Who are you the past whispered? I wasn't sure. Born in Montreal to French - Irish parents and moved to America at age 4, I wasn't able to connect with my roots. The past whispered again and I began my search. The search for my elusive great-grandparents took me to County Cavan, Ireland, northern France and Belgium. The Past Whispers...
Monday, May 13, 2019
Mile End
Contrary to popular belief, the place is not precisely a mile away from any official marker. It is, however, a mile north along Saint-Laurent from Sherbrooke Street, which in the early 19th century marked the boundary between the urban area and open countryside. (Several decades later, the Mile End train station near Bernard Street was situated coincidentally one more mile north along Saint-Laurent from the original crossroads.)
Mile End was also the first important crossroads north of the tollgate set up in 1841 at the city limits of 1792. From the crossroads to the city limits the distance was 0.4 miles (0.64 km). The city limits were located 100 chains (1.25 miles or about 2 km) north of the fortification wall, and intersected Saint-Laurent just south of the current Duluth Avenue.
As early as 1810, there was a Mile End Hotel and tavern, operated by Stanley Bagg, an American-born entrepreneur and father of the wealthy landowner Stanley Clark Bagg. The earliest known published references to Mile End are advertisements placed by Stanley Bagg, in both English and French, in The Gazette during the summer of 1815. He announced in July: "Farm for sale at St. Catherine [i.e., Outremont], near Mile End Tavern, about two miles from town...". On 7 August, he inserted the following:
STRAYED or STOLEN from the Pasture of Stanley Bagg, Mile End Tavern, on or about the end of June last, a Bay HORSE about ten years old, white face, and some white about the feet. Any person who will give information where the Thief or Horse may be found shall receive a reward of TEN DOLLARS and all reasonable charges paid. STANLEY BAGG. Montreal, Mile End, August 4, 1815.
A photograph of 1859 shows members of the Montreal Hunt Club at the Mile End tavern.
The road variously known as Chemin des Tanneries (Tannery Road), Chemin des Carrières (Quarry Road), or Chemin de la Côte-Saint-Louis led to a tannery and to limestone quarries used for the construction of much of Montreal's architecture.
The village of Côte Saint-Louis (incorporated 1846) sprung up near the quarries, its houses clustered east of the Mile End district around the present-day intersection of Berri Street and Laurier Avenue.
It was to serve this village that a chapel of the Infant Jesus was established in 1848 near Saint Lawrence Road, on land donated by Pierre Beaubien. In 1857-8, the chapel was replaced by the church of Saint Enfant Jésus du Mile End.
The church, made even more impressive by a new façade in 1901-3, was the first important building in what would become Mile End.
Saturday, March 16, 2019
The Little Canadas of New England
They’ve given us magnificent churches, Catholic hospitals and sports heroes like Springfield’s Leo Durocher and Woonsocket’s Nap LaJoie. They’ve produced writers like Annie Proulx, who comes from Norwich, Conn., and chefs like Emeril LaGasse, a native of Fall River.
People from the Little Canadas have toiled in textile and paper mills, defense factories and logging camps. They’ve sent politicians like Norm D’Amours from New Hampshire and Fernand St. Germain from Rhode Island to Congress.
Even today, New England’s Little Canadas celebrate midnight Mass at Christmas with pancakes afterward and serve poutine – French fries, gravy and cheese curds – in restaurants and social clubs.
Creating Little Canadas
By 1990, Massachusetts had the highest number of Franco-Americans in the United States, with 310,636 – and nearly half of all Franco-Americans in New England. New Hampshire ranked fifth, with 118,857, Connecticut sixth with 110,426 and Maine eighth with 110,209. French speakers comprise at least 14 percent of the residents of Coos County in New Hampshire and Androscoggin and Aroostook counties in Maine.
They didn’t all come at once. Some were expelled by the British in the Great Roundup of 1755. Some fled the fighting between the French and British in the Patriots Rebellion of 1837.
In the 19th century, most French Canadians who left for New England’s Little Canadas were young adults fleeing poverty, unemployment and backbreaking toil on subsistence farms.
Between 1840 and 1930, about 900,000 French-speaking Canadians left Québec to work in New England's factories, mills, potato fields and logging camps. The mythical figure Paul Bunyan was a Franco-American ( ‘Bunyan’ is similar to the Québécois phrase "bon yenne!").
By 1850, most Franco-Americans lived in Vermont, named from the French words vert mont, or green mountain. The state’s most famous Franco-American export was the wildly popular singer and actor, Rudy Vallee, born in Island Pond. Even today, 26 percent of the residents of Canaan, Vt., speak French.
Work
By 1860, another 18,000 Canadian immigrants moved to New Hampshire, Massachusetts and Rhode Island. This time, the economic boom after the Civil War attracted waves of French Canadians. They came to the huge textile mills in Lewiston, Maine, in Woonsocket, R.I., in Berlin and Manchester, N.H., and in Lowell, Worcester, Holyoke, New Bedford and Fall River, Mass. They were the only major ethnic group to arrive in the United States by train.
By 1875, Quebec started luring its young people back by offering them free land. As many as half returned. They were called Canucks and resented by the Irish, who had arrived earlier and viewed them as interlopers willing to work for lower wages and take their mill jobs, tedious though they might be.
By 1900 they were still clustered in crowded Little Canadas like Woonsocket and Biddeford, Maine, both 60 percent Franco-American. The densest Little Canadas, not surprisingly, are along the Maine-Canada border in the St. John Valley. There, 79 percent of Frenchville residents speak French.
20th-Century
In the first decade of the 20th century, the population of Salem, Mass., was more than one-fifth Quebecois and their children. In South Salem’s Little Canada, children attended French schools like Sainte-Chrétienne. They built French churches like Église Sainte-Anne and they started French businesses like St. Pierre’s Garage, Ouellette Construction and Soucy Insurance.
Franco-Americans were almost all Roman Catholic, and strict ones at that. They believed that abandoning the French language meant abandoning their religion, and they clung to their language and customs longer than many other immigrant communities. They called it la survivance. Battles often erupted between French parishes and the Irish-dominated parishes over their desire to hire French-speaking priests.
Life in Little Canadas
Life in the Little Canadas revolved around the neighborhood parish and the home, where families were often large. By the 1920s, Little Canadas supported thriving French-language newspapers, Catholic schools, social clubs and fraternal organizations. They established Rivier College in Nashua and Assumption College in Worcester. They built the first Catholic hospital in Maine, St. Mary’s in Lewiston, and started the first credit union in the United States, also named St. Mary’s, in Manchester, N.H.
St. Ann Roman Catholic Church was built with nickels and dimes from Franco-American millworkers and painted with such magnificent frescoes it earned the nickname ‘the Sistine Chapel of Woonsocket.’
Manchester, N.H., had perhaps the most well-known of the Little Canadas on its west side, where Peyton Place author Grace Metalious and Revlon founder Charles Revson grew up. West Sider Rene Gagnon participated in the most celebrated flag raising in history, on Iwo Jima during World War II.
The most famous Franco-American author, Jean-Louis Lebris de Kérouac or Jack Kerouac, was born in Lowell’s Little Canada.
Tensions with the Irish continued into the 1920s, as well as with the Ku Klux Klan. Anti-Catholicism fueled the resurgence of the Klan in New England, especially Maine, and Franco-Americans stayed in their houses when the Klan roamed through Little Canadas looking for trouble.
By then, New England’s mills were in decline, and Quebec’s economy was booming. Franco-Americans began to drift back to Canada, emptying out some of New England’s Little Canadas. Finally, World War II ended their cultural isolation.
Thursday, December 13, 2018
Predicting the transmission of rare, genetically based diseases
Friday, November 16, 2018
Taiwanese Pepper Pork Pie Recipe
Hu Jiao Bing are pastries filled with a mixture of pork, scallions and fragrant with aromatics and white pepper. The crust should be crispy but not doughy whereas the filling should have the right ratio of lean meat, fat and chopped scallions. Traditionally from Taiwan, these are an immensely popular street food at night markets which are abundant throughout the country. At one specific market called Raohe Night Market, tourists and locals alike are willing to wait in line for over an hour just to get a taste of the famous pepper pork pies there which are one of the major attractions of the market.
This recipe can be altered in many ways to suit your liking. Typically, the chopped scallions are stuffed into the bun separately with the meat filling instead of incorporating it in altogether. This is done so that the flavors of the fragrant, pungent scallions are more pronounced. However, I’ve gone against the norm by mixing it in together with the pork filling, simply because it’s so much easier to wrap. For most home cooks, we rarely tackle recipes like these are they can be very time-consuming. Many people end up putting in less filling as it makes the wrapping process so much easier. Unfortunately, what you get in return is a sad pastry with little meat and all crust...more
Perfect fare for something a little different for the upcoming holidays!
Sunday, December 31, 2017
Thursday, December 21, 2017
For many Mainers, ‘there is no Christmas without pork pie’
Each slice of French-Canadian tourtiere comes with memories of Christmas past.
(2017) The Past Whispers
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Wednesday, November 8, 2017
Monday, October 9, 2017
Glen Taxi
Glen Taxi originated in the early 1950s and disappeared in the late 1970s. The company was named after the Glen Yard located west of Saint-Henri, on the edge of Notre-Dame- de-Grace. Listed in the Lovell directories from 1951 to 1978. Initially at 4635 West Sparks, and then at 5010 Notre-Dame West.
The company mainly served the Saint-Henri and Petite Bourgogne districts. Their telephone number was WE7-1441 (937-1441). The photo comes from a documentary filmshot for the NFB in 1962 by Hubert Aquin.
My cousin, Roger Mailhot drove for Glen Taxi back in the day.
©2017 The Past Whispers
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Wednesday, September 27, 2017
Wednesday, July 12, 2017
St. Romuald De Farnham Catholic Church
est. 1847
My mother was christened at this church on 24th Of June 1928
©2017 The Past Whispers
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Thursday, March 9, 2017
Hôpital de la Miséricorde
Hôpital de la Miséricorde, 840-890 René Levesque Blvd. East, Montreal, QC – INSTITUTIONAL LANDMARK IN NEED OF REVITALIZATION
This large convent hospital complex built between 1853 and 1940 is a reminder of the essential role religious congregations played in 19th-century Montreal life. A landmark structure, its institutional architecture and symmetrical tree-filled courtyards that flank the central chapel hold a commanding presence in downtown Montreal. Built by the Sisters of Miséricorde, it began as a maternity hospital for unwed mothers, later becoming the Hôpital Général de la Miséricorde. It was acquired by the Province after the formation of the Ministry of Health and Social Services in the late 1960s. In 1975 it became the Centre hospitalier Jacques-Viger, a long-term care facility.
Although it has no formal provincial heritage status, the building is included on the City’s urban planning list both for its “exceptional heritage value” and for its location in an “exceptional heritage area.”
The Jacques-Viger long-term care hospital relocated two years ago due to the deterioration of parts of the masonry walls, leaving the building vacant. To date, there is no plan to adapt the facility to a new use. It remains without purpose, which is contributing to the building’s physical degradation. Masonry restoration is badly needed along with the revitalisation of the complex that comes with a conversion to a new use.
Where things stand
Heritage Montreal has been advocating for the conservation of this important downtown landmark for several years, stressing that without a long-term plan for the site, the vacant hospital is increasingly at risk. It joins other historic institutional structures in need of revitalization in the city and serves as an example of just how challenging it can be to manage the health sector’s built heritage.
©2017 The Past Whispers
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Tuesday, January 31, 2017
Saint Helen's Island
Saint Helen's Island (French: Île Sainte-Hélène) is an island in the Saint Lawrence River, in the territory of the city of Montreal, Quebec, Canada. It is situated immediately southeast of the Island of Montreal, in the extreme southwest of Quebec. It forms part of the Hochelaga Archipelago. The Le Moyne Channel separates it from Notre Dame Island. Saint Helen's Island and Notre Dame Island together make up Parc Jean-Drapeau (formerly Parc des Îles).
It was named in 1611 by Samuel de Champlain in honour of his wife, Hélène de Champlain, née Boullé. The island belonged to the Le Moyne family of Longueuil from 1665 until 1818, when it was purchased by the British government. A fort, powderhouse and blockhouse were built on the island as defences for the city, in consequence of the War of 1812.
The newly formed Canadian government acquired the island in 1870; it was converted into a public park in 1874. The public used it as a beach and swam in the river.
In the 1940s, during World War II, Saint Helen's Island, along with various other regions within Canada, such as the Saguenay-Lac-Saint-Jean and Hull, Quebec, had Prisoner-of-war camps. St. Helen's prison was number forty seven and remained unnamed just like most of Canada's other war prisons. The prisoners of war (POWs) were sorted and classified into categories including their nationality and civilian or military status. In this camp, POWs were mostly of Italian and German nationality. Also, prisoners were forced into hard labour which included farming and lumbering the land. By 1944 the camp would be closed and shortly afterwards destroyed because of an internal report on the treatment of prisoners.
The archipelago of which Saint Helen's Island is a part was chosen as the site of Expo 67, a World's Fair on the theme of Man and His World, or in French, Terre des Hommes. In preparation for Expo 67, the island was greatly enlarged and consolidated with several nearby islands, using earth excavated during the construction of the Montreal metro. The nearby island, Notre Dame Island, was built from scratch.
After Expo, the site continued to be used as a fairground, now under the name Man and His World or Terre des Hommes. Most of the Expo installations were dismantled and the island was returned to parkland.
The island can be accessed by public transit, by car, by bicycle or by foot. The Concordia Bridge links St. Helen's Island to Montreal's Cité du Havre neighbourhood on the Island of Montreal as well as Notre Dame Island (which itself is connected to Saint-Lambert on the south shore by bicycle paths). The island is also accessible via the Jacques Cartier Bridge from both the Island of Montreal and Longueuil on the south shore.
©2017 Linda Sullivan – Simpson
The Past Whispers
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Wednesday, December 28, 2016
Silent Night
Silent Night Chapel at Oberndorf, Austria
The song was first performed on Christmas Eve 1818 at St Nicholas parish church in Oberndorf, a village in the Austrian Empire on the Salzach river in present-day Austria. A young priest, Father Joseph Mohr, had come to Oberndorf the year before. He had written the lyrics of the song "Stille Nacht" in 1816 at Mariapfarr, the hometown of his father in the Salzburg Lungau region, where Joseph had worked as a co-adjutor.
The melody was composed by Franz Xaver Gruber, schoolmaster and organist in the nearby village of Arnsdorf. Before Christmas Eve, Mohr brought the words to Gruber and asked him to compose a melody and guitar accompaniment for the Christmas Eve mass. Together they performed the new carol during the mass on the night of December 24.
The original manuscript has been lost. However, a manuscript was discovered in 1995 in Mohr's handwriting and dated by researchers as c. 1820. It states that Mohr wrote the words in 1816 when he was assigned to a pilgrim church in Mariapfarr, Austria, and shows that the music was composed by Gruber in 1818.
In 1859, the Episcopal priest John Freeman Young, then serving at Trinity Church, New York City, wrote and published the English translation that is most frequently sung today, translated from three of Mohr's original six verses. The version of the melody that is generally used today is a slow, meditative lullaby or pastorale, differing slightly (particularly in the final strain) from Gruber's original, which was a "moderato" tune in 6
8 time and siciliana rhythm. Today, the lyrics and melody are in the public domain.
The carol has been translated into about 140 languages.
Mohr's German lyrics
Stille Nacht, heilige Nacht,
Alles schläft; einsam wacht
Nur das traute hochheilige Paar.
Holder Knabe im lockigen Haar,
Schlaf in himmlischer Ruh!
Schlaf in himmlischer Ruh!
Stille Nacht, heilige Nacht,
Hirten erst kundgemacht
Durch der Engel Halleluja,
Tönt es laut von fern und nah:
Christ, der Retter ist da!
Christ, der Retter ist da!
Stille Nacht, heilige Nacht,
Gottes Sohn, o wie lacht
Lieb' aus deinem göttlichen Mund,
Da uns schlägt die rettende Stund'.
Christ, in deiner Geburt!
Christ, in deiner Geburt!
Young’s English lyrics
Silent night, holy night,
All is calm, all is bright
Round yon virgin mother and child.
Holy infant, so tender and mild,
Sleep in heavenly peace,
Sleep in heavenly peace.
Silent night, holy night,
Shepherds quake at the sight;
Glories stream from heaven afar,
Heavenly hosts sing Alleluia!
Christ the Savior is born,
Christ the Savior is born!
Silent night, holy night,
Son of God, love's pure light;
Radiant beams from thy holy face
With the dawn of redeeming grace,
Jesus, Lord, at thy birth,
Jesus, Lord, at thy birth.
©2016 Linda Sullivan – Simpson
The Past Whispers
All Rights Reserved
Tuesday, December 27, 2016
The First Christmas Lights
One would think that Christmas lights have been around for as long as Christmas itself. Can any of you imagine Christmas without lights? How would the children find their way in the dark, so early on Christmas morning without them? The history of Christmas lights is intricately tied to the dawn of the modern era, when houses began to be supplied with electricity.
As you are likely aware, Thomas Edison invented the first functioning light bulb back in 1879. A few years later, in 1882, an associate of his first employed the use of lights on his Christmas tree. Edward Johnson was the first to electrically light his family Christmas tree in his New York home. His home was located in one of the first sections of the city to be wired for electricity.
A visiting reporter from Detroit reported the following in "The Detroit Post and Tribune": "Last evening I walked over beyond Fifth Avenue and called at the residence of Edward H. Johnson, vice-president of Edison's electric company. There, at the rear of the beautiful parlors, was a large Christmas tree presenting a most picturesque and uncanny aspect. It was brilliantly lighted with many colored globes about as large as an English walnut and was turning some six times a minute on a little pine box. There were eighty lights in all encased in these dainty glass eggs, and about equally divided between white, red and blue. As the tree turned, the colors alternated, all the lamps going out and being relit at every revolution. The result was a continuous twinkling of dancing colors, red, white, blue, white, red, blue---all evening."
In 1890, Edison published a promotional brochure which may have been the first mention of commercially available electrically powered Christmas lights. It stated that "There are few forms of decoration more beautiful and pleasing than miniature incandescent lamps placed among flowers, or interwoven in garlands or festoons; for decorating Christmas trees or conservatories..."
From there, the popularity of Christmas lights exploded. Before long, every family had them and they became synonymous with the Christmas tree. It's hard to imagine Christmas without Christmas lights.
©2016 Linda Sullivan – Simpson
The Past Whispers
All Rights Reserved
Monday, December 26, 2016
History of the Christmas Card
A prominent educator and patron of the arts, Henry Cole travelled in the elite, social circles of early Victorian England, and had the misfortune of having too many friends.
During the holiday season of 1843, those friends were causing Cole much anxiety.
The problem were their letters: An old custom in England, the Christmas and New Year’s letter had received a new impetus with the recent expansion of the British postal system and the introduction of the “Penny Post,” allowing the sender to send a letter or card anywhere in the country by affixing a penny stamp to the correspondence.
Now, everybody was sending letters. Sir Cole—best remembered today as the founder of the Victoria and Albert Museum in London—was an enthusiastic supporter of the new postal system, and he enjoyed being the 1840s equivalent of an A-Lister, but he was a busy man. As he watched the stacks of unanswered correspondence he fretted over what to do. “In Victorian England, it was considered impolite not to answer mail,” says Ace Collins, author of Stories Behind the Great Traditions of Christmas. “He had to figure out a way to respond to all of these people.”
Cole hit on an ingenious idea. He approached an artist friend, J.C. Horsley, and asked him to design an idea that Cole had sketched out in his mind. Cole then took Horsley’s illustration—a triptych showing a family at table celebrating the holiday flanked by images of people helping the poor—and had a thousand copies made by a London printer. The image was printed on a piece of stiff cardboard 5 1/8 x 3 1/4 inches in size. At the top of each was the salutation, “TO:_____” allowing Cole to personalize his responses, which included the generic greeting “A Merry Christmas and A Happy New Year To You.”
It was the first Christmas card.
Unlike many holiday traditions—can anyone really say who sent the first Christmas fruitcake?—we have a generally agreed upon name and date for the beginning of this one. But as with today’s brouhahas about Starbucks cups or “Happy Holidays” greetings, it was not without controversy. In their image of the family celebrating, Cole and Horsley had included several young children enjoying what appear to be glasses of wine along with their older siblings and parents. “At the time there was a big temperance movement in England,” Collins says. “So there were some that thought he was encouraging underage drinking.”
The criticism was not enough to blunt what some in Cole’s circle immediately recognized as a good way to save time. Within a few years, several other prominent Victorians had simply copied his and Horsley’s creation and were sending them out at Christmas.
While Cole and Horsley get the credit for the first, it took several decades for the Christmas card to really catch on, both in Great Britain and the United States. Once it did, it became an integral part of our holiday celebrations—even as the definition of “the holidays” became more expansive, and now includes not just Christmas and New Year’s, but Hanukkah, Kwanzaa and the Winter Solstice.
Louis Prang, a Prussian immigrant with a print shop near Boston, is credited with creating the first Christmas card originating in the United States in 1875. It was very different from Cole and Horsley’s of 30 years prior, in that it didn’t even contain a Christmas or holiday image. The card was a painting of a flower, and it read “Merry Christmas.” This more artistic, subtle approach would categorize this first generation of American Christmas cards. “They were vivid, beautiful reproductions,” says Collins. “There were very few nativity scenes or depictions of holiday celebrations. You were typically looking at animals, nature, scenes that could have taken place in October or February.”
Appreciation of the quality and the artistry of the cards grew in the late 1800s, spurred in part by competitions organized by card publishers, with cash prizes offered for the best designs. People soon collected Christmas cards like they would butterflies or coins, and the new crop each season were reviewed in newspapers, like books or films today.
In 1894, prominent British arts writer Gleeson White devoted an entire issue of his influential magazine, The Studio, to a study of Christmas cards. While he found the varied designs interesting, he was not impressed by the written sentiments. “It’s obvious that for the sake of their literature no collection would be worth making,” he sniffed. (White’s comments are included as part of an online exhibit of Victorian Christmas cards from Indiana University’s Lilly Library)
“In the manufacture of Victorian Christmas cards,” wrote George Buday in his 1968 book, The History of the Christmas Card, “we witness the emergence of a form of popular art, accommodated to the transitory conditions of society and its production methods.”
The modern Christmas card industry arguably began in 1915, when a Kansas City-based fledgling postcard printing company started by Joyce Hall, later to be joined by his brothers Rollie and William, published its first holiday card. The Hall Brothers company (which, a decade later, change its name to Hallmark), soon adapted a new format for the cards—4 inches wide, 6 inches high, folded once, and inserted in an envelope.
©2016 Linda Sullivan – Simpson
The Past Whispers
All Rights Reserved
Wednesday, December 14, 2016
The Search for Missing Friends
I found a book called The Search for Missing Friends, Vol. I I think the price was $3, it’s a fat book, over 600 pages compiling the advertisments placed in the Boston Pilot of Irish immigrants looking for friends and loved ones. Now I see Boston College has inventoried these listings and have placed them in a searchable database.
“THERE WAS A TIDAL WAVE of Irish immigration to North America in the nineteenth and early twentieth century. Some came to escape political upheaval, famine, and poverty, while others simply hoped to start a better life in the new world. During this time, formal communication was by the written word, but an international postal system was just emerging, making it difficult for those who had immigrated to keep in touch with those they had left behind. The result was that many of those in Ireland had no idea where their relatives and friends might be. Many new Irish Americans simply became “lost” to those who cared for them.”
You may view the database here.
©2016 Linda Sullivan – Simpson
The Past Whispers
All Rights Reserved
Saturday, December 10, 2016
La chasse-galerie – a tale of Christmas
Back in the late 19th century, many French-Canadian men spent long winters in remote logging camps to support their families back in the cities and towns. In those days before modern travels, coming back every week or even month for a visit was out of the question. So the men would spend the whole season, including the holidays, far from their loved ones.
One Christmas (or New Year’s) Eve, a group of such men in a lonely camp were feeling homesick and wanted to spend the réveillon with their wives and girlfriends. So they made a deal with the devil: the Prince of Darkness would make their canoe fly over the forests and hills so they could go back to their homes for the night. Old Scratch gave three conditions to respect: they could not swear, they could not touch a church steeple with their canoe while in flight, and they had to be back at camp before 6 o’clock in the morning. If they broke any one of those rules, their souls would be damned to hell forever. Despite the risk, the homesick men agreed and off they flew!
The reunion with their beloveds are joyous indeed and they spend the night drinking and dancing. When they realize the late hour, they hurry back to the canoe to get back to camp before the devilish deadline. Of course, in their inebriated states they are much more prone to swearing or accidentally ramming the craft into a church. And one of them invariably begins to get agitated and comes close to swearing, so his panicked companions gag and tie him up, but he eventually breaks free and swears. The canoe crashes into a tall tree and the passengers are knocked out when they hit the ground.
In the most famous version, by Honoré-Beaugrand, the men wake up the next morning and never speak of the adventure again. However, in other versions they are doomed to fly forever across the sky, their souls never getting to their eternal rest. And they say if you look out on Christmas or New Year’s Eve, you can sometimes get a glimpse of the bewitched canoe.
While a deal with the devil might be an odd choice of theme for a Christmas story, it’s really indicative of the loneliness that develops when hardworking and honest men are forced to spend the holidays on their own, far from their kin.
While the most famous element of the chasse-galerie, the flying canoe, came about in 19th century Québec, it’s actually a newer version of an even older story from France. It is told that a nobleman named the Sieur de Galerie was such an avid hunter that he even skipped church in order to enjoy his favourite sport. The Lord did not take kindly to this and condemned his soul to forever run across the sky pursued by celestial hunters and wolves.
©2016 Linda Sullivan-Simpson
The Past Whispers
All Rights Reserved
Monday, December 5, 2016
Origins of Celtic Christmas
Christmas has been marked in Ireland since St Patrick brought Christianity to the island in the fifth century. Over the centuries pagan Celtic customs merged with Christianity to produce some uniquely Celtic Christmas traditions for the winter festival. While not all are practiced today, some can still be seen – customs which date back to earlier, less commercial times.
Before the coming of Christianity the people of Ireland practiced a pagan druidic religion which gave them a keen sense of their connection with the natural world. Like many earlier peoples around the world, the winter solstice of 21st December was particularly important to the Gaelic Irish. The winter solstice is the shortest day / longest night of the year. However for the Celts it marked the turning point in the year. In the dark and cold of winter, at solstice the sun begins the long journey back towards its midsummer peak.
The Celts celebrated the turning point of the sun with fires in sacred places such as the Hill of Tara. The use of fire to mark the winter solstice may have contributed to the more recent Irish tradition of placing a candle in the window of your house during the twelve days of the Christmas season. It is the time of year when the Celts, just like people all across the world want to rekindle the light of love and hope in their lives.
A candle in the window: As well as a throw-back to the ancient Celtic custom of using fire to celebrate the turning point of the year, this tradition is said to be aimed at welcoming travellers to your home. The candle in the window marks the way to warmth and hospitality to anyone who finds themselves, like Mary and Joseph in the New Testament, without a place to stay at Christmas time.
Greenery: The druids of the ancient Celtic world used evergreen to branches to symbolize the eternal nature of the human soul. In Christian times the tradition of bringing evergreen branches into an Irish home has continued, as a symbol of the eternal life brought about by Christ’s resurrection. In Celtic countries evergreen branches such as holly and yew are more traditional than the German custom of bringing an entire tree into the home.
In Irish (Gaelic) Nollaig Shona Duit means Happy Christmas to you. It is pronounced no-leg show-na ditch.
A traditional Irish Christmas blessing in English is: 'May peace and plenty be the first to lift the latch on your door, and happiness be guided to your home by the candle of Christmas.'
At new years it is traditional in Ireland to say 'Go mbeire muid beo ar an am seo arís.'In English - May we be alive at this time next year...
©2016 Linda Sullivan-Simpson
The Past Whispers
All Rights Reserved
Sunday, November 27, 2016
Christmas Tree, O Christmas Tree
On December 25, 1943, the acrid smell of cordite hung over the rubble barricades of Ortona, Italy, where Canadians and Germans were engaged in grim hand-to-hand combat. Even amid the thunder of collapsing walls and the blinding dust and smoke darkening the alleys, the men of The Seaforth Highlanders of Canada and The Loyal Edmonton Regiment were determined to celebrate Christmas. They chose the abandoned church of Santa Maria di Constantinopoli as their banquet hall.
The dinner was set out on long rows of tables with white tablecloths, and a bottle of beer, candies, cigarettes, nuts, oranges, apples and chocolate bars at each setting. The companies ate in relays. As each company finished eating, they went forward to relieve the next. The menu was soup, pork with applesauce, cauliflower, mixed vegetables, mashed potatoes, gravy, Christmas pudding and mince pie. In the corner of the room was a small, decorated tree. Even amidst the dread of war, that most universal of Christmas symbols provided comfort and hope.
Though intimately associated with Christianity, the Christmas tree has a pagan origin. Many pagan cultures cut down evergreen trees in December and moved them into the home or temple to recognize the winter solstice, which occurs sometime between December 20 and 23. The evergreen trees seemed to have magical powers that enabled them to withstand the life-threatening powers of darkness and cold.
Legends about the first Christian use of the tree include that of a woodcutter who helps a small hungry child. The next morning, the child appears to the woodcutter and his wife as the Christchild. The child breaks a branch from a fir tree and tells the couple that it will bear fruit at Christmas time. As foretold, the tree is laden with apples of gold and nuts of silver. By the 1700s the Christbaum, or "Christ tree,” was a firmly established tradition in Germany.
©2016 Linda Sullivan-Simpson
The Past Whispers
All Rights Reserved
Monday, September 19, 2016
Old Time Quebec Sugar Pie
One pie shell (I cheat and don’t make my own. I find the store bought frozen shells quite good enough)
One cup of brown sugar - packed (but not too tightly)
One tablespoon flour
Half a pint of whipping cream minus 2 tablespoons (for the metric inclined folks, that’s exactly 200ml).
Preheat the oven to 325 degrees.
I'll give you the old and the new methods. I use the old method, some use the new one. I swear the old method makes a better pie... but maybe it's just me.
Original method of preparation: dump the sugar and the flour into the pie shell. Mix the flour and sugar with your hands so that the flour is well mixed into the sugar. Dump the cream on top. Mix with your fingers, breaking any sugar clumps until the mix is uniform .
Modern way of doing it: mix the flour and sugar in a bowl. Add the cream and mix thoroughly with a spoon. Dump into pie shell.
Since this is an old-style recipe from the wood stove era, there is no specified amount of time to bake the pie. It will take between 45 and 75 minutes depending on your oven and depending on the ratio of ingredients. A pie with a little more flour than usual will take less time, one where there a bit more cream will take longer. Your baking time will vary from pie to pie.
To check if the pie is fully baked, start checking it at around 45 minutes. The pie filling will start boiling from the outside and move toward the middle. It will first boil with large bubbles which will gradually disappear to be replaced with small tight bubbles. When the entire surface is bubbling with these tight bubbles and the edge of the filling is starting to dry up, the pie is ready. A good test is to shake the pie back and forth a bit. If the center is still liquid, it needs to bake some more. When shaking produces a movement that looks like soft pudding, it’s ready. The pie I baked for this took 65 minutes.
Cool the pie completely to room temperature. The filling stays dangerously hot for a long time. Cool for at least 2-3 hours. Serve at room temperature by itself or with ice cream or whipped cream (for those with a strong liver).
This pie never lasts for very long. It has been known to disappear after a few midnight trips to the kitchen.
©2016 Linda Sullivan-Simpson
The Past Whispers
All Rights Reserved