Catholic Records

Canadian Records, Catholic Records

More on Signs of Catholicity

by  • 

In Signs of Catholicity, I linked to a blog entry by Gilles Cayoutte of Le chercheur nomade/The Nomadic Researcher, concerning the Catholic burial of an unknown man who had drowned in the St. Lawrence. In this burial record, the priest explains that he had performed the rites of a Catholic burial for this unknown man, because the body or person of the man had displayed sufficient signs of Catholicity (des signes suffisants de catholicité).

It turns out that Gilles Cayouette has more, much more, on signs of Catholicity. In an earlier blog entry, Les registres de l’état civil et les signes de catholicité, Cayouette refers to a number of examples of Catholic burial records of unknown persons, where various signs of Catholicity (which is to say, signs of membership in the Roman Catholic Church) had been discovered, which signs were thought to warrant a Catholic burial.

Among these signs of Catholicity:

  • un chapelet (a rosary)
  • une croix ou un crucifix (a cross or a crucifix) 
  • un scapulaire (a scapular)
  • un livre de prières (a prayer book)

I have no doubt that, when someone entered the home, however humble, of a 19th-century Catholic family, that someone could find evidence of Catholicism. But how many 19th-century Catholics carried with them, on their own persons, and at all times, at least one or more “signs of Catholicity,” such that, were they found dead, and the body unidentified, someone could make a confident judgement of “Roman Catholic”?

It is an interesting question, I think.

Catholic Records, Migration

Formerly of the father’s Irish county

by  • 

(Or formerly of [the father's native] England, as the case may be.)

This is bordering on fussy pedantry, perhaps. Or maybe it crosses that border?

But genealogical research is all about paying attention to the small details. And Irish genealogy, especially, requires close attention to the small details. Given the paucity of Irish records, and with so few, so very few, records to work with: you need to work those records to the ground, and then turn them inside out and work them over again. Let no detail escape! no matter how small, no matter how seemingly insignificant.

So, pedantry or not, it’s going to bother me if I don’t correct the following misleading statement:

In Irish Counties in Fitzroy Harbour Mission Marriage Records, 1852-1856, I wrote that the Rev. Bernard McFeely’s “formerly of the County [Irish county] Ireland” refers to at least the parents of the bride or groom, but in some (probably quite a few) cases, will also refer to the bride or groom as well. 

And in the majority of cases for these Fitzroy Harbour Mission marriages, the father’s and the mother’s county of origin will be one and the same (so: the parents’ county of origin). But not always. And, having read through a run of about twelve years of these marriage records, it seems clear to me that Father McFeely’s “formerly of the County [Irish county] Ireland” refers first and foremost to the father’s county of origin (which, again, will usually also be the mother’s county of origin, but not always).

Here, for example, is a marriage record where the bridegroom’s mother’s Irish county of origin is not recorded at all, and where her origins are misleadingly subsumed under those of her husband:

finner william breslin catherine 26jun1861

St. Michael (Fitzroy Harbour, Carleton), Register of Baptisms and Marriages, 1852-1863, 26 June 1861, image 65 of 80, M. 5, William Finner-Catherine Breslin marriage, database: FamilySearch.org (http://www.familysearch.org), Ontario, Roman Catholic Church Records, 1760-1923.

Father McFeely here identifies William Finner as the son of Benjamin Finner and Mary Mantle, “formerly of England.” However, while Benjamin Finner was born in England (about 1796), his wife Mary Mantle certainly was not. Mary Mantle was born about 1808 in Rathcormac, Co. Cork, the daughter of Peter Robinson settlers John Mantle and Ellen Hourigan.

This is, by the way, the only “formerly of England” reference that I’ve yet to come across in the early marriage records for Fitzroy Harbour Mission. There are at least a couple of “formerly of Scotland” references, and also a few references to Quebec birthplaces. But the vast majority of recorded origins for these early marriage records refer back to counties in Ireland.

Canadian Records, Catholic Records

Signs of Catholicity?

by  • 

One of my favourite genealogy blogs is Gilles Cayoutte’s Le chercheur nomade/The Nomadic Researcher. I cannot remember how I first found this blog, but it must have been while google-searching for something related to Quebec RC parish registers. Gilles Cayoutte mostly posts examples of records from (mostly Roman Catholic) Quebec parish registers; and he has a talent for finding quirky records: records where there is something a little bit unusual or unexpected, or perhaps something that is unusually poignant.

Taken as a whole, the blog demonstrates just how much information can be gleaned from close attention to the church records. But its most intriguing examples often raise more questions than answers.

For example, here’s one that caught my eye: the burial (22 April 1845, parish of L’Assomption de Berthier) of an unknown man who had drowned in the Saint Lawrence River/le fleuve Saint-Laurent. The priest writes that he had buried the body of an unknown person, of the masculine sex (le corps d’une personne inconnue, du sexe masculin) in the parish cemetery, and he notes that the body displayed sufficient signs of Catholicity (des signes suffisants de catholicité) to warrant a Catholic church burial.

Sufficient signs of Catholicity!? Well, unless the poor man was found with a crucifix around his neck, I’m at a loss to account for such signs. My guess is that he looked more French-Canadian than Anglo- (perhaps because of clothing? or some other marker of occupation that was associated with French-Canadians?)

Le chercheur nomade/The Nomadic Researcher is written in French, but Cayoutte always posts a brief summary of each entry in English.

Catholic Records, Migration

Irish Counties in Fitzroy Harbour Mission Marriage Records, 1852-1856

by  • 

From 1852, there was a Catholic Mission at Fitzroy Harbour (Carleton Co., Ontario). A stone church (St. Michael’s) was built in 1861;1 but the mission did not become the independent parish of St. Michael until 1917.2 The Fitzroy Harbour Mission served Catholics in the Fitzroy Harbour area, of course, but also, in its early years, Catholics from across the river in the Quyon, Onslow area of Québec.

Marriage of Patrick Killeen and Bridget Galligan.

St. Michael (Fitzroy Harbour, Carleton), Register of Baptisms and Marriages, 1852-1863, 28 February 1859, image 49 of 80, M. 9, Patrick Killeen-Bridget Gallagan marriage, database: FamilySearch.org (http://www.familysearch.org), Ontario, Roman Catholic Church Records, 1760-1923.

From 1852 to 1865, the Fitzroy Harbour Mission was served by the Rev. Bernard McFeely. His handwriting was the opposite of neat; his spelling was idiosyncratic at best; and his practice of recording the Irish counties of origin of the parties to a marriage was a gift to future genealogists. It is thanks to Father McFeely that many of the descendants of these Irish Catholic emigrants can begin their family history research with a specific Irish county, rather than just “Ireland,” as the starting point.

To the right is the marriage record for my 2x-great-grandparents Patrick Killeen and Bridget Galligan. Patrick is given as “son of age of Denis Killeen and Mary Hearn formerly of the County Galway Ireland;” and Bridget as “daughter of age of Patrick Gallagan and Mary Quilean [Cullen] formerly of the County Cavin [Cavan] Ireland.” Patrick Killeen was almost certainly born in Upper Canada, whereas Bridget Galligan was certainly born in Ireland (parish of Kilmore, County Cavan). But this distinction is not made clear in the marriage record (I have this information from other records). Father McFeely’s “formerly of the County [Irish county] Ireland” refers to at least the parents of the bride or groom, but in some (probably quite a few) cases, will also refer to the bride or groom as well.

Below is a list of some marriages recorded in the parish register of Fitzroy Harbour Mission, from 1852 to 1856. I have only included marriages where one or both parties are identified with an Irish county (the vast majority of marriages recorded in the early register for Fitzroy Harbour). These Irish counties include: Kerry, Cork, Limerick, Tipperary, Clare, Galway, Mayo, Sligo, Leitrim, Cavan, and Tyrone.  

Please note that the Rev. Bernard McFeely continued his practice of recording Irish counties well into the 1860s; I only stopped at the end of November 1856 because my tabular data was getting a bit unwieldy for a blog-based table. I may do 1857 to 1861 or so in a future entry. 

As usual, I have resisted the urge to “correct” the spellings. In more than a few cases, I could not “correct” the spelling even if I tried: at least a few of the surnames transcribed below do not really make sense to me even as variant spellings of a surname. I have attempted to transcribe what I read, but in a few cases, Fr. McFeely’s text is all but unreadable.

Read more

  1. This stone church replaced a wooden church that had burned to the ground in 1854. The suspected cause of the fire was anti-Catholic vandalism. See Marion G. Rogers, “St. Michael’s Church Fitzroy Harbour,” The Ottawa Journal, 29 July 1972. ↩
  2. “St. Michael’s Fitzroy Celebrates 150 Years,” Catholic Ottawa Newsletter, Spring and Summer 2010, p. 11. ↩

Catholic Records, Irish Records, Stories

The Ballad of James and Margaret

by  • 

The family lore surrounding my 3x-great-grandparents James Moran and Margaret Jamieson is so romantic (and I have to say, so seemingly improbable) that I sometimes refer to the story of their elopement to Canada as “The Ballad of James and Margaret.”

The story goes something like this:

Margaret Jamieson came from a family of quality, and was the daughter of a doctor, and the granddaughter of a landed gentleman, even; whereas James Moran, of much humbler origin, worked for her family as a coachman. Margaret suffered a tragic loss at an early age with the untimely death of her first husband, a Mr. Conroy. The young widow and her family’s coachman then fell in love; and, her family being opposed to the match, James and Margaret eloped to Canada.

Doesn’t the above story make my 3x-great-grandfather sound like “The Gypsy Rover”? (He whistled and he sang til the green woods rang/And he won the heart of a lady…). Except that James Moran didn’t end up as “lord of these lands all over.” Instead, he ended up as a yeoman of Huntley Township, Carleton County, with 200 acres of land to divide between his two surviving sons Thomas and Alexander Michael.1 Not exactly “lordly,” but not bad for an Irish Catholic emigrant who was likely the landless son of a landless tenant farmer back in Ireland.

But back in Ireland where?

Read more

  1. Another son, James, born about 1824 in Huntley township, died in 1851. There is a notation of his death in the 1851 census, with the cause of death listed as “collara” (cholera). ↩

Catholic Records, Irish Records, Queries

Thomas Benton and Catherine Dwyer, Cappawhite, Tipperary

by  • 

One of my brick wall ancestors is my great-great-grandfather Thomas Benton, who was born in Ireland about 1830, emigrated to Canada in the 1850s, and died at Arnrprior (Renfrew County, Ontario) in 1890.

He married Hanora (“Annie”) Ryan about 1856, but I’ve yet to find a marriage record for this couple, and I don’t know whether they were married in Ireland or in Canada. Thomas Benton and Hanora Ryan had nine known children, apparently all born in Canada, with eight surviving to adulthood. I have baptismal records for seven of these nine children, but not for the two eldest, Catherine Benton (born about 1857) and Thomas Benton Jr (born about 1859). The first real proof of Thomas and Annie [Ryan] Benton’s presence in Canada is the baptismal record for their third child, Bridget Benton (born in February 1861; baptized 1 March 1861). The family can be found in the 1861 Census of Canada (Pakenham, Lanark Co., Ontario), where the birthplace for Thomas Benton and his wife Anne is given as Ireland, and the birthplace for their children Catherine and Thomas given as Upper Canada.

Thomas Benton died 7 March 1890, of head injuries sustained in a horrible accident at a lumber mill. While I have his church burial record (St. John Chrysostom, Arnprior), I have not found an Ontario civil death registration. An obituary in the Arnprior Chronicle does not name his parents. So: with no marriage record, and with no mention of his parents in either his RC burial record or his obituary, the trail goes cold.

But there’s a family in Cappawhite, Tipperary that interests me (especially as Thomas Benton married a Ryan whose family came from Tipperary):

A Thomas Benton married a Catherine (“Kitty”) Dwyer in Cappawhite, Tipperary on 11 March 1809. The couple had at least five known children, all born Cappawhite, Tipperary:

  1. Hanora Benton, baptized 19 December 1818
  2. Kitty Benton, baptized 15 October 1821
  3. Winny [Winnifred] Benton, baptized 8 February 1824
  4. Thomas Benton, baptized 8 June 1826 (could this be my 2x-great-grandfather?)
  5. William Benton, baptized 9 May 1832

So I’m looking for information on the descendants of Thomas Benton and Catherine (“Kitty”) Dwyer, of Cappawhite, Tipperary. Any information would be much appreciated.

Link

As if Ireland hasn’t already lost enough invaluable and irreplaceable genealogical records, John Grenham sounds the alarm over the state of the original Roman Catholic parish registers — which are “still sitting in the sacristies and presbyteries around the country where they have been for the past two centuries,” with no preservation plan in place, and “no archival programme to ensure their survival.”

Catholic Records, Queries

Who was John English?

by  • 

And was he English, Irish, or French?1

Headstone for Ann McGlade (1863-1889), St. John the Baptist Roman Catholic Cemetery, Perth, Lanark County, Ontario

Headstone for Ann McGlade (1863-1889), St. John the Baptist Roman Catholic Cemetery, Perth, Lanark County, Ontario

When Annie McGlade died on 21 April 1889, at the age of 25, she was buried at St. John the Baptist RC Cemetery in Perth (Lanark Co., Ontario). Her headstone identifies her as “Annie McGlade Wife of John English.”

Annie McGlade was the fourth and youngest child of John McGlade and Bridget Dunn. She was born at Perth on 17 October 1863; and was baptized 7 November 1863 (St. John the Baptist RC Church), with Kenny Murphy and Frances Ann McCann serving as godparents.

But who was her husband John English?

I have not yet found a marriage record for this couple (which would give me the names of the parents of John English), which is a bit puzzling: no doubt I am not looking in the right place. Annie McGlade and John (or possibly Joseph?) English (but possibly Langlois or L’Anglais?) were probably married about 1886 or 1887. But there is no record of their marriage (or none that I have found) in the parish register for St. John the Baptist Roman Catholic Church in Perth. I’m assuming they must have been married elsewhere.

But the parish register for St. John the Baptist Roman Catholic Church in Perth does include a record of the baptism of their first and only known child, John Michael English, born 23 November 1888 and baptized 26 November 1888 (St. John the Baptist RC Church, Perth), with John McGlade and Mrs. Michael Hartney (Bridget McCann) serving as godparents. So this couple was obviously in the Perth area in 1888: it’s not as though they had emigrated to Minnesota or something. In the baptismal record for John Michael English, his mother is given as Annie McGlade, and his father as John B. L’Anglais.

To further complicate matters, when John Michael English married Ernestine Catherine Cerutti (St. Jacques le Majeur, Montreal, 17 February 1916), he was described as the son of age (fils majeur) of “Joseph English domicilié à Grouard (Athabaske) et de feu Annie McGlade” [Joseph English domiciled at Grouard (Athabaska) and of the deceased Annie McGlade]. So here is a reference to a Joseph, not a John, English living in northern Alberta, which is a long way from Lanark County, Ontario, to say the least.

In the 1916 census of Manitoba, Saskatchewan and Alberta, there is a Joseph English found in Edmonton East (and Edmonton is about 90 miles/145 kilometres south of Athabaska, by the way, so this is not exactly a perfect match with the information given in the marriage record for John Michael English). This Joseph English lives alone, and is listed as Single, age 59, birthplace Ontario. His occupation is “Laborer,” and he apparently performs “Odd Jobs,” and he reportedly lives in a “Shack on Hillside” (no, I’m not making this up!). Most strikingly, his religion is listed as “None,” which is more than a little unusual for the time. A single man of a fairly advanced age (by the standards of the day, that is) who lives alone in a shack on a hillside, who performs odd jobs as an occupation, and who apparently reports his religious affiliation as “None”? This is a census listing for an eccentric (again, according to the norms and standards of his day). Could this be the father of John Michael English, and the widower of Annie McGlade?

John Michael English, son of John (or Joseph?) English and Annie McGlade, died in Montreal in October 1918, at 29 years of age. I do not know the cause of his death; I cannot help wondering if he was a victim of the 1918 influenza pandemic? His widow, Ernestine Catherine Cerutti English, went on to marry a Joseph Arthur Eugène Grenier, son of Arthur Grenier and Angelina Ménard — an interesting coincidence of names with respect to Ernestine Catherine Cerutti’s second mother-in-law, given that her first mother-in-law, Annie McGlade, was the stepdaughter of an Angelina (or Angélique) Ménard!2 (After the death of his first wife Bridget Dunn, John McGlade married an Angélique Ménard, widow of Felix Henrichon, who was sometimes known as Angelina McGlade).

  1. Or perhaps of some other ethnic origin altogether? but for the moment, I’m thinking English, Irish, or French. ↩
  2. Not that Ernestine Catherine Cerutti ever knew her first mother-in-law, of course: Annie McGlade English died in April 1889, just five months after the birth of her son John Michael English. ↩

Catholic Records, Death and Burial

Death by Fire (Two Moran Children, Ages 4 and 2)

by  • 

While Catholic burial records can supply a wealth of genealogically significant information, the cause of death was not something that the priest was required or expected to record. And as I’ve mentioned before, 19th- and early 20th-century Catholic burial records did not generally record the cause of death of the deceased.

In some instances, however, the priest might have included the cause of death in the church burial record — most typically, in cases where the death was considered especially dramatic, horrific, unusual, or violent. So, for example, an elderly parishioner who died of pneumonia? That cause of death is unlikely to have been recorded in a 19th- to early 20th-century Catholic burial record.1 A young child who was burned to death in a horrible accident? There’s a chance the priest might have recorded this awful detail in the child’s burial record.

By way of illustration, here are the Catholic church burial records for James Moran (son of Alexander “Sandy” Michael Moran and Mary Ann Leavy, and husband of Sarah Jane Dooley); and for his two youngest children Julia Gertrude Moran and James Joseph Moran (daughter and son of James Moran and Sarah Jane Dooley). James Moran died in March 1899 at about 40 years of age; and his two youngest children, Julia Gertrude and James Joseph, died a year and a half later, at the ages of about 4 years and 2 years, respectively. All three records (the one for James Moran dated 21 March 1899; and the two for his children Julia Gertrude and James Joseph dated 30 September 1900) were written and signed by the Reverend Father John Andrew Sloan, parish priest at St. Patrick’s, Fallowfield (and also at St. Isidore, March township):2

Burial of James Moran, 21 March 1899, St. Patrick's, Fallowfield.

Burial of James Moran, 21 March 1899, St. Patrick’s, Fallowfield.

Burial of James Joseph Moran and Julia Gertrude Moran, 30 September 1900, St. Patrick's, Fallowfield.

Burial of James Joseph Moran and Julia Gertrude Moran, 30 September 1900, St. Patrick’s, Fallowfield.

Note that Father Sloan inserted “by fire” in parentheses after “died” in the burial records for the two young Moran children. Father Sloan only very rarely recorded the cause of death in his parish registers; his departure from the norm here surely speaks to the sense of communal grief over the awful deaths of these two very young children. Their Ontario civil death registrations record the cause of death as “Accidental Burning,” by the way.

But while the father of Julie Gertrude Moran and James Joseph Moran had died at an age (about 40 years) that nowadays would be considered quite unusual and highly tragic, James Moran’s untimely and unhappy death apparently did not meet the bar (unusually dramatic, horrific, or violent) for a reference to the cause of his death in his RC church burial record. Father Sloan makes no mention of it. (And the cause of death for James Moran is the subject of conflicting accounts, by the way, as discussed here: was he kicked by a horse? or was he fatally injured in a threshing accident? or did James Moran die, as per his Ontario civil death registration, of emphysema?). But note, also, that Father Sloan was not actually present at the burial of James Moran: the parish priest’s after-the-fact record of the burial of James Moran relies on the eyewitness testimony of Thomas Troy, David Villeneuve, and Elizabeth Casey.

My guess is that the young Moran children were the victims of a terrible kitchen accident, but this detail we may never know.

 

  1. For Ottawa Valley-area Roman Catholic burial records, the cause of death, whether horrific or not, is increasingly likely to have been recorded from about the 1920s or 1930s. The more recent the record, the more information (including, again from the 1920s or 1930s, whether the deceased had received last rites, or the Sacrament of the Anointing of the Sick). ↩
  2. St. Patrick (Fallowfield, Co. Carleton, Ontario), Register of Baptisms, Marriages and Burials, 1851-1968, p. 89, S. 4, James Moran; p. 115, S. 14, James Joseph Moran; p. 115, S. 15, Julia Gertrude Moran; digital images, ancestry.ca (http://www.ancestry.ca : accessed 30 Nov. 2013), Ontario, Canada, Catholic Church Records (Drouin Collection), 1747-1967. ↩