M.C. Moran

17 Years of Cheers, and No Green Beers

Paddy's Day brew pub sign

Paddy’s Day brew pub sign

Meant to post this on the 6 September (my Dad’s birthday), but got busy and distracted….

My dad spent the last few months of his life at an assisted living facility above a brew pub.

Yes, only Johnny Moran would agree to not go gentle into that good night above a damn brew pub. It was a pretty good pub, though: tasty chips, and the beer not half bad.

My father died on 14 March 2013.

On 17 March 2013, on a day when we were waking our Dad, a cousin and a sister of mine “borrowed” (some might say “stole,” but why quibble?) this sign, which I now have in my possession.

Here’s to you, Dad, and, as always, no green beers.


Cause of Death: Pulmonary tuberculosis

The Family of Hugh Walsh and Mary Catherine McGlade

I’ve written about tuberculosis before. See, for example, Tuberculosis in Ontario; and also see a list of those who Died of Tuberculosis in the Ottawa Valley Irish database.

Here’s a family that was hit hard by the scourge of tuberculosis in a five-year period from 1915 to 1920: the family of Hugh Walsh and Mary Catherine McGlade. Two parents; eight grown children:1 and no fewer than four of these ten people died of pulmonary tuberculosis between March 1915 and December 1920.

Mary Catherine McGlade was the daughter of Michael McGlade and Bridget McNulty. She was born in the (civil) parish of Forkill, Co. Armagh in 1864; and she emigrated to Pennsylvania with her parents and four of her siblings in the early 1880s.2 While her parents and four living siblings would head north to Perth (Lanark Co., Ontario, Canada) by 1883 or 1884,3 Mary Catherine McGlade stayed in the United States, where she married a Hugh Walsh in Leetonia, Ohio in 1883.

Hugh Walsh was born in Ireland about 1856, the son of an unknown Walsh and of an Elizabeth Lee, and emigrated to the States about 1864. He appears to have been an iron worker for many decades, first in Leetonia, Ohio, and then in Pittsburgh, Pennsylvania; several records describe him as a “puddler.” For a brief account of the family’s move from Leetonia to Pittsburgh in pursuit of employment in the iron and steel industry, see this obituary for daughter Sister Mary Hugh Walsh, MM (born Elizabeth Irene Walsh), a Maryknoll Sister.

Hugh Walsh and Mary Catherine McGlade had nine known children, all born in Leetonia, Ohio between 1884 and 1889, with the youngest, Hugh, dying in 1905 at the age of six before the family moved to Pittsburgh.4 So: eight children moved with their parents from Leetonia, Ohio to Pittsburgh, Pennsylvania between 1905 and 1910; and of these eight, three would die of pulmonary tuberculosis within the next decade or so.

Here’s the ‘died of pulmonary tuberculosis’ death toll for this family:

  • Thomas Walsh, died of pulmonary tuberculosis 9 October 1910
  • Patrick J. Walsh, died of pulmonary tuberculosis 14 March 1915
  • Alice Walsh, died of pulmonary tuberculosis 23 June 1918 (Alice, who died at a sanatorium at the age of 22, was listed as a Telephone Operator in her death record: for some reason, I find this detail unbearably poignant)
  • Hugh Walsh, died of pulmonary tuberculosis 9 December 1920

So there we have it: 40 percent of a family wiped out by an airborne infectious disease (tuberculosis) that is now treatable, in the space of 5 short, and sorrow-ridden, years.

Folks, modern medicine is our friend: and if you don’t believe me, please take a closer look at your family’s tree: all those little Johns and little Marys who were carried off before the age of 5 by childhood diseases that are now almost entirely preventable. And please, please, please, inoculate your children against any and all preventable diseases. (End of pro-vaccination earnestness.)

Btw, I first learned of the existence Mary Catherine McGlade through her father Michael McGlade’s obituary in the Perth Courier (20 January 1905), which listed a surviving daughter as a “Mrs. Hugh Walsh, Latonia, Ohio.” Yes, the name of the town (Leetonia) was misspelled; but the information was basically sound, and verifiable. Never ignore unexpected or seemingly random details in an obituary (those details may be a bit muddled, but they’re not random!): always follow up and follow through.

  1.  The ninth, and youngest known child, Hugh Walsh (born 7 July 1899), died on 15 October 1905, at the age of 6.
  2. According to Michael McGlade’s obituary in the Perth Courier, four other siblings died and were buried in Armagh.
  3.  Michael McGlade’s brother John had been living in Perth since about 1851.
  4.  The family can be found in Pittsburgh by 1910.

Map of Québec Catholic parishes

Looking for a Catholic parish in the province of Québec? Check out the Drouin Institute’s very handy Carte des paroisses catholiques du Québec jusqu’en 1912 (Map of the Catholic parishes of Québec up to 1912).

You can zoom in on a region to get a better look at its parishes. Click on a blue pin to get the name of the parish, and the date of its opening. You can also click on Statistiques (Statistics) to get an obviously very incomplete tabulation of the number of acts per year. I say very incomplete because, for St. Mary’s (Quyon), for example, there are 401 marriages enumerated for the period 1847 to 1914, but only 23 baptisms and 5 burials enumerated for that same time period.

carte paroisses catholiques quebec zoom in

By the way, there are also a few Protestant parishes listed. According to an announcement at their Facebook page, the Institute will be adding more Protestant parishes in the near future.

Carleton Tavern history

Rosemary and John Moran in front of the Carleton Tavern

Rosemary and John Moran in front of the Carleton Tavern

I was very interested to read Dave Allston’s 80 years of history at the Carleton Tavern (Kitchissippi Times). The Moran family that he references is none other than my own:

The Morans immediately converted the house back into a grocery store. Thomas Moran and his family resided upstairs, while a series of shopkeepers operated the grocery store on the main floor. In 1922, the family constructed a house next door at 229 Armstrong (now the site of Holland’s Cake and Shake), into which–in 1927– the Moran’s moved their grocery store. 223 then became the location of other types of businesses, including fruit dealers and butchers. In 1930, Thomas Moran decided to open a confectionery of his own on the main floor of 223. However it was his next move which would prove to be most significant.

In 1935, after five years of operating the confectionery, 75-year-old Thomas Moran extensively renovated the house at 223 Armstrong, and opened that fall as the Carleton Hotel…

…On February 26 1941, Moran sold the Carleton Hotel to Harold Starr and Harry Viau, for the sale price of $10,500.

Thomas Moran was the brother of my great-grandfather Alexander Michael Moran. It was Thomas and his wife Bridget Mary McDermott who first opened and operated the tavern (then called the Carleton Hotel). Family lore has it that they sold the tavern and its license because they didn’t think there was a future in liquor sales!

My father spent his early childhood living next door to the Carleton Tavern, at 231 Armstrong Street. He and his family lived upstairs, while his grandparents, Alexander Michael Moran and Anna (Annie) Maria Benton, ran a small grocery store downstairs. That’s my dad (just his leg) and his sister Rosemary in the above photo. My dad always told me that the man in the background was Harold Starr, who purchased the tavern in 1941.

My dad was a true Ottawa native born and bred. And he was also the product of an earlier Catholic parish-neighbourhood system, around which RC familial and communal life was once organized. He knew the city like the back of his hand; and he seemed to know, or know of, or know something about, almost every Irish Catholic family in the region, and quite a few French-Canadian Catholic families too. We (my sisters and I) had only to mention a classmate (we attended the “separate,” Roman Catholic schools), and our father would have a memory or an anecdote about his or her father or grandmother or second cousin or something. I now sincerely regret that I didn’t conduct formal oral history interviews with my father when I had the chance, he was such a rich source of Ottawa local history and folklore. But you know how it is: you keep meaning to do it, and then it’s too late. (Note to family history researchers: Do those oral interviews that you keep meaning to do. Do them NOW).

Anyway, my father used to love to take us on Sunday afternoon drives around Ottawa and the Ottawa Valley. We didn’t always know where we were headed, and neither, I’m sure, did he. “Where are we going, Dad?” we’d ask. “It’s a mystery,” he’d reply. We’d end up in Carp, or Arnprior, or maybe, for a more urban experience, in Sandy Hill. Always there were great stories, along with a treat (ice cream, perhaps, or maybe some fries from a chip wagon). I learned a lot on those Sunday drives, though of course I didn’t realize it at the time. We called them “Johnny’s Mystery Tours.”

My dad especially loved to take us to Armstrong Street and the Parkdale Market. He would point out the house where he had lived as a child, and then relay a tale of boyhood mischief that made his past seem like such a realm of unbelievable childhood danger and freedom! How I thrilled, in my safe and boring suburban middle-class enclave, to the notion of living upstairs from a grocery and next door to a tavern. This was an Ottawa that is rarely, if ever, captured by most Canadians’ idea of Ottawa as a city of dull-but-efficient bureaucrats, a starched-underwear town, the city that fun forgot.

This was an Ottawa of decidedly rougher edges, and of a good deal more local colour. A city of working-class pride, of pick-up hockey games, of Friday night fish fries, of ethnic rivalries between the Irish and the French (the Anglo Protestants apparently didn’t even enter the lists), of mothers gossiping over laundry lines, of my father learning how to curse from the dairymen down the street and then having his mouth washed out with soap. At 231 Armstrong Street.

Scrapbook page HERE.

Translating French Records: Catholic Marriage Records

Of the three types of Roman Catholic records most commonly used for genealogical purposes (baptismal, marriage, and burial), marriage records are often the most useful, and potentially the most complex.

Most useful because of the sheer amount of genealogical information that can often be gleaned from a Catholic marriage record.

While a baptismal record will supply the names of two family lines (the names of both the father and the mother of the baptized infant), a marriage record will often supply four: the names of both the father and the mother of the groom; and the names of both the father and the mother of the bride. And the mother of the bride or groom is typically listed with her maiden name, not her married name: in a Catholic marriage record, the parents are recorded as, for example, Michael Ryan and Bridget Lahey, not as Michael Ryan and Bridget Ryan, nor as Michael Ryan and Wife, nor as Mr. and Mrs. Michael Ryan. A Catholic marriage record can therefore be an extremely important source of information about maternal origins.

For early Irish to the Ottawa Valley (1st- and 2nd-generation emigrants), moreover, a marriage record will sometimes (not always! and not even very often; but often enough that it is always  worth checking the parish register) give the name of a county, and sometimes even a parish, of origin in Ireland (see, for example, Irish Origins in Canadian Roman Catholic Marriage Records: St. John the Evangelist, Gananoque, Leeds Co., Ontario, Part I and Part 2).1

Most complex because of the requirements that had to be met in order to marry in the Catholic Church.

Had the requisite three bans of marriage been published? Or did the couple have to obtain one or more dispensations from the publication of the banns?2 Were there any impediments (of blood or marriage, for example) which required dispensations? Was a Catholic marrying a non-Catholic? And if so, was this a case of a Catholic marrying a Protestant, which required a dispensation from the impediment of “mixed religion” (mixtae religionis)? Or was this a case of a Catholic marrying a non-Christian, which required a dispensation from the impediment of “disparity of worship” (disparitus cultus)? (Note: I have never come across an instance of “disparity of worship” in the nineteenth-century Ottawa Valley area RC parish registers, but here’s an example from the twentieth century). Were both parties of age? Or did one or both parties marry as a son or daughter minor, which required the consent of his or her parents?

The Formula: in English and in French

That said, and despite the potential complexities of Catholic marriage dispensations, whether the record was in English, French, Latin, or another language, the basic formula remained the same.

In English:

The [day of month of year], [1, 2, or 3] bans having been published [and/or the dispensation of 1, 2, or 3 bans having been granted], between [name of bridegroom], son of age [or: minor son] of [name of bridegroom’s father] and of [name of bridegroom’s mother] of [name of parish] on the one part, and [name of bride], daughter of age [or: minor daughter] of [name of bride’s father] and [name of bride’s mother] of [name of parish], on the other hand, no impediments having been discovered [or: a dispensation for the impediment of ________ having been granted], we the undersigned priest received their mutual consent and gave them the nuptial blessing in the presence of [name of witness] and [name of witness] who signed [or who could not sign].

In French:

Le [day of month of year], vu la publication de [1, 2, or 3] bans de mariage [and/or vu la dispense de 1, 2 or 3 bans de mariage], entre [name of bridegroom], fils majeur [or: fils mineur] de [name of bridegroom’s father] et de [name of bridegroom’s mother] de [name of parish] d’une part, et de [name of bride], fille majeure [or: fille mineure] de [name of bride’s father] et de [name of bride’s mother] de [name of parish], d’autre part, ne s’étant découvert aucun empechement, nous prêtre soussigné avons reçu leur mutuel consentement de mariage, et nous avons donné la bénédiction nuptiale en présence de [name of witness] et de [name of witness], qui ont signer [or: qui n’ont su signer].

An Example


Marriage of John Finnerty and Catherine Benton, 27 July 1875

The marriage record for John Finnerty and Catherine Benton 3 reads as follows:

Le vingt sept juillet mil huit cent soixante quinze, vu la dispense de deux bans de mariage accordés par Monsigneur Duhamel, évêque d’Ottawa, vu aussi la publication de troisième ban faite au prône de notre messe paroissial entre John Finnerty, fils majeur de Peter Finnerty et de défunte Ann Havey de cette paroisse, d’une part; et Catherine Benton, fille mineure de Thomas Benton et de Honorah Ryan aussi de cette paroisse, a’autre part, ne s’étant découvert aucun empêchement, nous soussigné curé de cette paroisse, avons reçu leur mutuel consentement de mariage, et nous avons donné la bénédiction nuptiale en présence de Michael Havey, Margt Finnerty et de Thomas Benton père de l’épouse qui aussi que les contractants n’ont pu signer. A. Chaine.

My translation of the above:

The twenty-seventh of July, one thousand eight hundred and seventy-five, in view of the dispensation of two marriage bans granted by Monsignor Duhamel, bishop of Ottawa, in view also of the third ban having been published at our parochial mass, between John Finnerty, son of age of Peter Finnerty and of the deceased Ann Havey of this parish, on the one part; and Catherine Benton, minor daughter of Thomas Benton and of Honorah Ryan also of this parish, on the other part, not having discovered any impediment [no impediment having been discovered], we the undersigned priest of this parish have received their mutual consent to marriage, and have given the nuptial blessing in the presence of Michael Havey, Margt Benton, and of Thomas Benton, father of the bride, who, along with the contracting parties could not sign. A. Chaine.

Note that as a minor daughter (fille mineure), Catherine Benton required the consent of her parents in order to marry John Finnerty.

A Few Terms in Translation

French English
de cette paroisse of this parish
fille majeure adult daughter; daughter of age
fille mineure minor daughter
fils majeur adult son; son of age
fils mineur minor son
un empêchement an impediment
aucun empêchement no impediment
la bénédiction nuptiale the nuptial blessing
défunt (masculine) deceased (for a male)
défunte (feminine) deceased (for a female)
  1. But for the Ottawa Valley area, some of the early, pre-1850s records are extremely brief, and often (and much to the frustration of the researcher) lack the names of the parents of the contracting parties.
  2.  Note that the “publication” of the banns did not refer to the issuing of printed literature. It referred to the announcement (making public, so: publication) of the banns at the parochial mass.
  3. St (John) Chrysostom (Arnprior, Renfrew Co., Ontario), Register of Baptisms, Marriages and Burials, 1867-1882, p. 151, image 82 of 153, John Finnerty and Catherine Benton, M.6, database, Ancestry.ca (http://www.ancestry.ca/: accessed 13 November 2011), Ontario, Canada, Catholic Church Records (Drouin Collection), 1747-1967.

Thomas Dooley (abt. 1810 – 1891)

A reader is looking for information on Thomas Dooley.

Thomas Dooley was born in Ireland about 1810, possibly in Co. Kilkenny. He emigrated to Canada in the early 1830s (the 1842 census of Upper Canada records that he and his first wife had been in Canada for 10 years), where he settled on a farm at Lot 15, Concession 6 in Nepean township, Carleton Co., Ontario.

Thomas Dooley was first married (about 1835? or perhaps a few years earlier?) to Catherine Quinn (born about 1816; died before 1860); and the couple had six known children, all daughters, all born in Canada.

Catherine Quinn died in the late 1850s; and the widowed Thomas Dooley then married (about 1859) Mary Coughlan/Coughlin (born about 1831; died 1885). The couple had four known children, all daughters. Their second daughter Sarah Jane Dooley married James Moran, son of Alexander Michael Moran and Mary Leavy.

Both Catherine Quinn and Mary Coughlan were born in Ireland, of counties unknown. Thomas Dooley and his second wife Mary Coughlan were certainly married in Canada. He and his first wife Catherine Quinn were probably married in Canada, although it’s possible they married in Ireland before emigrating.

The reader is trying to find the names of Thomas Dooley’s parents in Ireland (possibly Co. Kilkenny). Any information would be greatly appreciated.

Register of Notre Dame Basilica, Ottawa: Part 1

If you’re looking for Catholic ancestors in the Bytown/Ottawa area and beyond (see below), you will probably (and by “probably” I mean “almost certainly”) want to check the parish register for Notre Dame Basilica, Ottawa.

The register is available online at two different sites:

  1. At FamilySearch.org, as part of their collection titled Ontario, Roman Catholic Church Records, 1760-1923. To access the parish register for Notre Dame, Ottawa/Notre Dame d’Ottawa: Go to Carleton; then go to Ottawa; then go to Notre Dame d’Ottawa.This database is available online free of charge, which is truly a gift from the LDS to the ancestor-seeking public. But: it has not been indexed, and is therefore not searchable by name. The only way to find records (and therefore people) here is to search the old-fashioned way, albeit in a new-fashioned mode: by browsing, sometimes page by page, through the online images.

  2. At Ancestry.ca, as part of their collection titled Ontario, Canada, Catholic Church Records (Drouin Collection), 1747-1967. This set of Ontario Roman Catholic records is a subset of their larger (much larger! they claim to have over 25 million English and French Drouin records, and I believe them) Drouin collection, which includes Catholic records from Québec, Ontario, Acadia (New Brunswick and Nova Scotia), and even some parts of the United States (from U.S. states which had French Catholic parishes). Note that on Ancestry’s main page for The Drouin Church and Vital Records, the Ontario Catholic records are listed as Ontario French Catholic Church Records. But some of the parishes in this “Ontario French Catholic” collection were predominantly Irish, and many of the records are in English (other parishes, including Notre Dame, Ottawa, were a mix of French and Irish parishioners, and the records are in both French and English). To access the parish register for Notre Dame, Ottawa: Go to Location Letter O; then choose Ottawa; then choose Basilique Notre Dame. This collection is available by subscription only. It has been indexed, and is therefore searchable by name.

notre dame ottawa titlepage

This Register is Huge

This is not the easiest Ontario Roman Catholic parish register to search, and there are at least a couple of reasons for its unwieldiness.

First, this was a very large parish, serving thousands of Irish and French-Canadian Catholics in the Bytown/Ottawa region. Now, I’m not saying that Notre Dame was a megachurch: it was far too Catholic, and far too old-school (but old-school in a new, frontier environment), to meet the definition of a megachurch. But its numbers were a bit megachurchy.1

Moreover, in addition to recording baptisms, marriages, and (much less frequently) burials for Catholics residing in Bytown/Ottawa, the early register of Notre Dame also served as a kind of repository for baptismal, marriage, and (much less frequently) burial records from surrounding missions in neighbouring townships. Did your Catholic ancestors live in March township in the 1820s, 1830s, and 1840s? Check the Notre Dame, Ottawa register. Did your Catholic ancestors end up in Pontiac Co., Québec by the 1850s? Check the Notre Dame, Ottawa register. Have you discovered your Catholic ancestors in Renfrew Co., Ontario in the 1861 census? Again, check the Notre Dame, Ottawa register. Indeed, if your Catholic ancestors can be found anywhere in the Ottawa Valley in the nineteenth century, you should not overlook the Notre Dame, Ottawa register.

Second, the priests at Notre Dame were mostly French Canadian and Irish (though there were also at least a couple of Scottish priests), and the two languages used in the register reflect this typically Ottawa Valley mix. The marriage of your French-Canadian ancestors might have been recorded in English by an Irish (or perhaps a Scottish) priest; the marriage of your Irish ancestors might have been recorded in French by a French-Canadian priest. Not surprisingly, the French priests sometimes had some difficulties with the Irish surnames, while the Irish priests sometimes had some difficulties with the French surnames. For this register especially, and especially for the early records, surname spelling variations which evade the algorithm of the Soundex are extremely common.

For example, in records pertaining to the Killeens of South March, the French-Canadian Oblate Father Damase Dandurand seems to have consistently used the spelling “Killahan” — which makes me wonder if my Killeen ancestors pronounced their name as something closer to Killean or Killian, which Father Dandurand heard as Killahan. Here, for instance, is the record of the marriage of Patrick Cavanaugh, son of Christopher Cavanaugh and Jane Malone, to Bridget Killeen, daughter of Denis Killeen and Mary Ahearn, 2 May 1854.2

Marriage of Patrick Cavanaugh and Bridget Killahan [Killeen]

Marriage of Patrick Cavanaugh and Bridget Killahan [Killeen]

Note that Father Dandurand used the spelling Killahan even when two parties — the bride Bridget, and her younger sister Margaret, a witness — signed the register with the surname Killeen. Notice also that the record was written in English. Damase Dandurand, who was surely one of the most interesting and impressive parish priests that Bytown had ever known, 3 was fluently bilingual, and moved easily between French and English. For his French-Canadian parishioners, he wrote the records in French. For his Irish parishioners, he typically used English, though sometimes with some rather quirky phonetic spellings.

So: given its enormous size (there are thousands of pages in this register), and its sometimes quirky surname spelling variations which evade the logic of the Soundex, what’s the best way to search this register?

To be continued…

  1. In his Upper Ottawa Valley to 1855 (McGill-Queens Press, 1990, cxxiii), Richard Reid records that in the 1820s and 1830s, “John Cullen, the pastor for Bytown and Richmond, was responsible for 3,750 Catholics” in Bytown and its surrounding townships. By 1887, l’Annuaire de l’Église catholique au canada (Montréal: B.M. Advertising Inc., 1887) recorded the presence of 9,200 parishioners for the parish of the Basilique Notre Dame d’Ottawa.
  2.  Basilique Notre Dame d’Ottawa (Ottawa, Ontario), Register of Baptisms, Marriages and Burials, 1852-1855, image 122 of 244, M. 39, Patrick Cavanaugh-Bridget Killahan marriage, database, Ancestry.ca (http://www.ancestry.ca/: accessed 25 April 2015), Ontario, Canada, Catholic Church Records (Drouin Collection), 1747-1967.
  3.  He was not only a priest, but also an architect; and though he contracted typhus at Bytown in the summer of 1847, he survived the disease to live on to the age of 102.

The hazards of early settler life

As I’ve mentioned before, 19th-century Roman Catholic burial records did not generally record a cause of death for the deceased, but there were exceptions to this general rule. In cases where a death was considered unusually tragic, dramatic, or violent, the priest might note the cause of death in the parish register.

Here’s an interesting example of some exceptions to the rule, which speak to the very real hazards of early settler life in Upper Canada (more specifically, in the Bytown [Ottawa] area). These two pages of burials for the years 1831 and 1832 are from the index of baptisms, marriages and burials for the parish register of Notre Dame Basilica, Ottawa.1 (More on this index in an upcoming entry on search tips for this register).

notre dame ottawa burials 1831 1832

Burial listings from 2 July 1831 to 7 July 1832. See footnote 1 for citation.


notre dame ottawa burials closeup 1

Burial listings from 2 July 1831 to 1 August 1831. See footnote 1 for citation.


notre dame ottawa burials closeup

Burial listings from 3 June 1832 to 7 July 1832. See footnote 1 for citation.


On the page which lists burials from 2 July to 27 December 1831, most listings do not have a notation of the cause of death, which was in keeping with standard practice. On the page which lists burials from 2 January to 7 July 1832, on the other hand, 15 of the 24 listings do have a cause-of-death notation, which was a bit unusual.2

The causes of death recorded in these two pages offer a rare glimpse into the living conditions of a frontier environment that was fraught with perils and pitfalls. Death by drowning, for example, was an occupational hazard for lumbermen; and there were also some drowning fatalities experienced by labourers working on the construction of the Rideau Canal. And in performing the settlement duties of clearing and cultivating one’s acreage (a requirement for gaining a grant to Crown land), a man might be killed by the fall of a tree (“killed by a tree” is noted for several men on the above two pages).

And if the water or the woods didn’t kill you, if you were in Bytown in 1832, there was a very real chance that you might be carried off by cholera.

In the spring and summer of 1832, a cholera epidemic swept through Bytown, which “prompted the creation of the first Board of Health for Bytown” and which “also increased existing hostility towards immigrants, who were largely blamed for the outbreak of the disease” (“Cholera Wharf,” Heritage Passages: Bytown and the Rideau Canal [http://www.passageshistoriques-heritagepassages.ca/ang-eng]). In the image above (burial listings from 3 June 1832 to 7 July 1832), there are four cholera deaths recorded, for one adult male and three adult females. And in the three pages that follow (burials from 7 July 1832 to 19 November 1832), there are 37 cholera deaths recorded out of a listing of 58 burials. Men, women, and children alike might succumb to this dreaded disease: when it came to age and sex, cholera was an equal-opportunity scourge (though not when it came to social class: the poor were much likely than the wealthy to be struck by cholera, which was most often transmitted through contaminated drinking water).

“Drowned;” “killed by a tree;” “killed by a gun;” “cholera” (all of which causes of death can be found in the above images): Roughing It in the Bush really was quite rough, evidently.

  1.  Basilique Notre Dame d’Ottawa (Ottawa, Ontario), 1829 (Index), image 1411 of 1836, Funerals, 1831 and Funerals, 1832, database, Ancestry.ca (http://www.ancestry.ca/: accessed 25 April 2015), Ontario, Canada, Catholic Church Records (Drouin Collection), 1747-1967.
  2.  Another unusual, and especially poignant, exception can be found in Notre Dame’s burial listings for July and August 1847, where we find page after page of typhus deaths.