Genealogy

Petimezi

We were visiting my mother-in-law in Greece when my husband brought out a blackened cauldron from storage. He placed it on the table with great ceremony and announced that we were bringing it back to Canada. “But first,” he said, “we need to restore it.”

The next day we hauled the cauldron down to the Monastiraki area of Athens. Mainly this area has little souvenir shops and is a great place to go shopping. In the winding roads behind the shops you can find all sorts of workshops. This is where we found a coppersmith who could restore the cauldron to its former glory.

My mother-in-law believes that the cauldron may be around 125 years old. Her grandmother, Maria had gone to Turkey, around 1900. She was a young women then and had gone to work as a domestic in the rich homes of Constantinople. Maria came back to Greece and to her native island of Tinos during the Greek-Turkish population exchange of 1923. She brought back with her many objects from Constantinople and my mother-n-law believes that the cauldron was one of them.

My husband’s mother remembers her mother making petimezi in the cauldron over a wood fire. Petimezi (from the Turkish word pekmez)1 is made by boiling down the juice of the grapes, after removing the skins and squeezing the grapes through a sieve to extract the juice. The juice, or must, is then boiled down to a thick syrup. There is no fermentation involved.2 It is still made today on the island of Tinos but previously it was widely used by every family as a natural sweetener when there was no other sweetener available.

One can also add marl, a sterile soil. This soil clarifies the liquid and neutralizes the acidity of the must.3 Even today, some of villagers on the island of Tinos will add marl to the grape must.

Another family memory is that sometimes ashes were added to the petimezi when they were making it. Adding the ashes would ensure that the dirt would rise to the surface where it could be skimmed off, a way of sterilizing the must.4

Today this copper cauldron, completely restored, sits proudly in our home.

Cauldron

 

 

  1. Wikipedia web site, “Grape Syrup,” https://en.wikipedia.org/wiki/Grape_syrup, accessed October 16, 2019.
  2. Ibid.
  3. Rafaelli, Lucia, We Love Istanbul web site, “The Healing Syrup of the Turks : Pekmez,” December 28, 2015,https://www.weloveist.com/pekmez, accessed October 16, 2019,
  4. Fonini, Real Greek Recipes web site, “How to make grape molasses – reduced grape must, https://www.realgreekrecipes.com/how-to-make-grape-molasses-reduced-grape-must/, accessed October 16, 2019.
Genealogy, Quebec

Discovery and Imagination

Historical walking tours are a great way to walk in your ancestors’ footsteps. Even if you know a lot about the place your ancestors lived, you are sure to learn a few new facts. I recently visited Drummondville, where my dad, Edward McHugh, lived for eight years during the Great Depression. He, as well as his brother, Thomas, and his sister, Sarah Jane, had gone to Drummondville in 1933 after being out of work in Montreal. They were employed by the Celanese, one of the biggest employers in Quebec during the 1930s. The Celanese was a textile plant and my dad worked in the Silk Factory as an electrician. The Celanese plant in Drummondville was one of the main reasons why Drummondville hardly felt the effects of the Great Depression.

The walking tour I went on was a free tour offered by the Société d’histoire de Drummond (historical society of Drummondville).1 The tour started at Parc Woodyatt, named after James Blain Woodyatt, Director General and member of the Board of Directors of Southern Canada Power. Southern Canada Power built, owned and operated the hydroelectric complex In Drummondville. The public park Woodyatt opened in 1930 and included sports facilities such as a pool, a skating rink and tennis courts.2

My dad, who loved to skate and swim and was an avid tennis player, would have gone to this park regularly.

My dad also loved to go to the theatre and I can easily imagine him spending his Saturday evenings at the Théâtre Capitol, built in 1937. He would have been excited when the theatre opened. This lovely art deco building is currently a multi-screen cinema complex.

Across from the town square is the impressive Roman Catholic Basilica Saint- Frédéric. When the McHugh siblings lived in Drummondville in the 1930s, this church was not yet a basilica. The first church was a chapel built in 1822 and demolished in 1879 as it became too small to accommodate the parishioners. The second church was situated where the Saint-Frédéric Park is now, just in front of the current church. The second church burnt down in 1899. The third church, built at the church’s current location, was completed in 1907 and was the victim of arson in 1921. The fourth church is the one currently standing and it was completed in 1922. It is truly magnificent. It was named a minor basilica by Pope Francis in 2015.4

Image result for eglise saint frederic drummondville

In 1937, my uncle Thomas McHugh and Simone Cloutier, a young lady from Drummondville, were married in Saint-Frédéric.5  A Casavant organ, built in 1930, would have played at their wedding. Fourteen Stations of the Cross grace the church. Stained glass windows represent the life of Saint-Frédéric, an archbishop in France.6 The McHugh family was a large one, with nine siblings. They would probably have all attended the wedding, and would have most likely travelled from Montreal by train.

McHugh, Thomas with Simone Cloutier (maybe)

Sadly, they returned to visit this magnificent church less than one year later. Thomas McHugh died of an illness in the hospital.7 My father, along with his other brothers, signed the register as pallbearers.8 Thomas McHugh is buried in the Saint-Frédéric cemetery on Saint-Joseph Boulevard, not very far from the church.

From the outside I saw the Hôpital Sainte-Croix where, sadly, my uncle would have died. The current site of this hospital was founded in 1927 and, at the time of my uncle’s death, had 18 beds and one operating room. It was run by the Soeurs de la Présentation de Marie. 9

We finished our day by driving through the working class district of Drummondville where the workers of the Celanese lived. I know my dad lived on the top floor of a duplex. He had no car so he would have lived in walking distance from work.

It was truly a day of discovery and imagination.

 

 

  1. A sincere thank you to the Société d’histoire de Drummond for this walking tour and for all of the valuable work that they do to preserve the history of Drummondville.
  2. Société d’histoire de Drummond
  3. Société d’histoire de Drummond
  4. Société d’histoire de Drummond
  5. Registration of the marriage of Thomas McHugh and Simone Cloutier, July 17, 1937, Paroisse Saint-Frédéric de Drummond, Registres photographiés au Registres de Arthabaska
  6. Church pamphlet entitled Guide – Visite et histoire de la Basilique Saint-Frédéric de Drummondville
  7. The Drummondville Statesman, “Thomas McHugh Passes Away,” May 27, 1938, accessed March 19, 2016
  8. Registration of the death of Thomas McHugh, May 25, 1938, Paroisse Saint-Frédéric de Drummond, Registres photographiés au Registres de Arthabaska
  9. Société d’histoire de Drummond
Genealogy

Lifting Up

“My father will be lifted up soon,” my husband, Georges, said to our dinner guests. I could see the puzzlement and consternation on their faces as his father had been dead over three years. Our guests were obviously wondering what exactly this meant and how to react.

I hurriedly intervened by saying, “Georges, in Canada, we leave corpses in the ground forever.” Now our guests were really confused.

Georges then explained the funeral rites in his native village of Skalados, on the island of Tinos, Greece.

Skalados is a small village with a population of under a hundred permanent residents. In the summer, the population can more than double as the families who have left the village to live elsewhere, mainly Athens, come back to enjoy their summer break on the island of Tinos.

Skalados is a Roman Catholic village and the cemetery is Catholic. When one of the villagers die, bells ring from the Catholic Church of Saint John to announce the death. The funeral service is held fairly quickly, usually within twenty-four hours, as is the custom in many hot countries. Embalming is not usual in Greece.

While the person is placed in a coffin, the person is not buried with the coffin.  The deceased is wrapped in a shroud and carefully placed in vault that has a dirt bottom, cement sides and a marble covering. There are eight places or vaults in Skalados. This means that, at some point, the person must be exhumed to make way for others.

I remember my mother-in-law explaining that when her father had been ‘lifted up’ (σήκωσε), she was the one who lovingly washed his bones with wine and prepared them to be transferred to a small chapel that is part of the cemetery. The bones are placed in a vault, identified with the person’s name and often the birth and death dates, along with a picture.

Today, though, it is not necessarily a relative who will wash and prepare the bones. One can hire someone to do this.

The Eastern Orthodox Church is considered the prevailing religion of Greece, as 90% of the population belongs to this church. Roman Catholics represent less than 1%. 1 It is no surprise that the Catholics in Tinos hold memorial masses for their loved ones as the Eastern Orthodox Church requires.  A memorial mass is held on the third, ninth and fortieth day after death, as well as three months and six months following the death, and on the first anniversary of the death and sometimes three years after the death.2

After the funeral and the memorial mass, coffee, liqueur, alcohol, and other refreshments are served. These refreshments are provided by the bereaving family and are quite elaborate. My mother-in-law explained that when she was young, relatives and friends came from far, often on donkeys, and would need a meal before the long journey home. This tradition still continues today.

Also, in the village of Skalados, the family gives a loaf of bread to each household. The family in each home will then say a prayer for the deceased’s soul during their evening meal.

The Greek Orthodox Church prohibits cremation, therefore it is not common for the Roman Catholics in Greece to have their loved ones cremated.3 For the moment, the closest crematorium is in Bulgaria, although the Greek government has approved plans for a crematorium in Athens, despite the opposition of the Greek Orthodox Church. There is overcrowding in the cemeteries and people are exhumed after three years to make room for others.4

It is the custom for bereaving women in the Orthodox Church to wear black for at least two years following the deaths of their loved ones. The Catholics of Tinos also follow this tradition.

 

  1. Wikipedia, Religion in Greece, accessed May 20, 2019
  2. Wikipedia, Memorial Service in the Eastern Orthodox Church, accessed May 19, 2019
  3. Everplans web site, Eastern Orthodox Funeral Traditions, accessed May 20, 2019
  4. The Guardian, March 12, 2019, Greece defies church with step towards first crematorium, accessed May 20, 2019
Genealogy

My Husband, a Rare Type of Greek

My husband is funny, thoughtful, generous, and kind.  Is this why he is a rare type of Greek? No, it is actually because of his religion.

The population of Greece is 11 million and the Greek constitution recognizes the prevailing religion of the country as Eastern Orthodox.  In fact, 81 to 90% of the population are practicing Orthodox.1  My husband is Roman Catholic, of which there are only 50,000 to 70,000 in Greece, or less than 1%. 2

My husband’s family comes from the Cyclades Island of Tinos. In 1207, Tinos came under Venetian rule and was ruled by the Venetian overlord Ghizi, a relative of the Doge of Venice.  Constantinople was a significant trading partner with Venice and Tinos is located on the trading route.3 My husband’s great-grandmother’s name was Concepta Ghizi.  This does not mean that she was necessarily a descendant of the overlord. It was common for people working for the overlord to have taken his name.

Today, the Island of Tinos has a significant Roman Catholic population, with entire villages being Catholic.  When I was in Tinos two summers ago, I visited the Cathedral of My Lady in the village of Xinara.  This is where a portion of the Roman Catholic records are kept.

What a privilege it was to meet the Archivist, Irini Fyrigou.  Each village on the island maintained and still maintains registers of births, marriages, deaths, and other events and she consulted the register for the natal village of my husband’s family.  She also cross referenced to the register of the main town of the island.  It was such a thrill to see the original entries in Italian, with the older entries in Latin.

The meeting with the Archivist confirmed what we always suspected.  These Roman Catholics are the descendants of Venetians who have managed to maintain their religion for centuries.

Florakis E. Alekos is an historian whose speciality is the Island of Tinos and he has researched the origins of the surnames.  My husband’s last name is Delatolas.  The first time this name was registered on the island, it was written De La Tolla (from Tolla).  Tolla was apparently a village near Venice.  My mother-in-law’s maiden name is Fyrigos.  This name designates someone from the island of Kythera, located south of the Peloponnese Peninsula as this island was known as Cerigo during the period of Venetian domination.  The person from Cerigos would have been designated as o Σερίγος (Cerigos), becoming 0 Φυρίγος (Fyrigos) over time. This island was also on the trading route between Venice and Constantinople. 4

So this is why my husband, a Roman Catholic, is indeed, a very rare Greek.

 

 

 

  1. Wikipedia web site, Demographics of Greece, http://en.wikipedia.org/wiki/Demographics_of_Greece#CIA_World_Factbook_demographic_statistics, accessed April 10, 2019
  2. Wikipedia web site, The Catholic Church in Greece, http://en.wikipedia.org/wiki/Roman_Catholicism_in_Greece, accessed April 10, 2019
  3. Tinos 360o web site, 3 http://www.tinos360.gr/istoria_eng.html, accessed April 10, 2019
  4. As explained by Irini Fyrigou, June 2016.

 

Genealogy, Immigration, Montreal, Quebec, Scotland

Polio in the Family

My Auntie Elsie McHugh was quite a chatterbox and so were her budgies. When we used to visit her, the budgies filled the room with the sound of their chatter, competing to be heard. Unless it was time to go to bed, or someone was coming in the door, the budgies were free to fly around the apartment. It was quite an adventure to go there.

My Uncle Jimmy Scott was usually sitting in his favourite chair, not saying a word.

Certainly when I remember Elsie, I think about her continual stream of conversation and story-telling. But I also remember that she had a distinct limp.  This didn’t stop her from being a snazzy dresser or wearing fancy shoes.

Scott, Jimmy and Elsie McHugh

Jimmy Scott and Elsie McHugh

As an adult, I learned that Auntie Elsie limped because she was stricken with paralytic polio when she was an infant living in Dundee, Scotland at the beginning of the 1900s.1 While today, polio is almost eradicated, at that time it would have been a frightening disease.

Only Elsie, out of the family of seven children, contracted poliomyelitis, the medical term for polio. Dr. Ivar Wickman of Sweden proved that polio was contagious in 1905. This was probably after Elsie was sick. And it was not until the 1930s that it was discovered that it was an intestinal infection and spread by the oral-fecal route, and not an airborne virus, as previously thought.2

During Elsie’s childhood, the family lived in a tenement in industrial Dundee, near the jute factories. There was overcrowding and poor sanitation.

In children, paralysis from polio occurs one in a thousand cases. Most children are simply sick and consequently develop an immunity to it.3 It is probable that Elsie’s siblings were also exposed to polio, but they suffered from no permanent consequences.

Because young Elsie limped and probably could not run or jump very well, she was considered disabled or “crippled.” As a result, she attended a special school to learn cooking, needlework and housekeeping. The other girls in the family resented the special education that Elsie received.

In Scotland, children had to attend school between the ages of five and thirteen. In addition, the morals and tenets of the Church of Scotland were influential. The church believed that children should be taught to be self-sufficient.4 Therefore, there was considerable pressure on educational institutions to provide for all children, including the blind, deaf and physically disabled.

Throughout the 1800s, institutions for the blind and deaf were opened in the major cities in Scotland.5 It is likely that Elsie attended one of these institutions as some of them expanded to include “cripples.”

The family immigrated to Montreal, Canada in 1912. Elsie was fourteen and would have finished her schooling by then. As far as I know she always worked in a department store as a saleslady, but like many women at the time, she quit her job when she married Jimmy Scott in 1926.6 Her daughter, Norine Scott, was born the next year. 7

Many people who have had polio in childhood experience symptoms of fatigue, weakness in the muscles, pain and breathing problems later on in their lives.8 I remember Auntie Elsie used to have difficulty breathing but she always said that it was old age.  Elsie never let anything get in the way of her enjoying life and she lived to the respectable age of 91.9

She did put her skills to good use at home, cooking for the family and sewing. I have inherited her Singer sewing machine, although I don’t sew at all. The machine works by pushing on a lever with your knee. It is a lovely piece of furniture in my home and, more importantly, a beautiful keepsake of my Auntie Elsie.

sewing machine

 

  1. Birth register of Elsie McHugh, November 10, 1898, District of St. Mary, Burgh of Dundee, National Records of Scotland, Scotland’s People web site, accessed December 1, 2017.
  2. Post-Polio Health International, History of Acute Polio, Tony Gould, unknown date, http://www.post-polio.org/edu/aboutpol/hist.html, accessed January 28, 2019.
  3. Wikipedia, History of Poliomyelitis, https://en.wikipedia.org/wiki/History_of_poliomyelitis, accessed January 28, 2019.
  4. The Semantic Scholar, Voices from the Past, Early Institutional Experience of Children with disabilities – The case of Scotland, Iain Hutchison, https://pdfs.semanticscholar.org/f5d8/80cd842c518f3bc8a2dd3f5fb4e359eecf7e.pdf, accessed January 28, 2019.
  5. Ibid.
  6. Personal notes of author.
  7. Personal notes of author.
  8. Post-Polio Health International, History of Acute Polio, Tony Gould, unknown date, http://www.post-polio.org/edu/aboutpol/hist.html, accessed February 6, 2019.
  9. Personal notes of author.

 

Genealogy, Scotland

Auntie Ann’s Second Sight

Second sight has a long tradition in Scotland, more particularly in the Highlands and among Irish Scots.  Scots are a superstitious people and many believe even today in the gift or curse of the second sight. 1 My family was Irish Scots and maybe this is why they believed that they had family members with this gift. The reason it is called the second sight is because the first sight is our normal vision that everyone has. Only some people are fortunate to have inherited the second sight. There are many Gaelic words for the second sight, the most common being An Da Sheallad, meaning two sights.2

My Auntie Ann always said that she had inherited the gift of premonition. She knew things before they were going to happen. She also claimed that she could ‘feel’ things about people.

“Such nonsense!” my mother would snort when we got back in the car after visiting Auntie Ann. Her sister-in-law always had a story or two about the times she could foresee the future or just knew something. I listened in open-mouthed wonder while my father squirmed uncomfortably. My mother held her tongue but I could feel her bristling with indignation.

One time Auntie Ann told a story that scared me for years. She was in her kitchen and she felt a cold shadow pass over her. She knew something terrible had happened and she learned later that a toddler had fallen to his death in the neighbourhood.

Another story that struck me was about Auntie Ann’s son, Tommy Smith, when he was overseas during World War II. He was injured in battle and she claims to have sat right up in bed because she knew he was going to be injured in the leg.  When I was little as I could easily imagine Auntie Ann sitting up in bed, terrified and unable to reach her son.

McHugh, Anne

There are detailed written accounts of incidents involving the second sight since the 17th century in Scotland. They have been collected by modern day folklorists and ethnographers. There are also many detailed descriptions about how the prophecy appeared to the person with the second sight. Sometimes they were able to see exactly what was going to happen. At other times, they saw symbols and interpreted them. Sometimes these visions were accompanied by smells and sounds.3

When I would ask my dad about Auntie Ann’s second sight, he would answer that Scots believe that this ability runs in families and that Auntie Ann was convinced that she had this gift. But I wanted to know whether my father believed it. I realize today that my father didn’t want to hurt his sister so he never really said one way or the other.

Ethnographers are sure that the second sight is an inherited ability.4 However, no one in our family has this ability now. And what would my mother say? “Hogwash!”

 

 

  1. McCain’s Corner, Barry McCain, blogger, The Second Sight Amongst the Scots Irish, July 17, 2015, https://barryrmccain.blogspot.com/2015/07/the-second-sight-among-scots-irish.html, accessed November 26, 2018
  2. Scotclans website, Prophecy, Scottish Second Sight, David McNicoll, February 2, 2012, https://www.scotclans.com/prophecy-scottish-second-sight/, accessed November 26, 2018
  3. Cohen, Shari Ann, Doctoral thesis abstract, Scottish tradition of second sight and other psychic experiences in families, University of Edinburg Research Archive, 1996, https://www.era.lib.ed.ac.uk/handle/1842/9674, accessed November 26, 2018
Genealogy, Quebec

The Canadian Celanese and the Great Depression

“Damn!” My dad, Edward McHugh, cursed to himself. He thought ruefully that his great idea to change his job ten months ago did not work out very well. His first job after school was in the office of Henry Birks & Sons. While he was working there, he decided to take a bookkeeping class at night at Sullivan College and the A.R. Whittell Can Company thought that he showed initiative, was a snappy dresser, and would make a good salesperson. So they hired him. It was now 1931 and he had just been laid off because sales were dropping.1

McHugh, Ed Verdun

Edward McHugh in Verdun, Quebec, in the 1930s

Now what? Edward knew that the prospects of getting a job were bleak. Luckily Edward still lived at home with his parents and his father was a foreman at the Atlas Absestos Company.2 Still, it was worrisome.

It would be two years before Edward would find employment. He spent many evenings with his brothers and sisters, playing cards. During these evenings, their supper was sandwiches, made out of a loaf of white bread, some butter, and one can of salmon. 3

Maybe the idea to go altogether to Drummondville was hatched at one of the card parties. In any event, in 1933, in the depth of the Depression, the McHugh siblings, Edward, Thomas, Sarah Jane, and Sarah’s husband Jack, decided to move to Drummondville, Quebec to find work.

At that time and even though Quebec was hard hit by the Depression, the Canadian Celanese Company in Drummondville was a significant employer in the province, with 1,757 employees. The picture below shows the employees of the Canadian Celanese Company in that year.4

Celanese 1931

Moving to Drummondville would have been equivalent to immigrating to a new country. None of the members of the family would have had an automobile so the trip from Montreal to Drummondville would have had to be by train. As with many immigrants, their motives were financial.

As far as I know, they were all employed by the Canadian Celanese Company. The Celanese Corporation was founded in 1915 by two Swiss chemists, Camille and Henri Dreyfus and enjoyed significant success during WWI because of its development of synthetic fiber. The Canadian plant was built in 1926 in Drummondville. This location was chosen due to its proximity to a large expanse of forest, it was close to Montreal that was the centre of the textile industry at the time, and inexpensive hydro power  supplied by Southern Canadian Power was available.5

This picture of the Celanese, taken in the 1920s, shows that it was a significant manufacturing plant: 6

Celanese 1920s

My dad was hired as an electrician and worked in what was called the silk factory.7 The Celanese required electricians to work full time to ensure that the machines were never idle.

My dad and his siblings settled in and made a life in Drummondville. Both my dad and his brother, Thomas, played on the Celanese football team.8 Thomas married Simone Cloutier in 1937 and then died a year later in 1938 of an illness. Thomas is buried in the cemetery of the St. Frederic Church in Drummondville.9

Edward continued to work for the Celanese until the outbreak of the war. He signed up for duty in August 1940 at the Ste. Hyacinthe recruiting centre. The Celanese agreed to hire him once the war had finished but he did not go back.10

  1. Military records from WWII, Edward McHugh, Royal Canadian Air Force Attestation Paper. This information was in his employment records. It states that he left Henry Birks and Sons for a better job and that he was let go from A.R. Whittell because of lack of work.
  2. Although Thomas McHugh, Edward’s father, was deceased when the RCAF Attestation Paper was filled out, Thomas’ job at his death was noted. It is an assumption that he was working there in 1933. There is no indication that he was out of work during the Depression.
  3. As told to the author by her aunt, Elsie McHugh.
  4. The Ministry of Patrimoine Culturel, Province of Québec, http://www.patrimoine-culturel.gouv.qc.ca/rpcq/detail.do?methode=consulter&id=14311&type=pge#.W6gnEWhKiUk, accessed September 23, 2018.
  5. Ibid.
  6. Eastern Townships Archives Portal, https://www.townshipsarchives.ca/canadian-celanese-ltd 192?, accessed September 24, 2018.
  7. Military records from WWII, Edward McHugh, Royal Canadian Air Force Attestation Paper.
  8. Death of Thomas McHugh, “The Drummondville Spokesman,” “Thomas McHugh Passes Away,”May 27, 1938, accessed March 19, 2015. This article states that Thomas McHugh was on the Celanese football team. It is assumed that Edward was also on that team as his Attestation Paper said that he played football extensively.
  9. Marriage and death certificates of Thomas McHugh. Drouin Collection. St. Frederic Parish, Drummondville, Quebec.
  10. Military records from WWII, Edward McHugh, Royal Canadian Air Force Attestation Paper.
Genealogy, Scotland

Regular and Irregular Marriages in Scotland

My dad always said that my grandmother, Elspeth Orrock McHugh, was warm and generous and ready to do anything for the family. I was not surprised to find out that she hosted her sister’s wedding in her home in Dundee, Scotland on November 1, 1901.1 They would have just moved into this home2 and it would have been quite an event in her already busy life.

Elspeth had three young daughters, Anne and Elsie, aged three and two, 3 and Sarah Jane who was just 3 months old.4 Imagine hosting a wedding with three children under the age of three. Then again, the extended family would have been there to help.

Elspeth’s sister, Jemima Kinnear Orrock and Duncan McMillan Bissett had a regular marriage even though it took place in a private home. The certificate of marriage states that it was performed in accordance with the rites of the Church of Scotland and after banns were read,5 sometimes referred to as “crying the banns” or “crying the siller.”6 Banns or proclamations of marriage were read in the church three weeks in a row in case there was an impediment to the marriage.7 It is clear from the information on the marriage registration that this marriage was religious and therefore regular. This is just one of the ways that couples could legally marry in nineteenth century Scotland. In England, marriage was a religious sacrament whereas in Scotland it was a legal contract.8

Scotland’s distinctive marriage laws were based on mutual consent, rather than religious ceremony.9   Even so, the most common type of marriage took place in accordance with the rites of the Church of Scotland. The Marriage Act of 1836 also allowed priests and ministers of other churches and religious groups to perform marriage ceremonies.10 Marriages in accordance with the rites of other religions were also considered regular marriages.

Unlike England, Scotland did not allow civil marriages until an Act of Parliament in 1939.11

Interesting enough, Scotland also allowed other distinctive marriage arrangements, termed irregular marriages, that were considered legally binding and, as noted above, based on mutual consent.

A couple could simply pronounce themselves married in front of witnesses. They could also just pronounce themselves married, but it was more common to have witnesses in case they needed to prove it at some point.12

A promise of marriage, followed by a sexual relationship was also considered a binding legal marriage. Although this had to be backed up by some sort of proof, often by a written promise of marriage.13

And there was also the marriage by ‘habit and repute’ whereby the couple simply presented themselves in public as man and wife. 14

Even though the Church of Scotland frowned upon irregular marriages, it was preferable to ‘living in sin.’ Therefore these irregular marriages were tolerated. Their children were considered legitimate and were entitled to inherit property.15

Any irregular marriage could be registered if the couple presented themselves before the sheriff or magistrate. They usually had to pay a fine. Even though Scotland was tolerant of irregular marriages, they were not common in the 19th century. Most citizens preferred to be married either in church or in accordance with the rites of the church in a private home.16

 

  1. Scotland’s People web site, Statutory registers Marriages, marriage registration of Jemima Kinnear Orrock and Duncan McMillan Bisett, November 1, 1901, accessed July 31, 2018.
  2. The 1901 census, taken on the night of March 31/April 1, 1901 gives the family’s address as Milbank Road. The registration of Sarah Jane McHugh to Elpeth and Thomas McHugh on August 10, 1901 gives the Fleuchar Street address, the same as the address at which Jemima and Duncan were married. Therefore they would have had to have moved between March and August 1901. See references 3 and 4 below.
  3. Scotland’s People web site, 1901 Census, National Records of Scotland, entry for Thomas McHugh, accessed April 6, 2018.
  4. Scotland’s People web site, Statutory registers Births, birth of Sarah Jane McHugh, August 10, 1901, accessed December 1, 2017.
  5. Scotland’s People web site, Statutory registers Marriages, marriage registration of Jemima Kinnear Orrock and Duncan McMillan Bisett, November 1, 1901, accessed July 31, 2018.
  6. Rampant Scotland web site, Did you know? – Marriage customs in Scotland, http://www.rampantscotland.com/know/blknow_marriage.htm, accessed August 19, 2018.
  7. National Records of Scotland web site, Old Parish Registers – Marriages and Proclamation of Banns, https://www.nrscotland.gov.uk/research/guides/birth-death-and-marriage-records/old-parish-registers/marriages-and-proclamation-of-banns, accessed August 22, 2018.
  8. University of Glasgow web site, School of Social and Political Sciences, Scottish Ways of Birth and Death, Marriages, https://www.gla.ac.uk/schools/socialpolitical/research/economicsocialhistory/historymedicine/scottishwayofbirthanddeath/marriage, accessed August 20, 2018.
  9. Ibid.
  10. Ibid.
  11. Ibid.
  12. Ibid.
  13. Ibid.
  14. Ibid.
  15. Ibid.
  16. Ibid.
Genealogy, Military

The Black Out

On September 15, 1943 Police Inspector James Scales stopped my father, Edward McHugh, on the road between Easingwold and Tholthorpe. It was the middle of WWII and my father was probably in a hurry to get back to the RCAF base in Tholthorpe, Yorkshire, England. As he was part of the maintenance ground crew of RCAF Iroquois Sqaudron 431, he may have had to get up early to prepare the aircraft for an early morning sortie.

Officer Scales stopped my dad while he was riding a bicycle in the dark. He had left Easingwold, a small village about a half hour bicycle ride from the base. More specifically, it was 10:15 p.m.  I have the Summons that he received to report to the Court of Summary Jurisdiction in Easingwold.1

McHugh, Edward Summons.jpg

Dad was riding a “certain pedal bicycle” during the hours of darkness. He had unlawfully failed to attach the “obligatory lights” in conformance with the Lighting (Restrictions) Order, 1940.2

Great Britain, together with France, declared war on Nazi Germany on September 3, 1939.3 By January 1940, the Lighting (Restrictions) Order established a country-wide blackout during the hours of darkness.4 This restricted and forbade public lighting in towns. It required that street lamps be dimmed and that business and private residences black out their windows with blackout curtains so that light could not seep out. It also provided specifications for dimming the lights of motor vehicles and bicycles.5

Here is a poster that gives instructions on how to outfit a bicycle so that the lights are dimmed and facing the ground.6

Look out Black Out.jpg

My father would have known that the blackout was important and all his life he scrupulously followed the law. So he was not stopped because he didn’t care about the blackout. He was stopped because he didn’t have any lights at all.7

Once Britain imposed a country wide blackout through the Lighting (Restrictions) Order, car accidents increased and pedestrian fatalities doubled.8 Citizens were discouraged from nights out at the pub and were told to carry a newspaper or a white handkerchief so that they could be seen.9 Police Inspector Scales had decided to impose the letter of the law.10

I like to imagine that my dad had cycled into Easingwold for an evening out at the pub for a pint and a game of darts. He learned to play darts during the war and he continued to enjoy the game his whole life.  Bicycles were used on the base, so I assume that he borrowed one of them.11

In any event, while he must have been frustrated at being summoned to court for failing to have a light on the bicycle, it does seem a little dangerous to be travelling on a country road with no lights during a total blackout. But surely a smaller risk than fighting in a war that lasted five years.

 

  1. Summons to Edward McHugh, LAC, No. R. 6278 of 431 Squadron, RCAF Station Tholthorpe dated September 21, 1943, in author’s possession.
  2. Ibid.
  3. Wikipedia web site, “Declarations of war during World War II,” https://en.wikipedia.org/wiki/Declarations_of_war_during_World_War_II, accessed April 22, 2018.
  4. Wiggam, Marc Patrick, The Blackout in Britain and Germany in World War II, Doctoral thesis, University of Exeter, March 2011, page 107.
  5. The Guardian, online edition, “Life during the blackout,” November 1, 2009, https://www.theguardian.com/lifeandstyle/2009/nov/01/blackout-britain-wartime, accessed April 22, 2018.
  6. Used with the kind permission of the Royal Society for the Prevention of Accidents. rospa.com.
  7. Summons to Edward McHugh, LAC, No. R. 6278 of 431 Squadron, RCAF Station Tholthorpe dated September 21, 1943, in author’s possession.
  8. Spartacus Educational web site, Blackout World War 2, http://spartacus-educational.com/2WWblackout.htm, accessed April 22, 2018.
  9. The Guardian, online edition, “Life during the blackout,” November 1, 2009, https://www.theguardian.com/lifeandstyle/2009/nov/01/blackout-britain-wartime, accessed April 22, 2018.
  10. Summons to Edward McHugh, LAC, No. R. 6278 of 431 Squadron, RCAF Station Tholthorpe dated September 21, 1943, in author’s possession.
  11. Joost, Mathias (Major), The unsung heroes of the Battle of Britain: The ground crew of No. 1 (RCAF) Squadron, September 11, 2017, Royal Canadian Air Force web site, http://www.rcaf-arc.forces.gc.ca/en/article-template-standard.page?doc=the-unsung-heroes-of-the-battle-of-britain-the-groundcrew-of-no-1-rcaf-squadron/idw3fd9t, accessed April 22, 2018.

 

 

Genealogy, Scotland

The Paternity Suit

Illegitimate. This word describes my grandmother. Elspeth Mill Bowie Orrock was born on January 3, 1875. My great-grandmother, Ann Linn Orrock was unmarried and she registered the birth of her daughter and signed the register with her mark.

When my father passed away, I found an extract of the Register of Corrected Entries for the District of Arbroath in the County of Forfar, Scotland among his documents. 1 This was the 1990s and I was astounded that my father never mentioned that his grandmother was unmarried at the time of his mother’s birth and that she remained unmarried.

I remember discussing it at the supper table and my two school-age children shrugged their shoulders and said, “Who cares if they weren’t married.” Exactly. Who cares? One hundred and fifty years later, no one in the family cares whether Elspeth’s parents were married or not. But in 1875, it would have been a serious offense.

The Presbyterian Church of Scotland (Kirk) formed parish councils that held Kirk Sessions, addressing matters of everyday life, such as “church non-attendance, sexual matters, bastardy and illegitimacy.”2 The Church elders dealt with the moral behaviour of their parishioners and “adulterers, fornicators, drunkards, slanderers and Sabbath breakers were all brought before the Kirk Session to answer for their behaviour and to do penance for their crimes. In the case of an illegitimate birth, the father’s name might be recorded along with the penance committed by both parents.”3

In the case of my grandmother, her mother registered the birth and gave her the father’s name as a middle name. Even though the name is recorded as Bowie, I assume that it is a mistake given that her mother could not read or write and did not know that the registrar had written Bowie instead of Boggie.4

The register of birth was corrected six years later when my great-grandmother decided to sue the father of her child in a paternity suit. On February 17, 1881, the Sheriff Court of Forfarshire found that Elspeth Orrock was the “illegitimate child of the said Ann Orrock and Henry Boggie.”5

The year of the court case, 1881, was also a census year. Ann was still living at the same address that she lived at when she gave birth to Elspeth six years earlier. She was also still living with her mother and her three siblings. Also present were both of Ann’s daughters, Elspeth and her sister, Jemima, eight months old.6  Jemima’s birth registration states that she was also illegitimate.7

The paternity suit that Ann instituted against Henry Boggie would have been a civil court action heard by the Sheriff Court under “Actions of Affiliation and Aliment.”8 I will probably never know why Ann took Henry to court but it is safe to assume that she was looking for an alimentary pension for her child. Was Henry a deadbeat father for six years? Maybe. Then again, maybe he stopped paying once Jemima was born. Or Ann simply needed more money, now that she had two children to care for by herself. It is impossible to know.

About fifteen years ago, I wrote to the Sheriff Court and asked them if they had a transcript of the court proceedings. Unfortunately, they had destroyed all transcripts after 1860 if there were nothing remarkable in the proceedings.

 

  1. Extract from the register of Corrected Entries for the District of Arbroath in the County of Forfar, dated July 29, 1947, in the writer’s possession.
  2. GenGuide web site, “Kirk/Church Sessions Scotland,” https://www.genguide.co.uk/source/kirkchurch-sessions-scotland/116/, accessed March 25, 2018.
  3. Scotland’s People web site, “Register of Corrected Entries,” https://www.scotlandspeople.gov.uk/guides/registering-illegitimate-births, accessed March 25, 2018.
  4. This is a deduction because on other official documentation, my grandmother’s name is Elspeth Mill Boggie Orrock and Boggie was her father’s name.
  5. Extract from the register of Corrected Entries for the District of Arbroath in the County of Forfar, dated July 29, 1947, in the writer’s possession.
  6. National Records of Scotland, “1881 Census,” Scotland’s People web site, Civil Parish of St. Vigeans, District of Arbroath, entry for Elspeth Orrock, accessed January 12, 2018.
  7. National Records of Scotland, “Statutory Registers Births,” Scotland’s People web site, entry for Jemima Kinnear Orrock, born July 25, 1880, District of Arbroath, County of Forfar, accessed January 12, 2018.
  8. Scottish Indexes web site, “Finding Paternity Cases in Sheriff Court Records,” http://www.scottishindexes.co.uk/learningcourt.aspx, accessed March 25, 2018.