Preserving Presbyterianism in Carlisle

I've discussed the Carlisle community in North Middlesex before, including the plans to install the Presbyterian Church Heritage Centre in the former Carlisle United Church. Although the PCHC has been open for a year, I only recently returned to see the finished result. At last, I've seen the Presbyterian Museum and met its hardworking, knowledgeable curator, Ian Mason. 

If you find the Presbyterians a bit stuffy, their museum may not be your cup of Scotch whisky. But even if you're not an adherent of the Church of Scotland, you might want to take a look inside. I learned a lot on this visit. 

The PCHC's collection was first started by Rev. Dr. John A. Johnston of Hamilton in the 1990s. Why? Because he anticipated a time when the Presbyterian Church in Canada would be "property rich, and people poor." In other words, he was concerned that the artifacts belonging to the church would be lost when church buildings were closed and sold. That time has arrived.

Johnston became the founding curator of the museum when it opened in the basement of St. John's Presbyterian Church, Toronto, in 2002. Since St. John's closed to become condos, a new home was needed. There were lots of empty churches, but some were too expensive, others too decrepit. Carlisle United Church was a reasonable price and in good shape. Hence, after renovations, the PCHC moved into the main floor, and the small congregation worships in the basement. A win-win situation.

The Carlisle building is now full of neat stuff, including the replica pioneer chapel pictured below. Its Gothic windows, double entrance door, Gothic transom, and minister's door were crafted by Webwood Windows and Doors in Millbank, Ontario. The result is the kind of primitive building in which our pioneer ancestors worshiped.

The interior is filled with furnishings from 19th-century churches that have closed. 

The above view from the pulpit shows: long pews that were originally in Carlisle United Church and used by the congregation until the sanctuary was renovated in 2019; a smaller short pew from the 1870s, from a church near Monkland, Ontario; a lampolier (lamp + chandolier) from an antique dealer in St. Jacobs; 19th-century-wall lamps; a clock from Chalmers Presbyterian Church in Winterbourn, Ontario; a bookcase that belonged to Rev. Dr. John Bayne of Knox Presbyterian Church in Galt (Cambridge) that was given to his congregation after he died in 1859. 

Below, Curator Ian shows off the pulpit and other furnishings at the front of the replica chapel. At the bottom centre is a precentor's desk. The precentor led the congregation in the singing of psalms. 

There's more here than the replica chapel, though. The museum also houses the largest public collection of communion tokens in Canada:

If you're like me, you might have heard of communion tokens, but had no idea what they were for. At one time, church elders would interview parishioners before sacramental services and hand out tokens to those deemed worthy of taking part. Communicants would then give the token to an elder or the minister at the communion table on the day of the service. Eventually, these tokens were replaced by communion cards with people's names.

Then, of course, there are actual communion sets:

The museum has some lovely artifacts from around the world, including hand-crafted art, from countries where Presbyterian missionaries served. Items like these below make for an interesting anthropological collection:

There's also a minister's personal library, one of the oldest in Canada, with books from pre-1858. This theological collection (below left) rivals some of the oldies we sell at Attic Books.

In another corner is a huge organ. Some might be surprised to see it, since the Presbyterians have a conflicted history when it comes to allowing music in churches. Because the New Testament commands worshipers to sing and make melody with their hearts (such as in Ephesians 5:19) but does not mention instruments, Presbyterian leaders excluded organs and bands from their sanctuaries for many years. They preferred the simplicity of unaccompanied musical singing.

Eventually, progressive ministers and younger church members decided this attitude was uninspiring and out of touch. In fact, the lack of music was alienating young people and driving them to other denominations. Since church leaders and older parishioners were convinced that musical instruments were a theological no-no, you can see how "the great organ debate," as it became known, was a major cause of friction. 

As an example, when St. Andrew's Church, Napier installed an organ, older, stricter churchgoers were horrified. One old fellow complained that "it would not be long before the devil would have a fiddle in there too." He was right; years later, a fiddle accompanied the choir! Then there was another old boy, who often slept through the sermons. He complained that he never had the same feeling of sanctity while sleeping in church after the organ was added.*

The gigantic PCHC pipe organ wasn't in Carlisle Church to begin with. This Edward Lye & Sons of Toronto organ, made in 1930, comes from the former Dorchester Presbyterian Church in Dorchester, southeast Middlesex. When a new congregation purchased the building, they didn't want the organ. Hence, the organ was removed, restored over a period of nine months, and moved to Carlisle in November 2025. Now the only pipe organ in North Middlesex, it's tuned and ready for action.

There are other smaller instruments, such as this travelling pump organ made by the Thomas Organ Company in Woodstock, which was used for services conducted by Knox Presbyterian Church, Toronto at various sites around the city. It was even used at morning devotion services at the Spadina yards of the CNR. 

All these items and more tell the history of Canadian Presbyterianism. It's astonishing to have this treasure trove in a rather isolated rural area and I'm still concerned that visitors will have a hard time finding it. But Ian Mason says more people have visited him here than they did when the PCHC was in Toronto! Apparently my concerns are unfounded. 

Those wishing to visit can make an appointment by contacting Ian at pcheritagecentre@gmail.com or at 647-494-4559. 

Note: This is not the Presbyterian Church Archives, which is located in Toronto. Those wishing to contact the archives should look here.

Finally, I must brag about my own Presbyterian Church connection, the Rev. William Moore, D.D. (1838-1915), Moderator of the General Assembly of the Presbyterian Church of Canada in 1897. William, the eldest brother of my great-grandfather, Robert Moore, was the minister at Bank Street Presbyterian Church, Ottawa, later renamed Chalmers Presbyterian Church, now Dominion-Chalmers United Church, from 1866 to 1902. Among his other accomplishments, he was a founder of Ottawa Ladies' College, which was sponsored by the Presbyterian Church.

Rev. William Moore ca. 1887. What whiskers!

* These stories appear in the article "Scorched Lodge Goat Mystery To Masons of Township of Metcalfe," London Free Press, January 30, 1932, p. 8.

Save 100 Stanley Street

A Letter to City Hall:

Photo with much tree cover, May 2021

To: City of London Planning and Environment Committee (PEC) - Councillors S. Lehman, S. Lewis, P. Cuddy, S. Stevenson, and S. Hillier. 

September 22, 2026 

Re: Proposed demolition of the heritage-designated home at 100 Stanley Street, London. 

Dear Councillors: 

I understand that PEC will review a demolition request by the City of London for this designated property on the southeast corner of Wharncliffe Road South and Stanley Street. I urge you to turn down this application. 

For years, I have read about the CN Rail Bridge expansion project and the apparent need to demolish the heritage home at 100 Stanley Street. It’s good to learn that there is now a less invasive plan for the bridge, reducing the need to dismantle the nearby house. 

This 1893 house should be preserved. Its heritage attributes include: the largest keyhole window in London; working pocket doors with bevelled glass; rectangular newel post topped with a chess piece; elaborate woodwork on corner fireplace; ceramic tiles on either side of the fireplace featuring musical instruments; original light fixtures; three stained glass windows; upstairs oriel window with wood embellishments. All these features are well-preserved. What a pity if London’s city councillors were so short-sighted as to lose these treasures, or to decide that a “commemoration” of the building with an historic plaque is an adequate tribute. 

 I would point out that other heritage buildings in this city, such as Central Cat Hospital at 596 Adelaide Street North, have been retained in situ despite extensive construction nearby. Surely the same can occur at 100 Stanley. 

 If, despite arguments to the contrary, you decide that saving this house at its current location is impractical, please consider a creative solution: moving the house to a safer, less busy location on a nearby side street and offering it for sale to a private buyer. 

 Future generations of Londoners will thank you for your foresight in saving 100 Stanley Street. 

Jennifer Grainger

For my remarks about 100 Stanley five years ago, see here.

Cemetery Hill

Ever wondered why cemeteries are built on hills? Because a great many of them are, you know, even in the great plain of southwestern Ontario. But why? I think there are both practical and spiritual reasons. 

In the nineteenth century, public health officials realized that burying bodies close to town centres or in valleys caused fluids from decomposing bodies to seep into shallow water tables and wells. Hilltop burial sites prevented rain runoff from pushing contaminants towards residential areas.

But even rural areas had hilltop graveyards:

Kintore Methodist Cemetery

Remember, high ground also protects graves from flooding and soil erosion. If a cemetery is built on a river's bank or floodplain, saturated soils and rising waters can displace coffins and push them right out of the earth. 

Kintore Presbyterian Cemetery

And in agrarian communities, settlers needed their most fertile, flat, and easily tillable land for crops and livestock. Steep hillsides were less suitable for farming, making them practical places for cemeteries.

St. Mary's Church and Cemetery, Napier

But there's more to it than all that. Hills are also closer to heaven. So there's symbolism here:

North Nissouri United Church

Hills are also scenic. In the nineteenth century, the Rural Cemetery Movement led to intentionally designed, parklike cemeteries that provided a contemplative and emotional experience for mourners. I'm not sure how many of our rural pioneers were concerned with aesthetics, but such ideas often "trickle down" eventually.

Campbell Cemetery, 23711 Amiens Road. As my friend said, "You wouldn't envy the pallbearers."

Arkona Cemetery.

The path leading to McQueen Cemetery north of Port Dover. Not for those with a heart condition.

Rehabilitation Dos and Don'ts

I recently came across a short but interesting article in an old booklet:

Rehabilitation: Dos and Don'ts by Edward Tooke. In Kleinburg Binder Twine Festival program dated Saturday, September 11th, 1982. This festival featured displays of rural life, concerts, and other entertainment in Kleinburg, Ontario. The vice-chair was none other than Pierre Berton, with his wife Janet supplying publicity and producing this guide. Tooke's article fit in well with the old-fashioned living theme. 

I don't expect anyone to read the small sepia-on-cream print in the photo above, so I've reproduced the article bit-by-bit below, along with my thoughts and updates. I'm not sure who Edward Tooke is (or was), and an online search hasn't helped. But his article is just as relevant today as it was in 1982. Perhaps more so. He begins:

"With current high mortgage and interest rates many homeowners are finding it necessary to retain and rehabilitate their old house, rather than selling out and moving into a new home. Often times people in this situation are living in houses which illustrate bygone architectural styles and techniques. If they are careless in their alterations, however, these people can destroy our valuable architectural heritage. Listed below are a few points to bear in mind when planning renovations to an older structure."

Jenny's Thoughts: Yes, fixing up an old house is a sensible choice, allowing you to improve your living space without the expense of buying new. You can upgrade your older plumbing or electrical systems, add insulation, update kitchens and baths, replace or repair roofs, and add value to your home without the stress of moving.

But what Mr. Tooke called carelessness has reached epidemic proportions. Nowadays, building owners are ruining properties with unsympathetic updates. This "carelessness" harms the traditional appearance of our local architecture.   

The Author's List of Dos:

"Sympathetic Alterations - Always be aware that changes to a building can be done in a manner respectful of its architectural style. If, for example, you wish to replace your old paned windows with modern, thermalpane, picture windows, be sure to retain the shape and dimensions of the original opening. Consider installing new muntin bars on the inside and outside of the picture window, so as to present the appearance of a paned window."

Jenny's Thoughts: I agree that changes to a building should respect its design. This is especially true of window replacements, which nearly everyone is doing nowadays because older windows are considered extremely energy-inefficient. New vinyl windows are believed to save energy. Just ask a window salesman.

Mr. Tooke wouldn't have liked these window replacements, and neither do I:

But old houses are dark, I hear you saying. The larger window brings in more light. Maybe. But I find it unreasonable to force older properties to adapt to contemporary aesthetics. If you buy an older home, you should expect to put up with a few inconveniences. Our ancestors did. If you insist upon replacing your windows, keeping the original size will save money, take less work and time, and look more appropriate.  Not to mention saving the original charm.

Another example of an inappropriate new window:

The photo above is from a double house in the east end. The left side has its original window. On the right, a new rectangular window has been inserted into the oval opening. 

Muntins are those thin strips of wood that divide older windows into a grid of smaller glass panes. They had to be there in the old days because making large panes of glass was difficult. Real muntins looked like this:

Mr. Tooke suggests adding muntin bars to your replacement windows for a more traditional look. Most window manufacturers call these "simulated divided lights" or SDLs. I call them fake muntins, and some of them are very fake indeed. Especially when folks use an adhesive kit and can't even get the lines straight:

Or let them fall over: (Sorry for the fuzziness and the reflection ... this is what happens when you stop just long enough to snap a pic on the morning rush hour.) 

And some people are adding them to newer buildings, like this modern infill:  

"Inconspicuous Mechanical Repairs - Nothing detracts from an attractive old home more than new exposed wiring, heating ducts or plumbing pipes. If your house requires such mechanical repairs, ensure they are hidden behind the walls or original trim."

Jenny's Mechanical Thoughts: I'm more concerned with the exteriors of buildings than the interiors. Nevertheless, the modern world indeed looks out of place in an old building. Bear in mind that wires can be run behind baseboards, that pipes can be routed through existing wall cavities, that metal pipes can be painted the same colour as your wall, and cords can be hidden in boxes. Just check your local codes and keep heating vents clear so air can flow.

"Background Reading - Many helpful books have recently been printed, including Remodelling Old Houses by George Stephens [sic], Restoring Old Houses by Nigel Hutchins and Tips on Home Maintenance in Canada by Heritage Canada."

Jenny's Book Reviews: The first of these books, by architect George Stephen, was reissued as New Life For Old Houses. I don't have a copy, but online reviews suggest it's interesting, if dated. It has sketches and drawings instead of photos and uses tools from the 1970s. Ditto for Hutchins' book, which I could have sworn I once had a copy of but now can't find.  Never mind, it won't reflect today's codes or technology either. And while it's great to have Canadian-specific guides, I'll bet the last one is equally obsolete. 

Poor Mr. Tooke didn't have the internet. But you can check out "Well Preserved" on the Ontario Heritage Trust website. And look for YouTube videos. 

"Consult Heritage Specialists - Government agencies including the Ontario Ministry of Culture and Citizenship and Heritage Canada employ specialists willing to advise on home restoration. Many Ontario communities have LACACs (Local Architectural Conservation Advisory Committees) and the individuals serving on these committees are very interested in advising and assisting local homeowners with their rehabilitation projects. If interested, contact your municipal office."

Jenny's Updates: Did these organizations really supply free advice to private homeowners in 1982?  Well, the Ontario Ministry of Culture provided guidance for heritage organizations. But it could also be contacted for property-specific inquiries, especially if there was a provincial grant supporting a restoration. Nowadays, the Ontario Ministry of Citizenship and Multiculturalism does not provide advice on refurbishment. I suspect the feds employ heritage experts, but their services are restricted to our national historic sites.  

If you need advice, consult your municipality's heritage planner. They're the ones who issue permits and provide guidelines on restoration projects. In London, contact heritage@london.ca.

There are also professional consultants such as private heritage architects and engineers who can provide condition assessments and advise you on restoration projects. They're obviously pricey and are typically hired by developers, cultural organizations, governments, museums, etc.

As for LACACs, they're gone. In London, LACAC was replaced by LACH (Local Advisory Committee on Heritage) in 1995. LACH has now been replaced by the Community Advisory Committee on Planning. They're happy to answer heritage-related questions; you can reach them at advisorycommittee@london.ca. 

The Author's List of Don'ts

"Sandblast - This technique ruins bricks, mortar and stone. Instead, have your building cleaned with a chemical or steam wash."

Jenny's Blast: Darn right! High-pressure sandblasting can destroy old masonry and erode hard surfaces, letting in moisture and leading to cracking and crumbling. Instead, try plain low-pressure water to rinse dirt off. Or steam cleaning, which also removes carbon, dirt, and old coatings. I understand that chemical strippers exist that provide a safe, eco-friendly clean that removes paint from masonry. What you use should be based on the material you're cleaning (brick or stone? what kind of stone?), what's on the surface (paint? pollution?), and the age of the building.

"Remove all previous additions - Consider that, like a good bottle of wine, your house has matured over the years. The additions and changes which previous property owners have completed, providing they have been done in sympathy with the original building, serve to add character to many old houses."

Jenny: Right. Try respecting the work of previous homeowners. Additions show how the house grew over time and often match better than a new build. Also, keeping some old work saves you the high cost of tearing things down.   If the addition is in decent condition, try repairing old wood, windows, and walls instead of replacing them. If you absolutely must replace, find a sympathetic replacement that matches. Look for old photos or permits to see when and why past owners did what they did.

"Overcompensate - By replacing too many of your house's original features, you create a building which looks too new. Allow a little age to show through. For example, stair treads that have been worn by the feet of several generations should not be replaced, providing they are still structurally sound."

Jenny's Rant: Yep, everyone's overcompensating. As Shannon Kyles writes in The Story of Ontario Architecture, p. iv, we have "beautiful historic properties that are modified beyond belief or reason." Again, I'm more concerned with external appearances than worn stair treads inside. Building owners are renovating exteriors to death.

Why? I think there are four main reasons:

1. Modern safety regulations. New building codes insist upon fire safety, taller balcony railings, etc. Sure, the codes are intended to create safer structures, but they can alter historic appearances. Replacement railings should comply with the Ontario Building Code, which dictates heights based on the elevation. If in doubt, contact the city heritage planner for advice.

2. The high cost of specialized restoration provides owners with an economic incentive to simply gut a building or redevelop a site, rather than perform extensive repairs. When an older building is updated, renovators are using cheaper, more widely available modern materials.  Look, I get it. We don't have the vast quantities of cheap, high-quality wood we had in Victorian times. All the more reason why owners should try to preserve irreplaceable wood trim if they've got it. Repair it. Paint it. 

3. In an attempt to improve energy efficiency, older buildings are being refitted with modern materials like the previously mentioned windows. Question: If homeowners can't afford high heating bills, how can they afford to replace all their windows? And is the outlay really worth the savings? Again, your window salesman will tell you yes. Call me cynical. BTW, see here for an interesting Parks Canada page about the heritage value and environmental sustainability of antique wooden windows. 

4. Changing aesthetics. While I understand numbers 1 to 3, this one drives me nuts. Why do people buy old homes and modernize them to the point that they no longer look old? To increase their "curb appeal" and "update" their look? What for? If you buy an older home, why not appreciate its charm?

Why are so many brick buildings being painted white, black, or grey? Are these people attempting to protect aging masonry? If they had mismatched bricks or stains, are they hoping to create a more uniform appearance? Or are they just trying to make older homes look contemporary? I suspect the latter. They're hoping to "brighten up" or "refresh" their older home, to make it stand out on their street. They've just got to be different. 

"Be Deterred by Costs - There are restoration funds available from the Federal Government through CHIP, RRAP and CMHC grants, the Provincial Government through OHRP, BRIC and the Ontario Heritage Foundation and also from many local municipalities. Again, if you are interested, contact the appropriate government authority."

Jenny on Acronyms: Lots of alphabet soup here. Let's take a closer look:

CHIP is the Community Heritage Investment Program, in London managed by London Heritage Council. These grants mainly fund museums, heritage organizations, and those working in the heritage sector. See here for more information.

RRAP (Residential Rehabilitation Assistance Program) has transitioned into the Ontario Renovates program and is available to seniors over 60, persons with disabilities, etc. to repair their homes or make them accessible. The City of London has info about it here.

I'm quite sure that the CMHC, or Canada Mortgage and Housing Corporation, doesn't offer grants for personal renovations. I think they provide loans for builders and developers for affordable housing, energy retrofits, etc.

The OHRP was a now-defunct Ontario government program that provided low- to moderate-income homeowners with loans for home repairs. It was shut down in '93 by Bob Rae's NDP, which seems a little ironic, don't ya think?

BRIC (Building Rehabilitation and Improvement Campaign) was 1980s funding that supported the restoration of properties designated under the Ontario Heritage Act. This funding dried up ca. 1995.

The HODG, or Heritage Organization Development Grant still exists, but the money is generally for historical societies, museums, and other heritage organizations.

So where do Londoners go for grants? Try London Community Foundation, which manages more than one fund to which homeowners can apply. Applications are submitted through their website.

Then there's ACO London, which has given grants to qualified donees in the past. At the moment, however, this organization is reimagining itself. I hope they'll be bigger and better than before.  

Remember, once you own an older home, maintenance is the cheapest form of heritage conservation. Problems emerge when standard care is deferred for too long and an expensive restoration (or replication) becomes necessary.

"Finally, Don't Get Discouraged. - The recent revival of our interest in this country's cultural heritage will pay off in both the short and long terms. If, and when, you do sell your property, you can expect a high return on the hours of careful work which you have put into the restoration of your old house. And future generations will benefit greatly from an awareness of their architectural heritage. As a wise Canadian was once heard to have remarked, 'If you don't know where you came from, how can you ever hope to know where you're going.'"

Jenny is discouraged: Because in 2026 our heritage is under attack. The main culprit is provincial legislation like Bill 23 (More Homes Built Faster Act) and policy updates aimed at accelerating real estate development. These changes prioritize fast-tracked housing and infrastructure over historical preservation by weakening municipal oversight and statutory protections. Not that our municipality was much interested to begin with. And I suspect many people nowadays are apathetic about heritage, being justifiably concerned with how their salaries aren't keeping up with inflation. 

As for future generations, I fear they won't have many well-preserved older buildings to look at. Most people don't realize what we're losing. How many children learn about our local architecture in school? Do they know what a London Door is? Do they know Queen Anne from Second Empire? 

Sometimes it seems like everyone's out to make heritage preservation as challenging as possible. Take the insurance companies. Often, insurance premiums are higher on a heritage property, for many reasons. It's difficult to replace specialized building materials. Knob-and-tube wiring may cause fires. You may be able to lower premiums by replacing old electrical and plumbing systems, maintaining your home, and shopping around for lower rates. Some brokers may think heritage rules always force exact, expensive replicas, but they often don't. 

Regarding the quotation, I searched online and found it attributed to both Maya Angelou and James Baldwin, but since neither was Canadian, perhaps it was someone else. Maybe it was Tooke himself. 

It's true, though. The past provides lessons. History in general tells us how things got to be the way they are now, provides us with core rules and beliefs by which to live, and helps us understand which failed policies shouldn't be repeated. Old buildings tell us how our ancestors lived and worked, what was good and not so good about their time, and why we're fortunate to live now.

"As a concerned owner of an older building, you must be proud of the manner in which you are contributing to the conservation of your community's heritage." 

Jenny sums up: I like Mr. Tooke's last sentence. It suggests a sense of duty. If you buy an older home, you "must" understand that it will need specialized repairs, that the heating and cooling systems may cost more to run, and that upgrades should follow local heritage rules. But there is indeed a reward. You are keeping history alive for future generations and maintaining your older neighbourhood's distinct look. 

For those interested in doing the right thing for their heritage homes, these Heritage Conservation District Guidelines are a great place to start. And you don't need to live in an HCD to follow them.

An Outing to Die For: The "Graveyard Girls" do Chatham-Kent

 If I spend any more time in cemeteries, I'll become a haunt.

Still, if you're into pioneer graveyards, summer is the season to visit. The warm weather, absence of snow cover, and firm, dry ground make this the ideal time to wander and read the inscriptions. 

So when I was invited by Maggie to join her and friends Ruth and Rosemary to visit five graveyards in rural Chatham-Kent, I was happy to go along. While Ruth was visiting loved ones in two of the cemeteries, the rest of us went along for interest's sake. 

Our first stop was Duart Cemetery in the small village of Duart, Orford Township. This public cemetery was never associated with a particular church. 

Kudos to Rosemary for finding what might be the most interesting monument at Duart, this "white bronze" hollow grave marker erected by the Fleming family. White bronze is a misnomer, as these monuments are actually pure zinc with the grey colour achieved by adding a chemical oxidizing agent. Probably made by the White Bronze Monument Company of St. Thomas, these markers were practically indestructible, free from corrosion, discolouration, moss or lichen growth. Made to imitate stone markers, they were usually obelisks like the one below. The name plates could be removed for updates, if necessary, and because the removal revealed a hollow space behind, a rumour arose that bootleggers were using them to store liquor.*

So why aren't there more of them? I'm guessing that a) they were expensive, and b) people at the time didn't know how long-lasting they'd be and continued to use the traditional stone. 

The Fleming monument has one of its sections removed, probably to be updated and reinserted. The crown at the top probably does not represent earthly royalty. Instead, it likely refers to the crown of life or glory, promised in scripture for those who endure hardships and remain faithful to Christ.

On this side, a thistle and a corn cob. The thistle represents Scotland, while the corn suggests the deceased was a farmer or harvester. Alternatively, the numerous kernels may represent prosperity, fertility, or rebirth.

On a third side, Lily of the Valley, suggesting innocence, and a rose (for England?)

Finally, a wheatsheaf, a chain and anchor, and a plow. The first may represent a long, fruitful life, while the anchor may indicate steadfast religious hope, and a plow is another agricultural reference. 

As for the village of Duart itself, it was originally called Kilmarnock but was renamed after Duart Castle on the Island of Mull in Scotland. Scottish settlers presumably named the village after the castle, ancestral home of the Maclean clan. Duart post office opened in 1857 and operated well into the twentieth century. But like many rural communities, Duart has seen better days.  While Duart Hall is a going concern, there are few other businesses or public buildings.

This Covenanted Baptist Church, built in 1896, is closed. Not the first church on the site, just the solid brick replacement for an earlier flimsier building. This Baptist sect had Scottish roots, being founded by Dugald Campbell. A small group, they had only five churches in southwestern Ontario in the 1850s.

Duart Presbyterian Church is gone already, having been demolished in 2010. 

Duart Presbyterian is commemorated by this monument in a village parkette. After the church contents were auctioned in the fall of 2010, a stained-glass window was saved by an anonymous donor and restored. This spring, the window was installed at The Gathering Place Community Church in Ridgetown. See here for details. 

Former commercial or industrial building, now a home.

Palmyra Cemetery

Palmyra, once the site of the famous Guyitt House, can scarcely be recognized as a hamlet at this point. However, there was a post office by that name from 1874 until 1918. 

The cemetery at 14048 Talbot Trail (Hwy. 3) has a lot of older graves arranged into cement pads:

One of the older monuments shows what appears to be grapes. These might symbolize the blood of Christ, the eucharist, and the promise of eternal life ... but might also signify fertility and abundance. The chain around the clasped hands represents John and Maria Barker's unbreakable bond, which not even death could sever. 

Rev. Henry Coates, Methodist minister. A weeping willow symbolizes mourning.

Abram Eberle, Deacon of the regular Baptist Church of Orford. According to ancestry.ca he was born in the U.S.A. in 1798 and died at Palmyra in 1851.

A poignant memorial to "Charlie," a son of John Wesley Knight and his wife Elizabeth A. Eberle. The lamb signifies innocence, but it's worth remembering that Christ is the "lamb of God," a sacrifice for humanity. The child is now safe with the Good Shepherd. 

The unfortunate Lucy, daughter of John and Jane Scott, was born in 1838 and married Christopher Matthew Smith before dying at the young age of 27 in 1865. Note the name of the stonemason, David R. Riggs, Chatham. According to a Kent County directory, Riggs was still in business on Talbot Street in 1880.

Keyes Cemetery

Across the road from Palmyra is the tiny Keyes family cemetery. These four stones may once have stood farther back on a pioneer farm and have been moved closer to the road. Note the use of the name Lorenzo, an unusual given name more common among Italian and Spanish families. 

Louks Cemetery

Another small family cemetery perched on a hill (or what passes for a hill in flat Chatham-Kent) next to a cornfield at 19119 Kenesserie Road. Second from left we see the old fashioned Christian name "Charity."

After an overly-long lunch at nearby Erieau, the Graveyard Girls visited Botany in Howard Township. Yes, Botany, as in the study of plants. No, I don't know how this lonely part of the former Kent County received its moniker. Cornelius McBrayne operated a post office by this name from 1865 to 1900. Was he honouring a relative sent to Botany Bay in Australia? Or is the name a reference to the dense woods found in pioneer days? If you know, do share.

There are two cemeteries at Botany, Methodist and Presbyterian, across the road from one another. In other words, finding a relative involves knowing which church they attended. There were indeed churches of both denominations in the area. Today, St. John's Botany United Church still holds services at 12377 Botany Line near Kent Bridge. The former Botany Howard Road United Church was demolished in 1998.

Monument at Botany.

On the Presbyterian side of the road, a monument to Edwin & Edna, twin children of Charles and Elizabeth (Chalcroft) Keech, born September 12, 1888, died 25 days later on October 7 (family info from ancestry.ca).

On the Methodist side, an inscription to Rhoda and Bruce McKay, a set of twins born November 11, 1880, and dying July 14, 1881, the children of John C. and Maria McKay. The Graveyard Girls discussed whether this family name is pronounced "McKay" or "McEye" without reaching a conclusion. As for me, I'm wondering whether it was common for twins to die on the same day, as apparently both sets of twins here did. While life expectancy for twins in the nineteenth century was often low, I am wondering if birth complications or a shared infection led to the twins' demise at the same time?

After leaving Botany, the dead-tired Graveyard Girls headed for home. But there will be more cemeteries in my future. I can feel it in my bones.

Three Graveyard Girls - myself, Ruth, and Rosemary - at Duart. Spooky photo in glorious black and white courtesy of Maggie Brannen.

*For more information, see William G. Stewart, Nature Rambles, 2000, pp. 56-62.