The Rising Stream of Norwegian Immigration.

The second period of Norwegian immigration, extending from 1836 to 1850, is marked by the strengthening and deepening of the emigration impulse in Norway and by its spread to new districts, and also by the deflection of the course of the rising stream in the United States. Not merely in the vicinity of Stavanger, from which a second party, made up of 93 persons from Egersund, followed the wake of the first and reached Illinois in 1837, but from Bergen and in the districts near it, the “America fever” was spreading. The letters of Hovland circulated there, and at least three men journeyed to interview Slogvig. Knud Langeland, whose little book on the Northmen in America is frequently quoted in these pages, relates how, as a young man of sixteen, his imagination was fired by reading a small volume written by a German and entitled Journey in America, which he discovered in the library of a friend in Bergen in 1829; how he read eagerly for several years everything which he could lay hands on relating to America; and how he gathered all possible information about the emigration from England, during a visit to that country in 1834—and then became himself an immigrant.[60]

By 1837 a goodly number were determined to emigrate, and had disposed of their holdings of land. A way opened for them to make the long voyage under especially favorable circumstances. Captain Behrens, owner and commander of the ship Ægir, on his return to Bergen in the autumn of 1836, learned that a large party wanted transportation to America. In New York he had seen vessels fitted up for the English and German immigrant traffic; he had learned the requirement, of the laws of the United States on the subject; two German ministers who returned to Europe in his ship, gave him further information. He therefore fitted up his vessel for passengers, and carried out his contract to transport to New York the party which finally numbered 84, being mainly made up of married men each with “numerous family,” at least one of which counted eight persons.[61] From New York the company proceeded to Detroit, where they were joined by the two Nattestad brothers from Numedal, and from thence they went by water to Chicago.

Their original intention was to go to the La Salle County settlement, but in Chicago they met some of the Fox River people, BjÖrn Anderson among others, who gave such an unfavorable account of conditions in that colony that the majority determined to seek another location. At the instigation of certain Americans, presumably land speculators, a prospecting party of four, including Ole Rynning, one of the leading spirits of the company, went into the region directly south of Chicago and finally chose a site on Beaver Creek. Thither about fifty immigrants went, and began the third Norwegian settlement, which proved to be the most unfortunate one in the history of Norwegian immigration. Log huts were built and the winter passed without unusual hardships, tho it was soon evident that a mistake was made in settling so far from neighbors and from a base of supplies at that time of the year when the soil produced nothing. Serious troubles, however, developed with the spring, and grew with the summer. The land which appeared so dry and so well-covered with good grass when it was selected and purchased in August or September, proved to be so swampy that cultivation was impossible before June. Malaria attacked the settlers, and as they were beyond the reach of medical aid, nearly two-thirds of them died before the end of the summer. The remnant of the colony fled as for their lives, regardless of houses and lands, and scarcely one of them remained on the ground by the end of 1838.[62]

One of the victims of these hard experiences was Ole Rynning, who succumbed to fever in the autumn of 1838. Tho in America scarcely a year and a half, he is one of the uniquely important figures in the history of Norwegian immigration. The son of a curate in Ringsaker in central Norway, and himself dedicated by his parents to the church, he passed the examinations for entrance to the University of Christiania, but turned aside to teaching in a private school near Throndhjem for four years before his emigration.[63] He is invariably spoken of as a man of generous, philanthropic spirit, genuinely devoted to the human needs of his fellow immigrants.

Having learned by personal observation in America the answers to many of the questions which he, as a man of education, had asked himself in Norway, he took advantage of the confinement following the freezing of his feet during a long exploring tour in Illinois, to write a little book of some forty pages, to which he gave the title (in translation): “A true Account of America, for the Instruction and Use of the Peasants and Common people, written by a Norwegian who arrived there in the Month of June, 1837.”[64] The manuscript of this first of many guidebooks for Norwegian emigrants was taken back to Norway by Ansten Nattestad and printed in Christiania in 1838.[65] It plays so large a part in a great movement, that a detailed analysis is worth presenting.

The preface, bearing the author’s signature and the date, “Illinois, February 13, 1838,” is translated as follows:

“Dear Countrymen,—Peasants and Artisans! I have now been in America eight months, and in that time I have had an opportunity of finding out much in regard to which I in vain sought information before I left Norway. I then felt how disagreeable it is for those who wish to emigrate to America to be in want of a reliable and tolerably complete account of the country. I also learned how great is the ignorance of the people, and what false and ridiculous reports were accepted as the full truth. In this little book it has, therefore, been my aim to answer every question which I asked myself, and to clear up every point in regard to which I observed that people were ignorant, and to disprove false reports which have come to my ears, partly before I left Norway, and partly after my arrival here.”[66]

The body of the book is made up of thirteen chapters devoted to these questions and their answers:

1-3. The location of America, the distance from Norway, the nature of the country, and the reason why so many people go there.

4. “Is it not to be feared that the land will soon be overpopulated? Is it true that the government there is going to prohibit immigration?”

5-6. What part of the land is settled by Norwegians, and how is it reached? What is the price of land, of cattle, of the necessaries of life? How high are wages?

7. “What kind of religion is there in America? Is there any sort of order and government, or can every man do what he pleases?”

8-9. Education, care of the poor, the language spoken in America, and the difficulties of learning it.

10. Is there danger of disease in America? Is there reason to fear wild animals and the Indians?

11. Advice as to the kind of people to emigrate, and warning against unreasonable expectations.

12. “What dangers may be expected on the ocean? Is it true that those who are taken to America are sold as slaves?”

13. Advice as to vessels, routes, seasons, exchange of money, etc.

Rynning assured his readers, in the seventh chapter, that America is not a purely heathen country, but that the Christian religion prevails with liberty of conscience, and that “here as in Norway, there are laws, government, and authority, and that the common man can go where he pleases without passport, and may engage in such occupation as he likes.”[67] Then follows this strong, significant paragraph, intelligently describing the slavery system, which undoubtedly had a powerful influence on the future location, and hence on the politics, of the immigrants from Scandinavia:

“In the Southern States these poor people (Negroes) are bought and sold like other property, and are driven to their work with a whip like horses and oxen. If a master whips his slave to death or in his rage shoots him dead, he is not looked upon as a murderer.... In Missouri the slave trade is still permitted, but in Indiana, Illinois, and Wisconsin Territory it is strictly forbidden, and the institution is strictly despised.... There will probably soon come a separation between the Northern and Southern States or a bloody conflict.”

From the account given thirty years afterwards by Ansten Nattestad, it appears that a chapter on the religious condition of Norway was omitted by the Rev. Mr. Kragh of Eidsvold, who read the proofs, because of its criticisms of the clergy for their intolerance, and for their inactivity in social and educational reforms.[68] This has led some writers like R. B. Anderson to attribute large weight to religious persecution as a cause of emigration. While religious repression was a real grievance and affected many of the early emigrants, the cases where it was the moving or dominant cause of emigration after 1835 are so few as to be almost negligible.[69] At best, it re-enforced and completed a determination based on other motives. For most Norwegian dissenters, the Haugians for example, lack of toleration was rather an annoyance than a distress, save, perhaps, for the more persistent and turbulent leaders.[70] It is hardly fair, therefore, to compare them, as a whole, with the Huguenots of France.[71]

In the years immediately following 1838, the “America Book,” distributed from Christiania, went on its missionary journeys and reached many parishes where the disaster at Beaver Creek and the untimely death of Ole Rynning had never been heard of. By its compact information and its intelligent advice, it converted many to the new movement. The diary of Ole Nattestad, printed in Drammen in the same year, seems to have exerted very little influence, but the visit of his brother Ansten to his home in Numedal, in east-central Norway, a hitherto unstirred region, awakened keen and active interest in America, and again men travelled as far as 125 English miles to meet one who had returned from the vast land beyond the Atlantic.[72]

The first party from Numedal left Drammen in the spring of 1839, under the leadership of Nattestad, and went directly to New York. It numbered about one hundred able-bodied farmers with their families, some of them being men with considerable capital. From New York they went to Chicago, expecting to join Ole Nattestad at the Fox River. At the latter city they learned that he had gone into Wisconsin after his brother left for Norway in 1838, and that he had there purchased land in the township of Clinton in Rock County, thus being probably the first Norwegian settler in Wisconsin. Accordingly the larger part of the Numedal party followed him to the newer region, where better land could be had than any remaining in La Salle County, Illinois, at the minimum price, and took up sections near Jefferson Prairie. Thus the current of Scandinavian settlement was deflected from Illinois to Wisconsin, and later comers from Numedal, in 1840 and afterwards, steered straight for southeastern Wisconsin. In 1839 and later other recruits for the growing and prosperous settlement of Norwegians in Rock County and adjoining counties came from Voss and the vicinity of Bergen. Possibly the difference of dialects had something to do with drawing people from the same province or district into one settlement, but in a general way the same reasons and processes operated among the Norwegian emigrants as among those from Massachusetts, Pennsylvania, and Virginia who settled in various States in sectional groups, sometimes dividing a county by a well-defined line.

Closely connected with this settlement, begun under the leadership of the Nattestad brothers, were other settlements in adjacent townships,—at Rock Prairie or Luther Valley, comprising the present towns of Plymouth, Newark, Avon, and Spring Valley in Rock County, Wisconsin, and Rock Run in Illinois. Through these settlements many new comers filtered and spread out rapidly toward the West and Northwest, reaching in a few years as far as Mineral Point, more than fifty miles from Jefferson Prairie.

Other sections of Norway than those already mentioned began to feel the effects of the emigration bacillus after 1837, and the processes illustrated by the movements from Stavanger, Bergen, and Numedal were repeated—the emigration of two or three, letters sent home, the return of a man here and there, the organization of the party, the long journey, and the selection of the new home. Thelemark, the rugged mountainous district in south central Norway, was in a condition to be strongly moved by stories of freer and larger opportunities. Long before 1837, great tracts of land in Upper Thelemark became the property of two wealthy lumber men, and the tenant-farmers were drawn more and more into work in the lumber mills, to the neglect of farming and grazing. Consequently, when logging was suspended in the hard times, and the wages, already low, were stopped altogether, great distress resulted, and emigration seemed about the only means of escape. “With lack of employment and with impoverishment, debt and discontent appeared as the visible evidences of the bad condition. That was the golden age of the money-lenders and sheriffs. So the America fever raged, and many crossed the ocean in the hope of finding a bit of ground where they could live and enjoy the fruits of their labors without daily anxiety about paydays, rents, and executions.”[73]

A company of about forty, representing eleven families from Thelemark, failing to get accommodations with the Nattestad party at Drammen, went on to Skien and thence to Gothenburg, where they secured passage in an American vessel loaded with iron, and made the voyage to Boston in two months.[74] Three weeks more were consumed in the circuitous journey to Milwaukee by way of New York, Albany, the Erie Canal and the Great Lakes. Like several other parties of that year they originally aimed at Illinois.[75] But their boat “leaked like a sieve,” and the stop at Milwaukee was probably precautionary. Instead of proceeding further, they were persuaded to send a committee, under the guidance of an American, into the present county of Waukesha, where they selected a tract about fourteen miles southwest of Milwaukee, on the shore of Lake Muskego.[76] Here each adult man took up forty acres at the usual minimum price of $1.25 per acre, and so began the Muskego colony proper, the name, Muskego, however, being later applied to the group of settlements in Waukesha County and to several towns in Racine County.[77] Like the colony in Rock County, the Muskego group grew rapidly in spite of malarial troubles, and for ten years it was an objective point for immigrants from Thelemark, and a halting place for those bound for the frontier farther west in Wisconsin or in Iowa.

As the emigration movement from Norway increased, the planning of settlements and the organization of parties took on a more definite and business-like air. The process is well illustrated in the case of the town of Norway in Racine County, Wisconsin, which was one of the most successfully managed settlements in the Northwest. In the fall of 1839, two intelligent men of affairs, SÖren Bakke, the son of a rich merchant of Drammen, and John Johnson (Johannes Johannesson), came to America on a prospecting tour, for the purpose of finding a place where they might invest money in land as a foundation for a colony, which they may possibly have intended to serve as a new home for a sect of dissenters known as Haugians.[78] After visiting Fox River in Illinois, and various locations in Wisconsin, they found a tract that suited them—good land, clear water, and abundance of game and fish, enough to satisfy the most fastidious. This they purchased, building a cabin on it and awaiting the coming of their friends to whom they sent a favorable report.[79] The party arrived in the autumn of 1840, under the leadership of Even Heg, an innkeeper of Leir, who brought still more money, which was also invested in land. Altogether, the money which Bakke brought with him, or received later, amounted to $6000.[80] It was all used for purchasing land, which was either sold to well-to-do immigrants, or leased to new comers. This business was supplemented by a store kept in the first cabin. Upon the death of Johnson in 1845, Bakke went home and settled upon an estate owned by his father in Leir, one of the first of the very small number of men who have returned to permanent residence in Norway after some years spent in America.[81] Even Heg became the real head of the colony at Norway, Wisconsin, after the departure of Bakke, whose interests he continued to look after, and under his management a steady development followed. This settlement became the Mecca of hundreds of immigrants arriving in Milwaukee in the late forties, and “Heg’s barn was for some months every summer crowded with newcomers en route for some place farther west.”[82]

Another important and highly prosperous group of settlements, called Koshkonong after the lake and creek of that name, sprang up in 1840 and 1841, in the southwestern corner of Jefferson County, Wisconsin, and the adjacent parts of Dane and Rock Counties. The beginning was made by men who removed thither from the Fox River and Beaver Creek localities after investigating the lands in Wisconsin. In 1840 there were nine entries of land by Norwegians in the present townships of Albion, Christiana, and Deerfield, the usual purchase being eighty acres; the next few years saw the spread of the colony to the townships of Pleasant Valley and Dunkirk, from the influx of immigrants from Illinois and from Norway.[83] After the stress and hardship of the first pioneer years, the fortunate choice of location in one of the best agricultural sections of Wisconsin told very promptly, and Koshkonong became “the best known, richest, and most interesting Norwegian settlement in America, the destination of thousands of pilgrims from the fatherland since 1840.”[84] Many of the farms are still in possession of the families of the original settlers, whose children are prominent in business, professional and political circles.

The movement of the stream of Norwegian immigrants after 1845 was distinctly in a direction westward from the Wisconsin settlements; the land farther out on the prairies was better, tho it did not have the combination of timber and stream or lake which the early settlers insisted on having, often to their detriment, since land chosen with reference to these requirements was apt to be marshy. The fresh arrivals, after a few weeks or months in the friendly and helpful communities of early immigrants, were better prepared by a partial acclimatization, by knowledge of the steps necessary for acquiring citizenship and land-ownership, and by the formation of definite plans of procedure, for the next stage in the western course of their empire. Occasionally a shrewd farmer of the older companies took advantage of the rise in the value of his farm, sold out, and bought another tract farther out on the frontier, perhaps repeating the process two or three times.[85] John Nelson Luraas, for example, was one of those men who first spent some time in Muskego, then bought land in Norway, Racine County; after improving it for three years, he sold it in 1843 and moved into Dane County.[86] Here he lived for twenty-five years, and then moved into Webster County, Iowa, taking up new land. After a few years he went back to his Dane County property, where he spent another thirteen years; finally, as an aged, retired, wealthy farmer, he died in the village of Stoughton in 1890.[87]

Provision for religious instruction and ministration was one of the early concerns of the Norwegian immigrants, as would be expected from a people essentially religious, who moved by whole families. Nor was there much distinction between the more orthodox and the dissenters. After their magnetic center shifted to the west in 1835 and the settlements and population multiplied, a good deal of lay preaching of one sort and another went on,—Lutheran, Methodist, Haugian, Baptist, Episcopalian, and Mormon. Lay services, in fact, were the rule all along the westward moving frontier, and services conducted by regular clergymen the exception. One of the Norwegians wrote: “We conducted our religious meetings in our own democratic way. We appointed our leader and requested some one to read from a book of sermons.... We prayed, exhorted, and sang among ourselves, and even baptised our babies ourselves.”[88]

Cut off by language from much participation in English worship—a man must know an alien tongue long and thoroly to make it serviceable for religious purposes—the men from Numedal, Vos, and Drammen, felt keenly a great need for some one to instruct their children in the Norwegian language and in the Lutheran religion after the Old World customs. In 1843, two hundred men and women in the flourishing group of settlements around Jefferson Prairie, Wisconsin, signed a petition addressed to Bishop SÖrenson in Norway asking him to send them a capable and pious young pastor, to whom they promised to give a parsonage, 80 acres of land, $300 in money, and fees for baptisms, marriages, and the like.[89] Tho this petition itself seems not to have been answered, it was not long before a properly ordained clergyman arrived.

Claus Lauritz Clausen, a Danish student of theology seeking employment as a tutor in Norway, was persuaded, probably by the father of SÖren Bakke in Drammen, to heed the call from America.[90] On his arrival in the West in 1843, he found the need for a pastor and preacher more urgent than for a teacher, and accordingly he sought and received ordination at the hands of a German Lutheran minister, October, 1843.[91] He proceeded to organize, in Heg’s barn at Norway, the first congregation of Norwegian Lutherans in the United States, and so began a career of useful ministration which lasted nearly half a century. Not long after his ordination, its validity was called in question by strict Lutherans. The question was finally submitted to the theological faculty of the University of Christiania, which decided that “the circumstance that an ordination is performed by a minister and not by a bishop, cannot in itself destroy the validity of the ministerial ordination.”[92] At any rate, Clausen’s activity, general helpfulness, staunchness of convictions, and length of service, if not his ordination, make him one of the typical pioneer preachers.[93]

Another clergyman of the same class as Clausen, was Elling Eielsen, a Haugian lay-preacher who went from place to place in the Northwest from 1839 to 1843, holding services with his countrymen. He was ordained in the same month as Clausen, and, like him, in a semi-valid fashion, by a Lutheran clergyman, not a bishop.[94] Like Clausen, also, his term of labors as a Haugian apostle, passed forty years.[95]

Whatever irregularities in the ordination of Clausen or of Eielsen may have disturbed the consciences of the stricter of the Lutheran sect, nothing of the sort attached to the Rev. Johannes Wilhelm Christian Dietrichson, who arrived in 1844, fresh from the University of Christiania and from the ordaining hands of the Bishop of Christiania. He was a diligent, aggressive, zealous young man of about thirty, sent out as a kind of home missionary in foreign parts at the expense of a wealthy dyer of Christiania. For two years, summer and winter, he went back and forth in southern Wisconsin ministering to the Norwegians of all ages and beliefs,—and all for the stipend of $300 yearly.[96] One of the results of these labors, was a little book, Reise blandt de norske Emigranter i “de forenede nordamerikanske Fristater,” in which Dietrichson gives the earliest detailed account of the settlements in Wisconsin and Illinois before 1846. He described the origin, numbers, conditions, and prospects of each community in his wide parish. At Fox River, he says he found about 500, who were of all creeds, mostly dissenters, including 150 Mormons.

Three church edifices were erected in 1844-5, and dedicated within a short time of each other. Dietrichson dedicated one at Christiana, Dane County, Wisconsin, December 19, 1844, and another at Pleasant Valley a little further west; Clausen dedicated his church at Muskego on March 13, 1845.[97] All were simple structures, as would be expected; a plain table was the altar, and the baptismal font was hewn out of an oak log. But they served none the less as effective and inspiring centers of the religious life of the settlements. For the Muskego church, Even Heg gave the land, and Mr. Bakke of Drammen, whose protÉgÉ Clausen was, gave $400 towards construction. Dietrichson left his two churches in Koshkonong in 1845, and returned to Norway where he remained about a year. Aided by benevolent friends and by the Norwegian government, he came back to his prairie parishes in 1846 for a final stay of four years.[98] But his ways were not altogether ways of pleasantness, nor entirely in the paths of peace. The records of the church, and his own story, show that he had more than one stormy time with his people.[99] He departed for Norway in 1850, and never again was in America.[100]

The preceding account of the beginnings and progress of the earliest Norwegian settlements in Illinois and Wisconsin has been given in some detail, for the reason that the course of these settlements, in a very broad sense, is typical of all the Norwegian colonization in the Northwest, and of the Swedish and Danish as well. In the later chapter on economic conditions, the causes which led these people to settle upon the land rather than in the cities will be discussed at length. Suffice it here to say that the average immigrant brought only a small amount of cash, along with his strong desire for land, and he consequently went where good land was cheap, in order the more speedily to get what he wanted. This meant that he would push out on the newly accessible government land in Iowa, Minnesota, and the Dakotas in turn. So the transformation of the frontier has witnessed the continual repetition of the experiences of the early Norwegian immigrants in Illinois and Wisconsin in the years from 1835 to 1850, as they are described in this and the preceding chapters. At the present time, in the remoter parts of the Dakotas, Montana, Washington, Oregon, and Utah, the same story is being retold in the same terms of patience, hardship, thrift, and final success.