Tag Archives: Scotland

Genealogy

Reinventing Themselves Has Been Launched

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It has been almost 200 years since my paternal ancestors came to Upper Canada from Scotland and took up farming here. It has been about 12 years since I started researching and writing about them. Now that I have pulled all their stories together into the pages of a book, it is time to celebrate.

Earlier this week, relatives and friends helped me launch Reinventing Themselves: A History of the Hamilton and Forrester Families. We got together on Zoom, a solution that was perfect considering that the descendants of this family are spread from Montreal to Toronto, Winnipeg, Vancouver and across the United States.

This collection of short articles traces the descendants of weaver Robert Hamilton and carpenter David Forrester. The two Scottish immigrants and their families came to Upper Canada in the 1830s and became part of strong farming communities. Fifty years later, both families moved west. The Hamiltons were founding settlers of a temperance community that eventually became Saskatoon. The Forresters took up prairie farming in southern Manitoba.

The following generations continued to reinvent themselves, with several pursuing careers in Winnipeg, Manitoba. Among them were physician Thomas Glendenning Hamilton and his wife, nurse Lillian Forrester – my grandparents. After their young son died in the 1919 influenza pandemic, the couple began holding seances, and their research into psychical phenomena brought them international fame.

Many of the articles about the Hamilton family have previously appeared on my blog, Writing Up the Ancestors, but pulling them together into a cohesive thread makes the ancestors’ story easier to follow. Much of the material about my grandmother’s family, the Forresters, will be new to most readers.

Reinventing Themselves is available from the online bookstore at https://store.bouquinbec.ca. The direct link is https://store.bouquinbec.ca/reinventing-themselves-a-history-of-the-hamilton-and-forrester-families.html. It is $20.00 Canadian for the paperback version, or you can download the e-book for $10.00. Shipping is $6.50 shipping to Canada and $15 to the United States. Most of the books for sale on that site are in French, but the order form is in English.

The process of reinvention is continuing, as the book has inspired two videos. Tracey Arial interviewed me for her podcast Unapologetically Canadian (the link is coming) and Frank Opolko, a friend who recently retired from the CBC, also interviewed me. Here is the video he made, incorporating some my photos of Scotland and some of the photos that appear in the book:

I learned a great deal while doing this project, best of all I discovered several living cousins who were previously unknown to me. One new cousin instantly felt like an old friend, and the mystery person who is my closest match on Family Tree DNA has turned out to be a Forrester descendant from Michigan.

This project reminded me how challenging it is to write about genealogy. All I know about many distant ancestors is their dates and places of birth, marriage and death. While this is essential information, such lists can make for boring reading. The family stories are the good stuff, and they have been the focus of the articles on my blog. Of course, there are two types of family stories: anecdotes that may or may not be true, and well-documented facts.

I was also reminded how much discipline it takes to complete a project of this magnitude. I recently overheard my husband tell someone that he didn’t dare come near my office while I was working on the book because I would chase him away. There are so many distractions, especially on the Internet, that it really takes discipline to stay focused, and a project this size inevitably takes longer than expected.

Now it is time to take a break from family history, catch up on reading novels and enjoying summer before turning my attention to my mother’s family.

Genealogy, Scotland

Auntie Ann’s Second Sight

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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, Scotland

Regular and Irregular Marriages in Scotland

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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, Great Britain, Scotland

Hogmanay

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By Sandra McHugh

The Scots call the New Year’s Eve celebration Hogmanay.1 Hogmanay is part of my family’s history.

My grandfather, Thomas McHugh, came to Canada from Scotland with his family in 1912.  The family maintained the Scottish traditions and they celebrated Hogmanay.  My father, Edward McHugh, was usually the “first-footer.” This means that he was the first one to step across the threshold after midnight, bearing gifts.  Traditionally, to ensure good luck, the first-footer is a tall and dark haired male.  Fair haired first-footers were not welcome, as it is believed that fair-haired first-footers were associated with the Viking invasions.2 My father brought gifts of coal and a herring, but some of the other traditional gifts include shortbread, a black bun, and whiskey to toast the new year.3

There are a few theories about the origin of the word Hogmanay.  The Scandinavian word for the feast preceding Yule was Hoggonott. The Flemish words hoog min dag mean great love day. Some believe that the origin of the word Hogmanay can be traced back to the Anglo-Saxon Haleg monath or Holy Month or the Gaelic words for new morning, oge maidne. Many believe that the source is French, homme est né for man is born. In France, the last day of the year when gifts were exchanged, was called aguillaneuf and in Normandy, this was called hoguignetes.4

Hogmanay is an important celebration in Scotland.  It is believed that this festival was first brought to Scotland by the Vikings for whom the passing of the shortest day of the year, the winter solstice, was an event to be celebrated.5 The importance of Hogmanay took on an even greater significance because Christmas was banned in Scotland for about 400 years.  A 1640 Act of the Parliament of Scotland abolished the “Yule vacation and observation thereof in time coming.”6 This Act of Parliament reflected the changing attitudes towards the Christmas Feast Days during the Reformation. Christmas Day only became a public holiday in 1958 and Boxing Day in 1974 .7

The partying and hospitality that goes on at Hogmanay is a way of wishing family, friends, and strangers a Guid New Year.  The old is swept out, sometimes literally by giving the home a good cleaning, and by clearing up any debts before the bells ring at midnight.8

I wish you all a very Guid New Year.

Sources

1 http://www.scotland.org/features/hogmanay-top-facts

2 Idem

3 Idem

4 http://www.rampantscotland.com/know/blknow12.htm

5 Idem

6 https://en.wikipedia.org/wiki/Christmas_in_Scotland

7 Idem

8 Idem

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Old Weaving Loom In Use

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weaving loomI took this photo of a weaving loom at the National Museum of Scotland (www.nms.ac.uk)  in Edinburgh two years ago. My interest stems from the fact that my great-great grandfather was a weaver in Lesmahagow, near Glasgow, before he came to Canada. Even though I have seen quite a few old looms, I wasn’t sure how they operate.

Today I found a short video on the BBC News website that shows a loom in operation. This loom, rescued from an old barn in Wales, is powered by the weaver’s feet to make cloth for fashion designers. The video can be seen at www.bbc.co.uk/news/magazine-26179200.

To read my article about Robert Hamilton, a Lesmahagow weaver who emigrated to Scarborough, Upper Canada, in 1829, see http://writinguptheancestors.blogspot.ca/2013/12/from-lesmahagow-to-scarborough.html