Friday, November 27, 2015

0rphan Trains

A sad but true event in our history. Every once in awhile, programs air about this story on television.

Locally-The Davenport Home in Bath provided a home for female orphans or a home for a daughter when a parent or family could not provide adequately for her. 


An on line Genealogy site.

Eastman's Online Genealogy Newsletter

The Daily Online Genealogy Newsletter

Looking for Descendants of the Orphan Train Riders

2015SBAGSOrphanTrain-smallerFrom the 1850s until the 1900s the Children’s Aid Society’s orphan trains brought children to families in the Midwest. During the early years, Indiana received the largest number of children.
If you are descended from one of the orphan train riders, at the program the South Bend Area Genealogical Society would like the opportunity to recognize you and honor your ancestor’s experience.
You can read more about the South Bend Area Genealogical Society’s meeting in the poster to the right. Click on the image to view a larger version.

The Orphan Train Movement was a supervised welfare program that transported orphaned and homeless children from crowded Eastern cities of the United States to foster homes located largely in rural areas of the Midwest. The orphan trains operated between 1853 and 1929, relocating about 200,000 orphaned, abandoned, or homeless children. You can read more about Orphan Trains in Wikipedia at, in the Children’s Aid Society web site at, and in a 2+-hour-long fictional movie based on historical facts and available on YouTube at as well as in the video player below.

Tuesday, November 24, 2015

Thanksgiving 2015

Wishing Everyone a Happy Thanksgiving in 2015
                                                           1911 Postcard

Wednesday, November 18, 2015

Local Blacksmiths

                            Guest Blacksmith at 225th Lindley Birthday Celebration
                              Leon Golder -Painted Post Historical Society
 John Fee and Harry Offerman  at Lindley Old Home Day September 2010

All three of these men demonstrate  their  Blacksmith skills at the Blacksmith Shop at  Heritage Village (former Patterson Inn -Corning N.Y.)

In days gone by- Blacksmiths were an important part of a community but with modern technology ,their occupation has all but become obsolete .
Fortunately, these three men share their interest and love of this occupation  at local community celebrations.

Below is the list that I compiled a few years ago of former blacksmiths in Lindley with notes of sources.   Are there others that I may have missed  ?                  

  Lindley Blacksmiths  1790- 2011 
  Sources                              Blacksmith              Location            
1860 Census                              Elam Watson                      Lindley
                                                        Moses Smith                             Presho            
1868  Directory                             George Lovell                            Presho
1870 Census                                    Samuel Colegrove                    Lindley
1891 Directory                        William Hutchinson                        No location
1920’s-30’s ( Durland Weale/Dick Riffle )       Mose Wood        Morgan Creek Road 
                                                                                                        Oscar Dolley Farm
(Riffle/Weale)                           George Morris                                    Lindley
1940’s    ( Ellis Grist)                George Morris                                     Lindley
Present                                           John Fee                                             Presho
Retired  ( Stocum /Overdurf)          William Trufferelli               Ryers Creek Rd 
1880 census
425c   Dennis Gilbert      39   Blacksmith    Tannery / Church Creek area
427D  George Lovel       36   Blacksmith     Presho
425D   J. K. McIntye     34  Blacksmith     Lindley hamlet
425D  George Mc Intye 14  Blacksmith (apprentice )   Lindley
429D  M.N. Smith           50  Blacksmith     Clendenning Road ?

 431    Walter  Gernell      47  Blacksmith      Stowell Hill/Ryers Creek  
 Catherine M.  Pierce  Lindley Historian


Monday, November 9, 2015

We have a mystery and need help

If you attended Lindley's 225th Birthday Party in September, you may have seen the owner with this cane. Apparently, it was made for the 1876 Centennial Celebration and contains local names which are listed below. It has been handed down in the Lindsley family but the history is not known.  Another Lindsley relative has been doing research and has compiled the list below.
 I am hoping one of the blog followers may have more  information about the names on the cane and the story that goes with it. Any feed back will be appreciated .
Please send any information or ideas to

1776-1876 Centennial Lindsley Cane Owned by Rick Stevens

Name on Cane
Likely Candidate Full Name
Ancestor ?
Edward Herrick
1821-1878 Lawrenceville Cemetery
Augustus E Butts
1st Cousin, 3x Rem
1856-1901 Son of Catharine A Lindsley
Dyer Power
1822-1908 Lawrenceville Cemetery
George T Power
1852-1924 Lawrenceville Cemetery
Neils V Kinsey
1838-1883 Lawrenceville Cemetery
D.H. or L.E. Crane
Owned Grocery Store with J.H. Putnam
James H Putnam
Lawrenceville Cemetery, owned grocery store
Edwin K Parkurst
Lindsley Parkhurst Seelye is our 2nd Cousin 4x Rem
1857-1880 Lawrenceville Cemetery
Frank E Mills
1856-1879 Lawrenceville Cemetery
A.M. Knapp
Lawrenceville Cemetery
Abram Walker
1814-1897 Lindley Cemetery
A.D. Hamlin
Inez Hamlin Married Claude Westcott our 1st Cousin 3x Rem
1853-? Lawrenceville Cemetery
Gus / Cus
Isaac Losey
1810-1899 Lawrenceville Cemetery
Furman Rolf
1826-1921 Lawrenceville Cemetery
Allen Daggett
Daggett, PA is 20 miles from Lawrencevile,  1811-1886
Father was Major Seth Daggett.
Edward Kolb
1849-1879 Lawrenceville Cemetery
Abram Bradley Lindsley
3rd Great Uncle
1812-1894 Lindley Cemetery
Charles Frederick
1st Cousin, 4x Rem
1845-1911 Lawrenceville Cemetery


Tip from Kitty:
I took a second look at Lawrenceville History –2006.   Not much on 1800’s but I did find some of these names were connected to business and that the IOOF was organized  July 14,1875.


Friday, October 30, 2015

Happy Halloween - An Explanation About Witches

Eastman's Online Genealogy Newsletter

The Daily Online Genealogy Newsletter

Witches in Your Family Tree ?????

This is the time of year for ghosts, goblins, and other such superstitions. However, perhaps it is also a time to pause and reflect on the horrors of those who suffered in Salem, Massachusetts, in 1692. The witches of Salem and nearby towns probably have hundreds of thousands of present-day descendants. If you have ancestry from early Essex County, Massachusetts, you have an excellent chance of finding a connection to the Salem Witch Trials of 1692.
Circa 1692, The trial of George Jacobs for witchcraft at the Essex Institute in Salem, Massachusetts. (Photo by MPI/Getty Images)
Circa 1692, The trial of George Jacobs for witchcraft at the Essex Institute in Salem, Massachusetts. (Photo by MPI/Getty Images)
Salem, Massachusetts, and the surrounding towns in Essex County were amongst the first settled in this country. Most of the towns were established prior to 1640. By the time of the witchcraft trials of 1692, a complete legal system of courts and clerks was well established. Records were written, and many of them have been preserved. Even if your ancestors are not among those accused, it is quite possible that you can find them mentioned as witnesses, those who gave depositions, or perhaps even those who served on a jury.
The reasons for the witchcraft hysteria have been debated for centuries. One modern theory involves ergot of rye, a plant disease that is caused by a fungus, Claviceps purpurea. Anyone who eats bread made with ergot-infected rye can exhibit symptoms of muscle spasms, tremors, and writhing. This may be accompanied by hallucinations. Such afflictions can indicate poisoning by ergot, or “ergotism.” Modern science has documented likely cases of ergotism in the Dark Ages, but the cause was only proposed in 1670 by a French physician, and outbreaks in the 20th century have shed much more light on both symptoms and their cause.
We know much about the lives of the Puritan inhabitants of Essex County in 1692. We know that they were mostly illiterate, and almost all citizens were intensely religious. In their simple lives, they were afraid of the darkness and of many things in this world that they did not understand. They were convinced that the Devil walked amongst them every night and that he had many disciples. This fear was reinforced by the sermons delivered by Reverend Samuel Parris most every Sunday. If the citizens of Salem and nearby towns did exhibit muscle spasms, tremors, writhing and hallucinations, one cannot be surprised that their neighbors felt the victims were indeed possessed by the Devil himself.
Ergot of Rye occurs in hot, humid weather. Warm, rainy springs and summers promote heavier than usual fungus infestation of rye. The pattern of the weather in 1691 and 1692 is apparent from brief comments in the diary of Samuel Sewall of Salem. Early rains and warm weather in the spring progressed to a hot and stormy summer in 1691, perfect conditions for creating hallucinogenic bread in the fall and winter of 1691, well into the spring and possibly very early summer of 1692, before the new crop of rye was harvested. Sewall recorded that there was a drought in 1692; thus, no contamination of the grain would be expected that year.
You can read a detailed explanation of ergotism and the possibilities of its
occurrence in Salem in an article by Linnda R. Caporael at There is no proof available today that ergot of rye was the cause of the Salem Witch Trials. It does, however, provide an intriguing possibility.
The whole series of episodes began in December 1691 and into January, a time when the people of Salem would be eating bread made from the summer’s rye harvest, rye that had time to become infected with ergot. Two girls – Betty Parris, daughter of minister Samuel Parris, and his niece Abigail Williams – began exhibiting strange behavior. Soon a number of other young girls were also exhibiting the same symptoms. Several historians have suggested that perhaps the girls were simply playing childish games.
Physicians called in to examine the girls could find no explanation for their illness. In February one doctor suggested the girls might be bewitched. A neighbor had Parris’s Barbados slave, Tituba, concoct a “witch cake” in order to determine if witchcraft was present. Shortly thereafter, the girls made an accusation of witchcraft against Tituba and two elderly women of general ill repute in Salem Village, Sarah Good and Sarah Osborn. The three women were taken into custody on 29 February 1692. The afflictions of the girls did not cease, and in March they accused Martha Corey and Rebecca Nurse. Both of these women were well respected in the village and were covenanting members of the church. Further accusations by the children followed. By June the hunt for “witches” expanded beyond Salem to Andover, Ipswich, Gloucester, and other nearby towns.
The accused witches were tried and most of them found guilty, using logic that sounds silly today. However, to the ill-educated citizens of Salem, these were “facts.” Contrary to some stories, none of the witches of Salem were ever burned at the stake. With one exception, all were hanged at a public gallows. The one exception is poor Giles Cory, a church-going member of the community, who was pressed to death with large stones.

The last hangings occurred in September of 1692, and by May of 1693 all accused witches still imprisoned were released. It is interesting to note that the reported drought of 1692 would have meant the elimination of ergot of rye by September, the time of the last execution.
The final count of witchcraft victims was twenty executed and more than a hundred imprisoned. (One died in prison.) In addition, many others fled into exile or hiding places, their homes were broken up, their estates were ruined, and their families were left in desolation. All of this was caused by the leaders in the communities: the magistrates and ministers.
Finding your ancestors’ roles during the Salem Witch Trials may not be terribly difficult. Many of the original trial documents are now both in print and online. You might start at some of these:
The University of Virginia’s Electronic Text Center’s Salem Witch Trials Documentary Archive and Transcription Project at: and Witchcraft Archives at:
The University of Missouri-Kansas City School of Law’s Salem Witchcraft Trials – 1692 at: and An Account of Events in Salem by Douglas Linder at: and transcriptions of petitions for compensation at:
National Geographic’s Salem Witchcraft Hysteria provides historical insight at
An Internet WITCH-HUNT: Digitizing Salem Village from Humanities: The Magazine of the National Endowment for the Humanities at
The Salem Witch Trials of 1692, A Brief Introduction:
Salem Witchcraft: the Events and Causes of the Salem Witch Trials by Tim Sutter:
Salem, Massachusetts, was not the only scene of witchcraft trials in North America. However, it is the one whose history is permanently etched in our memories. You may have ancestors who were eyewitnesses to one of the saddest times in American history