-time presidential candidate of the Socialist party (and scored what is still today, one of the highest percentage of vote for a third party candidate), and was jailed during WW1 for supposedly violating the Espionage A for the “intention and act” of obstructing the draft. He was to serve over two years in federal prison While in prison he received nearly one million votes as a presidential candidate in 1920.


But my story takes place long before this.
John McKenzie was born somewhere in Ohio in 1871 to an Irish mother and a father whose birthplace was listed only as the “United States.” When he came to Indiana and West Terre Haute is unclear. He worked as a miner like so many others in the town. In 1900, he married Ada Long. Ada was the granddaughter of David Marion Arthur. This made her the cousin of my grandmother, Hilda Hants Chrisman. Though cousins, Ada’s husband John was “Uncle Mac” to my grandmother.
John had something in common with my grandmother’s future husband’s family, the Chrismans. As I have mentioned in earlier entries, the Chrisman boys were all baseball players. My grandfather and his 4 brothers all played baseball as either minor leaguers or as semi-pros for various town teams. “Uncle Mac” loved the game and played five years of minor league baseball.
He began his short and rather inglorious career with the Terre Haute team in the Indiana-Illinois league in 1899. The next year he was briefly a member of the famed Terre Haute Hottentots in the Central League (unluckily for him, the year before the “Tots” were part of the famed Three I league and featured future Hall of Famer “Three Finger” Brown). He played in only 7 games, hitting .310 (a fine batting average for a modern major leaguer, but barely respectable for a turnoff the century minor league batsman). But, he persevered out of love for the game.
After a summer of playing local ball, he found himself back in the minors. From 1902 to 1904 he carried his glove and bat further west and played with the Flandreau Indians, Sioux City Soos, and Marshalltown Grays in the Iowa-South Dakota League. Once again, his ability did not equal his desires. His batting average did not rise above .274 for the rest of his career.


Like so many, John McKenzie could not get baseball out of his blood. After his playing days he became an umpire, and a damn good one by all accounts. He was known as perhaps the best umpire in the Three I (for Indiana-Illinois-Iowa) league. The Three I was a step below the highest level of minor leagues, but it was a good one that saw many players leave their diamonds to grace Major League fields.
So, how did this minor league umpire and the famous Socialist happen to come together? I do not know. Debs was known to speak before or after baseball games in West Terre Haute, spreading the word about his cause. Perhaps, “Uncle Mac” and “Gene” met then. At any rate, according to my grandmother, they became friends. And hunting buddies. Before WW1, Debs and Mackenzie would head to the woods around West Terre Haute to go squirrel hunting. After bagging their prey, they would head back to Mac’s house on National Avenue in West Terre Haute and clean the game. Walking triumphantly into the kitchen they would sit down to talk. As they did, “Aunt” Ada would fix them a favorite breakfast: squirrel brains and scrambled eggs.
How often, and for how long, Mac and Gene did this is uncertain. Debs fame spread and Mac had his own life. He was a miner, a laborer and a cigar maker. His shop, which featured his hand-rolled specialty called a “John Mac” was located just below the railroad tracks on Market Street in West Terre Haute.

John McKenzie outlived his friend Gene Debs by 49 weeks. “Uncle Mac” died on October 2, 1927, just days after the close of the epochal baseball season that saw Babe Ruth hit 60 home runs and the New York Yankees win the World Series.

A History of Christmas


On this Christmas EveI thought I would share with you one of my earliest publications.  This one on the topic of the hour.

Aspects of the Antebellum Christmas
Tim Crumrin,
By 1860 many of the elements of our modern “traditional” Christmas were easily discernible. Although some customs found during the antebellum era have long since vanished, many more may be recognized instantly. Some, such as the use of a christmas tree, were in their nascent stages, while others, like the concepts of gift-bringers, were in mid-passage. No matter what stage of development, the modern reveler transported to antebellum America would be able to look upon familiar scenes. For, as one source contends, Santa Claus and ornamented trees were becoming more common “to the whole country.”1

Perhaps the most important of the changing elements was the country’s attitude toward Christmas. By the coming of the Civil War the antipathy shown toward the celebration by some religious groups and like-minded individuals was rapidly softening. Indeed, “by 1859, the general attitude towards Christmas had changed sufficiently for the Sunday School Union” to accept the holiday to such a degree that it published hymns and accounts of celebrations.2 This was emblematic of a general acceptance of Christmas by many denominations. This changing of views combined with another ongoing force to further shape and help define the American Christmas.

The continuing popularity of Dickens’ A Christmas Carol and its “carol” philosophy added yet another element by synthesizing “certain religious and secular attitudes… into a humanitarian pattern.” Its assertion that brotherhood, kindness, and charity should be a part of life– especially at Christmas– was quickly accepted and added to American tradition.3

It was within such an atmosphere that Christmas as we know it began to manifest itself. This essay will look at various aspects of Christmas celebrations during the 1830-1860 period, both those that reach down to us today and those which are but memories.

The Christmas Tree
The Godey’s Magazine publication, in 1850, of an article and illustrations depicting the British royal family’s celebrating around the christmas tree is generally seen as a seminal event in the ultimate American adoption of this German (Prince Albert, of course, was German) custom. Although the article did much to popularize the use of trees, it must be said that it was a custom that had already begun to take root across the United States. In fact, some historians argue that American adoption of the Christmas tree predated that of the British.4 There would seem to be support for this assertion. Successive waves of German immigrants probably packed in their cultural baggage the custom of adorning their homes with a small tree. As they spread through the nation, so too did the decorated tree.5
Some sources credit Hessian mercenaries with the introduction of the tree during the Revolutionary War.6 However, as there is no direct, extant evidence to prove this oft-told tale, it may be apocryphal. The likely source was probably a now forgotten German immigrant seeking to recreate a bit of his homeland in his new surroundings. No matter the originator, the christmas tree graced more than a few homes prior to 1850 and nearly every area was witness to its use.7 Perhaps the first American illustration of this was seen in an 1810 Krimmel painting executed in Pennsylvania.8 The Dictionary of Americanisms’ (1828) inclusion of a definition of “christmas tree” and the publication of Kris Kringle’s Christmas Tree in 1845 are indicative that the custom was more widespread than previously thought.9
With this background it is not surprising that the tree had become established by 1860. So established, in fact, that a “German tree” was placed at the White House by President Franklin Pierce in 1856.10 Whether the tree was placed upon a table as German customs prescribed or on the floor as Americans were wont to do is uncertain. Trees of the period were decorated with various edibles and home-crafted ornaments, but by 1860 glass trinkets made in Germany were becoming available to adorn the branches. Most, however, were decorated with fruits, strands, and candles. Although, some people were more creative, like the German immigrant in 1847 Ohio who had the local blacksmith pound out a metal star for his spruce, where it was placed alongside paper decorations.11

Music exclusively associated with Christmas was added to songbooks during this period. Caroling became increasingly practiced. The type of music, however, belied the burgeoning secularization of the season, as most of it was of a “sacred” nature or rampant with allusions to Christ’s birth. “It Came Upon a Midnight Clear” 1851), “See Amid the Winter’s Snow” (also 1851), “There Came A Little Child to Earth ” (1856), and “We Three Kings of Orient Are” (1859) all were composed before the Civil War.12

Legal Recognition
Governments recognized the growing importance of Christmas by dealing with it as they knew best: by passing a law. The first state to make Christmas a legal holiday was Alabama in 1836. Between 1850 and 1861, fifteen states (including Illinois, Ohio, Wisconsin, and Minnesota) followed suit.13 A significant result of this “legislation” was the states’ recognition of December 25th as Christmas Day. This helped standardize the date for celebration. Previously, celebrations took place at varying times during the month (particularly December 6th, St. Nicholas’s day), or on January 6th, Epiphany. Thus, events during the period helped cement the date used today.14
The original impetus for legal recognition seems to have come from the business community. The initial legislation forbade the collection of promissory notes on Christmas day and some judicial activities were suspended. Provisions for the closing of schools, banks, and government offices generally did not appear until after the Civil War.15

Christmas Cards
One modern element all but unknown during this period was the christmas card. They were relatively well-known in England by 1860, but the custom had yet to make inroads on this side of the Atlantic. The first such Christmas greetings in the United States are thought to be those issued by a New York engraver in 1851. Richard Pease printed cards, showing a family dinner scene, that read “A Merry Christmas and A Happy New Year, to: From: .”16 However, it was not until Louis Prang of Boston introduced a line of cards in 1875 that they became widely used. 17

Another “tradition” rapidly coalescing during the period–and decried still– was the commercialization of the holiday. As early as the 1830s newspapers were filled with blandishments designed with “Christmas shoppers” in mind.18 Every thing from raisins for baked goods to pianofortes for the parlor to uplifting books for the mind and soul were pushed via the papers.19 Merchants were quick to realize the potential of the gift-giving season and capitalize on the growing importance of Christmas. Santa Clauses had begun to appear on street corners and in stores by 1850. Philadelphia storeowners were among the first to offer seasonal employment to those willing to impersonate Santa.20
The trend did not go unnoticed. A Terre Haute (Ind) newspaper editor commented on the frivolity associated with the 1855 season. He was bemused by the “gambol,” gift exchanges, and the person of “Santa Clause” that seemed to dominate the holiday. He wondered if such behavior was the proper way of celebrating the birth of Christ. In a telling comment, he noted that it was probably already too late to change things, as the trend was already well established. 21

A major difference between the antebellum celebration and that of today was the variety of gift-bringers dotting the landscape. Of varying ethnic or national backgrounds, they scurried across the land on their mission to reward or punish. Already by 1860, though, one was beginning to overshadow the others. With the coming of the war and the enlistment of Thomas Nast to his side he would come to dominate, but in pre-Civil war America he had competition.
Santa Claus
The greatest of all modern Christmas icons, Santa Claus, was evolving during the period. Although it was to be several years before Nast was to give the jolly, round one his most enduring form, “Santa Claus” of 1860 would be easily recognizable to the modern child. “Santa,” of course did not spring full-blown upon America, but was born of legend and centuries of permutation. He was the amalgamation of the traditions of gift-givers of many cultures, a bishop legendary for his kindness, and the pens of several early 19th-century American writers.


His most likely ancestor was St. Nicholas, a 4th-century Bishop of Myra in Asia Minor. Hard facts about Nicholas are difficult to come by (not even a Papal Council could burn away much of time’s fog), but over the centuries the legend of this kindly, charitable man grew apace.22

By 1,000 c.e. Nicholas was arguably one of the most important and beloved saints in Christendom, having become the patron saint of people as diverse as pawnbrokers and spinsters in search of husbands. Most of all, he became identified as the patron of children.23
Nicholas first became associated with Christmas during the Middle Ages. An agent of this transformation may have been a 13th-century French nun who left gifts for the poor on the eve of St. Nicholas’ Day (December 6th). Thus he became linked to gift-giving.24
Not even the Reformation’s hostility toward Catholic saints could dim Nicholas’ luster in the eyes of his followers. Children still looked forward to his gifts, or dreaded the switches he might leave behind to punish transgressors. As the latter indicates, the Nicholas legend also had its darker side. As an arbiter of behavior he could reward or punish. It is likely he was used a weapon by parents in the age-old struggle of wills. Eventually, these disciplinary duties fell to a companion, known variously Knecht Ruprecht, Schwarze Peter (Black Peter), Krampus, or Belznichol. This bearer of punishment was usually portrayed as a shaggy, dark-visaged bogeyman.25
St. Nicholas’ first appearance in the New World was in 1492, when Columbus named a bay after him.26 Times became rather lean for the saint after that, partly because America’s mainly Protestant settlers disdained saints and the rituals associated with them. Doubtless, private celebrations based upon the Nicholas legend occurred, usually among Moravians or Dutch settlers. The fact that laws were passed prohibiting is evidence enough. the above notwithstanding, St. Nicholas entered a quiescent period that was to last until the 19th century.27
The Nicholas who reemerged in the early 19th century was soon transformed into a secular saint who was to play a central role in what was to become a folk festival instead of a purely religious occasion. This revitalization came through the confluence of American literary efforts and the increased immigration of Germans and others wont to celebrate Christmas.
John Pintard, his brother-in-law Washington Irving, Clement Moore, and the anonymous author of Kriss Kringle’s Book were the literary pioneers who helped establish Santa Claus. Pintard, an early light in the in the New York Historical Society, was among the first to resurrect Nicholas, who was to become the patron saint of the society. At a society dinner in 1810 Pintard unveiled a broadside showing Nicholas, two children, and stockings hung from a fireplace. Beneath those now familiar elements of the Christmas story was the phrase “Sancta Claus, Goed Heylig Man” (Saint Nicholas, Good Holy Man).28
Irving was the next to take up Nicholas’ cause and his inclusion (twenty-three times) of him in Knickerbocker History did much to bring the old saint before the public. Clement Moore’s now universal “A Visit From St. Nicholas” (“The Night before Christmas”) was published in 1823. Its synthesis of many elements of the legend was a boon to the Christmas celebration and the exaltation of Nicholas. Another major influence was Kriss Kringle’s Book, offered in 1842. The book told of St. Nicholas, or Kris Kringle, a “nice, fat, good humored man” who brought gifts for good children.29 The descriptions of Santa Claus in these and other books and the illustrations of Robert Weir, brought about the change in image from a thin ascetic to a robust character.
As is clear from the above, St. Nicholas, Kris Kringle, and Santa Claus had all become synonymous by mid-century. As such, it is appropriate to discuss the evolution of terms. Santa Claus is, of course, a corruption of St. Nicholas. Popular thinking has it that the Dutch were responsible for this alteration, but this appears to be untrue. Linguists view it as having originated in Switzerland where such phonetic changes were consistent with normal usage. The analogue Dutch term “Sinterklaes” postdates the original corruption.30 Kriss Kringle was a corruption of Krist -Kindl, or Christ-Child (see below), that came to be associated with the jolly, fat man instead of a cherubic child.31 Exactly when these variations occurred is impossible to pinpoint, but they were well in place by 1860.
Santa Claus, then, was well with us by 1860. A thin, ascetic saint had added much poundage, undergone a secularization process, and a name change. In the process he was becoming the center of a folk festival that was to overawe all others.
But there were still other contenders about. The Weinachtsmann was a German secular version of St. Nicholas who had made his appearance by 1800. He, too, travelled about on Christmas Eve, walking from place to place with a sack or basket of gifts. Though usually viewed as of kindly disposition, he also carried in one hand sticks meant for bad children. He was normally portrayed as a thin, stooped old man. He made a minor appearance in America among the Pennsylvania Dutch.32

Father Christmas
Father Christmas was the English equivalent of Santa, with some differences. He was not descended from the Nicholas tradition, but filtered from the pagan mists as the descendant of a character from a medieval mummers’ play. Initially, he was more concerned with wassail and mistletoe than gifts for well behaved children. However, he grew into the role of kindly gift-giver. He was transplanted to America by British immigrants. By this period he had come to more closely resemble Santa Claus in attitude and bulk.33

Pere Noel
Pere (Papa) Noel was a French gift-giver who showed up in America, mainly in Louisiana, during the period. He was a version of Santa Claus with a Gallic twist– especially among the Creole. Often he had the same fat stomach, but with the addition of a twinkling wit and an eye for the ladies. He would arrive at celebrations, joke with all present, and hand out small gifts (New Years was the time for major gifts).34
Krist-Kindl, or Christ-Child
The concept of the Christ-Child as a gift-giver evolved in Germany. The Krist- Kindl appeared as a substitute for St. Nicholas partially because, some historians argue, the old gent was too redolent of Rome for some Protestant reformers.35 At any rate, the Krist-Kindl was portrayed as a cherubic child (boy or girl) who travelled by mule carrying gifts. Children set out a basket, filled with hay for the mule, to receive their gifts. The Krist-kindl concept was adopted by some Pennsylvania Germans.36 By 1860, however, he/she was rarely a part of Christmas; the role having been overtaken by the jolly elf who had appropriated the name.


1. Time-Life Book of Christmas, (New York: Prentice-Hall, 1987) p.7.
2. James Barnett, The American Christmas: A Study in National Culture, (New York: Arno Press, 1976), p.7; see also Katharine Rockwell, How Christmas Came to the Sunday-schools, (New York: Dood, Mead, 1934).
3. Barnett, p.4.
4. Barnett, p.11.
5. F.X. Weiser, The Christmas Book, (New York: Harcourt, Brace, 1953), pp.120-121.
6. Ken Brooks, “How Christmas Traditions Began,” Friends (Dec., 1979).
7. Barnett, p.11; Philip Snyder, December 25th, (New York: Dood, Mead, 1985), pp.121-132.
8. Irene Chalmers, The Great American Christmas (New York: Viking Press, 1988), p.22.
9. Alfred Shoemaker, Christmas in Pennsylvania, A Folk-Cultural Study, (Kurtztown, PA: Pennsylvania Folklore Society, 1959), pp.43,56.
10. Karen Cure, An Old Fashioned Christmas, (New York: Harry N. Abrams, 1979), p.127.
11. WPA, Ohio Guide, p.161.
12. Snyder, pp.172-181; Rockwell, p.143; William Henry Husk, Songs of the Nativity, (London: John Camden Hotten, 1868).
13. Barnett, pp.19-20.
14. Barnett, pp.11.
15. Barnett, pp.19-20.
16. Snyder, p 256.
17. Lynne Cheney, “You can thank Louis Prang for all those cards,” Smithsonian, (December, 1977), pp.120-126.
18. Barnett, pp.187-189.
19. See, for example, Indiana Journal, (December 3, 20, 1841).
20. Shoemaker, p.46.
21. Wabash Express, (December 26, 1855).
22. Snyder, pp. 210-211.
23. Brian McGinty, “Santa Claus,” Early American Life (December, 1979), p.50.
24. E. Willis Jones, The Santa Claus Book, (New York: Walker & Co., 1976), p.6.
25. Snyder, p.212.
26. McGinty, p.51.
27. Snyder, pp.211-212; McGinty, pp.51-52.
28. McGinty, p.53; Charles W. Jones, “Knickerbocker Santa Claus,” The New York Historical Society Quarterly, (October, 1954), 370-371.
29. Shoemaker, pp.43-47.
30. Jones, P.366.
31. Shoemaker, 43.
32. Shoemaker, 213.
33. Snyder, p.213; Gerard and Patricia Del Re, Christmas Almanack, (New York: Doubleday & Co., 1979), pp.69-70.
34. Harriet Kane, The Southern Cristmas Book, (New York: Bonanza Books, 1968), pp.222-229.
35. William Sanson, A Book of Christmas, (New York: McGraw-Hill, 1968), 105.
36. Shoemaker, p.43; Barnett, p.11.


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