Half a Record Is Better Than None

In my last post, I shared some recent discoveries I’ve made regarding my husband’s Drajem/Draheim ancestors, focusing on his great-great-great-grandmother, Marianna (Kaszyńska) Drajem. Her son, Augustyn Drajem, was my husband’s great-great-grandfather, and his marriage certificate reported that he was born 25 July 1866 in Mielno, Mogilno county, located in the part of Poland that was under Prussian rule at the time.1 In the course of my research, I determined that the village of Mielno where August was born was probably the one that belonged to the Roman Catholic parish in Niestronno, since his parents’ marriage was recorded in that parish, and both of them were noted to be residents of Mielno.2

However, the proof is in the pudding, as they say, and until an actual birth record is found, one can’t make any definitive claims. So, I sought a birth record for Augustyn Drajem circa 25 July 1866 in the records from Niestronno.

I was half-successful.

Baptismal records from Niestronno for 1866–1913 are online at FamilySearch, starting here. Unfortunately, the first few pages of the register are missing (Figure 1).3

Figure 1: First available page of the original baptismal register for the parish of Niestronno for the period from 1866–1913. Click to view larger image.

Nonetheless, if you look closely at the image in Figure 1, you’ll see that there is a Drajem/Drahaim baptism recorded on that page (Figure 2).4

Figure 2: Detail from Figure 1, showing the right page of baptisms from 1866 in the parish of Niestronno, with the baptism of a child of Joseph Drahaim/Drajem and Marianna Kaszyńska, boxed in red.

This half of a baptismal record tells us that Josephus/Józef Drahaim [sic], a blacksmith, and Marianna Kaszyńska were the parents of a child baptized in 1866, with godparents Michael Kaszyński, who was a farmer, and Carolina Kaszyńska, who was a day laborer (“mercenaria;” the word is cut off in this image). Michael and Carolina are almost certainly relatives of Marianna, and further research can hopefully elucidate their precise relationships.

The record book was set up so that each entry extends across two facing pages. Since this book is missing the left side of the page, we’re missing the record number; the date, time, and place of birth; the date of baptism, the child’s name and sex, whether the child was legitimate or not, and the name of the priest who baptized the child, for each entry. The next page in the book shows what a complete baptismal entry should look like, but it contains only three baptisms from December 1866, and then the records from 1867 begin (Figure 3).5

Figure 3: Second available page of the original baptismal register for the parish of Niestronno for the period from 1866–1913. Baptisms for 1867 start below the red line. Click to view larger image.

Civil registration did not begin in Prussia until 1874,5 so these church records are the primary source for direct evidence of births that took place in Niestronno, and the villages belonging to this parish, prior to 1874. Thus, this may be the only birth record that exists for Augustyn Drajem. But is it really his? I think it’s likely, although further research in these records is necessary before we can state that with more confidence. Although the possibility exists that Augustyn was born before 1866, and that this baptismal record is for another, unidentified sibling, there’s only a remote possibility that Augustyn was born after 1866. Given existing evidence that Marianna was born between 1820–1822, she would have been 44–46 years old in 1866—pretty much at the end of her childbearing years.

Wojciech Drajem’s Baptismal Record

That said, I also discovered the baptismal record for Augustyn’s brother, Wojciech—in 1862, not 1867, which was the date of birth he reported in his life insurance application (Figure 4).7

Figure 4: Baptismal record from Niestronno parish for Adalbertus (Wojciech) Drajem, born 10 March 1862. Click to view larger image.

Since this record is in Latin, Wojciech was recorded under the name Adalbert, which was commonly used as a Latin equivalent. Although you will almost never see it used in historical records, Voitecus is a more accurate Latin equivalent of the name Polish name Wojciech, which translates as “joyful warrior,” or “he who is happy in battle.” 8 However, the Polish name Wojciech became conflated with the German name Adalbert centuries ago, when Saint Vojtěch of Prague took the name of his tutor, St. Adalbert of Magdeburg, at Confirmation, circa 970 AD.9 Interestingly, the German name Adalbert has nothing to do with the name Wojciech etymologically; it means “noble bright.”10

Getting back to the baptismal record, this tells us that Wojciech/Adalbert Drajem was born on 10 April 1862 in Mielno. (We can be sure that April, and not March, is meant because the column heading specifies year and month, rather than month and year). As expected, he was the legitimate son of Joseph Drajem, a blacksmith, and his wife, Marianna (Kaszyńska), both Catholic. Wojciech was baptized on 13 April, and his godparents were Joannes (Jan/Johann/John) Kaszyński, a farmer, and Elisabeth Siwa, a blacksmith’s wife. There’s another word after “agricola,” the godfather’s occuapation, that looks like “folius,” but that can’t be correct, so I’m moving on for now. It’s becoming clear that the Kaszyńskis were a large family, since that surname is popping up so frequently among the godparents of the Drajem children.

You’ll notice that Wojciech/Adalbert Drajem was one of three boys named Adalbert in that image, all of whom were born at the end of March or in April. This is not a coincidence. Poles celebrate name days (imieniny), which are the feast days in the Catholic Church of baptismal patron saints for whom one is named. Sometimes, the liturgical calendar would influence the name that was chosen for a child, in that a child would be named after the saint on whose feast day the child was born, or whose feast day was close to the child’s date of birth. Since St. Wojciech’s feast day is April 23, it makes sense that boys born near this date would be named after him. This is the roundabout reason why some men named Wojciech opted to use the name George after immigration to the U.S.—April 23 is also the feast day of St. George, Święty Jerzy in Polish. So, even though the names Wojciech and Jerzy have nothing in common etymologically, they are linked through a common name day. A handy calendar of name days is here; it’s in Polish, but you can always use machine translation to get your bearings with navigating the website. Once you’ve figured out the basics, it’s best to view the site in Polish, to avoid potential problems with machine translation of Polish names.

At this point, my Drajem research is moving along nicely, and a small group of Drajem descendants and research collaborators has gathered to share photos and research discoveries via email. If you have a connection to this family and would like to participate, please send me a note through the “Contact” form at the top of this page.

To be continued….

© Julie Roberts Szczepankiewicz 2022

Sources:

1 “Urzad Stanu Cywilnego Kucharki, 1874 – 1935,” Akta małżeństw 1874-1909, 1890, no. 13, marriage record for August Draheim and Agnes Jamrozik; digital images, Narodowe Archiwum Cyfrowe, Szukajwarchiwach (http://www.szukajwarchiwach.pl/ : 28 January 2022), Sygnatura 11/711/0/2/50, scans 29-30 of 75.

2 Roman Catholic Church (Niestronno, Mogilno, Kujawsko-Pomorskie, Poland), “Księgi metrykalne, 1722-1952,” Akta małżeństw 1815-1865, 1850, no. 8, Joseph Drahim and Marianna Radłoska, 7 July 1850; browsable images, FamilySearch (https://www.familysearch.org/: 28 January 2022), Family History Library film no. 2151453, Item 3/DGS no. 8120936, image 593 of 1037.

3 Roman Catholic Church (Niestronno, Mogilno, Kujawsko-Pomorskie, Poland), “Ksiegi metrykalne, 1722-1952,” Akta urodzeń 1810-1865, 1866; digital image, FamilySearch (https://www.familysearch.org/ : 28 January 2022), FHL film no. 2151453, item 2/DGS no. 8120936, image 831 of 1037.

4 Ibid., 4th entry on the page, partial baptismal record for unnamed child of Josephus Drahaim and Marianna Kaszynska.

5 Ibid., image 832 of 1037.

6 “Prussian Poland Civil Registration,” FamilySearch (https://www.familysearch.org/wiki/en/Prussian_Poland_Civil_Registration : 28 January 2022).

7 Roman Catholic Church (Niestronno, Mogilno, Kujawsko-Pomorskie, Poland), “Ksiegi metrykalne, 1722-1952,” Akta urodzeń 1810-1865, 1862, no. 9, Adalbertus Drajem, born 10 March 1862; digital image, FamilySearch (https://www.familysearch.org/ : 28 January 2022), Family History Library film no. 2151453, Item 2/DGS no. 8120936, image 511 of 1037.

8 “Wojciech,” Wikipedia (https://en.wikipedia.org/wiki/Wojciech : 28 January 2022).

9 “St. Adalbert of Prague,” Wikipedia (https://en.wikipedia.org/wiki/Adalbert_of_Prague : 28 January 2022).

10 “Adalbert,” Wikipedia (https://en.wikipedia.org/wiki/Adalbert : 28 January 2022).

Researching Marianna Drajem

I’ve been writing a lot about my Hodgkinson research lately, but today I’m going to shift gears and write about some new discoveries on my husband’s Drajem line.

Recently, I was contacted by Debbie, a fellow family historian who’s researching her granddaughter’s ancestry. That granddaughter is my husband’s fourth cousin once removed, and their most recent common ancestors were Józef and Marianna (Kaszyńska) Drajem. Prior to Debbie’s phone call, I knew nothing of earlier generations of the Drajem family; Józef and Marianna were the end of the line, and I knew only the outlines of their lives. However, after talking with her, I was inspired to dig a little deeper, and learn more about Marianna (Kaszyńska) Drajem’s story.

Marya Drajem

I was first introduced to Marianna back in November 2001, thanks to information contained in a life insurance application filed by her son, Wojciech Drajem. This was not an heirloom document, handed down in my husband’s family. Rather, this piece of genealogical gold was mined from the database, “Polish Roman Catholic Union of America (PRCUA} Insurance Claim File Index,” where I discovered that a death claim packet was available for Wojciech Drajem. This database is maintained by the Polish Genealogical Society of America, which will provide copies of death claim packets for a very nominal fee. When my packet arrived, I was thrilled to discover that it contained Wojciech’s original life insurance application, medical examiner’s certificate, beneficiary certificate, death certificate, insurance claim, and letter of payment. Wojciech’s application, dated 6 February 1915, provided information about his parents and family of origin (Figure 1).1

Figure 1: Application for life insurance from the PRCUA for Wojciech Drajem, 6 February 1915.

This document identifies Wojciech’s mother as Marya (__) Drajem, and tells us that she died at the age of 83 of senility. Her husband was Józef Drajem, who died at the age of 50 of unknown causes. Wojciech stated that he had no brothers who were deceased, but one 44-year-old brother who was alive at that time and in good health. He had two living sisters, aged 51–60 years, and one sister who died in childbirth (the certificate states, “in labor”) at the age of 28.

Maryanna Drajem of Buffalo, New York

Back in 2001, as a baby genealogist, I assumed that Marya Drajem died in Poland. It wasn’t until I started researching the family of her daughter, Apolonia (Drajem) Samulski, that I discovered that Marya also immigrated to Buffalo, New York (Figure 2).2

Figure 2: Detail from 1900 census showing Maryanna Drajem in the household of Ignatz Samulski. Click to view larger image.

In 1900, Maryanna Drajem was living at 33 Loepere Street with her son-in-law, Ignatz Samulski, daughter Apolonia, and their two children, Pelagia (“Pearl”) and Stanislaus (“Stanley”). She was recorded as a 78-year-old widow, born in February 1822 in “Poland Ger.,” which implies the Prussian partition of the former Polish-Lithuanian Commonwealth. (For a brief summary of Poland’s changing borders, see here.) Her immigration year was not recorded, but her son-in-law arrived in the U.S. in 1880, so it’s likely that she traveled with him and her daughter, or perhaps arrived a few years after they had settled in the U.S. A passenger record has not been found for her to date. Interestingly, this record states that Marianna was the mother of eleven children, seven of whom were still living at the time of the census, which is a bit different from the total of five children reported by Wojciech Drajem in his life insurance application.

Marie (Kaszyńska) Draheim of Buffalo, New York, and Mielno, Posen, Prussia

The first glimpse of Marianna in records from Poland came in this entry from the Poznań Project, which is a database of marriages that took place between 1800–1899 in the Prussian province of Posen and surrounding districts (Figure 3). (A complete list of covered parishes and civil registry offices is found here.)

Figure 3: Search result from the Poznań Project showing the marriage of August Draheim and Agnes Jamrozik in Kucharki in 1890.

If you’re new to the variations in surname spelling that are part and parcel of genealogical research, you may be alarmed by the degree to which “Drajem” differs from “Draheim.” Usually, the variants bear some phonetic resemblance to each other, so one way to check whether or not you’re on the right track is to hear the surnames pronounced in Polish using Google Translate. If you click on the “sound” icon in the Polish “input” box on the left, you’ll hear the surname pronounced by a Polish speaker. Similarly, it’s important not to be thrown off by the variety of given names we might find in the records pertaining to the same ancestor. In this case, Mary, Marya, Maria, Marie, Maryanna, and Marianna are all equivalent.

August Drajem was my husband’s great-great-grandfather, and was the brother of Wojciech, whose insurance application was discussed previously. This index entry from the Poznań Project is helpful because it confirms their parents’ names as Józef and Marianna, and further identifies Marianna Drajem’s maiden name as Kaszyńska, in addition to the other information it provides. It also tells us that the original record came from the civil registry office in Kucharki, Wielkopolski, Poland, and fortunately, those records can be found online at Szukajwarchiwach, the online catalog for the Polish state archives. August and Agnes’s marriage record (which was also shared in a previous post) is shown below. (Figures 4a and b).3

Figure 4a: First page of the civil marriage record from Kucharki for Augustyn Draheim and Agnieszka Jamrozik, 1 February 1890.
Figure 4b: Second page of the civil marriage record from Kucharki for August Draheim and Agnieszka Jamrozik, 1 February 1890.

The record is in German, and Johann Kargl provided the following translation in the now-defunct Facebook group “Genealogy Translations,” whose successor is the Genealogical Translations group.4

“Kucharki 1st February 1890
1. Before the undersigned registrar appeared the farm servant August Draheim, personally known, Catholic, born on 25 July 1866 in Mielno, county Mogilno, living in Kucharki, son of the deceased master tailor Josef Draheim and his wife Marianne, nee Kaszynska, living in America
2. the unmarried maiden Agnes Jamrozik, personally known, Catholic, born on 9 January 1865 in Kucharki, county Kleschen, living in Kucharki, daughter of the innkeeper Johann Jamrozik and his wife Rosalie, nee Juszczak, living in Kucharki.
As witnesses appeared:
3. The innkeeper Jakob Tomalak, personally known, 60 yers old, living in Kucharki
4. the innkeeper Adalbert (Wojciech) Szlachetka, personally known, 48 years old, living in Kucharki

read, approved and signed
August Draheim Agnieszka Draheim, nee Jamrozik
Jakob Tomalak
Wojciech Szlachetka
The registrar
signed Grzegorzewski

Kucharki, 8 February 1890
(signature)”

This document goes well beyond the information in the index entry from the Poznań Project, providing August Drajem’s exact date and place of birth as 25 July 1866 in Mielno, county Mogilno. The marriage record also tells us that Marianna Drajem was already a widow by the time of August’s marriage in 1890 and living in “Amerika.” Although the Meyers Gazetteer indicates a number of places called “Amerika” that were located within the German Empire, we already have evidence from the census that Marianna had children living in Buffalo as early as 1880. Therefore, it’s quite plausible that the obvious “Amerika”—the United States of America—is really the one that was intended here.

In contrast, the obvious choice was not the correct one when it came to identifying the Mielno where the Drajem family was living when August was born. Although Mapa Szukacz identifies 17 places within the borders of Poland today that are called Mielno, the marriage record specifies that August was born in Mielno in Mogilno County. The Słownik Geograficzny Królestwa Polskiego has a number of entries for places called Mielno, but the only one described as being in Mogilno County (“pow. mogilnicki”) was the one belonging to the Roman Catholic parish in Pakość. Kartenmeister similarly offers 23 search results for places called Mielno, but only three entries mention Mogilno County. The three entries correspond to variant place names (Mielno, Moelno, Mölno) for the same village, belonging to the Roman Catholic parish in Pakość. However, August’s birth record was not found in church records from Pakość in July 1866, nor was it recorded in this parish anywhere within the period from 1864–1867. This suggests that the Mielno located just north of Pakość is not the right place, after all, although other interpretations (i.e. August was born outside the range of years checked, or baptized as a Protestant who subsequently converted to Catholicism) are also possible.

Marianna (Kaszyńska) Radłoska Draheim of Buffalo, New York and Mielno, Posen, Prussia

Despite this setback, the Poznań Project came through again with the marriage record for Józef Drajem/Draheim and Marianna Kaszyńska, which offered further insight (Figure 5).

Figure 5: Search result from the Poznań Project showing the marriage of Joseph Drahem and Marianna Radłoska nee Kaszyńska in Niestronno in 1850.

This index entry was the only result in the database for a groom with the given name of Joseph/Józef/Josef and a surname phonetically similar to Draheim, and a bride named Marianna Kaszyńska, and her age is exactly what we would expect, given our previous evidence that points to a birth year circa 1822. The index entry informs us that Marianna and Józef married in Niestronno, that Marianna had been married previously to a man with the surname Radłoski, that her father was deceased, and that her mother’s name was Rosalia Kaszyńska.

Records from the Roman Catholic parish in Niestronno are also online, this time at FamilySearch, which permits at-home access to these images (as opposed to viewing only at a Family History Center or Affiliate Library) after logging into a free FamilySearch account. Józef and Marianna’s marriage record is shown in Figure 6.5

Figure 6: Marriage record from the Roman Catholic parish in Niestronno for Józef Drahim and Marianna Radłoska, 7 July 1850. Click to view larger image.

Due to the faded ink, the bleed-through from the reverse pages, the cramped handwriting, and my rudimentary ability to read Latin, this one took some time to decipher, and I ran into a bit of trouble in some spots. So, I ran it past my friend, Marcel Elias, for corrections and insights, and with thanks to Marcel, the transcription is as follows:

“[Numerus] 8

[Annus Dies et Mensis Copulationis] 1850. 7 Julii

[Nomen sacerdotis benedicicensis matrimonium] Bartholem. Cieśliński, Commen’us (“commendarius”) ac Decanus

[Nomen et cognomen Copulatorum, denominatio, domicili, status artis vel Conditionis vitae, et atrum in Ecclesia art privato loco consecrati sunt] Joseph Drahim, ferrifeber, Marianna Radłoska /: Liebener :/, Colonisca. Uterque ex Mielno. Copulati in Ecclesia.

[Num copulati vel una pars eorum vinculo matrimonii obstricti vel obstricta fuit. Num sub potestate parentum vel faterum existunt] Juvenis sub potestale parentium. Vidua

[Aetas sponsi]28 [sponsae] 28

[Religio sponsi] Cath. [sponsae] Cath.

[Nomen et cognomen parentum: Sponsi] Adalbert, Anna Drahim [Sponsae] Pater mortuus, mater Rosalie Kaszyńska

[Num cum Consensu parentum vel luterum Judicii… atetaris matrimonium contractum sit] Sponsus cum consenca parentum Sponsa Judi ???? 14 Juni 1850 II 4633

[Dies promulgati onum] 16, 23 et 30 Juni

[Nomen et cognomen, Ors et Conditio vitae adstantium testiam] Adalb. Kaszyński agran (?), Joan Berunt agran., Adalb. Kraczo (?) agran (?)

[Annotatio] Mielno.”

Translated, this states,

[Number] 8

[Year, Day, and Month of Marriage] 7 July 1850

[Name of the priest who blessed the marriage] Bartłomiej Cieśliński, pastor and dean

[Given and surname of those married, denomination, domicile, state or condition of life, and whether the marriage took place in church or in a private location] Joseph Drahim, blacksmith, Marianna Radłoska /: Liebener :/, Colonist, both of Mielno. Married in church.

[Whether one of them was bound by matrimony. Whether they are under parental control, or in control of their own fates] Young man under parental control. Widow.

[Age of the groom] 28 [of the bride] 28

[Religion of the groom] Cath. [of the bride] Cath. (Catholic)       

[Given name and surname of the parents: Groom] Adalbert, Anna Drahim [Bride] father deceased, mother Rosalie Kaszyńska

[Whether the marriage was contracted with parental consent, or with judicial (?) permission] The groom with parental consent, the bride, with permission from 14 June 1850, II 4633 (?)

[Dates on which the banns were published] 16, 23 and 30 June

[Given name and surname, origin and condition of life of present witnesses] Adalbert Kaszyński, farmer, Jan Berunt, farmer, Adalbert Kraczo?

[Remarks] Mielno.”

This record is packed with both information and mysteries. Consistent with the index entry from the Poznań Project, the record states that 28-year-old Joseph Drahim, a blacksmith, married 28-year-old widow, Marianna Radłoska on 7 July 1850 in the Roman Catholic church in Niestronno. (I would argue that Joseph’s surname is spelled Drahim, rather than Drahem, in the two places in which it was recorded in this document, but that’s a minor point.) Marianna has a curious notation after her name, “/: Liebener :/,” and the way that it’s written seems to suggest that Liebener was her maiden name, rather than Kaszyńska. Her parents’ names don’t shed much light on the situation, since her father’s name was not provided, and her mother’s name was recorded as Rosalie Kaszyńska, which could be interpreted as a maiden name. However, the other entries on this page do not provide mother’s maiden names; mothers were referred to by their married names, as was the case with Joseph’s parents, Adalbert and Anna Drahim. Moreover, the priest had a pattern of not recording names of deceased parents of the brides and grooms, from which we might infer that any parents whose names were recorded were still alive at the time of the wedding. So, the evidence does seem to favor Kaszyńska as Marianna’s maiden name, and it suggests that her mother, Rozalia (__) Kaszyńska, was still alive in 1850. For now, the “Liebener” notation remains a mystery, and its significance will depend on further research.

The record indicates that Marianna needed some sort of judicial permission in order to remarry, but it’s not entirely clear whether this was from a religious or civil authority. Marcel noted that the phrasing, “Num cum Consensu parentum vel luterum Judicii…” could suggest that in some cases, the parish was the legal guardian of a person, if the father or both parents of a minor groom/bride were deceased, since luterum is a medieval Latin term for a baptismal font. It may be that the document referenced as granting permission for the remarriage, “14 Juni 1850 II 4633,” can be found in the parish archive.

In addition to providing an introduction to three “new” ancestors for my husband and children—Adalbert and Anna Draheim and Rozalia (__) Kaszyska—this marriage record states that both the bride and groom were from Mielno, which helps us to identify the specific Mielno where August Drajem was born. The village of Mielno that belongs to the parish in Niestronno is, in fact, located in present-day Mogilno County, gmina Mogilno, and I’m still baffled as to why it was not showing up in either of the two gazetteers I checked. These locations are shown in Figure 7.

Figure 7: Map showing locations of Mielno, where Marianna Drajem was living when her son August was born; Niestronno, where she married Józef Drajem, and Kucharki, where her son August was married, courtesy of Google Maps. Click to view larger map.

Marianna (Kaszyńska) Radłowska of Popielewo, Mielno, and Buffalo

Although the record of Marianna Kaszyńska’s marriage to Józef Draheim made no mention of her father’s name, it seemed possible that this information was included in the record of her first marriage to (__) Radłoski. I searched the Poznań Project again for brides named Marianna Kaszyńska and grooms with the surnames that were at least 60% phonetically similar to Radłoski. There were no good matches. However, when I repeated the search, leaving off the groom’s surname entirely, a probable match was obtained (Figure 8).

Figure 8: Search result from the Poznań Project showing the marriage of Stephanus Racławski and Marianna Kaszyńska in Trzemeszno in 1838.

The bride’s age suggests a birth in 1820, which would be a couple years off from prior evidence that she was born in 1822; however, this is still within a reasonable ballpark. Records for the Roman Catholic parish in Trzemeszno are online at FamilySearch, so the original image was retrieved and is shown in Figure 9.6

Figure 9: Marriage record from the Roman Catholic parish in Trzemeszno for Stephan Radłowski and Maria Kaszyńska, 11 November 1838. Click to view larger image.

Although this record, too, was a bit disappointing in that it omitted the names of the couple’s parents, it is almost certainly the correct marriage record for our Marianna Kaszyńska. If you look closely, it’s clear that the groom’s name was actually Stephan Radłowski, and was mistranscribed as Racławski. A death record for Stephan dated prior to 1850 would provide further evidence that this interpretation is correct. The record identifies Popielewo as the village where the marriage took place, and since it was traditional to hold the wedding in the bride’s parish, this suggests that Marianna (Kaszyńska) Drajem was living in Popielewo in 1838 (Figure 10).

Figure 10: Map showing locations of Popielewo, where Marianna Kaszyńska was living when she married Stephan Radłowski; Trzemeszno, where that marriage was recorded; Niestronno, where she married Józef Drajem, and Mielno, where Marianna Drajem was living at the time of her second marriage. Google Maps. Click to view larger map.

The existence of a previous marriage for Marianna, and the likelihood that she had children with her first husband in those years prior to her marriage to Józef Drajem, may also help to reconcile the discrepancy between Wojciech’s statement that he had one brother and three sisters, with Marianna’s statement in the 1900 census that she was the mother of 11 children. Perhaps Wojciech was considering only his full siblings, neglecting to mention his six half-siblings from his mother’s previous marriage? Further research is required to find the answer.

While this research is far from finished, we have at least opened the door to further discovery in records from Poland. At the outset, we knew little more than Mary Drajem’s name. Now we have evidence that Marianna Kaszyńska was born circa 1820–1822 to a mother named Rozalia (__) and an unknown Kaszyński father, who was deceased by 1850. Marianna was married in Popielewo, Posen, Prussia (Trzemeszno parish) to Stephen Radłowski on 11 November 1838. There is some evidence to suggest that she might have had six children with Stephen Radłowski, and a focus of further research will be the identification of all of her children.

At some point, she moved from Popielewo to Mielno, where she was living when she married Józef Drajem in 1850, following the death of her first husband. She had four children with Józef who have been identified thus far, in research not discussed here: Antonina (b. 1851), Apolonia (b. May 1859), Augustyn (b. 25 July 1866), and Wojciech (b. 12 April 1867). We can infer that Józef died circa 1872, since his marriage record suggests a date of birth circa 1822, and Wojciech’s life insurance application stated that his father died at the age of 50. At some point between 1880 and 1890, Marianna Drajem migrated to Buffalo, New York, where she was living with her daughter, Apolonia Samulska, in 1900. Since Wojciech Drajem reported that his mother died at the age of 83, we can infer that she died circa 1905, and seek death and burial records for confirmation.

In my next post, I hope to discuss some further discoveries I’ve made for the Drajem family. Stay tuned.

© Julie Roberts Szczepankiewicz 2022

Selected Sources:

1 Polish Roman Catholic Union of America, Applicant’s Certificate (Zeznania Kandydata) for Wojciech Drajem, 6 February 1915, claim no. 22169, certificate no. 112904.

2 1900 United States Federal Census, Erie County, New York, population schedule, Buffalo Ward 14, Enumeration District 110, sheet 29B, house no. 33, family no. 533, lines 59-63, Ignatz Samulski household; digital image, Ancestry (https://www.ancestry.com : 23 January 2022), citing National Archives and Records Administration, microfilm publication T623, 1854 rolls, no roll specified.

3 “Urzad Stanu Cywilnego Kucharki, 1874 – 1935,” Akta malzenstw 1874-1909, 1890, no. 13, marriage record for August Draheim and Agnes Jamrozik; digital images, Narodowe Archiwum Cyfrowe, Szukajwarchiwach (http://www.szukajwarchiwach.pl/ : 23 January 2022), Sygnatura 11/711/0/2/50, scans 29-30 of 75.

4 Johann Kargl, reply to post by Julie Roberts Szczepankiewicz, Genealogy Translations (Facebook group), 27 March 2016.

5 Roman Catholic Church (Niestronno, Mogilno, Kujawsko-Pomorskie, Poland), “Księgi metrykalne, 1722-1952,” Akta małżeństw 1815-1865, 1850, no. 8, Joseph Drahim and Marianna Radłoska, 7 July 1850; browsable images, FamilySearch (https://www.familysearch.org/: 23 January 2022), Family History Library film no. 2151453, Item 3/DGS no. 8120936, image 593 of 1037.

6 Roman Catholic Church, Trzemeszno parish (Trzemeszno, Gniezno, Wielkopolskie, Poland), “Kopie księg metrykalnych, 1808-1874,” Copulatorum, 1837 – 1842, 1838, no. 22, Stephen Radłowski and Maria Kaszyńska, 11 November 1838; digital images, FamilySearch (https://www.familysearch.org/ : 23 January 2022), Family History Library film no. 2004406, item 20/DGS no.8020665, image 847 of 873.

Myth-Busting: What We Don’t Know About John Hodgkinson

In my last post, I summarized the basic vital data about John Hodgkinson, United Empire Loyalist (U.E.), that I believe is supported by evidence from the historical record. However, there are quite a few family trees out there that make some unusual claims and connections to this family, and offer no evidence to support those assertions. Today, I’d like to discuss a few of the common claims regarding the origins and immediate family of John Hodgkinson.

Let’s begin with a few of the most popular statements found in family trees pertaining to John Hodgkinson, U.E.:

  1. John Hodgkinson was born 29 November 1750 in London, England.
  2. John Hodgkinson was born 29 December 1753 in Mansfield, Nottingham, England to John Hodgkinson and Sarah Godley.
  3. John Hodgkinson was married to Sarah Carey Marle on 6 June 1781 in St. Leonards, Shoreditch, London, England.
  4. John Hodgkinson died on 26 October 1826.
  5. John Hodgkinson had other children besides the ones discussed previously (namely, Samuel, Ellender, Francis, and Robert).

Let’s examine these individually.

Statement 1: John Hodgkinson was born 29 November 1750 in London, England

Records from the Hodgkinson Family Burying Ground indicate that John Hodgkinson, U.E., was born in 1750 and died in 1832,1 but there is no specific birth date suggested by Canadian records, nor do we have any definitive evidence for where he might have been born. Certainly, as a Loyalist, he was living in the American Colonies prior to the start of the Revolutionary War, but that’s about all we know for sure. The lack of promising matches for John’s birth or baptism in indexed collections of American Colonial records suggests that there might be some merit to the hypothesis of a birth in England, however. Moreover, the Greater London area was something of a hotspot for this surname in 1881, based on the surname distribution map shown in Figure 1.2 Unfortunately, data for years prior to 1881 are not available, but assuming it’s safe (?) to extrapolate these data to the previous century, then we can infer that the Hodgkinson surname was also quite prevalent in Lancashire, Derbyshire, Nottinghamshire, Cheshire, Yorkshire, and Staffordshire at the time of John Hodgkinson’s birth. (The popularity within those counties varies based on the the specific parameter in consideration—incidence, frequency, or rank within the area.)

Figure 1: Geographic distribution of the Hodgkinson surname by counties in England in 1881. Darker colors represent higher surname densities.

Unfortunately, geographic surname distributions are not especially helpful at predicting a family’s origins when it comes to relatively popular surnames. It doesn’t matter if there were only nine Hodgkinsons living in Northumberland in 1881; if you can definitively trace your ancestry back to them, then you don’t care that the surname is relatively rare in Northumberland. So, while it’s entirely possible that John Hodgkinson, U.E., was born in London on 29 November 1750—and plenty of people seem to believe this to be true, based on all those online trees out there—there needs to be some evidence for this assertion, because that’s certainly not the only place he could have been born. In fact, a quick search of indexed records on FamilySearch for “John Hodgkinson” born in London, England in 1750, produces a slew of possible vital records from all over England. “Hodgkinson” is just not an especially unique surname, so it’s not clear to me how a certain percentage of the Genealogical Community at Large decided that this information was reliable.

Statement 2: John Hodgkinson was born 29 December 1753 in Mansfield, Nottinghamshire, England to John Hodgkinson and Sarah Godley

This second hypothesis is perhaps even more popular than the first, and what makes it so intriguing is that some evidence is offered for this assertion. Several Hodgkinson trees online cite birth records for John Hodgkinson, William Hodgkinson, and a purported sister, Mary Hodgkinson, all baptized in Mansfield, and all of whom were recorded as children of John and Sarah Hodgkinson.3 Moreover, there’s a marriage record for John Hodgkinson and Sarah Godley, who are assumed to be the parents of these children.4 John’s “birth record” is shown in Figure 2.

Figure 2: John Hodgkinson in Ancestry’s database, “England and Wales Christening Index, 1530–1980.”

On the surface, these data fit the research problem nicely, and it’s very appealing to hope that this hypothesis might be true. Mansfield in Nottinghamshire lies squarely within that “Hodgkinson surname hot zone” shown in Figure 1. Although no maiden name was reported for the mother on the baptismal records of John (baptized 29 December 1753), Mary (baptized 6 April 1755), and William (baptized 10 April 1759), it’s logical to suppose that they might be siblings since the parents’ names are the same in all cases, and they were all baptized in the same place. The marriage of John Hodgkinson “Senior” and Sarah Godley in Mansfield England on 25 June 1752 would fit nicely with the timing of the children’s births, suggesting that this groom and bride might be the same John and Sarah Hodgkinson that were identified in the baptismal records. But how does this family group compare with existing data for the Loyalist Hodgkinsons?

Well, John’s baptism in 1753 is sufficiently close to his documented birth date of 1750 as to make this plausible, especially since the birth date recorded in the Hodgkinson Burying Ground records may have been calculated from his supposed age at the time of death, which may have been “off” by a few years. The structure of this family group is consistent with Canadian evidence indicating that John Hodgkinson was older than his brother, William, as well. It’s also possible that the Mary Hodgkinson identified in the baptismal record could be the “Mary Huskinson” who was recorded as the godmother to Ellender “Huskinson” in the records of the Dutch Reformed Church in Schaghticoke.5 However, if this hypothesis is correct, then William was baptized quite a long time after his birth on 12 August 1751, which is the date cited by the transcript of grave markers from the Hodgkinson Family Burying Ground.6 Could it be that he was actually born in 1751, but baptized as late as 1759? That seems unlikely, in light of existing evidence that the vast majority of babies were baptized within a week after birth in 16th- and 17th-century England.7 Nonetheless, exceptions did exist, and some families were more lax than others in baptizing their children soon after birth. Furthermore, if this were true for the Hodgkinson family of Mansfield, it would also help to reconcile that discrepancy between John’s date of birth according to his grave marker (1750) and his date of baptism.

Any time we find an “index only” record, such as these records for the baptisms of the Hodgkinson siblings and the marriage record for John Hodgkinson and Sarah Godley, it’s useful to go to the source and view the original documents from which the indexed information was taken. John Hodgkinson’s birth record was found in Ancestry’s “England and Wales Christening Index, 1530–1980” database, and the marriage record for John Hodgkinson (“Senior”) and Sarah Godley was similarly found in Ancestry’s “England and Wales Marriages, 1538–1988” database. As the source for the information in both these databases, Ancestry cites the British Isles Vital Records Index, 2nd Edition, published by the Genealogical Society of Utah (the progenitor of FamilySearch) as the source. So in this case, the source of the information is an index citing another index.

A similar situation occurs when searching for these individuals at FamilySearch. William’s and Mary’s birth records can be found in the database, “England Births and Christenings, 1538-1975,” and I suspect that John must be in there as well, although he was curiously absent in searches of the database, both broad and narrow. Mary’s search result is shown in Figure 3.

Figure 3: Search result for Mary Hodgkinson, born 1755, in the “England Births and Christenings, 1538–1975” database at FamilySearch.

This particular database is one of FamilySearch‘s “Legacy” databases. Unlike collections of indexed historical records from one particular place, FamilySearch‘s Legacy collections are compilations of records obtained from a variety of sources, including user-contributed (i.e. unverified) data previously published in the International Genealogical Index (IGI). As FamilySearch cautions on their Wiki article about this database, “As this is an index of records compiled from various sources, it is strongly recommended that you verify any information you find with original records.

Where to find those original records? An easy way to do that is to click on the drop-down arrow for “Document Information.” This displays important information about the original source, as shown in Figure 4, including the digital folder number and the microfilm number.

Figure 4: Document information, boxed in red, for the baptismal record of Mary Hodgkinson, indexed in “England Births and Christenings, 1538–1975.”

FamilySearch has recently made some updates to their website, and that may be why some of the search features and links seem “glitchy” to me. You’d think, for example, that clicking on the microfilm number shown in Figure 4 would take you to the catalog entry for that film number. Unfortunately, it links instead to a “No Results Found” page in the Records search. That means we have to take matters into our own hands and navigate to the FamilySearch Catalog, and from there, choose “Search for Film/Fiche Number,” and then paste in (or retype) the film number, 503789. That brings up the page shown in Figure 5.

Figure 5: Result of the search for Film/Fiche Number 503789 in the FamilySearch Catalog.

This tells us that Film number 503789 contains Bishop’s transcripts from two different parishes in Nottinghamshire, Linby and Mansfield. Since the indexed entry stated that the Hodgkinsons were from Mansfield, we can assume it’s that second collection, “Items 2–3: Bishop’s transcripts, Mansfield (Nottingham), 1598–1903” that must contain the images of the baptismal records for John, William and Mary Hodgkinson. (In fact, as an alternative to looking up the film number contained in the Document Information, we could also search according to Place [Mansfield] in the FamilySearch Catalog and find the original images that way.)

Following through with either one of those methods will bring us to the page shown in Figure 6, which contains details on the available Bishop’s transcripts from the parish of Mansfield.

Figure 6: Detailed description and film/digital notes for the FamilySearch collection, “Bishop’s transcripts, Mansfield (Nottingham), 1598–1903.”

At last, our efforts are rewarded with the information that items 2–3 on film 503789 contain “Baptisms, marriages, burials, 1598–1760,” which is right where we would expect to find the three Hodgkinson baptismal records and the parents’ marriage record. Since the images are not available for home viewing, I had to visit my local FamilySearch Affiliate Library in order to obtain copies. Unfortunately, the original images contain no additional information beyond what was indexed. William Hodgkinson’s birth is shown in Figure 7 as an example.8

Figure 7: Baptismal record for William Hodgkinson from the Bishop’s transcripts of the parish church in Mansfield, 10 April 1759.

So what does this do for us in evaluating the hypothesis that John Hodgkinson, U.E., was baptized in Mansfield on 29 December 1753 and was the son of John Hodgkinson and Sarah, whose maiden name was probably Godley? As far as I’m concerned, the jury is still out. Reasonably exhaustive research is one of the criteria required by the Genealogical Proof Standard before we can consider this hypothesis to be proven. While evidence from Canadian records may well have been exhausted, there may still be some insight that can be gained from deeper research in British records. Do John, William and Mary Hodgkinson “disappear” from British records, or can potentially relevant marriage or death records be found, which might imply that these individuals did not emigrate? Do the original parish vital records (not bishop’s transcripts) contain any information not found in the copies? Can evidence for the departure of John, William and Mary Hodgkinson be found in parish chest records from Mansfield? Can probate records be discovered for John Senior or Sarah (Godley) Hodgkinson, which mention children living in the American Colonies? Until answers are found to these questions, I think it can only be said that this is an interesting—and plausible—hypothesis in need of further research.

Statement 3: John Hodgkinson was married to Sarah Carey Marle on 6 June 1781 in St. Leonards, Shoreditch, London, England.

Moving right along, there are a number of family trees that contain the claim that the Sarah Hodgkinson who was married to John Hodgkinson, U.E., was in fact, Sarah Carey Marle (1782–1854). According to these trees, Sarah was the mother of Samuel, Robert, and Francis Hodgkinson of Grantham, Upper Canada. These claims originate with this marriage record for John Hodgkinson and Sarah Carey from St. Leonard’s Church (also known as Shoreditch Church) in London (Figure 8).9

Figure 8: Marriage record from Shoreditch Church, London, for John Hodgkinson and Sarah Carey, 6 June 1781.

This marriage record can be considered as solid evidence that a John Hodgkinson, widower, married Sarah Carey on 6 June 1781 in the presence of Mary Stoneley and William Burgess at Shoreditch Church, but it’s an obvious case of mistaken identity to assume that this record has anything at all to do with John Hodgkinson, U.E.. Sarah Spencer was clearly identified as the wife of John Hodgkinson in his land petition, and in 1781, John was presumably in active service with Butler’s Rangers, since they did not disband until 1784.10 It’s unlikely that he took a quick jaunt back to England to enter a bigamous marriage with Sarah Carey. Sorry, folks, you’ve got the wrong John Hodgkinson.

Statement 4: John Hodgkinson died on 26 October 1826.

John’s grave marker stated that he died in 1832, with no specific date given.11 He does not appear in the index of wills for Lincoln County, Ontario (1796-1918), which is good evidence that he did not leave a will, which might have been helpful in narrowing down a date of death.12 Barring the discovery of any previously-unknown church death records or newspaper obituaries, the date on that grave marker seems to provide the best estimate for John Hodgkinson’s date of death. So where does the date of 26 October 1826 come from? I suspect that this error stems from confusion with the date of death of John’s wife, Sarah Hodgkinson. There’s good evidence that she died in 1826; her death notice was published in the Farmer’s Journal and Welland Canal Intelligencer on Wednesday, 1 November 1826, stating, “Died…In Grantham, on Tuesday last, of dropsy, Mrs. Sarah Hodgkinson, wife of Mr. John Hodgkinson, at an advanced age. The funeral will take place at his residence tomorrow, at 12 o’clock, at noon.”13 Although “Tuesday last” seems to suggest the previous day, 31 October 1826, it could be argued that perhaps the previous Tuesday, 24 October, was meant. Regardless of which date you prefer, it was clearly Sarah Hodgkinson who died in October 1826, and not John, since the wording of the death notice strongly suggests that he was still alive and would be present at his wife’s funeral on 2 November.

Statement 5: John Hodgkinson had other children besides the ones discussed previously (namely, Samuel, Ellender, Francis, and Robert).

There are quite a few family trees out there that attach additional children to John Hodgkinson, U.E., and either of the two wives, Mary Moore and Sarah Spencer, who are supported by evidence from historical documents. Some assert that John had a son, William James Hodgkinson, or a son, Spencer Hodgkinson. Others claim that he had a daughter, Rebecca, or a daughter, Sarah. No sources are cited for these claims, and I believe that’s because there aren’t any to cite. Let’s remember that there was an important monetary advantage to being the son or daughter of a Loyalist in Upper Canada in the late 18th- and early 19th centuries, since each son or daughter of a Loyalist was entitled to a free land grant (typically 200 acres) from the British Crown. It would be unusual for any children of John Hodgkinson who survived to adulthood to neglect this opportunity for free land, and no other land petitions exist for children of John Hodgkinson except for those already cited, for Samuel, Francis and Robert. You don’t have to take my word for that; consider evidence from William D. Reid’s book, The Loyalists in Ontario: The Sons and Daughters of the American Loyalists of Upper Canada, in which he, too, identifies only these children of John Hodgkinson (Figure 9).14

Figure 9: William D. Reid’s list of children of John Hodgkinson, U.E., who were granted land by Orders-in-Council (O.C.)

Of course, one could argue that William James, Spencer, Sarah, or Rebecca were nonetheless children of John Hodgkinson, but that they died before reaching an age at which they could petition for a land grant. After all, there is no land petition for Ellender Hodgkinson, yet I’m of the opinion that she was a child of John Hodgkinson and his first wife, Mary Moore. However, the difference is that there is a baptismal record identifying Ellender as a child of John and Mary “Huskinson,” as discussed in my last post, whereas I can find no evidence that these other putative children actually do belong in this family group. It’s not enough to say, “Hmm… I’ve got a Rebecca Hodkginson who was supposed to have been born in Canada in the right time frame for her to be the daughter of John Hodgkinson, U.E… I guess she must be his daughter!” Essentially, that is proposing a hypothesis, and it’s perfectly okay to do that, as long as your online tree indicates in some way that this is your own, unproven, pet theory. To avoid confusing newbies, however, it’s probably more prudent to keep those trees private, so that you can provide appropriate cautions about the hypothetical relationships in your tree when curious people write to you for more information.

Although the Hodgkinson family presents just one example, the issue of hasty, careless, or poorly-reasoned research is pervasive in the world of genealogy. I want to emphasize that I’m not trying to “name and shame” anyone. In fact, I deliberately avoided citing specific online trees where these errors are found. Instead, my hope is to encourage family historians to be a bit more critical and discerning when evaluating evidence from historical sources, rather than jumping on the “same name” bandwagon. We all make mistakes, and in our enthusiasm for pushing back just one generation further, it can be easy to overlook pesky facts that don’t fit our hypotheses very well. However, we owe it to ourselves and to our ancestors to get their stories right, to the best of our ability.

© Julie Roberts Szczepankiewicz 2021

Sources:

1 Maggie Parnell, Hodgkinson Family Burying Ground, (St. Catharines, Ontario: Niagara Peninsula Branch, Ontario Genealogical Society, 1998), p 2.

2 “Hodgkinson Surname Distribution Map,” Forebears (https://forebears.io/surnames/hodgkinson#place-tab-1881 : 10 October 2021), showing distribution for England in 1881.

3 “England and Wales Christening Index, 1530–1980,” database, Ancestry (https://ancestry.com/ : 10 October 2021), John Hodgkinson, baptized 29 December 1753, Mansfield, Nottinghamshire, England; and

“England Births and Christenings, 1538-1975,” database, FamilySearch (https://familysearch.org/ark:/61903/1:1:NVHB-VVZ : 10 October 2021), William Hodgkinson, baptized 10 April 1759; and

“England Births and Christenings, 1538-1975,” database, FamilySearch (https://familysearch.org/ark:/61903/1:1:JSF3-JJ2 : 10 October 2021), Mary Hodgkinson, baptized 6 April 1755.

4 “England and Wales Marriages, 1538–1988,” database, Ancestry (https://ancestry.com/ : 10 October 2021), John Hodgkinson and Sarah Godley, 25 June 1752, Mansfield, Nottinghamshire, England.

5 “U.S., Dutch Reformed Church Records in Selected States, 1639-1989,” database with images, Ancestry (https://ancestry.com : 10 October 2021), Ellender Huskinson, baptized 23 November 1778; citing Holland Society of New York; New York, New York; Deer Park, Vol II, Book 11.

6 Parnell, p. 2.

7 Sally Brush, “Research Note: When Were Babies Baptized? Some Welsh Evidence,” Local Population Studies (http://www.localpopulationstudies.org.uk/PDF/LPS72/Article_Note_Brush_pp83-87.pdf : 10 October 2021); and

Stuart Basten, “Birth-Baptism Intervals for Family Historians,” FamilySearch (https://www.familysearch.org/wiki/en/Birth-Baptism_Intervals_for_Family_Historians : 10 October 2021).

8 “Bishop’s transcripts, Mansfield (Nottingham), 1598-1903,” Baptisms, marriages, burials, 1598-1760, 1759, Baptisms, William Hodgkinson, son of John and Sarah Hodgkinson, 10 April 1759; browsable images, FamilySearch (https://www.familysearch.org : 7 October 2021), FHL film no. 503789/DGS no. 7565515, image 551 of 566.

9 “London, England, Church of England Marriages and Banns, 1754-1936,” database with images, Ancestry (https://www.ancestry.com/ : 10 October 2021), John Hodgkinson and Sarah Carey, 6 June 1781; citing London Metropolitan Archives; London, England; London Church of England Parish Registers; Reference Number: P91/LEN/A/01/MS 7498/12.

10 Government of Canada, “Upper Canada Land Petitions (1763-1865),” 1797, no. 32, Land Petition of John Hodgkinson, Vol. 224, Bundle H-3, Reference RG 1 L3, Microfilm C-2043; browsable images, Library and Archives Canada (https://www.collectionscanada.gc.ca/microform-digitization/006003-110.02-e.php?&q2=29&interval=50&sk=0&PHPSESSID=rgi7t06a60or2jdheocn6v65f4 : 10 October 2021), Microfilm C-2043 > images 766 and 767 out of 990; and

Ernest Cruikshank, The Story of Butler’s Rangers and the Settlement of Niagara (Welland, Ontario: Tribune Printing House, 1893), p. 113; ebook, Project Gutenburg Canada (https://gutenberg.ca/: 10 October 2021).

11 Parnell, p 2.

12 Lincoln County (Ontario) Registrar of Deeds, “Will Index, 1796–1918;” browsable images, FamilySearch (https://www.familysearch.org/ : 10 October 2021), surnames beginning with “H,” images 55–68 of 160.

13 Farmers’ Journal and Welland Canal Intelligencer (St. Catharines, Upper Canada), 1 November 1826 (Wednesday), p 3, col 4, death notice for Sarah Hodgkinson; online images, Google News (https://news.google.com/ : 10 October 2021).

14 William D. Reid, The Loyalists in Ontario: The Sons and Daughters of the American Loyalists of Upper Canada (Lambertville, NJ, USA: Genealogical Publishing Co., 1973), p 150, Hodgkinson, John of Grantham; ebook, Ancestry (https://www.ancestry.com/ : 10 October 2021).

More Translation Tips: Resources for Surnames and Place Names

In my last post, I offered some tried-and-true tips for learning to translate Polish and Russian genealogical documents. Today I’d like to offer a couple additional recommendations for strategies that I’ve found to be extremely helpful for deciphering surnames and place names found in vital records.

As mentioned previously, vital records are very formulaic. There’s a lot of standard language in them, but the parts that frequently give us the most trouble are the names and places. Unfortunately, these are also the most interesting parts, so when it comes to deciphering this information, it’s important to pull out all the stops, and use every resource at your disposal. For research into Polish ancestors, here are a few of my favorites:

The Słownik Nazwisk database

The Słownik nazwisk database is a searchable database of over 800,000 surnames that were in use in Poland in 1990. William F. Hoffman provides a nice explanation of the database and offers instruction on how to use it here. The capacity for using wildcards to search the database makes it a great starting point when  struggling to decipher a particular surname in a record. If, for example, you’re pretty sure that the surname starts with “Cie-,” followed by some letters you can’t make out, and then ends in “-rski,” you can do a wildcard search for “Cie*rski” and see the surnames that were extant circa 1990 that might fit the bill. The only drawback here may be, “extant circa 1990,” since the database will not pick up surnames that might have died out long before then.

Geneteka

Where would we be without Geneteka? Not only is it our go-to finding aid for Polish vital records, but it can also be used to help decipher surnames when translating. Sometimes it happens that the particular record you’re translating is from a parish that is indexed in Geneteka, but falls outside the range of years that is indexed. For example, birth records for the parish of Wyszyny Kościelne are presently indexed in Geneteka from 1826–1909 with a gap from 1898–1900. (Since new indexes are added to Geneteka all the time, this range of years may be extended at some point.) But let’s say you’re translating a birth record from Wyszyny from 1823, online here. The indexed records are nonetheless useful to you because they can inform you of the surnames that were found in that parish. As with the Słownik Nazwisk, wildcard searches (“exact search”) are your friend when using Geneteka this way. If a surname clearly starts with “Wa-,” you can search within that parish for “Wa*” and use the resulting list of surnames to help decipher the name in the record. Remember, too, that you can broaden the search by adding in indexed parishes within a 15-km radius, or even search indexed parishes within a whole province, to pick up individuals who might have been from another parish originally. Using Geneteka in this manner gets you around the problem of the Słownik Nazwisk being limited to surnames that were in use in Poland circa 1990.

When it comes to deciphering place names, it’s helpful to fall back on both maps and gazetteers, to wit:

Magnificent Maps

This is probably Step 1 in your problem-solving process. When translating a vital record, you presumably know the location of the parish in which the record was created. Pull up a map of that location, and use it to identify other villages in the area. However, you may find that very small villages which were mentioned in vital records no longer appear on modern maps, possibly because they were absorbed by larger towns in the area. In such cases, it’s helpful to check an older map, preferably one from the same period (more or less) in which the record was created. Here are some good online sources for period maps of Poland and historically Polish lands.

Gazetteers are also incredibly helpful when translating vital records because they typically provide information on the administrative hierarchy for a location, as well as parish assignment. It was common for priests to provide some descriptive details, such as the parish or district in which the place was located, when identifying the birthplaces of key individuals in a vital record, and gazetteers can help you make sense of those details.

A good example of this is shown below in Figure 1. This is an extract from the marriage record for Tadeusz Skolimowski and Marianna Kessling, who were married in Wyszyny Kościelne on 28 January 1877. Tadeusz and Marianna were my husband’s great-great-grandparents, and my further research depended on my ability to correctly identify the birthplaces of the bride and groom.

Figure 1: Extract from marriage record of Tadeusz Skolimowski and Marianna Kessling, Wyszyny Kościelne, 28 January 1877, with details about the groom underlined in red.1Tadeusz Skolimowski marriage extract marked

The text underlined in red starts with the groom’s name in Polish instrumental case, “Skolimowskim Tadeuszem,” and then continues in Russian, “тридцати шести лҍтъ отъ роду холостымъ садовникомъ и жителемъ деревни Косинки Капличне уроженцемъ деревни Болешинъ тогожѣ прихода въ прусскомъ королествҍ,” which means, “age thirty-six, a single gardener and a resident of Kosinki Kapliczne, born in the village and also parish of Boleszyn in the Kingdom of Prussia.”

There are two places to identify here, Tadeusz’s place of residence at the time of his marriage, and his place of birth. Although his place of residence looks to me like Косинки Капличне (Kosinki Kapliczne), a quick look at the map tells me it’s got to be Kosiny Kapiczne, a few kilometers west of Wyszyny Kościelne (Figure 2).

Figure 2: Map of Wyszyny Kościelne and surrounding villages, Google Maps.Map of Wyszyny area

Although certain that this is the correct location, I ran my transcription past William F. “Fred” Hoffman, co-author of In Their Words: A Genealogist’s Translation Guide to Polish, German, Latin, and Russian Documents: Volume II: Russian, to see if he agreed that the place was spelled “Капличне [Kapliczne],” or if perhaps I was just misreading the handwriting and seeing an л where none was intended. Fred gave me permission to quote his reply, in which he wrote,

“I clearly read the name of the village as Kosinki Kapliczne. I’m guessing that may be a local variant of the name. The Kosiny vs. Kosinki is no big deal, that kind of thing goes on all the time with Polish names. But KapLiczne vs. Kapiczne appears to be a mistake, or, maybe, a regional form. I looked this place up in a series on the history of place names, and that name was consistently -picz-, not -plicz-. Russian does sometimes insert an -л- in palatalized situations where we wouldn’t expect it: for instance, the verb for “to love” is любить, but “I love” is я люблю. So perhaps the priest thought Капличне might be a proper Russified form. But I suspect I’m being too clever here. Maybe it’s a simple mistake. For a priest, confusion with kaplica, “chapel,” might explain how that -l- snuck in there where it doesn’t belong. It seems certain Kosiny Kapiczne is the right place. Scholars say the Kapic- part comes from association with a local fellow named Piotr Kapica — no -L-.”

Great Gazetteers

For kicks, I also looked up this location in the Skorowidz Królewstwa Polskiego (T. 1), which is a gazetteer of places in the Kingdom of Poland (i.e. Russian Poland), published in 1877. The Skorowidz tells me that Kosiny Kapiczne, village and folwark (manorial farm), was located in the Płock gubernia (province), Mława powiat (county), and Kosiny gmina (community, consisting of several villages), and that it belonged to the parish in Bogurzyn (Figure 3). The village of Bogurzyn can be seen just to the west of Kosiny Kapiczne on the map in Figure 2.

Figure 3: Entry for Kosiny Kapiczne in the Skorowidz Królestwa Polskiego.2

Kosiny in SKP

The parish assignment is an important detail, from the standpoint of translations. In situations where the bride and groom were living in different parishes, it was customary for the banns to be read in both parishes, so that anyone with any objections to the marriage might come forward. If we were in any doubt at this point about whether or not we had read the name of Tadeusz’s place of residence correctly, we could use the name of the parish to test our hypothetical identification of the village. In this case, we can predict that the parish of Bogurzyn will be named further down in the record when the banns are mentioned. Sure enough, Figure 4 shows that it is.

Figure 4: Extract from marriage record of Tadeusz Skolimowski and Marianna Kessling, Wyszyny Kościelne, 28 January 1877, with details about the marriage banns underlined in red.Bogurzyn in record

This section states, “Браку зтому предшествовали три оглашенія публикованнъл въ Вышинскоемъ и Богурзинскоем приходскихъ костелахъ,” which means, “This marriage was preceded by three announcements published in the parish churches of Wyszyny and Bogurzyn.” Bingo.

Moving on to Tadeusz’s birthplace, the record tells us that he was born in Boleszyn in the Kingdom of Prussia. An internet search informs us that this is not a unique place name in Poland: there is a village called Boleszyn that’s presently in the Świętokrzyszkie voivodeship, and another village by that name in the Warmińsko-mazurskie voivodeship. A quick look at a rough map of the borders between Russia and Prussia in the late 19th century is enough to suggest that the latter village is the one we want. Nonetheless, this is still a hypothetical identification until we find a record of Tadeusz’s birth in the parish of Boleszyn. In this case, it’s simple to do that. Records for Boleszyn are freely available on FamilySearch, and Tadeusz’s marriage record informs us that he was 36 years old in 1877, suggesting a date of birth circa 1841. A few minutes of searching results in his birth record, shown in Figure 5.

Figure 5: Birth record from the parish in Boleszyn for Tadeusz Skolimowski, born 17 September 1841.3Tadeusz Skolimowski birth 1841

This record confirms that Thaddeus/Tadeusz was born 17 September 1841 in Słup, baptized on September 26, and that he was the son of Laurentius (Wawrzyniec, in Polish) Skolimowski and Marianna née Zwolińska. Godparents were Mateusz Kalinoski (sic) and Franciszka Winter, wife of the church organist. Although not included in the underlined text in Figure 1, the next section of his marriage record identified Tadeusz’s parents as Wawrzyniec Skolimowski and Marianna (née Zwolińska) Skolimowska, both of whom were already deceased. Since the child’s name, parents’ names, year of birth and the baptismal parish all line up with the body of evidence accumulated for Tadeusz, we can overlook the fact that he was actually born in the village of Słup rather than in the village of Boleszyn as stated on the marriage record.

If this record were not so easy to find—if perhaps these records were only available onsite at the parish, and we’d need to hire an onsite researcher to get a copy of Tadeusz’s birth record—then we might want to take an extra step to confirm the location of Boleszyn before sending someone off on a wild-goose chase. The marriage record provided a small but important detail about the village of Boleszyn with the statement, “деревни Болешинъ тогожѣ прихода,” which indicates that the particular Boleszyn we’re looking for had a Catholic church located right in the village. We can therefore predict that if we look up the village of Boleszyn in a gazetteer of places in the German Empire, the correct village will be the seat of a parish. So what gazetteer should we use? Well, the Meyers Gazetteer is always good, except it requires us to know what the village of Boleszyn would be called in German, and we only have the Polish name (transliterated from Russian) available. We could transliterate again, guess that the village name might be something like Bolleschin, and do a search for that name in the Meyers Gazetteer, and in this case, we’d be right. Even if that weren’t exactly correct, we could do a wild-card search for “Bol*” which will produce all villages starting with “Bol-” and we can sift through the results. But sometimes the German names for places in Poland aren’t simple transliterations (e.g. the German name for the Polish town of Zagórów is Hinterberg), so this method might not pan out.

For these reasons, my first-choice gazetteer in this case would be Kartenmeister, since that gazetteer allows the input of Polish place names. Kartenmeister quickly informs us that the village of Boleszyn was also known as Bolleschin or Bolleßyn, and was the seat of both a Catholic parish and a German Standesamt (civil registry office). Moreover, both gazetteers confirm that there was only one village by this name in the German Empire, so we can be confident that this is the place mentioned in the marriage record.

As you can see, the various surname databases, maps, and gazetteers can be valuable resources to tap into when translating vital records pertaining to your Polish ancestors. Even situations in which village names are misspelled, such as Tadeusz Skolimowski’s place of residence, or misidentified, such as his place of birth, present only minor obstacles when armed with the correct tools for understanding the problem. Hopefully some of these tools will be useful to you, and if they are, I’d love to hear about it in the comments. Happy researching!

Sources:

1 Roman Catholic Church (Wyszyny Koscielne, Mlawa, Mazowieckie, Poland), “Akta stanu cywilnego parafii rzymskokatolickiej Wyszyny powiat mlawski, 1826-1909,” 1877, Małżeństwa, no. 3, marriage record for Tadeusz Skolimowski and Maryanna Kessling, accessed as browsable images, Metryki.Genealodzy.pl (https://metryki.genealodzy.pl/metryka.php?ar=13&zs=0629d&sy=1877&kt=2&plik=003.jpg#zoom=1&x=1976&y=126: 24 June 2020)

2 I. Zinberg, Skorowidz Królestwa Polskiego czyli Spis alfabetyczny miast, wsi, folwarków, kolonii i wszystkich nomenklatur w guberniach Królestwa Polskiego, z wykazaniem: gubernii, powiatu, gminy, parafii, sądu pokoju lub gminnego, oraz najbliższej stacyi pocztowej, wraz z oddzielnym spisem gmin podług najświeższej ich liczby i nazwy ułożony, wykazujący: odległość każdej danej gminy od miasta powiatowego i sądu swojego gminnego; czy i jakie znajdują się w gminie zakłady fabryczne lub przemysłowe, szkoły itp. oraz ludność każdej gminy, obejmujący także podział sądownictwa krajowego świeżo urządzonego, Volume 1 (Warsaw: W. Drukarni, I.J. Ałapina 1877), “Kosiny kapiczne w. i fol.,” page 286.

3 Roman Catholic Church, St. Martin’s parish (Boleszyn, Nowe-Miasto, Warminsko-mazurskie, Poland), Taufen 1761-1852, 1841, no. 29, baptismal record for Thadeeus Skolimowski, accessed as browsable images, “Kirchenbuch, 1644-1938,” FamilySearch (https://www.familysearch.org/ark:/61903/3:1:3Q9M-CSZY-H425?i=302&cat=310222 : 24 June 2020), path: Taufen 1701-1759, 1761-1852 Heiraten 1644-1862 Tote 1761-1787, 1789-1845 (DGS no. 7948735) > image 303 of 635.

© Julie Roberts Szczepankiewicz 2020

From Maniów to Plymouth to Chicopee: The Family of Jan Klaus

Note: This article originally appeared in the fall 2019 issue of Biuletyn Korzenie, the newsletter of the Polish Genealogical Society of Massachusetts. It is being reprinted here with permission.

Jan Klaus was no stranger to me. I’d never met him, of course, but I’d known about this brother of my great-great-grandfather, Andrzej Klaus, since March 2013, when I first discovered his baptismal record in an index at FamilySearch. What I didn’t know was what happened to him. Until recently, I never knew for certain that he immigrated to the U.S., although I suspected it. The name “John Klaus” (or Claus, or Clouse) is sufficiently common that it’s not the kind of name one spends a lot of time chasing when it’s only a collateral line. And I certainly never knew that his descendants settled in Chicopee after his death—that is, until one day, when a DNA match brought all these pieces of the puzzle together.

The Klaus-Liguz Family of Maniów and Wola Mielecka, Galicia

Jan Klaus was born on 9 October 1860 in the village of Maniów, in the Dąbrowa powiat (district or county) of the Galicia province of the Austro-Hungarian Empire.[1] His baptismal record is shown in Figure 1.

Figure 1: Baptismal record from the church of St. Mary Magdalene in Szczucin for Jan Klaus, born 9 October 1860. Transcription of each column is as follows: [Record number] 20, [Date of birth] 9 October 1860, [Date of baptism] 10 October 1860, [House number] 28, [child’s name] Joannes, [religion] Catholic (indicated by tally mark in the appropriate column), [sex] male (indicated by tally mark in the appropriate column), [status] legitimi, [Father] Jacobus Klaus natus Laurentio et Anna Żel, famulus, [Mother] Francisca nata Laurentio Liguz et Margaretha Warzecha, [Godparents] Adalbertus Liguz et Catharina Mamuska, hor. [hortulanus].”

jan-klaus-baptismal-record-marked

The record is in Latin, and states that Joannes Klaus, or Jan Klaus, as he would have been known among the ethnic Poles in that village, was the son of Jacobus (Jakub) Klaus, who was himself the son of Laurentius (Wawrzyniec) Klaus and Anna (née Żel) Klaus. Although it appears to be written as Żel in this document—note that the vowel looks more like the “e” in “Laurentio,” rather than the “a” in “Jacobus”—Anna’s name is more often recorded as Żala. Jan’s mother was noted to be Francisca (Franciszka), daughter of Laurentius (Wawrzyniec) Liguz and Margaretha (Małgorzata) née Warzecha. The godparents were Adalbertus (Wojciech) Liguz and Catharina (Katarzyna) Mamuska. Jan’s father, Jakub, was a servant (famulus) at the time of his birth, and his godfather was a gardener (hortulanus). Jan was baptized at the church of St. Mary Magdalene in Szczucin, the parish to which the village of Maniów belonged at the time of Jan’s birth (Figure 2).

Figure 2: St. Mary Magdalene parish in Szczucin. Photo taken by the author in July 2015.St. Mary Magdalene Church in Szczucin

Jan was Jakub and Franciszka’s oldest child. Their marriage record tells us that Jakub was a 30-year-old servant when he married 24-year-old Franciszka on 16 September 1860 in that same parish church of St. Mary Magdalene.[2] At least six more sons were born to Jakub and Franciszka following Jan’s birth: Józef in 1863, Andrzej in 1865, Michał in 1867, twins Piotr and Paweł in 1870, and then Tomasz in 1872, before finally a daughter, Helena, was born in 1875.[3] Several of these children did not survive to adulthood. Unambiguous evidence exists for the deaths of Paweł, Piotr and Helena in childhood.[4] An additional death record from 1874 exists for Józef Klaus, son of Jakub and Franciszka Liguz, but the evidence is problematic, since the record states that he was 7 years old at the time of death, suggesting a birth year circa 1867, rather than 1863.[5] Despite this discrepancy, it seems likely that this is nonetheless the death record for the same Józef Klaus who was born in 1863, which brings the number of Klaus children who died in infancy or childhood to four out of the eight documented births. Figure 3 summarizes these data in chart form.

Figure 3: Children of Jakub Klaus and Franciszka Liguz.Jakub Klaus descendants with border

The Emigrant Klauses

Of the remaining children of Jakub and Franciszka Klaus, I knew that my great-great-grandfather, Andrzej Klaus, immigrated to Buffalo, New York. I subsequently discovered that his brother Tomasz did, as well, since there is a record of the marriage of Tomasz Klaus of “Mielecka Wola, Gal.” to Wiktoria Rak in 1900 at St. Stanislaus Church.[6] The record states that Tomasz was the son of Jakub Klaus and Franciszka Słowik, not Liguz, and research is ongoing to determine if Słowik was perhaps the surname of Franciszka’s second husband, or was merely an error. The fate of Michał Klaus remains unknown, as no death or marriage record for him has yet been discovered in Polish or U.S. records. Jan Klaus similarly seemed to disappear from Polish records, and I suspected that he emigrated when I discovered a Jan Klaus on a Hamburg emigration manifest that seemed to be a good match (Figure 4).[7]

Figure 4: Extracted image from Hamburg passenger manifest showing Jan Klaus.Jan Klaus Hamburg emigration manifest marked

The manifest was from the S.S. Marsala, which departed from Hamburg on 14 September 1888. The passenger, Jan Klaus, was described as a 28-year-old Arbeiter (laborer) from the town of Mielec in the Austrian Empire. His age suggests a date of birth circa 1860, which would be consistent with the date of birth for my great-great-granduncle, and Mielec was the town closest to the small village of Maniów where “my” Jan was born. Figure 5 shows the locations of Szczucin, Maniów, Wola Mielecka, and Mielec in relation to one another.

Figure 5: Places in Poland associated with the Liguz-Klaus family. Jakub was born in Wola Mielecka, Franciszka in Maniów, and some of their children were born in each of these two villages.Map for Jan Klaus blog post

When one finds a Hamburg emigration manifest, it’s often possible to locate the corresponding arrival manifest, and it’s a good idea to seek these out, as they sometimes contain additional information beyond what’s found on the emigration manifest. Jan’s arrival manifest was no exception (Figure 6).

Figure 6: Extracted image from New York arrival manifest showing Jan Klaus.[8]Jan Klaus New York arrival manifest marked

As expected, much of the information on this manifest recapitulated the information found on the manifest recorded at the port of departure. Jan Klaus, age 28 years, was noted to be a male workman from Mielec, Austria. Some of the additional information provided on this manifest was not especially significant, such as the fact that he was marked as an alien (as expected), that he had no baggage, and that he was assigned to the main compartment aboard the ship. More significantly, it was noted that his intended destination was New York—a fact which might be useful in tracing him further in U.S. records. However, this particular manifest included the column, “Date and Cause of Death,” and the line for Jan Klaus contains the notation “11–6.” Given that the Marsala departed Hamburg on 14 September and arrived on 1 October, the significance of these particular numbers is unclear, but certainly the presence of some notation in this column suggested that the passenger Jan Klaus died during the voyage. In the light of this information, and in absence of any good matches for this Jan Klaus in records from Buffalo, where his brothers Andrzej and Tomasz settled, I accepted the tentative conclusion that Jan may not have survived, and I moved on to other research questions.

DNA Points the Way

Fast forward to December 2018. While reviewing some of my mother’s DNA matches, I came across a match to “N.F.M.” whose family tree indicated that her great-grandfather was John Klaus, born circa 1861. N.F.M was a DNA match to me as well, although we matched only as distant cousins, sharing a modest 19 centimorgans (cM) across 2 segments. I was immediately intrigued, and my excitement grew when I read that her John Klaus died in Plymouth, Pennsylvania in 1920. This fact was significant to me because my great-great-grandfather Andrzej Klaus named Plymouth, Pennsylvania as his destination when he immigrated in 1889 (Figure 7).[9]

Figure 7: Image extracted from passenger manifest of the British Queen, showing passenger Andrzey [sic] Klaus with destination as Plymouth, Pennsylvania.Andrzej Klaus manifest marked 1889

I was never able to document Andrzej in Plymouth, and since he married Marianna Łącka in Buffalo on 21 January 1891, it’s clear that he didn’t stay in Plymouth for long.[10] Neither could I find a corresponding arrival manifest for the British Queen, which should have arrived in an American port in mid-April 1889 based on its departure from Hamburg on 26 March. The arrival manifest might have stated the name of the friend or relative with whom Andrzej was staying, and lacking this information, I had no basis for further speculation about the identity or surname of this friend or relative. However, in light of this new evidence that I was genetically connected to a descendant of John Klaus from Plymouth, Pennsylvania, a missing piece to the puzzle seemed to fall into place.

An important thing to remember about autosomal DNA testing is that it doesn’t prove anything on its own. Even when there is a paper trail documenting both individuals’ descent from a common ancestor, it could still be the case that the individuals are related through some as yet undiscovered relationship which could be the source of the shared DNA segment. Nevertheless, DNA evidence can be very helpful in cases such as this, when there is a common surname involved, because it can help us identify a target individual or family for further documentary research. Since the match between my mother and N.F.M. was found on Ancestry DNA, it’s not possible to know anything about the chromosome number or specific position of the matching DNA segments. However, shared matches between my mother and N.F.M. can be examined, and the amount of shared DNA (in cM) can be considered as well.

Examination of Shared Centimorgans

If we begin with the assumption that N.F.M.’s tree is correct—a reasonable assumption in this case—then she is the great-granddaughter of John (Jan in Polish) Klaus and his wife, Mary or Marya Frankowska. Since my mother is the great-granddaughter of John Klaus’s brother Andrzej (Andrew in English), Mom and N.F.M. should be third cousins, and should share an amount of DNA that falls within the normal range for that relationship. According to data gathered by Blaine Bettinger’s “Shared cM Project,” third cousins can be expected to share anywhere from no DNA, up to 274 cM, with an average of 74 cM shared DNA.[11] Since it’s possible that third cousins will not share any DNA (thanks to the random nature of DNA inheritance through recombination), the fact that Mom and N.F.M. share only 25 cM of DNA over 3 segments is not a concern, despite the fact that this amount is below the statistical average expected for this relationship. Moreover, since mom’s line of descent from Andrew was through (1) her father, (2) his mother, and (3) his mother’s father (Figure 8), we would expect that the list of shared matches between Mom and N.F.M. would include additional paternal cousins of Mom’s who were known to be documented descendants of Jakub Klaus and Franciszka Liguz.

Figure 8: Relationship chart for Mom and N.F.M. Since their great-grandfathers (Andrzej and Jan) were siblings, their grandmothers (Genevieve and Mary) were first cousins, and their late fathers (John Frank and John Henry) were second cousins. Some data have been redacted to protect the privacy of the living.Relationship chart for Mom and Nancy Foster Mulroy

Evaluation of Shared Matches

In fact, that’s exactly what we find. For example, Mom has a paternal first cousin, M.D., whose mother was John Frank Zielinski’s sister. This means that M.D. would also be a documented third cousin of N.F.M, although they may or may not share any DNA. As it happens, Ancestry reports M.D. as a shared match between Mom and N.F.M., as predicted. Although it’s not possible to know how many centimorgans of DNA are shared between M.D. and N.F.M. or where those matching segments are located, we know that M.D. and N.F.M must match at the level of 4th cousin or closer, based on Ancestry’s cut-offs for reporting shared matches.

Although M.D. is the only one of Mom’s known cousins who also matches N.F.M., additional DNA evidence can be found in Mom’s match list on Ancestry. Further examination of Mom’s DNA matches revealed a match to R.D.S, who is another great-granddaughter of John Klaus and Mary Frankowska, just like N.F.M. While N.F.M. was descended from John and Mary through their grandson, John Henry (see Figure 8), R.D.S. is descended from them through John Henry’s sister, Mary Catherine. Examination of the shared matches between R.D.S. and Mom produces two of Mom’s documented second cousins, R.S.L. and D.M.R., both of whom are descended from Genevieve Klaus’s sister, Anna Klaus Gworek.

Back to the Paper Trail

At this point the DNA evidence strongly supports our hypothesis that John Klaus of Plymouth, Pennsylvania, husband of Mary Frankowska, is, in fact, the same as Jan Klaus, brother of Andrzej and son of Jakub Klaus and Franciszka Liguz. Although neither N.F.M. nor R.D.S. had done any research in Polish records, R.D.S.’s tree provided further documentation to add to the growing body of evidence: John Klaus’s death certificate stated his parents’ names as Jakub Klaus and “Frency Bigus” (Figure 9).[12]

Figure 9: Death certificate of John Klaus of Plymouth, Luzerne, Pennsylvania, showing parents’ names.John Klaus death certificate marked

The informant on the certificate was John’s wife, Mary, and it’s easy to see how “Franciszka Liguz” might have been transformed into “Frency Bigus” in a moment of grief, given that she’d probably never met her mother-in-law.

Coming back full circle now to that passenger manifest for Jan Klaus from the S.S. Marsala in 1888, it appears that it was the correct manifest after all. John reported in the 1910 census that he arrived in the U.S. in 1889, which is reasonably consistent with that October 1888 arrival.[13] Moreover, the record of his marriage to Mary “Fratzkoska” [sic] on 21 January 1890 confirms that he was in the U.S. by that date.[14] It may be that New York was his intended destination upon arrival, as recorded on the manifest, and he decided to settle in Plymouth at a later date. Perhaps the numbers written in the “Date and Cause of Death” column had some other obscure significance, since it’s clear that Jan Klaus did not die on the voyage to America. However, the  general agreement between the date of arrival, the passenger’s name, his date of birth, and his origin in Mielec all support the conclusion that this is probably Jan’s passenger manifest, in spite of the discrepancies.

Epilogue: Mary Frankowska’s Story

Following their marriage in 1890, John and Mary went on to have ten children, all born in Pennsylvania, according to the 1910 census. However, only 6 of these children—Thomas, Frances, Mary, Katherine, John Jr., and Leon—were still living in 1910, so there are four more children whose births and deaths might be documented through baptismal records from the church they attended in Plymouth. The oldest son, Thomas Klaus, left Plymouth and was living in Southwick, Hampden, Massachusetts as early as 1914 when he married his wife, Florence Phillips.[15] Frances, Mary, and Katherine Klaus all eventually followed suit and moved to Western Massachusetts, along with their brother Leon. (John Klaus, Jr. settled in Jersey City, New Jersey.) After John Klaus (Sr.) died in Plymouth, Pennsylvania in 1920, his widow Mary (née Frankowska) followed her children to western Massachusetts, where she died in Chicopee in 1923.[16]

When I started researching Jan Klaus’s family for myself, I became curious about Mary Frankowska’s origins. As mentioned, neither of the DNA matches, N.F.M. and R.D.S, had done any research in Polish records, and Mary’s parents’ names were not known. The 1910 census reported that she was born in Austria, and I wondered if perhaps she was from the same part of Galicia as her husband. I decided to check the FamilySearch database, “Poland, Tarnów, Roman Catholic Diocese Church Books, 1612-1900” for her baptism. The name of this database is a bit misleading since it indexes only baptismal records, rather than containing any marriage or death records whose inclusion might be implied by the use of the term “Church Books.”[17] Nevertheless, it can be a good starting point for researching immigrants who are suspected to have originated in the Tarnów region. Interestingly, the search produced a baptismal record for Marianna Josepha Frankowski, daughter of Josephus Frankowski and Anna Dachowski, born 5 August 1863 in—drumroll, please!—“Maniów, Maniów, Kraków, Poland.”[18] This is the same Maniów where Jan Klaus was born, and the year of birth, 1863, was consistent with the year of birth suggested by Mary Klaus’s age as reported on the 1910 census and her marriage record. If this was, in fact, her birth record, then Mary Klaus and her husband John were actually from the same village in Poland—not an uncommon situation, but a delicious bit of research serendipity nonetheless.

Mary’s death certificate was the linchpin needed to confirm this hypothesis. I requested a copy from the city clerk in Chicopee, and bingo! The parents of Mary Klaus were Joseph Frankowski and Anna Dachowska, a perfect match to the birth record in the FamilySearch index (Figure 10). According to the certificate, Mary died on 30 December 1923 at the age of 60, suggesting a birth year of 1863. Consistent with expectations, the certificate states that she was the widow of John Klaus, was living at 220 School Street, and had been a resident of Chicopee for one year prior to her death. The informant was her daughter Catherine Klaus who was living with her, and Mary was buried in Calvary Cemetery in Chicopee on 2 January 1924.

Figure 10: Death certificate of Mary (née Frankowska) Klaus of Chicopee, Hampden, Massachusetts, widow of John Klaus.Marya Klaus death 1923 cropped marked

More research can still be done in both Polish and U.S. records to flesh out the history of John and Mary (née Frankowska) Klaus and their descendants, but the outline of the story has been firmly established. The paper trail tells the story of Jan’s emigration aboard the S.S. Marsala in 1888, his residence in Plymouth, and his marriage to Marianna Frankowska, a young woman from his home village, in 1890. We know of their 10 children, and we can trace the lineages of some of those children into the present day. Their descendants carry a legacy in the form of bits of DNA which allow us distant cousins to identify each other as fellow descendants of Jakub Klaus and Franciszka Liguz. With every connection we make, our understanding of the family’s history deepens and grows. Who knew that this Buffalo girl had family connections to Chicopee? I do now.

Sources:

[1] Roman Catholic Church, Sanktuarium Matki Bożej Fatimskiej – Różańcowej (Borki, Szczucin, Dąbrowa, Małopolska, Poland), “Ksiąg Metrykalnych,” 1860, births, #20, record for Joannes Klaus, born 9 October 1860.

[2] Roman Catholic Church, St. Mary Magdalene parish (Szczucin, Dąbrowa, Małopolskie, Poland), “Księgi metrykalne, 1786-1988,” Akta małżeństw 1786-1988, Maniów, 1860, 16 September 1860, marriage record for Jacobus Klaus and Francisca Liguz, FHL Film no. 1958428, Items 7-8.

[3] Roman Catholic Church, Sanktuarium Matki Bożej Fatimskiej – Różańcowej (Borki, Szczucin, Dąbrowa, Małopolska, Poland), “Ksiąg Metrykalnych”, 1863, baptismal record for Josephus Klaus, born 26 February 1863; and

Roman Catholic Church, Sanktuarium Matki Bożej Fatimskiej – Różańcowej (Borki, Szczucin, Dąbrowa, Małopolska, Poland), “Ksiąg Metrykalnych”, 1865, births, #37, record for Andreas Klaus, born 25 November 1865; and

Roman Catholic Church, Sanktuarium Matki Bożej Fatimskiej – Różańcowej (Borki, Szczucin, Dąbrowa, Małopolska, Poland), “Ksiąg Metrykalnych”, 1867, #20, baptismal record for Michael Klaus, born 1 September 1867; and

Roman Catholic Church, Sanktuarium Matki Bożej Fatimskiej – Różańcowej (Borki, Szczucin, Dąbrowa, Małopolska, Poland), “Ksiąg Metrykalnych”, 1870, #18, baptismal record for Paulus and Petrus Klaus, born 28 May 1870; and

“Podkarpackie,” database, Polskie Towarzystwo Genealogiczne, Geneteka, (http://geneteka.genealodzy.pl), Search result for Klaus births in Podkarpackie, 1872, #23, Tomasz Klaus, son of Jakub Klaus and Franciszka Nygus (sic), parish Ksiaznice-Wola Mielecka, born in Wola Mielecka on 3 September 1872, source, parish archives, indexed by Krzysztof Gruszka, accessed 3 August 2017; and

“Podkarpackie”, database, Polskie Towarzystwo Genealogiczne, Geneteka, (http://geneteka.genealodzy.pl), Search result for Klaus births in Podkarpackie, 1875, #23, Helena Klaus, son of Jakub Klaus and Franciszka Nygus (sic), parish Ksiaznice-Wola Mielecka, born in Wola Mielecka on 25 September 1875, source, parish archives, indexed by Krzysztof Gruszka, accessed 3 August 2017.

[4] “Podkarpackie”, database, Polskie Towarzystwo Genealogiczne, Geneteka, (http://geneteka.genealodzy.pl), Search result for Klaus deaths in Podkarpackie, 1879, #7, Pawel Klaus, son of Jakub Klaus and Franciszka Liguz, parish Ksiaznice-Wola Mielecka, died in Wola Mielecka on 14 March 1879 at the age of 8 years, source, parish archives, indexed by Krzysztof Gruszka, accessed 3 August 2017; and

Roman Catholic Church, Sanktuarium Matki Bożej Fatimskiej – Różańcowej (Borki, Szczucin, Dąbrowa, Małopolska, Poland), “Ksiąg Metrykalnych”, 1870, #18, baptismal record for Paulus and Petrus Klaus. Note: There is a cross next to Petrus’ name which indicates that he died 22 July 1870; and

“Podkarpackie”, database, Polskie Towarzystwo Genealogiczne, Geneteka, (http://geneteka.genealodzy.pl), Search result for Klaus deaths in Podkarpackie, 1878, #28, Helena Klaus, daughter of Jakub Klaus and Franciszka Liguz, parish Ksiaznice-Wola Mielecka, died in Wola Mielecka on 15 August 1878 at the age of 3 years, source, parish archives, indexed by Krzysztof Gruszka, accessed 3 August 2017.

[5] “Podkarpackie”, database, Polskie Towarzystwo Genealogiczne, Geneteka, (http://geneteka.genealodzy.pl), Search result for Klaus deaths in Podkarpackie, 1874, #4, Józef Klaus, son of Jakub Klaus and Franciszka Liguz, parish Ksiaznice-Wola Mielecka, died in Wola Mielecka on 12 January 1874 at the age of 7 years, source, parish archives, indexed by Krzysztof Gruszka, accessed 3 August 2017.

[6] Roman Catholic Church, St. Stanislaus parish (Buffalo, Erie, New York, USA), Marriages, 1900, #77, record for Tomasz Klaus and Wiktorya Rak, 20 November 1900, accessed as browsable images, “Church records, 1873-1917,” FamilySearch (https://familysearch.org/ark:/61903/3:1:3Q9M-CS4N-64QV-L?i=1468&cat=23415: http://familysearch.org : 7 August 2017), image 1469 of 1979.

[7] “Hamburg Passenger Lists, 1850-1934,“ Ancestry, (http://ancestry.com : 31 July 2019) S.S. Marsala, departing 14 September 1888, p 338, line 197, Jan Klaus, citing Staatsarchiv Hamburg; Hamburg, Deutschland; Hamburger Passagierlisten; Microfilm No.: K_1738, Volume 373-7 I, VIII A 1 Band 062 B.

[8] “New York Passenger Lists, 1820-1891,” database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:QVSL-CV45 : 17 December 2018), S.S. Marsala , arriving in New York on 1 October 1888, passenger no. 197, Jan Klaus, 1888; citing NARA microfilm publication M237 (Washington, D.C.: National Archives and Records Administration, n.d.).

[9] “Hamburg Passenger Lists, 1850-1934,” Ancestry, (http://ancestry.com : 7 August 2019) S.S. British Queen, departing Hamburg 26 March 1889, p. 361, line 4, passenger Andrzey Klaus, citing Staatsarchiv Hamburg; Hamburg, Deutschland; Hamburger Passagierlisten; Microfilm No.: S_13155, Volume: 373-7 I, VIII B 1 Band 077.

[10] Roman Catholic Church, St. Stanislaus parish (Buffalo, Erie, New York, USA), Marriages, 1891, no. 26, record for Andrzej Klaus and Marya Łączka, 21 January 1891, accessed as browsable images, “Church records, 1873-1917,” FamilySearch (https://familysearch.org/ark:/61903/3:1:3Q9M-CS4N-64SL-7?i=1407&cat=23415 : 7 August 2019), image 1408 of 1979.

[11] Blaine Bettinger, “August 2017 Update to the Shared cM Project,” The Genetic Genealogist, https://thegeneticgenealogist.com: posted 26 August 2017).

[12] Pennsylvania Death Certificates, 1906-1966,” database, Ancestry, (http://ancestry.com : 7 August 2019), Plymouth, Luzerne, Pennsylvania, no. 60801, certificate for John Klaus, died 13 May 1920, citing  Pennsylvania Historic and Museum Commission; Pennsylvania, USA; Pennsylvania, Death Certificates, 1906-1965; Certificate Number Range: 058501-061500, record for John Klaus, citing Pennsylvania (State). Death certificates, 1906–1963. Series 11.90 (1,905 cartons). Records of the Pennsylvania Department of Health, Record Group 11. Pennsylvania Historical and Museum Commission, Harrisburg, Pennsylvania.

[13] “1910 United States Federal Census” (population schedule), Plymouth Ward 5, Luzerne, Pennsylvania, Enumeration District 105, Sheet 5A, John Klaus household, Ancestry (https://ancestry.com : 12 December 2018),  citing NARA microfilm publication T624, roll 1369.

[14] Clerk of Orphans Court of Luzerne County, Marriage License Docket, license no. 7356, John Clause and Mary Fratzkoska, married 21 January 1890, accessed as digital images,”Pennsylvania County Marriages, 1885-1950,” FamilySearch (https://www.familysearch.org :  19 December 2018), DGS no. 004268759, image 292 out of 625.

[15]“Massachusetts, Marriage Records, 1840-1915,” database with images, Ancestry (https://ancestry.com : 19 December 2018),  record for Thomas Klous [sic] and Florence Phillips, June 24, 1914, Southwick, Hampden, Massachusetts.

[16] Chicopee, Hampden, Massachusetts, no. 177 [?], death certificate for Marya Klaus, 30 December 1923; Chicopee Town Clerk’s Office, Chicopee, Massachusetts.

[17] “Poland Tarnow Roman Catholic Diocese Church Books – FamilySearch Historical Records Coverage Table,” FamilySearch (https://www.familysearch.org/wiki/en/Poland_Tarnow_Roman_Catholic_Diocese_Church_Books_-_FamilySearch_Historical_Records_Coverage_Table : 10 August 2019).

[18] “Poland Tarnow Roman Catholic Diocese Church Books, 1612-1900,” Marianna Josepha Frankowski, baptized 5 August 1863, FamilySearch (https://www.familysearch.org/ark:/61903/1:1:X5HQ-G5J : 10 August 2019).

© Julie Roberts Szczepankiewicz 2019

Down the Rabbit Hole

As genealogy researchers, we often stumble upon interesting historical tidbits while researching other things. Since time for research and writing is limited, I do my best not to let my curiosity take me too far down the rabbit hole into further exploration of those individuals or events. Yet sometimes, those individuals stay with me, returning to my thoughts every now and then, so I decided to write about two of them today.

Lament for a Nameless Child

The first item I’d like to share is a death certificate I discovered recently while reviewing the entry for Thomas Coyle on the same page. Number 2827, bordered in red on the image below, is the death certificate for an unnamed child from Nepean township, Carleton County, Ontario.1 Records on this page were erroneously described in the FamilySearch catalog as being from the city of Toronto, some 400 km away.Nameless Child Death Certificate

The death record is for an unnamed baby girl who died on 7 June 1896 having lived for just a few minutes. As was typical for civil death records from Canada in this era, no parents’ names were required on the form, so her identity may be lost to the descendants of any siblings she may have had. Her cause of death was noted to be “difficult parturition,” meaning she died as a result of some trauma from her birth. The informant was her father, who was a resident of City View, which is a neighborhood formerly located in Nepean, which is now located in Ottawa.

As family historians, we often think in terms of preserving the stories of those who have gone before us. Stories like this one, of lives ended before they’d even begun, always make me sad. Perhaps there’s a genealogist out there somewhere who’s researching a family from Nepean, wondering about that gap in the births of the children, noting that there should have been another baby born circa 1896. Or maybe that genealogist has already discovered a Catholic burial record which identifies the parents for this little one, so this civil death record is just one more piece of evidence to document a life cut short. In an era when infant mortality was so much higher than it is today, it’s quite possible that her parents had already lost children prior to the death of this baby girl, yet losses like this aren’t something one ever forgets. I hope that her parents and any siblings found some measure of peace in this life after her death, and as a person of faith, I also hope that the souls of all the family are reunited in the joy of the next life.

A Cinderella Story

The second historical tidbit is this 1891 baptismal record for Cinderella Maria Howe, found in the records of St. Stephen’s parish in Middleport, Niagara County, New York.2 I stumbled across it one day last year when researching my husband’s Lewandowski/Levanduski ancestors (there’s a baptismal record for Joseph Levanduski on the preceding page). Cinderella Baptism

The record is in Latin, and it states that Cinderella Maria Howe was baptized on 15 August 1891, and that she was the daughter of Morgan L. Jones and Elizabeth White. Godparents were Maria Butler and Daniel Hurlihan. All of this is pretty standard, apart from the uncommon given name, but what really intrigued me was the fact that Cinderella was 62 years old at the time of her baptism, having been born on 13 February 1829.

Although people can get baptized into the Roman Catholic faith at any age, infant baptism is common practice. So if one is researching ancestors that one knows or suspects were Catholic, one might expect to find a baptismal record within a year or so after birth, not 62 years later. A researcher investigating the family of Cinderella (née Jones) Howe would have absolutely no reason to go looking for her baptism in these records, in this time period, unless there were an oral family tradition which stated that Cinderella was baptized as a Catholic late in life. Moreover, since these church records from St. Stephen’s are not presently indexed online, this record can only be found by browsing through the digital images, page by page, or by visiting the parish. (More information on finding such unindexed scans at FamilySearch can be found here.)

Quick searches on Ancestry and FamilySearch reveal quite a lot of “low-hanging fruit” in the form of easily-found documents that can further inform us about the life of Cinderella Howe, but this baptismal record was not cited in any of the family trees I reviewed that mention Cinderella. This is perhaps unsurprising in light of the factors already discussed. One wonders what the factors were that inspired her to convert to Catholicism at the age of 62. As a widow who had buried her husband a few years previously, was she merely pondering her own mortality, and felt drawn to the Catholic faith? Were there other family members who converted as well? Perhaps these questions will one day be answered by one of her descendants. In the meantime, I need to climb back out of the rabbit hole and get back to my own genealogy projects. Those dead ancestors aren’t going to research themselves.

Sources:

1 “Ontario Deaths, 1869–1937, and Overseas Deaths, 1939–1947,” database, FamilySearch (https://www.familysearch.org: 4 May 2019), no. 002827, register entry for Not named, died 7 June 1896 in Nepean, Carleton, Ontario, Canada, accessed as browsable images, path: Deaths > 1896 > no 1001-6523 > image 579 of 1466.

2 Roman Catholic Church, St. Stephen’s parish (Middleport, Niagara, New York, USA), “Church records, 1878-1917,” database, FamilySearch (https://www.familysearch.org: 4 May 2019), Baptisms, 1891, p. 35, unnumbered entries, Cinderella Maria Howe, baptized 15 August 1891, accessed as browsable images, image 23 of 154.

© Julie Roberts Szczepankiewicz 2019

 

The Siren Song of the BSO

One of the guiding principles of efficiency in genealogy research is to create a research plan and stick to it. We all run across distractions as we research, of course, and we’ve probably all had that experience of heading down a research “rabbit hole” in pursuit of something not directly related to the original goal, and then emerging hours later with little to show for one’s research time, beyond, say, a new appreciation for plants which our ancestors might have used to make clothing dyes.  (Okay, maybe that’s just me.  Anyway.)  In the genealogy community, these distractions are commonly referred to as BSO’s: Bright, Shiny Objects.  The prescribed remedy is to make a note of each BSO as it arises, jotting down where it was found so that it can be explored in detail during another research session, and then move on, in order to achieve the research goals set forth in the initial research plan. This is absolutely sound advice.

And yet, there are times when I am so very glad that I pursued those BSO’s.

A perfect example of this arose last weekend.  My husband and I had a date night planned, but I had allotted some research time in the afternoon prior to that.  My goal was to make a list of distant cousins on my Dad’s paternal line who might be persuaded to donate a DNA sample to address some research questions that have recently cropped up. In reviewing my data on this side of the family, I took a look at my Grentzinger line.

The Grentzingers of Steinsoultz, Alsace and Detroit

Henry and Catherine (née Grentzinger) Wagner of Detroit, Michigan, were my 3x-great-grandparents.  Henry was the son of Johann Heinrich Wagner and Maria Anna Nau, immigrants from Germany who arrived with their family in Detroit in 1853.1 Catherine was the daughter of Peter and Elizabeth (née Eckhardt/Eckerd/Eckert) Grentzinger of Steinsoultz in Ober-Elsaß, or what is now the Haut-Rhin department of France.  It’s not yet clear to me whether Peter also emigrated, or if Elizabeth came to Detroit with her children as a widow, but Elizabeth herself is buried in Assumption Grotto Cemetery in Detroit.2  It is also known that Catherine had at least one sibling who emigrated:  a brother Peter, who was living with Catherine and Henry Wagner’s family in 1870 (Figure 1).3

Figure 1:  Extract of 1870 census showing Henry Wagner household.3henry-wagner-household-1870Note that the family includes not only Henry and Catherine and their two children, John and Mary, but also 16-year-old Mary Meat.  I haven’t yet figured out how she fits in, so that’s another mystery for another day.

In reviewing my notes, I realized that I still didn’t have Henry and Catherine’s marriage record.  Henry and Catherine Wagner should have married circa 1855, based on the fact that their older son, John, was born circa 1857.  Catherine was born in 1828, meaning she would have been 27 at the time of her first marriage.  That’s certainly a reasonable age for a first marriage.  But in a previous round of research, I’d noted the following marriage record in the index at FamilySearch (Figure 2)

Figure 2:  Michigan Civil Marriages, 1834-1974, index-only entry for Catharina Grenzinzer.catherine-granzinger-marriage-index

I’d wondered if it was my Catherine, but there were other Granzinger/Grentzingers living in the midwest at that time and the relationships between them aren’t yet clear to me. I know from experience how easy it is to draw erroneous conclusions based on limited data, so I was hesitant to get too excited about this record.  Although Catherine’s age here suggests a birth year of 1828, which is consistent with what is known for “my” Catherine, this indexed entry did not include parents’ name or any other identifying information that might make it easier to draw firm conclusions. So I put this puzzle piece aside for the time being and moved on.

When I rediscovered this puzzle piece last weekend, it occurred to me that many of the indexed records collections on FamilySearch now have images online.  A great place to see what’s online (indexes and scans) is to visit the “Research by Location” page for your area of interest.  For example, the page for Michigan  shows all these fantastic collections of online images (Figure 3).

Figure 3:  Michigan Research Page at FamilySearch.michigan-research

I noticed that the Michigan County Marriages, 1820-1940 database has been updated since the last time I researched my Grentzingers two years ago.  I looked up that marriage record for Catherine Grentzinger and Victor Dellinger again, and this time, I was able to obtain the image of the record (Figure 4),4 despite the fact that Figure 2 states “no image available” in the upper right corner. Sometimes it seems that the left hand at Family Search knows not what the right hand is doing.

Figure 4:  Marriage record for Catherine Grenzinger and Victor Dellinger, 1846.4catherine-granzinger-and-victor-dellinger-1846-crop

The full record reads, “1733.  State of Michigan, County of Wayne. I do hereby certify that at the City of Detroit on the third day of February A.D. 1846 I received the mutual consent of matrimony between Victor Dellinger, 22 years of age, + Catherine “Grenzinger,”18 years of age, both of the City of Detroit, and joined them together in the bonds of holy wedlock in the presence of Henry “Diegel” [Diezel?] and + John Damm of Detroit, given under my hand this 22nd day of Xbr 1846 (signed) Rev. A. Kopp.”

Unlike that index-only record, this image was a cause for celebration, because it provided a necessary clue that allowed me to conclude that this was, indeed, my 3x-great-grandmother.  The clue was the first witness, Henry Diegel.  When I saw that name, my heart leaped with joy.

Henry Diegel! 

Now at this point, you may be asking, just who is Henry Diegel?

As I mentioned earlier, Catherine’s mother, Elizabeth (née Eckerd) Grentzinger, is buried in Assumption Grotto Cemetery in Detroit.  The last time I was working on this line, I’d made a phone call to the cemetery office to see what they could tell me about Elizabeth’s burial. The receptionist was very informative.  She told me that the burial record is in Latin and in translation it reads,”1 August 1854 Elizabeth Eghart (sic) age 54. Henry Diegel.” She commented further that Henry Diegel was probably the one who paid for the grave, and was presumably Elizabeth’s husband, based on the way the records are structured.5

Immediately I took a look at the other burials in Find a Grave in Assumption Grotto Cemetery with the surname Diegel to see if I could gather additional clues.  There were a couple hits for men who were born in the mid-to-late 1800s, who were therefore unlikely to have been Elizabeth’s husband.  When I broadened the search to include any Diegels buried in that cemetery, however, there was quite a list of them, including one John Henry Diegel, born in 1798, who seemed like the most plausible candidate for a connection to Elizabeth Grentzinger. But why was she not buried as Elizabeth Diegel, if they were married?  Perhaps one of the other Henry Diegels was a son-in-law who paid for her grave, since her husband Peter Grentzinger was already deceased?  There were too many questions and too few answers, and more pressing matters pulled me away from further research on this line.

Until last weekend.  Last weekend, it became clear that Henry Diegel was connected to the Grentzinger family in some important way, even if that connection is still unclear.  Not only did he pay for Elizabeth’s grave, but he also witnessed the marriage of Elizabeth’s daughter, Catherine. More importantly, I now had clear evidence that Catherine Wagner was married prior to her marriage to Henry.  Armed with that information, it was a matter of minutes before I located her civil marriage record to Henry Wagner in 1855 (Figure 5).6

Figure 5:  Civil marriage record for Henry Wagner and Catherine Dellinger, 1855.6henry-wagner-and-catherine-dellinger-1855-crop

The witnesses named here are Henry’s siblings, August and Gertrude Wagner, providing further confirmation that this is the correct marriage record for my ancestors.  It’s also worth mentioning that although this is the civil marriage record — meaning the one created by the civil authorities for Wayne County, Michigan — this does not imply that they were not also married in a religious ceremony.  In fact, the column heading on the last column (cut off in this image) indicates the name of the officiant at each marriage in the register, and the column heading states, “Ministers of St. Mary’s Church.”  The church record should also be sought because it is likely to contain information beyond what is mentioned on the civil version of the record.

After realizing that Catherine Grentzinger was married to Victor Dellinger in 1846, my next step was to look for them in the 1850 census (Figure 6).7  Bingo!

Figure 6:  Victor Dalmgher household in the 1850 U.S. Census.7victor-dalmgher-household-p-1-crop

They were indexed under Victor Dalmgher, and it doesn’t look like a transcription error, but rather a spelling that’s true to what was recorded in the census.  At this point I don’t know which version is closer to Victor’s true surname, but as my undergraduate research mentor used to tell me, “Keep gathering data, and truth will emerge.”  What’s really exciting about this record is the fact that there are two children living with the parents, previously unknown to me. Also listed with this household, but appearing at the top of the next page, is Catherine’s brother, Peter, recorded here as “Gransan” (Figure 7).

Figure 7:  Peter Gransan in the household of Victor Dalmgher, 1850 U.S. Census.7victor-dalmgher-household-p-2-crop

That was as far as I got with my pursuit of the BSO that afternoon before my husband came looking for me, wondering why I wasn’t dressed and ready for our date yet.  (Have I mentioned that he’s a saint?)  While it’s true that my journey down the rabbit hole kept me from finishing the task I’d assigned for myself, I was still able to complete that research task the next day.  And I’m absolutely thrilled with the fascinating new insights into my Grentzinger ancestors that resulted from one little dalliance with a BSO.

 Sources:

New York, Passenger Lists, 1820-1957 (image), Henry Wagner family, S.S. Erbpring Luidrich August, 29 September 1853, http://ancestry.com, subscription database, accessed January 2017.

2 Assumption Grotto Cemetery, Detroit, Michigan (image and transcription), Elizabeth Eckert Granzinger headstone, 1800 – 5 August 1854, Memorial #108389561, http://findagrave.com, accessed February 2017.

3 1870 U.S. Census (population schedule), Detroit, Wayne, Michigan, 1st precinct, 6th ward, page 11, Henry Wagner household, http://ancestry.com, subscription database, accessed February 2017.

Michigan, County Marriages, 1820-1940,  (images and transcriptions), record for Victor Dellinger and Catherine Grenzinger, http://familysearch.org, accessed February 2017.

Assumption Grotto Cemetery, Detroit, Michigan to Julie Szczepankiewicz, Notes from telephone conversation, 15 January 2015.

Michigan, County Marriages, 1820-1940, (images and transcriptions), record for Henry Wagner and Catherine Dellinger, http://familysearch.org, accessed February 2017.

7 1850 U.S. Federal Census (population schedule), Detroit, Wayne, Michigan, page 156B and 157, Victor Dalmgher household, http://ancestry.com, subscription database, accessed February 2017.

© Julie Roberts Szczepankiewicz 2017.