Monthly Archives: December 2023
Montreal and the Ville Marie Fire of 1734
Update: January 24, 2024
Since this story was originally published, the City of Montreal has added a poster next to Metro Champs de Mars to make it clear that Marie-Josèphe Angélique’s park will be within the Place de Montrealais!
Thanks to Annie for letting me know, and thanks for everyone who made sure that her story is not forgotten!
Original Story
For an hour on the first cold day of the year last month, I wandered around City Hall looking for the memorial park named after an enslaved woman whose torture led to her conviction for arson in 1734. She was then ridiculed, hanged, and her body was burned to ashes and thrown to the wind.
I couldn’t find it.
I’m not sure what happened from the time the park was created in 2012 to today, thirteen-and-a-half years later, but the one-time park still appears on Google Maps. In person, I couldn’t find anything to indicate where it might be.
According to various articles on the web, a green space just west of Champs de Mars métro station honours Marie-Josèphe Angélique’s memory. The official inauguration of the park took place on Aug. 23, International Day for the Remembrance of the Slave Trade and its Abolition, 2012.
As I walked through the area last month, the one-time park seemed to be encompassed in a massive construction site underway for Place des Montréalais, a new public space being created next to the Champ des Mars metro on Viger Street. The posters on site explaining the current project included nothing about Marie-Josèphe Angélique.
Despite being honoured with an award-winning film, a bronze plaque, lilies and a presentation by Governor General Michaelle Jean in 2006, and a public park created by the city of Montreal in 2012, she’s disappeared again.
Before this experience, I was already struggling to see Angélique as the symbol of freedom and resistance she serves for many, but I don’t want her to be forgotten. Did she set the fire or was she a convenient scapegoat? If she didn’t, who did? As I began exploring her story last month as part of a project for NANOWRIMO (the National Novel Writing Month), she served as a reminder of the kind of unnecessary suffering a biased political, policing and justice system can create. Despite the fact that she was a victim of slavery, hatred, spite, racism, class bullying and the worst that a mob could throw at her, her spirit remained strong and unrelenting.
Angélique proclaimed her innocence until the day she was tortured, throughout the court case, and through questioning. Despite that, three weeks after the fire, she was hanged, ridiculed publicly, then burned with her ashes tossed into the wind. Clearly, the authorities at the time wanted her punishment to be seen and remembered.
I read the details about Marie-Josèphe Angélique’s case on Torture and the Truth, a fabulous website set up in 2006 by multiple people, including one of my genealogical mentors, Denyse Beaugrand-Champagne and one of my historian mentors, Dorothy W. Williams. Both of these women have researched, written, spoken and taught many people about the history of Montreal and why studying it is so important.1
The site is one of thirteen different “historical cold cases” established for classrooms across Canada. It was created through the work of six writers, a photographer, an artist, and two translators collaborating with six funding agencies, seven production partners, and 15 archive and museum partners.
It is one of the best historical websites I’ve ever read. If you do nothing other than read through this site, you will get a good overview of the community, the victim arsonist, and life in early Montreal.
As I read about Angélique’s story, she sounded like just the kind of person anyone would like to get rid of. She was a woman who told people she would burn them alive in their homes. She said so to her owner for refusing to grant her freedom, to other slaves for making her work harder than she wanted and to others too. To anyone who slighted her, she threatened the worst thing she could think of. She would burn their homes down.
When 45 houses in her small community did in fact burn down, people blamed her. In retrospect, it may have been an accidental kitchen fire that caused the flames, but her words came back to haunt them all.
The fire began at 7 p.m. on a Saturday evening in spring, April 10, 1734. In only three hours, it destroyed 45 homes and businesses on Rue Saint Paul. Even the Hôtel-Dieu hospital and convent, where people initially took shelter, burned to the ground. Hundreds of people were left in the cold; supplies from many merchants burned, never to be seen again.
Plus, who knows how many caches of fur got wiped out. At that time, Montreal was the centre of the fur trade, more than half of which was illegal trading with the Dutch and English communities in Albany, Boston and other communities to the south. According to a 1942 thesis by Alice Jean Elizabeth Lunn, furs were stored in the backs of shops and even buried just beyond the Montreal wall, which was still under construction at that time, in order to be shipped without being seen by New France authorities. A lot of money went up in smoke that day.2
Everyone in Montreal knew about the fire, given that all the church bells throughout the city began ringing when it started and continued until it was over and people were safe again. Although stone buildings existed at the time, most of the buildings were made of wood; fire could destroy them all.
I had ancestors who lived in Montreal then, the Hurtubise clan on my father’s mothers side. One of them, Jean Hurtubise, the grandson of Étiennette Alton and Marin Hurtubese, was thirty-nine years old, ten years older than Angélique when the fire took place. He and his wife Marie-Jeanne (Marie-Anne ou Marianne) Tessereau had been married for seven years in 1734.
Jean was born in Ville Marie and lived in Montreal for his entire lifetime, so he and his family would have experienced the fire, at least from a distance. They certainly would have seen the ordinance compelling witnesses to appear, given that “it was posted and cried out everywhere in the city and its suburbs.”
Jean and his family farmed a 3×20 arpent property they bought three years earlier from Raphael Beauvais and Elisabeth Turpin on Rue Côte Saint-Antoine.”3 The property was in a part of Montreal that was considered the countryside at that time. Their home was then one of four wood houses on Côte Saint-Antoine in 1731.4
Given that the area was still very rural, and on a major hill, I can’t help but wonder. Did they see the smoke rising into the sky as the hospitals and 45 other buildings in Ville Marie were destroyed?
They certainly had strong links to Ville Marie, particularly the hospital. His grandmother, Etionnette Alton, had died there in her 84th year twelve years earlier. They couldn’t have helped wondering what would happen to others like her, being treated in the hospital that the fire destroyed. Were they among the crowd clamouring for revenge? Did they go to Ville Marie to see Angelique hanged? Did they watch her corpse burning? Did they see her ashes spread into the wind? Did they care at all?
I can’t help but imagine that the controversial hanging effected all 2000 people who lived on the island that year. Five years after Angélique’s death, Jean built Hurtubise House, a storey-and-a-half fieldstone structure on land originally rented by his father in 1699 on Mount Royal. The family built the gabled home out of stone to protect themselves from fire, as required by a law passed the summer after Angelique’s death. You can still visit the home today.5
Sources
1 Beaugrand-Champagne, Denyse, Léon Robichaud, Dorothy W. Williams, Marquise Lepage, and Monique Dauphin, “Torture and Truth: Angélique and the Burning of Montreal,” the Great Unsolved Mysteries in Canadian History Project, 2006, https://www.canadianmysteries.ca/sites/angelique/accueil/indexen.html.
2 Lunn, A. J. E. Economic Development in New France, 1713-1760. McGill University, 1942, https://books.google.ca/books?id=rtcxvwEACAAJ.
3 Roy, Pierre-Georges,, Inventaire des greffes des notaires du Régime français, Québec, R. Lefebvre, Éditeur officiel du Québec, 1942, 28 vol. ; 25-27 cm, Collections de BAnQ.
4 MacKinnon, J. S. The Settlement and Rural Domestic Architecture of Côte Saint-Antoine, 1675-1874. Université de Montréal, 2004. https://books.google.ca/books?id=IEJ4zQEACAAJ.
The Bagg Family Dispute, part 1: Stanley Clark Bagg’s Estate
Written by Janice Hamilton, with research by Justin Bur
Note: there were three generations named Stanley Bagg, so for the sake of brevity I use their initials: SCB for generation two, Stanley Clark Bagg, and RSB for generation three, Robert Stanley Bagg.
Be careful what you wish for, especially when it comes to writing a will and placing conditions on how your descendants are to use their inheritance. That was a lesson my ancestors learned the hard way.
It took a special piece of provincial legislation in 1875 and what appears to have been a family crisis before these issues were finally resolved many years later.
The estate at the heart of these problems was that of the late Stanley Clark Bagg (1820-1873), or SCB. He had owned extensive properties on the Island of Montreal. Several adjacent farms, including Mile End Farm and Clark Cottage Farm, stretched from around Sherbrooke Street, along the west side of Saint Lawrence Street (now Saint-Laurent Boulevard), while three other farms extended along the old country road, north to the Rivière des Prairies. SCB had inherited most of this land from his grandfather John Clark (1767-1827). Although he trained as a notary, SCB did not practise this profession for long, but made a living renting and selling these and other smaller properties.
At age 52, SCB suddenly died of typhoid. In his will, written in 1866, he named his wife, Catharine Mitcheson Bagg (1822-1914), as the main beneficiary of his estate, to use and enjoy for her lifetime, and then pass it on to their descendants. He also made her an executor, along with his son Robert Stanley Bagg (RSB, 1848-1912). There were two other executors: Montreal notary J.E.O. Labadie and his wife’s brother, Philadelphia lawyer McGregor J. Mitcheson.
But SCB’s estate was large and complicated, and no one was prepared to handle it. RSB had recently graduated in law from McGill and was continuing his studies in Europe at the time of his father’s death. As for Catharine, she became involved in decisions regarding property sales over the years, but she must have felt overwhelmed at first.
Notary J.A. Labadie spent two years doing an inventory of all of SCB’s properties, listing where they were located, their boundaries, and when and from whom they had been acquired, but he did not mention two key documents. One of these was the marriage contract between SCB’s parents, the other was John Clark’s will.
In the marriage contract, John Clark gave a wedding present to his daughter, Mary Ann Clark (1795-1835), and her husband, Stanley Bagg (1788-1853): a stone house and about 22 acres of land on Saint Lawrence Street. Clark named the property Durham House. But it was not a straight donation; it was a substitution, similar to a trust, to benefit three generations: Mary Ann’s and Stanley’s child (SCB), grandchildren (RSB and his four sisters) and the great-grandchildren. Each intervening generation was to have the use and income from the property, and was responsible for transmitting it to the next generation. That meant SCB could not bequeath it in his will because his children automatically gained possession, and so on, with the final recipients being the great-grandchildren.
In his 1825 will, Clark had made an even more restrictive condition regarding the Mile End Farm. This time the substitution was intended to be perpetual “unto the said Mary Ann Clark and unto her said heirs, issue of her said marriage and to their lawful heirs entailed forever.”
Perhaps Clark imposed these conditions on his descendants for sentimental reasons. Durham House was his daughter’s family home, and Stanley Bagg had probably courted Mary Ann on the Mile End Farm while he was running a tavern there with his father. Or maybe Clark simply believed that these provisions would give the best financial protection to his future descendants. SCB must have thought this was a good idea because his will also included a substitution of three generations.
Clark and SCB did not foresee, however, that the laws regarding inheritances would change. In fact, the provincial government changed the law regarding substitutions a few months after SCB wrote his will. This new law limited substitutions to two generations. Meanwhile, when SCB died in 1873, no one seems to have remembered that the substituted legacies Clark had created even existed.
Real estate sales practices also changed over the years. Clark had written a codicil specifying that any lot sales from the Mile End Lodge property, where he and his wife lived and which he left to her, were subject to a rente constituée. The buyer paid the vendor an amount once a year (usually 6% of the redemption value), but it was like a mortgage that could never be paid off. In the early 1800s this had been a common practice in Quebec, designed to provide funds to the seller’s family members for several generations.
SCB similarly stipulated that nothing on the Durham House property could be sold outright, but only by rente constituée. By the time he died, some of the properties located near the city outskirts were becoming attractive to speculators and to people wanting to build houses or businesses, but the inconvenience of a rente constituée was discouraging sales. It became clear that the executors had to resolve the issue.
They asked the provincial legislature to pass a special law. On February 23, 1875, the legislature assented to “An Act to authorize the Executors of the will of Stanley C. Bagg, Esq., late of the City of Montreal, to sell, exchange, alienate and convey certain Real Estate, charged with substitution in said will, and to invest the proceeds thereof.” (According to the Quebec Official Gazette, this was one of about 100 acts that received royal assent that day after having been passed in the legislative session to incorporate various companies and organizations, approve personal name changes, amend articles in the municipal and civil codes, etc.)
This act allowed the executors of the SCB estate, after obtaining authorization from a judge of the superior court, and in consultation with the curator to the substitution, to sell land outright, provided that the proceeds were reinvested in real estate or mortgages for the benefit of the estate. In other words, the rente constituée was no longer required, and sales previously made by the estate were considered valid.
No more changes were made until 1889, when family members realized that part of SCB’s property actually belonged to his children, and not to his estate, and a family dispute erupted. The story of how they resolved this issue and remained on good terms will be posted soon.
This article is also posted on my personal family history blog, http://www.writinguptheancestors.ca
Notes and Sources:
I could not have written this article without the help of urban historian Justin Bur. Justin has done a great deal of historical research on the Mile End neighbourhood of Montreal (around Saint-Laurent Blvd. and Mount Royal Ave.) and is a longtime member of the Mile End Memories/Memoire du Mile-End community history group (http://memoire.mile-end.qc.ca/en/). He is one of the authors of Dictionnaire historique du Plateau Mont-Royal (Montreal, Éditions Écosociété, 2017), along with Yves Desjardins, Jean-Claude Robert, Bernard Vallée and Joshua Wolfe. His most recent article about the Bagg family is La famille Bagg et le Mile End, published in Bulletin de la Société d’histoire du Plateau-Mont-Royal, Vol. 18, no. 3, Automne 2023.
Documents referenced:
Mile End Tavern lease, Jonathan Abraham Gray, n.p. no 2874, 17 October 1810
Marriage contract between Stanley Bagg and Mary Ann Clark, N.B. Doucet, n.p. no 6489, 5 August 1819/ reg. Montreal (Ouest) 66032
John Clark will, Henry Griffin, n.p. no 5989, 29 August 1825
Stanley Clark Bagg will, J.A. Labadie, n.p. no 15635, 7 July 1866
Stanley Clark Bagg inventory, J.A. Labadie, n.p. no 16733, 7 June 1875
Quebec legislation: 38 Vict. cap. XCIV, assented to 23 February 1875
See also:
Janice Hamilton, “Stanley Clark Bagg’s Early Years,” Writing Up the Ancestors, Jan. 8, 2020, https://www.writinguptheancestors.ca/2020/01/stanley-clark-baggs-early-years.html
Janice Hamilton, “John Clark, 19th Century Real Estate Visionary,” Writing Up the Ancestors, May 22, 2019, https://www.writinguptheancestors.ca/2019/05/john-clark-19th-century-real-estate.html
My French Connection -or why my grandfather had a lot of GAUL
Judging from her family tree, my late mother, Marie Marthe Crepeau was a bona fide French Canadian de souche.1
Her father, Jules Crepeau, son of an entrepreneur painter from Laval and her mother, Maria Roy of Montreal, daughter of a master-butcher, have trees that go right back to the boat in France – and yes, mostly to Normandy, Poitou and Ile de France. Classic!2
And yet, according to Ancestry’s (beta) chromosome browser, my mother was not 100 percent “French.”
I’ve provided my own spit to the platform and apparently chromosomes 3 and 12 on her side are English (but that does include the North of France) and chromosomes 17 and 18 are Norwegian (Norsemen -Northmen-Normandy, perhaps?) And a swath of chromosome 2 is indigenous American, making me less than one percent indigenous.
Lately, I’ve subscribed to an interesting infotainment3 website that really dives into a person’s ethnicity from all angles and over a slew of time periods: Ancient, Bronze , Iron and Modern Ages. Sure, I get Eure, Finistere and Vendee (Normandy, Brittany and Poitou) in spades, but I get just about every other area of France, too – as well as some Spanish, French Corsican and French Basque.4
My mom’s French Canadian family tree supports some of this. From the ten percent sample I traced back to France I get natives of Limousine, Aquitaine, the Mid-Pyrenees, Picardy, Bourgogne, Haute-Marne, Bayonne, Les Rhones Alpes, as well as the Canadian North (Innu).5
And let’s not forget my ancestor the legendary pioneer river pilot Abraham Martin dit L’Ecossais (he of the Plains of Abraham fame) who may have been from Scotland. My mom has him at least twice in her tree.
A while back, I figured out that my Mom’s paternal Crepeau line (father’s father’s father, etc.) can be traced back to Vendee but it is likely of Sephardic Jewish ethnicity and hails originally from Spain. 6
In New France, my grandpapa Crepeau’s maternal tree can be traced to the original families at the Lachenaye (Terrebonne) Seigneury (est.1673) north east of Montreal, four founding farmer families in particular: Ethier (Poitou-Charentes), Forget (Normandy), Hubou (Ile de France) and Limoges (Rhones Alpes). My mother’s DNA is largely a mish-mash of these families’ genes, for they inter-bred down through the centuries. Basil Crepeau my mom’s 4 x GG was a slightly later arrival at Lachenaye who moved in beside the Hubous.
Now DNA distributes down the generations in very complicated and irregular ways especially where endogamy or founder effect is concerned8 and judging from my many French Canadian ‘cousins’ on Ancestry, my mom may have gotten a disproportionate amount of her genetic material from the Hubou founder family at Lachenaye Seigneury. A great majority of my DNA cousins on that platform are connected to me through her 2nd great grandfather, Michel Hubou dit Tourville.9
As it happens, Michel’s pioneer ancestor was one Mathieu Hubou dit Deslongchamps, a master-armourer from Normandy who was married to one Suzanne Betfer who was…wait for it… a gal from Gloucester, UK.
Now, ain’t that fun! A bona fide English Fille de Roi!!
THE END
1. de souche a controversial label that means from the roots.
2. https://www.biorxiv.org/content/10.1101/2022.07.20.500680v1.full.pdf On the genes, genealogy and geographies of Quebec. According to: French Canadians come from 8500 founder families in 17th and 18th century, with only 250 of these founder families, the majority from Perche, leaving behind the majority of genetic disorders that passed down through the ages. https://www.jstor.org/stable/41464974
(Hereditary disorders in the population of Quebec II Contribution of Perche)
The very first pioneers, the 2,700 super founder families, 1608-1680, were 95 percent French. The later 17th and 18th century founder families were 80-85 percent French but the non-French includes Acadians.) The first 2,700 founder families contributed to 2/3rds of the modern gene pool of French Canadians, but geography and natural boundaries kept families within even smaller gene pools. Indigenous DNA contributed one percent of French Canadian DNA. Regions can have super-founder families that contributed even more to the modern gene pool.
3. Your DNA Portal
4.These ethnicity estimates are based on complex science but the various results have to be taken with a grain of salt. Even if the original science is spot on, these results depend on what sample of your DNA is taken and how far back the algorithm is examining. I liken it to making a complicated stew from various ingredients, letting it simmer for a long time and then trying to deconstruct what it was made from. Maybe you put parsnips, carrots and parsley in the recipe, but these ingredients are already related genetically so it’s not easy to pull apart. Still, taken as a whole the results I get are telling: My mother’s ancestors were mostly from Gaul, especially the tribes Redones and Veneti in Brittany. Hardly a surprise as that’s what my Mom had always been told, that her people were from Brittany. I also get Gaul Santones who lived in Charentes. So spot on!
5. Nos Origines and Drouin
6.My mother is no outlier French Canadian in this respect, at least according to a recent paper that maintains that the Huguenot and Acadian populations are largely made-up of Sephardic Jews escaping the Inquisition. Investigating the Sephardic Jewish ancestry of colonial French Canadians through genetic and historical evidence. Hirschman.
https://nameyourroots.com/home/names/Crespo (Spanish roots likely Sephardic) The name means Curly Haired One. My mom knew that. She did have very curly hair as did her father so that trait passed down through the ages.
The Crepeaus (Crespeaus, Crespo’s Crepspin) are not the only possible Spanish line my mother has in her tree. For instance, her mother’s maternal Gagnon line goes back to one Lily Rodrigue in Normandy, a surname some say is Spanish derived. Another line goes to a Domingo in Bayonne, near the Spanish border. That name is Spanish/Italian and found in Southern France. I also have Navarre or Navarro. ADDED August 2025. I recently got two distant cousins – not related themselves on Ancestry Crespo and Crespim. Both mostly Spanish (very little 2 percent French) with 3 percent Sephardic Jew. Seems to prove my point.
7. Roy is the second most common surname in Quebec. http://leroy-quebec.weebly.com/the-surname-leroy.html . Gagnon is the third most common name and my direct pioneering ancestor hails from Perche in the North of France where he was a leading citizen, apparently.
8. Supposedly, all things being equal, we have only a 47 percent chance of inheriting DNA from an 8th GG, and inherited DNA from 8th GG’s amounts to a fraction of 1 percent but a high degree of endogamy or ‘founder effect’ clearly changes that, judging from the info in the studies in the links I have posted here.
9. On Ancestry, 60 percent of my closer DNA cousins are connected to me through Michel Hubou Tourville and his wife, but it should be noted that a full 400 family trees on Ancestry contain his name. It appears that his descendants moved to the US and did their family trees! Also, these ‘cousins’ tend to have my other Lachenaye names like Ethier and Forget and Limoges in their trees, so impossible to parse.
“This article explains the very thing I’m talking about: https://www.legacytree.com/blog/dealing-endogamy-part-exploring-amounts-shared-dna?fbclid=IwAR1veE4wNTc9gLGtx33Z8qphXmRdtTH2fREANxrenVDgx2NRqs1SznCAV0 “In one of our research cases, we found that an individual descended 12 different times from the same ancestral couple who lived in the late 1600s in French Canada. Although they were quite distant ancestors in every case (within the range of 9th-11th great grandparents), he had inherited a disproportionate amount of DNA from them due to their heavy representation within his family tree.”
Endogamy or consanguity? I’ve discovered that my grandfather Jules Crepeau likely had some double first cousins: his mother Vitaline Forget Despaties married Joseph Crepeau and Vitaline’s brother Adolphe Forget Despatie married Joseph’s sister, Alphonsine. I wonder if this happened further up the line. Wouldn’t that have messed with the DNA estimates! If such cousins marry it is closer to consanguinity than endogamy.
https://www.historyfiles.co.uk/KingListsEurope/BarbarianRedones.htm
The Celtic Tribes in France were described by the Romans as the GAULS.
Genealogy Ensemble 