Category Archives: religion

R is for refugees

21 Tuesday Apr 2020

Posted by in A to Z 2020, Champion de Crespigny, Huguenot

≈ 6 Comments

Eight of my eighth great grandparents were Huguenots, French Calvinists, members of the Reformed Church of France.

(This is about 1.5% of my 8th great grandparents; everyone has up to 512 ancestors at this level of their family tree).

British (English) School; Marie, Comtesse de Vierville (1628-1708), Wife of Claudius Champion de Crespigny

Marie, Comtesse de Vierville (1628–1708), wife of Claudius Champion de Crespigny, one of my 8th great grandmothers. Portrait hanging in Kelmarsh Hall, image retrieved through artuk.org

CdeC huguenot forebears fan a
All four grandparents and seven of the eight great grandparents of Philip Champion de Crespigny were Huguenot refugees. Philip was my 5th great grandfather. His Huguenot forebears are highlighted in purple on this fan chart. His great grandparents are some of my 8th great grandparents.

 

From 1598 the Edict of Nantes had granted the Huguenots the right to practice their religion in France without persecution from the state. When in 1685 the Edict of Nantes – the law of toleration toward Protestants – was revoked, my Huguenot forebears abandoned their homes and property and fled to England.

When Louis XIV revoked the Edict he claimed it was no longer needed because there were no Huguenots left in his kingdom and so their special privileges had become unnecessary. He had been persecuting Huguenots for some time, but in 1681 the campaign against them entered a new phase. Louis instituted a policy of ‘Dragonnades‘, meant to intimidate Huguenot families into either leaving France or returning to Catholicism. The policy, in part, instructed officers in charge of travelling troops to select Huguenot households for their billets and to order the soldiers to behave as badly as they could. Soldiers damaged the houses, ruined furniture and personal possessions, and attacked the men and abused the women. Huguenots could escape this persecution only by conversion or by fleeing France.

Dragonnades430

Protestant engraving representing ‘les dragonnades’ in France under Louis XIV From: Musée internationale de la Réforme protestante, Geneva and retrieved through Wikimedia Commons.

It is estimated that some 50,000 Huguenots fled France to England. Others settled in the Netherlands, Switzerland, Brandenburg-Prussia, Ireland, and America. It was illegal for Protestants to leave France. The borders were guarded, and disguise and other stratagems were employed to get across.

The majority of the refugees established themselves both as members of the French community in England and also as British subjects. There were three stages to the process: reception by a church in England, grant of denization or permanent residence by the British government, and formal naturalisation. Denization and naturalization required an Act of Parliament, and those seeking naturalization had to present a certificate confirming that they had received the sacraments according to the rites of the Church of England.

When they arrived in London, many Huguenot refugees presented their credentials, ‘Témoignages‘, which were documents from a previous congregation witnessing that the holder was a member of the Reformed Religion, Calvinist Protestantism. With this they could be received into a new congregation. The document gave an indication of when the family had arrived and from where.

Four_Times_of_the_Day_-_Noon_-_Hogarth

Noon: Plate II from Four Times of the Day by William Hogarth 1736. The scene takes place in Hog Lane, part of the slum district of St Giles with the church of St Giles in the Fields in the background. The picture shows Huguenots leaving the French Church in what is now Soho. Hogarth contrasts the fussiness and high fashion of the Huguenots with the slovenliness of the group on the other side of the road. The older members of the congregation wear traditional dress, while the younger members wear the fashions of the day. Retrieved from Wikipedia.

The de Crespigny family presented their témoignages credentials at various times. Claude Champion Crespigny (1620-1695) and his wife Marie née de Vierville (1628-1708), my eighth great grandparents, and four of their children: Pierre, Suzanne, Renee and Jeanne, registered their témoignages on 30 June 1687 at the Savoy Church in the West End of London. The two elder daughters Marguerite and Marie were already married and travelled separately. My 7th great grandfather Thomas Champion de Crespigny and his brother Gabriel had been sent separately to England by their parents when they were about 12 years old; Thomas in 1676 and Gabriel in 1678.

Savoy French Church 1746 map

from Rocque’s 1746 Map of London showing the French Church, the Savoy Church, marked with an orange arrow

The next step was to obtain denization. A denizen was neither a subject (with nationality) nor an alien, but had a status akin to permanent residency today. A denizen had the important right to hold land.

All eight children of Claude and Marie became denizens of England by an Act of 5 March 1691. Their parents, however – Claude and Marie Champion de Crespigny – did not find it necessary it necessary to take that step.

Gabriel was naturalized on 12 March 1699, but Peter and Thomas waited until 1706. It is clear that this final step was not considered urgent: by 1706 Pierre had been in England for twenty years, Thomas and Gabriel perhaps ten years longer; and both held full commissions in the army. There is no mention of any women of the family being naturalised.

When Huguenot refugees first arrived in England they relied on private charity, but in 1689 the joint monarchs William and Mary inaugurated the Royal Bounty with funds from the Civil List – money allocated by Parliament for personal expenses of the royal family. The Bounty was later maintained by Acts of Parliament. During the reign of Queen Anne from 1702 to 1714 the program was known as the Queen’s Bounty. The list of recipients is held in the library at Lambeth Palace, and an extract copy was provided to our cousin Stephen Champion de Crespigny in 1986. In 1707 Marie and Renée – with the surname Champion de Crespigny – were living at 37 Wardour Street, Soho, and the amount of the pension was £18.

Claude and Marie died in London, Claude in 1695 and Marie in 1708. They are buried at Marylebone. Their gravestone indicates that they were refugees from France. Many other members of the family were buried at Marylebone in the family vault. The vault as not survived, but a copy of the headstone is in a garden of remembrance near the site of the old church.

London 1746

from Rocque’s 1746 map of London. The orange arrow shows the Savoy Church. In the north west the pink arrow shows the church of St Mary le bone. The green arrow shows Wardour Street, the home of Marie and her daughter Renee and also Marie’s son Pierre. The blue arrow to the east shows Doctor’s Commons near St Paul’s Cathedral. John Rocque’s 1746 map of London can be explored at https://www.locatinglondon.org

Sources

  • Minet, William, and Susan Minet, Livre des conversions et reconnaisances faites à l’église françoise de la Savoye 1684-1702, transcribed and edited, Huguenot Society of London Publications XXII, 1914 [archive.org]
  • Shaw, William A, Letters of Denization and Acts of Naturalization for Aliens in England and Ireland 1603-1700, Huguenot Society of London Publications XVIII, 1911 [archive.org]
  • Shaw, William A, Letters of Denization and Acts of Naturalization for Aliens in England and Ireland 1701-1800, Huguenot Society of London Publications XXVII, 1923 [archive.org]
  • de Crespigny, Rafe Champions from Normandy : an essay on the early history of the Champion de Crespigny family 1350-1800 AD. Lilli Pilli, New South Wales Richard Rafe Champion de Crespigny, 2017. Can be viewed at Champions from Normandy

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A memorial window in Glenelg

05 Tuesday Nov 2019

Posted by in Cudmore, Glenelg, religion, Trove Tuesday

≈ 3 Comments

Some time ago, idly browsing digitised newspapers on Trove, I noticed a reference to a stained-glass memorial window at St Peter’s Church Glenelg in memory of my great great grandparents James Francis Cudmore (1837 – 1912) and Margaret Cudmore née Budge (1845 – 1912).

Last week, in Adelaide for a short holiday, we drove to Glenelg and had a look.

St Peters Glenelg West Window 20191030

The West Window – the left hand light is in memory of James Francis Cudmore and his wife Margaret who both died in 1912. It shows the Raising of the Widow’s Son.

Cudmore window unveiling 1915

CONCERNING PEOPLE. (1915, August 16). The Register (Adelaide, SA : 1901 – 1929), p. 4. Retrieved from http://nla.gov.au/nla.news-article59413619

The left light (panel) of the window, unveiled in August 1915, depicts the story of Jesus raising the son of the widow of Nain from the dead. The episode is recorded in the Gospel of  Luke 7:11–17. Nain was a small village, a day’s walk from Nazareth.

11 And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

12 Now when he came nigh to the gate of the city, behold, there was a
dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.

15 And he that was dead sat up, and began to speak. And he delivered him to his mother.

16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

17 And this rumour of him went forth throughout all Judaea, and throughout all the region round about.

The subject of the west window is Jesus’ triumph over death. It has three lights, depicting His three resurrection miracles. The others show the raising of Jairus’ daughter and the raising of Lazarus.

The church of St Peter’s at Glenelg is on land set aside by Colonel Light in 1839. The first church of St Peter’s was built in 1852. In 1880 the first church was demolished to make way for a larger structure. Its foundation stone was laid 18 January 1881, with the new building consecrated 19 May 1883.

The architect of the 1881 building was Edmund Wright, who also designed the Adelaide Town Hall in 1863, the Adelaide Post Office in 1866, and the South Australian Parliament House in 1874. He also worked on Paringa Hall, a house built for James Francis Cudmore between 1880 and 1882 at Somerton, South Australia, a few kilometres south of St Peter’s Church.

The first record I have found in the digitised newspapers of the Cudmore involvement with St Peter’s was a report in the Adelaide Evening Journal of 1 February 1883: “We understand that a liberal offer has been made by Mr. J. F. Cudmore (in addition to previous gifts) to have the internal plastering of the building [St Peter’s Church, Glenelg] executed at his expense.” The report of the consecration of the new building in May 1883 included a mention that J.F. Cudmore was on the building committee.

In July 1883 the South Australian Register reported “Two very handsome gas standards, about eight feet high and containing seven lights, have been presented to the Church by Mrs. J. F. Cudmore. The lower part of each is nicely designed and supports a spiral brass standard carrying an elegant crown of jets. These additions to the Church are very handsome indeed, and with the memorial window enhance the effect of the interior arrangements, which are in themselves in thorough good taste.”

In the evening of 27 December 1883 and on the following day a bazaar in aid of the church was held. The Advertiser reported :

The stalls, four in number, exclusive of a Christmas tree and the inevitable bran pie, were very nicely arranged under the management of Mr. J. F. Cudmore, and were covered with articles of use or ornament. The ladies who presided were Mesdames Cudmore and Winnall at one, the Misses Bonnin at another, Mesdames Simms and Ferguson at the third ; and Mrs. West and the Misses Phillipson at the fourth. The Christmas tree was under the supervision of Mrs. Fisher, and the bran pie under that of the Misses Young, whilst Mrs. Douglas managed the refreshment stall. A considerable number of visitors were present during the evening, and the stalls were very well patronised …

So it appears that my great great grandparents did not merely attend St Peter’s Church. They were active members of the congregation.

In July 1889, Mrs Cudmore was helping with the annual social and an associated sale of goods. In October 1891 Mrs J.F. Cudmore was in charge of a Fancy stall when the ladies of St Peter’s Church held a Jumble Sale to wipe off the debt of the Church mission-room.

There was a large attendance at a dramatic and musical entertainment in August 1893 at St Peter’s schoolroom. Among the performers Miss Rosa Cudmore was reported as making a very pretty page boy and there was a piano duet by the Misses Cudmore. James Francis and Margaret Cudmore had 13 children including 7 daughters, 2 of whom died young. Rosa was born 1879 and about 14 years old in 1893. Her two older sisters were Violet born 1872 and Dorothea born 1876 and perhaps they were the pianists.

At the 1894 annual strawberry fete in aid of St Peter’s Church there was a good trade reported at the refreshment stall conducted by Mrs R. Smith, the Mayoress, and Mrs Cudmore, assisted by a large number of young ladies.

In 1896 Mrs J.F. Cudmore was on the committee to raise funds to renovate the schoolhouse. At a fundraising ball Mrs Cudmore was in the first set of lancers with Mr W. Bickford. [William Bickford 1841 – 1916 was the father of Reginald Bickford 1880 – 1945 who married Rosa Cudmore in 1910.]

In 1899 Mr J. F. Cudmore was reported as being on the committee to organise additions to the church.

In 1904 Mrs J.F. Cudmore was one of five seatholders selected to act in conjunction with the trustees and the Bishop of Adelaide to fill the vacancy caused by the death of the Rev. Canon Green.

In 1907 Alexandrina Budge Cudmore (1882 – 1942), fifth daughter of James and Margaret, married Hugh Crawford at St Peter’s Church Glenelg. In 1910 Rosa Cudmore (1879 – 1954) married Reginald Bickford at St Peter’s and later the same year Dan Cudmore (1881 – 1966) married Kathleen Pile at the same church. The following year in 1911 Mary Paringa Cudmore (1887 – 1952), their youngest daughter, married Arthur Toll at St Peter’s.

Both James Francis Cudmore and his wife Margaret died in 1912 within 5 months of each other. In 1913, in accordance with the wishes of the late Mr. and Mrs. J. F. Cudmore, of “Paringa Hall,” a copy of Leonardo Da Vinci’s “Last Supper” was presented to St. Peter’s Church, Glenelg. The painting is by an Italian artist, Giovanni Grinaschi [Grignaschi]  (1839 – 1905) who seems to have produced a number of versions of this copy. The Cudmores are said to have bought the painting from the artist in Milan in 1890.

St Peters Glenelg Last Supper 20191030

“Last Supper” painting

The painting is still hanging in the church accompanied by a plaque inscribed “To the Glory of God and loving memory of JAMES FRANCIS CUDMORE of Paringa Hall, Glenelg, who died 17th August 1912 and MARGARET his wife, who died 1st December 1912”.

St Peters Glenelg altar 20191030

Looking towards the altar with the “Last Supper” on the left

Sources

Z is for zealot

30 Tuesday Apr 2019

Posted by in A to Z 2019, Cambridge, Chauncy, Hertfordshire, immigration, Massachusetts, prison, religion, university

≈ 9 Comments

My ninth great grandfather Charles Chauncy (1592-1672) was a non-conformist Divine, at one time imprisoned for his views by Archbishop Laud, who emigrated to America and later became a long-serving President of Harvard College.

HarvardPresidentCharlesChauncy

Harvard president Charles Chauncy

In “Highways and Byways in Hertfordshire” (1902), H. W. Tompkins mentions Charles Chauncy in connection with Ardeley Bury:

To mention Ardeley, or to think of Ardeley Bury, is to call to mind the Chauncys, a good Hertfordshire family, whose talents were exercised in several spheres of usefulness. First, though not foremost from the standpoint of literary or historic importance, was old Charles, somewhat renowned in his day as a Nonconformist divine. Where he was born I am unable to say ; he was baptised in the church here on 5th November, 1592. He was an indefatigable reader and student, and was eminent as an oriental and classical scholar. For some time he gave the benefit of his learning to the townsmen of Ware ; but managed to fall foul of Archbishop Laud, as so many pastors did, and was summoned to appear before the High Commission Court on two occasions. I believe the precise nature of his misdemeanours, theological or political, is known to the learned, with whom I leave them. However trivial we might deem them now, they were heinous offences in the eyes of Laud, and Charles Chauncy was deprived of his living and placed in prison. I am sorry to remember that he was but a weak-kneed brother, and presently, finding that to him, at least, stone walls did make a prison, he submitted in the most abject manner before the mitred bigot. For this humiliation he never forgave himself. In 1637 he landed at Plymouth in New England, where he became for a short time an assistant pastor, going from thence to a town called Scituate. There he preached for several years, and then, the Puritans having triumphed over their enemies, the men of Ware besought their pastor to return. But his work now lay elsewhere. He was almost on the point of embarking for England when he was invited to become President of Harvard College — a position for which he was eminently qualified — and in November, 1654, he was installed as the second President of that now famous institution. At Harvard he laboured for the rest of his life, and dying there in 1672, was buried at New Cambridge. He was a rare and racy preacher of the old sort, whose mouth uttered quaint sayings in abundance, and who kept tongue and pen alike busy. The Plain Doctrine of the Justification of a Sinner in the Sight of God, was one of his productions — doubtless a pithy, profitable, and long discourse, which probably no man or woman now in Hertfordshire has ever read, and which rests in a few libraries in a repose almost as deep as the bones of its author.

Charles Chauncy graduated from Cambridge in 1613, and became a fellow of his college, Trinity College, and professor of Hebrew and Greek. In 1627 he was appointed Vicar of Ware, Hertfordshire, and from 1633 to 1637 vicar at Marston St Lawrence, Northamptonshire.

Chauncy had Puritanical opinions that placed him in opposition to the church hierarchy, including its most senior member, the Archbishop of Canterbury, William Laud. He asserted in a sermon that “idolatry was admitted into the church” and he opposed, as a “snare to men’s consciences” placing a barrier – the altar rail – around the communion table. He was suspended by Archbishop Laud for refusing to perform his duty to read from the pulpit the “Book of Sports”, which set out permissible Sunday recreations. He was brought before the Court of High Commission in 1629 and again in 1634. In 1634 he was imprisoned. He made a formal recantation in 1637 which – it is said – he later regretted.

In 1638 Charles Chauncy emigrated to America. From 1638 to 1641 he was an associate pastor at Plymouth, Massachusetts. However, the Plymouth church community was dissatisfied with Chauncy’s advocacy of baptism of infants by immersion. From 1641 to 1654 he served as pastor at Scituate, Massachusetts. From 1654 until his death in 1672 he was President of Harvard College.

Charles Chauncy and his wife Catherine Chauncy nee Eyre (1604 – 1667) had six sons and at least two daughters. All six sons were said to have been “bred to the ministry and graduates of Harvard”. I have previously written about Ichabod, their third child and second son.

I think Charles Chauncy is close to the definition of a zealot: a person who has very strong opinions about something, and tries to make other people have them too. Chauncy only seemed to compromise reluctantly.

Related post

I is for Ichabod

Source

Q is for quires and questions

19 Friday Apr 2019

Posted by in A to Z 2019, Crew, Durham, religion

≈ 3 Comments

A “Quire” is the area of a Christian church, more often referred to as the chancel, where the choir assembles.

Thirty years ago we visited Durham Cathedral. We were very impressed by its magnificent stained glass, old and modern, the shrine to St Cuthbert, and also the tomb of the Venerable Bede, father of English history. The Norman architecture has survived largely intact. The stone columns were awe inspiring. Durham Cathedral was a place we remember fondly and are keen to revisit.

The quire stalls and other woodwork in Durham Cathedral date from the mid-seventeenth century. The Cathedral, badly damaged in the Civil War, was rebuilt by Bishop John Cosin (bishop from 1660 – 1672). Cosin was responsible for a unique style of church woodwork, described as a sumptuous fusion of gothic and contemporary Jacobean forms.

Just after Easter when we were travelling in 1989 we were interested to read newspaper reports of the controversial theological views of the then Bishop of Durham, David Jenkins (1925 – 2016). Jenkins is remembered for raising doubts about the virgin birth and resurrection of Jesus. When we were driving in Scotland we saw a sign outside a Church of Scotland quoting the Apostles’ Creed “I believe in…the resurrection of the body”, which appeared to be a reference to the unorthodox theology of the Bishop of Durham.

We joked that the fortified position of Durham Cathedral high on the peninsula and surrounded on three sides by a river meant that the Bishop, well separated from the rest of the Christian community, would not need to be particularly circumspect in his questioning of fundamental Christian beliefs. One of Jenkins’s obituaries was entitled “David Jenkins: the bishop who didn’t believe in the Bible”.

Durham, ca. 1795

Durham, ca. 1795, unknown artist, eighteenth century, , Oil on canvas, Yale Center for British Art, Paul Mellon Collection

 

My tenth great uncle Nathaniel Crew (1633 – 1721), who succeeded John Cosins, was Bishop of Durham from 1674 to 1721, one of the longest serving bishops in the history of the Church of England. Like the twentieth century Bishop Jenkins, Nathaniel Crew was more than a little unorthodox. He is said to have owed his rapid promotion to the Duke of York (later James II), whose favour he had gained by secretly encouraging the duke’s Roman Catholic interests at a time, not long after the English Civil War, when the political role of the Church was being fiercely argued. James II was overthrown by the Revolution of 1688, the bloodless Glorious Revolution. Crew was not included in the general pardon of 1690 but was allowed to keep his see.

Nathaniel Crew portrait

Nathaniel Crew in about 1680 by an unknown artist. Portrait in the National Portrait Gallery, London.

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Sources

C is for copper

03 Wednesday Apr 2019

Posted by in A to Z 2019, Edwards, Gilbart, Huthnance, Methodist, St Erth

≈ 17 Comments

My husband’s fourth great grandfather John Gilbart, born about 1760, was a Cornish Copper Company (CCC) employee, promoted from Copperhouse near Hayle in West Cornwall to manager at the Rolling Mills at St Erth.

Cornish copper mining was at its most productive in the nineteenth century, declining as copper prices fell, from the mid-nineteenth century on. The Cornish Copper Company commenced smelting at Camborne in 1754. From 1758 it was located on the Hayle estuary, ten miles to the southwest. The mills at St Erth used water power to roll copper into thin sheets.

These sheets were used mainly to plate the bottoms of wooden ships. Coppering helped to prevent barnacles growing. This increased a ship’s speed and its lifespan. It also prevented worms from burrowing into the wood and weakening it. Sheathing with copper significantly increased the time a ship could remain in service between overhauls. It was held copper sheathing could double the number of ships at sea at any time”. In 1779 each ship on average required 15 tonnes of copper applied on average as 300 plates. The 14 tons of metal required to copper a 74-gun third-rate ship of the line still cost £1500, compared to £262 for wood. The benefits of increased speed and time at sea were deemed to justify the costs involved.

1200px-John_Cleveley_the_Elder_-_The_'Royal_Caroline'

The ‘Royal Caroline’ painted by John Cleveley and in the collection of National Maritime Museum Greenwich. HMS ‘Alderney’ (1757) was built to the same shape and dimensions. In 1784 the ‘Alderney’ was described on Lloyd’s Register as being copper sheathed.

 

The Battery Mill ceased in 1809 when the Cornish Copper Company closed.

 

geograph-946514-by-Chris-Allen

Derelict rolling mill, Landore, Wales. This mill was in use until the 1980s. I don’t think anything remains of the rolling mill at St Erth. Photograph from https://www.geograph.org.uk/photo/946514

SW5434 : Hayle River near St Erth

Hayle River near St Erth St Erth church can be seen behind the trees. The Hayle river reaches the sea about 3 miles north of here. Photograph from https://www.geograph.org.uk/photo/182864

 

John Gilbart married Elizabeth Huthnance on 3 January 1798 at Gwinear. They had 13 children.

John Gilbart was a member of the first Copperhouse Methodist Society and the founder in 1783 of the St Erth Methodist Class. The first Methodist chapel was built in St Erth in 1796 and the present chapel was built in 1827.

SW5435 : St Erth Methodist Church

St Erth Methodist Church Photograph from https://www.geograph.org.uk/photo/4062405

 

The chapel includes a monument to Francis Tuckfield (1808-1865), who was one of the first of the few missionaries who attempted to convert Australian Aboriginals to Christian belief.

In 1837 Francis Tuckfield married Sarah Gilbart of Battery Mill, the daughter of John Gilbart. They departed for Australia less than a month later.

FFA42AF5-96B9-4FAC-83CD-7A2405B41389

Picture of plaque kindly sent to me by the St Erth Methodist Church

The chapel also includes a monument to James Gilbart (1825 – 1923), grandson of John Gilbart. The plaque mentions John Gilbart “who built the first chapel at St Erth in 1783”.

John Gilbart died in 1837.

geograph-3106054-by-Elizabeth-Scott

Row of houses in Battery Mill Lane The three houses were probably the count house and managers’ houses for the former Battery Mill (which used water power to roll copper). Image from https://www.geograph.org.uk/photo/3106054

In 1841 my husband Greg’s fourth great grandmother Elizabeth Gilbart nee Huthnance (1774-1847) was living in Battery Mill, St Erth. Her age was stated to be 65. Her occupation was given as ‘independent means’. In the same household were six of her 13 children, at the time all six unmarried:

  • John Gilbart aged 40.
  • Thomasine Gilbart aged 30.
  • Margerey Gilbart aged 25.
  • William Gilbart aged 25, iron factor.
  • Thomas Gilbart aged 25, farmer.
  • Jane Gilbart aged 20.

In the same household was Elizabeth Gilbart’s grand-daughter, Elizabeth Edwards, aged 9.  Elizabeth Edwards was the daughter of Mary Edwards nee Gilbart, Greg’s 3rd great grandmother. The Edwards family which included five other children lived in Bridge Terrace St Erth. Perhaps Elizabeth was just visiting her grandmother overnight.

The household also included a female servant, Elizabeth Davey, aged 15.

James Gilbart, an iron factor, the son of Elizabeth Gilbart, lived in the adjacent cottage with his wife Ann Gilbart nee Ellis, aged 50, and two daughters, Ann Gilbart aged 14 and Maria Gilbart aged 10.

(These ages may not be strictly correct. In the 1841 census the census takers were instructed to give the exact ages of children but to round the ages of those older than 15 down to a lower multiple of 5. For example, a 59-year-old person would be listed as 55.)

Elizabeth Gilbart died on 1 July 1847, leaving a will that was proved in the Prerogative Court of Canterbury on 18 December 1847. Her will mentioned annuities to be provided for various children, specific books and furniture

Sources

  • Pascoe, W. H CCC, the history of the Cornish Copper Company. Truran, Redruth, Cornwall, 1982.
  • The history of St. Erth Methodist Church: https://www.sterthmethodists.co.uk/aboutus.htm
  • 1841 census viewed through ancestry.com: Elizabeth Gilbart:  Class: HO107; Piece: 144; Book: 1; Civil Parish: St Erth; County: Cornwall; Enumeration District: 5; Folio: 72; Page: 19; Line: 12; GSU roll: 241266 ; Mary Edwards Class: HO107; Piece: 144; Book: 1; Civil Parish: St  Erth; County: Cornwall; Enumeration District: 5; Folio: 69; Page: 13; Line: 1; GSU roll: 241266
  • Will of Elizabeth Gilbart proved 18 December 1847 viewed through ancestry.com The National Archives; Kew, England; Prerogative Court of Canterbury and Related Probate Jurisdictions: Will Registers; Class: PROB 11; Piece: 2066

Anne Bray nee Vaux (1550 – 1619)

30 Sunday Dec 2018

Posted by in Bray, heraldry, Northamptonshire, religion, Vaux

≈ Leave a comment

One of my 12th-great-grandmothers was Anne Bray nee Vaux (1550 – 1619), daughter of Thomas Vaux (1509–1556) and Elizabeth Vaux nee Cheney (1505 – 1556).

In 1556, when she was about six, Anne’s parents died: Thomas in October and Elizabeth in the following month, possibly from the plague. Her brother William was then 21, and sister Maud about 17.

The Vaux enjoyed considerable wealth. Their estate, Harrowden Hall in Northamptonshire, was

… a household of almost fifty people that included grooms, laundresses, the cook, the baker, an embroiderer, the chaplain and the steward. An account book survives for the year of [the birth of Anne’s brother William in 1535 showing] payments for a birdcage, soap, swaddling and, on 14 August, five shillings to buy ale for the nurse.

(Harrowden Hall was rebuilt in 1719; the Tudor house does not survive.)

After her parents died Anne would have been placed in another household.

About 1568 Anne Vaux married Reginald (or Reynold) Bray (1539 – 1583), the fifth and youngest son of Reginald Bray and Anne, daughter and heiress of Richard Monington of Barrington in Gloucester. Three of Reginald’s older brothers died without issue. His brother Edmund inherited the estate of Barrington; the estate at Steyne (Stean) and Hinton in Northamptonshire was settled on Reginald.

Reginald, aged about 44, died in October 1583 and was buried at Hinton in the Hedges.

Anne and Reginald had one son, William, who died in his father’s lifetime aged about 7. They had five daughters, all Reginald’s coheirs:

  • Mary, born about 1569. On 16 August 1586 at Eaton Bray, Bedfordshire,  she married Sir William Sandys (c 1562 – 1641) of Fladbury, Worcestershire. She appears to have died by 1597 about the time of  his second marriage, to Margaret Culpepper. She appears not to have had children.
  • Anne, born about 1573; she was later the wife of John Sotherton (1562 – 1631), a judge and later a Baron of the Exchequer. John Sotherton married two more times and had two sons and a number of daughters. Anne was possibly the mother of one or more of these children. Anne had died by 1602..
  • Alice, born about 1577. In 1592 she married Nicholas Eveleigh, a lawyer. Nicholas Eveleigh died aged 56 in 1618 when the Chagford Stannary Courthouse collapsed killing him, two of his clerks and seven others, also leaving a further 17 injured. She secondly married Elize (Ellis) Hele, a lawyer and philanthropist who died in 1635. The trust from his will was used to found a number of schools including Pympton Grammar School. Alice died on 20 June 1635, probably childless. She and her second husband are buried at Exeter Cathedral. There is a monument to both of her husbands at Bovey Tracey Church.
  • Temperance, born about 1580. She married Thomas Crew, a politician.
  • Margery, born about 1581. She married Francis Ingoldsby of Boughton and they had a son John.

The Vaux family of Harrowden were a notable Catholic family. Anne’s brother William, 3rd Baron Vaux of Harrowden ( 1535 – 1595), was several times convicted of recusancy during the reign of Elizabeth I. He was committed to the Fleet Prison by the Privy Council, and afterwards was tried in the Star Chamber on 15 February 1581 along with his brother-in-law Sir Thomas Tresham for harbouring the Jesuit Edmund Campion and contempt of court. He was sentenced to imprisonment in the Fleet and a fine of £1,000 (about £263,000 as of 2018).

Anne and her sister Maud however appear to have married Protestants.

Maud (abt 1539 – abt 1581) married Anthony Burgh / Burroughs / Burrows of Burrow on the Hill, Leicestershire. Following Maud’s death, her daughter Frances (abt 1576 – 1637) went to live with her cousin, Eleanor Brooksby nee Vaux, the widowed daughter of Maud’s brother William. Eleanor raised Frances as a Catholic. In about 1595 Frances joined the Canonesses Regular of the Lateran at Louvain in Belgium. According to one history of these Lateran Canonesses, as a child Frances was taken to with her family to attend ‘heretical’ (Protestant) services on Sundays and holy days, but during them regularly fell asleep, a sure sign of her firm commitment to Catholic orthodoxy.

That Anne Bray nee Vaux named one of her daughters Temperance is clearly a mark of her Protestant Puritan leanings. Thomas Crew, Temperance’s husband, was noted for his strong Puritan convictions.

Anne Bray died on 7 May 1619 at the age of 69. She was buried on 12 May at Hinton in the Hedges, Northamptonshire. A plaque in the chancel features the arms of Bray (Ar. a chevron between three eagle’s legs erased a la cuisse S. armed G.) and the arms of Vaux (impaling chequy Ar. & G. on a chevron Az. three roses O.) and the following text:

 

HERE LYES BURIED REYNOLD BRAY LATE OF
STEANE IN THE COUNTY OF NORTH. ESQ. AND
ANNE HIS WYFE, THE ONE, A YONGER SON OF REYNOLD
BRAYE THAT WAS BROTHER TO EDMOND LORD BRAY
AND THE OTHER A DAUGHTER OF THOMAS LORD VAUX
OF HARROWDON: THEY HAD ISSUE ONE SON NAMED
WILL’M THAT DIED OF THE AGE OF 7 YEARS, AND
5 DAUGHTERS. VIZ. MARY MARRYED TO WILL’m SAND
ESQUIER, ANNE MARRYED TO JOHN SOTHERTON ESQUIER
ALICE MARRYED FIRST TO NICHOLAS EVELEGH
ESQUIER AND AFTER HIS DEATH TO ELLIS HELE
ESQUIER, TEMPERANCE MARRIED TO THOMAS CREWE
ESQUIER, & MARGERY MARRIED TO FRANCIS
IN’COLDSBY ESQUIER. THE SAID REYNOLD DIED Ye
28th OF OCTOBER THE 25th OF ELIZABETH ABOUT
THE AGE OF 44 YEARES. AND THE SAID ANNE
DIED 7th OF MAY 17 JAC: ABOUT THE AGE OF 77
YEARES : AND THEY BOTH ARE NOW AT REST IN THE LORD.

 

 

Arms of Bray and Vaux

The arms of Bray (Ar. a chevron between three eagle’s legs erased a la cuisse S. armed G.) and the arms of Vaux (impaling chequy Ar. & G. on a chevron Az. three roses O.)                                       Bray arms by Wikimedia commons user Lobsterthermidor [CC BY-SA 3.0], retrieved from Wikimedia Commons. Vaux arms generated using Drawshield https://drawshield.net/create/index.html

Sources

Trove Tuesday: Arrival of Francis and Sarah Tuckfield

05 Tuesday Jun 2018

Posted by in 52 ancestors, Birregurra, encounters with indigenous Australians, Gilbart, immigration, Methodist, St Erth, Trove Tuesday, Tuckfield

≈ 2 Comments

One of my husband Greg’s fourth great aunts was a Cornishwoman, Sarah Tuckfield née Gilbart  (1808-1854).

Sarah and her twin sister Thomasine were born on 22 July 1808 at St Erth, a sand and clay mining town about 5 km from St Ives. They were the seventh and eighth children of John Gilbart (1761-1837) and Elizabeth Gilbart née Huthnance (1774-1847).

John Gilbart was manager of a copper rolling mill at St Erth. He had been a member of the first Copperhouse Methodist Society (Copperhouse was a foundry and its associated district in east Hayle), and in 1783 he had founded the St Erth Methodist Class, the local Wesleyan group meeting.

Francis Tuckfield (1808-1865) was a miner and fisherman, who at the age of 18 was convinced by the truths of  Methodist nonconformism. He became an active local preacher and in 1835, at the age of 27, was accepted as a candidate for the Ministry. He received two years training at the Wesleyan Theological Institution in Hoxton in London. On the completion of his studies Tuckfield was selected to be a missionary to the Aboriginals of the Port Phillip District (later became the colony of Victoria, Australia).

On 13 October 1837, less than a month before his departure, Sarah Gilbart and Francis Tuckfield were married at St Erth. They were then both 29 years old.

Seppings 1838 arrival Hobart Tuckfield

SHIP NEWS (1838, March 20). The Austral-Asiatic Review, Tasmanian and Australian Advertiser (Hobart Town, Tas. : 1837 – 1844), p. 3. Retrieved from http://nla.gov.au/nla.news-article232476273

In March 1838 after a long sea voyage Francis and Sarah Tuckfield landed in Hobart, Tasmania. In July the Tuckfields crossed Bass Strait to Melbourne on board the Adelaide. Sarah’s first child, a daughter, was born at Geelong on 12 August 1838.

Tuckfield made several exploratory trips about the Port Philip district looking for a suitable place to establish a mission station. (He is said to have employed William Buckley as a translator on these journeys. Buckley was an escaped convict who for a time had lived with Aboriginals. He had since been pardoned and given a job as a government interpreter.)

In 1839 he chose a site near Birregurra, 10 km east of Colac. Governor Gipps granted the mission 640 acres, a square mile.

The Birregurra experiment, however, was rapidly deemed a failure by the Victorian Government. In 1848 it was abandoned, and in 1850 the mission grazing licence was cancelled.

 

Geelong Advertiser 1848 07 01 pg 2

SATURDAY MORNING, JULY 1. (1848, July 1). Geelong Advertiser (Vic. : 1847 – 1851), p. 2 (MORNING). Retrieved from http://nla.gov.au/nla.news-article91457661

 

Francis Tuckfield was afterwards appointed to a succession of churches, first in Victoria and later in New South Wales. On 6 June 1854 Sarah died at the age of 45 in West Maitland, New South Wales. She and Francis had eight children.

 

Tuckfield Sarah death Maitalnd Mercury 1854 06 07 pg 3

Family Notices (1854, June 7). The Maitland Mercury and Hunter River General Advertiser (NSW : 1843 – 1893), p. 3. Retrieved from http://nla.gov.au/nla.news-article690022

 

In 1857 Francis remarried, to Mary Stevens (1823-1886). Eight years later, in 1865, he died at Portland, Victoria.

Portraits of Francis and Sarah Tuckfield are held by the National Portrait Gallery in Canberra.

With only the bare facts of her life to draw on, it is very difficult to form an impression of Sarah Tuckfield the person. A history of the Birregurra mission portrays her as a dutiful daughter, devout Methodist, and devoted and capable wife and mother:

Sarah shared not only her father’s love of music and deep Christian conviction, but also his generous strength of character. She was a practical girl, who made an excellent teacher in the Sunday School, and was thoroughly trained in the housewifely arts by her mother. She also took an interest in the sick and incapacitated people in St Earth, who loved her for her kind ways and skills in nursing.

Le Griffon, Heather and Orton, Joseph Campfires at the cross : an account of the Bunting Dale Aboriginal Mission 1839-1951 at Birregurra, near Colac, Victoria : with a biography of Francis Tuckfield. Australian Scholarly Publishing, North Melbourne, Vic, 2006. page 18.

But this – no doubt well-meant – encomium gets us no further. ‘Love of music’ to a Methodist meant hymn-singing; ‘deep Christian conviction’ covers everything from humble faith to pharisaical self-righteousness; ‘generous strength of character’ sounds suspiciously like stubbornness; ‘thoroughly trained in the housewifely arts’ might mean a drudge; and her kind ways with the sick and infirm makes her look like the village Lady Bountiful.

Sarah’s marriage at the age of 29 to a penniless Methodist preacher and her willingness to endure the hardships of missionary life on the far side of the world seem rather noble and self-sacrificing, but these were the usages of the times. She was getting no younger, and her prospects, probably never great, were shrinking. Wives followed their husbands, and she perhaps found some satisfaction in being able to help with his missionary endeavours.

Sometimes, of course, images delineate character better than words. The National Portrait Gallery painting of Sarah Tuckfield conveys a certain measure of self-assurance and sense of purpose, especially when her image is viewed with that of her husband. The artist has drawn them with much the same mouth, giving her an air of steadfastness and strength of will; he looks feminine and ineffectual. He looks coyly at the viewer; she stares beyond, into the future.

We’re left wondering. Could it be that it was Sarah who turned the Cornish miner into the Methodist preacher, urged him to attend the Hoxton Institution, encouraged him to emigrate, and supported him in his mission?

Sources

Z is for Zacharie

30 Monday Apr 2018

Posted by in A to Z 2018, Fonnereau, France, Huguenot, London

≈ 10 Comments

One of my eighth great grandfathers, born on 10 February 1636 at La Rochelle, was a Huguenot linen merchant named Zacharie Fonnereau (also known as ‘Zacharia or ‘Zachary’ Fonnereau).

In 1674 he married Marguerite Chateigner, and in 1677 they had a son, Claude.

British (English) School; Possibly Zacharie Fonnereau (b.1636)

Possibly Zacharie Fonnereau (b.1636) Colchester and Ipswich Museums Service: Ipswich Borough Council Collection Retrieved from https://artuk.org/discover/artworks/possibly-zacharie-fonnereau-b-1636-11563

Denner, Balthasar, 1685-1749; Possibly Marguerite Fonnereau as an Elderly Lady

Possibly Marguerite Fonnereau as an Elderly Lady by Balthasar Denner (1685–1749) (circle of) Colchester and Ipswich Museums Service: Ipswich Borough Council Collection retrieved from https://artuk.org/discover/artworks/possibly-marguerite-fonnereau-as-an-elderly-lady-11562

La Rochelle is a seaport on the French Atlantic coast. From 1568, La Rochelle became a centre for the Huguenots, and the city declared itself an independent Reformed Republic on the model of Geneva. La Rochelle suffered religious wars and rebellions including the Siege of La Rochelle in 1627-8 (which resulted in a victory for King Louis XIII and the Catholics), the expulsion of 300 Protestant families in November 1661, and the revocation of the Edict of Nantes in 1685 by Louis XIV who claimed to be entitled to do so because there were no more Huguenots in his kingdom and their special privileges were no longer needed.

Siege_of_La_Rochelle_1881_Henri_Motte

Cardinal Richelieu at the Siege of La Rochelle, by Henri Motte, 1881

 

In 1689 Claude, 12 years old, was sent to England. In 1693 he received his certificate of denization (granting permanent resident status and the right to own land) and was naturalised in 1698.

In 1698 Claude Fonnereau married Elizabeth Bureau (1670-1735), who was also from La Rochelle. Claude and Elizabeth had eight children, among them Anne Fonnereau (1704-1782), who married Phillip Champion de Crespigny (1704-1765). Anne Fonnereau was my sixth great grandmother.

British (English) School; Claude Fonnereau (1677-1740)

Claude Fonnereau (1677-1740) Colchester and Ipswich Museums Service: Ipswich Borough Council Collection retrieved from https://artuk.org/discover/artworks/claude-fonnereau-16771740-11776

 

Claude’s mother Marguerite Fonnereau née Chateigner died in England on 1 October 1720 and is buried in St Stephen Walbrook in the City of London.

I do not know when Zacharie died. There is no record of the death of Zacharie in England. It may be that the record has not survived or that he never emigrated there. There is also no record of his denization nor can I find a record of him in an English Huguenot church. It would be useful to have témoignages credentials, for example, which were certificates of sound doctrine and good behaviour from his previous congregation presented by a person moving to a new church.

While I have been able to find records which refer to Claude Fonnereau as the son of Zacharie, I have not been able to find records of Zacharie’s parents. I have found family trees which suggest that Zacharie was the son of a Zacharie. The earlier Zacharie may have been a notable watchmaker but at present I feel unable on the evidence to claim Zacharie Fonnereau watchmaker of La Rochelle as my direct forebear.

 

Fonnereau watch

A pre-balance spring gilt-metal and rock crystal crucifix watch signed by Fonnereau a la Rochelle in 1650 and sold by Sothebys at auction on 11 May 2008 for CHF133,000 ($Au177,688).

 

Sotheby’s gives a biography of Zaccharie Fonnereau the watchmaker: “Originally from Geneva, he was apprenticed in Lyon in 1618 and then became Compagnon in 1622. As a master watchmaker in 1641, he settled in La Rochelle.”

The watch auctioned by Sotheby’s in 2008 was displayed in an exhibition of watchmaking in Geneva in 2011-2012.

a watch made by the watchmaker Zacharie Fonnereau will also be displayed. Circumventing the ban on crosses decreed by the goldsmiths’ guild in 1566, he created, like other Genevan masterwatchmakers, this cross-shaped timepiece. Dating from 1620 and worn around the neck at the time, the watch is more a piece of jewellery than a precision instrument. The valuable case is carved from rock crystal.

Sources

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Y is for Yannasch

28 Saturday Apr 2018

Posted by in A to Z 2018, Goldstein, Ireland, military, politics, Portland, religion

≈ 8 Comments

None of my forebears has a first name starting with Y, so the third personal name of Jacob Robert Yannasch Goldstein (1841-1910), the husband of my third great aunt, will have to do.

His name ‘Yannasch’, probably a variant of John, means “Jehovah has been gracious”.

Jacob Goldstein was born about 1841 in Cork, Ireland, only child of Isaac Goldstein (c. 1811-1887) and Mary Goldstein née Pulvertaft (c. 1811-1890). Jacob grew up in Belfast, where his father was a general dealer, that is a shopkeeper, and his mother was a dressmaker. In 1852 the Goldstein family lived at 12 King Street, Belfast. Isaac Goldstein was still living at King Street at the time of his death in 1887.

In 1858 Jacob Goldstein, then 17, emigrated to Australia, arriving in Melbourne on 29 April 1858. He could read and write, was a native of county Armagh, and his religion was Presbyterian. He had sailed on the Arabian, which left Liverpool on 27 January with 365 government immigrants. The Argus reported that she had experienced fine weather during the passage, that she was very clean, and that the passengers were in good health. When he disembarked Jacob stated he intended to be employed on his own account.

From the early 1860s Jacob ran a general store in Portland, a Victorian coastal town. We catch a few glimpses of him there over the next decade: in 1863 racing a horse; in 1864 playing cricket with the Portland cricket club; in 1867 a lieutenant with the Western Artillery, part of the Victorian volunteer artillery (he served for 30 years without seeing any active service, achieving the rank of Lieutenant-Colonel); in 1868 writing about birds and ornithology to the local paper.

On 3 June 1868, ‘at the residence of the bride’, Jacob Goldstein married Isabella Hawkins (1849-1916), eldest daughter of the pastoralist Samuel Proudfoot Hawkins (1819-1867).

Jacob and Isabella had five children:

  • Vida (1869-1949)
  • Elsie (1870-1953)
  • Lina (1872-1943)
  • Selwyn (1873-1917)
  • Aileen (1877-1960)

His marriage and the births of his children were announced in The Belfast Newsletter, an Irish newspaper.

Much of the Goldstein family history has been documented in The Goldstein Story, by Jacob’s grand daughter, Lina’s daughter Leslie Henderson (1896-1982).

Goldstein Jacob

Jacob Goldstein: photographs in The Goldstein Story by his grand daughter Leslie Henderson.

 

Leslie argues that Jacob was not close to his father nor to his own children.

Both Jacob and his wife Isabella were interested in social service, devoting much time and effort to work among the poor.

According to the Australian Dictionary of Biography, ‘Jacob Goldstein encouraged his daughters to be economically and intellectually independent’. With her more famous daughter Vida, Isabella was a keen proponent of women’s suffrage;  Leslie Henderson believes that Jacob  was less enthusiastic. [The ADB calls Jacob an ‘an anti-suffragist’.]

In Melbourne, the Goldsteins attended the Scots’ (Presbyterian) Church, whose minister the Reverend Charles Strong was forced to resign over heresy charges in 1883. When Strong later set up his own ‘Australian Church’ the Goldstein’s became members. In the late 1890s Isabella and her daughters, though not Jacob, became Christian Scientists, followers of the spiritual healer Mary Baker Eddy.

Jacob died in 1910 at the age of 71.

 

nla.news-page000000364173-nla.news-article10462993-L5-4bbcd4b4a24f9c6eb35c599cf85441fa-0001

LIEUT. COLONEL GOLDSTEIN. (1910, September 22). The Argus (Melbourne, Vic. : 1848 – 1957), p. 7. Retrieved from http://nla.gov.au/nla.news-article10462993

 

Sources

 

X, her mark, revisited

27 Friday Apr 2018

Posted by in A to Z 2018, Dawson, Lincolnshire, politics, religion, Skerritt

≈ 9 Comments

Second thoughts

On re-reading the ‘Grantham Journal’ piece of 9 December 1893, I find I agree with the interpretation of Linda Curry (in the comments, below). Although she favoured the Catholic candidate, Eliza was persuaded that she should not vote against her own denominational interests, ‘her own’ meaning Anglican. She was a member of the Church of England.

I have no forebears whose names begin with X, but ‘X, his mark’ on a document seems close enough.

Making an X is not a reliable way of identifying yourself, of course, and from time to time illiterate people were tricked into giving false endorsements of their intentions. One of these was my husband’s great great grandmother Eliza Dawson née Skerritt (1838-1899) who lived in Corby, near Grantham, Lincolnshire.

Though she apparently could not read and write, Eliza Dawson was a property owner and therefore entitled to vote for the local Board of Guardians. The Boards were committees that administered the Poor Law in the United Kingdom from 1835 to 1930, elected by owners and bona fide occupiers of land liable to pay the poor rate. The property qualification was abolished in 1894, but in 1893, Eliza, widowed since 1872, was an owner or occupier of land liable to pay the poor rate and so eligible to vote for the local Board.

In the 1893 election Eliza was canvassed by a Mr Walsingham on behalf of Mr William Harrison, the local butcher, who was a member of Church of England. Eliza, however, wished to vote for the alternative candidate, a Roman Catholic, the Reverend Canon Baron. Walsingham seems to have told Eliza that her children could not complete her ballot paper on her behalf but that he could. However, perhaps contrary to her wishes, he completed the ballot in favour of William Harrison. She later asserted that ‘…she did not give him any direct permission to record her vote for Mr Harrison’.

Eliza protested, and in reviewing the election, the Local Government Board  was satisfied that her ballot paper had not been completed in accordance with her intentions and that Eliza’s vote should be disallowed. This tied the vote and a fresh election was ordered.

Witnesses in the case included her sons William and Albert Dawson, and William’s wife Annie.

Grantham Journal 1893 09 30 page 6

Local Government Board Enquiry at Corby reported in the Grantham Journal 30 September 1893 page 6 retrieved from the British Newspaper Archive through FindMyPast

Two years before this, at the time of the 1891 census, Eliza Dawson was living at Stonepit Terrace in Corby with her sons George age 20 and Albert age 18, both farm labourers, and her grandson Arthur, age 12, still at school. The house previously enumerated on the Census was in Brown Road, with the occupants listed as Eliza’s son William age 31, who was a chimney sweep, William’s wife Annie, and a stepson, Frederick Munks aged 2.

Eliza presumably owned at least one of these houses, possibly both, giving her the legal status of property owner. (I haven’t been able to locate these addresses on a present-day map.)

I still have much to learn about the Dawson and Skerritt families. Until reading this article I had no idea that Eliza was a Roman Catholic [but see above, at ‘Second Thoughts’] or that she owned enough real property to qualify as a Board of Guardians voter.

A fresh election was held in January 1894. Canon Baron won the popular vote but the successful candidate was the Reverend Charles Farebrother, Anglican priest of Corby Vicarage. Depending on the value of his property, an elector had up three votes. It appears that the wealthier voters chose to vote for the Anglican clergyman.

Grantham Journal 13 January 1894 page 3

Grantham Journal 13 January 1894 page 3

Postscript

I am descended from a long line of Huguenots – French Calvinists – on one side and German Lutherans on the other, supplemented by Anglicans (mostly) and various other Protestants. My husband Greg’s family were nominally Anglican, or if not, Non-conformist or, occasionally, followers of unusual creeds, not all of them trinitarian.

So it has been easy to assume that our families were Protestant Christians of one kind or another, and it was a surprise to discover a direct forebear who appears to have been a Roman Catholic.

The evidence is slight, however. To say that Eliza Dawson née Skerritt was described by an 1893 Corby newspaper as belonging to the Roman Catholic church reminds me of the cautious scholar who, seeing a mob of black cows, one of them white, reported that he had observed at least one cow white on at least one side.

There are very few facts, and they are difficult to interpret. Eliza Skerritt married Isaac Dawson in an Anglican Church, possibly before she changed her religious allegiance – if that’s what happened. I have not found her will or probate record, and I do not know whether she was buried a Roman Catholic. I know nothing about her husband’s denominational affiliation, nor her chilren’s.

Greg, raised in a sect which believes the Bishop of Rome to was accurately described by John in Revelation 17, will not be hurrying off to Mass on Sunday. I am waiting for more evidence before I can say with confidence that not all our recent forebears were Protestants.

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