-Hi Folks: Below is some material from our archives covering the beginings and the upheavels of religion in both Ireland, Scotland, and England which contributed to the later migrations to America. Gordon Crooks --- From the Archives:- source not given Most archdeaconries were divided into rural deaneries. Ireland, having a smaller population, had no archdeaconries. The deaneries were divided into parishes where a parish priest looked after the needs of his parishioners and conducted the services in the parish church, baptizing the babies, marrying the betrothed and burying the dead. In the graveyards tombstones were erected for those who could afford a memorial. The parishes, dioceses and province (Canterbury) nearest to Lambeth Palace tended to follow the wishes and dictates of the Archbishop of Canterbury, who spoke on behalf of the Pope; but as one moved further away, less notice was taken of officialdom. The same applied in secular life - the remote areas of England, Wales and Ireland reacted slowly, if at all, to Royal and parliamentary edicts from London. This later proved most advantageous as in Ireland many bodies, religious and secular, had not got around to depositing their records in the Irish Public Record Office (now the National Archives); hence those undeposited records escaped destruction in the disastrous fire of 1922. The Reformation swept across the British Isles in the 16th century, replacing Catholicism with Protestantism in England and Wales from 1534, in Ireland from 1537 and in Scotland from 1560. The new (Protestant) Church of Ireland was delighted to be free from management from Rome, a foreign power, and was pleased to take over the administrative framework of the former (Roman Catholic) Church with its parishes and dioceses. Elsewhere in Europe the German states and the Low Countries, happy to be severed from Rome, favored Protestantism, whilst Spain and France favored Catholicism, content to remain linked to Rome. The Crown and (now Anglican) Church in Ireland, England and Wales continued to work hand in hand, so much so that the ecclesiastical parish areas became recognized as civil parishes. Their almost identical boundaries and names have continued to this day, even though the Church in Ireland was disestablished in 1869. A townland was a smaller civil unit than a parish, commonly used in Ireland and parts of northern England. Social security (the Poor Law in earlier times) was administered through the parish system and the parish was used as the unit for collecting taxes, conducting censuses and undertaking land surveys. In addition, education was encouraged, and in many cases provided, by the Church clergy. Probate was granted (wills and testaments proved and letters of administration issued) by the Church Courts which also dealt with matrimonial disputes and sexual offenses, and issued marriage and professional licenses. The Church of Ireland today comprises two ecclesiastical provinces, Armagh and Dublin, whose boundaries do not follow the civil boundaries of either the Republic of Ireland or Northern Ireland, although the Archbishop of Armagh remains Anglican Primate of all Ireland. As Catholicism was regarded as synonymous with foreign interference, it was not tolerated immediately after the Reformation and strict laws were enacted in England and Wales to suppress Catholic activities. Some groups, such as the Puritans, were punished because of their activities against the retention of too much Catholic influence, others were punished because they clung to their Catholic beliefs. As a consequence, even though less rigorous anti-Catholic penal laws were applied in Ireland than in England, people emigrated, mainly to North America, from all parts of the British Isles, unhappy with their treatment. In the early 17th century, fearing collusion on the western side of the British Isles with old adversaries Spain and France (which were Catholic), and a possible invasion, King James I "planted" some Presbyterian families in Ulster from his native Scotland. This was felt necessary because Ireland had not taken to Protestantism as readily as had England - one reason being that whereas the Bible and service books had been translated into English for the benefit of the reformed Christian Church, no one in London had realized that many Irish neither read nor understood English, and it was several years before Irish versions were available. Toleration of non-Anglicans commenced in the late 17th century throughout the British Isles and gradually Catholics (earlier in Ireland than elsewhere in Britain) began to build their own churches within new Catholic parishes having new boundaries, though these were not officially permitted until the 1829 Toleration Act. Their parishes were collected into new Catholic dioceses, with slightly different boundaries, headed by Catholic Bishops who, in Ireland, reported to a Catholic Archbishop, based in Dublin. Besides the officially-tolerated Presbyterians, other dissenting congregations such as Quakers, Independents and later, Methodists, each having a unique administrative system and organizational structure, began to hold their own services, build their own places of worship, and keep their own registers and membership and associated documents. Church Records With the above background we can discuss some Church and secular records in which we may be able to find details of some of our Irish ancestors. There are many other records not mentioned here because of space constraints, several of which are identified in the books suggested below for further reading. Henry VIII required the parish clergy of his Reformed Protestant Church to keep registers of baptisms, marriages and burials from 1538. This appears not to have applied in Ireland until 1634, although one (Church of Ireland) parish register begins in 1619. However, most Church of Ireland registers do not start until the 1790s when a new Archbishop of Armagh took over. Queen Elizabeth I required copies of parish registers to be sent to diocesan registrars from 1598 (the copies were called Bishops' Transcripts), but this was never done in Ireland. Similar copies, termed Parochial Returns, of all their register entries were made by some Irish clergy in the 19th century. A parish baptismal register entry usually has the name of the child and the father (or mother if illegitimate) and sometimes the father's occupation and address, mother's name, but rarely her maiden surname, or names of the godparents or sponsors. Occasionally the date of birth as well as the baptismal date is shown. A parish marriage register entry has the date of the marriage, the names of the bridegroom and bride, sometimes their occupations and addresses, and the names and occupations of their fathers and the names of the witnesses. A parish burial entry has the date of burial, the name of the deceased, sometimes the address, place and cause of death and supposed age. Copies of most of the Church of Ireland records are now held by the Representative Church Body Library in Dublin, many filmed copies are obtainable through LDS Family History Centers world-wide. There was no internal compulsion within the newly-tolerated Catholic Church in Ireland to keep registers of baptisms, marriages and burials. While some Catholic priests did begin registers early (Wexford in 1671, Galway in 1690), most made few entries (sometimes in Latin) until after the 1829 Toleration Act and burials were sparsely noted anyway. Microfilm copies of 90 percent of the registers from the 26 Catholic Dioceses in the Republic of Ireland are kept at the National Library. The Public Records Office of Northern Ireland (PRONI) has copies of the Roman Catholic registers for the northern Roman Catholic dioceses. LDS Family History Centers can obtain copies of many of these films from the Genealogy Library in Salt Lake City. Records of the dissenting congregations which are available include those of Huguenots from 1685, Quakers (Society of Friends) from 1671, Presbyterians from 1674 (although more prolific from 1819) and Wesleyan Methodists from 1816. The records of some of these and other groups, such as Jews, are held in their own historical libraries (see useful ad-dresses). The Huguenot material was published by the Huguenot Society of London and is available. Many of the baptisms and marriages from the records of a variety of denominations have been incorporated into the International Genealogical Index, published in microform and on CD-ROM by the LDS Church, and available at their Family History Centers world-wide. A valid marriage anywhere in the British Isles could normally take place only after publication of banns or issuing of a marriage license by an Anglican bishop or archbishop who kept a record of licenses issued. After the Reformation and until the introduction of civil marriage from 1845, valid marriages could take place only in an Anglican church. Copies and abstracts of many marriage license records in Ireland were made before most of the originals were lost in 1922; indexes of these for various dioceses have been published (see Begley, Chapman and Grenham). Wills made before 1858 throughout the British Isles were proved by the (Anglican) Church Courts; in Ireland this involved the bishops' consistory courts and the archbishops' prerogative court. In 1858 civil District Probate Registries were opened. All probate material was held in the Public Records Office in Dublin and most of the original documentation lost in the 1922 fire. Fortunately, because of the great academic interest in wills, inventories, and letters of administration, numerous abstracts had been made of these, now in the National Archives. Records Destroyed Following the dismantling of the Church of Ireland in 1869, Parliamentary Acts of 1875 and 1876 declared all of its pre-1870 registers public documents and required them to be deposited in the Irish Public Record Office (now the National Archives) in Dublin. Only about two-thirds of the parishes complied and many copies and abstracts of these deposited registers were made by solicitors' clerks and by amateur and professional genealogists. The 1922 fire did not affect the un-deposited registers, the Parochial Returns or the copies or abstracts. Obviously the tombstone inscriptions in church and chapel yards and cemeteries throughout Ireland were also unaffected and the Association for the Preservation of Memorials of the Dead in Ireland has copies of over 10,000 inscriptions, many of which have been published in the annual issues of its Journal. The Genealogical Office Library, Dublin has a complete set of this Journal. Irish World holds the inscriptions on computer from over 300 graveyards in Northern Ireland. Although the practice of taking a civil census every 10 years began in England and Wales in 1801, a similar exercise began in all Ireland only in 1821 and none was taken in 1881 or 1891. The censuses were originally undertaken by townland, parish and county, later by District Electoral Division. The official returns for 1861 and 1871 were destroyed by government orders and most of those for 1821-1851 were lost in the 1922 fire. Copies of a few 1861 and 1871 returns and those that survived the 1922 loss are identified in Grenham. Census returns are not normally open for public research until 100 years old, but because of the loss of 19th century records, the censuses for 1901 and 1911 for all of Ireland are available in the Republic, but not in Northern Ireland. Furthermore, an Old Age Pension for Senior Citizens was introduced throughout Ireland in 1908 and, to verify claimants' eligibility from 1910 to 1922, officials at the Irish Public Record Office abstracted information from the 1841 and 1851 census returns onto "Green Forms" for government internal use. These Green Forms survive in the National Archives, filed by county and parish, for the families that were searched. Censuses have been taken since 1921 in the Republic and in Northern Ireland, but these are not yet open to researchers. Other censuses and lists of people were taken during, and long before, the 19th century with names and addresses, and sometimes ages and occupations; these include names of poll tax payers from the 17th century, muster rolls for 1630 and later years, the 1640, 1641 and 1703 surveys of land owners, names of persons with title to land in 1659 (Pander's census), subsidy (tax) lists of the nobility, clergy and laity 1662-66, Hearth Taxpayer lists 1664-66, converts to the Church of Ireland 1703-1838, various religious surveys in 1740, 1749, 1766 and later years, with names of householders and their denominations. The Tithe Applotment Books 1824-38, identifying occupiers of land, and Griffith's Valuation 1848-64, naming householders and from whom each property was leased, both of these lists now with a Householders Index arranged by county (and available at LDS Family History Centers), go some way to make up the loss of the 19th century decennial censuses. The 1873 Return of Owners of Land in Ireland should not be overlooked. Much of this type of material is catalogued under land records in North America. The older material is at the Royal Irish Academy, later records are in the National Archives. Original land deeds are held at the Register of Deeds, Dublin. Commercial street and trade and professional Directories and Almanacs, published often since 1751 by Wilson, Pigot, Slater and others, and identified in Begley, provide names and addresses of tradesmen and noteworthy residents, particularly in towns. Such directories are available in Ireland, some editions may be consulted in North American libraries. The civil registration of births, marriages and deaths commenced in England and Wales in 1837, the Channel Islands in 1840, the Isle of Man in 1849 and Scotland in 1855. The fundamental area was a Registration District, based on a Poor Law Union area, which was several parishes grouped together (but not by counties or rural deaneries) with one workhouse serving them. In Ireland civil registration was introduced in stages, beginning in 1845 for marriages of non-Catholics, with subsequent minor amendments to account for Quakers and others. Civil Registrations From Jan. 1, 1864 the civil registration of all births, marriages and deaths in Ireland was implemented, with many later amendments. The information on the certificates is very similar to that on English certificates and to the details in the parish registers described above. Indexes of names were compiled annually for the Irish civil registers; the indexes, and some actual certificates, are available on microfilm in LDS Family History Centers in North America. Copies of any of the certificates can be purchased from the civil Registrars General in Ireland. Irish newspapers and periodicals from the mid-18th century carry some useful genealogical information on individuals and families from all walks of life. Reports of unusual feats, disasters, dramatic deaths, elopements, bankruptcies, inquests, court trials, and notices of births, engagements, marriages deaths, funerals and obituaries, some of which are indexed (see Grenham) may provide those extra tidbits of information on your Irish ancestors to color your genealogy and bring your Irish family history to life. Irish newspapers, detailed in Begley, are in the National Archives and in PRONI. __._,_.___ Reply to sender | Reply to group | Reply via web post | Start a New Topic Messages in this topic (1) Recent Activity: a.. New Members 2 Visit Your Group MARKETPLACE Do More for Dogs Group. Connect with other dog owners who do more. ------------------------------------------------------------------------------ Welcome to Mom Connection! 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I've been working on my Smith ancestors from Franklin County. What I think I know so far looks like this (first generation only): 1. Barbara (--?--) was born circa 1781 at Pennsylvania. She married (--?--) Smith. She lived in 1830 at Guilford Twp., Franklin Co., PA. Children of Barbara (--?--) and (--?--) Smith were as follows: + 2 i. Rev. William R. Smith was born on 14 May 1814 at Pennsylvania. He married Elizabeth Stouffer, daughter of John Stouffer and Hannah Price, on 15 Feb 1838 at Franklin Co., PA. He died on 1 Mar 1893 at Mt. Carroll, Carroll Co., IL, at age 78. He was buried in Mar 1893 at Center Hill Cemetery, Mt. Carroll Twp., Carroll Co., IL. + 3 ii. George C. Smith was born on 6 Jan 1817 at Pennsylvania. He married Hannah Stouffer, daughter of John Stouffer and Hannah Price. He died on 14 Nov 1886 at Marion, Franklin Co., PA, at age 69. + 4 iii. Rev. Jacob C. Smith was born circa 1819 at Pennsylvania. He married Eliza A. (--?--). He died on 13 Nov 1886 at York, York Co., PA. + 5 iv. Mary Elizabeth Smith was born in 1822 at Pennsylvania. She married William McClintock, son of John McClintock and Isabella (--?--), circa 1855 at Franklin Co., PA. She died in 1902 at Chambersburg, Franklin Co., PA. She was buried in 1902 at Cedar Grove Cemetery, Chambersburg, Franklin Co., PA. The Stouffer family were German Baptists, members of the Falling Spring Church of the Brethren. I don't know whether they were still speaking German by this generation, or not, but one can wonder whether the "Smiths" were aka "Schmidts" in the preceding generation. Also it is interesting to note that both William Smith and his brother Jacob Smith converted to the United Brethren In Christ denomination, and were preachers in that organization. William and Elizabeth Smith lived at Mt. Carroll, Illinois. Jacob Smith lived at York most of his adult life, according to the censuses, and raised a family there. George and Hannah Smith remained in Franklin County and raised a large family there including Dr. William Otterbein Smith, and so did their sister Mary (Smith) McClintock, although it appears that only her daughter Evaline (Mrs. Abram Lemaster) survived to raise a family of her own in Chambersburg. Does anyone on the list have any insights on who the husband of this Barbara Smith was? Thanks for any ideas. Don Boyd Centerville, Ohio =