Contents—Ode to Canada—Early events—First English child in America, 1587—In New England—First French child, 1621—First in Upper Canada, 1783—In Prince Edward—Adolphustown—Ameliasburgh—North of the Rideau—Indian marriage ceremony—Difficulty among first settlers to get clergymen—First marriage in America, 1608—First in New England, 1621—First in Canada, 1620—Marriageable folks—No one to tie the matrimonial knot—Only one clergyman—Officers marrying—Magistrates empowered—Legislation, 1793—Its provision—Making valid certain marriages—Further legislation, 1798—In 1818—1821—1831—Clergymen of all denominations permitted to marry—Methodist ministers—Marriage license, 1814—Five persons appointed to issue—A noticeable matter—Statements of Bates—Mode of courting in the woods—Newcastle wedding expeditions—Weapons of defence—Ladies’ dresses—The lover’s “rig”—A wedding ring—Paying the magistrate—A good corn basket—Going to weddings—“Bitters”—Old folks stay at home—The dance, several nights—Marriage outfit—Frontier life—Morals in Upper Canada—Absence of irregularities—Exceptional instances—Unable to get married, Peter and Polly—A singular witness—Rev. Mr. Stuart—Langhorn—McDowell—How to adorn the bride—What she wore—A wedding in 1808—On horseback—The guests—The wedding—The banquet—The game of forfeits—The night—Second day wedding—The young folks on horseback—Terpischorean—An elopement by Canoe—The Squire—The chase—The lovers successful—The Squires who married.
We turn from the sad pictures which have been truthfully, if imperfectly done, which represent the darker side of the pioneer life of the refugees, to others more pleasing. In those primitive times, events which now seem trivial to a general public, were of general interest, and the recollection cherished by a whole community. In the absence of those stirring events which characterize the present, incidents of comparative unimportance, became household words, and recollections. Hence, it comes that posterity may, in some instances, know who were first married in certain places in America, of the first birth, and who first died.
“The first child born of English parents in America, was a daughter of Mrs. Dore, of Virginia, October 18, 1587.” “There is now standing in Marshalfield, Cape Cod, a portion of a house built by Perigrine White, the first male child born of English parents in New England.” According to the testimony of the registrar of Quebec, the first white child born in Canada, was upon the 24th October, 1621, which was christened the same day by the name of Eustache, being the son of Abraham and Margaret L’Anglois; Abraham was a Scotchman, named Martin Abraham. He was king’s pilot, and married to Eustache. The plains of Abraham derive their name from him.
In the obituary notice of Rev. Mr. Pringle, a Methodist preacher, it is stated that he was born in Prince Edward, in 1780, but this must be a mistake. There is sufficient proof that the first settlement at Smith’s Bay commenced in 1784, when the first part of Prince Edward became settled. Perhaps, indeed, very likely, the first children born of European parents, was the late Colonel John Clark, of Dalahousie, and an elder brother and sister. His father, an Englishman, came to Quebec, attached to the 8th regiment in 1768. From a sergeant-major, he was appointed in 1776, clerk and naval store keeper at Carleton Island. Here, Sarah and William Clark were born during the progress of the war. Col. Clark says, “I was born at Frontenac, now Kingston, in 1783, and was baptized by the Rev. Mr. Stuart.”
The Rev. Mr. Pringle, before alluded to, was the first, or among the first-born in Prince Edward.
A son of Thomas Dorland, claimed to be the first white child born in the fourth township; but the honor was disputed by Daniel Peterson. Mrs. Wm. Ketcheson, now living in Sidney, daughter of Elizabeth Roblin, of Adolphustown, was born there in 1784. She must have been one of the very first, as the first settlers came that same year. On the 16th January 1785, Henry VanDusen was born in Adolphustown, being one of the first natives.
Upon the 26th April, 1868, was buried Mrs. Bush, she was the first female born in Ameliasburgh. Mr. Bleeker, yet living at Trenton, was the first male child born in Ameliasburgh. Mrs. Covert, was also one of the first persons born in Ameliasburgh.
The first person said to have been born in Toronto, was Mr. J. Cameron, of Yonge Street, in 1798.
The first child born of white parents north of the Rideau, was Colonel E. Burritt, Burritt’s Rapids, a relative of Elihu Burritt.
The native Indians of America practiced no important ceremony in connection with marrying. Certain steps had to be taken by the one who might desire to have a certain female as his partner, and those proceedings were always strictly attended to. But the final ceremony consisted in little more than the affianced one, leaving the wigwam of her father and repairing to that of her future lord and master. In many cases the first settlers of America experienced some difficulty in obtaining the services of a Christian minister to solemnize matrimony. In French Canada there was not this difficulty, as from the first the zealous missionary was ever beside the discoverer as he pressed on his way.
The first Christian marriage solemnized in America, took place in Virginia in 1608, between John Loyden and Ann Burras. The first marriage in New England was celebrated the 12th May, 1621, at Plymouth, between Edward Waislow and Susannah White. The first marriage in the colony of French Canada, was between Guillaume Couillard and Guillmet Hebert, July 1620. This is found in the first parish register, which was commenced this year, 1620.
Among the pioneers of Upper Canada, were persons of every class as to age, from the tender infant at the breast, to the gray-headed man. There were young men and young women, as well as the aged, and as hopes and desires exist to-day in the breast of the young, so did they then. As the gentle influence of love animates at the present time, so it did then. But there was a serious drawback; the consummation of courtship could not easily be realized. Throughout the vast length of the settlements there were but few clergymen to celebrate matrimony, and many sighing swains had to wait months, and even years of wearisome time to have performed the matrimonial ceremony. At the first, when a chaplain was attached to a regiment, he was called upon, but when the settlers commenced to clear, there was no chaplain connected with the regiment. Indeed, Mr. Stuart, of Kingston, was the only clergyman in all Upper Canada for a few years. But the duties of the chaplain were frequently attended to by an officer, especially at Niagara, and many of the first marriages in the young colony were performed by a colonel, an adjutant, or a surgeon. Subsequently, magistrates were appointed, who were commissioned to tie the nuptial knot.
In the second session of the first Parliament, 1793, was passed “An Act to confirm and make valid certain marriages heretofore contracted in the country now comprised within the Province of Canada, and to provide for the future solemnization of marriage within the same.”
“Whereas many marriages have been contracted in this Province at a time when it was impossible to observe the forms prescribed by law for the solemnization thereof, by reason that there was no Protestant parson or minister duly ordained, residing in any part of the said Province, nor any consecrated Protestant church or chapel within the same, and whereas the parties having contracted such marriages, and their issue may therefore be subjected to various disabilities, in order to quiet the minds of such persons and to provide for the future solemnization of marriage within this Province, be it enacted and declared by the King’s Most Excellent Majesty, by and with the advice and consent of the Legislative Council and Assembly of the Province of Upper Canada, that the marriage and marriages of all persons, not being under any canonical disqualification to contract matrimony, that have been publicly contracted before any magistrate or commanding officer of a post, or adjutant, or surgeon of a regiment, acting as chaplain, or any other person in any public office or employment, before the passing of this Act, shall be confirmed and considered to all intents and purposes as good and valid in law, and that the parties who have contracted such marriages, and the issue thereof, may become severally entitled to all the rights and benefits, and subject to all the obligations arising from marriage and consanguinity, in as full and ample a manner as if the said marriages had respectively been solemnized according to law.
“And be it further enacted, that in order to enable those persons who may be desirous of preserving the testimony of such marriage, and of the birth of their children, it shall and may be lawful, at any time, within three years from the passing of this Act, for any magistrate of the district where any such parties as may have contracted matrimony as aforesaid, shall reside, at the request of either of said parties, to administer to each an oath that they were married on a certain day, and that there is now living issue of the marriage.” This attestation to be subscribed to by the parties and certified by the magistrate. The Clerk of the Peace recorded these certificates in a register for the purpose, which thereafter was considered sufficient evidence of such matters.
It was further enacted, “That until there shall be five parsons or ministers of the Church of England, doing duty in their respective parishes in any one district,” persons “desirous of intermarrying with each other, and neither of them living within the distance of eighteen miles of any minister of the Church of England, may apply to any neighbouring Justice of the Peace,” who should affix in some public place, a notice, for which he should receive one shilling, and no more. The purport of the notice was that A. B. and C. D. were desirous of getting married, and there being no parson within eighteen miles, if any person knew any just reason why they should not be married, should give notice thereof to such magistrate. After which a form of the Church of England was to be followed, but should a minister reside within eighteen miles of either parties the marriage was null and void.
It is related that these notices of marriage were often attached to trees by the road side, and as it was considered desirable in those days to keep intending marriages secret, not unfrequently the intending parties would watch and remove the notice which had been put up.
In the year 1798, an Act was passed to extend the provisions of the first Act, which provided that “it shall be lawful for the minister of any congregation or religious community of persons, professing to be members of the Church of Scotland, or Lutherans, or Calvinists” to marry according to the rights of such church, and it was necessary that one of the persons to be married should have been a member of the particular church six months before the marriage. The clergyman must have been regularly ordained, and was to appear before six magistrates at quarter sessions, with at least seven members of his congregation, to prove his office, or take the oath of allegiance. And then, if the dignitaries thought it expedient, they might grant him a certificate that he was a settled minister, and therefore could marry, having published the intended marriage upon three Sundays previous.
In November, 1818, a brief act was passed to make valid the marriages of those who may have neglected to preserve the testimony of their marriage.
In the year 1821, an act was passed “for the more certain punishment of persons illegally solemnizing marriage, by which it was provided, that if persons, legally qualified to marry, should do so without the publication of banns, unless license be first had, should be guilty of a misdemeanor.”
There was no further legislation until 1831, when provision was again made to confirm marriages contracted “before any justice of the peace, magistrate, or commanding officer of a post, or minister and clergyman, in a manner similar to the previous acts.” It was at this time enacted that it should be lawful for ministers of the church of Scotland, Lutherans, Presbyterians, Congregationalists, Baptists, Independants, Methodists, Menonists, Tunkers, or Moravians, to solemnize matrimony, after having obtained certificates from the quarter sessions. According to the act of 1798, only the church of Scotland, Lutherans, and Calvinists, beside the English church, were permitted to marry persons. So it will be seen by this act of 1831, important concessions were made to different denominations. This act was by the Methodists, especially regarded as a deserved recognition of the constantly increasing number of that denomination. It certainly, at this time, seems remarkably strange, that so obvious a right, was for so long a time withheld, not alone from them, but other denominations. But the effort was strong, and long continued to build up the church of England to the exclusion of all others.
The restriction upon the Methodist ministers was to them greater from the fact, that for a long time they were members of a Conference existing, where all denominations were alike endowed with the power to perform the marriage ceremony. And it is recorded, that in a few instances, the ministers stationed in Canada, either forgot the illegality of marrying, or felt indisposed to submit to the unjust law, and did actually marry some persons. Elder Ryan was one, and was consequently banished; but was shortly pardoned by government, because of his known loyalty. His son-in-law, Rev. S. B. Smith, was another; but he defended himself at the trial and got free. Another was the Rev. Mr. Sawyer, who at once, being accused, fled the country for a time.
It appears that on the 31st May, 1814, government appointed five persons to issue marriage licenses. One at Queenston, one at York, one at Kingston, one at Williamsburgh, and one at Cornwall. John Cumming was appointed for Kingston. Prior to this, licenses had been occasionally issued, probably, however, only by application to government. Marrying by license was so noticeable an event, that it was considered elegant to state in the marriage notice, “married by license.”
According to a letter in our possession, sometimes the issuer of license would be without any, when he would give a certificate to the applicant, by which the party could get married, and subsequently he would furnish him with the license.
Having given the legal and legislative facts relative to marrying in early times, it may not be inappropriate to adduce some items of a social nature.
Roger Bates, of Newcastle, in his memoir at the parliament library, speaks thus pleasantly and graphically in referring to his father’s courtship and marriage, which took place at the commencement of the present century. “The mode of courting in those days was a good deal of the Indian fashion. The buxom daughter would run through the trees and bushes, and pretend to get away from the lover; but somehow or other he managed to catch her, gave her a kiss, and they soon got married, I rather think by a magistrate. Time was too valuable to make a fuss about such matters.” Whether this mode of courting was practiced elsewhere, than in Newcastle, it may be doubted. Speaking of the weddings, and the journey to get the knot tied, he says, “they generally furnished themselves with tomahawks and implements to defend themselves, and to camp out if required. The ladies had no white dresses to spoil, or fancy bonnets. With deer skin petticoats, home-spun gowns, and perhaps squirrel skin bonnet, they looked charming in the eyes of their lovers, who were rigged out in similar materials.” Again, about the wedding ring, which could not then be procured, he says, “I have heard my mother say, that uncle Ferguson, a magistrate, rather than disappoint a happy couple, who had walked twenty miles, made search throughout the house, and luckily found a pair of old English skates, to which was attached a ring, with this he proceeded with the ceremony, and fixing the ring on the young woman’s finger, reminded her, that though a homely substitute, she must continue to wear it, otherwise the ceremony would be dissolved. That curious token was greatly cherished, and is still among the family relics.”
Mr. Sheriff Sherwood, speaking of his father, one of the first magistrates appointed by Simcoe, says “he probably joined more individuals together in the happy bonds of matrimony, than any other person ever has, in the county of Leeds. I have often heard him mention the circumstance of a young man asking him to marry him, but who said, I cannot get the money to pay you, but I will make you a good wheat fan, which he readily accepted, as it was an article much used at that time. At another time an old man came on the same errand, and said to him, I cannot get the money to pay you, but I will make you a good corn basket, with oak splints, and so tight that I will warrant it to hold water, and the old man punctually fulfilled his promise.”
We have some interesting information from an old lady who settled in Ameliasburgh, and who still lives. Getting married at the beginning of the present century was a great event. The Carrying Place was the usual place of resort. They placed in a lumber waggon, a number of chairs, and each gallant was supposed to support his partner upon his knee, and thus economise room. “Bitters” were indulged in, but no fighting allowed. If one began that, he was put out. Keeping good natured was a point of duty insisted upon. No old persons went to the wedding, but they joined in the dance, when the youngsters got back. A wedding without a dance was considered an insipid affair; and it was generally kept up two or three successive nights at different places. Francis Weese’s was a half-way house between McMan’s corners, (Rednerville), and the Carrying Place. Weese was a distinguished player upon the fiddle, and the wedding parties often stayed with him the first night.
“A yoke of steers, a cow, three or four sheep, with a bed, table, two dozen chairs, was regarded a very decent setting out for the bride. And if the groom was heir to 50 or 100 acres of land, with a little cleared, he was thought to have the worldly “gear,” to constitute a first-rate match.”
The history of frontier life; of the advance body of pioneers in the far west, frequently exhibits great irregularity in morals; a non-observance of God’s commandments. But the record of the first settlers of Upper Canada is remarkably bright. When it is recollected that they were but scattered settlements in a wilderness; far away from civilized life; excluded from the world, and removed from the influence of the salutary power of public opinions, it is a matter of wonder, that great and frequent violation of God’s law, with regard to marrying did not take place. But such was not the case, as a general thing; the holy bonds of matrimony, were employed to bind man and woman together, whether through the officer, the magistrate or the clergyman. For years there was but few clergymen to marry, and also but few magistrates, and there were secluded settlements where the clergyman or magistrate came not, and from which the inhabitants could not go, perhaps for many miles to get married. But a few, and they are very few instances, are recorded where parties deviated from the righteous way. Upon the shore of the bay, in a remote locality, about the year 1796, lived two individuals, whom we will call respectively Peter and Polly. They were living in the same family, she as a “help,” and he as a hired man upon the farm. This couple had desired to enter the bonds of matrimony; but the ministers and squires lived some distance off, and they could not get away to be married, so they had to wait for the coming of one who would marry them; they had to wait, it would seem for several years, in the mean time they consoled themselves with genuine, and no doubt honest love. At last it came to pass that a Squire visited that neighbourhood, and stopped at the house where they lived.
The family bethought them of the wishes of Peter and Polly; and that now was the time to have the legal knot tied. So Polly was called from the kitchen just as she was, and Peter from the field besmeared with sweat, and clean dirt, and the two were made one. Among the witnesses of the interesting ceremony, was a bright eyed boy who trotted unceremoniously from the bride to the groom, calling them respectively “mozzer” and “fadder.” The time came when this same boy was the owner of the land whereon he had been born. This fact, from excellent authority, stands out as an exception to a general rule, although there is not about it that flagrant violation of moral principle which is too often seen at the present day, under other circumstances which afford no excuse.
The Rev. Mr. Stuart, living at Kingston, was not often called upon to marry, by persons outside of that village, and persons rarely found time to go all the way to him. When Mr. Langhorn came and opened a church at Adolphustown, and Bath, a more central place was supplied, and he consequently was often employed. But Mr. McDowell was the one who most frequently was required to marry. Being a minister of the church of Scotland, he enjoyed the privilege of marrying, and unlike Langhorn, he would marry them at their homes. So when making his rounds through the country, on his preaching excursions, he was frequently called upon to officiate in this capacity.
In the region of the Bay, were some who had in previous days, lived in comfort, and had not wanted all that belonged to the well-to-do inhabitants along the Hudson, and at New York. In some cases, these families brought with them the fine clothes that had adorned their bodies in former times. Not only was it difficult for them, in many cases, to get some one to perform the marriage ceremony; but to the female, especially, it was a grave matter how to adorn the bride with that apparel which becomes the event. In those cases where rich clothes, which had been used by parents, were stored away, they were brought forth, and by a little alteration, made to do service; but by and by these relics of better days were beyond their power to renovate, and like others, they had, if married at all, to wear the garb mentioned by Roger Bates, or some other plain article; a calico print, bought of a pedlar, or a calamink, or linsey-woolsey petticoat, or a woolen drugget, were no common luxuries in the wilderness home. An old lady who is still living, tells us that she was married in 1807, and wore the last-mentioned; and was thought very extravagant indeed. A venerable lady, a native of the Bay, and now well-nigh eighty, remembers to have attended a wedding about the year 1708, up the river Moira. She was living with her uncle, Col. C. The wedding was one of some importance, as both parties were well-to-do. There was but a path along the banks of the river, and they went on horse back. At that time riding on horseback was a common practice, not a single person merely, but in couples. It was no unusual thing to see man and wife riding along together, also brother and sister, and as well lovers. The guests to this wedding all came on horse back, generally in pairs. They assembled early in the forenoon, and the happy pair were soon united. The bride’s dress was unusually grand, being of lawn; the two bridesmaids graced the occasion by being dressed in muslin. She bears a distinct recollection of the entertainment. The banquet was crowned with a majestic chicken pie, in a pan capable of holding some twelve quarts; by roast goose, and with pies and cakes of all sorts, in abundance. The bride’s father was the deacon of a church, and did not allow dancing, but the afternoon and evening were spent in joyous mirth and jovial “plays” in connection with which forfeits were lost and redeemed. But, however much these plays may have degenerated in recent days, they were then conducted with purity of thought, and innocence of soul. The party did not break up the first day. Half of the company repaired to the house of the groom’s father, where beds were arranged for them. In the morning they went back to the scene of the wedding, upon the banks of the river, which at this point is particularly attractive. After breakfast, the young people, with the newly married pair, set out for the front, to the mouth of the river. They formed a joyous, and it must have been a picturesque cavalcade. Each gentleman selected his fair partner, and having mounted his horse, she was duly seated behind him. And thus they set out for their destination. Pleasant, indeed, must have been the ride; striking the scene, as they wended their way along the running water, and the bright autumn sun shone upon them through the variegated leaves which clothed the thickly standing trees. This night was spent at Myers’ Creek, in following the notes of the fiddle with the nimble feet. This terminated the wedding party. This is adduced as an illustration of marrying in early times. Another will be briefly given: it was a case of elopement, and occurred many years before the wedding above mentioned. A certain Squire had been for many years in the enjoyment of wedded bliss. His wife was the daughter of Capt. ——, a half-pay officer, an honest but wayward Dutchman. The Squire’s wife died, and, in due time, he sought the hand of another daughter of the Captain. But this the latter would not listen to; he was determined they should not marry; because she was his late wife’s sister. The worthy Squire could not see the force of the objection, and the lady in question was likewise blinded by love. They resolved to run away, or rather to paddle away, in a convenient canoe. Clandestinely they set out upon the head waters of the bay, intending to go to Kingston to obtain the services of a clergyman. But the Captain learned the fact of their departure and started in pursuit with his batteau and oarsmen. According to one account, the flying would-be groomsman, who was paddling his own canoe, saw the angry parent coming, and made haste to quicken his speed, but finding that they would be overtaken, they landed upon an island in the bay, and hauled up the canoe; and concealed it, with themselves, in a cavity upon the island; and, after the Captain had passed, returned homeward and procured the services of a Squire to marry them. But, according to another statement, the lovers set out while the Captain was absent at Montreal, and arrived at Kingston, unfortunately, as he was returning home. Seeing the Squire, he had his suspicions aroused, and began to look about for his daughter. She had, however, concealed herself by throwing an Indian blanket about her person, and over her head, and by sitting down among some squaws. The statement goes, that it was well the Captain did not find her, as he would, as soon as not, have shot the Squire. The end of it was, they were married, to live a long and happy domestic life. Although there may be a little doubt as to the details of this early elopement on the bay, there is no doubt that it took place in some such manner as described.
Among the Squires upon the Bay, the following were the most frequently called upon to marry: Young, of the Carrying Place; Bleeker, of the Trent; Lazier, of Sophiasburgh. The magistrates residing nearer Kingston and Adolphustown had less of this to do, as clergymen could there be more easily obtained.
Contents—Burying Places—How Selected—Family Burying Places—For the Neighbourhood—The Dutch—Upon the Hudson—Bay Quinté—A Sacred Spot to the Loyalists—Ashes to Ashes—Primitive Mode of Burial—The Coffin—At the Grave—The Father’s Remarks—Return to Labor—French Burying-place at Frontenac—Its Site—U. E. Loyalists’ Burying-place at Kingston—The “U. E. Burying Ground,” Adolphustown—Worthy Sires of Canada’s Sons—Decay—Neglect of Illustrious dead—Repair Wanted—Oldest Burying Ground in Prince Edward—Ross Place—At East Lake—Upon the Rose Farm—“The Dutch Burying Ground”—Second Growth Trees—In Sophiasburgh—Cronk Farm—In Sidney—Rude Tomb Stones—Burial-place of Capt. Myers—Reflections—Dust to Dust—In Thurlow—“Taylor Burying Ground”—The First Person Buried—Lieut. Ferguson—An Aged Female—Her Work Done—Wheels Stand Still.
“Your fathers, where are they?”
Burying places in all the new settlements were, as a general thing, selected by the family to which death might first come. This was true of every part of America. Ere the forest had fallen before the hand of the axeman, or while the roots and stumps of the trees yet thickly encumbered the ground, before the scythe had been used to cut the first products of the soil, the great reaper death passed by, and one and another of the number were cut down. Some suitable place, under the circumstances, was selected for the grave, and quietly the body was laid away. In time, a neighbour would lose a member of the family, and the body would be brought and laid beside the first buried. And so on, until a certain circle would be found burying in a common place. But sometimes families would prefer to have a private burial ground, some conspicuous spot being selected upon the farm, where the ashes of the family might be gathered together, as one after another passed away. The Dutch are particularly attached to this custom. This may be seen even yet in those old sections of New York State, where the Dutch originally settled, especially at Hoboken, opposite New York City. Sacred spots were appropriated by each family upon the farm, in which the family was buried. The descendants of these Dutch who became such loyal subjects, and suffering refugees who settled around the bay, followed the same practice. These spots may be seen along the Hudson, and the Bay Quinté, which may be regarded as the Hudson of Canada, and are indicated by the drooping willow, or the locust or cypress. Some from whom reliable information has been received, state that the spot selected on the Bay Quinté was often that, where the family had first landed—where they had rested on the bare earth, beneath the trees, until a hut could be erected. This spot was chosen by the refugee himself as a suitable place to take his last rest. Indeed, the devotion of the settler to the land where he had wrought out his living, and secured a comfortable home, was sometimes of an exalted character. One instance by way of illustration:—There came to the shores of Hay Bay an heroic woman, a little rough perhaps, but one whose soul had been bitterly tried during the conflict between her king and the rebels. Her husband had been on many a battle-field, and she had assisted on many an occasion to give comfort to the British troops. The log hut was duly erected, and day after day they went forth together to subdue the wilderness. In the sear and yellow leaf, when competence had been secured and could be bequeathed to their children, when the first log tenement had fallen to decay, she caused her children to promise that her body should be laid upon the spot where that old hut had stood.
The mode of burial was often simple and touching, often there was no clergyman of any denomination; no one to read a prayer over the dead for the benefit of the living. Frequently, in the hush of suspended work, through the quiet shades of the trees whose boughs sighed a requiem, like as if angels whispered peace to the sad and tearful mourners who silently, or with suppressed sobs, followed the coffin of the plainest kind, often of rough construction, which contained the remains of a loved one to the grave, in some spot selected. The rude coffin being placed in the grave, those present would uncover, and the father, in sad tones, would make a few remarks respecting the departed, offer a few thoughts which the occasion suggested, and then the coffin was hidden out of sight. The men would return to their labors, and the women to their duties.
We learn, on excellent authority, that the burial place for the French, at Fort Frontenac, was where the barracks now stand near the bridge. But not unlikely the French, when one died away from the fort at any distance, committed the dead to the earth in Indian burial places. The first burial place for the U. E. Loyalists in Kingston, was situated where St. Paul’s Church now stands, on Queen Street, which was formerly called Grove Street.
No township is more rich in historic matters, pertaining to the U. E. Loyalists than Adolphustown. Here settled a worthy band of refugees whose lineage can be traced back to noble names in France, Germany and Holland. Here was the birth-place of many of Canada’s more prominent and worthy sons, and here repose the ashes of a large number of the devoted pioneers.
As the steamboat enters to the wharf at Adolphustown, the observer may notice a short distance to the west, upon the summit of a ridge, a small enclosure in which are a number of second growth trees, maple and oak. He may even see indistinctly a few marble tombstones. If he walks to the spot he will find that the fence is rough, broken, and falling down. Casting his eye over the ground he sees the traces of numerous graves, with a few marble head-stones, and a long iron enclosure within which are buried the dead of the Casey family; with a marble slab to the head of each. The ground generally is covered with the debris of what once formed enclosures of individual graves or family plots. When visited by the writer, one grave, that of Hannah Vandusen, had growing out of its bosom a large poplar tree, while the wooden fence around was falling and resting against the tree. The writer gazed on these evidences, not alone of decay but neglect, with great regret, and with a sigh. For here, without any mark of their grave, lie many who were not only noble U. E. Loyalists, but who were men of distinction, and the fathers of men well known in Canadian History. Mr. Joseph B. Allison, accompanied us, and pointed out the several spots where he had seen buried these illustrious dead.
In the north-west corner of the ground, with no trace even of a grave to mark the spot, lies the old Major who commanded the company. Mr. Allison was present, although a little boy at his burial. The event is fixed upon his mind by the fact the militia turned out and buried him with military honors. We stood on the spot overgrown with thorn trees, and felt a pang that his name was thus forgotten, and his name almost unknown. Close by is a neat marble headstone to a grave, upon which is the following: “Henry Hover, departed this life, August 23rd, 1842, aged 79 years, 5 months and 17 days.” Noble man! Imprisonment with chains for nearly two years, with many hardships during, and after the war, did not make his life short, and we were thankful he had left descendants who forgot not to mark his resting-place. For account of this person see under “Royal Combatants.”
The entrance gate to the ground is at the east side. To the right on entering, a short distance off, is an oak tree. Between the gate and tree was laid the body of Nicholas Hagerman. Sad to say, nothing indicates the resting-place of the earliest lawyer of the Province, and the father of Judge Hagerman. (See distinguished Loyalists). In the middle of the ground rests the dead of the Casey family. The two old couple whom we remember to have seen when a boy in their green old age, lie here. “Willet Casey died aged 86. Jane, his wife, aged 93.” We would say to all here buried, Requiescat in pace. But the very crumblings of the enclosures which were put around the graves by sorrowing friends when they died cry out against the neglected state of the ground. The efforts which have repeatedly been made to put the place in repair ought to be repeated, and a stone wall at least made to effectually inclose the sacred dust.
The oldest burying place, we believe, in Prince Edward, is some distance from Indian Point, upon the Lake Shore, and east of the Rock, commonly known as Ross’s Burying Ground. In this spot are buried some of the first and most distinguished of the first settlers of Marysburgh.
Another old burying place in Prince Edward is at East Lake, at the commencement of the Carrying Place. Here may be found the graves of some eighteen persons who made the first settlement of East Lake. The lot upon which it is situated belonged to Mr. Dyse. It is no longer used, but is partially in a ploughed field, and partially covered by a second growth of trees.
Upon the road along the south shore of Marysburg, a short distance west of the Rock, upon the Rose farm, are to be seen the lingering remains of the first church of this township. It was erected at an early date, and was twenty-four feet square. Here Weant was wont to preach to his flock of Lutherans, and here at times Langhorn from Bath also held forth. The situation is pleasant, upon the brow of a comparatively steep hill, overlooking a pleasant low-land, with the shining Ontario, and Long Point stretching away into its waters; while to the right is the well sheltered Wappoose Island. But another object attracts our attention. Almost immediately fronting us upon a sand-hill close by the water’s edge is to be seen “the old Dutch burying ground.” It is about half-a-mile from the road, and we will descend the hill and take the road through the fields along the fence, the way by which so many have passed to their long home. The old graveyard is overshadowed by good sized second growth pines, whose waving tops sigh not unharmoniously over the ashes of the old Hessian and Dutch settlers. The adjacent shore washed by the ever throbbing lake gives forth to day the gentlest sounds. These old burying places remind one that Canada is ever growing old. Here lie, not alone the early pioneers, but their grand-children; and over the spot cleared are now good sized second growth trees. The head boards are fallen in decay, the fence around the plots have crumbled in the dust.
The oldest burying place in Sophiasburgh is upon the Cronk farm east of Northport.
Nearly midway between Belleville and Trenton is situated the oldest burying ground of Sidney. It is pleasantly located upon an eminence by the bay shore, and affords a fine view of the bay, and opposite shore. The visitor will be struck with the irregularity of the graves in the place primarily used, as if the graves had been dug among the stumps. Some of them are almost north and south. At the ends of mostly all are placed stones, rough they are, but lasting, and have, in a large number of cases, more permanently indicated the position of the graves. Upon some of these rough stones are rudely cut the initials of the occupant of the grave. In a great number of cases tablets painted on wood have been placed to commemorate the individual deceased. But these are totally obliterated, and the wood is falling to decay. Probably the temporary mark of affectionate sorrowing was as lasting as the life of the bereaved. We lingered among the graves here, and they are numerous. We see the name Myers. And we know that old Capt. Myers was buried here, after an eventful life. Around him also repose his old acquaintances and friends—and enemies. They are gone with the primeval woods that covered the slopes by the Bay Quinté—gone with the hopes and aspirations, and prospects, and realizations that crowned their trying and eventful life—gone so that their ashes can no longer be gathered, like the old batteau which transported them thither—gone like their old log houses whose very foundations have been plowed up—gone like their rude implements of agriculture—gone by the slow and wearisome steps of time which marks the pioneer’s life.
It is gratifying to see that while the ground has been extended, a new fence has been built, and elegant tombstones, 1868.
The first place set apart in which to bury the dead, in the township of Thurlow was the “Taylor Burying Ground.” It is situated in Belleville, at the east of the mouth of the Moira, in view of the bay. The first person committed to the earth here was Lieut. Ferguson, who had been associated with Capt. Singleton. The second individual is supposed to have been the mother of John Taylor. She had been brought to the place by her son, her only son, two having been executed by the rebels during the war, when almost ninety years of age. But her stay on earth had almost ended; not long after, she was one day engaged in spinning flax, and suddenly ceased her work, and told them to put away the wheel, as she would spin no more. A few minutes after she ceased to live, and the weary wheels of life stood still. For many years this ground was the repository of the dead, about the mouth of Myers’ Creek.