San Joaquin
County History
History of San Joaquin County, California with Biographical Sketches - Historic Record Company, Los Angeles, CA - 1923
CHAPTER XIII
THE FOREIGN POPULATION
Israel Zangwill, the great Jewish writer, calls America the "melting pot of nations." In relation to San Joaquin County this is true only in part. Many immigrants from other nations, notably those from Germany, Ireland, England, Scotland, France, and smaller nations have blended with the Americans in customs, habits and thoughts, but the Jews, the Chinese and the Japanese are as distinctive a race today as they were fifty years ago. The Chinese are apart and they have no desire to enter the melting pot, but their American-born children are fast adopting American ways. The Japanese are doing their level best to get into that pot, but the Americans tolerate them only in a financial sense. The Jews are apart because they consider themselves "God's chosen people" and through their distinctive racial solidarity.
The foreign population of Stockton, as given in the United States census of 1870, was 4,102, not including the Chinese, Japanese there were none. This population was classified as follows: From England 532, Scotland 123, Sweden 153, France 189, Germany 1,084, and Ireland 1,581. The Chinese in 1860, according to the census, numbered 139, and in 1870 1,692. It was impossible to make a count during the mining days as they were coming and going by the hundreds, and suspicious of the Americans, they would not correctly report their numbers. Besides the nations named there were immigrants from Italy, Spain, Wales, Denmark, Norway, South America, Mexico, the Sandwich Islands and German and Polish Jews. What a fusion of metal they would have made had they all blended, but they did not blend; had they done so this chapter could not have been written. Their customs, manners and religion were different, hence I have assembled these first-named, together with the Mexicans, in one chapter.
The Mexican People
The Mexican people of Stockton came originally from Mexico, the sons and daughters of Spanish soldiers and Indian mothers. They were almost unanimously of the ignorant peon class. The American hatred of these people was the after-effects of the Mexican War, their efforts to dig the gold and take it from the country and their admiration of a good horse regardless of its owner.
They were very poor and lived in shacks or hovels with scarcely any furniture, no carpets upon the floor and in many cases not even a wooden floor, the bare earth serving them. They had no improvements around their houses, not even a fence or sidewalk, and often adjoining the house was the corral where they stabled one or two horses. Every family had one or more dogs and it seemed the poorer the family the greater number of canines. Nearly all of the families lived within sight and sound of the Catholic Church, and the bell was rung at 6 o'clock a. m. and 6 p. m., thus giving them the time of day. The families were located principally east of San Joaquin and south of Washington Street.
The men were engaged in the various occupations of sheep herding and sheep shearing, as pack-mule drivers, and vaqueros, for there were thousands of cattle, horses and sheep in the surrounding country that required herding and handling for market. In the town a few Mexicans were engaged in manufacturing bridles, Spanish bits, spurs, hair rope, hair cinches, and stampers of leather for saddles. The men when not employed would lie around smoking cigarettes and gambling. The women would do all the housework, such as it was, even to the marketing, and day after day the women were seen with a shawl thrown over their heads, carrying their basket on their way to the grocer or butcher. They would always purchase the cheapest of meats, and then beg a piece of meat for the dog. Their principal food was flour, corn, beans and beef. They never used mutton or pork and cooked their foods in beef suet; everything they used was steeped in red pepper and garlic.
The Mexicans were expert horsemen and much of their work was done on horseback. They were also expert with the riata in catching and throwing animals, although in neither their rope work or their horsemanship were they equal to the cowboys of today. They were great admirers of the horse and began riding horseback in early childhood. Their admiration for the animal was so strong that frequently they took possession of other people's property. Horse stealing became so common, not only among the Mexicans, but the Americans, that a law was passed in 1852 making horse stealing a capital crime. It was repealed the following year and horse stealing went right on. The crime was so common that severe measures were necessary to stop it, if possible, and the owner of the stolen animal was justified in killing the thief on the spot. A case of this kind was reported. A man named Weber lost a valuable horse and saddle in March, 1855. Having some idea of the direction the thief traveled, he obtained another animal and started in pursuit. The following morning he found his horse tied to a tree and nearby a Mexican cooking his breakfast by a campfire. Shooting and killing the thief he threw the body across the saddle horse he had stolen and brought him to town. Another case was that of Thomas Marshall. Early one morning in 1856, he heard a noise in his stable near the home in the south part of Stockton. Going to the door with his cocked revolver, he saw in the moonlight a tall Mexican leading one of his horses from the stable; Marshall fired two shots at him, and the man dropping the rope, ran like a deer for the street. That morning a tall, straightas-an-arrow Mexican was found dead upon the sidewalk near the South Methodist Church. He lay there in the morning sun for over two hours before the coroner took charge of the body. Upon inquiry as to his death, Marshall informed the coroner of his actions early that morning. The Mexican had a wonderful vitality, as he had run over half a mile with two shots in his body, either one of them fatal.
One of the strongest characteristics of the Mexican was his revengeful nature, especially concerning womanhood, and among themselves they would fight to the death. Their favorite weapon was the bowie knife, and many of their women carried concealed daggers. Until the erection of the Clark Hotel a few years ago, there stood on the corner of Market and Sutter Streets a large oak tree, and around this tree, in 1858, was fought one of the most tragic duels of the state. Two Mexicans had some difficulty over a woman and going to this tree about three o'clock in the morning the two men fought round and round the tree until both were so badly cut that they fell exhausted and both died later. Several Americans saw the duel and said, "Let them fight, they are nothing but greasers." The men had fought so long that they wore a pathway around the tree, and it was covered with blood. Two Mexicans in July, '54, began disputing in the El Dorado Saloon over some trivial matter "and as the subject waxed warm they concluded to fight it out with bowie knives. They proceeded down to the wharf near the store of Paige & Webster and went to work with the precision of Mexican soldiers. One, a boy seventeen years of age, was stabbed twice in the arm and the other duelist landed in jail." July seems to have been a warm month for Mexican duels, for the newspaper reports one in July, 1853, between two senoritas. The two women had some trouble over a dog, and they challenged each other to fight. They accordingly met between their respective adobes armed with bowie knives. The contest lasted several minutes, each cutting the other severely.
Joaquin Murietta
The chief of the Mexican revengers was Joaquin Murietta, who terrorized the central part of the state from 1849 to 1853. Joaquin, but nineteen years of age when he began his criminal career, was beyond all doubt the most daring, cool-headed and quick-witted of any of California's desperadoes. In his appearance he is said to have been a handsome light-complexioned Mexican with black curly hair and deep blue eyes. He was of splendid physique, an unerring shot with a revolver and ready for any kind of daring adventure. Hailing from Mexico, he came to California in 1849 with a Mexican circus and located in Los Angeles. While there he fell in love with Rosita Felix, whose parents were Spanish and proud Castilians and objected to their daughter's marriage with a Mexican; so they eloped. Going to Shaw's Flat, Murietta discovered some rich "diggin's" and began mining, One day a company of American bullies came along and finding that Murietta had a good thing attempted to drive him away, saying that greasers were not allowed to dig gold from the American soil. The young fellow held his ground. He said that he had obeyed the mining laws and had a perfect right to dig for gold. Then the cowards insulted Murietta's wife and when he resented it they knocked him down and severely beat him, and ravished his wife in his presence. The ruffians then fled, and Joaquin, stifling his revenge, went further back in the mountains, where he hoped the Americans would not come. Not long after this he visited Murphy's Camp, riding a horse belonging to his half-brother. Again a party of scoundrels greeted him with the remark, "You d—d greaser, where did you steal that horse?" Without waiting for him to give an explanation, they seized Joaquin, bound him to a tree and whipped him severely upon his bare back, turned him loose with the remark, "Now vamoose and never come back to these diggins unless you want to be hung." Burning with hatred against the Americans, he took an oath that he would have revenge for his three wrongs, for the Americans had not only outraged his wife and severely whipped him without any cause, but they had shot and killed his half-brother.
Organizing a band of some twenty of the worst desperadoes in the state, including Roger Felix, Pedro Gonzales and Manuel Garcia, better known as
three-fingered Jack, for over three years he terrorized the great San Joaquin Valley with murders, robberies and daring exploits. His criminal record is unsurpassed by any other bandit on the Coast. Here is the record of Joaquin and his band for ten days in February, 1852; On February 12, at Mokelumne Hill they robbed an American and four Chinamen. A party started in pursuit of the gang and easily tracing them found that at Big Bar on the 16th they murdered six Chinamen and got away with $10,000. On the following day a German traveler reported that the band had relieved him of $600. At Rich Gulch they killed three Chinamen and wounded five more, getting $10,000 in gold dust. The sheriff of the county and his posse now followed in pursuit and suddenly coming upon the band February 20, while robbing a bank, a fight took place in which the Mexicans came out second best. They all escaped, however, as the sheriff's horses were too tired to follow the bandit.
Joaquin Murietta was the Claude Duval of California as that famous highwayman was the terror of England. Joaquin in his escape from justice was assisted by all of the Mexican people, who would act as spies and inform him of every movement of the officers. His band had the fastest horses in the country and committing a robbery or murder in one locality, the following day he would be a hundred miles distant. His escapes from an early death seemed almost miraculous, considering his daring exploits. It is said on one occasion he attended a fandango in Monterey. While on the floor dancing, the sheriff of the county came up to him and speaking in Spanish said, "Señor, have you seen anything of Murietta in your travels?" "No; but I should like to get hold of the gentleman." Quietly Murietta left the dance and in a few minutes was miles away. On another occasion he visited a saloon in Marysville and began playing monte. During the conversation Murietta was discussed, and a card player remarked, "I would give a thousand dollars for a shot at Murietta." The desperado, jumping upon the table, exclaimed, "You cowardly gringo, look, I am Murietta," and before the astonished party could gather their thoughts he ran to the door, jumped on his horse and sped away. One of his most daring escapes was at Stockton. A reward of $5,000 had been offered for Murietta's capture dead or alive and posters were sent out to that effect. One day several persons were reading one of the posters fastened on the side of a house when one of them exclaimed, "I would like to get that greaser in range of my gun, I'd pay my score. Murietta's gang caught me on the road below Angels Camp, they took my horse and all my gold dust, and tying me to a tree two of his men gave me a whipping, while Murietta looked on and laughed." About that time a horseman rode quietly along on a small, well-built mustang. He stopped and listened to the conversation for a few minutes, then dismounting he went to the poster and quickly wrote the words, "I will give $10,000 myself. Joaquin Murietta." Then with a quick spring into the saddle he swiftly rode away. Parties pursued him, but he had the fastest animal, a lead of many miles and pursuit was useless.
The authorities were determined to somehow break up and capture the outlaws, and in 1853 the legislature commissioned Harry Love, a well-known gun-fighter and ranger, to organize a company of horsemen and capture the bandit. Love organized a company of twenty men, among them Captain P. E. Connor. They rode over the country for several months but could find no trace of Joaquin, for his Mexican spies, both men and women, whom he paid with much gold, kept him posted as to every movement of the Love party. Meeting with failure at every turn, Love finally resorted to strategy. During the day time he would ride in one direction and at night he would travel in another. In that way he deceived Joaquin's sentinels and they could not warn him as to Love's locality. On July 25, while Love and his party were traveling in Fresno County near Tulare Lake they noticed a rather suspicious smoke arising from the broad plain, the Mexicans were sitting around, some smoking cigarettes and others playing cards. As soon as the Americans recognized the party they made a dash for the camp; the Mexicans, taken by surprise, made no effort to fight but fled in every direction. Joaquin was recognized by William Byrnes, one of the Love rangers, and he shouted, "This is Joaquin, boys; we've got them at last !" Murietta, springing from the ground, ran to his unsaddled horse, which was staked out to feed, and jumping on his back dexterously threw a loop around his nose to guide him. Hoping to escape his pursuers, he ran his horse to a bluff and forced him to jump to the earth below. Some of the party riding around both sides of the bluff attempted to cut him off. Shooting at Joaquin as he ran, one of the shots struck the animal and it fell. The desperado then attempted to run, but a well-directed bullet ended his career and, throwing up his hands, he exclaimed, "No tira mas yo soy muerto," (Don't shoot any more for I am dead.) They severed the head from the body and preserved it in alcohol to prove that the famous bandit was no more. Later it was sold to some traveling showman and exhibited throughout the state.
The Fandango
One of the pleasures of the Mexican people was the "fandango," a lively Spanish dance. The fandango as danced by the Mexicans themselves was right and proper, for woe to the Mexican who insulted a wife or maiden, but later fandango houses became the vilest of vile resorts. There were several fandango houses in Stockton, and singularly enough one of them became the Baptist house of worship. The authorities long tried to suppress these places and in 1854 succeeded, "The better element of society rejoiced today, March, 1854, because of the closing of the fandango houses. One year previous there were a dozen or more such houses, but from that time on they were gradually closed until they were reduced to a single fandango." A little later the famous gambling house, the "El Dorado," corner of Center and Weber Avenue, was closed. It was first run by John Owens, and later by John W. O'Neal, who figured considerably in politics. The press commenting on the closing of the El Dorado, said: "We are pleased to record the closing of the only gambling house in the city, John O'Neal, the owner, has concluded to convert the building into stores. Public gambling and fandangoes have yielded to the mandates of the moral sentiment of the community. The great accession of women and children to our population has done much to influence these results. Schoolhouses have taken the place of gambling saloons and, in one instance, the gospel is preached."
The Cascarone Ball
A very pretty dance engaged in by the better class of Mexicans was what was known as the Cascarone ball. It was a dance by which favors were shown by the women to those men they most admired. This admiration was shown by means of egg shells filled with finely cut colored papers or perfume. The dance was celebrated in the spring of the year, when eggs were plentiful. The yolks of the eggs were drawn, the shell filled with the papers or perfume and the opening covered over. During the dance, or at any time, the woman would slip up, unseen by the favored one, and throw one of the egg shells at his head, and the shell breaking would fill his hair with the colored papers. Reserving the egg shells filled with perfume until the last of the dance, she would break them upon the heads of the men she most admired. It was considered an honor to be thus pelted, and a high honor to those who were thus perfumed. It served another purpose, for maidens could thus designate those whose attentions they desired, and the wives, those whose friendship they respected. These Cascarone balls were given at intervals for many years, the last one being given along in 1880 in the old Pioneer hall, the Mexican population of the city and county being few in number.
Hanging of Judas
The principal sports of the Mexicans were the amusing sport of hanging Judas Iscariot, flour-throwing day and the barbarous sport of rooster-pulling. The last-named sport was was saintly in comparison to the cruel cowboy exhibitions of today. The first took place just before the crucifixion day of Jesus Christ. It was a religious performance and typified their hatred of Christ's betrayer. The Mexicans made up a dummy with a false mask and all kinds of horrible clothing and placed a quantity of gunpowder in the body; then seating him in a chair in an old tumble-down wagon, the older the better, drawn by two sorry-looking mustangs, they hauled Judas about the streets to the sound of discordant music and the jeers of the Mexicans. A short time before ten o'clock mass in the Catholic Church, the procession halted on Washington Square, they hung Judas by the neck on a gallows already prepared for the arch traitor, then set fire to his legs, the fire crept upward, there was an explosion and Judas was blown into smithereens. A few minutes later the church bell rang and all of the Mexicans attended mass.
The Flour Battle
Amusing to all but the victims was the flour-day battle, and to engage in the sport of that battle the participants would spend every dollar they possessed, if necessary, to buy flour. The description of a victim of an event is sometimes better than a description by an observer on neutral ground and I will let the reporter describe what he saw and received good and plenty :
"The celebration of the last day of the carnival took place yesterday—March 8, 1859—and at an early hour the Mexicans began their sports. The center of the fun seemed to be at the corner of El Dorado and Market streets, in front of the Phoenix Hotel. A band of music was in attendance and the partakers in the sport were arrayed in all manner of accoutrements, with cocked hats, soldier hats, stovepipes. There were big Mexicans and little Mexicans and Mexicans of high and low degree, Mexican flags were flying from the adjacent buildings, and the fair sex were upon the balconies. The flour throwing was commenced at an early hour, several victims having been fastened to a chair, overwhelmed with flour, and afterwards taken behind a sort of castle as prisoners of war., Later in the day the Mexicans formed into opposing forces, and at the sound of the bugle, charged upon each other, making the flour which they carried in bags, fly in a bewildering cloud. After pelting each other liberally they began throwing flour at the two or three hundred bystanders, who made excellent time from the spot. One of us got spotted and as a special compliment he received a pound or so of the staff of life, but his excellent traveling qualities soon removed him from danger. At a late hour "fatal curiosity," the same propensity which betrayed Mrs. Bluebeard into a very awkward scrape, tempted another of us to gaze upon the motley crowd in Center Street. The leader, Colonel Lopez, unfortunately happening to be our Spanish interpreter, and wishing to pay the compliments of the season, the unlucky newspaper man, who was gazing, was seized by several stout hombres, and before he could say his soul was his own, he was deluged with flour, enough to sustain a good-sized family a week. When he escaped the scribe could not tell himself from "Death on a pale horse." The rogues soaked it to him good. Though he appreciated the compliment and the three cheers, a little less flour would have been more acceptable. The sport was carried out in good humor and we hope to see another specimen, but far from the immediate danger of participation."
Rooster Pulling
The sport of rooster pulling was fun for the Mexicans but death to chanticleer. Its origin is unknown, but in its performance the Mexican riders displayed great nerve and expert horsemanship. The entire performance centered around a rooster, his body planted in the earth, leaving his neck and head free. The feat was for a Mexican on horseback, riding rapidly past the rooster's head to quickly bend over and pull him from the earth. It was a difficult and dangerous feat, as the stumbling of the animal or the turning of the saddle would crush the rider's head against the ground. It was also difficult because the rooster would always dodge as the man's hand came near him. In this sport the riders were very cruel to their bronchos, as they would prick their long spurs into their quivering flanks and stop them short, after passing the rooster, with their Spanish bits. It was no unusual sight to see the poor mustangs bleeding at the mouth, and their flanks gnashed and bleeding as if cut with a knife. When a rider succeeded in pulling a rooster from the earth it was his hour of victory and he was privileged to pelt his defeated companions over the head and shoulders with the body of the victim. Then would come the race to get out of his way. If they had faster horses they were lucky; if not they would go racing through the streets, the victor pelting them until there was nothing left of the rooster but the head and neck. The sport usually took place on St, John's day, on Washington Square. In the '60s the authorities prohibited the performance on the square and riding at a breakneck speed through the principal streets. They then transferred their rooster pulling to the banks of Mormon Channel near American Street.
Early Jewish Settlers
In the rush of '49 between two and three hundred Jews came to Stockton. They came like the multitude, to get gold, not like the goldseekers, to dig it from the earth, but to get it by trade rather than by manual labor. It was a very unusual thing to find among them a gold digger or a mechanic in Stockton. They were shopkeepers, merchants, peddlers and auctioneers. The first book store in town was owned by J. Rosenbaum on Center Street and near him was the clothing store of Bernard Frankheimer, who later moved to Main Street near Hunter and employed as a clerk David S. Rosenbaum, in after years one of Stockton's most progressive citizens. Another progressive citizen of the fifties was Isaac Zachariah, first a clothier and then an auctioneer. He planted a beautiful garden of fruits and flowers, and the public was at all times welcome. At one time the public school-picnic was held there and he provided all the refreshments. Time and again the citizens and the fire companies were indebted to him for flowers for decorations. Another set of men were peddlers, and taking their packs upon their backs they would tramp over the county, selling their goods. Today their children are reaping the harvest of their hard-earned toil.
Among the well known Jewish families of Stockton were the Bernard Frankheimers, M. L. Abramsky, the Harts, David Safferhill, the Rosenbaums, Kullman and Saltz families, and later the Friedbergers from San Andreas, and the Levinskys from Woodbridge. Some of these men were prominent in secret societies, Isaac Zacariah was the first noble grand of Charity Lodge, I. O. O. F., and Hyram Mitchell, who now sleeps in the Jewish cemetery, was a charter member of Stockton Lodge of Odd Fellows and the first Odd Fellow in Stockton to attend a sick and needy brother until his death. Looking further we find the names of S. Friedman, Louis Rosenthal, R. G. Jacobs, Samuel Marks, E. Gumperts, A. Kolberg and M. Stamper, Odd Fellows of many years ago. Among the Masons there were many and we find Michael Arndt, L. H. Frankheimer, Dr. William and A. V. Friedberger, Henry Glick, Emil Gumpert, Alfred Haslacher and Irvin Zeimer, 32nd degree Masons. The Jewish religious organization is known as the Congregation Ryhim Ahoovim—Beloved brethren—and, said Moses Marks in 1905, "A half century has gone by since this congregation was organized. This was in in 1852, and three years later the congregation, like King Solomon of old, said, 'And behold I purpose to build an house unto the name of the Lord my God.' " They obtained a lot on the north bank of the channel on Miner Avenue near Hunter Street, the rear of the lot being under water much of the time. Subscriptions of money were obtained from Hebrews and Gentiles, and a small building was erected, seating probably 200 at a cost of $3,500. "The synagogue is a commodious structure and the whole reflects a high credit upon the congregation. It was lighted by a six-lamp chandelier with whale oil as a fuel. At the altar candles were used as in this day. The elegant and beautiful curtains which hid the Ark of the Covenant were presented to the congregation by Mr. and Mrs. M. Marks. An eloquent and impressive dedication discourse in English and Hebrew was delivered by Julius Eckmann of San Francisco." During the flood of 1861-62 there was two feet of water on the floor of the synagogue and a rushing river on the front and rear of the building, and as soon as possible the building was removed to a lot on Hunter Street opposite the home of Wm. Kierski. It was set three feet above the ground and provided with a portico and fence. The congregation worshiped in this house until 1905.
A Hebrew Marriage
An event in the synagogue which created considerable interest in the community because of its novelty was the marriage in January, 1859, of Samuel Faulk, of San Francisco, to Miss Lenken Swartz, of Stockton. Long before the hour set for the ceremony the building was crowded with Jews and Gentiles, anxious to witness the Jewish marriage ceremony, as it was the first marriage of the kind in Stockton. At the appointed hour the bridal party, fourteen in number, arrived at the synagogue, marched up the aisle to the platform in the following order; first, four young lady bridesmaids accompanied by four groomsmen, then came the bride accompanied by two married ladies, and behind them the bridegroom and the husbands of the two matrons, the latter witnesses to the marriage contract. The wedding party standing front of the Ark of the Covenant, Rabbi Julius Eckmann addressed the audience in "a happy style, and alluded to the fact that the national prejudice against the Jews was passing, as evinced by the large number of Gentiles present." He then addressed the bride and groom upon their duties. This short address was followed by a prayer. The platform was then covered by a white satin canopy or "chuppa" and beneath it stood the bride and groom, the rabbi, the two male witnesses and their wives. The bridesmaids and groomsmen stood at the corners of the platform, two at each corner, the men supporting the canopy by long staffs. The obligation of the synagogue, which was very solemn and impressive, was then administered to the bridal couple. The rabbi then read aloud the marriage contract stating that the bride and bridegroom did "on the 24th of Shevatt in the year 1519 enter into a certain contract." The year corresponded to the 30th of January, 1859. The blessing was then chanted in Hebrew. During this time one of the witnesses held in his hand a silver tankard and a glass tumbler, and as the marriage vows were pronounced the husband and wife each took a sip of liquid from the tankard. The glass was then dropped to the floor and the husband crushed it with his foot. This ended the ceremony. The bridal party and their friends then wended their way to Turnverein hall and sat down to a magnificent dinner and those present then enjoyed the dance to the music of a fine orchestra until near midnight.
As early as 1851 the Jews of Stockton set apart a sacred place of burial for their dead. In that year the Hebrew ladies requested Captain Weber to give them a burial plot. He complied with their request and gave them the block bounded by Union, Acacia, Pilgrim and Poplar streets, then outside of the city limits. They enclosed a small part of the block with a high rough-board fence, and a burial was there made as early as 1852. This was Stockton's first permanently established cemetery. The Hebrew ladies were anxious to erect a suitable fence around the block, but the conditions were such that nothing could be accomplished until 1859. In that year the Hebrew Ladies' Benevolent Society gave a ball in the city hall January 20 "for the purpose of raising funds to be appropriated to the building of a fence around the Hebrew burial ground." They secured one of the best citizens to act as manager and the ball was a financial success. The ladies cleared $375.75, and in February at a meeting of the Congregation Ryhim Ahoovim, of which Joseph Marks was president and Bernard Frankheimer, secretary, the money was presented to them by Miss Rebecca Marks, together with $100 from the society, as a donation to the fund. "The fence around the Jewish cemetery has been quite completed," said the reporter in December, 1859, "and the place is now an almost exact counterpart in appearance to the Odd Fellows burial ground." What became of that fence I don't know, but for many years the block has been enclosed by a fence of Osage orange trees. It is an evergreen memorial to the pride and perseverance of the first Hebrew Ladies' Benevolent Society.
The Oppenheimer Duel
The Hebrews were a highly moral people for from early childhood they were taught the religion of their fathers and the Mosaic law. Even their personal difficulties were settled out of court. There was one case, however, where the Jew, like Shakespeare's Shylock, wanted blood. The difficulty occurred in April, 1860, Samuel Frankenthall and M. P. Oppenheimer, a wholesale cigar dealer, engaged in a fight over some trivial matter. Later Frankenthall, in telling of the fight to a friend, remarked that he would rather believe a Chinaman or a negro than Oppenheimer. When Oppenheimer heard of his opponent's remark he demanded that the Jew retract the insulting words. Frankenthall was stubborn and refused to change his opinion of Oppenheimer. Then the latter challenged his enemy to mortal combat on the "field of honor." The seconds were selected and by the terms of the agreement the two men were to meet west of the asylum at six o'clock in the morning. The weapons used were navy revolvers and the duelists were to stand twelve paces apart back to back, and at the word, wheel and fire. After one round, in which no one was in danger but the seconds, an attempt was made to adjust the difficulty, but Frankenthall would not go back of his opinion regarding adversary. After firing two more rounds, each man, shooting holes in the air, the seconds succeeded in ending the deadly affair, Frankenthall saying that he would believe Oppenheimer as quickly as he would a Chinaman or a negro. This assertion satisfied Oppenheimer and the parties again became friends.
The Jewish Reform Movement
In the last few years of the 19th century a wonderful reform was made in the Jewish religion. The reform movement in Stockton was led by M. S. Jaffee, and it resulted in a separation of the Congregation Ryhim Ahoovim, the departure of Rabbi Davidson, who had been their rabbi for over twenty years, and the establishing of a new synagogue on Fremont Street between California and Sutter.
Dedication of the Temple
In the year 1900 the old synagogue was fast decaying from the stress of winter storm, summer heat and over half a century of service, and the congregation planned to build a handsome Temple Israel, but when the bids were opened for the construction of an edifice of wood it was found that the bids for material, especially that of lumber, was so high that the lowest bid was $2,000 higher than the architect's estimate, and they were compelled to defer for a time the building of a new temple. In 1905 it was erected at a cost of approximately $14,000, and seating about 400 persons, was dedicated Friday evening, September 12. Early in the evening it was crowded with Jews arid Gentiles, the last named forming more than one-half of the audience. The ceremonial service was preceded by an organ prelude by Karl Brueck. A prayer was then offered in Hebrew by Rabbi Montague of San Francisco. While the choir was singing the rabbi retired to a rear room and immediately returned accompanied by two gentlemen carrying the sacred scrolls. These they delivered into the keeping of Rabbi Voorsanger. After reading a passage of scripture appropriate to the occasion, he deposited the scrolls "within the sanctuary over which stands the tablet of the law." The next ceremonial was the lighting of the "perpetual light" and H. Marks, the president of the Congregation, arose from his seat with a lighted taper in his hand and repeated first in Hebrew and then in English the sacred words, "Hear, O Israel, the Lord our God the Eternal is one God." He then read in Hebrew from the new English version of Genesis 1:1-2 translated for use in the Jewish service. Up to this time the temple was dimly lighted but as the president repeated the last line, "And God said Let there be Light; and there was Light" he lit the perpetual light and the full flow of gas was turned on in the candlebras. Following the address of Lucius L. Solomon of San Francisco, M. P. Stein stepped upon the platform, accompanied by little Hattie Glick—now Mrs. Carl Steinhart—bearing the key of the temple on a cushion. The key he presented to the president, who in receiving it said in part, "The unlocking of this door is an invitation to the people of all denomination to enter and be welcomed." The Hebraic prayer by Rabbi Cohen was preceded by the choir singing the one hundredth Psalm, the choir singing during the Rabbi's absence the hymn, "Sh'ma Yisroel," Just previous to the remarks of President Marks the song of "Etz Chayhim," Tree of Life, was sung.
Concluding his address Miss Bessie S. Rosenbaum sang the hymn, "Lead, kindly light," and the anthem "I will magnify Thee, Oh Lord," following the address of President Marks, H. Weinstock's address on "Why We Build Beautiful Houses of Worship" was followed by the dedicatory address by Dr. Voorsanger, the choir then singing the Jewish hymn, "Ador Olam." The benediction was then pronounced by Rabbi Cohen.
Arrival of Chinese
The Chinese are a paradox. They are more troublesome to the authorities than any other class of foreign population, because of their gambling, opium smoking, prostitution and tong wars. They are the most desirable of servants and employes because of their docility; never go on a strike and are willing to work for a fair living wage. They began coming to Stockton as early as January, 1852, the little steamer Kate Kearny bringing quite a number to the city in that month. They continued arriving and in June, 1858, the reporter paid his respects to them as follows: "On Monday night the Helen Hensley brought up over 200 Chinamen and they were later quartered in the Chinese hovel, corner Hunter and Channel streets. The crowd started yesterday for the mines and seated on their luggage on the mule teams they chattered like a lot of apes, which they resemble somewhat." As to their number living in Stockton, the first census report we have is in 1870. In that year they numbered 1,629, in 1880 1,997, in 1890 1,676, and in 1910 1,873.
Seven-eights of these Mongolian residents were men and their occupations were principally of the menial class; some were servants in private families; some hotel and restaurant cooks, and in 1854 quite a number were engaged in catching and curing fish. These fish they caught in the Stockton Channel, fishing sometimes where now stands the Hotel Stockton.. In curing the fish "they operated on a large schooner and were experts in cleaning them and salting them down in pork barrels, where they found a ready sale in the mines." Hundreds of them were miners and they would camp in Stockton for the winter. It is stated that millions of dollars worth of gold was saved by them, as they were willing to work at a small profit, diggings deserted by the white miners. In later day as the population increased they became laundrymen, vegetable gardeners and hucksters, blackberry pickers, merchants, island renters and potato raisers.
Their foods in the earlier days was of the simplest kind, principally rice, pork, sugar and the finest quality of tea imported from China. They were very fond of ducks and chickens when they had the money to purchase them, ate neither beef nor mutton. The cooked food was set on the floor in large bowls and the Chinamen, squatting around in a circle, would help themselves directly from the bowl to their mouth. The Chinese of today patronize the baker for bread and pastry. Many of them have been family cooks and they appreciate good living.
The Chinese in early times were located on Bridge Street between Hunter and El Dorado, facing Stockton Channel. Their habitats were an old story-and-a-half house, formerly a French hotel, and several one-story shacks that in the early day had been places of business. Crowded into these places with no means of ventilation or sanitation, these houses soon became the foulest ill-smelling spots in the city and a menace to health and the morals of the community, especially the children, for there was a public school only a block away. "They were quiet and peaceful during the day, but at night they made the hours hideous with their infernal bawling and wrangling. "They have become an unbearable nuisance," said the scribe, "but the cold water remedy has been very successful in stopping it in other cities, notably San Francisco, Sacramento and Marysville." Taking the hint as suggested by the Republican, some parties in May, 1854, quietly took one of the fire engines from the engine house late in the evening, set the engine and drawing water from the Channel literally drowned out the shacks. The next morning it created a sensation and considerable feeling because of the disgraceful and unwarranted act, but no arrests were made.
Burning of Chinatown
The water cure was not a success, for the Mongolians went back to their water-soaked hovels as soon as permitted and remained there for several years. In July, 1862, the destruction of these hovels was regarded as a public benefit. The fire broke out about eleven o'clock at night caused by the explosion of a lamp and in one hour the buildings were a bed of coals. They were owned by George Deitz, a gunsmith, Emile Hestres and M. Poursille, of Philadelphia. Upon the ruins was built the two-story brick now standing. Another disgrace to the city was the house at the corner of Channel and Hunter. Time and again efforts were made to set fire to the place, but the Chinamen were foxy. They guarded the house every night during the summer and threw pails of water upon the shingled roof. Nightly there would be from twenty to fifty Chinamen bunked in a room 20x40 feet, the bunks placed steamboat style, and sometimes they would lay so thick upon the floor it was impossible to walk across the room. The house was finally torn down and the present brick structure erected.
There was good money in renting buildings to Chinese tenants and parties with capital erected one-story buildings for them on Washington Street, between Hunter and El Dorado. They were soon filled with Mongolians and in a short time the same filthy and outrageous conditions existed as in their former location.
They were in a measure isolated for several years as there was but little travel along the street and but few families in that vicinity. At this time many Chinese women had arrived and many of them undesirables.
As the years rolled on more Chinese crowded into that locality and houses for them were erected on both sides of the street. Their presence depreciated the value of property round about, and poor persons began to settle there. Things were getting pretty bad and in September, 1867, Charles Hubner, an honest plain-spoken Hollander, capitalist, and member of the common council, published the following: "To the citizens and taxpayers living in the vicinity of the new Hong Kong, which is permanently settled and located in the heart and midst of the great and flourishing city of Stockton: You hoped that some day you would be relieved of the great evil, but your hopes have been dashed to pieces. The idea that you could pass along the street corner of El Dorado and Washington, without taking a perfume bottle along and smelling frequently of its contents you had better give up. Don't dream, that the time will come when you can sleep without being disturbed by a band of hell-escaped wolves. Don't imagine that you can walk along Washington Street without blushing, for the city fathers will take no measure to suppress this evil. Don't imagine that your sons and daughters will be able to go to school along that street without blushing. You have tried in vain to remove the Chinese from your midst. It would seem as if every officer has taken a special oath to cherish and protect them in their crimes. To the Chinese I would say, go on with your ungodly crimes. Call the youths of your city into your dens, and show them all that is worth seeing, for you are protected by the strong arm of the law." This was no exaggerated statement made by Mr. Hubner, and up to a few years ago it was a common report that the higher-ups were paid "hush money."
Hubner was anxious to abate this evil, and he jointly with others, purchased some lots on Mormon Channel just west of Center Street and erected some cheap houses anticipating that the Washington Street denizens could be prevailed upon to remove to the new locality. Before the shacks were completed they were set on fire and burned down. The people in the neighborhood said they didn't want the Chinese out there. New buildings were erected and without lessening the number in the old Chinatown the new buildings were soon occupied. There took place the only double murder in San Joaquin County. It appears that two Chinamen, a Sam Yup Co and a Hong Wo Co man, were gambling. The Hong man lost and refused to pay the debt, whereupon eight of the Sam Yups surrounded him and attempted to force him to "pungle up." He was a fighter, however, and drawing a knife from his blouse, he stabbed a Sam Yup named Hong Pang who dropped dead. In the excitement Mr. Hong broke away and fled towards the tules, accompanied by another Hong man. Pursued by Sam Yups they began shooting and Sam Yup fell mortally wounded. A Sam Yup then ran to the police office and Officer Jerome Myers was sent out to hunt for the murderers hiding in the tules. As it was near dark he could do nothing and started back to town. Before he had gone far he heard a shot. He and his companion hurried to the spot and found a Hong Wo man had been killed. Myers questioned the Chinese but it was of no use. These "tong wars" are still going on, and many Chinamen have been killed by the "hatchet men" of the other company, because of some crime or insult. There is no possible way for the authorities to punish the murderer as his company will perjure themselves in his favor, employ the best attorneys to defend him, and the other company dare not testify against the murderer, fearing that they will be killed.
The Joss House
The religion of the Chinese is Buddhism, a religion as old as the pyramids of Egypt. In Stockton they had their Buddha, and sometimes they had two of them. Their principal god was in the second story of a Chinese temple or "Joss house" on Hunter Street adjoining Turnverein hall, and there during their religious festivals the Chinese would come from far and near by the hundred and bow down before, and worship the "big Joss," In 1881 the old wooden structure was torn down and in its place they erected "one of the most substantial brick buildings in the city" at a cost of $7,500. The second story was fitted up as a Chinese temple and over $5,000 was expended in fitting up the interior. On one side of the room on an elevated seat sat the new Joss, dressed in all of the color of the rainbow. When sitting he was over eight feet in height, with arms four feet in length. He was a hideous looking monster, scowling upon his worshipers as they bowed and burned incense before his shrine. The temple was dedicated by a three-days ceremonial of priestly prayers, incense and food offerings, and open to the public, thousands of persons visited the place and admired the many excellent specimens of Chinese skill and handiwork. A few years ago the building was sold and converted into a rooming house and meat market.
A Chinese Funeral
One of the oddest events of the Chinese was a funeral. They are a very superstitious people and when a Chinaman died every effort was made to keep the devil from getting him. As the funeral procession wended its way to the cemetery a Chinaman sat upon the hearse with the driver and threw out small slips of red colored papers with Chinese characters upon them, to keep the devil from getting the spirit of the deceased. If the deceased was poor no music, no mourners nor hacks, if wealthy or a man of influence he had music, a Chinese or American band, paid women mourners who, dressed in white, their mourning color, marched behind the hearse; then came the friends in carriages. Bringing up the rear was an express wagon carrying food for the dead on his celestial journey. This food comprised rice, tea with china tea cups, and other delicacies and a whole hog nicely roasted. On arrival at the cemetery the body was interred in a place set apart especially for Chinese, the food was placed upon the grave and around it burning tapers of incense. The food was usually left there for three or four days, but when the tramps began appropriating the food after the Chinamen left the place, they fooled the weary willies by returning to town with the food. Every Chinaman believes that his spirit could not rest in eternal peace unless his bones be buried in his native soil. So after a time when the body has decaved, the director of his company disinters the remains, and scraping clean the bones, packs them in a small air-tight box and ships them to China. Every few years hundreds of these boxes are exported, containing the bones of deceased Chinese from all parts of the state.
Chinese New Year
The great Chinese day is the Chinese New Year. The celebration, which continues for three days does not come on the same date each year, because in Chinese chronology they calculate time by the phases of the moon and in cycles of sixty years. In preparation for that event the Chinamen of the poorer class save up their money so that they may be enabled to pay all of their debts before New Year's day. So honest were the Mongolians that it was considered a disgrace to he unable to pay his debts, and on one occasion a Chinaman unable to pay up, committed suicide. Just before New Year's you will find in every Chinese hovel, shack and store a little bulb called a Chinese lily. It is a peculiar plant as it does not grow in soil, but in the open air supported by small pebbles in a dish of water. They give this bulb as presents to their friends, together with Chinese nuts and candies, and if the bulb flower before New Years it is considered as a good omen for that house. The celebration continues for three days and during that time they feast in their own homes, visit their friends, worship in the Joss house and explode hundreds of dollars worth of firecrackers. It was a time of great rejoicing for the small boy and, said an eyewitness, February 1, 1859, "Tuesday was the first of the Chinese New Year and the moon-eyed Johns spread themselves in the way of firecrackers. They were ably assisted in the discharge of this sort of artillery by the Young America of this city, who mustered in great strength around their habitations and volunteered their services." Then, as I have stated, there were few homes in that vicinity and but little travel along Washington Street. In time their noisy celebration became a nuisance as the families in that vicinity were awakened at midnight by the incessant noise of the crackers, and during the day there were several accidents by frightened runaway horses. People made complaint and Edward Colnon, editor of the Mail, demanded in his paper that the chief of police, Ben F. Rodgers, suppress the nuisance. Police regulations were established and the Chinese permitted to fire explosives during certain early and late daylight hours.
Transcribed by Kathy Sedler