The Greek Settlement of Chicago in the 1840s and Beyond.

The Chicago Greeks showed unwavering determination, resilience, and a passionate love for their heritage. From the humble beginnings of those early mariners to the vibrant presence of today's Greektown, their tale enriches the mosaic of Chicago's history.

The Pioneering Years (1840s–1871)

The story begins amidst the bustling maritime trade routes of the 1840s. Hardy Greek sailors, drawn by the promise of Chicago and the Great Lakes, navigated the mighty Mississippi River, leaving New Orleans behind to get to Chicago. Reaching the headwaters of the Illinois River and then its tributary, the Des Plaines River, these intrepid adventurers faced the critical portage. The area around present-day Chicago offered the shortest and most manageable overland route, a testament to the region's strategic importance. After their portage, the Chicago River leads to Lake Michigan. Many of these immigrants sought a better life and their fortunes in commerce, thus laying the groundwork for future waves of migration.

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This arduous journey highlights why completing the Illinois and Michigan Canal in 1848 transformed regional transportation. The canal eliminated the need for the portage, making the trip from the Mississippi to Chicago significantly faster and more efficient. These seafaring pioneers, with hearts as vast as the Great Lakes, laid the foundation for a vibrant Greek legacy to take root in the heart of America. Some of these immigrants sought their fortunes in commerce, laying the groundwork for a future wave of migration.

The Great Chicago Fire and Building a Community (1871–Turn of the Century)

The cataclysmic fires in October 1871, the October 7 "Saturday Night Fire," struck Chicago in the evening, then came the October 8 Great Chicago Fire, devastating Chicago's business district. 

These fires ravaged Chicago, but they also became a catalyst for a surge in Greek immigration. News of Chicago's rebuilding efforts spread worldwide, attracting Greeks seeking opportunities in a city rising from the ashes. 

Greektown's founding father was Christ Chakonas, born in Sparta (modern-day Sparta is located in Laconia, Greece) and arrived in Chicago shortly after the Great Fire of 1871. Seeing opportunity in its ashes, he returned to his hometown and brought over relatives and neighbors, according to the late DePaul University professor Andrew T. Kopan. For that, Chakonas is remembered as the "Columbus of Sparta."

Chain migration, fueled by tales of success and family reunification, spurred the arrival of significant numbers of Greeks, primarily young men driven to build a new life.

These new Chicagoans initially congregated around the city's vibrant commercial districts. However, by 1882, the Greek settlement of Chicago was a thriving community numbering nearly 1,000 people near Clark and Kinzie Streets on the Near North Side.

From there, the settlement moved to the Greek Delta. The triangle formed by Halsted, Harrison, and Blue Island Streets became known as the "Greek Delta," a triangular letter of the Greek alphabet. It was a bustling hub where echoes of Greece mingled with the energy of Chicago.

Flourishing Institutions and Traditions

Within this budding Greek Delta, the foundations of community life took shape. The first Greek Orthodox Church in the Midwest, Holy Trinity, was established in 1897, providing a spiritual anchor. Alongside the church emerged businesses catering to their Greek clientele – coffeehouses, restaurants, and grocery stores stocked with flavors from their homeland.

The Greek Delta teemed with life. The scents of roasting lamb and the spirited sounds of Greek music filled the air. Coffeehouses buzzed with discussions about news from back home and dreams for the future. Greek schools, created to preserve language and culture for the next generation, sprung up. Organizations and societies flourished, fostering a sense of unity and providing vital support.

The Evolution of Greektown

As the Greek community expanded – reaching nearly 30,000 strong by 1930 – the Greek Delta became lovingly known as "Greektown." It remained the nucleus of Greek-American life in Chicago for decades. Here, traditions were nurtured, businesses thrived, and a vibrant cultural landscape was woven into the city's fabric.

Urban Renewal and the Modern Greektown (1960s–Present)

The 1960s brought a period of upheaval for Greektown. The construction of the Eisenhower Expressway and the University of Illinois at Chicago encroached upon the heart of the neighborhood, displacing longtime residents and businesses. Yet, the Greeks of Chicago proved resilient. Despite dispersal to other parts of the city ─ neighborhoods like Lincoln Square, Ravenswood, and the South Side ─ Greektown endured. 

The Greek Independence Parade was held downtown until the 1990s.

Determined to preserve their heritage, a relocated Greektown took root just a few blocks north towards the current location along Halsted Street. The businesses, cultural institutions, and the moniker "Greektown" moved with them. 

Iconic restaurants offering specialties like gyros (first served in America in Chicago) and saganaki (flaming cheese) became culinary magnets, attracting locals and tourists alike. The annual Chicago "Taste of Greektown" festival emerged in 1990 as a joyous celebration of Greek culture, complete with traditional food, drink, dance, and music, drawing huge crowds.

1990 was the First Annual Chicago "Taste of Greektown" Festival.

Today, Greektown, adorned with classical Greek architectural elements, is a testament to the enduring spirit of Chicago's Greek community. It remains a cherished destination where the legacy of the early Greek pioneers reverberates amidst the dynamism of a modern American city.

The story of the Greeks in Chicago is one of unwavering determination, resilience, and a passionate love for their heritage. From the humble beginnings of those early mariners to the vibrant presence of today's Greektown, their tale enriches the mosaic of Chicago's history.

Copyright © 2024, Dr. Neil Gale, Ph.D.

Bishop Hill, Illinois, Utopia on the Prairie. The Eric [Erik] Jansson Story.

Like the Pilgrims at Plymouth Rock and the Quakers who followed William Penn to Pennsylvania, the Jansonists were a group of Protestants who fled oppression seeking religious freedom on the shores of America. Eric [Erik] Jannson (1780-1860) was known as the Wheat Flour Messiah. He had a debilitating illness cured by a miracle that reshaped the rest of his life. He began preaching about our relationship with the Lord, not filtered by the state religion. 

Erik Jansson. Photograph the late 1850s.

Erik Jansson married Anna Larsson on October 29, 1815. Their seven children; Erik (1818-Deceased), Anders (1821-1822), Johanna (1822-1894), Peter (1824-1824), Gustaf (1828-Deceased), Jonas (1831-Deceased), and Christina (1835-1836).

Jansson preached to his followers in Sweden about what he considered to be the abominations of the Lutheran Church and emphasized the doctrine that the faithful were without sin. As Jansson's ideas became more radical, he began to lose support from many of his sympathizers and was forced to leave Sweden amid growing persecution. Jansson had previously sent Olof Olsson, a trusted follower, as an emissary to the United States to find a suitable location where the Janssonists could set up a utopian community centered on their religious beliefs. According to Jansson, this community would become the "New Jerusalem," and their beliefs would soon spread worldwide. They sent a scout ahead to purchase property in the western wilderness of Illinois.

The Colony Church was built in 1848. The sanctuary is on the second floor. Designed to reflect the doctrinal ideas of Erik Jansson.

Janssonist Criticisms of the Lutheran Church

Jansson believed the mainstream Lutheran Church had become too comfortable with the world, losing its spiritual fervor and focus on personal salvation. He saw the clergy as more concerned with status and material wealth than true spiritual guidance. Jansson condemned what he felt was excessive emphasis on rituals and sacraments within Lutheranism. Jansson argued these practices did not guarantee salvation and could lead to a false sense of security, detracting from a personal relationship with God. Jansson strongly opposed the Swedish Lutheran Church's close connection to the state. He believed this compromised its spiritual integrity and led to a dilution of true Christian doctrine. Jansson and his followers held a strict literal interpretation of the Bible. They rejected what they saw as attempts by the established church to explain away or reinterpret certain passages to align with societal changes. Janssonists practiced a form of religious communalism, where property and resources were shared. This contrasted with the more traditional Lutheran emphasis on individual faith and family structures.

After being jailed for his beliefs, he fled Sweden with more than 1400 followers to their new home in western Illinois. These people sold everything they owned, some families were divided, and they took the arduous journey across the North Atlantic to America in 1846.

The Bishop Hill Colony (20 miles east of Galesburg) was founded in 1846 by Erik Jansson. Population: 108 (2022)

The Colony struggled early on after its founding. Many of the first 1400 colonists died from diseases on the way to Bishop Hill (named for Erik Jansson's birthplace, Biskopskulla), while others became disillusioned and stayed in New York. The quarters in Bishop Hill were cold and crowded, and food was scarce. After the first winter, life at the Colony began to improve.

What happened to Janssonists who stayed in New York?

It's likely that many Janssonists who stayed in New York gradually assimilated into the larger American society. They may have joined other Lutheran congregations or adopted different religious affiliations altogether. There's a possibility that some tried to maintain smaller, independent Janssonist communities in New York or its surrounding areas. However, without Jansson's leadership, these would likely have been less organized and more short-lived. A few may have even become disenchanted with America altogether and chose to return to Sweden.

In the next few years, housing was upgraded from dugouts to brick living areas, and crops were planted on 700 acres. By 1849, Bishop Hill had constructed a flour mill, two sawmills, a three-story frame church, and various other buildings. The Bishop Hill Colony was communistic in nature, as dictated by Jansson. Thus, everyone owned everything, and no one had more possessions than another. Work in the Colony was highly rigorous and regimented. It wasn't uncommon to see hundreds of people working together in the fields or large groups of laborers engaged in other tasks.

The Colony Hotel was initially built in 1852 as a dwelling for Colonists.

Letters sent back home from Janssonists to their friends and family, telling of the fertile agricultural land in the interior of North America, stimulated substantial migration for several decades and contributed to the formation of the Swedish-American ethnic community of the American Midwest.

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Both "Eric  Janson" and "Erik Jansson" (son of Jan) are considered correct spellings of the Swedish religious leader's name. When his story and movement spread internationally, the spelling of his last name was usually Anglicized to "Janson."

The preaching and philosophy of Erik Jansson are too complex for these few paragraphs, except to say that his convictions inspired many and caused consternation among more than a few. Bishop Hill became a hub for thousands of Swedish immigrants who eventually settled much of the Midwest, from Galva to Galesburg, Minnesota, to North Dakota.

Bishop Hill underwent a major upheaval in 1850 after the murder of Erik Jansson. Jansson was assassinated by a former colony member, John Root, who was upset with Jansson for interfering with his marriage to one of Jansson's cousins. After their leader's death, the people of Bishop Hill appointed a group of seven trustees to run the affairs of the Colony. Among the trustees were Jonas Olsson and Olof Johnson, who would become the primary leaders of the Colony as they had been two of Jansson's closest aides. The Colony flourished under these two men and the rest of the trustees. The workforce was reorganized to become more efficient, and more buildings were erected. However, despite Bishop Hill's success, financial problems arose amid accusations of mismanagement against Olof Johnson in 1857. Without colony approval, Johnson had made several significant investments that had turned out to be disastrous. Colonists voted to end the communal system as Bishop Hill headed for financial ruin. In 1861, the formal dissolution of the Colony was official, and many of its people would soon be forced to move away. 

The community holdings were divided among the members, with women and children also receiving shares of property, which was unusual in the 1860s.

At the turn of the 20th century, many of the Colony buildings were falling into disrepair. The Old Settlers, The Bishop Hill Heritage Association, and the State of Illinois stepped up to save the existing buildings. Throughout the 1970s, restoration and preservation became the call to arms. With help from the Swedish Royal family, descendants of the hardy pioneers, and thousands of hours of volunteer labor, Bishop Hill became a thriving community once more. 

Descendants of Erik Jansson still lived in the Colony until December 20, 2004, when Erik's great-great-grandson and Bishop Hill volunteer fireman Theodore Arthur Myhre Sr. died south of the Colony while on a fire service call. Other known descendants remain in Illinois.

Many other 'historic villages' one might visit are actually reproductions. They may have done some archeology, built new, or moved a mish-mash of landmark structures to an artificial commons. But Bishop Hill is the same town you would have seen if you came through in a horse and buggy over 175 years ago. It is a living, fully functional village with a mayor and fire department. The people who live here still farm the surrounding countryside, cut firewood for the winter, plant broom corn in the spring, and celebrate the changing of the seasons, just as their Swedish ancestors did. Yes, it's done for the folks who come to participate, but more importantly, it's because it is their way of living authentically. The crafts and trades that supported our forefathers and mothers are still a source of livelihood today. The pottery and brooms you buy are the same ones they use in their kitchens.

The site was declared a National Historic Landmark in 1984. Bishop Hill is interpreted as a living community of Swedish-American heritage. Due to state budget cuts, the Bishop Hill State Historic Site was closed for nearly 5 months from December 1, 2008, to April 23, 2009. Today, the site is open Wednesday through Friday during regular business hours.

With tens of thousands of visitors yearly from all 50 states, Sweden, and other Scandinavian countries, Bishop Hill has a well-earned reputation as a place to step out of the hustle and bustle and back to a simpler time. 

The Steeple Building.

Several historically significant buildings have survived and are scattered throughout the village, four of which are owned by the state of Illinois and managed as part of the Bishop Hill State Historic Site. In addition to the historic structures, the state owns the village park with a gazebo and memorials to the town's early settlers and Civil War soldiers. A brick museum building houses a valuable collection of folk art paintings by colonist Olof Krans.

Bishop Hill, Illinois, is genuinely Utopia on the Prairie.

Compiled by Dr. Neil Gale, Ph.D.

Marquette and Jolliet French Exploration of the North American Interior, 1673.

On May 17, 1673, Father Jacques Marquette and Louis Jolliet, a skilled cartographer and fur trader, set out on a four-month voyage that carried them thousands of miles through the heart of North America to explore the path of the Mississippi River. The Mississippi's vastness awe-struck them, and they recognized its potential as a major route for trade and exploration.

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Louis Jolliet likely met Father Marquette at the Jesuit mission at Sault Ste. Marie. Born near Quebec, Joliet had been destined for the priesthood when he decided to change course and become a fur trader.

 

 

Map of Marquette and Jolliet's exploration of the Mississippi River, 1673.

Their voyage helped to initiate the first non-Indian settlement in the North American interior that introduced Christianity into 600,000 square miles of wilderness, gave French names to cities in Wisconsin and Illinois, transformed traditional Indian cultures, and nearly exterminated the fur-bearing mammals of the Upper Midwest.

The two explorers were an unlikely pair. Father Jacques Marquette was a studious Jesuit two weeks shy of his 36th birthday. His partner, Louis Jolliet, was a 27-year-old philosophy and cartography student who had become a fur trader.

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The word "Mississippi" comes from the Ojibwe Indian Tribe (Algonquian language family) word "Messipi" or "misi-ziibi," which means "Great River" or "Gathering of Waters." French explorers, hearing the Ojibwe word for the river, recorded it in their own language with a similar pronunciation. The Potawatomi (Algonquian language family) pronounced "Mississippi" as the French said it, "Sinnissippi," which was given the meaning "Rocky Waters."

Marquette and Jolliet did not discover the Mississippi. Indians had been using the "Sinnissippi" for thousands of years, and Spanish explorer Hernan De Soto had crossed it more than a century before them. They confirmed that the native peoples who lived along the route were generally friendly and that the natural resources of the lands in between were extraordinary. Equipped with this information, French officials led by the explorer LaSalle would erect a 4,000-mile network of trading posts to systematically exploit those riches over the next century and a half.

They left St. Ignace at the head of Lake Michigan on May 17, 1673. They crossed Wisconsin between June 1 and June 17, then followed the Mississippi River hundreds of miles south to Arkansas.

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The five voyageurs (names unknown) were almost certainly of French-Canadian or Métis (mixed French and Indian) heritage. They were knowledgeable in wilderness survival, skilled canoeists, guides, and outdoorsmen, making them essential to the success of the expedition.

Two canoes carried seven, including Marquette and Jolliet, paddled by five unnamed voyageurs.

In June of 1673, Father Jacques Marquette, a Jesuit missionary, and Louis Jolliet, a fur trader and skilled cartographer, entered what is now the state of Illinois during their groundbreaking exploration of the Mississippi River. They began their journey in May from St. Ignace in present-day Michigan, intending to find the river's course and potential route to the Pacific Ocean. While their exact duration within Illinois borders is somewhat debated, they spent a significant amount of time exploring the region, likely staying roughly a month before continuing their trip in July.

As they paddled their canoes down the Mississippi, they made an essential encounter with members of The Illinois (aka Illiniwek or Illini) Confederacy. The Illinois comprised several Indian tribes consisting of the Kaskaskia, Cahokia, Peoria, Tamarais (Tamaroa, Tamarois), Moingwena, Mitchagamie (Michigamea), Chepoussa, Chinkoa, Coiracoentanon, Espeminkia, Maroa, and Tapouara tribes that were of the Algonquin family. They spoke Iroquoian languages. The Illinois called themselves "Ireniouaki" (the French word was Ilinwe).

These tribes were welcoming, and the explorers learned much about their culture and way of life. Marquette, fluent in several native languages, likely used his skills to communicate and foster peaceful relationships. The Illinois shared vital information about the river's course and warned of potential dangers downstream, including hostile tribes. 

The relationship between the explorers and the Illinois people were mainly friendly; they engaged in trade and shared information. Marquette, a Jesuit missionary, was keen to learn about their customs and languages while also seeking to introduce them to Christianity.

While in Illinois, Marquette and Jolliet meticulously documented the land they traversed. Marquette likely kept detailed journals of their observations, noting the abundance of wildlife, fertile soil, and diverse plant life they observed. As a cartographer, Jolliet would have carefully mapped out the landscape and river, creating valuable records for future French exploration. Marquette's journal is a valuable historical source offering insight into the geography, flora, fauna, and the lives of the Indians they encountered.

Despite the valuable knowledge and hospitality they received from the Illinois people, Marquette and Jolliet eventually decided to turn back. Rumors of conflicts further south and fears of encountering Spaniards convinced them that continuing the journey was too risky. They reasoned that they had discovered enough to confirm that the Mississippi River emptied into the Gulf of Mexico, not the Pacific Ocean. Thus, they began their return journey in July after a relatively short stay within Illinois' boundaries.

A significant part of their Illinois travels involved venturing up the Illinois River, a major tributary of the Mississippi. This fertile river valley was teeming with wildlife and rich agricultural potential. They likely encountered villages along the river banks,  interacting with more members of the Illinois Confederacy.

On September 30, 1673, they arrived at St. Francis Xavier Mission at modern DePere, Wisconsin.

Marquette and Jolliet's expedition solidified French claims to the territory, paving the way for later colonial expansion into the Mississippi River valley and the establishment of Illinois Country.

Additional Reading:

Exploring Seventeenth Century "Païs des Illinois," the Illinois Country.

The Last Two Years of Jacques Marquette, Jesuit Missionary and Explorer. (1673-1675)

The Marquette and Jolliet "Cross" Chicago, Illinois, 1907.

Complied by Dr. Neil Gale, Ph.D.

Elias Kent Kane was a key figure in the constitutional convention that drafted Illinois' constitution in 1818.

Elias Kent Kane left a lasting mark on the state of Illinois. Born in New York City in 1794, Kane pursued a legal education at Yale University. Shortly after graduating, he ventured west, finding himself in Nashville, Tennessee, for a brief period before moving on to Kaskaskia, then the capital of the Illinois Territory, in 1814. Kane's arrival proved fortuitous as he was quickly elevated to a territorial judge position, marking the beginning of an influential political career.

As Illinois moved toward statehood in 1818, Kane was a central delegate to the state's constitutional convention. He became a key figure in shaping the state's fundamental laws and earned the nickname "Father of the Illinois Constitution." In the same year, Kane was appointed Illinois' first Secretary of State. Ever ambitious, Kane won election to the United States Senate in 1824, serving as a Democratic senator until his untimely death in 1835.

Elias Kent Kane is buried in Evergreen Cemetery, at 501 West Holmes Street, Chester, Illinois, in the Kane family plot. The cenotaph[1] monument is located at the Congressional Cemetery at 1801 East Street SE, Washington, D.C., which was erected in Kane's honor because he died while serving in office as a United States Senator from Illinois.

Throughout his political career, Kane remained engaged in Illinois affairs and wielded power as part of an influential political faction. While not without controversy, his work helped to lay the foundations of government in the newly established state. Kane's legacy includes Kane County, Illinois, formed in his honor a year after his passing. Though initially buried in a family cemetery, Kane's remains were later reinterred in Evergreen Cemetery, Chester, Illinois. A cenotaph[1] stands in his honor at Washington's Congressional Cemetery.

Early Life and Career

Born: June 7, 1794, New York City

Education: Graduated from Yale College in 1813

Initial Career: Briefly practiced law in Nashville, Tennessee, before moving to Kaskaskia, Illinois Territory in 1814. He was appointed as a territorial judge almost immediately.

Move to Illinois: Relocated to Kaskaskia, Illinois Territory in 1814 and was quickly appointed a territorial judge.

Role in Illinois Statehood

Constitutional Convention: A pivotal delegate to the 1818 convention that drafted the Illinois State Constitution.

First Secretary of State: Kane held the first-ever position as Secretary of State of Illinois from 1818 to 1824.

U.S. Senate: Elected to the U.S. Senate in 1824, serving from 1825 until he died in 1835. He was reelected in 1831.

First Secretary of State (1818-1824): Kane held the first-ever position as Secretary of State of Illinois.

U.S. Senator (1825-1835): Elected as a Democratic-Republican (later Jacksonian Democrat) to the U.S. Senate, where he served for two terms.

Political Views and Legacy

Democratic Party: A member of the Jacksonian Democratic Party.

Advocate of Internal Improvements: Kane championed infrastructure development in Illinois, supporting projects like the Illinois and Michigan Canal.

Land Policy: Played a significant role in shaping land policy in Illinois.

Kane County: Though he never lived within its borders, Kane County, Illinois, was named in his honor in 1836.

Jacksonian Democrat: Kane was a strong supporter of President Andrew Jackson.

Advocate of Internal Improvements: Kane championed infrastructure development in Illinois, supporting projects like the Illinois and Michigan Canal.

Controversial Figure: His political alliances and dealings made him a somewhat controversial figure. Some historians argue he used his positions for personal and political gain.

Death and Burial

Died: December 12, 1835, in Washington, D.C., at age 41.

Burial: Initially interred in a family cemetery, then reinterred at Evergreen Cemetery, Chester, Illinois.

Kane County, Illinois: The county is named in his honor.

Compiled by Dr. Neil Gale, Ph.D.

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[1] A cenotaph is a monument built to honor a person or group of people whose remains lie elsewhere. The word comes from the Greek "kenos taphos," meaning "empty tomb."

Daniel Pope Cook (Congressman, landowner).

Daniel Pope Cook, known as the "Champion of Illinois Statehood," was a pivotal figure in Illinois' journey from territory to state. 

Daniel Pope Cook

A young lawyer and landowner in early Springfield, Cook tirelessly advocated for statehood, writing persuasive articles and prodding the Illinois territorial legislature to take action.  His efforts, including lobbying in Washington D.C., helped secure the Northwest Ordinance with its anti-slavery provisions, laying the groundwork for Illinois' future. After statehood, Cook served as Illinois' first Attorney General and later represented the state in the U.S. House of Representatives from 1819 to 1827. His legacy is honored through Cook County, Illinois, named in his memory, and his influence is further seen in his work on a diplomatic mission to Cuba and his co-ownership of the Illinois Intelligencer newspaper.

Daniel Pope Cook was born in Kentucky in 1794 and moved to Kaskaskia, Illinois, in 1815. There, he studied law under his uncle, Nathanial Pope, the U.S. congressman for the Illinois Territory. Cook was also mentored by his father-in-law, territorial Governor, and later state governor, Ninian Edwards.

Cook was named the territory's first auditor general in 1816, but soon after that, he went to Washington, D.C., to further his political career. President Monroe sent him on to London with dispatches for John Quincy Adams.

Cook returned to Illinois in November of 1817 and took it upon himself to write a very persuasive article for the newspaper in Edwardsville, which he co-owned, explaining why Illinois should become a state instead of a territory. The territorial legislature took up the call and, by December 10, sent off its appeal for statehood to Congress, where Nathanial Pope presented the document.

The legal process for statehood was finalized on December 3, 1818, making Illinois the 21st state of the union. Cook was elected Illinois' second representative in Congress after statehood and was re-elected three times. At the time, Illinois allowed only one representative; as that representative, Cook significantly impacted legislation affecting the state.

Daniel Pope Cook married Julia Catherine Edwards, daughter of Ninian and Elvira Edwards, on May 21, 1821. They had one child, John Cook (sometimes reported as John Pope Cook). He was only 2 years old when his father died in 1827. Julia Cook died three years later, and John Cook was raised by his grandparents, Ninian and Elvira Edwards.

With statehood achieved and a treaty signed with indigenous tribes, numerous settlers were drawn into the central part of the state, known as "the Sangamo country." The area was known for well-drained prairies outlined by streams, woodlands with plentiful wildlife, and productive soil. The area remained federal land until surveys were completed and a land office opened for sales in 1823.

Sangamon County (much more significant than today) was created in 1821, and Cook took an interest in the newly created county. He had a cabin built and 10 acres of land plowed, thus making known his desire to purchase land.

Elijah Iles had built a store in the tiny Springfield community, designated the temporary county seat, and is credited with a movement to establish a platted town. Iles set about agreeing with other settlers not to bid against him and three other men at the land sales set for November 6, 1823.

Cook apparently intended to be one of the other three original buyers, along with John Kelley and John Taylor, as implied in an October 21, 1823, letter from Iles to Cook.

However, the letter brought terrible news. Kelley had died, and the quarter section of land Taylor was to buy had been set aside as "seminary land," the sale of which was reserved and profits set aside for higher education.

According to the letter, Cook also had dropped out of the plan, presumably because he was to run for a third term in Congress. The letter tells Cook, "Your improvement now goes in the name of Enos." 

A document written by Pascal P. Enos later records that Cook had made improvements to the land, which Enos evidently purchased through a local intermediary, maybe Iles.

On November 7, 1823, Iles, Enos, and Thomas Cox (replacing Kelley) purchased three planned quarter sections of land and platted a town. Taylor finally bought his quarter section a year late after a letter to the Governor resulted in its re-designation.

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Cook’s role in the development of Springfield confused the writers of an early county history and of a number of historical articles, all of which list Cook as one of the city’s four original proprietors. As explained above, his interest was real, but deed records do not show Cook buying land then.

Cook visited the Sangamo area at least once, if not more often, as verified by an article in the Edwardsville Spectator on July 12, 1823. The article says Cook and Gov. Edward Coles were invited to the Springfield area for a Fourth of July celebration. Toasts were given to the two men, and then Cook gave a toast that was quoted in the newspaper. Iles was identified as another of those present. Unfortunately, what Iles and Cook may have discussed about a future town or what other meetings they may have had is unknown.

1855 Springfield map shows Cook's land holdings in Springfield, Illinois. His purchases from Iles are in blue; those from Enos are in green. Cox purchase not shown.

In 1826, after losing his bid for a fifth term in Congress, Cook again showed an interest in Springfield. This time, he bought land from Iles, Enos and Cox. In February, he purchased from Enos seven town lots and a 16¼-acre outlot for $50, along with three town lots and another 16¼-acre outlot, also for $50, from Iles. In May 1827, Cook paid Cox $100 for a 26-acre tract.

Although respected, intelligent, politically astute, sociable, and an eloquent speaker, Cook was physically frail. He died at age 33 on October 16, 1827. He was memorialized four years later when Cook County was named.

In Springfield, Daniel Pope Cook is remembered by a street name. In 1836, Iles filed the plat for a 27-block addition to Springfield in anticipation of the town becoming the state capital. He named its east/west streets Market, Jackson, Edwards, and Cook.

Market (today's Capitol Avenue) got that name because Iles set aside an area between Ninth and Tenth Streets for a vendor market. Iles presumably chose Jackson following the original town plan's pattern of using presidents' names; Andrew Jackson was President then. Edwards Street honored Ninian Edwards.

Finally, Iles named a street after the man whose legislative work helped advance Illinois and with whom he had had a personal acquaintance: the late Daniel Pope Cook.

After Daniel Cook's death, his Springfield land was auctioned to pay a debt. It was purchased by the widow Elvira Edwards. At Elvira's death in 1839, her son, Benjamin S. Edwards and grandson, John P. Cook, were heirs to the land.

Daniel P. Cook's name does appear on the James L. Lamb obelisk. (Only parts of the name are now readable; the other information given is illegible.) Why is Cook's name on the Lamb family marker? Lamb's daughter Susan married Daniel Cook's son, John Pope Cook. John and Susan Lamb Cook have individual stones at their graves in the Lamb family plot. Cook is memorialized at Oak Ridge but not buried there.

The Cook name also lived on in Springfield through Daniel Cook's only son, John Cook, a Civil War brigadier general and mayor of Springfield, and his grandsons, John Crammer, James L. and William J. Cook.

Compiled by Dr. Neil Gale, Ph.D.

Lucy Ella Gonzales Parsons: A Force in the Fight for a Better World.

On March 7, 1942, fire engulfed the simple home of 91-year-old Lucy Gonzales Parsons at 3130 North Troy Street. It ended a life dedicated to liberating working women and men of the world from capitalism and racial oppression. 

Lucy Parsons, 1886.

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George Markstall, second husband of Lucy Parsons, blind anarchist whose first husband was hanged for his part in the Haymarket riot of 1886, died last night in Belmont Hospital of burns suffered in the same that took Mrs. Parsons' life Saturday. She was burned to death in the flat they occupied at 3130 North Troy Street. Markstall, 72 years old, tried unsuccessfully to save Mrs. Parsons from the burning building. Firemen Found him overcome in a bedroom. Mrs. Parsons, 91 years old, was found dead in the kitchen.

                                                            Source:  Chicago Tribune, Monday, March 09, 1942, pg 16.

A dynamic, militant, self-educated public speaker and writer, she became the first American negro woman to carry her crusade for socialism across the country and overseas. Lucy Ella Gonzales was born in Texas in 1851 (the year is questionable) of African-American, Mexican and Native-American ancestry and was born into slavery. The path she chose after emancipation led to conflict with the Ku Klux Klan (KKK), hard work, painful personal losses, and many nights in jail. 

Albert Parsons

In Albert Parsons, a white man whose Waco Spectator fought the KKK and demanded social and political equality for Negroes, she found a handsome, committed soul mate. The white supremacy forces in Texas considered the couple dangerous and their marriage illegal, and soon drove them from the state.

Arriving In Chicago

Lucy and Albert reached Chicago, where they began a family and threw themselves into two new militant movements, one to build strong industrial unions and the other to agitate for socialism. Lucy concentrated on organizing working women, and Albert became a famous radical organizer and speaker, one of the few important union leaders in Chicago who was not an immigrant.

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The late labor history scholar Bill Adelman wrote what is the definitive story of Haymarket. A paragraph from his description indicates the significance of the event and the horrors that all involved endured:

"The next day, martial law was declared in Chicago and throughout the nation. Anti-labor governments around the world used the Chicago incident to crush local union movements. In Chicago, labor leaders were rounded up, houses were entered without search warrants, and union newspapers were closed down. Eventually, eight men, representing a cross-section of the labor movement, were selected to be tried. Among them were (Albert) Parsons and a young carpenter named Louis Lingg, who was accused of throwing the bomb. Lingg had witnesses to prove he was over a mile away at the time. The two-month-long trial ranks as one of the most notorious in American history. The Chicago Tribune even offered to pay money to the jury if it found the eight men guilty."

In 1886, the couple and their two children stepped onto Michigan Avenue to lead 80,000 working people in the world's first May Day parade and a demand for the eight-hour workday. A new international holiday was born as more than 100,000 marched in other U.S. cities. By then, Chicago's wealthy industrial and banking elite had targeted Albert and other radical figures for elimination — to decapitate the growing union movement. A protest rally called by Albert a few days after May Day became known as the Haymarket Riot when seven Chicago policemen died in a bomb blast. No evidence has ever been found pointing to those who made or detonated the bomb, but Parsons and seven immigrant union leaders were arrested. As the corporate media whipped up patriotic and law-and-order fervor, a rigged legal system rushed the eight to convictions and death sentences.

When Lucy led the campaign to win a new trial, one Chicago official called her "more dangerous than a thousand rioters." 

Albert Parsons was framed and tried for the Haymarket bombing, which is generally attributed to a police provocateur. Parsons wasn't even present at Haymarket but cared for the couple's two children while Lucy Parsons was organizing a meeting of garment workers. After the Haymarket legal conspiracy, Lucy led the campaign to free her husband. Parson was one of eight who were convicted and one of four hanged on November 11, 1887. 

When Albert and three other comrades were executed, and four others were sentenced to prison, the movement for industrial unions and the eight-hour day was beheaded. Lucy, far from discouraged, accelerated her actions. Though she had lost Albert — and two years later lost her young daughter to illness — Lucy continued her crusade against capitalism and war and exonerated "the Haymarket Martyrs." She led poor women into affluent neighborhoods "to confront the rich on their doorsteps," challenged politicians at public meetings, marched on picket lines, and continued to address and write political tracts for workers' groups far beyond Chicago.

Lucy Parsons

Though Lucy had justified direct action against those who used violence against workers, in 1905, she suggested a very different strategy. She was one of only two women delegates (the other was Mother Jones) among the 200 men at the founding convention of the militant Industrial Workers of the World (IWW) and the only woman to speak. First, she advocated a measure close to her heart when she called women "the slaves of slaves" and urged IWW delegates to fight for equality and assess underpaid women's lower union fees.

In a longer speech, she called for nonviolence that would have broad meaning for the world's protest movements. She told delegates workers shouldn't "strike and go out and starve, but to strike and remain in and take possession of the necessary property of production." A year later, Mahatma Gandhi, speaking to fellow Indians at the Johannesburg Empire Theater, advocated nonviolence to fight colonialism. However, he was still 25 years away from leading fellow Indians in nonviolent marches against India's British rulers. 

She led many demonstrations of the unemployed, homeless and hungry, including a memorable 1915 Poor People's March of the Unemployed of over 15,000 people in Chicago on January 17, 1915, where "Solidarity Forever" was sung for the first time. WWI songwriter Ralph Chaplin had finished writing "Solidarity Forever" two days prior. Marchers demanded relief from hunger and high levels of unemployment.

The demonstration also persuaded the American Federation of Labor, the Jane Addams' Hull House, and the Socialist Party to participate in a subsequent massive demonstration on February 12, 1915.

Eventually, Lucy Parsons' principle traveled to the U.S. sit-down strikers of the 1930s, Dr. King and the Civil Rights Movement of the 1950s and 1960s, the antiwar movements that followed, and finally to today's Arab Spring and the Occupy movements.

Lucy was an unrelenting agitator, leading picket lines and speaking to workers' audiences in the United States before trade union meetings in England. In February 1941, poor and living on a pension for the blind, the Farm Equipment Workers Union asked Lucy Parsons to give an inspirational speech to its workers, and a few months later, she rode as the guest of honor on its May Day parade float. 

Lucy Parsons

For years, Lucy Parsons was harassed by the Chicago Police Department, who often arrested her on phony charges to prevent her from speaking at mass meetings. Following her death in a suspicious fire at her home, the police and FBI confiscated all her personal papers and writings. Federal and local lawmen arrived at the gutted Parsons home to make sure her legacy died with her. They poked through the wreckage, confiscated her vast library and personal writings, and never returned them. 

Lucy Parsons' determined effort to elevate and inspire the oppressed to take command remained alive among those who knew, heard, and loved her. But few today are aware of her insights, courage, and tenacity. Despite her fertile mind, writing and oratorical skills, and striking beauty, Lucy Parsons has not found a place in school texts, social studies curricula, or Hollywood movies. Yet she has earned a prominent place in the long fight for a better life for working people, women, people of color, her country, and her world.

Her fighting spirit and contributions to improving this world will not be forgotten via the exposed history.

Compiled by Dr. Neil Gale, Ph.D.

Merchandise Mart in Chicago, History and Little Known Facts.

The Merchandise Mart, 222 Merchandise Mart Plaza, a colossal monolith on the Chicago River, boasts a rich history as grand as scale and as vibrant as the city itself. From its Art Deco beginnings to its modern-day transformation as a tech hub, I delve into the whole story of this iconic Chicago landmark:

In the roaring 1920s, Chicago retail titan Marshall Field & Company envisioned a revolutionary concept: a single, centralized marketplace for wholesale goods. Enter James Simpson, the company's visionary President, who commissioned the construction of the 4.2 million square feet Merchandise Mart. 

The Merchandise Mart is under construction, as seen from the Lake Street Bridge in 1929. —Chicago Tribune historical photo.

Transforming the site of the historic Wells Street Station site, construction began in 1928; by 1930, the behemoth stood tall, dwarfing its surroundings. At the time, the Mart was the largest building in the world by floor space, a title it held for over a decade. Its imposing Art Deco facade, adorned with geometric patterns and stylized eagles, reflected the era's optimism and grandeur.

The view of the new Merchandise Mart was still under construction in 1929.
—Chicago Tribune historical photo.

The Mart, designed by Alfred P. Shaw of Graham, Anderson, Probst & White, embraced the Art Deco aesthetic. Its sleek lines, geometric forms, and limestone-terracotta cladding exuded modernity and ambition. 

The Mart wasn't just a building; it was a self-contained city. It housed Field's wholesale showrooms, manufacturing facilities, and a plethora of amenities for tenants and visitors alike. Restaurants, banks, postal services, and even a telegraph office buzzed with activity, making the Mart a bustling hub of commerce.

An aerial view of the Merchandise Mart in 1930.
—Chicago Tribune historical photo.

The Mart's official opening in 1930 was a momentous occasion. It housed Field's wholesale showrooms, manufacturing facilities, restaurants, a bank, a post office, a telegraph office, and a plethora of amenities for tenants and visitors alike. It was a self-contained city within a city. However, the Great Depression soon cast a shadow, making it initially challenging to fill the vast space.

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The Merchandise Mart was once the largest building in the world by floor space, a title it held until the Pentagon's construction in 1943.

The Great Depression threw a wrench in the Mart's initial success. The wholesale market dwindled, forcing the Mart to diversify. Over the years, it transitioned from a purely wholesale center to a multi-purpose complex, welcoming office tenants and diverse businesses.

It housed manufacturing facilities for war materials during World War II (1939-1945). The legendary Kennedy family acquired the Merchandise Mart in 1945, ushering in a new ownership era. Under their guidance, the Mart continued to evolve, adapting to the changing times. 

The Merchandise Mart in 1949.

In the 1950s, it found new life as a center for design and architecture.

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The building's rooftop was used as a landing pad for helicopters during the early days of air travel by helicopter. In 1953, New York Airways became the first scheduled passenger helicopter air carrier in the United States. In the 1950s and 1960s, "helicopter airlines" operated in New York, Chicago, Los Angeles, and San Francisco, carrying people to and from the airport at high fares. 

Merry Christmas is written in lights on the Merchandise Mart on November 25, 1964. —Chicago Tribune historical photo.

A Top University History Professor Critiques this Article.

INTERESTING MERCHANDISE MART FACTS:

Federal, State, and Local Government Offices:

During World War II, the Merchandise Mart saw declining tenant interest in its original function. The building was converted to house various federal government offices to fill vacancies due to its vast space and central location. This lasted until the 1950s.

The Mart again welcomed several state and local government offices as tenants in 1990.

The CTA's presence in the Merchandise Mart:

The CTA moved its headquarters into the Merchandise Mart in 1942, occupying several floors. The CTA's offices in the Merchandise Mart were home to various departments, including administration, planning, and operations. The CTA relocated its headquarters to a new building at 567 West Lake Street, Chicago, as part of a larger effort to improve its efficiency and customer service.

The CTA sold its remaining office space in the Merchandise Mart in 2006.

The CTA Merchandise Mart 'L' Station.

The Merchandise Mart is still a central CTA transportation hub, with an 'L' station on the Red Line (the North-South line), the Brown Line (the Ravenswood line), and the Purple Line (the Evanston Express line) on weekdays during rush hour.

1970 Merchandise Mart CTA Station. The'L' sign says "Evanston - Wilmette."

The CTA buses that stop at the Merchandise Mart are:

Washington & State (Routes 126, 152, 156).

Michigan & Randolph (Routes 62, 128, 151, 155, 157).

Orleans & Merchandise Mart (Routes 60, 65).

The RTA buses that stop at the Merchandise Mart are:

Merchandise Mart (Routes 27, 36).

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The iconic "heads" (busts) on the roof of the Merchandise Mart building actually had two distinct chapters in the building's history. While neither group currently graces the building's rooftop today, their stories deserve to be told:

Chapter 1: The Native American Chiefs (1930-1961)

A Controversial Adornment: When the Merchandise Mart opened in 1930, its rooftop boasted 56 sculpted heads of Native American chiefs, designed by John Awre. 

Uncertain Names: Not all the chiefs had identified names. Some were assigned names based on tribal affiliations or geographical regions, while others remained anonymous. The identification process was complex and controversial, so some names may be inaccurate or disputed.

Stereotypical Representation: It's important to remember that the sculptures reflected the era's romanticized and inaccurate portrayals of Native American cultures. They did not represent individual historical figures and perpetuated harmful stereotypes.

Legend of the Piasa "Bird," an Ancient Indian pictograph

carved on a bluff in Alton, IL.

1. Apache: "ah-PAH-chee," Indigenous Tribe & Chiefs.
2. Arapaho: "A-ra-pa-ho," Indigenous Tribe & Chiefs.
3. Arikara: "uh-rih-kuh-rah," An Indigenous Tribe.
4. Assiniboine: "uh-sin-uh-boin," An Indigenous Tribe.
5. Blackfoot: "Black-foo-t," Indigenous Tribe & Chiefs.
6. Caddo: "KAH-doh," Indigenous Tribe & Chiefs.
7. Cayuga: "kay-YOO-ga," An Indigenous Tribe
8. Cheyenne: "shy-AN," Indigenous Tribe & Chiefs.
9. Cherokee: "chEH-ruh-kEE," Indigenous Tribe & Chiefs.
10. Chickasaw: "CHIK-ə-saw," Indigenous Tribe & Chiefs.
11. Chinook: "Chok-NOOK," Indigenous Tribe & Chiefs.
12. Chippewa: "chi-puh-waa," Indigenous Tribe & Chiefs.
13. Choctaw: "Chauk taw," Indigenous Tribe & Chiefs.
14. Comanche: "kuh-MAN-chee," Indigenous Tribe & Chiefs.
15. Cree: Indigenous Tribe & Chiefs.
16. Crow: The crow tribe's name is Apsáalooke "ahp-SAH-loo-keh," Indigenous Tribe & Chiefs.
17. Delaware: A Tribe - called initially the Lenape tribe, aka Munsee and Unami bands.
18. Flathead: A Chief - "Ahl-shah-taa-pee," named by Europeans for Chief (Flat Head).
19. Gros Ventre: "Groh Vahn-truh," ("big belly," French) Indigenous Tribe & Chiefs.
20. Haida: "Hay Da," Indigenous Tribe & Chiefs.
21. Hopi: "HOH-pee," An Indigenous Tribe.
22. Huron: "Hoo-RON," Indigenous Tribe & Chiefs.
23. Iroquois: "ear-ro-kwa" (French), Indigenous Tribe & Chiefs.
24. Kalapuya: "Cal-uh-poo-yuh," An Indigenous Tribe.
25. Kansas: "KAN-zəs," Indigenous Tribe & Chiefs.
26. Kiowa: "Hy-oh-wa," An Indigenous Tribe.
27. Kootenay: "KOOT-nee," Indigenous Tribe & Chiefs.
28. Lenape: "lun-NAH-pay," An Indigenous Tribe - aka Delaware Tribe
29. Lummi: "LUH-mee," Indigenous Tribe & Chiefs.
30. Mandan: "mah-N'-DAN," Indigenous Tribe & Chiefs.
31. Menominee: "Meh-NOH-meh-nee," Indigenous Tribe & Chiefs.
32. Miami: Indigenous Tribe & Chiefs.
33. Micmac: "Meeg-em-ach," An Indigenous Tribe.
34. Modoc: "MO-dock," An Indigenous Tribe.
35. Mohawk: "Mo-hawk," Indigenous Tribe & Chiefs.
36. Navajo: "na-va-ho," Indigenous Tribe & Chiefs.
37. Nez Perce: "Nay Pers-say," Indigenous Tribe & Chiefs.[1]
38. Nuutka: "Nuu-chah-nulth," aka Nootka, An Indigenous Tribe. 
39. Ojibwe: "Oh-JIB-way," Indigenous Tribe & Chiefs.
40. Osage: "OH-sage," Indigenous Tribe & Chiefs. 
41. Ottawa: "Ah-dah-wa," Indigenous Tribe & Chiefs.
42. Papago: "pap-uh-goh," Indigenous Tribe & Chiefs.
43. Pawnee: "PAWN-ee" Indigenous Tribe & Chiefs.
44. Penobscot: "peh-NOB-skot," Indigenous Tribe & Chiefs.
45. Pomo: "po-MOH," Indigenous Tribe & Chiefs.
46. Ponca: "Pohn-kuh," Indigenous Tribe & Chiefs.
47. Potawatomi: "Boh-da-wah-dmi," (Tribal Pronunciation), An Indigenous Tribe.
48. Pueblo: a group of tribes (i.e., The Illinois), Indigenous Tribes & Chiefs.
49. Quapaw: An Indigenous Tribe.
50. Sauk (Sac) & Meskwaki (Fox): "Mesk-wa-ki," Indigenous Tribes.
51. Salish: "Slah-LEESH," Indigenous Tribe & Chiefs.
52. Seminole: "Sem-uh-NO-le," Indigenous Tribe & Chiefs.
53. Seneca: "Sen-eh-kuh," Indigenous Tribe & Chiefs.
54. Shoshone: "shoh-SHO-nee," An Indigenous Tribe.
55. Sioux: "soo," (confederation of 7 nations; i.e., Illinois), Indigenous Tribes & Chiefs.
56. Ute: "Yoo-tey," Indigenous Tribe & Chiefs.

[1] The name "Nez Perce" ("pierced nose") is actually a misnomer: It comes from French fur traders who mistakenly applied it to the tribe based on a misunderstanding of their cultural practice of nose ornaments. The tribe prefers to be called Nimiipuu, which means "The People."

This reflected a popular Art Deco motif of the time but also carried problematic connotations of cultural appropriation and romanticized stereotypes. 

Shifting Tides: As social awareness grew in the mid-20th century, the depictions of the chiefs faced increasing criticism for their insensitivity. By 1961, the decision was made to remove them from the building.

What Happened to the "Indian Heads?" In 1961, the heads were deemed outdated and removed from the roof. 

Most were sadly destroyed, but a few found their way to different destinations:

• Two busts were found in the Campia family's home in Lake Forest and auctioned off in 2014.

• January 26, 2024, the exact location of the remaining heads is unknown.

The two auctioned busts might be in private collections, but their specific ownership is not publicly available.

So, while most of the Indian "heads" are unfortunately lost to history, a small piece of their legacy survives in private hands. 

A Top University Professor Critiques this Article

Chapter 2: The Merchandise Mart Hall of Fame

Standing tall as guardians of American commerce, eight colossal bronze busts grace the entrance of The Merchandise Mart, the world's largest wholesale buying center in Chicago. These larger-than-life figures immortalize some of the most influential figures in American retail history, their names and companies woven into the very fabric of consumer culture.

Commissioned in 1953 by Joseph Patrick Kennedy Sr., the 44th U.S. Ambassador to the United Kingdom, these four-times-life-size busts stand as a testament to the vision and dedication of the men who shaped the American retail landscape. Each bust, meticulously crafted in bronze, captures the essence of its subject, with its determined gazes fixed on the future of commerce.

From Frank Winfield Woolworth's 5 & Dime stores to Marshall Field's luxurious emporiums, these pioneers revolutionized how Americans shopped. Their innovative ideas and unwavering commitment to quality forever changed the face of retail, leaving an enduring legacy that inspires generations of entrepreneurs.

Marshall Field

1. Frank Winfield Woolworth: The founder of F.W. Woolworth Company.
2. Marshall Field: The founder of Marshall Field and Company.
3. Aaron Montgomery Ward: The founder of Montgomery Ward & Company.
4. Julius Rosenwald: Was a Sears, Roebuck, and Company President.
5. Robert Elkington Wood: Was a Sears, Roebuck, and Company President.
6. John Wanamaker: The father of modern advertising.
7. Edward Albert Filene: Preseident of William Feline & Sons. Filene's department stores.
8. George Huntington Hartford: He founded The Great Atlantic & Pacific Tea Co. (A&P)

A Top University History Professor Critiques this Article.

Compiled by Dr. Neil Gale, Ph.D.