One of my ancestresses, Jane Harding née Young, of Camberwell, was a 'monthly nurse', which referred to a live in helper for young mothers and their newborns, generally being for affluent families. Both Jane and her spinster daughter Sarah worked for rich families, both in consequence living in grand homes in the distinguished Grove Lane. The old lady Sarah cared for, Caroline Hilton, was so grateful that upon dying she even left Sarah her home, at 22 Queens Row, Grove Lane, and enough means by which to no longer need to work. It can be seen that serving the trés riche got one out of the slums and into elegant environments. One ancestress, Elizabeth Moulds alias Moules, I discovered to have been born in Wapping in 1774, her mother being Elizabeth née King and her father John Moulds being a mariner, the family living at Milk Alley, near to the infamous execution block, at the rivers edge, where mutineers were regularly hung, all to large audiences which would crowd along the riverside and upon boats in the river to view the morbid spectacle. As for Jane the monthly nurses father, Nathaniel Young of Lambeth, I now found out he had been a waterman on the Thames river, who had apprenticed three of his sons to also be watermen. Not only therefore did I have watermen and lightermen in my family further along at Greenwich, but also at Lambeth too. Nathaniel had done his own apprenticeship in Fulham, from the ages of 10 till 18 under the tutorage of his uncle Robert Lewis (married to Nathaniel aunt Mary), who in all those years would have provided training in boating skills, food, clothes and lodging, according to the contract dates from 1768 to 1776. Generally lads would be apprenticed at the age of 18, unless a father or uncle was the tutor, in which case the apprentice could be taken on at a younger age. Robert Lewis himself had done his own apprenticeship in Fulham with his father, also called Robert Lewis. Another find, at last, something I'd never been able to suss before, was the 1830 baptism in Windsor for my ancestress Sarah Green. Like wow, what a super find (even though the record was merely a transcription and not the original). This gave an address in Windsor, Sheet Street, and what's more I discovered another Green, an older Henry, had been living at the same address, dying there just two years earlier. This may well have been Sarah's grandfather, or even great grandfather, for him having born as far back as 1747. Maybe Sarah's parents, Henry Green and Elizabeth née Harding, had inherited the house, or had taken over the rental, staying a couple of years before returning to Lambeth. So many Greens there were from way back in Windsor, a place I myself had once enjoyed to visit, swimming in the river there.
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I've learnt how to do cropped screenshots on my new MacBook, which is so cool for newspaper excerpts on my current projects, which right now were about witchcraft and the slave girls of the Caucasus, in the same manner as I had done for the gypsies. Basically I was making a presentation on my genealogy website, looking deeply into these matters, in accordance with surviving newspaper articles which I'd earlier made note of, while adding more of current research. This began with a paper from back in 1679 relating to the witches of Bo'ness, or Barrowstones as it was written back then. They were a bunch of widows, in the main, who were accused of consorting with the devil. As it was written on the official paper, the crime of witchcraft is declared to be a horrid abomination, capital crime, punishable with the pains of death. Annabel Thomson, one of the witches, was said to have encountered a black man on more than one occasion while out and about, and it was he who was said to be the devil. The first time she'd met him, he'd expressed empathy for her struggles in life, promising her that if she followed him her life would be so much better. She didn't take him up on his proposal, not until coming across him again five weeks later. I do wonder if this romance she then found herself in was indeed with a man of colour, and maybe even a man of the gypsy travelling community, who were indeed known for their magical powers. At the time of their second encounter she'd been on her way to the coal hill, early in the morning, and upon her accepting that this time she would follow him he threw her to the ground and they had 'carnal copulation'. From then on, he and another man friend, William Craw, would meet her in the nights, with other ladies too, to party and dance and drink ale, the 'black man' playing a pipe to provide the music. It was in her final meeting with him, when she was on her way to the Grange coal hill, that he invited her to drink ale with him in the salt pans. Another woman, Margaret Pringle, also had carnal copulation with this black man. They'd held hands together, after which for eight days her hand was in pain. Another widow, Margaret Hamilton, had been lovers with this man for 8 or 9 years. They'd first met at the town well, where they had got into conversation. She took him back to her home where they drank ale and got intimate, for which in gratitude he'd given her a gift of gold. Another woman, also with the name Margaret Hamilton, had known this man for the longest. She recalled experiencing him as a black man in copulation, and yet upon his leaving he having the appearance of a black dog. Although the sentence for such consorting was to be burnt at the stake, the witches were first to be 'wirried', that is they were estranged by wire, their bodies thereafter being burnt to ashes. Some of the newspaper articles after that time referenced the Auto de Fé's of Spain and Portugal, in which the monks of the inquisition regularly made victims of not only witches, but also polygamists and converso's, who had in the past converted from Judaism to christianity, but who were observed to be lapsing back into their old ways. I'd seen of this before in regard to Goa in India, where Portuguese settlers who were too much familiarising themselves with the ways of Hinduism themselves became victims to the Inquisitors. Sometimes those accused of being witches were simply healers who had cured people of that considered to be incurable. This included a man who was a surgeon and had merely been too good at his job. In 1726, at the village of Burnt Pelham (now known as Brent Pelham), near St Albans, an old lady was brought to trial as a suspected witch, only for the judge to on but a glance dismiss her, as he could not take seriously that such a homely old woman would be involved in witchcraft. And this was even though it had always been the old women who were more largely the ones being prosecuted. In consequence of the judges words it was after reported that by current opinion of the learned, none but the young and beautiful were truly the witches. This created a panic among the beautiful young ladies of the area, serval of whom absconded for fear of being targeted as witches, for all the men about who were charmed by them. In Hungary, at Segedin, witches continued to be burnt alive, as was recorded in the British newspapers in 1728. One of the victims there was an 82 year old man, who'd been a former judge of the town, said to have practised the dark arts for 50 years. Another was a midwife who'd baptised 200 children in the name of the devil. Meanwhile in England attitudes to witchcraft were changing, the intellectual classes generally dropping such superstitions, while country folk themselves clung longer onto such beliefs. This meant that although the authorities no longer took such accusations seriously, the general poor were still blaming local calamities upon old widows, and sometimes without any authority would take such matters into their own hands. One example, in 1731, occurred at Frome in Somerset. A child of the Wheeler family, who live in the forest, had taken ill with 'extraordinary fits', for which it was assumed that she had been bewitched. The culprit was assumed to be an old lady known as Goody Richards, who lived at nearby Witham Friary. And so this old lady was dragged out of her home by a mob, and was taken two miles on horseback to a millpond where she was stripped of her upper clothes, her legs tied together and a rope around her waist, and she was thrown into the water. 200 spectators were there making noise and abetting the riot. She swam like a cork, even though they plunged her several times. Whenever dunked she consumed plenty of water, for which she was pulled out almost dead. Brandy was poured into her mouth to revive her, she was dragged into a horse stable and there thrown into the sewage, still in her wet clothes. In but an hour she was dead. 40 people had directly taken part in plunging her, and masses of witnesses had been there, but all remained silent when the authorities did their utmost afterwards to find out who had been the ringleaders of this affair. The locals remained satisfied that the old witch, as they called her, had been destroyed, and for the 'fine sport' they'd had in 'swimming her'. By 1735 the statute against witchcraft was repealed and those who continued to duck witches would now themselves be guilty of crime. And yet still the lynchings continued. In that same year, at Nantby, a poor shoemaker, John Kinsman, was suspected to be a wizard who had conspired with the devil, and all because the 'lazy' dairymaid seemed no more able to make good butter and cheese. John was taken by the mob to be ducked at a pond in Kelmarsh, whereon another younger and stronger man, named Barwick, intent on saving his life, offered to be ducked in his place. He survived those waters, whereas the shoemaker likely would have not. And so these stories continued. And the question arises, why were suspected witches dunked in water and if floating considered guilty, and the answer is that the witch would have renounced her baptism by water, for which the water now would not receive her. At another ducking, at Oakley, in Bedfordshire, a visiting gentleman who was a bystander to such an event ultimately stepped in to save the life of the targeted woman. In Bedfordshire, in that area, so prevalent was the belief in witches that, as the gentleman said, 'One would think oneself in Lapland were you to hear their ridiculous stories'. It was a 50 years old lady at that time being ducked, which she was in agreement to, to save hers and her children's reputations. What is more the parish authorities had offered her a guinea if she should sink. The appointed place was at the river Ouse, by a mill, and there were 500 spectators. At eleven in the morning she arrived and was tied into a sheet, but for her face and hands showing, her thumbs tied together, and likewise her big toes, and her hands being tied to the small of her legs. A rope was fastened around her waist and into the water she was thrown. Unhappily for her she didn't sink, even though for as long as a minute and a half her head was under water. She was taken out, half dead, and when she'd managed to take a breath the experiment was repeated. Each time she floated, for which the crowd were shouting 'A witch, a witch, drown her'. The poor lady was lain once more down upon the grass, unable to speak and almost dead, as people threw insults at her, not any pity nor compassion, but for the visiting gentleman who now took it upon himself to protect her. He cut the strings which bound her and carried her to safety in the mill, and he reasoned with the people, at risk to himself, near to being mobbed by the crowd. He appealed to them that this was an unreliable experiment, as any woman of her age tied up in a sheet would float. In Portugal, the Auto de Fé's continued, there always being Jews in trouble for not being authentic converted christians, all of whom were burnt, and there even being a nun accused of being a sorceress. It's so that Joan of Arc had been regarded by the English to be a witch, an article in 1748 looking back on this. The English soldiers so believed her to have been sent by the devil that her very presence terrified them. At length, she was convicted of witchcraft and burnt, that it may be fulfilled, which was spoken of by the prophet, 'Thou shalt not suffer a witch to live'. In 1749, a ship off the Capes of Virginia, being blown far off course by a rough storm, led to an elderly woman on board, suspected of being a witch causing all of this, being thrown overboard. All such perpetrators would in turn be punished, and yet people kept upholding the need for such actions to be taken against witches, supported by the mobs around them. I still see this in people today, just as deluded, ignorant and aggressive, lacking in intellectual reason, those who make up part of our democratic evolved lands, who get included in all our devision making, so that as with friends I know even, sickness is not something natural, but is to be blamed on chemtrails, evil plots and the depopulation agenda of those who govern us, and rogue tyrants who gain power and create havoc are portrayed as saviours, and even terrorists gain worldwide support from those whom they would in turn destroy. Such low consciousness in people is potentially brutal and dangerous, as can be seen with the witch hunts of the past, but such people never seem to have the ability to see all this themselves. This has always been one of humanities struggles, with at least some of the elements within society pursuing ignorant causes, whether those in leadership, or the general people, or both. Witchcraft persecutions are the craziest example of this. All our ancestors lived in such a climate, whether victims themselves, astounded bystanders, or perpetrators and their collaborators. Until there came the Age of Enlightenment, looking to scientific and logical explanations for what happens in the world, rather than aligning with sinister and harmful superstitions. I always said it, that the people of my own village would have had me done for a witch years ago. there's a reason why scapegoating others is still called making a witch hunt. To survive in those olden times one needed to be humdrum and the same as most others, and in no way exceptional, unless one had the privilege of wealth and nobility, and even then at times one may have become a victim. The freedom we now have, to be as we are by nature, so long as it harms no other, is as precious as a jewel and should never be taken for granted. Again, in 1751, there was a mob action against suspected witches, for which the ringleader of the attack, Thomas Colley, was later executed. The victims that time were an elderly couple, the Osborne's of Tring. It was announced in three separate markets that they were to be ducked, for which 10,000 people came to witness and take part in their demise. The mob pulled down a portion of the workhouse where the couple stayed, and set fire to the rest, only to discover the couple were actually taking shelter in the church vestry. The mob broke in there, tied the old couple together by their thumbs and big toes, and carried them to the water for their ducking, during which the old lady, Ruth Osborne, perished, and Thomas Colley had to take account before the law for what he had done. Even into the 1800's such incidents continued, so stubborn that the people were about not giving up their old ways. In a Biblical context these actions were sanctioned by Scripture, touted confidently by the witch hunters, for the line 'Thou shalt not suffer a witch to live'. Therefore in seizing and burning witches these people were carrying out the word and command of God. In such a way the Bible was turned from being a helper of humanity to a hinderer of progress, which should serve as a warning to people that just because a church or any religion teaches something or other does not mean that thing is true. It was back in 1848 that the Pope had first ordered the inquisitors to hunt out and put to death all practisers of the diabolic art, after which the Reformation changed little in this regard, protestants being just as eager to condemn any woman suspected of selling her soul to the devil. The old Biblical reaction against witches is still believed in by born again Christian types, like one ex new ager lady I know, who online sensationalises the witchery issue and goes on and on about it, gaining fame in such circles for herself for being an 'ex witch', now repentant and exposing all, although she was never truly an old style sorceress but merely someone who'd been exploring the divine feminine, now sharing regularly former stunning photos of herself when she'd been doing the devils work, along with artful videos, aesthetic and compelling to see, but still damning, the modern PR of demonising those who explore their spirituality in any way other than evangelical Christianity. She's a beauty and content in her world, but does no favour to women and their natural explorations into the world of goddesses and the divine feminine. Even herbal healing she dismisses and demeans as demonic, like the inquisitors of old who had turned on healers and midwives. In this she never relents, feeding unnecessary ignorance into her small minded American based community. In olden times the witch would not have been suffered to live. She is an enabler and a driving force for where all this is at in current times, within that very specific sect of western christianity. It's bizarre. Like one wanders here who really got into the clutches of the demonic, the free spirited one or the accuser whose weapon as always is their favourite scripture.
I at last got immersed in genealogy work once more setting up a family tree from scratch, on FindMyPast which I had just joined for a year. For now I was focusing on my Welsh people, getting back to my centenarian ancestresses of Wonastow, and finding new information, by grace of Findmypast, which was that my Molly Morgan, who had lived for 103 years had the maiden name of Elias (I had not known that). Molly had been born in 1763, in Wonastow, her parents being William and Ann Elias. I found her wedding at last, now that I knew her maiden name, it being in 1784 that Molly, with her official name of Mary Elias, married Thomas Morgan, on 29th December, at the church of St Winaloe in Wonastow. It was in contemplating this new information, that I wondered if Mollys grandmother would then be another aforementioned centenarian of Wonastow, written of in the papers, even from one of the same articles in which Molly's story was shared, this older ladies name being Ann Watkins. And so what connections may I find out in regard to this? Well, Molly's mother, Ann Elias, someone had transcribed her own maiden name to be Haskins, upon her marriage to William Ellis in 1762, and one could not see the original from which this had been taken, but this was similar enough to Watkins, which in the rough handwriting of the time may have looked the same. And the paper had mentioned Ann Watkins being buried with another related centenarian, a Mrs James, so was this her mother or a sister? Even I see from church records that Molly herself had a sister, known as Mrs James, she being Elizabeth Elias, born in Wonastow in 1770 who married a Richard James in 1794. Although we would be looking at an older Mrs James here. Molly Morgan of Wonastow, known now to have been born and raised as Mary Elias, there had been plenty of newspapers about her great age, as I have written of before. I'd found her home even, Gorse Cottage at Treowen, this being the cottage she had been born in, and would later die in, working even when old from there as a midwife. Now, suppose Molly's granny was indeed the written of Ann Watkins. Well, her life story was written of in that same newspaper article, stating that she had died in 1823 at the age of 104, meaning she would have been born in 1719. As the paper had also shared, she had spent her married life in England, at Brinsop in Herefordshire, on account of this being where her husband was from, and not until she was a widow did she return to Wonastow, her son William Watkins being close by, he being the miller of the Wonastow Corn Mill. I found that indeed there was a William Watkins, born in Brinsop to a Thomas and Ann Watkins, in 1763. During her life she'd had nine children and had long been a tenant to the family at the grand Wonastow House. Her 'relative' with whom she was buried, Mrs James, was said to have already died at the age of 101. With my own Welsh grandfather, their descendant, having lived till 100, this was an interesting long life phenomenon worth looking into. As for Molly's daughter, Ann Morgan, also my ancestress, her married surname being Thomas, she herself lived for 104 years, and I was now finding out about her grown up daughter's families, all living in and out of one another's houses, swapping their children and grandchildren around. In 1851, according to the census of the time, when Molly Morgan and her daughter Ann Thomas were widowed and elderly, living with one another, they were residing next to other close family members, the Matthews and the Potter families, which Ann's daughters had married into, with a related Jones connection showing up as well. The present miller at this time, on account of William Watkins having having long died, was Thomas Potter, the husband of Molly Morgans granddaughter, Esther. I now found a newspaper article I'd not seen before for the death of Ann Watkins in 1823. An interesting note is made of a strange coincidence for both the burials of Mrs James and Ann Watkins, it being that the river Trothy both times had flooded its banks so that the procession with the bodies to the place of burial was not an easy task. Ah, yes, I was once more immersed on genealogy, my favourite hobby.
In genealogy I got to looking at my Welsh ancestry of Wonastowe. I knew my pop's ancestress Mary Ann Thomas had lived like him to a ripe old age, she having died at the age of 104 and he nearly aged 101. Well, now I discovered Mary Ann Thomas's mother, Mary Morgan of Treowen Gorse, was also a centenarian, she having lived till 103. This had been written of in the papers: 'Mary Morgan, aged 103, at Wonastowe. Though having reached an advanced age, she retained her faculties nearly to the last. During her long life she was actively employed in doing good, and after passing her 100th year, she was carried to the cottage of a neighbour and by her timely aid saved the life of the mother and child.' It did say on one of the census's that Mary Morgan was a nurse aged as late as 99 even, which appeared to have covered being the village midwife. 1861 Census Wonastow, Monmouthshire Treowens Gorse Mary Morgan, age 99, widow, nurse, born Wonastow Mary Thomas, daughter, age 76, widow, born Wonastow And here they were ten years earlier in the 1851 census: 1851 Census Wonastow, Monmouthshire Mary Morgan, age 88, widow, annuitant, born Wonastow Mary Morgan, daughter, age 65, widow, agricultural labourer, born Wonastow And ten years earlier still in the 1841 census: 1841 Census Wonastow, Monmouthshire Gorse Mary Morgan, age 75 Ann Thomas, age 55, and her husband, John Thomas, age 60, carpenter, he being born outside of Wales and their daughter, Esther Thomas, age 20, born outside of Wales Certainly there was a long life gene in my Welsh lineage. And there was another article I found about Mary Morgan; 'A Centanarian - Our obituary records the death of Mary Morgan of Wonastowe, better known as Molly Morgan, who has been borne to her sepulchre after an extended pilgrimage of 103 years. It is said that she was born in the house in which she died. ' This house would be Treowen Gorse in the grounds of a mansion farmhouse Treowen House. 'Certain it is, she was never known to live in any other (house). She had been a widow beyond the memory of most of us and had led a blameless and religious life. Her faculties were preserved to the last and within these three weeks she was carried to a neighbouring cottage to see a poor woman in her confinement. her memory was particularly tenacious, she would converse about even trifling incidents which had happened in former years, as well as remember circumstances of very remote occurrence. She was always cheerful and grateful for the visits of any who felt interested in her. A daughter who lived with the venerable matron' (this being Mary Ann Thomas) 'and who survives her is 79 years of age.' When Mary Ann Thomas herself died (1885 Abergavenny Chronicle): 'Death on 15th October at Wonastowe, near Monmouth, Mrs Ann Thomas, aged 104 years. Mrs Thomas's mother died in the same house at the age of 103 years.' There were other examples previously of women living till over 100 in this village. For example Ann Watkins born in 1719, she died in 1823 aged 104, being a native of Brinsop in Herefordshire, she having married and settled there, only returning to Wonastow for the last thirty years of her life to live with her son William Watkins of the Wonastow Corn Mill. She was for long a tenant to the family at Wonastow House. She had nine children.
And a relative of hers, Mrs James, had died previously at the age of 101, Ann Watkins remains being put in the same tomb as Mrs James in the Wonastow churchyard. I do so wonder if these ladies were also Ann Morgans relatives! |
AuthorSusie Harrison and her hobby of genealogy, always looking into her own and her friends family trees. Categories
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