HI CUZ Blog 107
Copyright 1990 et seq, Donald Rowe
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MLFHS: Talbot Library, Preston
SAD NEWS FROM THE NORTH WEST. The Bishop of Lancaster has decided that the
Talbot Library in Preston, which has been a much-prized repository of Roman Catholic literature and artefacts for more than 20 years, is to close on December 31st. The loss will be greatly felt by many people researching Catholic history and by students from the nearby University of Central, Lancashire. It also has a significant collection of Irish material. Because the annual Christmas closure had already been scheduled, the Library will be effectively closed from FRIDAY DECEMBER 13th.
Sad news indeed. MLFHS member
SAD NEWS FROM THE NORTH WEST. The Bishop of Lancaster has decided that the
Talbot Library in Preston, which has been a much-prized repository of Roman Catholic literature and artefacts for more than 20 years, is to close on December 31st. The loss will be greatly felt by many people researching Catholic history and by students from the nearby University of Central, Lancashire. It also has a significant collection of Irish material. Because the annual Christmas closure had already been scheduled, the Library will be effectively closed from FRIDAY DECEMBER 13th.
Sad news indeed. MLFHS member
MLFHS: Talbot Library
This raises a few questions: Is there a reason given anywhere for this closure? According to their website they have special collection on "permanent" loan. Shrewsbury Diocese and music from the Society of Saint Gregory are specifically mentioned. So have they the permission to close access to these?
The Talbot is an Associate Library of the University of Lancaster. Are the students who have had access using the reference library in conjunction with their courses? If so what do they do?
This raises a few questions: Is there a reason given anywhere for this closure? According to their website they have special collection on "permanent" loan. Shrewsbury Diocese and music from the Society of Saint Gregory are specifically mentioned. So have they the permission to close access to these?
The Talbot is an Associate Library of the University of Lancaster. Are the students who have had access using the reference library in conjunction with their courses? If so what do they do?
MLFHS member
Re: MLFHS: Talbot Library, Preston
I presume that materials presently in the Library will be on view/use for the pubic in some other repository? Has any statement been issued on this?
Its a sad day when documents are just 'in store', and never seen again, without special permission.
Regards MLFHS member
I presume that materials presently in the Library will be on view/use for the pubic in some other repository? Has any statement been issued on this?
Its a sad day when documents are just 'in store', and never seen again, without special permission.
Regards MLFHS member
MLFHS: The Talbot Library
I received this note expanding the information about the closure of the Talbot Library. Christine is obviously as much in the dark as others. i have no further information, sadly.
Subject: The Talbot Library St Walburg's Preston
To:
Lancashire Archives
Friends of Lancashire Archives
The Lancashire Local History Federation
The Lancashire Family History & Heraldry Society
The Lancashire Archaeological Society
The Lancashire Placename Survey
Users of the Talbot Library
From Christine Storey and the many friends of the Talbot Library.
The Bishop of Lancaster, the Rt Rev Michael Campbell OSA, has taken the decision to close the Talbot Library; December 13th 2013 was its final day of opening to the public.
The Talbot Library was formed by the late Bishop Brewer of Lancaster in 1992. He had recognised the importance of preserving the mass of unique archival material and books, all of the utmost importance to the history of the Catholic Church, currently being stored in rooms, attics and cellars in Presbyteries across the north of England and the Midlands. Bishop Brewer
arranged for priests to search their premises for any material which should be stored in a more suitable environment and to have it all transported to the Talbot Library.
I was a volunteer in the early days, with Margaret Panikkar, who has worked at the Library as a volunteer for the past 21 years, until the day of its closure. As the material was collected, we spent our time unpacking the dozens of boxes which arrived on a daily basis at the old school building - now renamed the Talbot Library - to be dusted off, catalogued and stored.
After 21 years the result of Bishop Brewer's initiative is a collection of Catholic material unparalleled in the north of England, available to anyone who wishes to use it.
The decision to close the Library having been made, the question is - what are the plans for the future of the collection?
It is hoped that this email will help to raise awareness of the value of the Library and the magnitude of its loss, should it be closed permanently or even broken up and sold.
The main question is - what are the plans for its future?
I received this note expanding the information about the closure of the Talbot Library. Christine is obviously as much in the dark as others. i have no further information, sadly.
Subject: The Talbot Library St Walburg's Preston
To:
Lancashire Archives
Friends of Lancashire Archives
The Lancashire Local History Federation
The Lancashire Family History & Heraldry Society
The Lancashire Archaeological Society
The Lancashire Placename Survey
Users of the Talbot Library
From Christine Storey and the many friends of the Talbot Library.
The Bishop of Lancaster, the Rt Rev Michael Campbell OSA, has taken the decision to close the Talbot Library; December 13th 2013 was its final day of opening to the public.
The Talbot Library was formed by the late Bishop Brewer of Lancaster in 1992. He had recognised the importance of preserving the mass of unique archival material and books, all of the utmost importance to the history of the Catholic Church, currently being stored in rooms, attics and cellars in Presbyteries across the north of England and the Midlands. Bishop Brewer
arranged for priests to search their premises for any material which should be stored in a more suitable environment and to have it all transported to the Talbot Library.
I was a volunteer in the early days, with Margaret Panikkar, who has worked at the Library as a volunteer for the past 21 years, until the day of its closure. As the material was collected, we spent our time unpacking the dozens of boxes which arrived on a daily basis at the old school building - now renamed the Talbot Library - to be dusted off, catalogued and stored.
After 21 years the result of Bishop Brewer's initiative is a collection of Catholic material unparalleled in the north of England, available to anyone who wishes to use it.
The decision to close the Library having been made, the question is - what are the plans for the future of the collection?
It is hoped that this email will help to raise awareness of the value of the Library and the magnitude of its loss, should it be closed permanently or even broken up and sold.
The main question is - what are the plans for its future?
MLFHS: Marriages at Manchester Cathedral
I have heard it
said that the reason that so many marriages took place at Manchester Cathedral
in the 18th & 19th centuries, of people who lived some distance away, because it
was cheaper to do so ie a marriage cost less at the cathedral than in a parish
church in Rochdale or Burnley.
Others have
suggested, though, that many marriages took place here to avoid local objections in
the couple's own parish or parishes. Could anyone clear this up for me?
First response
You may find the two articles on the topic of marriages at the M/c Cathedral, on the MLFHS website, of interest: http://mlfhs.org.uk/articles/article_index.php
You may find the two articles on the topic of marriages at the M/c Cathedral, on the MLFHS website, of interest: http://mlfhs.org.uk/articles/article_index.php
Re: MLFHS: Marriages at
Manchester Cathedral
There were two main reasons for the multiple marriages at the Collegiate Parish Church, later the Cathedral. The first was the claim of the Warden and Fellows of the College that the fees for performing services such as marriages belonged to them and not to the parish. The second was the failure to build churches sufficiently quickly to serve the rapidly increasing population in Manchester. The ancient parish of Manchester was very large, extending some sixty square miles. Although there were several chapels of ease scattered throughout the parish and a couple of churches all were part of the parish and did not have districts of their own. In addition only a few of the chapels and churches were authorized to perform marriages. Because of the insistence of the Fellows of the College that the fees were due to them from any marriage performed within the parish, even if not performed at the Collegiate Church any couple marrying at another chapel or
church had to pay a double fee, one for the services of the minister performing the ceremony and the other for the Warden and Fellows of the Collegiate parish church. The result was that most parishioners found shoe leather cheaper than the double fee and opted for marriage at the Collegiate Church. The practice became routine, so much so that the multiple marriages at the Manchester parish church were actually a tourist attraction for persons visiting Manchester.
The Ecclesiastical Duties and Revenues Act of 1840 changed the titles of warden and fellow of the Collegiate parish church to dean and canon. It also provided any revenues remaining from fees collected after paying the dean £2,000 and each of the canons £1,000 should be paid into the common fund of the Ecclesiastical Commissioners to be applied at their discretion. As few of the chapels and churches in the area other than the Collegiate Church were adequately endowed this enable the Commissioners to supplement the incomes of the incumbents of these chapels and churches. However, there still remained few places where marriages could be performed so multiple marriages continued at the Collegiate church.
In 1773 the population of Manchester was around 43,000. By 1841 it had grown to around 243,000. Unfortunately the seating capacity of Church of England churches in the area were was only around 24,000 by that point. In 1847 the Diocese of Manchester was created and the Collegiate Parish Church became the Manchester Cathedral. James Prince Lee was consecrated as the first Bishop of Manchester. He proved to be an energetic administrator. During his term of office he consecrated 110 new churches providing an additional 77,000 sittings for the Diocese.
In 1850 an Act authorized the division of the ancient parish of Manchester into several parishes. The Act also set the yearly income of the dean was £1,500, that of four canons at £600 each, and that of two minor canons at £200 each. In addition the Act provided that on the death of the incumbent office holders, the canonries would attach to incumbencies in the immediate
vicinity of the city thus providing a needed steady income to the incumbents of those churches.
Although the habit of marrying at the old church kept multiple marriages going throughout the middle of the 19th century the increased number of newly created parishes carved out of the former parish of Manchester and the new churches within them authorized to perform marriages resulted in a steady decrease in marriages at what had become the Manchester Cathedral.
During the first half of the 19th century the volume of multiple marriages at the Collegiate church was such that it worked against the intent of the system of publishing banns incorporated in Lord Hardwicke's Act of 1753. An important motivation for that Act was to make it harder to perform so-called irregular marriages. These were marriages where an unscrupulous male would entice a young female with independent wealth into marriage. Under the laws of the time that wealth would likely immediately transfer to the husband. By requiring that banns be read on each of the three Sundays preceding the marriage it was expected that the parents or guardian of the unsuspecting brides-to-be would find out about the intended nuptials and by objecting to them save the young women from the predatory suitors.
The system worked well enough in the great majority of parishes which were local and relatively small. The system did not work well in Manchester once the population started to grow rapidly. It was highly unlikely that anyone who knew the prospective bride or groom would get to hear the banns. As a result the Collegiate church became a place to get married where one or both
sets of parents might object. I have one set of 3-Great-Granparents who lived in Newton near Hyde, on the other side of the Tame River and thus definitely not in the Parish of Manchester. Yet they ended up marrying in the Collegiate church. Quite a hike. (This answer from a member in Illinois.)
There were two main reasons for the multiple marriages at the Collegiate Parish Church, later the Cathedral. The first was the claim of the Warden and Fellows of the College that the fees for performing services such as marriages belonged to them and not to the parish. The second was the failure to build churches sufficiently quickly to serve the rapidly increasing population in Manchester. The ancient parish of Manchester was very large, extending some sixty square miles. Although there were several chapels of ease scattered throughout the parish and a couple of churches all were part of the parish and did not have districts of their own. In addition only a few of the chapels and churches were authorized to perform marriages. Because of the insistence of the Fellows of the College that the fees were due to them from any marriage performed within the parish, even if not performed at the Collegiate Church any couple marrying at another chapel or
church had to pay a double fee, one for the services of the minister performing the ceremony and the other for the Warden and Fellows of the Collegiate parish church. The result was that most parishioners found shoe leather cheaper than the double fee and opted for marriage at the Collegiate Church. The practice became routine, so much so that the multiple marriages at the Manchester parish church were actually a tourist attraction for persons visiting Manchester.
The Ecclesiastical Duties and Revenues Act of 1840 changed the titles of warden and fellow of the Collegiate parish church to dean and canon. It also provided any revenues remaining from fees collected after paying the dean £2,000 and each of the canons £1,000 should be paid into the common fund of the Ecclesiastical Commissioners to be applied at their discretion. As few of the chapels and churches in the area other than the Collegiate Church were adequately endowed this enable the Commissioners to supplement the incomes of the incumbents of these chapels and churches. However, there still remained few places where marriages could be performed so multiple marriages continued at the Collegiate church.
In 1773 the population of Manchester was around 43,000. By 1841 it had grown to around 243,000. Unfortunately the seating capacity of Church of England churches in the area were was only around 24,000 by that point. In 1847 the Diocese of Manchester was created and the Collegiate Parish Church became the Manchester Cathedral. James Prince Lee was consecrated as the first Bishop of Manchester. He proved to be an energetic administrator. During his term of office he consecrated 110 new churches providing an additional 77,000 sittings for the Diocese.
In 1850 an Act authorized the division of the ancient parish of Manchester into several parishes. The Act also set the yearly income of the dean was £1,500, that of four canons at £600 each, and that of two minor canons at £200 each. In addition the Act provided that on the death of the incumbent office holders, the canonries would attach to incumbencies in the immediate
vicinity of the city thus providing a needed steady income to the incumbents of those churches.
Although the habit of marrying at the old church kept multiple marriages going throughout the middle of the 19th century the increased number of newly created parishes carved out of the former parish of Manchester and the new churches within them authorized to perform marriages resulted in a steady decrease in marriages at what had become the Manchester Cathedral.
During the first half of the 19th century the volume of multiple marriages at the Collegiate church was such that it worked against the intent of the system of publishing banns incorporated in Lord Hardwicke's Act of 1753. An important motivation for that Act was to make it harder to perform so-called irregular marriages. These were marriages where an unscrupulous male would entice a young female with independent wealth into marriage. Under the laws of the time that wealth would likely immediately transfer to the husband. By requiring that banns be read on each of the three Sundays preceding the marriage it was expected that the parents or guardian of the unsuspecting brides-to-be would find out about the intended nuptials and by objecting to them save the young women from the predatory suitors.
The system worked well enough in the great majority of parishes which were local and relatively small. The system did not work well in Manchester once the population started to grow rapidly. It was highly unlikely that anyone who knew the prospective bride or groom would get to hear the banns. As a result the Collegiate church became a place to get married where one or both
sets of parents might object. I have one set of 3-Great-Granparents who lived in Newton near Hyde, on the other side of the Tame River and thus definitely not in the Parish of Manchester. Yet they ended up marrying in the Collegiate church. Quite a hike. (This answer from a member in Illinois.)
MLFHS: Fwd: = Burials
At what point did they start to bury people in a 'family' grave?
I had the idea that they made individual graves ---unless you had a mausoleum, until the public burial grounds around 1850? --- when you could buy a plot to accommodate up to 6 burials
At what point did they start to bury people in a 'family' grave?
I had the idea that they made individual graves ---unless you had a mausoleum, until the public burial grounds around 1850? --- when you could buy a plot to accommodate up to 6 burials
Re: MLFHS: Fwd: = Burials
I Don't know the answer to your question but I do have family graves from 1750 and probably earlier as I have burials of the previous generations (back to 1635) but not found the graves yet so can't prove that they wereburied together.
----------------------------------------------------------
I Don't know the answer to your question but I do have family graves from 1750 and probably earlier as I have burials of the previous generations (back to 1635) but not found the graves yet so can't prove that they wereburied together.
----------------------------------------------------------
MLFHS: Shoemakers
The risk to woodworkers to day is from the use of some tropical woods, and of course MDF.
I wonder if there was a greater risk in the past with the 'basic' chemicals used then, say 1800-1900.
I watched Michaels Portillos visit to a tannery, operating today, and they used a lot of chemicals in large vats to strip the fur and fat from the hides, the smell must be one of the most noxious there can be, but none of the workers seemed to be wearing masks.
Of course in the past hatters used mercury to strip fur for felting, which was inhaled and known to 'disturbed' the brain.
My sister always believed that in the past that schools situated on a main high way and therefore subject to petrol fumes drifting over the playgrounds had effect on the mental ability and health of the children. But that's another story.
My wife’s Leylands were shoemakers/cordwainers/cloggers in the very congested and unhealthy Elbow Lane/Millgate area of central Wigan. Apart from the adverse living conditions there were occupational hazards for them and their families with the home also the workshop eg;? The risk of developing a nasal cancer is greater in workers previously employed in the furniture and wood product industries, the leather processing industry and footwear and leather goods manufacturing?
The risk to woodworkers to day is from the use of some tropical woods, and of course MDF.
I wonder if there was a greater risk in the past with the 'basic' chemicals used then, say 1800-1900.
I watched Michaels Portillos visit to a tannery, operating today, and they used a lot of chemicals in large vats to strip the fur and fat from the hides, the smell must be one of the most noxious there can be, but none of the workers seemed to be wearing masks.
Of course in the past hatters used mercury to strip fur for felting, which was inhaled and known to 'disturbed' the brain.
My sister always believed that in the past that schools situated on a main high way and therefore subject to petrol fumes drifting over the playgrounds had effect on the mental ability and health of the children. But that's another story.
My wife’s Leylands were shoemakers/cordwainers/cloggers in the very congested and unhealthy Elbow Lane/Millgate area of central Wigan. Apart from the adverse living conditions there were occupational hazards for them and their families with the home also the workshop eg;? The risk of developing a nasal cancer is greater in workers previously employed in the furniture and wood product industries, the leather processing industry and footwear and leather goods manufacturing?
MLFHS: Marriages at
Manchester Cathedral
I have heard it said that the reason that so many marriages took place at Manchester Cathedral in the 18th & 19th centuries, of people who lived some distance away, because it was cheaper to do so ie a marriage cost less at the cathedral than in a parish church in Rochdale or Burnley. Others have suggested, though, that many marriages took place here to avoid local objections in the couple's own parish or parishes. Could anyone clear this up for me?
Further to this discussion:-
I carry out a one-name study of all ADSHEADs, of which a large proportion lived and married in Lancashire and Cheshire.
Although I have not carried out a precise measurement, there is no doubt that a large proportion of the marriages in Manchester Cathedral of couples based 20 or 30 miles away from the centre Manchester were the way (which was of course quite common).either second marriages or involved young persons where a child was on Interestingly, descendents in far off parts of the world often comment, "My ancestors were married in the Cathedral: They must have been well to do !" Rarely true.
I have heard it said that the reason that so many marriages took place at Manchester Cathedral in the 18th & 19th centuries, of people who lived some distance away, because it was cheaper to do so ie a marriage cost less at the cathedral than in a parish church in Rochdale or Burnley. Others have suggested, though, that many marriages took place here to avoid local objections in the couple's own parish or parishes. Could anyone clear this up for me?
Further to this discussion:-
I carry out a one-name study of all ADSHEADs, of which a large proportion lived and married in Lancashire and Cheshire.
Although I have not carried out a precise measurement, there is no doubt that a large proportion of the marriages in Manchester Cathedral of couples based 20 or 30 miles away from the centre Manchester were the way (which was of course quite common).either second marriages or involved young persons where a child was on Interestingly, descendents in far off parts of the world often comment, "My ancestors were married in the Cathedral: They must have been well to do !" Rarely true.
MLFHS: apprentice shoemakers.....in ' Apprenticeship in England 1600-1914 ' by Joan
Lane
Ref to early entries on cordwainers & shoemakers in the book in the following passage on page 140-- Shoemakers were noted for their irregular habits and their celebration of 'St Monday', one of their number was depicted as symbolic of the weekly holiday in a contemporary print, and later advice to the trade stipulated a workingman should be 'sober and industrious' .as if this were not the usual state of the craft.
However shoemakers had a reputation for being among the most intellectual of working men, frequently literate, articulate and even musical.
Quoted is the story of Benjamin Satchwell of Leamington Priors, son of a miller born 1732. his master taught him to read and write. and by the time he married had saved ?200.00, and able to buy his own cottage.
Numerous other notes are made on most trades in its early days.
Ref to early entries on cordwainers & shoemakers in the book in the following passage on page 140-- Shoemakers were noted for their irregular habits and their celebration of 'St Monday', one of their number was depicted as symbolic of the weekly holiday in a contemporary print, and later advice to the trade stipulated a workingman should be 'sober and industrious' .as if this were not the usual state of the craft.
However shoemakers had a reputation for being among the most intellectual of working men, frequently literate, articulate and even musical.
Quoted is the story of Benjamin Satchwell of Leamington Priors, son of a miller born 1732. his master taught him to read and write. and by the time he married had saved ?200.00, and able to buy his own cottage.
Numerous other notes are made on most trades in its early days.
MLFHS: WW1 Records Irish War Dead - Joint
Project Web Site
Got a link in my mailbox - thought it may be of interest to both the Irish Section of the journal
and list members. Apologies if this is "Old News", hope this is acceptable for the list
Brief description:
A new online archive lists the 49,000 soldiers from the island of Ireland who died during the
First World War or as a result of wounds sustained during battle. The archive, ?Ireland's
Memorial Records," has been developed in a cooperative venture involving Google, the In
Flanders Fields Museum in Belgium and by Ireland's Department of Foreign Affairs.
My source:
http://blog.eogn.com/eastmans_online_genealogy/2014/01/records-of-49000-irish-wwi-
dead-in-new-digital-archive-.html Irish Times Headlines - 10 Jan 2014
http://www.irishtimes.com/news/social-affairs/records-of-49-000-irish-wwi-dead-in-new-digital-archive-1.1651010
Got a link in my mailbox - thought it may be of interest to both the Irish Section of the journal
and list members. Apologies if this is "Old News", hope this is acceptable for the list
Brief description:
A new online archive lists the 49,000 soldiers from the island of Ireland who died during the
First World War or as a result of wounds sustained during battle. The archive, ?Ireland's
Memorial Records," has been developed in a cooperative venture involving Google, the In
Flanders Fields Museum in Belgium and by Ireland's Department of Foreign Affairs.
My source:
http://blog.eogn.com/eastmans_online_genealogy/2014/01/records-of-49000-irish-wwi-
dead-in-new-digital-archive-.html Irish Times Headlines - 10 Jan 2014
http://www.irishtimes.com/news/social-affairs/records-of-49-000-irish-wwi-dead-in-new-digital-archive-1.1651010
Shanaghan Research - revisited
On a fluke I
retrieved an old micro-fiche of the marriages of Portneuf County, Quebec. These
I had purchased back in 1998 and thought I’d take another look using the
equipment at our library.
The fiche, all en
Francais (in French), covers the marriages from all the parishes of Portneuf
County from the late 1670s through 1900. I was of course not trying to ignore
our cousins of French ancestry and surnames, but trying to narrow in on my
specific lineal ancestors. I then went back to old files to reconstruct my
Shanaghan tree and see if the fiche had changed or clarified any tree
relationships. See below.
Please
email me if I got it incorrectly or incompletely.
Those cousins
with an interest for data can email me and ask. After I receive a request I
will use the library equipment to review the appropriate fiche segment, scan
the requested surname data into a file and email it. My email is rowboatdon@yahoo.com .
The parish records
which I was particularly interested in were those from St Catherine
(1832-1900), St Basile (1847-1900, St Raymond (1844-1900), and Cap Santé
(1679-1900). The fiche is arranged by surname alphabetically, and notes parents
and parishes of most marriage partners.
It has been
awhile since I did research on Shanaghans in Portneuf, and in particular the
family of my great great grandparents, Dennis and Catherine (McCarthy)
Shanaghan. I used this spelling by preference, though the actual spelling
varies considerably based on what record you look at.
Marriages of
Dennis and Catherine’s children
as follows (all marriages at St Catherine parish):
Mary Shanaghan married Daniel McCarthy 23 Feb 1835
Daniel
McCarthy n. env 1812, m. 23 fév 1835,
à Ste-Catherine-de-Portneuf, QC, Mary Shanaghan, n. 1818, Cap-Santé, QC,
(fille de Denis Shanaghan et Catherine McCarthy). Present Peter and Patrick, brothers of bridegroom. Daniel, Peter and
Patrick McCarthy signed, but Denis Shanaghan did not.
Enfant(s):
i Patrick
McCarthy n. 21 fév 1836, Ste-Catherine-de-Portneuf , QC
ii John
McCarthy n. 15 avr 1839, Ste-Catherine-de-Portneuf , QC
iii Jane
McCarthy n. 14 aoû 1841, Ste-Catherine-de-Portneuf , QC
Third
cousin Pat Hall shared her research in Canadian records. In those files David
Shanaghan, appeared as the godfather at the baptism of Jane McCarthy, baptized
14 August 1841 in Ste Catherine parish, Portneuf County, Quebec.
iv Daniel
McCarthy n. 14 aoû 1843, Ste-Catherine-de-la-Jacques-Cartier , QC
Denis Shanaghan married Ann Cleary 9 May 1843
Ann was the daughter of John and
Esther (Brenley) Cleary of St Basile)
Dennis remarried on 21 September
1875 to Anastasia Fogarty
John Shanaghan married Eleanor (Ellen) Myler 6 Feb 1847 (My great grandparents). Ellen
had been born in Canada, probably near Quebec,
to Thomas Mylar (Also Miler or Miller,
born in
Ireland) and Elizabeth Larkan (also spelled Larkin) who were born in Ireland.
February
1849 in Ste Basile at the age of 18 years - this may help track her
parents
down.
Basile.
Ellen/Helene
Miler/Miller/Maylor/Myler died 11 August 1872 at 49 years of age.
Received
in the mail from Ste Catherine paroisse (parish) de Portneuf, 2 Rue Jolicoeur,
Quebec, Canada G0A 3M0, a copy of the parish record of the 6 February 1844 (M4)
marriage of my great grandparents, John Shanaghan, "son of age to Denis
Shanaghan and Catherine McCarthy of St Bazil, of one part, and Eleanor Mylar,
daughter of age to Thomas Mylar and Elizabeth Larkin also of St Bazil."
Noted as present were "Denis Shanaghan, father, and Thomas Slattery, a
friend of the bridegroom, of James Mylar brother and Catherine Shanaghan sister
in law of the bride." Signing the
record were Dennis Shanahan, James Mylar, Thomas Slattery. I'm curious about this Catherine, sister in law
of the bride, which makes her the bride of a brother of Eleanor (Ellen),
perhaps James Mylar's wife???, and maybe John's sister????. The record was
entirely in English, a rarity among ones I've seen in French speaking Canada Paisley )
at this parish was a rare one. The record also said that "bride and
bridegroom cannot write."
Children of John Shanaghan and Eleanor (Ellen) Myler – my great grandparents
Mary Shanaghan, born 31
October 1847 in Ste Basile, died 15 February 1848
Suzanne
"Lena" (Shanaghan) Keeble, born 7 January 1849 in Ste Basile.
William Shanaghan, born
14 November 1850 in Ste Basile; died 2 Dec 1853.
Catherine Ellen Shanaghan, born 25 April 1852 in
Ste Basile my grandmother
Anne Elizabeth “Lizzie”
Shanaghan, born 30 August 1854 in Ste Basile.
Thomas Shanaghan, born
24 January 1860 in Ste Basile; died 8
October 1860.
William John Shanaghan, born 14 September 1856 in Ste
Basile.
William Shanaghan married Mary Caughlan (Coughlin) 15 April
1856
Mary was the daughter of James and
Ellen (Sweeny) Coughlin of St Catherine.
Their son Joseph Martin married
Catherine Robitalle
I NEED TO ADD IN THE REST OF THEIR CHILDREN
The particular
fiche is below. It notes home parish, and for the marriage of Mary Shanaghan
that was Cap Santé in 1835. Subsequent marriages noted the family home parish
as St Basile.
Other Shanaghan
family marriages (beyond my lineal ancestors, but probably related) found were
those of the children of:
Richard and Elizabeth (Grimes) Shanaghan of St Raymond
Cornelius and Margaret (Butler)
Shanaghan of St Raymond
Margaret died before
1838; Cornelius remarried.
Cornelius and Helen Welsh Shanaghan of St
Raymond. Marriage of Cornelius
Shanaghan
and
Eleanore (Ellen) Walsh, 30th of January 1838; Cornelius the widower
of the late
Margaret
Butler of this parish; and Eleanor Walsh, minor daughter of Richard Walsh
and
the late Margaret Keenan of Bourg Louis parish. Present William Walsh and
John
Conway, friends of the bridegroom, Michael and Edward Walsh, brothers to
the bride.
Anne Shanaghan, bapt 18th of October 1841, born 12th, of
Cornelius Shanaghan and
Eleanor
Walsh of this parish. Godfather Andrew Delaney; godmother
Bridget
Delaney. No signatures.
I need to
add other children of Cornelius –
see fiche
William and Julia (Prendergast)
Shanaghan of St Basile
Denis Shanahan and Ellen
McCarthy; Denis the son of
William and Julia
Pendergast Shanaghan; Ellen the daughter
of John McCarthy and
Mary Buckley
Their
children: (nc means no children)
Julia Anna b 5 Nov 1875; d 27 Dec 1882
John b 25 Jan 1877 m Joanna Cleary
William b 22 Oct 1878; single, built homes in Ste Basile
Eileen mentioned that he built an
addition on the old
Shanahan homestead where her grandparents
celebrated
their Golden Wedding in 1933.
** Mary
Jane b 1 May 1882; m Joseph McHugh 19 Apr 1904
Dennis M. b 21 Jul 1880 ; d 10 Apr 1921 nc
** Ellen
b 1886 m Edward Byrne 6 Nov 1906 d 20 Dec 1983
Julia Ann, RN b 27 Feb 1888; single; d 28 Nov 1963
Michael b 25 Sep 1889; m Francisca Potter 20 Aug 1920 -
nc
Jeremiah (Jerry) b 11 Oct 1891; lived on Rte 365
homestead
James Albert b 20 Apr 1893
Patrick Joseph b 3 Mar 1894 went to British Columbia;
died in his twenties
Lillian (Sally) b 1896 m William Garven d 7 Jan 1974 nc
Annie b 23 Mar 1898; m Elmer Gilpan d 21 Jan 1975 nc
** Eileen's list
omitted these names, which Lucy Byrne's letter noted (from third cousin Eileen
Cameron of St Raymond, PQ, Canada.) Eileen (1998) recalled
that her grandparents, Ellen McCarthy and Denis Shanahan, had five sons who
survived childhood: Patrick (Joseph),
John, William, Jerry (Jeremiah), Michael, and three daughters: Julia
(Ann - there was an earlier Julia Anna who died @ 5), Lily (Sally), and Annie.
The grandfather of that Denis (her grandfather), if I have things correct, was
Denis Shanaghan, also the grandfather of my grandmother, Catherine Ellen
Shanaghan Rowe - and thus our relationship.
Mary Shanaghan, 13 Sep 1836, born 12th, of William Shanaghan and Judith
Prendergast
of Cap Sante parish. Godfather Denis Shanaghan; godmother
Catherine Shanaghan. Here both Dennis and
William signed as Shanahan.
James
Shanaghan, b/bapt 1st of March 1841, born this day, of William
Shanaghan
and Judith
Prendergast of Cap Sante. Godfather Owen McCarthy; godmother Elizabeth Lean. No
signatures in marriage document.
Michael and Alice (Tracey) Shanaghan of St Catherine
Burial of Simon Shannon, 5 Dec 1832, died
4th, at 3 years, son of Michael Shannon
and Alice Tracey of this parish. This Michael
died about 1828/1829, but I could not
find a
death record after searching the Cap Sante parish records (film 1289953) and
Ste Catherine parish records. Alice
Marriage of Mary Shanaghan and John
Nelson, 26th of January 1840. Mary the
minor daughter to late Michael Shanaghan and
Ellen (?Alice) Tracey of this parish;
John the
son of age to late Nicholas Nelson and Ellen Reeby/Ruby?? of Owlabayles
(???), Livedan(???)Present Patrick Keough,
step-father, William Walsh, a friend of
the bride, Francis McKennen and Thomas Brennan,
friends of the bridegroom(No
Shanaghans listed as present).
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Tales from
Depression and WWII era – courtesy of my older brother Dan.
Dan stated that
our dad purchased the “FARM” on Mitchell Road, Cape Elizabeth, ME for
$6,000.00. At the time it included thirty-three acres. As it was purchased
about 1936/37 I’m certain it had a mortgage.
Dan said that
before he Dave, and Den lived (in the Winter) in Portland in a three story
duplex with some friends, Doctor Grecco and his wife. Later they moved to a
home on Congress Street in Portland which they later sold; it was purchased by
the A&P grocery chain, bulldozed and a grocery store built there. In the
summers they lived in a log cabin my dad built on Hannaford Road near Two
Lights in Cape Elizabeth.
Dan recalled that
each Fourth of July Mr. Conley had a huge neighborhood bonfire. Neighbors would
bring RR ties, old wood, and pallets. My dad was asked to light it, as he was
the Doctor for all the neighbors. The Conley family included siblings Jack
(oldest), Bill, Jim (3 years older than Dan), and Betty (2 years older than
Dan). The Conley farm had 3 or 4 hills out back where my brothers learned to ski
in the late 1930s. Mr. Conley raised cattle and all sorts of vegetables which
he sold at a roadside stand or from a truck in Portland.
Later, in the
middle of WWII (when I was born) the family moved to the “Yellow House” on
Shore Road in Cape Elizabeth. It had two acres of land, a two car garage with
an unfinished loft, and a pond in the back with fish.
Dan is working
his way through my latest novel of the Tessera Trilogy, Sooley Base, and was both surprised and enthusiastic about
the book. He said something to the effect that it’s nice to have someone
literate in the family.
Golden Gate and Sooley Base
First two novels of the Tessera Trilogy, Available as eBooks
from Barnes and Noble and Amazon.com
Perhaps you’ve heard of me, the author! dptolan@gmail.com
Tessera Trilogy blog - http://tesseratrilogy.blogspot.com/
Please FOLLOW IT!!!
