GENEOLOGY
*
ORR Line
Cross Crosslet Signifies the fourfold mystery of the Cross; also refer to families who engaged in the Crusades.
Alba (Albion in Latin), Indo-European for "white", is the Scottish Gaelic name for Scotland. My Highland family name 'Orr' means someone inhabiting the border, the 'edge' or the shoreline. The topographic origin is from the olde English pre 7th century "ORA" meaning an 'edge', shore or slope. I have lived my life with a foot in each world, the sacred and mundane. The Scottish surname traces back to the Gaelic odhar, meaning "pale", "the pale person", "dun," fair or red haired. The Orr name dates back further than the reign of James VI of Scotland (James I of England). In 1603 when the MacGregors were proscribed, some changed their names to avoid hanging, seeking sanctuary with other clans. Orr was one of the names these "children of the mist" acquired as freedom-fighters.
Padraig Mac Giolla Domhnaigh suggested that the Orr surname originates from an Anglicisation of Gaelic Mac Iomhaire. This was an old name from Renfrewshire, and a sept of the Campbells (Black Watch tartan); he stated that the name was earlier spelt Mac Ure. Historian Edward MacLysaght suggests that the name in Scotland derives from the parish of Orr or Urr in Kirkcudbrightshire, where the River Orr or Urr flowed. John Baliol (mother, Dervorgilla), an estwhile King of Scotland (1292) built his castle there. Land surrounding this river was granted to the Knights Templar by King David I (ruled 1124-1153). Hew Orr or Urr (Hughe de Urre) swore alliegence to King Edward I in 1296. Old variants include Urr, Ure, Oorr, Oare, Owr, Owar, Ower, Oar, Or, Oarr, Oayre, Oure, Our. The Ulster version of the crest of James Orr of the Villa Antoinette, Cannes, France and Belfast has a trefoil. He was the second son of James Orr of Ballygowan and Holywood House, a Belfast banker. His mother was Jane Stewart of the Stewarts of Ballintoy. His grandfather was Alexander Orr. Being a sept or division of the Campbell Clan entitles you to wear the Campbell tartan, also the Jacobite, Caledonia and Black Watch.
Approximately 60% of all the Campbells tested are likely to be members of Oppenheimer’s R1b-9 sub-clan. This sub-clan is the oldest branch of R1b in the British Isles and the progenitor of other R1b lines including the Celts. This finding is consistent with the finding that most Campbells are members of the indigenous Scottish genotype concluded from my May 2007 analysis. Summer 2008 – The Campbell project has approximately 280 members.
Some link Orr to the French d'Or, meaning gold. The Hebrew homonym Aur means 'light,' kabbalistically the highest uplifted state of mind. The speed of light is a function of the universe's mass, determined by its resistance to the infinite in movement emanating from itself. In modern terms, the 'Limitless Light' is the negative existence of virtual photon fluctuation in the so-called vacuum, popularly known as Zero Point Energy from which photons emerge. It is the groundstateof existence. Iona means 'dove' in Hebrew.
My mother is a McKinley, a Scots Gaelic patronymic surname meaning "son of Finlay." The given name Finlay derived from Fionnla or Fionnlaoch meanig "white warrior" or "fair hero." Her middle name, Rae is also a Scottish surname, originally either a short form of MacRae (from a Gaelic personal name meaning ‘son of grace’) or a nickname from the roebuck.
ORR Surname: http://books.google.com/books?id=-Emi0MmvPaEC&pg=PA2&lpg=PA2&dq=Orr+surname+meaning&source=bl&ots=xylcgyyQhi&sig=leY39A3MbcvnPEswcdAQEvwbPOg&hl=en&ei=Z8HZTJHgDoy6sAPQoZS4Bw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CEEQ6AEwBzge#v=onepage&q=Orr%20surname%20meaning&f=false
http://orrnamestudy.com/lochwinnoch.htm
THE LAYS OF IONA http://books.google.com/books?id=pvcqAAAAYAAJ&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false
Alba (Albion in Latin), Indo-European for "white", is the Scottish Gaelic name for Scotland. My Highland family name 'Orr' means someone inhabiting the border, the 'edge' or the shoreline. The topographic origin is from the olde English pre 7th century "ORA" meaning an 'edge', shore or slope. I have lived my life with a foot in each world, the sacred and mundane. The Scottish surname traces back to the Gaelic odhar, meaning "pale", "the pale person", "dun," fair or red haired. The Orr name dates back further than the reign of James VI of Scotland (James I of England). In 1603 when the MacGregors were proscribed, some changed their names to avoid hanging, seeking sanctuary with other clans. Orr was one of the names these "children of the mist" acquired as freedom-fighters.
Padraig Mac Giolla Domhnaigh suggested that the Orr surname originates from an Anglicisation of Gaelic Mac Iomhaire. This was an old name from Renfrewshire, and a sept of the Campbells (Black Watch tartan); he stated that the name was earlier spelt Mac Ure. Historian Edward MacLysaght suggests that the name in Scotland derives from the parish of Orr or Urr in Kirkcudbrightshire, where the River Orr or Urr flowed. John Baliol (mother, Dervorgilla), an estwhile King of Scotland (1292) built his castle there. Land surrounding this river was granted to the Knights Templar by King David I (ruled 1124-1153). Hew Orr or Urr (Hughe de Urre) swore alliegence to King Edward I in 1296. Old variants include Urr, Ure, Oorr, Oare, Owr, Owar, Ower, Oar, Or, Oarr, Oayre, Oure, Our. The Ulster version of the crest of James Orr of the Villa Antoinette, Cannes, France and Belfast has a trefoil. He was the second son of James Orr of Ballygowan and Holywood House, a Belfast banker. His mother was Jane Stewart of the Stewarts of Ballintoy. His grandfather was Alexander Orr. Being a sept or division of the Campbell Clan entitles you to wear the Campbell tartan, also the Jacobite, Caledonia and Black Watch.
Approximately 60% of all the Campbells tested are likely to be members of Oppenheimer’s R1b-9 sub-clan. This sub-clan is the oldest branch of R1b in the British Isles and the progenitor of other R1b lines including the Celts. This finding is consistent with the finding that most Campbells are members of the indigenous Scottish genotype concluded from my May 2007 analysis. Summer 2008 – The Campbell project has approximately 280 members.
Some link Orr to the French d'Or, meaning gold. The Hebrew homonym Aur means 'light,' kabbalistically the highest uplifted state of mind. The speed of light is a function of the universe's mass, determined by its resistance to the infinite in movement emanating from itself. In modern terms, the 'Limitless Light' is the negative existence of virtual photon fluctuation in the so-called vacuum, popularly known as Zero Point Energy from which photons emerge. It is the groundstateof existence. Iona means 'dove' in Hebrew.
My mother is a McKinley, a Scots Gaelic patronymic surname meaning "son of Finlay." The given name Finlay derived from Fionnla or Fionnlaoch meanig "white warrior" or "fair hero." Her middle name, Rae is also a Scottish surname, originally either a short form of MacRae (from a Gaelic personal name meaning ‘son of grace’) or a nickname from the roebuck.
ORR Surname: http://books.google.com/books?id=-Emi0MmvPaEC&pg=PA2&lpg=PA2&dq=Orr+surname+meaning&source=bl&ots=xylcgyyQhi&sig=leY39A3MbcvnPEswcdAQEvwbPOg&hl=en&ei=Z8HZTJHgDoy6sAPQoZS4Bw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CEEQ6AEwBzge#v=onepage&q=Orr%20surname%20meaning&f=false
http://orrnamestudy.com/lochwinnoch.htm
THE LAYS OF IONA http://books.google.com/books?id=pvcqAAAAYAAJ&printsec=frontcover&source=gbs_atb#v=onepage&q&f=false
Clan Gregor DNA Project - Background Administrators
Historical Background: The MacGregor bloodline traces its origin to a Gregor who lived in the 14th century though some genealogies go back further, to King Alpin. King Alpin’s descendants are said to have become the founders of not only Clan Gregor but, among others, the MacKinnons, MacQuarries, MacAulays and MacAlpines. The history of the MacGregors is a turbulent one and as a result the name was banned (proscribed) from 1603 to 1775, although in practice the worst years were from 1603-1642. From 1660-1693 the ban was in fact lifted, but it was re-imposed on the accession of King William of Orange as ‘punishment’ for the MacGregors taking the wrong side. This later ban had most effect in commercial terms since one could not use the MacGregor name on official documents. Many MacGregor families did not retake the clan name when it finally became legal to do so, and as a result, the Clan Gregor Society now recognises more septs and aliases than perhaps any other clan. Our hope is that over time it will be possible to understand more of the clan’s history from this project. Certainly there is no doubt that those who find that their DNA matches the bloodline will be able to claim a connection with the traditional genealogies, even if, for their particular family, the paper trail has dried up.
- richardmcgregor1@yahoo.co.uk , Group Administrator
Historical Background: The MacGregor bloodline traces its origin to a Gregor who lived in the 14th century though some genealogies go back further, to King Alpin. King Alpin’s descendants are said to have become the founders of not only Clan Gregor but, among others, the MacKinnons, MacQuarries, MacAulays and MacAlpines. The history of the MacGregors is a turbulent one and as a result the name was banned (proscribed) from 1603 to 1775, although in practice the worst years were from 1603-1642. From 1660-1693 the ban was in fact lifted, but it was re-imposed on the accession of King William of Orange as ‘punishment’ for the MacGregors taking the wrong side. This later ban had most effect in commercial terms since one could not use the MacGregor name on official documents. Many MacGregor families did not retake the clan name when it finally became legal to do so, and as a result, the Clan Gregor Society now recognises more septs and aliases than perhaps any other clan. Our hope is that over time it will be possible to understand more of the clan’s history from this project. Certainly there is no doubt that those who find that their DNA matches the bloodline will be able to claim a connection with the traditional genealogies, even if, for their particular family, the paper trail has dried up.
R1a and R1a1a are believed to have originated somewhere within Eurasia, most likely in the area from Eastern Europe to South Asia. The most recent studies indicate that South Asia is the most likely region of origin. R1a, distinguished by several unique markers including the M420 mutation, is a subclade of haplogroup R1, which is defined by SNP mutation M173. Besides R1a, R1 also has the subclades R1b, defined by the M343 mutation, and the paragroup R1*. There is no simple consensus concerning the places in Eurasia where R1, R1a or R1b evolved. R1a1a frequencies vary widely between populations within central and northern parts of Eurasia, but it is found in areas including Western China and Eastern Siberia. This variation is possibly a consequence of population bottlenecks in isolated areas and the movements of Scythians in ancient times and later the Turco-Mongols. http://members.cox.net/kcampbell21/DNA_Reference/CCSNA_DNA_Article_May2004.pdf
Adeline -
Agnes b.1690 - Auchinhane, Renfrew, Scotland
Albert F. b.1887 - Pennington Gap, Lee, Virginia
Alexander I b.1752 - Pennsylvania
Alexander b.1701 - Auchinhane, Renfrew, Scotland
Alexander II b.1798 - Wythe, Virginia
Alexander Ransom III b.1842 - Pennington Gap, Lee, Virginia
Alva Don -
Alverta Fay b.1904 -
Alverta Faye -
America Ellen b.1872 - Pennington Gap, Lee, Virginia
Andrew b.1748 - Pennsylvania
Andrew b.1796 - Wyth, Virginia
Arthur b.1721 - Scotland
Bessie b.1897 - Wise County, Va
Betty Alice -
Bonnie Feryl b.1927 - Umatilla, Florida
Charles Madison b.1870 - Pennington Gap, Lee, Virginia
Clarence Howard -
Clyde L. Ph. D. -
Cora E. b.1885 -
Corna Lee b.1889 - Pennington Gap, Lee, Virginia
Cyril Philip -
David b.1765 - Augusta, Va
David b.1801 - Wyth, Virginia
Dollie B. b.1866 - Lee Co., Virgina
Eliza Ramsey b.1824 - Pennington Gap, Lee, Virginia
Elizabeth b.1752 - Pennsylvania
Elizabeth b.1785 - York Co., Pennsylvania
Elma Alicia b.1920 - Madison, Wisconsin
Emily Adeline b.1870 - Pennington Gap, Lee, Virginia
Emily F. b.1858 - Lee Co., Virgina
Euth Patton -
Faithy b.1879 - Pennington Gap, Lee, Virginia
Fred Marvin -
George Wesley b.1885 - Lee Co., Virgina
Green -
Greta b.1918 -
Hamilton b.1698 - Auchinhane, Renfrew, Scotland
Henry Clay b.1875 - Pennington Gap, Lee, Virginia
Howard H. b.1887 - Lee Co., Virgina
Hugh b.1705 - Langyard, Renfrew, Scotland
Jack Pat -
James b.1746 - Augusta Co., Va
James b.1792 - Wythe Co., Virginia
James I b.1663 - Auchinhane, Renfrew, Scotland
James II b.1688 - Auchinhane, Renfrew, Scotland
James Choral b.1881 - Lee Co., Virgina
James Cyril b.1906 -
James Silas b.1882 - Pennington Gap, Lee, Virginia
Janet b.1700 - Auchinhane, Renfrew, Scotland
Jim b.1872 - Pennington Gap, Lee, Virginia
Jim b.1895 - Wise County, Va
Jimmie Jo -
John b.1759 - Pennsylvania
John b.1789 - York Co., Pennsylvania
John Alexander b.1853 - Lee Co., Virgina
John Cecil b.1912 -
John M. b.1844 - Lee Co., Virgina
John P. b.1882 -
John William b.1897 - Pennington Gap, Lee, Virginia
John Wilson b.1704 - Auchinhane, Renfrew, Scotland
Joseph Edgar -
Joseph Emmett b.1895 - Lee Co., Virgina
Kathryn Alice -
Laurita b.1923 -
Laurita Jean -
Lavina M. b.1840 - Lee Co., Virgina
Leonard J. b.1893 - Pennington Gap, Lee, Virginia
Loran Howard b.1910 -
Mabel -
Margaret b.1763 - Augusta, Va
Margaret b.1833 - Lee Co., Virgina
Marjorie Juneva b.1928 -
Mary b.1761 - Augusta, Va
Mary B. b.1835 - Lee Co., Virginia
Mary Catherine b.1874 - Pennington Gap, Lee, Virginia
Mary Margaret b.1794 - York County, Pennsylvania
Mary Polly b.1791 - Wyth, Virginia
Mattie C. b.1880 -
Maude D. H. b.1896 - Pennington Gap, Lee, Virginia
Minnie b.1878 -
Minnie Florence b.1889 - Lee Co., Virgina
Nancy b.1767 - Augusta, Va
Nancy b.1827 - Lee Co., Virgina
Nancy M. b.1801 - Montgomery, Virginia
Oscar L. b.1895 - Pennington Gap, Lee, Virginia
Oscar Paul Ph. D. -
Patricia Ann -
Patrick b.1803 - Lee Co., Virgina
Pearl E. b.1891 - Pennington Gap, Lee, Virginia
Peter Heiskell b.1860 - Pennington Gap, Lee Co., Virgina
Peter Marvin b.1883 - Lee Co., Virgina
Rachel b.1877 - Pennington Gap, Lee, Virginia
Rachel B. b.1831 - Lee Co., Virginia
Reba Lou b.1916 -
Reba Lou -
Rettie Mae b.1891 - Big Stone Gap, Lee, Va
Rhea Thomas b.1920 -
Richard Edgar b.1897 - Lee Co., Virgina
Richard Wesley b.1894 - Pennington Gap, Lee, Virginia
Richelieu b.1926 -
Robert b.1754 - Pennsylvania
Robert b.1790 - Wythe, Virginia
Robert b.1893 -
Robert b.1694 - Auchinhane, Renfrew, Scotland
Robert Harold -
Ronald Calvert b.1912 -
Ronald James -
Rosa Dora Elma b.1901 - Lee Co., Virgina
Royce Landon b.1912 -
Ruby R. -
Ruth -
Sarah Jane b.1851 - Lee Co., Virgina
Sarah K. b.1838 - Lee Co., Virgina
Silas Harmon b.1899 - Pennington Gap, Lee, Virginia
Susan Etta b.1891 - Lee Co., Virgina
Thelma Vaughn d.1941 -
Unknown b.1874 - Pennington Gap, Lee, Virginia
Velma Alice b.1920 -
Wayne Evans -
William b.1750 - Pennsylvania
William b.1798 - York Co., Pennsylvania
William b.1692 - Auchinhane, Renfrew, Scotland
William -
William Barleson -
William Russell b.1829 - Lee Co., Virgina
William Tennessee b.1855 - Lee Co., Virgina
William Z. b.1879 - Lee Co., Virgina
1. James Orr I was born in 1663 in Auchinhane, Renfrew, Scotland. Auchinhane was also a farm in Lochwinnoch
James married Janet Ewing in 1686. Janet was born in 1665 in Auchinhane, Renfrew, Scotland.
They had the following children:
2 M i James Orr II was born in 1688 in Auchinhane, Renfrew, Scotland. 3 F ii Agnes Orr was born in 1690 in Auchinhane, Renfrew, Scotland. 4 M iii William Orr was born in 1692 in Auchinhane, Renfrew, Scotland. 5 M iv Robert Orr was born in 1694 in Auchinhane, Renfrew, Scotland. 6 M v Hamilton Orr was born in 1698 in Auchinhane, Renfrew, Scotland. 7 F vi Janet Orr was born in 1700 in Auchinhane, Renfrew, Scotland.
According to the Records at LDS Janet Orr died at age 127 in 1827. I'mnot sure about that so I'm leaving it to the reader to decide.+ 8 M vii Alexander Orr was born in 1701. 9 M viii John Wilson Orr was born in 1704 in Auchinhane, Renfrew, Scotland. 10 M ix Hugh Orr was born in 1705 in Langyard, Renfrew, Scotland.
Agnes b.1690 - Auchinhane, Renfrew, Scotland
Albert F. b.1887 - Pennington Gap, Lee, Virginia
Alexander I b.1752 - Pennsylvania
Alexander b.1701 - Auchinhane, Renfrew, Scotland
Alexander II b.1798 - Wythe, Virginia
Alexander Ransom III b.1842 - Pennington Gap, Lee, Virginia
Alva Don -
Alverta Fay b.1904 -
Alverta Faye -
America Ellen b.1872 - Pennington Gap, Lee, Virginia
Andrew b.1748 - Pennsylvania
Andrew b.1796 - Wyth, Virginia
Arthur b.1721 - Scotland
Bessie b.1897 - Wise County, Va
Betty Alice -
Bonnie Feryl b.1927 - Umatilla, Florida
Charles Madison b.1870 - Pennington Gap, Lee, Virginia
Clarence Howard -
Clyde L. Ph. D. -
Cora E. b.1885 -
Corna Lee b.1889 - Pennington Gap, Lee, Virginia
Cyril Philip -
David b.1765 - Augusta, Va
David b.1801 - Wyth, Virginia
Dollie B. b.1866 - Lee Co., Virgina
Eliza Ramsey b.1824 - Pennington Gap, Lee, Virginia
Elizabeth b.1752 - Pennsylvania
Elizabeth b.1785 - York Co., Pennsylvania
Elma Alicia b.1920 - Madison, Wisconsin
Emily Adeline b.1870 - Pennington Gap, Lee, Virginia
Emily F. b.1858 - Lee Co., Virgina
Euth Patton -
Faithy b.1879 - Pennington Gap, Lee, Virginia
Fred Marvin -
George Wesley b.1885 - Lee Co., Virgina
Green -
Greta b.1918 -
Hamilton b.1698 - Auchinhane, Renfrew, Scotland
Henry Clay b.1875 - Pennington Gap, Lee, Virginia
Howard H. b.1887 - Lee Co., Virgina
Hugh b.1705 - Langyard, Renfrew, Scotland
Jack Pat -
James b.1746 - Augusta Co., Va
James b.1792 - Wythe Co., Virginia
James I b.1663 - Auchinhane, Renfrew, Scotland
James II b.1688 - Auchinhane, Renfrew, Scotland
James Choral b.1881 - Lee Co., Virgina
James Cyril b.1906 -
James Silas b.1882 - Pennington Gap, Lee, Virginia
Janet b.1700 - Auchinhane, Renfrew, Scotland
Jim b.1872 - Pennington Gap, Lee, Virginia
Jim b.1895 - Wise County, Va
Jimmie Jo -
John b.1759 - Pennsylvania
John b.1789 - York Co., Pennsylvania
John Alexander b.1853 - Lee Co., Virgina
John Cecil b.1912 -
John M. b.1844 - Lee Co., Virgina
John P. b.1882 -
John William b.1897 - Pennington Gap, Lee, Virginia
John Wilson b.1704 - Auchinhane, Renfrew, Scotland
Joseph Edgar -
Joseph Emmett b.1895 - Lee Co., Virgina
Kathryn Alice -
Laurita b.1923 -
Laurita Jean -
Lavina M. b.1840 - Lee Co., Virgina
Leonard J. b.1893 - Pennington Gap, Lee, Virginia
Loran Howard b.1910 -
Mabel -
Margaret b.1763 - Augusta, Va
Margaret b.1833 - Lee Co., Virgina
Marjorie Juneva b.1928 -
Mary b.1761 - Augusta, Va
Mary B. b.1835 - Lee Co., Virginia
Mary Catherine b.1874 - Pennington Gap, Lee, Virginia
Mary Margaret b.1794 - York County, Pennsylvania
Mary Polly b.1791 - Wyth, Virginia
Mattie C. b.1880 -
Maude D. H. b.1896 - Pennington Gap, Lee, Virginia
Minnie b.1878 -
Minnie Florence b.1889 - Lee Co., Virgina
Nancy b.1767 - Augusta, Va
Nancy b.1827 - Lee Co., Virgina
Nancy M. b.1801 - Montgomery, Virginia
Oscar L. b.1895 - Pennington Gap, Lee, Virginia
Oscar Paul Ph. D. -
Patricia Ann -
Patrick b.1803 - Lee Co., Virgina
Pearl E. b.1891 - Pennington Gap, Lee, Virginia
Peter Heiskell b.1860 - Pennington Gap, Lee Co., Virgina
Peter Marvin b.1883 - Lee Co., Virgina
Rachel b.1877 - Pennington Gap, Lee, Virginia
Rachel B. b.1831 - Lee Co., Virginia
Reba Lou b.1916 -
Reba Lou -
Rettie Mae b.1891 - Big Stone Gap, Lee, Va
Rhea Thomas b.1920 -
Richard Edgar b.1897 - Lee Co., Virgina
Richard Wesley b.1894 - Pennington Gap, Lee, Virginia
Richelieu b.1926 -
Robert b.1754 - Pennsylvania
Robert b.1790 - Wythe, Virginia
Robert b.1893 -
Robert b.1694 - Auchinhane, Renfrew, Scotland
Robert Harold -
Ronald Calvert b.1912 -
Ronald James -
Rosa Dora Elma b.1901 - Lee Co., Virgina
Royce Landon b.1912 -
Ruby R. -
Ruth -
Sarah Jane b.1851 - Lee Co., Virgina
Sarah K. b.1838 - Lee Co., Virgina
Silas Harmon b.1899 - Pennington Gap, Lee, Virginia
Susan Etta b.1891 - Lee Co., Virgina
Thelma Vaughn d.1941 -
Unknown b.1874 - Pennington Gap, Lee, Virginia
Velma Alice b.1920 -
Wayne Evans -
William b.1750 - Pennsylvania
William b.1798 - York Co., Pennsylvania
William b.1692 - Auchinhane, Renfrew, Scotland
William -
William Barleson -
William Russell b.1829 - Lee Co., Virgina
William Tennessee b.1855 - Lee Co., Virgina
William Z. b.1879 - Lee Co., Virgina
1. James Orr I was born in 1663 in Auchinhane, Renfrew, Scotland. Auchinhane was also a farm in Lochwinnoch
James married Janet Ewing in 1686. Janet was born in 1665 in Auchinhane, Renfrew, Scotland.
They had the following children:
2 M i James Orr II was born in 1688 in Auchinhane, Renfrew, Scotland. 3 F ii Agnes Orr was born in 1690 in Auchinhane, Renfrew, Scotland. 4 M iii William Orr was born in 1692 in Auchinhane, Renfrew, Scotland. 5 M iv Robert Orr was born in 1694 in Auchinhane, Renfrew, Scotland. 6 M v Hamilton Orr was born in 1698 in Auchinhane, Renfrew, Scotland. 7 F vi Janet Orr was born in 1700 in Auchinhane, Renfrew, Scotland.
According to the Records at LDS Janet Orr died at age 127 in 1827. I'mnot sure about that so I'm leaving it to the reader to decide.+ 8 M vii Alexander Orr was born in 1701. 9 M viii John Wilson Orr was born in 1704 in Auchinhane, Renfrew, Scotland. 10 M ix Hugh Orr was born in 1705 in Langyard, Renfrew, Scotland.
CAMPBELL SEPT - IVERSON, MACEVER, MACGURE, MACIVER, MACIVOR, MACURE, ORR, URE
The above are all variations of Mac Iomhair meaning ‘Son of Iver.’
Iver or Ivarr was a popular Norse name and, as such, found over most of Scotland, particularly in the Western Isles.
There seems little or no likelihood of a common origin and of a single ‘Clan MacIver’ but the waters were considerably muddied by the efforts of Principal P.C.Campbell who wrote an anonymous book ‘Account of the Clan Iver’ seeking (unsucessfully) to strengthen his petition to the Lord Lyon for the chiefship of such a Clan. There is a good deal of interesting information in the book but it has to be extracted with some care.
According to ‘Ane Accompt’ Iver was one of two illegitimate sons of Colin Maol Math - the other one being Tavish Coir from whom descended the MacTavishes. Iver’s mother was said by the same source to have been the daughter of Sween of Castle Sween who as ‘Swineruo’ or ‘Suibhne Ruadh’, was the leading chief of the kindred of Anrothan, possessors of the districts of Cowal, Glassary and Knapdale.
This myth is further given credence by the existence of Dun Mor, at Kilmory, near Lochgilphead, a most impressive small fort which, according to legend, was a stronghold of the MacIvers. (40) (Campbell, PSAS xcv, 52.)
The MacIvers’ early possessions were said to have been in Glassary. First on written record is Malcolm M’Ivyr who features in the list of magnates in Balliol’s new Sheriffdom of Argyll/Lorne in 1292.
‘The Lordship of MacIver’, however, was further north; the area of country immediately south of the mouth of Loch Melfort near the site of the present-day Loch Melfort Hotel and Arduaine Gardens. The rocky spur by the road just to the south of the hotel is Dun an Garbh-sroine, site of a fortification thought to have been the MacIver base here from the 14th to the 17th century.
The leading family of the MacIver Campbells was MacIver of Lergachonzie and Stronshira. Lergachonzie is just south of Dun an Garbh-sroine and Stronshira is at the mouth of Glen Shira near Inveraray where a branch of the MacIvers were Captains of the Castle of Inveraray. The standing stone in the grounds of Inveraray Castle in the Winterland, the field on which the annual Inveraray Games are held, is said to have marked the boundary between the MacIver lands and those of the MacVicars.
Other subsidiary branches include the MacIver Campbells of Ballochyle in Cowal, the Campbells of Kirnan in Glassary, the MacIvers later Campbells of Pennymore on Loch Fyne, south of Inveraray, and the Campbells of Ardlarach near Ardfern, Craignish. The inheritors of the main line were the MacIver Campbells of Asknish, the old name for the area in the old Lordship of MacIver now known as Arduaine. When the family moved to Loch Fyneside, they took the name of Asknish with them and gave it to their new house.
Less certain is the branch to which Principal Campbell belonged - the Campbells of Quoycrook in Caithness, allegedly descended from Lergachonzie in the persons of a Kenneth Buey MacIver and his brother Farquhar, claimed to have gone North to protect the interests there of the Countess of Argyll c 1575. From them, according to Principal Campbell come the families of Campbell of Duchernan, of Thurso and Lochend and the Iverachs of Wideford away up in Orkney. Both the Iverachs and the Campbells of Duchernan display the Campbell gyronny in their arms.
Much is made of the use by the MacIvers in their heraldry of the coat quarterly , or and gules, a bend sable which is claimed by Nisbet to be the ancient arms of MacIver in contrast to the Campbell gyronny. In fact the coat is a popular one displayed by, among many others, the family of Eure as far back as 1300 and it would seem all too likely that this is a case of a fancied resemblance between that name and that of MacIver in its form ‘Ure’ resulting in its assignation to or adoption by the MacIvers in Argyll.
In June 1564, at Dunoon, Archibald 5th Earl of Argyll resigned to Iver MacIver of Lergachonzie, in return for certain sums of money, all calps paid to him by those of the name MacIver, reserving to himself the calp of Iver himself and his successors. (41) (A/T.)
The significance of this act has been given various interpretations. It would also seem to be the case that after this date those of the name MacIver started to use the name Campbell in addition or instead of their former one. It has been claimed that this was recognition of the MacIvers as a separate Clan and that the change of surname was part of the deal and in effect forced upon them. For this last there seems to be no actual proof whatever; what seems to be more likely is that the move was for administrative convenience; the various MacIvers in Argyll were now firmly placed under a chieftain who would be answerable for their actions to his Chief, Argyll, in whose hands his own calp very specifically remained. The move would seem a popular one and those affected appear keen to have stressed the continuation of their status as part of Clan Campbell by increasing their use of the name.
The above are all variations of Mac Iomhair meaning ‘Son of Iver.’
Iver or Ivarr was a popular Norse name and, as such, found over most of Scotland, particularly in the Western Isles.
There seems little or no likelihood of a common origin and of a single ‘Clan MacIver’ but the waters were considerably muddied by the efforts of Principal P.C.Campbell who wrote an anonymous book ‘Account of the Clan Iver’ seeking (unsucessfully) to strengthen his petition to the Lord Lyon for the chiefship of such a Clan. There is a good deal of interesting information in the book but it has to be extracted with some care.
According to ‘Ane Accompt’ Iver was one of two illegitimate sons of Colin Maol Math - the other one being Tavish Coir from whom descended the MacTavishes. Iver’s mother was said by the same source to have been the daughter of Sween of Castle Sween who as ‘Swineruo’ or ‘Suibhne Ruadh’, was the leading chief of the kindred of Anrothan, possessors of the districts of Cowal, Glassary and Knapdale.
This myth is further given credence by the existence of Dun Mor, at Kilmory, near Lochgilphead, a most impressive small fort which, according to legend, was a stronghold of the MacIvers. (40) (Campbell, PSAS xcv, 52.)
The MacIvers’ early possessions were said to have been in Glassary. First on written record is Malcolm M’Ivyr who features in the list of magnates in Balliol’s new Sheriffdom of Argyll/Lorne in 1292.
‘The Lordship of MacIver’, however, was further north; the area of country immediately south of the mouth of Loch Melfort near the site of the present-day Loch Melfort Hotel and Arduaine Gardens. The rocky spur by the road just to the south of the hotel is Dun an Garbh-sroine, site of a fortification thought to have been the MacIver base here from the 14th to the 17th century.
The leading family of the MacIver Campbells was MacIver of Lergachonzie and Stronshira. Lergachonzie is just south of Dun an Garbh-sroine and Stronshira is at the mouth of Glen Shira near Inveraray where a branch of the MacIvers were Captains of the Castle of Inveraray. The standing stone in the grounds of Inveraray Castle in the Winterland, the field on which the annual Inveraray Games are held, is said to have marked the boundary between the MacIver lands and those of the MacVicars.
Other subsidiary branches include the MacIver Campbells of Ballochyle in Cowal, the Campbells of Kirnan in Glassary, the MacIvers later Campbells of Pennymore on Loch Fyne, south of Inveraray, and the Campbells of Ardlarach near Ardfern, Craignish. The inheritors of the main line were the MacIver Campbells of Asknish, the old name for the area in the old Lordship of MacIver now known as Arduaine. When the family moved to Loch Fyneside, they took the name of Asknish with them and gave it to their new house.
Less certain is the branch to which Principal Campbell belonged - the Campbells of Quoycrook in Caithness, allegedly descended from Lergachonzie in the persons of a Kenneth Buey MacIver and his brother Farquhar, claimed to have gone North to protect the interests there of the Countess of Argyll c 1575. From them, according to Principal Campbell come the families of Campbell of Duchernan, of Thurso and Lochend and the Iverachs of Wideford away up in Orkney. Both the Iverachs and the Campbells of Duchernan display the Campbell gyronny in their arms.
Much is made of the use by the MacIvers in their heraldry of the coat quarterly , or and gules, a bend sable which is claimed by Nisbet to be the ancient arms of MacIver in contrast to the Campbell gyronny. In fact the coat is a popular one displayed by, among many others, the family of Eure as far back as 1300 and it would seem all too likely that this is a case of a fancied resemblance between that name and that of MacIver in its form ‘Ure’ resulting in its assignation to or adoption by the MacIvers in Argyll.
In June 1564, at Dunoon, Archibald 5th Earl of Argyll resigned to Iver MacIver of Lergachonzie, in return for certain sums of money, all calps paid to him by those of the name MacIver, reserving to himself the calp of Iver himself and his successors. (41) (A/T.)
The significance of this act has been given various interpretations. It would also seem to be the case that after this date those of the name MacIver started to use the name Campbell in addition or instead of their former one. It has been claimed that this was recognition of the MacIvers as a separate Clan and that the change of surname was part of the deal and in effect forced upon them. For this last there seems to be no actual proof whatever; what seems to be more likely is that the move was for administrative convenience; the various MacIvers in Argyll were now firmly placed under a chieftain who would be answerable for their actions to his Chief, Argyll, in whose hands his own calp very specifically remained. The move would seem a popular one and those affected appear keen to have stressed the continuation of their status as part of Clan Campbell by increasing their use of the name.
Surnames of people who married an Orr and have an entry in "The Ulster Pedigree " A Abernethy, Agnew, Alexander, Allen, Anderson, Andrew, Appleton,
Armer, Armstrong, Arnold, Arthur, Auchinleak
B Bailey, Bailie, Ball, Barbour, Barnet, Barr, Barry, Basset,
Bateman, Beard, Beaty, Beck, Bell, Bellamy, Bennet, Biggam,
Bingham, Binsley, Black, Blackburn, Blair, Blakely, Blythe, Boden,
Bole, Borrer, Bowman, Boyd, Boys, Bradly, Breeze, Brennan, Brice,
Brown, Browne, Bryan, Bryson, Burgess, Burnett, Burns, Burt, Busby
C Cally, Cammack, Campbell, Carleton, Carlin, Carlisle, Carmichael,
Carr, Carrenduff, Carse, Carson, Caruthers, Catherwood, Chain,
Chalmers, Charters, Chatworthy, Christy, Clark, Clarke, Clegg,
Cleland, Coats, Cochran, Cochrane, Conn, Conner, Connery, Cook,
Cooper, Corbert, Corbet, Corry, Cosby, Cosgrove, Coulter, Cowan,
Craig, Crawford, Creighton, Croft, Cross, Crossan, Crozier, Cultra,
Cumberland, Cuming
D Dalzell, Davidson, Davison, Demster, Dickey, Dickson, Dobbin,
Dodd, Doran, Dorman, Dougherty, Douglas, Downe, Drake, Duff,
Dugan,Duglass, Dunbar, Dunlop, Dunn, Dunwoody, Dyer
E Eagleson, Eccles, Ellison, Erskine, Espy
F Falkender, Ferguson, Finlay, Finley, Fisher, Fleming, Folingsby,
Forbes, Forcher, Ford, Foreman, Forester, Forsythe, Foster, Frame,
Frazer, Freshfield, Frew
G Gabbey, Galway, Gamble, Garret, George, Gerrit, Gibson, Gill,
Girvan, Gordon, Goudy, Gourley, Gowan, Graham, Grainger, Grant,
Gray, Greer, Gregg, Gunning
H Hamilton, Hanna, Hannah, Hardy, Harper, Harris, Harrison, Harvey,
Hays, Henderson, Henry, Herron, Hewit, Hill, Hitt, Hogg, Holyman,
Hood, Houston, Howell, Hubbard, Huddleson, Hughs, Hunter, Hurd,
Hurst, Hutchison, Hutton, Hyndman, Hynds
I Irvine
J Jackson, Jameson, Jamison, Jelly, Jennings, Joab, Johnson, Jordan
K Kearns, Kelly, Kennedy, Kernochan, Kernochen, Kerr, Killen,
Kilpatrick, Kinear, King, Kinning, Kirk, Kitcher, Knight
L Lamont, Lapping, Lavery, Law, Lawrence, Laxmore, Ledgerwood,
Legg, Leister, Letham, Levinson, Lewers, Lewis, Lindsay, Lindsey,
Lingan, Linn, Littigo, Little, Lowry, Lyons
M Magee, Mageean, Malcom, Malcomson, Marshall, Martin, Matthews,
Maxwell, Mayne, McAlpin, McAmon, McCartney, McBride,
McBurney, McCalla, McCally, McCance, McCann, McCartney,
McCaw, McCay, McClean, McCleary, McClelland, McClement,
McClements, McClune, McClure,McComb, McConnell, McCoobry,
McCormick, McCoughtry, McCoun, McCourt, McCracken,
McCready, McCreary, McCrum, McCulloch, McCullough,McCullum,
McCully, McCune, McCutchen, McDowell, McEwen,
McFadden,McFee, McFerland, McGarraugh, McGarry, McGeehan,
McGibbon,McGibbony, McGill, McGivern, McGoveny, McGowan,
McGowran, McGrigor,McHarg, McIlvain, McIlveen, McKeag,
McKean, McKee, McKelvey, McKelvy, McKibbin, McKinstry,
McKittrick, McMahon, McMaster, McMillan, McMunn, McMurray,
McQuoid, McRoberts, McVea, McWhinney, McWhirr, McWhirter,
McWilliam, Melville, Miars, Miles, Miller, Milliken, Millin, Milling,
Minnis, Mitchel, Montgomery, Moore, Moorehead, Morris, Morrison,
Morrow, Mullen, Mulligan, Mulree, Munse, Murdoch, Murdock,
Murphy, Murray, Mussel, Mussen
N Neill, Neilson, Nesbit, Nevill, Nevin, Newberry, Norrit, Norwood
O Oakman, Orr, Owens
P Paisley, Park, Parker, Parry, Patten, Patterson, Patton, Paty,
Peppard, Perry, Petticrew, Piper, Pollin, Pollock, Porter, Potts,
Powell, Price
Q Quin
R Rainey, Ramage, Rankin, Rea, Read, Reid, Ricgardson Richey,
Riddle,Ridgway, Roan, Robb, Robinson, Robison, Roddy,
Roderman, Rodger, Ross, Rowntree, Russell
S Saul, Saunders, Scott, Shannon, Sharp, Shaw, Shearer, Shepherd,
Shields, Simington, Simpson, Simson, Sinclair, Singer, Skelly,
Sloan, Small, Smiley, Smith, Smyth, Snowden, Spiers, Steel, Steen,
Steenson, Stevenson, Stewart, Stockdale, Stout, Strain,
Summerside, Swan
T Taggart, Tate, Taylor, Templeton, Thompson, Tibbs, Todd,
Torney, Trelford, Trimble
V Vance, Veacock, Vincen
W Waddle, Walker, Wallace, Walsh, Ward, Warren, Warwick,
Watson, Watt, West, Whiggam, White, Wightman, Wilgare,
Williamson, Wilson, Winter, Wolfenden, Wood, Woods, Wright,
Wylie
Y Yates, Young
A growing number of Orr`s have had DNA tests done and a pattern is emerging of two main locations - Londonderry/Donegal; and Newtownards/ Co. Down. The indications are that they reflect the migration of the family from Ballyblack. James Orr (1580) had two son James and Patrick. Gawin Orr remarks that Patrick and his descendants migrated to Armagh and Donegal and regrettably gives no details of that branch. James, the elder son, remained in the Ards and is thought to be the ancestor of a large number of Orrs in that area. The implication is that James Orr (1580) is the common ancestor for many Orrs in Ulster. This sits comfortably with a span of 14-16 generations.
Armer, Armstrong, Arnold, Arthur, Auchinleak
B Bailey, Bailie, Ball, Barbour, Barnet, Barr, Barry, Basset,
Bateman, Beard, Beaty, Beck, Bell, Bellamy, Bennet, Biggam,
Bingham, Binsley, Black, Blackburn, Blair, Blakely, Blythe, Boden,
Bole, Borrer, Bowman, Boyd, Boys, Bradly, Breeze, Brennan, Brice,
Brown, Browne, Bryan, Bryson, Burgess, Burnett, Burns, Burt, Busby
C Cally, Cammack, Campbell, Carleton, Carlin, Carlisle, Carmichael,
Carr, Carrenduff, Carse, Carson, Caruthers, Catherwood, Chain,
Chalmers, Charters, Chatworthy, Christy, Clark, Clarke, Clegg,
Cleland, Coats, Cochran, Cochrane, Conn, Conner, Connery, Cook,
Cooper, Corbert, Corbet, Corry, Cosby, Cosgrove, Coulter, Cowan,
Craig, Crawford, Creighton, Croft, Cross, Crossan, Crozier, Cultra,
Cumberland, Cuming
D Dalzell, Davidson, Davison, Demster, Dickey, Dickson, Dobbin,
Dodd, Doran, Dorman, Dougherty, Douglas, Downe, Drake, Duff,
Dugan,Duglass, Dunbar, Dunlop, Dunn, Dunwoody, Dyer
E Eagleson, Eccles, Ellison, Erskine, Espy
F Falkender, Ferguson, Finlay, Finley, Fisher, Fleming, Folingsby,
Forbes, Forcher, Ford, Foreman, Forester, Forsythe, Foster, Frame,
Frazer, Freshfield, Frew
G Gabbey, Galway, Gamble, Garret, George, Gerrit, Gibson, Gill,
Girvan, Gordon, Goudy, Gourley, Gowan, Graham, Grainger, Grant,
Gray, Greer, Gregg, Gunning
H Hamilton, Hanna, Hannah, Hardy, Harper, Harris, Harrison, Harvey,
Hays, Henderson, Henry, Herron, Hewit, Hill, Hitt, Hogg, Holyman,
Hood, Houston, Howell, Hubbard, Huddleson, Hughs, Hunter, Hurd,
Hurst, Hutchison, Hutton, Hyndman, Hynds
I Irvine
J Jackson, Jameson, Jamison, Jelly, Jennings, Joab, Johnson, Jordan
K Kearns, Kelly, Kennedy, Kernochan, Kernochen, Kerr, Killen,
Kilpatrick, Kinear, King, Kinning, Kirk, Kitcher, Knight
L Lamont, Lapping, Lavery, Law, Lawrence, Laxmore, Ledgerwood,
Legg, Leister, Letham, Levinson, Lewers, Lewis, Lindsay, Lindsey,
Lingan, Linn, Littigo, Little, Lowry, Lyons
M Magee, Mageean, Malcom, Malcomson, Marshall, Martin, Matthews,
Maxwell, Mayne, McAlpin, McAmon, McCartney, McBride,
McBurney, McCalla, McCally, McCance, McCann, McCartney,
McCaw, McCay, McClean, McCleary, McClelland, McClement,
McClements, McClune, McClure,McComb, McConnell, McCoobry,
McCormick, McCoughtry, McCoun, McCourt, McCracken,
McCready, McCreary, McCrum, McCulloch, McCullough,McCullum,
McCully, McCune, McCutchen, McDowell, McEwen,
McFadden,McFee, McFerland, McGarraugh, McGarry, McGeehan,
McGibbon,McGibbony, McGill, McGivern, McGoveny, McGowan,
McGowran, McGrigor,McHarg, McIlvain, McIlveen, McKeag,
McKean, McKee, McKelvey, McKelvy, McKibbin, McKinstry,
McKittrick, McMahon, McMaster, McMillan, McMunn, McMurray,
McQuoid, McRoberts, McVea, McWhinney, McWhirr, McWhirter,
McWilliam, Melville, Miars, Miles, Miller, Milliken, Millin, Milling,
Minnis, Mitchel, Montgomery, Moore, Moorehead, Morris, Morrison,
Morrow, Mullen, Mulligan, Mulree, Munse, Murdoch, Murdock,
Murphy, Murray, Mussel, Mussen
N Neill, Neilson, Nesbit, Nevill, Nevin, Newberry, Norrit, Norwood
O Oakman, Orr, Owens
P Paisley, Park, Parker, Parry, Patten, Patterson, Patton, Paty,
Peppard, Perry, Petticrew, Piper, Pollin, Pollock, Porter, Potts,
Powell, Price
Q Quin
R Rainey, Ramage, Rankin, Rea, Read, Reid, Ricgardson Richey,
Riddle,Ridgway, Roan, Robb, Robinson, Robison, Roddy,
Roderman, Rodger, Ross, Rowntree, Russell
S Saul, Saunders, Scott, Shannon, Sharp, Shaw, Shearer, Shepherd,
Shields, Simington, Simpson, Simson, Sinclair, Singer, Skelly,
Sloan, Small, Smiley, Smith, Smyth, Snowden, Spiers, Steel, Steen,
Steenson, Stevenson, Stewart, Stockdale, Stout, Strain,
Summerside, Swan
T Taggart, Tate, Taylor, Templeton, Thompson, Tibbs, Todd,
Torney, Trelford, Trimble
V Vance, Veacock, Vincen
W Waddle, Walker, Wallace, Walsh, Ward, Warren, Warwick,
Watson, Watt, West, Whiggam, White, Wightman, Wilgare,
Williamson, Wilson, Winter, Wolfenden, Wood, Woods, Wright,
Wylie
Y Yates, Young
A growing number of Orr`s have had DNA tests done and a pattern is emerging of two main locations - Londonderry/Donegal; and Newtownards/ Co. Down. The indications are that they reflect the migration of the family from Ballyblack. James Orr (1580) had two son James and Patrick. Gawin Orr remarks that Patrick and his descendants migrated to Armagh and Donegal and regrettably gives no details of that branch. James, the elder son, remained in the Ards and is thought to be the ancestor of a large number of Orrs in that area. The implication is that James Orr (1580) is the common ancestor for many Orrs in Ulster. This sits comfortably with a span of 14-16 generations.
Hopkins Line
I am a descendent of Stephen Hopkins of Rhode Island, who signed the Declaration of Independence. Hopkin, Hopkins, Hopkinson, and since the 17th century much associated with Wales, this is an English patronymic derivative of the original pre 5th century Germanic warrior name Hrod-berht, translating as ‘renowned-fame’. ‘Borrowed’ by the French around the time of the Emperor Charlemagne in the 8th century, its spelling was slightly changed to Robert and became equally popular. In that spelling that it was introduced into England, Scotland and ultimately Wales, after the famous Norman Conquest of 1066. Over the next four hundred years Robert, perhaps as a result of its interesting meaning was so popular that it developed a wide range of surname variations, many not obviously connected with Robert - including this one. These variants now recorded as surnames in the own right include such short forms as Dob(b), Hob(b), Hop, Nob(b) and the most direct Rob, Robb, Robin, Robbins, and Robinson. Not surprisingly with such a pedigree, Hopkins is one of the earliest recorded surnames with examples in English records such as Nicholas Hobekyn of the county of Cambridge in the Hundred Rolls of England in 1273, Rychard Hobbekynessone in the Putname rolls of Cheshire in 1354, and Walter Hopkin of Warton, in the wills record of Lancaster in 1563. Surnames were much later in Wales than the rest of the British Isles, and when first recorded and given due allowance for both a change of language as well as dialect and (indifferent) spelling, it was as ab Popkyn, or the son of Hopkin. An early Welsh example was Johannis ab Popkyn in the rolls of the county of Monmouth in 1610. Over the centuries there were several coats of arms granted to name holders. The first was probably Hopkinson of Alford, Lincolnshire, in the time of Queen Elizabeth 1st (1558 – 1603) although the most unusual - is to Hopkins of Maryland, in the American colony of that name, in the year 1764. This was about ten years before official US independence. The basic blazon has a black shield, a gold chevron in chief between two pistols, and a silver medal inscribed with the head of Louis XV, the king of France. This suggests the family were much involved in the defeat of the French during the Seven Year Wars of around that time.
Hopkins is a Welsh name! The original spelling, in Welsh, appears to have been "Hopcyn," later anglicized with the anglicization of South Wales to "Hopkins." Have a look in any phone book in the Vale of Glamorgan. My father grew up in the Vale of Glamorgan and migrated to Canada in the 1920s. He once told me of his Auntie 'Bytha (Tabatha Hopkins, then of Shop Farm, St. Brides Major; David Rees Rees-Williams, first Baron Ogmore, twice wrote of her in "The London Welshman," October 1966 and January 1970) proudly told him that we are of the Hopcyniad Morgannwg. My father told me that my Grandfather confirmed this and went on to boast that we are Silures (The Celtic tribe that inhabited the Vale of Glamorgan at the time of the Roman conquest and source of the most persistant resistance to Roman conquest. Silure is the Latin name the Romans gave them; apparently their own name for themselves, translated into modern Welsh, would be something like "Pen Ddraig," or anglicized as "Pendragon."). So that takes us back to pre-Roman times! Pendragon or Pen Draig, meaning "head dragon" or "chief dragon" (a figurative title referring to status as a leader), is the name of several traditional ...
"Hopkiniaid Morganwg"
Hopkiniaid Morganwg, being a genalogical biography of the Hopkin ...Hopkiniaid Morganwg, being a genalogical biography of the Hopkin family of Glamorgan, with the works of Hopkin Thomas Philip and Lewis Hopkin, ...
Read more: http://www.surnamedb.com/surname/hopkins#ixzz1BXH8Vo9e
rHODE iSLAND s. hOPKINS: http://books.google.com/books?id=K5RuAAAAMAAJ&pg=PA222&lpg=PA222&dq=is+stephen+hopkins+of+rhode+island+related+to+the+mayflower&source=bl&ots=8oNRXi_DSp&sig=Eb5GJMEiA_iQQH7fh3yb_TS4lDM&hl=en&ei=rIZlTYHsKIj4sAOPqJn-BA&sa=X&oi=book_result&ct=result&resnum=6&ved=0CDoQ6AEwBQ#v=onepage&q&f=false
SIGNERS OF THE MAYFLOWER COMPACT - http://books.google.com/books?id=uhFkYm2cErcC&pg=PA45&lpg=PA45&dq=is+stephen+hopkins+of+rhode+island+related+to+the+mayflower&source=bl&ots=vQtUKWHSZd&sig=Zgb_Ztk6FM4pJ1k8QDrTw7l6DKk&hl=en&ei=rIZlTYHsKIj4sAOPqJn-BA&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDAQ6AEwAw#v=onepage&q&f=false
Hopkins is a Welsh name! The original spelling, in Welsh, appears to have been "Hopcyn," later anglicized with the anglicization of South Wales to "Hopkins." Have a look in any phone book in the Vale of Glamorgan. My father grew up in the Vale of Glamorgan and migrated to Canada in the 1920s. He once told me of his Auntie 'Bytha (Tabatha Hopkins, then of Shop Farm, St. Brides Major; David Rees Rees-Williams, first Baron Ogmore, twice wrote of her in "The London Welshman," October 1966 and January 1970) proudly told him that we are of the Hopcyniad Morgannwg. My father told me that my Grandfather confirmed this and went on to boast that we are Silures (The Celtic tribe that inhabited the Vale of Glamorgan at the time of the Roman conquest and source of the most persistant resistance to Roman conquest. Silure is the Latin name the Romans gave them; apparently their own name for themselves, translated into modern Welsh, would be something like "Pen Ddraig," or anglicized as "Pendragon."). So that takes us back to pre-Roman times! Pendragon or Pen Draig, meaning "head dragon" or "chief dragon" (a figurative title referring to status as a leader), is the name of several traditional ...
"Hopkiniaid Morganwg"
Hopkiniaid Morganwg, being a genalogical biography of the Hopkin ...Hopkiniaid Morganwg, being a genalogical biography of the Hopkin family of Glamorgan, with the works of Hopkin Thomas Philip and Lewis Hopkin, ...
Read more: http://www.surnamedb.com/surname/hopkins#ixzz1BXH8Vo9e
rHODE iSLAND s. hOPKINS: http://books.google.com/books?id=K5RuAAAAMAAJ&pg=PA222&lpg=PA222&dq=is+stephen+hopkins+of+rhode+island+related+to+the+mayflower&source=bl&ots=8oNRXi_DSp&sig=Eb5GJMEiA_iQQH7fh3yb_TS4lDM&hl=en&ei=rIZlTYHsKIj4sAOPqJn-BA&sa=X&oi=book_result&ct=result&resnum=6&ved=0CDoQ6AEwBQ#v=onepage&q&f=false
SIGNERS OF THE MAYFLOWER COMPACT - http://books.google.com/books?id=uhFkYm2cErcC&pg=PA45&lpg=PA45&dq=is+stephen+hopkins+of+rhode+island+related+to+the+mayflower&source=bl&ots=vQtUKWHSZd&sig=Zgb_Ztk6FM4pJ1k8QDrTw7l6DKk&hl=en&ei=rIZlTYHsKIj4sAOPqJn-BA&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDAQ6AEwAw#v=onepage&q&f=false
- Stephen Hopkins (settler) (c. 1582–1644), Mayflower passenger, first mayor of Plymouth, father of only baby born during the trip aboard the Mayflower
- Stephen Hopkins (politician) (1707–1785), Rhode Island politician and a signatory of the Declaration of Independence
McKinley/LaMance Line Maternal Grandfather
My mom's crest should have been "deer in headlights."
Scottish Highland origin. Arms, crest and motto :--gu, a stag trippant ar; crest, an unarmed arm holding a branch of olive, all ppr.; motto, "Not too much."
Scottish Highland origin. Arms, crest and motto :--gu, a stag trippant ar; crest, an unarmed arm holding a branch of olive, all ppr.; motto, "Not too much."
EASTMAN Line - First Marriage
http://www.angelfire.com/ky3/caroln242/index.html
Spelling variations of this family name include: Eastman, Eastmunt, Esmund, Estman, Yeastman, Eestman, Eastmun, Eastmen, Eastmin and many more. First found in Suffolk, England, where they held a family seat from very ancient times. Some of the first settlers of this family name or some of its variants were: Roger Eastman, who settled in Massachusetts in 1636; Mary Eastman, who immigrated to Maryland in 1671; James Eastman, who arrived in the Barbados in 1679. Motto:
Motto Translated:
Crest: A swan collared and lined proper.
Coat of Arms: A a red shield with a silver gold escutcheon in dexter chief, charged with a black lion,
"The English surname Eastman is patronymic in origin, being derived from the name of the father. In this case, Eastman means "son of Easthund". Easthund is an old English personal name which means 'grace - protector' or 'favor - protector'. Over the years the ending of the name was changed to "man". Early instances of this surname includes Ricardus filius Esthund who was registered in the Essex Rolls of 1195. The 'filius' emphasizes the origins of the name meaning simply 'son of'. In the Hundred Rolls of Cambridge for the year 1273 there is a record of Geoffrey, Cecil and Hugh Esthund.
An advisor with Burke's Peerage in 1991, in England, said that the crest with the collared swan at the top of the crest signifies the Eastman family were connected to royalty by way of servitude in the arts. They were most likely court poets and musicians at the time this crest was designed. The collar with the chain signifies this lack of personal freedom. The crest also signifies protection and grace and favor, all traits one would need to be affiliated with royalty.
An early record of the name in America is in 1638, the year Roger Eastman left Wiltshire in England and arrived in Salisbury, Massachusetts. A notable bearer of the name is George Eastman (1854-1932) American inventor of the first practicable roll film and developer of cheap, mass-produced 'Kodak' cameras. Experiments he conducted jointly with Edison helped overcome the early difficulties of making motion pictures."
BLAZON OF ARMS: Gules in the dexter chief point an escrutcheon argent charged with a lion rampant sable. Gules denotes Military Fortitude an Magnanimity. The lion signifies Strength, Courage and a Foe to Fear. Sable denotes Prudence, Mistrey and Secrecy.
George Eastman. Inventor in the photography field. One of the founders of Eastman-Kodak. George Eastman → Maria Kilbourn → Mary Ballard → Alice Fuller → Mary Edgerton → Alice Ripley → Hannah Bradford → William Bradford → WILLIAM BRADFORD Mayflower Passenger. The farthest known ancestral line is Roger Eastman, b. 1639, Downton, England. (This is George (Kodak) Eastman's ancestor too.) Ours is a very large family with many branches and, yes, the Eastman of Eastman-Kodak is one of them! As you can see, we have 2 possible family crests. They are similar in many ways, but the stories on each vary greatly. The crest on the right has a much more colorful tale! Unfortunately, the validity of these crests have yet to be verified, so are presented here for information and conjecture only. Click on the crests for a full size view and the history of each.
our ancestor�s town, Downton, England. I have compiled several interesting pictures and documents regarding Downton, including a history of the town and some commercial trade directories from later years. The first of our ancestors to reach American soil was Roger Eastman of Downton, England. He is believed to be the sole ancestor of all the Eastmans in the United States. He sailed here in April, 1638 on the ship "Confidence" , arriving at the Massachusettes Bay Colony. The Eastman family settled in the Salisbury/Haverhill region of Massachusetts and remained there until approximately 1744-48, when William Eastman, the great-grandson of Roger, lost his first wife, remarried, and relocated his family to New Hampshire.
I have discovered several schools of thought on the passenger list for the ship Confidence. Some say the ship sailed April 11th, the Captain being John Gibson and lists Roger Eastman as 25 years of age. Others say the ship sailed April 24th. Still others say the Captain was John Jobson, the ship sailing on April 24. Another version shows Roger Eastman's age as 15 (which I feel is a misinterpretation of handwriting). And it seems unclear if Roger was listed as a servant of John Sanders or John Cole, as one version shows John Cole to be part of the John Sanders party, and another version shows John Cole as a separate passenger. A notation found in one of the versions says that the John Sanders party possibly had people posing as servants, hoping to find religious freedom in the New World. (I find this to be a logical theory, since Roger Eastman was a carpenter by trade*, it seems unlikely he would travel as a servant unless it suited his needs at the time!) *Source: Founders of Early American Families, by Colket
Another notation says Roger came to America with 2 un-named brothers, one who went to Georgia, the other to Philadelphia. Since there is no documentation given for that statement, and I have not found "Roger + 2 brothers" appearing anywhere else in anyone's research (and it has been researched in depth), I would question the validity of that information. Happily, one thing they all have in common is that the ship sailed in the year 1638. To show no bias towards any interpretation, I submit all versions for inspection.
To view all passenger lists for the "Confidence", click on the ship.
Recently added to this web site are 2 articles and 1 lecture transcript, published in 1882, 1910 and 1914, by Charles R. Eastman and C.E. Staniels. One article is a transcribed historical document from English court records in Downton, England (1475-1600) with many references to the Eastmans. The life and times of the early Eastmans here in America and Downton are chronicled thru the author's personal research in the other articles. There are many tidbits of information to be found in these documents and well worth the read.
One of our ancestors, Jonathan Eastman (1759-1829), fought in the Revolutionary War. He served in Captain Joseph Hutchins and Captain Samuel Young's companies, and is credited with two months and one day in Captain Thomas Simpson's Company of Rangers. As of October 4, 2003, the National Society of the Daughters of the American Revolution (DAR) approved membership into their organization based on his documented participation in the Revolutionary War. (See DAR document) or (DAR eligibility form)
Another branch of the Eastman family migrated to South America. Thomas Eastman (1770 - 1844) of London, England, was a ship and insurance broker who owned a small fleet of ships which connected British commerce with South America and India. Thomas Eastman and his descendants settled in Argentina, Chile, Uruguay and Ecuador. To the best of my knowledge, there are only two web sites that have information regarding this branch of the Eastmans: Personajes Hist�ricos del Cementerio Brit�nico: Eastman Thomas , authored by Dr. Eduardo C. Gerding and brought to my attention by Luis Eastman of Buenos Aires, Argentina. It is written in English. The other is Eastman P�rez Lasso Qui�ones Cox Pallares Chiriboga P�rez (Part English, part Spanish)
I have transcribed a wonderful story you might want to read, about Hannah and Jonathan Eastman (b. 1/8/1680) from the book "The Eastman Family of America" by Guy Rix, pub. 1901. It's the remarkable tale of Hannah's capture by Indians that starts out in tragedy and ends up confirming the strength, character, and courageous spirit of our pioneer ancestors.
Although our family originally settled in Massachusetts, many of them migrated north to New Hampshire in the 1700's. Haverhill, Salisbury, Littleton and Grafton County are places our ancestors lived, fought Indians, participated in the Revolutionary War, and gave birth to the huge family tree known as the Eastmans! In time, I hope to pin point the now extinct towns of Sarachutes and Heckly, New York (1800's ancestors) and include them on this page. I believe they were originally in Oneida County but have been unable to verify this. The counties and towns were divided constantly into other townships and parrishes which makes a now non-existent town hard to trace.
Did you know there were Indian Eastmans?? You can read about Stands-Like-A-Spirit here, and see all the other ancestral documents here!
http://www.angelfire.com/ky3/caroln242/descendant_report.html
http://www.angelfire.com/ky3/caroln242/miscdocs.html
Eastman Indian Ancestors http://www.angelfire.com/ky3/caroln242/documents/indianeastmans.html
Thomas Earl Sr.
Seth Eastman is considered a premier watercolorist of the Mississippi River landscape and the foremost pictorial historian of the Native American of the Nineteenth Century. Click here to see some of his original sketches.
Seth Eastman was born in Brunswick, Maine in 1808 to Robert and Sarah Lee Eastman, the eldest of 13 children. Seth Eastman was sixteen years old when he entered the West Point Military Academy in 1824, and graduated 5 years later in 1829.
Shortly after graduating from West Point, Seth Eastman was transferred in 1830 to Fort Snelling, the country's northernmost frontier post (now the location of St. Paul/Minneapolis, MN). He was married at that time to Wakaninajinwin (Stands Sacred or Stands-Like-a-Spirit), the daughter of Cloud Man and Red Cherry Woman. Cloud Man was the leader of the Sioux Indian settlement on the shore of Lake Calhoun in what is now Minneapolis. They had a daughter named Winona (Mary Nancy), and was considered the "Demi-Goddess" of the Sioux. Tradition says she had every feature of Caucasian descent with the exception of her luxuriant black hair and deep black eyes. Shortly after the birth of Mary Nancy, Seth Eastman received military orders for another assignment. He declared his marriage ended and left. Three years later he married his second wife, Mary Henderson, with whom he had 5 more children. Seth Eastman returned to Fort Snelling in 1841 as a captain, serving until 1848, and during this time began sketching the history and people of the frontier west.
After being reassigned to Washington D.C. in 1849, Seth Eastman began painting his Native American pictures from the sketches he made while on the frontier, and did not finish until 5 years later.*
Seth Eastmans first daughter, Mary Nancy (Winona), married a Dakota Indian named Many Lightnings and had 5 children. Her youngest son, Ohiyesa (known in early childhood as Hadakah-the Pitiful Last�later to be named Charles Alexander Eastman) became the first Native American medical doctor in the United States. After Ohiyesa's mother died during his birth**, his father Many Lightnings went, in 1862, to fight in the war against the Americans and was captured. At that time he changed his name from Many Lightnings to Jacob Eastman, borrowing the name from his wife's family. He was eventually released and went in search of his son Ohiyesa, whom he found and re-named Charles Alexander Eastman. A more in-depth biography follows:
Ohiyesa, or Charles Alexander Eastman, led a long and fruitful life. Ohiyesa wore many hats: he was a husband, father, educator, physician, author, reformer, government employee, translator, U.S. Indian inspector, and lecturer. He was a man of two worlds, grounded in the traditional Indian way of life, but sojourning into the white man�s world to help his people.
Early years
In February 1858, Ohiyesa was born into the Lakota (Sioux) Nation, in a traditional buffalo-hide teepee, on a Santee Dakota (Lakota band) reservation near Redwood Falls, Minnesota. Ohiyesa was reared in the ancient, nomadic way of his people, yet unbounded by the white man�s society that was threatening Native Americans' very survival. Those were the days when the mighty Tatonka� still ruled the plains. Nomadic bands of Plains Indians followed Tatonka, living in comparative isolation from the white men who were invading their traditional lands.
At birth, Ohiyesa was named Hakadah, which means �the pitiful last.� He had three brothers and a sister. Ohiyesa was the son of Face of Many Lightnings (Tawakanhdeota) and Mary Nancy Eastman. His mother died soon after his birth. Mary was the daughter of the well-known army officer and painter, Captain Seth Eastman, and Stands Sacred, the daughter of Chief Cloud Man, a leader of the Mde Wakanton band of the Eastern Sioux (Dakota).
In 1862, the Santee Dakota Rebellion erupted, the direct result of the federal government's malfeasance in its administration of the Treaties of Traverse des Sioux and Mendota. Rebellion has always been an option of a wronged people, and the Santee rebellion was no exception. Driven to general suffering, poverty, and starvation, the Santee Dakota saw no recourse but to take what they needed to survive. The sad course of actions by the government and the Santee sparked a brush fire that spread across the Great Plains, ending in the Wounded Knee Massacre of 1890.
Hakadah's father was among a number of warriors arrested for their part in the uprising. He was sentenced to hang. Since Hakadah's mother had died, and his father and siblings were presumed to be rubbed out by the whites, the baby was taken in by his paternal grandmother and uncle.
During the rebellion, Hakadah's grandmother fled with other Santee, taking the four-year-old boy. Under the guidance of headman Standing Buffalo, they trekked to the Dakota Territory and eventually into Canada. About that time, Hakadah received the name Ohiyesa, meaning "The Winner.�
Ohiyesa lived for 11 years in the traditional nomadic life of his people. While being reared in the care of his grandmother and uncle, he received the training of a young hunter, warrior, and disciplined member of the tribe.
President Abraham Lincoln pardoned Ohiyesa�s father, who was released from prison at Davenport, Iowa, in 1873. Taking his deceased wife�s surname, he called himself Jacob Many Lightnings Eastman.
A father's return, and schooling
At age 15, now a man in the eyes of his people, Ohiyesa was preparing to go on his first warpath to avenge the death of his father when the latter, Jacob Many Lightnings Eastman, reappeared. Eastman had traveled to Canada and found his son in southeastern Manitoba. Eastman had adopted the white man's religion and customs, and had come to take his son back with him. He brought Ohiyesa to Flandreau, South Dakota and began farming under the United States Homestead law.
Ohiyesa�s native life had ended, and his school days began. With his father's encouragement, Ohiyesa � now Charles Alexander Eastman � was sent to a mission day school, where his first impulse was to run away and return to the natural ways of his people. His father's words, however, overcame any resistance. Ohiyesa cut his long hair and became a model of the civilized Indian, copying the clothing and ways of the dominant white culture. He was unhappy, but applied himself to his studies.
In 1874, Charles set out on the road to higher Euro-American learning by walking 150 miles to attend the Santee Normal Training School in Santee, Nebraska. Charles excelled, and continued to study for the following 17 years, accumulating an academic record impressive even to the white people of his day.
Charles attended Beloit College from 1876 to 1879, Knox College from 1879 to 1881, Kimball Union Academy in 1882 and 1883, then Dartmouth College from 1883 to 1887. He graduated that year with a BS degree. Charles then enrolled as a medical student at Boston University. He graduated with a medical degree in 1889.
While Charles was in college, he became friendly with numerous important and passionate people who were dedicated to integrating Indians into the surrounding society. Impressed by Charles' academic accomplishments, they became a supportive resource when he sought his first job as a physician with the federal government.
Early career
In the fall of 1889, Charles Eastman found his first position with the Indian Health Service branch of the Bureau of Indian Affairs at the (Lakota) Pine Ridge reservation in South Dakota. He was 32 when he accepted the appointment as a Government Physician.
Eastman had the misfortune of being present at Pine Ridge at the time of the Ghost Dance renewal movement, which the federal government feared was an uprising. The movement turned tragic when U.S. Army attacked the band of Lakota chief Big Foot, killing 300 in December 1890. Eastman was the first doctor to reach the blood-soaked field at the Wounded Knee Massacre. He cared for the wounded survivors; the experience lacerated his spirit.
Within the first few weeks of his residency at Pine Ridge, Eastman met Elaine Goodale, a social worker and the superintendent of Indian education for the reservations within the Dakota Territory. Goodale was a white woman from Massachusetts. In 1891, they married, and would produce six children.
Private practice and the YMCA
In 1893, Eastman resigned his position with the Indian Health Service and left the Pine Ridge Reservation. His family moved to St. Paul, Minnesota, where he established a private practice, maintaining it from 1894 until about 1897. During that time, he began to write for periodicals. Writing would become a vocation.
After closing his medical practice in St. Paul, Eastman accepted a position as field secretary and organizer for the International Committee of the Young Men's Christian Association (YMCA). He spent the following three years traveling throughout the U.S. and Canada, visiting many Indian tribes in an attempt to create new YMCAs. Eastman established 32 Indian groups of the YMCA.
From 1899 to 1900, Eastman was a student recruiter for the Carlisle Indian Industrial School in Pennsylvania. Beginning about 1900, he again served as a physician to the Lakota, this time at the Crow Creek Agency in South Dakota. In 1903, President Theodore Roosevelt assigned Eastman the task of improving the way tribal lands were allocated. Eastman worked to protect Lakota property rights and land titles through a project to institute �American� names for the Dakota and Lakota Sioux. He held the position until 1908.
Writing and traveling
Ohiyesa, or Charles Alexander Eastman, was a bi-cultural man of profound words. The catalyst for his growing vocation as a writer was his wife, Elaine, when she suggested that he write stories about his childhood for their children. In 1893, the horizons of his literary world opened up as he began to write articles for a such publications as the Chautauquan, and Harper's Magazine. In the Chautauquan, he authored a story entitled The Story of the Little Big Horn. In Harper's, he published an article titled First Impressions of Civilization. Later, some of his articles formed the catalyst for his book, Indian Boyhood. His writing became popular with children and adults, and success inspired him to write a range of books and become a lecturer on the Chautauqua circuits�. Through his writing and lectures, he made it possible for the public to understand the spiritual depth and greatness of the American Indian tradition, which was vanishing quickly.
Eastman began to travel throughout the United States and abroad, lecturing on his life and the traditions and culture of Native Americans. Often when lecturing, he spoke in the tongue of his people. His genre of writing fell into three basic groups: autobiographical, philosophical, and children's stories. Indian Boyhood is the autobiographical account of his first years, his early �wild life,� from living in the traditional nomadic life among the Lakota in the Canadian wilderness, to the period when his father returned and Ohiyesa joined the white man�s world. He published Indian Boyhood in 1902.
In From the Deep Woods to Civilization, published in 1916, Eastman recounted what he saw and did in the bloody aftermath of the Wounded Knee Massacre.
A man dedicated to elevating the public to an understanding about the Native American, Eastman wrote a number of thoughtful books that include, The Soul of the Indian (1911), and The Indian Today (1915).
As much as he enjoyed the success of his adult-oriented books, Eastman's original endeavor, children�s stories, still held a place in his heart. From 1904 to 1918, he published Red Hunters and the Animal People, Old Indian Days, Wigwam Evenings, Indian Child Life, Indian Scout Talks, and Indian Heroes and Great Chieftains. You can read some of Charles' memoirs of growing up on the reservation in their entirety by clicking on the following links:
Indian Boyhood
Old Indian Days
The Soul of the Indian A deeply rooted organization
In 1910, Charles Eastman joined forces with Ernest Thompson Seton and Daniel Carter Beard to establish an organization to teach young men self-reliance (field craft), service, and leadership skills, based in large part on American Indian traditions and culture. The organization became known as the Boy Scouts of America.
Feeling the weight of the world and severed from his native traditions and culture, Eastman arranged to spend the summer of 1910 on a sojourn with Indian peoples in northern Minnesota and southern Ontario. He returned refreshed and reconnected, with the seed of his book, The Soul of the Indian, in his heart. In 1910, Eastman became active in such organizations as the Society of American Indians, which endeavored to improve the lot of various Indian tribes, a mission that he would continue for the remainder of his life.
For five years, beginning in 1915, Charles and Elaine set up and operated a summer camp for girls, on property they had acquired in southern New Hampshire. When he was not lecturing, Eastman spent his time at the camp.
In August 1921, when Charles Eastman was 63, he and his wife separated.
In 1923, Eastman served President Calvin Coolidge and his administration as an appointee to a three-year term as an U.S. Indian inspector, and as a member of the Committee of One Hundred, a reform panel examining federal institutions and activities dealing with Indian nations. In addition, Eastman became the national spokesman for Indian concerns and aspirations. He was considered to be one of the foremost Indians of his time.
Seeking solitude
In 1928, Eastman purchased Canadian land and went to live alone in the woods in a log cabin on Lake Huron, near Desbarats, Ontario. For the remainder of his life, when he was not traveling and lecturing, advising hobbyist groups and telling his stories to rapt audiences, he lived in his primitive cabin in communion with the virgin nature that he loved so dearly.
For many years, Eastman worked on a project about the Lakota, but he died before the project was fulfilled. He translated into English a large amount of wisdom on Indian ideas, values, philosophy, and religion; it was his gift to humanity. Eastman's translations added to knowledge and understanding of the American Indian so significantly, that at the 1933 Chicago World�s Fair, he was honored with the first Indian Achievement Award, a special medal honoring the most distinguished achievements by an American Indian.
During his last years, he spent the coldest winter months with his son in Detroit, Michigan, where he died on January 8, 1939, at the age of 80. ***
� Buffalo.
� The Chautauqua Circuit was a traveling show that attracted communities to gather for several days in a festival tent setting. The circuit provided largely uneducated rural Americans with programs to educate, inspire, and entertain. The Chautauqua experience was crucial in stimulating thought and discussion on important political, social, and cultural issues, and helped to plant them in the minds of the citizens.
*Source: MN Historical Society
**Source: Wikipedia
***Source:U-S History.com Post from Roots Web, February 7, 2001
Seth Eastman was born in Brunswick, Maine in 1808 to Robert and Sarah Lee Eastman, the eldest of 13 children. Seth Eastman was sixteen years old when he entered the West Point Military Academy in 1824, and graduated 5 years later in 1829.
Shortly after graduating from West Point, Seth Eastman was transferred in 1830 to Fort Snelling, the country's northernmost frontier post (now the location of St. Paul/Minneapolis, MN). He was married at that time to Wakaninajinwin (Stands Sacred or Stands-Like-a-Spirit), the daughter of Cloud Man and Red Cherry Woman. Cloud Man was the leader of the Sioux Indian settlement on the shore of Lake Calhoun in what is now Minneapolis. They had a daughter named Winona (Mary Nancy), and was considered the "Demi-Goddess" of the Sioux. Tradition says she had every feature of Caucasian descent with the exception of her luxuriant black hair and deep black eyes. Shortly after the birth of Mary Nancy, Seth Eastman received military orders for another assignment. He declared his marriage ended and left. Three years later he married his second wife, Mary Henderson, with whom he had 5 more children. Seth Eastman returned to Fort Snelling in 1841 as a captain, serving until 1848, and during this time began sketching the history and people of the frontier west.
After being reassigned to Washington D.C. in 1849, Seth Eastman began painting his Native American pictures from the sketches he made while on the frontier, and did not finish until 5 years later.*
Seth Eastmans first daughter, Mary Nancy (Winona), married a Dakota Indian named Many Lightnings and had 5 children. Her youngest son, Ohiyesa (known in early childhood as Hadakah-the Pitiful Last�later to be named Charles Alexander Eastman) became the first Native American medical doctor in the United States. After Ohiyesa's mother died during his birth**, his father Many Lightnings went, in 1862, to fight in the war against the Americans and was captured. At that time he changed his name from Many Lightnings to Jacob Eastman, borrowing the name from his wife's family. He was eventually released and went in search of his son Ohiyesa, whom he found and re-named Charles Alexander Eastman. A more in-depth biography follows:
Ohiyesa, or Charles Alexander Eastman, led a long and fruitful life. Ohiyesa wore many hats: he was a husband, father, educator, physician, author, reformer, government employee, translator, U.S. Indian inspector, and lecturer. He was a man of two worlds, grounded in the traditional Indian way of life, but sojourning into the white man�s world to help his people.
Early years
In February 1858, Ohiyesa was born into the Lakota (Sioux) Nation, in a traditional buffalo-hide teepee, on a Santee Dakota (Lakota band) reservation near Redwood Falls, Minnesota. Ohiyesa was reared in the ancient, nomadic way of his people, yet unbounded by the white man�s society that was threatening Native Americans' very survival. Those were the days when the mighty Tatonka� still ruled the plains. Nomadic bands of Plains Indians followed Tatonka, living in comparative isolation from the white men who were invading their traditional lands.
At birth, Ohiyesa was named Hakadah, which means �the pitiful last.� He had three brothers and a sister. Ohiyesa was the son of Face of Many Lightnings (Tawakanhdeota) and Mary Nancy Eastman. His mother died soon after his birth. Mary was the daughter of the well-known army officer and painter, Captain Seth Eastman, and Stands Sacred, the daughter of Chief Cloud Man, a leader of the Mde Wakanton band of the Eastern Sioux (Dakota).
In 1862, the Santee Dakota Rebellion erupted, the direct result of the federal government's malfeasance in its administration of the Treaties of Traverse des Sioux and Mendota. Rebellion has always been an option of a wronged people, and the Santee rebellion was no exception. Driven to general suffering, poverty, and starvation, the Santee Dakota saw no recourse but to take what they needed to survive. The sad course of actions by the government and the Santee sparked a brush fire that spread across the Great Plains, ending in the Wounded Knee Massacre of 1890.
Hakadah's father was among a number of warriors arrested for their part in the uprising. He was sentenced to hang. Since Hakadah's mother had died, and his father and siblings were presumed to be rubbed out by the whites, the baby was taken in by his paternal grandmother and uncle.
During the rebellion, Hakadah's grandmother fled with other Santee, taking the four-year-old boy. Under the guidance of headman Standing Buffalo, they trekked to the Dakota Territory and eventually into Canada. About that time, Hakadah received the name Ohiyesa, meaning "The Winner.�
Ohiyesa lived for 11 years in the traditional nomadic life of his people. While being reared in the care of his grandmother and uncle, he received the training of a young hunter, warrior, and disciplined member of the tribe.
President Abraham Lincoln pardoned Ohiyesa�s father, who was released from prison at Davenport, Iowa, in 1873. Taking his deceased wife�s surname, he called himself Jacob Many Lightnings Eastman.
A father's return, and schooling
At age 15, now a man in the eyes of his people, Ohiyesa was preparing to go on his first warpath to avenge the death of his father when the latter, Jacob Many Lightnings Eastman, reappeared. Eastman had traveled to Canada and found his son in southeastern Manitoba. Eastman had adopted the white man's religion and customs, and had come to take his son back with him. He brought Ohiyesa to Flandreau, South Dakota and began farming under the United States Homestead law.
Ohiyesa�s native life had ended, and his school days began. With his father's encouragement, Ohiyesa � now Charles Alexander Eastman � was sent to a mission day school, where his first impulse was to run away and return to the natural ways of his people. His father's words, however, overcame any resistance. Ohiyesa cut his long hair and became a model of the civilized Indian, copying the clothing and ways of the dominant white culture. He was unhappy, but applied himself to his studies.
In 1874, Charles set out on the road to higher Euro-American learning by walking 150 miles to attend the Santee Normal Training School in Santee, Nebraska. Charles excelled, and continued to study for the following 17 years, accumulating an academic record impressive even to the white people of his day.
Charles attended Beloit College from 1876 to 1879, Knox College from 1879 to 1881, Kimball Union Academy in 1882 and 1883, then Dartmouth College from 1883 to 1887. He graduated that year with a BS degree. Charles then enrolled as a medical student at Boston University. He graduated with a medical degree in 1889.
While Charles was in college, he became friendly with numerous important and passionate people who were dedicated to integrating Indians into the surrounding society. Impressed by Charles' academic accomplishments, they became a supportive resource when he sought his first job as a physician with the federal government.
Early career
In the fall of 1889, Charles Eastman found his first position with the Indian Health Service branch of the Bureau of Indian Affairs at the (Lakota) Pine Ridge reservation in South Dakota. He was 32 when he accepted the appointment as a Government Physician.
Eastman had the misfortune of being present at Pine Ridge at the time of the Ghost Dance renewal movement, which the federal government feared was an uprising. The movement turned tragic when U.S. Army attacked the band of Lakota chief Big Foot, killing 300 in December 1890. Eastman was the first doctor to reach the blood-soaked field at the Wounded Knee Massacre. He cared for the wounded survivors; the experience lacerated his spirit.
Within the first few weeks of his residency at Pine Ridge, Eastman met Elaine Goodale, a social worker and the superintendent of Indian education for the reservations within the Dakota Territory. Goodale was a white woman from Massachusetts. In 1891, they married, and would produce six children.
Private practice and the YMCA
In 1893, Eastman resigned his position with the Indian Health Service and left the Pine Ridge Reservation. His family moved to St. Paul, Minnesota, where he established a private practice, maintaining it from 1894 until about 1897. During that time, he began to write for periodicals. Writing would become a vocation.
After closing his medical practice in St. Paul, Eastman accepted a position as field secretary and organizer for the International Committee of the Young Men's Christian Association (YMCA). He spent the following three years traveling throughout the U.S. and Canada, visiting many Indian tribes in an attempt to create new YMCAs. Eastman established 32 Indian groups of the YMCA.
From 1899 to 1900, Eastman was a student recruiter for the Carlisle Indian Industrial School in Pennsylvania. Beginning about 1900, he again served as a physician to the Lakota, this time at the Crow Creek Agency in South Dakota. In 1903, President Theodore Roosevelt assigned Eastman the task of improving the way tribal lands were allocated. Eastman worked to protect Lakota property rights and land titles through a project to institute �American� names for the Dakota and Lakota Sioux. He held the position until 1908.
Writing and traveling
Ohiyesa, or Charles Alexander Eastman, was a bi-cultural man of profound words. The catalyst for his growing vocation as a writer was his wife, Elaine, when she suggested that he write stories about his childhood for their children. In 1893, the horizons of his literary world opened up as he began to write articles for a such publications as the Chautauquan, and Harper's Magazine. In the Chautauquan, he authored a story entitled The Story of the Little Big Horn. In Harper's, he published an article titled First Impressions of Civilization. Later, some of his articles formed the catalyst for his book, Indian Boyhood. His writing became popular with children and adults, and success inspired him to write a range of books and become a lecturer on the Chautauqua circuits�. Through his writing and lectures, he made it possible for the public to understand the spiritual depth and greatness of the American Indian tradition, which was vanishing quickly.
Eastman began to travel throughout the United States and abroad, lecturing on his life and the traditions and culture of Native Americans. Often when lecturing, he spoke in the tongue of his people. His genre of writing fell into three basic groups: autobiographical, philosophical, and children's stories. Indian Boyhood is the autobiographical account of his first years, his early �wild life,� from living in the traditional nomadic life among the Lakota in the Canadian wilderness, to the period when his father returned and Ohiyesa joined the white man�s world. He published Indian Boyhood in 1902.
In From the Deep Woods to Civilization, published in 1916, Eastman recounted what he saw and did in the bloody aftermath of the Wounded Knee Massacre.
A man dedicated to elevating the public to an understanding about the Native American, Eastman wrote a number of thoughtful books that include, The Soul of the Indian (1911), and The Indian Today (1915).
As much as he enjoyed the success of his adult-oriented books, Eastman's original endeavor, children�s stories, still held a place in his heart. From 1904 to 1918, he published Red Hunters and the Animal People, Old Indian Days, Wigwam Evenings, Indian Child Life, Indian Scout Talks, and Indian Heroes and Great Chieftains. You can read some of Charles' memoirs of growing up on the reservation in their entirety by clicking on the following links:
Indian Boyhood
Old Indian Days
The Soul of the Indian A deeply rooted organization
In 1910, Charles Eastman joined forces with Ernest Thompson Seton and Daniel Carter Beard to establish an organization to teach young men self-reliance (field craft), service, and leadership skills, based in large part on American Indian traditions and culture. The organization became known as the Boy Scouts of America.
Feeling the weight of the world and severed from his native traditions and culture, Eastman arranged to spend the summer of 1910 on a sojourn with Indian peoples in northern Minnesota and southern Ontario. He returned refreshed and reconnected, with the seed of his book, The Soul of the Indian, in his heart. In 1910, Eastman became active in such organizations as the Society of American Indians, which endeavored to improve the lot of various Indian tribes, a mission that he would continue for the remainder of his life.
For five years, beginning in 1915, Charles and Elaine set up and operated a summer camp for girls, on property they had acquired in southern New Hampshire. When he was not lecturing, Eastman spent his time at the camp.
In August 1921, when Charles Eastman was 63, he and his wife separated.
In 1923, Eastman served President Calvin Coolidge and his administration as an appointee to a three-year term as an U.S. Indian inspector, and as a member of the Committee of One Hundred, a reform panel examining federal institutions and activities dealing with Indian nations. In addition, Eastman became the national spokesman for Indian concerns and aspirations. He was considered to be one of the foremost Indians of his time.
Seeking solitude
In 1928, Eastman purchased Canadian land and went to live alone in the woods in a log cabin on Lake Huron, near Desbarats, Ontario. For the remainder of his life, when he was not traveling and lecturing, advising hobbyist groups and telling his stories to rapt audiences, he lived in his primitive cabin in communion with the virgin nature that he loved so dearly.
For many years, Eastman worked on a project about the Lakota, but he died before the project was fulfilled. He translated into English a large amount of wisdom on Indian ideas, values, philosophy, and religion; it was his gift to humanity. Eastman's translations added to knowledge and understanding of the American Indian so significantly, that at the 1933 Chicago World�s Fair, he was honored with the first Indian Achievement Award, a special medal honoring the most distinguished achievements by an American Indian.
During his last years, he spent the coldest winter months with his son in Detroit, Michigan, where he died on January 8, 1939, at the age of 80. ***
� Buffalo.
� The Chautauqua Circuit was a traveling show that attracted communities to gather for several days in a festival tent setting. The circuit provided largely uneducated rural Americans with programs to educate, inspire, and entertain. The Chautauqua experience was crucial in stimulating thought and discussion on important political, social, and cultural issues, and helped to plant them in the minds of the citizens.
*Source: MN Historical Society
**Source: Wikipedia
***Source:U-S History.com Post from Roots Web, February 7, 2001
Olive & Thomas Earl
Bouden Line - Husband's Mother
This interesting name is of Anglo-Saxon origin, and has two possible sources. It can either be topographical, describing a "dweller by the top of a hill", from the Olde English pre 7th Century phrase, "bufan dune", meaning "above the hill"; or it may be locational from any of the places called Bowden or Bowdon. Bowden in Devonshire and Derbyshire, and Bowdon in Cheshire are composed of the Olde English elements "boga", arched or rounded, and "dun", hill; hence, an "arched or rounded hill"; while Bowden in Leicestershire, recorded as "Bugedone" in the Domesday Book of 1086, comes from the Olde English female personal name "Burcge" (masculine "Buga"), and "dun"; hence, "Burcge's hill". There are places of the name in Scotland, from the Gaelic "both an duin", translating as "house on the hill", but the name is not widespread here. In the modern idiom the surname can be found recorded as Bowden, Bowdon and Bawdon. The surname was first recorded in the beginning of the 13th Century (see below), and other early recordings include: Richard de Bouldone, Parson of the parish of Edilstone, who rendered homage in 1296, according to the Documents Relating to Scotland; John de Boghedon, who appeared in the Place Names of Devonshire in 1333; and William de Bolden, who was Abbot of Kelso in 1370, as recorded in the Monastic Annals of Teviotdale. John Bowden, aged 24 yrs., was an early American settler in Virginia in July 1635, having arrived there on the "Paule" of London. The first recorded spelling of the family name is shown to be that of Richard de Boulden, which was dated circa 1200, in "Liber S. Marie de Calchou: Registrum Kelso 1113 - 1567", Scotland, during the reign of King William "The Lion" of Scotland, 1165 - 1214. Surnames became necessary when governments introduced personal taxation. In England this was known as Poll Tax. Throughout the centuries, surnames in every country have continued to "develop" often leading to astonishing variants of the original spelling.
Read more: http://www.surnamedb.com/Surname/bowden#ixzz1BiBfSzYV
There are a number of possible sources for this unusual name. The first is from an Olde Frisian personal name "Botha", meaning "messenger", which has a (usually Germanic) patronymic form "Boden". The second and following related sources are as variants of the name Bowden or Bowdon and are locational or topographical surnames. If locational, Boden is from one of the places so called in England and Scotland. In England, in the counties of Devon, Derbyshire and Cheshire, "Bowden" means "hill shaped like a bow", from the Old English pre 7th Century "boga", bow, "Buga's hill". The surname can also be topographical, referring to someone who lived at the top of a hill, from "bufan dune", "above the hill". One "Thomas Boden" appears on the Register of the University of Oxford in 1583. The first recorded spelling of the family name is shown to be that of Walter Bodin. which was dated 1273, The Oxfordshire Hundred Rolls. during the reign of King Edward I, The Hammer of the Scots, 1272 - 1307. Surnames became necessary when governments introduced personal taxation. In England this was known as Poll Tax. Throughout the centuries, surnames in every country have continued to "develop" often leading to astonishing variants of the original spelling.
Read more: http://www.surnamedb.com/Surname/Boden#ixzz1BiC5692O
Read more: http://www.surnamedb.com/Surname/bowden#ixzz1BiBfSzYV
There are a number of possible sources for this unusual name. The first is from an Olde Frisian personal name "Botha", meaning "messenger", which has a (usually Germanic) patronymic form "Boden". The second and following related sources are as variants of the name Bowden or Bowdon and are locational or topographical surnames. If locational, Boden is from one of the places so called in England and Scotland. In England, in the counties of Devon, Derbyshire and Cheshire, "Bowden" means "hill shaped like a bow", from the Old English pre 7th Century "boga", bow, "Buga's hill". The surname can also be topographical, referring to someone who lived at the top of a hill, from "bufan dune", "above the hill". One "Thomas Boden" appears on the Register of the University of Oxford in 1583. The first recorded spelling of the family name is shown to be that of Walter Bodin. which was dated 1273, The Oxfordshire Hundred Rolls. during the reign of King Edward I, The Hammer of the Scots, 1272 - 1307. Surnames became necessary when governments introduced personal taxation. In England this was known as Poll Tax. Throughout the centuries, surnames in every country have continued to "develop" often leading to astonishing variants of the original spelling.
Read more: http://www.surnamedb.com/Surname/Boden#ixzz1BiC5692O
First Generation
John EASTMAN
Born in 1515 (Est.) in Downton Parish, England. John died in Downton, England in 1565, he was 50. Earliest ancestor.
Surname was Easman, Estman, Estmann or Eastman.
Will dated: April 26, 1564. Will proved: May 9, 1565 at Archdeaconry Court of Sarum, Salisbury, England.
John married UNKNOWN.
They had the following children:
i. Roger (1539-1603)
ii. William.
Second Generation
Roger EASTMAN
Born in 1539. Roger died on 17Feb, 1603-04, he was 64.
Will dated: 11 Jan, 1604. Will probated: 21 Feb, 1604.
Will on file with the Consistory Court of Sarum, Salisbury, England.
Roger married UNKNOWN.
They had the following children:
i. Nicholas (1564-1640)
ii. John. Born in (bef) 1564.
iii. William. Born in (bef) 1564.
Born in Downton Parish, England
Third Generation
Nicholas EASTMAN
Born in 1564 - 1570 (Est.) in Downton, England. Nicholas died in Downton, England in 1640, he was 76.
In 1600 (Est) when Nicholas was 36, he married Ann Barbara ROOKE, in Charlton, Wiltshire, England. Born in 1581 (est) in Charlton, Wiltshire, England. Ann Barbara died in Downton, England on 9 Jul 1625, she was 44.
They had the following children:
i. Thomas. Born on 9Jan, 1602-03 in Downton, England.
ii. John. Born on 24 Dec 1605 in Downton, England.
iii. Margaret. Born on 26 Mar 1608 in Downton, England.
iv. Roger Born on 4 Apr 1610 in Downton, England.
v. Nicholas. Born on 29 Nov 1612 in Downton, England.
vi. Maurice (Morris). Born on 26 Apr 1615 in Downton, England.
vii. William. Born on 21Jan, 1617-18 in Downton, England.
viii. Alexander. Born on 12 Sep 1620 in Downton, England.
ix. Christiana. Born on 24 Nov 1622 in Downton, England.
x. Mary. Born on 24Mar, 1624-25 in Downton, England.
Fourth Generation
Roger EASTMAN
Born on 4 Apr 1610 in Downton, England. Roger died in Salisbury, Massachusetts on 16 Dec 1694, he was 84. Occupation: House carpenter.
Sailed from Southampton, England on 11 Apr, 1638 on the ship Confidence. Arrived at Massachusetts Bay Colony on 30Apr, 1638.
It is believed that Roger is the sole ancestor of all the Eastmans in the U.S.
Received lands in the first division in Salisbury, Massachusetts in 1640-43.
In 1639 when Roger was 28, he married Sarah SMITH. Born in 1621 (est) in Wales. Sarah died in Salisbury, Massachusetts on 11 Mar 1697, she was 76.
They had the following children:
i. John (1640-1720)
ii. Nathaniel (1643-1709)
iii. Philip. Born on 20 Oct 1644 in Salisbury, Massachusetts. Philip died in Salisbury, Massachusetts on 20 Oct 1714, he was 70.
Was in Captain Benjamin Lovett's Co., King Philips War. (Great Indian War of 1675 and 1676)
On 22 Aug 1678 when Philip was 33, he married Mary Margaret BARNARD, in Newbury, Essex Co., Massachusetts. Mary Margaret died on 11 Jun 1724.
iv. Timothy. Born on 29 Sep 1648 in Salisbury, Massachusetts.
v. Thomas (1646-1688)
vi. Joseph (1650-1692)
vii. Benjamin. Born on 12 Dec 1652 in Salisbury, Massachusetts.
viii. Sarah (1655-1748)
ix. Samuel. Born on 20 Sep 1657 in Salisbury, Massachusetts.
x. Ruth. Born on 21 Jan 1661 in Salisbury, Massachusetts.
Fifth Generation
Thomas Eastman
John EASTMAN. Born on 9 Jan 1640. John died in Salisbury, Massachusetts on 25 Mar 1720, he was 80.
On 5 Nov 1670 when John was 30, he married Mary BOYNTON.
They had one child:
i. Elizabeth.
Nathaniel EASTMAN. Born on 18 Mar 1643. Nathaniel died in Salisbury, Massachusetts on 30 Nov 1709, he was 66.
On 30 Apr 1672 when Nathaniel was 29, he married Elizabeth HUDSON.
They had one child:
i. Lydia.
Thomas EASTMAN Born on 11 Sep 1646 in Salisbury, Massachusetts. Thomas died in Haverhill, Massachusetts on 29 Apr 1688, he was 41.
Served in the military. Took Oath of Allegiance in 1675. Was a veteran in King Philip's War in 1675-76.
Cause of death: Killed by Indians.
On 20 Jan 1679 when Thomas was 32, he married Deborah CORLISS, daughter of George CORLISS & Joanna DAVIS, in Haverhill, Essex, Massachusetts. Born on 6 Jun 1655 in Haverhill, Massachusetts. Deborah died on 15Mar, 1696-97, she was 40.
They had the following children:
i. Jonathan (1680-1758)
ii. Sarah. Born on 9 Jun 1683 in Haverhill, Massachusetts. Sarah died on 15 Mar 1697, she was 13. Killed by Indians in the Dustin massacre.
iii. Joannah. Born on 9 Jun 1683 in Haverhill, Massachusetts. Joannah died on 17 Aug 1684, she was 1.
iv. Joannah. Born on 27 May 1686 in Haverhill, Massachusetts.
Joseph EASTMAN. Born on 8 Nov 1650 in Salisbury, Massachusetts. Joseph died on 4 Apr 1692, he was 41.
Joseph married Mary TILTON. Born on 8 Feb 1649.
They had the following children:
i. Peter.
ii. Joseph.
Sarah EASTMAN. Born on 25 Jul 1655 in Salisbury, Massachusetts. Sarah died on 1 Dec 1748, she was 93.
On 13 Jun 1678 when Sarah was 22, she first married Joseph FRENCH, in Salisbury, Massachusetts.
They had the following children:
i. Joseph.
ii. Timothy.
iii. Simon.
Sarah second married Solomon SHEPHERD. Born on 2 Aug 1684.
Sixth Generation
Jonathan Eastman
Jonathan EASTMAN Born on 8 Jan 1680 in Haverhill, Massachusetts. Jonathan died in 1758 (est), he was 77.
Executed will on 2Mar, 1747. Admitted to probate 30May, 1758. Will can be found in Vol 14, page 503, Exeter probate records.
Haverhill was first settled in 1640. It was a bloody and miserable time for its residents and the rest of the colonies due to the depredations of the Indians. In 1704, Jonathan's wife, Hannah, was captured by Indians, where their 8 day old baby, Abigail, was savagely and brutally killed in front of her. Three years later Jonathan rescued her at Three River, Canada.
On 8 Apr 1701 when Jonathan was 21, he married Hannah GREENE, daughter of Peter GREENE & Elizabeth DUSTON. Born on 20 Dec 1677 in Haverhill, Massachusetts. Hannah died in (aft) 1759, she was 81.
They had the following children:
i. Thomas. Born on 17 Mar 1702. Thomas died on 20 Jul 1703, he was 1.
ii. Abigail. Born on 1 Feb 1704. Abigail died on 8 Feb 1704. Killed by Indians.
iii. Mehitable. Born on 17 Nov 1707.
iv. Peter. Born on 20 Apr 1710. Peter married Elizabeth HARRIMAN.
v. Richard. Born on 9 Aug 1712.
vi. Sarah. Born on 16 Feb 1714.
vii. William (1715-1790)
viii. Jonathan. Born on 3 Sep 1717. Jonathan married Hannah WILKINS.
ix. Amos. Born on 3 Aug 1719.
x. Elizabeth. Born on 5 Sep 1721. Elizabeth died on 31 Jan 1724, she was 2.
xi. Hannah. Born on 5 Jun 1726.
Seventh Generation
William Eastman
William EASTMAN Born on 3 Oct 1715 in Haverhill, Massachusetts. William died in Bath, New Hampshire on 30 Nov 1790, he was 75. Buried in Buried in Old Burying Ground in Bath, N.H. "Petty Borough".
In 1739 (est) when William was 23, he first married Ruth CHASE. Born on 28Jan, 1718-19. Ruth died in Newbury, Massachusetts on 22 Jan 1742, she was 23.
(Date of death may be incorrect. Source says she had son William April 8, 1743. Ruth Chase died January 22, 1742.)
They had the following children:
i. Ruth. Born on 14 Feb 1740.
ii. Stephen. Born on 11 Dec 1741.
iii. William. Born on 8 Apr 1743. (Date of birth may be incorrect. Mother died January 22, 1742.)
On 19 Apr 1748 when William was 32, he second married Rebecca JEWETT. Born in 1722. Rebecca died in Bath, New Hampshire on 26 Jan 1806, she was 84.
They had the following children:
i. Obadiah. Born on 26 Jan 1749 in Hampstead, New Hampshire. Obadiah died in Littleton, New Hampshire on 14 Nov 1836, he was 87. Obadiah married Elizabeth SEARLE.
ii. Hannah. Born on 15 Jul 1751 in Hampstead, New Hampshire. Hannah married John LADD.
iii. James. Born on 24 Sep 1753 in Hampstead, New Hampshire. James died in Haverhill, Massachusetts on 7 Jan 1853, he was 99. James married Mary SEARLE.
iv. Moses. Born on 27 Dec 1755 in Hampstead, New Hampshire. Moses died in Haverhill, Massachusetts on 1 Feb 1853, he was 97. Moses married Azubah SNOW.
v. Azubah. Azubah married Nathan JUDD.
vi. Peter.
vii. Amos. Amos died on 2 Jun 1830 in Orford, New Hampshire. In 1823 Amos married Susan TRUELL.
viii. Jonathan (1759-1829)
Eighth Generation
Jonathan Eastman
Jonathan EASTMAN Born in 1759 in Concord, New Hampshire. Jonathan died in Littleton, New Hampshire on 5 Jul 1829, he was 70. Served in the military.
American Revolutionary War Soldier. Rank: Private
Served in Captain Joseph Hutchins and Captain Samuel Young's Companies. Credited with 2 months and 1 day in Captain Thomas Simpson's Company of Rangers.
Buried in Pattenville (or Rankin Mills) Cemetery #32 , West Littleton, New Hampshire.
Source:
Vol III. p. 177-178 History of Littleton (Little Town, N. H.)
Vol II. p. 279-280 New Hampshire Rev. Rolls
Vol. III. p. 308 New Hampshire Rev. Rolls
Vol. IV. p. 114 New Hampshire Rev. Rolls
Jonathan married Phebe LEACH. Born in 1769. Phebe died in Lyman, New Hampshire on 6 Nov 1869, she was 100.
They had the following children:
i. Jonathan (1788-1869)
ii. Lucinda. Born on 30 Jan 1789. On 10 Dec 1810 when Lucinda was 21, she married Samuel GLEASON.
iii. Almira. Born on 15 Jul 1791 in Littleton, New Hampshire. Almira died in Irasburg, Vermont on 15 Jul 1879, she was 88. On 11 Apr 1811 when Almira was 19, she married John STANFORD.
iv. Elizabeth. Born on 22 Apr 1793 in Littleton, New Hampshire. On 25 Dec 1823 when Elizabeth was 30, she married Joseph CHASE.
v. Calvin. Born on 22 Apr 1796 in Littleton, New Hampshire. Calvin died in Littleton, New Hampshire on 27 Sep 1799, he was 3.
vi. Simeon. Born on 11 Apr 1798. Simeon died in Littleton, New Hampshire on 24 Jan 1889, he was 90. On 29 Nov 1822 when Simeon was 24, he married Serviah HUSE.
vii. Lewis. Born on 22 Sep 1803. Disappeared on trip to Vermont. Never heard from again.
viii. Rebecca. Born on 6 Jul 1806. On 7 Mar 1827 when Rebecca was 20, she married Washington GOLDTHWAIT.
ix. Laura. Born on 5 Apr 1809.
x. Arza. Born on 3 Aug 1812 in Littleton, New Hampshire. Arza died in Littleton, New Hampshire on 5 Dec 1884, he was 72. On 30 May, 1839 when Arza was 26, he married Maria WINCH, in Littleton, New Hampshire.
Ninth Generation
Jonathan Eastman
Jonathan EASTMAN Born on 28 Jan 1788 in Littleton, Grafton Co., New Hampshire. Jonathan died in Lyman, Grafton Co., New Hampshire on 6 Nov 1869, he was 81.
On 24 Jan 1811 when Jonathan was 22, he married Roxanna GORDON, daughter of David GORDON & Hannah HURD. Born in 1791 in New Hampshire. Roxanna died in Lyman, Grafton Co., New Hampshire on 7 Oct 1875, she was 84.
They had the following children:
i. Hiram Lewis. Born in 1817 (est) in Littleton, Grafton Co., New Hampshire.
ii. Elvira Lucinda (1820-1879)
iii. Daniel.
iv. Harriett.
v. Sarah.
Tenth Generation
Elvira Lucinda Eastman
Elvira Lucinda EASTMAN Born on 19 Mar 1820 in Vermont *. Elvira Lucinda died in Clinton, New York in 1879, she was 58.
* Source: Death certificate of daughter, Sylvia Jane (Stephens) Loomer.
In 1838 when Elvira Lucinda was 17, she married John H. STEPHENS. Born on 9 Feb 1811 in New Hampshire *. John H. died in Clinton, New York in 1874, he was 62.
* Source: Death certificate of daughter, Sylvia Jane (Stephens) Loomer.
They had the following children:
i. William. Born on 23 Jul 1841 in New York.
ii. Sylvia Jane (1843-1925)
iii. Charles Wilbur. Born on 16 Dec 1848 in Franklin, New York. Charles Wilbur died in Oriskany, New York on 16 Feb 1883, he was 34.
On 7 Jul 1869 when Charles Wilbur was 20, he married Martha Elizabeth SCHUMACHER, in Clinton, New York. Born on 6 Jan 1853 in Rome, New York. Martha Elizabeth died in Los Angeles, California on 27 Jan 1935, she was 82.
John EASTMAN
Born in 1515 (Est.) in Downton Parish, England. John died in Downton, England in 1565, he was 50. Earliest ancestor.
Surname was Easman, Estman, Estmann or Eastman.
Will dated: April 26, 1564. Will proved: May 9, 1565 at Archdeaconry Court of Sarum, Salisbury, England.
John married UNKNOWN.
They had the following children:
i. Roger (1539-1603)
ii. William.
Second Generation
Roger EASTMAN
Born in 1539. Roger died on 17Feb, 1603-04, he was 64.
Will dated: 11 Jan, 1604. Will probated: 21 Feb, 1604.
Will on file with the Consistory Court of Sarum, Salisbury, England.
Roger married UNKNOWN.
They had the following children:
i. Nicholas (1564-1640)
ii. John. Born in (bef) 1564.
iii. William. Born in (bef) 1564.
Born in Downton Parish, England
Third Generation
Nicholas EASTMAN
Born in 1564 - 1570 (Est.) in Downton, England. Nicholas died in Downton, England in 1640, he was 76.
In 1600 (Est) when Nicholas was 36, he married Ann Barbara ROOKE, in Charlton, Wiltshire, England. Born in 1581 (est) in Charlton, Wiltshire, England. Ann Barbara died in Downton, England on 9 Jul 1625, she was 44.
They had the following children:
i. Thomas. Born on 9Jan, 1602-03 in Downton, England.
ii. John. Born on 24 Dec 1605 in Downton, England.
iii. Margaret. Born on 26 Mar 1608 in Downton, England.
iv. Roger Born on 4 Apr 1610 in Downton, England.
v. Nicholas. Born on 29 Nov 1612 in Downton, England.
vi. Maurice (Morris). Born on 26 Apr 1615 in Downton, England.
vii. William. Born on 21Jan, 1617-18 in Downton, England.
viii. Alexander. Born on 12 Sep 1620 in Downton, England.
ix. Christiana. Born on 24 Nov 1622 in Downton, England.
x. Mary. Born on 24Mar, 1624-25 in Downton, England.
Fourth Generation
Roger EASTMAN
Born on 4 Apr 1610 in Downton, England. Roger died in Salisbury, Massachusetts on 16 Dec 1694, he was 84. Occupation: House carpenter.
Sailed from Southampton, England on 11 Apr, 1638 on the ship Confidence. Arrived at Massachusetts Bay Colony on 30Apr, 1638.
It is believed that Roger is the sole ancestor of all the Eastmans in the U.S.
Received lands in the first division in Salisbury, Massachusetts in 1640-43.
In 1639 when Roger was 28, he married Sarah SMITH. Born in 1621 (est) in Wales. Sarah died in Salisbury, Massachusetts on 11 Mar 1697, she was 76.
They had the following children:
i. John (1640-1720)
ii. Nathaniel (1643-1709)
iii. Philip. Born on 20 Oct 1644 in Salisbury, Massachusetts. Philip died in Salisbury, Massachusetts on 20 Oct 1714, he was 70.
Was in Captain Benjamin Lovett's Co., King Philips War. (Great Indian War of 1675 and 1676)
On 22 Aug 1678 when Philip was 33, he married Mary Margaret BARNARD, in Newbury, Essex Co., Massachusetts. Mary Margaret died on 11 Jun 1724.
iv. Timothy. Born on 29 Sep 1648 in Salisbury, Massachusetts.
v. Thomas (1646-1688)
vi. Joseph (1650-1692)
vii. Benjamin. Born on 12 Dec 1652 in Salisbury, Massachusetts.
viii. Sarah (1655-1748)
ix. Samuel. Born on 20 Sep 1657 in Salisbury, Massachusetts.
x. Ruth. Born on 21 Jan 1661 in Salisbury, Massachusetts.
Fifth Generation
Thomas Eastman
John EASTMAN. Born on 9 Jan 1640. John died in Salisbury, Massachusetts on 25 Mar 1720, he was 80.
On 5 Nov 1670 when John was 30, he married Mary BOYNTON.
They had one child:
i. Elizabeth.
Nathaniel EASTMAN. Born on 18 Mar 1643. Nathaniel died in Salisbury, Massachusetts on 30 Nov 1709, he was 66.
On 30 Apr 1672 when Nathaniel was 29, he married Elizabeth HUDSON.
They had one child:
i. Lydia.
Thomas EASTMAN Born on 11 Sep 1646 in Salisbury, Massachusetts. Thomas died in Haverhill, Massachusetts on 29 Apr 1688, he was 41.
Served in the military. Took Oath of Allegiance in 1675. Was a veteran in King Philip's War in 1675-76.
Cause of death: Killed by Indians.
On 20 Jan 1679 when Thomas was 32, he married Deborah CORLISS, daughter of George CORLISS & Joanna DAVIS, in Haverhill, Essex, Massachusetts. Born on 6 Jun 1655 in Haverhill, Massachusetts. Deborah died on 15Mar, 1696-97, she was 40.
They had the following children:
i. Jonathan (1680-1758)
ii. Sarah. Born on 9 Jun 1683 in Haverhill, Massachusetts. Sarah died on 15 Mar 1697, she was 13. Killed by Indians in the Dustin massacre.
iii. Joannah. Born on 9 Jun 1683 in Haverhill, Massachusetts. Joannah died on 17 Aug 1684, she was 1.
iv. Joannah. Born on 27 May 1686 in Haverhill, Massachusetts.
Joseph EASTMAN. Born on 8 Nov 1650 in Salisbury, Massachusetts. Joseph died on 4 Apr 1692, he was 41.
Joseph married Mary TILTON. Born on 8 Feb 1649.
They had the following children:
i. Peter.
ii. Joseph.
Sarah EASTMAN. Born on 25 Jul 1655 in Salisbury, Massachusetts. Sarah died on 1 Dec 1748, she was 93.
On 13 Jun 1678 when Sarah was 22, she first married Joseph FRENCH, in Salisbury, Massachusetts.
They had the following children:
i. Joseph.
ii. Timothy.
iii. Simon.
Sarah second married Solomon SHEPHERD. Born on 2 Aug 1684.
Sixth Generation
Jonathan Eastman
Jonathan EASTMAN Born on 8 Jan 1680 in Haverhill, Massachusetts. Jonathan died in 1758 (est), he was 77.
Executed will on 2Mar, 1747. Admitted to probate 30May, 1758. Will can be found in Vol 14, page 503, Exeter probate records.
Haverhill was first settled in 1640. It was a bloody and miserable time for its residents and the rest of the colonies due to the depredations of the Indians. In 1704, Jonathan's wife, Hannah, was captured by Indians, where their 8 day old baby, Abigail, was savagely and brutally killed in front of her. Three years later Jonathan rescued her at Three River, Canada.
On 8 Apr 1701 when Jonathan was 21, he married Hannah GREENE, daughter of Peter GREENE & Elizabeth DUSTON. Born on 20 Dec 1677 in Haverhill, Massachusetts. Hannah died in (aft) 1759, she was 81.
They had the following children:
i. Thomas. Born on 17 Mar 1702. Thomas died on 20 Jul 1703, he was 1.
ii. Abigail. Born on 1 Feb 1704. Abigail died on 8 Feb 1704. Killed by Indians.
iii. Mehitable. Born on 17 Nov 1707.
iv. Peter. Born on 20 Apr 1710. Peter married Elizabeth HARRIMAN.
v. Richard. Born on 9 Aug 1712.
vi. Sarah. Born on 16 Feb 1714.
vii. William (1715-1790)
viii. Jonathan. Born on 3 Sep 1717. Jonathan married Hannah WILKINS.
ix. Amos. Born on 3 Aug 1719.
x. Elizabeth. Born on 5 Sep 1721. Elizabeth died on 31 Jan 1724, she was 2.
xi. Hannah. Born on 5 Jun 1726.
Seventh Generation
William Eastman
William EASTMAN Born on 3 Oct 1715 in Haverhill, Massachusetts. William died in Bath, New Hampshire on 30 Nov 1790, he was 75. Buried in Buried in Old Burying Ground in Bath, N.H. "Petty Borough".
In 1739 (est) when William was 23, he first married Ruth CHASE. Born on 28Jan, 1718-19. Ruth died in Newbury, Massachusetts on 22 Jan 1742, she was 23.
(Date of death may be incorrect. Source says she had son William April 8, 1743. Ruth Chase died January 22, 1742.)
They had the following children:
i. Ruth. Born on 14 Feb 1740.
ii. Stephen. Born on 11 Dec 1741.
iii. William. Born on 8 Apr 1743. (Date of birth may be incorrect. Mother died January 22, 1742.)
On 19 Apr 1748 when William was 32, he second married Rebecca JEWETT. Born in 1722. Rebecca died in Bath, New Hampshire on 26 Jan 1806, she was 84.
They had the following children:
i. Obadiah. Born on 26 Jan 1749 in Hampstead, New Hampshire. Obadiah died in Littleton, New Hampshire on 14 Nov 1836, he was 87. Obadiah married Elizabeth SEARLE.
ii. Hannah. Born on 15 Jul 1751 in Hampstead, New Hampshire. Hannah married John LADD.
iii. James. Born on 24 Sep 1753 in Hampstead, New Hampshire. James died in Haverhill, Massachusetts on 7 Jan 1853, he was 99. James married Mary SEARLE.
iv. Moses. Born on 27 Dec 1755 in Hampstead, New Hampshire. Moses died in Haverhill, Massachusetts on 1 Feb 1853, he was 97. Moses married Azubah SNOW.
v. Azubah. Azubah married Nathan JUDD.
vi. Peter.
vii. Amos. Amos died on 2 Jun 1830 in Orford, New Hampshire. In 1823 Amos married Susan TRUELL.
viii. Jonathan (1759-1829)
Eighth Generation
Jonathan Eastman
Jonathan EASTMAN Born in 1759 in Concord, New Hampshire. Jonathan died in Littleton, New Hampshire on 5 Jul 1829, he was 70. Served in the military.
American Revolutionary War Soldier. Rank: Private
Served in Captain Joseph Hutchins and Captain Samuel Young's Companies. Credited with 2 months and 1 day in Captain Thomas Simpson's Company of Rangers.
Buried in Pattenville (or Rankin Mills) Cemetery #32 , West Littleton, New Hampshire.
Source:
Vol III. p. 177-178 History of Littleton (Little Town, N. H.)
Vol II. p. 279-280 New Hampshire Rev. Rolls
Vol. III. p. 308 New Hampshire Rev. Rolls
Vol. IV. p. 114 New Hampshire Rev. Rolls
Jonathan married Phebe LEACH. Born in 1769. Phebe died in Lyman, New Hampshire on 6 Nov 1869, she was 100.
They had the following children:
i. Jonathan (1788-1869)
ii. Lucinda. Born on 30 Jan 1789. On 10 Dec 1810 when Lucinda was 21, she married Samuel GLEASON.
iii. Almira. Born on 15 Jul 1791 in Littleton, New Hampshire. Almira died in Irasburg, Vermont on 15 Jul 1879, she was 88. On 11 Apr 1811 when Almira was 19, she married John STANFORD.
iv. Elizabeth. Born on 22 Apr 1793 in Littleton, New Hampshire. On 25 Dec 1823 when Elizabeth was 30, she married Joseph CHASE.
v. Calvin. Born on 22 Apr 1796 in Littleton, New Hampshire. Calvin died in Littleton, New Hampshire on 27 Sep 1799, he was 3.
vi. Simeon. Born on 11 Apr 1798. Simeon died in Littleton, New Hampshire on 24 Jan 1889, he was 90. On 29 Nov 1822 when Simeon was 24, he married Serviah HUSE.
vii. Lewis. Born on 22 Sep 1803. Disappeared on trip to Vermont. Never heard from again.
viii. Rebecca. Born on 6 Jul 1806. On 7 Mar 1827 when Rebecca was 20, she married Washington GOLDTHWAIT.
ix. Laura. Born on 5 Apr 1809.
x. Arza. Born on 3 Aug 1812 in Littleton, New Hampshire. Arza died in Littleton, New Hampshire on 5 Dec 1884, he was 72. On 30 May, 1839 when Arza was 26, he married Maria WINCH, in Littleton, New Hampshire.
Ninth Generation
Jonathan Eastman
Jonathan EASTMAN Born on 28 Jan 1788 in Littleton, Grafton Co., New Hampshire. Jonathan died in Lyman, Grafton Co., New Hampshire on 6 Nov 1869, he was 81.
On 24 Jan 1811 when Jonathan was 22, he married Roxanna GORDON, daughter of David GORDON & Hannah HURD. Born in 1791 in New Hampshire. Roxanna died in Lyman, Grafton Co., New Hampshire on 7 Oct 1875, she was 84.
They had the following children:
i. Hiram Lewis. Born in 1817 (est) in Littleton, Grafton Co., New Hampshire.
ii. Elvira Lucinda (1820-1879)
iii. Daniel.
iv. Harriett.
v. Sarah.
Tenth Generation
Elvira Lucinda Eastman
Elvira Lucinda EASTMAN Born on 19 Mar 1820 in Vermont *. Elvira Lucinda died in Clinton, New York in 1879, she was 58.
* Source: Death certificate of daughter, Sylvia Jane (Stephens) Loomer.
In 1838 when Elvira Lucinda was 17, she married John H. STEPHENS. Born on 9 Feb 1811 in New Hampshire *. John H. died in Clinton, New York in 1874, he was 62.
* Source: Death certificate of daughter, Sylvia Jane (Stephens) Loomer.
They had the following children:
i. William. Born on 23 Jul 1841 in New York.
ii. Sylvia Jane (1843-1925)
iii. Charles Wilbur. Born on 16 Dec 1848 in Franklin, New York. Charles Wilbur died in Oriskany, New York on 16 Feb 1883, he was 34.
On 7 Jul 1869 when Charles Wilbur was 20, he married Martha Elizabeth SCHUMACHER, in Clinton, New York. Born on 6 Jan 1853 in Rome, New York. Martha Elizabeth died in Los Angeles, California on 27 Jan 1935, she was 82.
Signifies the mutual converse of human society. It is said to represent a millstone or a fer-de-moline.
It is sometimes a mark of cadence representing the eighth son. It is also known as a Miller's Cross.
It is sometimes a mark of cadence representing the eighth son. It is also known as a Miller's Cross.
Miller - 2nd Marriage Paternal line
http://books.google.com/books?id=Y11BAAAAYAAJ&pg=PT723&lpg=PT723&dq=Miller,+crest,+red+cross&source=bl&ots=1QMN4Rwn3K&sig=ZllLE80kw1PAZfmT3hepvMFJqfI&hl=en&ei=W883Td_yK42CsQPwxcXQAw&sa=X&oi=book_result&ct=result&resnum=8&ved=0CEQQ6AEwBw#v=onepage&q=Miller%2C%20crest%2C%20red%20cross&f=false
Origin: Scottish
Coat of Arms: Silver with a red cross.
Crest: A right hand with first and second fingers pointing upward.
Motto: Manent optima coelo (The best things await us in heaven)
Surname History:
Spelling variations include: Miller, Millar, Myllar, Mylar, Millare, Myllair, Mellir and many more.
First found in in Dumfriesshire where they were seated from very ancient times.
Some of the first settlers of this name or some of its variants were: Daniel Millar who settled in Maryland in 1714; the family, Millars and Millers, also settled in Pennsylvania, South Carolina, New Hampshire, in the 18th and 19th centuries. In Newfoundland, Richard settled in Fermeuse in 1675; John in St. John's in 1705; Samuel in Trinity Bay in 1766; Samuel Jr. and Thomas settled in Fogo, Twillingate in 1771; William and Patrick in Placentia in 1794; and many many more up to 1871. There is a Miller Head, Miller and others.
The Miller family crest or crests as it appears to be stir about as much emotion in me as the name Miller has always done, that is to say none. One's need to be unique and special is betrayed by such a common ordinary name.
It is perhaps the commonness of a Miller's occupation that accounts for the quad-tych of crests rather than a singular crest. Every village of some size would have needed a Mill and Miller to run the Mill. As such of the four crests the top left seems the most logical as the wheel symbol must refer to a mill wheel.
I like the wheel it has a continuity and stability about it, and reminds me of a wheel of life. This crest is unique with the forward facing helmet as well, giving it a very regal feel along with all the red and yellow flouncery. The feathers also add to a sense of pride about the crest. It invokes
imagery of a clan of proud Millers that ground flour for the kings and queens. The red and yellow really give this crest a sense of self importance.
The top right crest is intriguing with its much more detailed imagery, the figures which I think or horses give it a sense of importance. Perhaps this was the crest for Millers that had horse powered Mills. I am sure there is some significance in the black marks and red line which is lost on me but at the time that family crests were common place signified some particular thing. I do not feel much of anything with this crest it seems formal and yet cold. The busy-ness of the design detracts from the sense of pride that the other crests display.
The bottom left crest, is very elegant I feel, the combination of blue and grey is cold and formal yet proud. Of all the elements I like the lion with the star the most. As lions symbolise bravery and fearlessness and the red star a bringing of light. Although the red of the star could be seen to be war related somehow. The blue Greek cross I appreciate as it pre-dates the more familira Christan cross that represents the crucifix. This cross i think is more nurturing and representative of nature rather than dogma.
The bottom right crest to me speaks much more of a war or something. I am not sure but these crests seem to be the sort of thing that would be painted on a banner and carried into battle. With the honoring of the sword it seems this crest speaks of supremacy at the hilt of a sword. This irks the pacifist in me and I find it hard to relate to the crest as a result. However I am impressed by the ribbon like ornamentation, it is much clearer than the others and quite striking.
In terms of a visual representation of my family, none of these crests does it for me. The imagery speaks of a time so far removed from the family I know. Helmets, swords, crosses, horses and Mill wheels have not been a part of my family for so many generations that to feel pride in them seems disingenuous. But like I said at the start nothing has ever softened me to the name Miller. It is interesting that there are four crests associated with Miller and I would like to discover which relates more closely to my genealogy but none of the crests inspires anything in me enough to do so.
MILLER
Origin: Scottish
Coat of Arms: Silver with a red cross.
Crest: A right hand with first and second fingers pointing upward.
Motto: Manent optima coelo (The best things await us in heaven)
Surname History:
Spelling variations include: Miller, Millar, Myllar, Mylar, Millare, Myllair, Mellir and many more.
First found in in Dumfriesshire where they were seated from very ancient times.
Some of the first settlers of this name or some of its variants were: Daniel Millar who settled in Maryland in 1714; the family, Millars and Millers, also settled in Pennsylvania, South Carolina, New Hampshire, in the 18th and 19th centuries. In Newfoundland, Richard settled in Fermeuse in 1675; John in St. John's in 1705; Samuel in Trinity Bay in 1766; Samuel Jr. and Thomas settled in Fogo, Twillingate in 1771; William and Patrick in Placentia in 1794; and many many more up to 1871. There is a Miller Head, Miller and others.
Information © by Swyrich Corporation
MILLER
Origin: German
Coat of Arms: for Muller: A gold shield bearing a Catherine wheel.
Motto: Virtute ingenioque valemus
Surname History:
Spelling variations include: Mueller, Muller, Mueler, Muler, Miller, Moeller (northern Germany) and many more.
First found in Swabia, Baden, Austria, and Bavaria, where the family had settled.
Some of the first settlers of this name or some of its variants were: Jacob Mueller, who emigrated to America with his wife and five children in 1709. A flood of over one hundred bearers of this name arrived in Philadelphia over the next three decades. Over one hundred Muellers also came to Texas in the 1840s and 50s. Bearers of the variation "Muller" arrived in even more numbers during the same years. Over five hundred came to Philadelphia between 1730 and 1780.
Information © by Swyrich Corporation
MILLER
Origin: Irish
Surname History:
Miller and Millar are names of immigrant origin having been brought to the country by settlers, especially from England, in the seventeenth century. The Province of Ulster was the main settlement point and it is here that the majority of descendants can still today be found.
Surname History ©Irish Surnames
MILLER
Origin: Jewish
Coat of Arms: A blue shield featuring a waterwheel.
Information © by Swyrich Corporation
Origin: Scottish
Coat of Arms: Silver with a red cross.
Crest: A right hand with first and second fingers pointing upward.
Motto: Manent optima coelo (The best things await us in heaven)
Surname History:
Spelling variations include: Miller, Millar, Myllar, Mylar, Millare, Myllair, Mellir and many more.
First found in in Dumfriesshire where they were seated from very ancient times.
Some of the first settlers of this name or some of its variants were: Daniel Millar who settled in Maryland in 1714; the family, Millars and Millers, also settled in Pennsylvania, South Carolina, New Hampshire, in the 18th and 19th centuries. In Newfoundland, Richard settled in Fermeuse in 1675; John in St. John's in 1705; Samuel in Trinity Bay in 1766; Samuel Jr. and Thomas settled in Fogo, Twillingate in 1771; William and Patrick in Placentia in 1794; and many many more up to 1871. There is a Miller Head, Miller and others.
The Miller family crest or crests as it appears to be stir about as much emotion in me as the name Miller has always done, that is to say none. One's need to be unique and special is betrayed by such a common ordinary name.
It is perhaps the commonness of a Miller's occupation that accounts for the quad-tych of crests rather than a singular crest. Every village of some size would have needed a Mill and Miller to run the Mill. As such of the four crests the top left seems the most logical as the wheel symbol must refer to a mill wheel.
I like the wheel it has a continuity and stability about it, and reminds me of a wheel of life. This crest is unique with the forward facing helmet as well, giving it a very regal feel along with all the red and yellow flouncery. The feathers also add to a sense of pride about the crest. It invokes
imagery of a clan of proud Millers that ground flour for the kings and queens. The red and yellow really give this crest a sense of self importance.
The top right crest is intriguing with its much more detailed imagery, the figures which I think or horses give it a sense of importance. Perhaps this was the crest for Millers that had horse powered Mills. I am sure there is some significance in the black marks and red line which is lost on me but at the time that family crests were common place signified some particular thing. I do not feel much of anything with this crest it seems formal and yet cold. The busy-ness of the design detracts from the sense of pride that the other crests display.
The bottom left crest, is very elegant I feel, the combination of blue and grey is cold and formal yet proud. Of all the elements I like the lion with the star the most. As lions symbolise bravery and fearlessness and the red star a bringing of light. Although the red of the star could be seen to be war related somehow. The blue Greek cross I appreciate as it pre-dates the more familira Christan cross that represents the crucifix. This cross i think is more nurturing and representative of nature rather than dogma.
The bottom right crest to me speaks much more of a war or something. I am not sure but these crests seem to be the sort of thing that would be painted on a banner and carried into battle. With the honoring of the sword it seems this crest speaks of supremacy at the hilt of a sword. This irks the pacifist in me and I find it hard to relate to the crest as a result. However I am impressed by the ribbon like ornamentation, it is much clearer than the others and quite striking.
In terms of a visual representation of my family, none of these crests does it for me. The imagery speaks of a time so far removed from the family I know. Helmets, swords, crosses, horses and Mill wheels have not been a part of my family for so many generations that to feel pride in them seems disingenuous. But like I said at the start nothing has ever softened me to the name Miller. It is interesting that there are four crests associated with Miller and I would like to discover which relates more closely to my genealogy but none of the crests inspires anything in me enough to do so.
MILLER
Origin: Scottish
Coat of Arms: Silver with a red cross.
Crest: A right hand with first and second fingers pointing upward.
Motto: Manent optima coelo (The best things await us in heaven)
Surname History:
Spelling variations include: Miller, Millar, Myllar, Mylar, Millare, Myllair, Mellir and many more.
First found in in Dumfriesshire where they were seated from very ancient times.
Some of the first settlers of this name or some of its variants were: Daniel Millar who settled in Maryland in 1714; the family, Millars and Millers, also settled in Pennsylvania, South Carolina, New Hampshire, in the 18th and 19th centuries. In Newfoundland, Richard settled in Fermeuse in 1675; John in St. John's in 1705; Samuel in Trinity Bay in 1766; Samuel Jr. and Thomas settled in Fogo, Twillingate in 1771; William and Patrick in Placentia in 1794; and many many more up to 1871. There is a Miller Head, Miller and others.
Information © by Swyrich Corporation
MILLER
Origin: German
Coat of Arms: for Muller: A gold shield bearing a Catherine wheel.
Motto: Virtute ingenioque valemus
Surname History:
Spelling variations include: Mueller, Muller, Mueler, Muler, Miller, Moeller (northern Germany) and many more.
First found in Swabia, Baden, Austria, and Bavaria, where the family had settled.
Some of the first settlers of this name or some of its variants were: Jacob Mueller, who emigrated to America with his wife and five children in 1709. A flood of over one hundred bearers of this name arrived in Philadelphia over the next three decades. Over one hundred Muellers also came to Texas in the 1840s and 50s. Bearers of the variation "Muller" arrived in even more numbers during the same years. Over five hundred came to Philadelphia between 1730 and 1780.
Information © by Swyrich Corporation
MILLER
Origin: Irish
Surname History:
Miller and Millar are names of immigrant origin having been brought to the country by settlers, especially from England, in the seventeenth century. The Province of Ulster was the main settlement point and it is here that the majority of descendants can still today be found.
Surname History ©Irish Surnames
MILLER
Origin: Jewish
Coat of Arms: A blue shield featuring a waterwheel.
Information © by Swyrich Corporation
Nelson Line - 2nd Marriage Maternal Line
I married into the matrilineal line of English Nelson[s], descended from Lord Nelson: This notable surname is of early medieval English origin, and is a patronymic form of the Middle English male given name "Nel(le)", itself coming from the Old Gaelic Irish personal name Niall, thought to mean "champion". This was adopted by Norsemen in the form "Njall", and was brought to England both directly from Ireland by Scandinavian settlers and indirectly by the Normans after the Conquest of 1066. Among the latter it had taken the form "Ni(h)el", which was usually Latinized as "Nigellus" through an incorrect association with "niger", black, dark. One Willelmus filius (son of) Nigelli was recorded in the Domesday Book of 1086 for Berkshire, and a Willelmus filius Nele in the 1304 Subsidy Rolls of Yorkshire. The patronymic form of the name appears in the early part of the 14th Century, and in the modern idiom is recorded variously as Nelson, Neilson, Nielson and Nilson. The Ne(i)lsons of Craigcaffie (Scotland), are said to have traced their descent from Neil, earl of Carrick, husband of Margaret Stewart, who died in 1256. Joseph Nelson, aged 26 yrs, an early emigrant to America, embarked from London on the ship "Plaine Joan" bound for Virginia in May 1635. Probably the most famous bearer of the name is Viscount Horatio Nelson (1758 - 1805), British naval commander during the Revolutionary and Napoleonic wars. He was killed at Trafalgar (1805) after defeating Villeneuve's fleet, and was buried in St. Paul's Cathedral. The first recorded spelling of the family name is shown to be that of John Nelleson, which was dated 1324, in the "Court Rolls of the Manor of Wakefield", Yorkshire, during the reign of King Edward 11, known as "Edward of Caernafon", 1307 - 1327.
Fleur de lis, symbol of royalty - As for the fleur de lys, in the Typhonian Tradition it represents the kingly man that Crowley extols and the inheritor of the Grail Bloodline. In The Vision and the Voice, Crowley is conversing with his Holy Guardian Angel Aiwass, who says: "or I am not appointed to guard thee, but we are of the blood royal, the guardians of the Treasure-house of Wisdom: the blood royal, the Sangraal of the Holy Grail." The Fleur-de-lis is a version of Babylonian Trinity, noble spirit and character.
The French Arms As will be shown later, they were Azure, a semis of fleur-de-lis or since 1200 or perhaps even 1170-80. They were changed to Azure, 3 fleur-de-lis or in 1376, by order of Charles V the Wise. It is sometimes said that the reason was to spite the English King, who bore quarterly France Ancient and England, and differentiate the arms of France from that claimed by England. I am pretty sure the arms of France were shown with 3 fleur-de-lys prior to that, and possibly prior to the Hundred Years War, for esthetic reasons. But it's an interesting idea.
Pastoureau on the fleur-de-lis Here is a loose translation from translation Michel Pastoureau: Traité d'Héraldique, Paris, 1979.
"The use for ornamental or symbolic purposes of the stylised flower usually called fleur de lis is common to all eras and all civilisations. It is an essentially graphic theme found on Mesopotamian cylinders, Egyptian bas-reliefs, Mycenean potteries, Sassanid textiles, Gaulish coins, Mameluk coins, Indonesian clothes, Japanese emblems and Dogon totems. The many writers who have discussed the topic agree that it has little to do graphically with the lily, but disagree on whether it derives from the iris, the broom, the lotus or the furze, or whether it represents a trident, an arrowhead, a double axe, or even a dove or a pigeon. It is in our opinion a problem of little importance. The essential point is that it is a very stylised figure, probably a flower, that has been used as an ornament or an emblem by almost all civilisations of the old and new worlds.
The oldest known examples of fleur-de-lis similar to those used in the Medieval Western world and in modern times can be found on assyrian bas-reliefs from the 3d millenium BC. It is found on tiaras, necklaces, scepters, and seems already to play the role of royal attribute. Those found a little later in Crete, India and Egypt probably have a similar meaning. In numismatics, we find the fleur-de-lis on a few Greek coins and on several Roman coins from the Republic (mark of monetary magistrates) or the Empire (attribute of Hope) and especially on Gaulish coins. [The book shows three coins: a Gaulish coin (1st c. AD), a Mameluk coin (1390) and a coin of Louis VI of France (1110-30), all displaying an unmistakable fleur-de-lis (at least the upper-half of one, and a sort of triangle in the lower-half).] Whereas, in Greek and Roman coins, it is a fleuron of variable shape, in the Celtic case it is a true heraldic fleur-de-lis as it reappears in the 13th c.
While retaining its value as royal attribute, the fleur-de-lis acquires in the high Middle Ages a strong Christic meaning, stemming from (among others) the famous verse of the Song of Solomon (2:1): "ego flos campi et lilium convallium" many times repeated and commented from Saint Jerome to Saint Bernard. Therefore it is not rare, until the end of the 12th c., to see Christ represented amidst more or less stylised lilies or fleurons, whose design could also recall the Trinity of the Chrismon (Christ's monogram). Then, slowly, on this Christic content is added a Marial symbolic, linked to the development of the Cult of Mary, and to which the next verse of the Song of Solomon is related (2:2): "sicut lilium inter spinas, sic amica mea inter filias" as well as many parts of the Scriptures and the Fathers of the Church, where the lily is presented as symbol of purity, virginity and chastity. In iconography, the lily becomes a favorite attribute of the Virgin Mary and will remain so until the 16th c.
The origin of fleur-de-lis adopted as heraldic emblems by the Kings of France is a problem that has elicited much discussion. From the middle of the 14th c, several works (mostly designed to legitimize the Valois claims on the throne, against Edward III of England), explain that the king of France "bears arms of three fleur-de-lis as sign of the blessed Trinity, sent by God through His angel to Clovis, first Christian king... telling him to erase the three crescents he bore on his arms and replace them with the fleur-de-lis." This legend reappears at the end of the 15th c, but this time the alleged arms born by Clovis before his baptism are not azure, three crescents or but azure, three toads or. Significantly, at the end of the Middle Ages, Clovis' paganism is not represented by a Muslim symbol (crescent) but a demonic one (toad). In any case, it is only in the 17th c that this legendary origin of the fleur-de-lys began to be subject to the criticism of scholars. The famous Scevole de Sainte-Marthe seems to be the first to assert that the fleur-de-lys appeared on the shield only under Philippe Auguste (1180-1223) or Louis VIII (1223-26). However, until the end of the 19th c writers continued to profer the most fanciful opinions on the subject. Today, Sainte-Marthe's opinion cannot be denied anymore: it is known that there are no coats of arms before 1130-1140, and the king of France was no the first to adopt a coat. H. Pinoteau's work of the past 30 years have shed definitive light on the subject: although we have no iconographic testimony of the coat azure, semy of fleur-de-lys or by a king of France before Louis VIII (on a stained glass window in Chartres of 1230; Louis VIII did bear the coat before becoming king, on a seal of 1211), several chroniclers contemporary of Philippe Auguste report that he used a banner with these arms, and his seal shows that as early as 1180 he used a fleur-de-lys as emblem. [example of an official of the royal demesne bearing the coat on his 1207 seal, and a cousin of the king augmenting Courtenay with a shield of France Ancient on a 1210 seal. It may even have been adopted by Louis VII (1154-80).]
[The seals of Philip Augustus clearly have a single fleur-de-lys on the reverse as of 1180. Before that, from 1050 at least, the seals of French kings show them sitting, holding a sceptre in their left hand and what looks like a fleur-de-lis in their right hand. The head of the sceptre is a lozenge, but often the fleurons on the crown (3 of them) look like fleur-de-lys.]
It remains to know why the king of France adopted the fleur-de-lys as an emblem when all other sovereigns of Europe chose animals. The reason seems twofold: on the one hand this flower had always retained its role as attribute of sovereignty: it is in this capacity that it appears on several royal Carolingian and Ottonian attributes, on the scepter of Capetian kings since Robert (996-1031), on the reverse of Louis VI coins (early 12th c) and even on coins of Lothaire (954-986). On the other hand, the flower acquired a strong religious meaning, either Christic or Marial; it is probably under the influence of saint Bernard and Suger that Louis VII (who was with Saint Louis the most pious king of France) adopeted this emblem which symbolized both the royal dignity and Christian piety of his person and his lineage.
[discussion of other families with the fleur-de-lys on their coat.]
The design of the fleur-de-lys has always been relatively stable and since the 13th c the heraldic vocabulary used adjectives or phrases to specify the design when it varied from the usual one. The most ancient variation is the fleur-de-lys 'au pied nourri', i.e. without the lower part, everything under the horizontal bar apparently cut off. Old French also calls this fleur-de-lys 'en lonc' or 'a pié coupé'. Sometimes the lower part is represented but in a triangular shape: it is then called 'au pied posé'. These two variants appear in the North of France and the Netherlands. Towards the middle of the 13th c, some seals represent the fleur-de-lys in a more naturalistic fashion: it has stamina between the petals, and the petals end with arabesques, as if one was trying to evoke the last stage of bloom. Such a flower is called épanouie or florencée, that of Florence being the most famous example [Lille also bears the fleur-de-lys épanouie]."
Woodward on the fleur-de-lis "Of all the floral devices used in Heraldry the most famous is the fleur-de-lis now generally identified with the iris. Its floral character has been altogether denied by some writers who have professed to trace its origin to the head of a lance, spear or sceptre, to an architectural finial; to a frog, bee, a sacred monogram, etc. (The student who is interested will find all suggestions stated, and refuited, in the excellent work of M. Rey: Histoire du Drapeau, Paris, 1837, and can hardly failed to be surprised at the prodigious number of treatises which have been published on the subject).
It is at first sight so difficult to explain the reason why, when other great potentates were assuming for their armorial emblems the lion, the eagle, etc, the sovereigns of France should have preferred the apparently humble iris-flower, that we are hardly surprised to find the fact accounted for by the tradition that it was brought from heaven itself by an angel to Clovis, King of France, on the occasion of his baptism, as a special mark of favor on the part of the Blessed Virgin, whose peculiar symbol the lily has always been, The tradition has many variations of place and circumstance. It is, however, somewhat surprising to find that the French bishops at the Council of Trent, when disputing for the precedence of their sovereign, fortified their claim by alleging that the King of France had received the fleur-de-lis direct from heaven: Gallorum regem unctum esse et lilia divinitus accepisse!
The most probable explanation of the origin of the fleur-de-lis as a device of the Kings of France is that put forth by M. Rey, which has received the approval of Mr Planche, "that the fleur de lys, or flower de luce was merely a rebus signifying fleur de Louis." Up to the time of Louis VII the kings of that name (identical with Clovis) called themselves, and signed themselves, Loi"s or Loys. Even after the name had settled into its present form, Loys was still the signature of the kings of France up to the time of Louis XIII (1610-43). Loys, or Louis VII received from his father the surname Florus.
The coins of Louis VI and Louis VII are the earliest on which the fleur-de-lys appears. But it also appears at that time on the coins of Florence (a city which wad the mint of many European sovereigns, and whence the name florin is derived). M. Rey, in view of these facts, inquires: "Can we not say then, that the coincidence of the surname Florus with the name of Loys or lis, of that of Florence with that of fleur de lis, of all these names and surnames, gave rise to the formation of the name of our illustrious emblem?"
M. Rey traces the fleur-de-lys as an artistic ornament to very early times; centuries antecedent to its adoption as an armorial design. (It is curious that on a coin of Hadrian, Gaul is personified by a woman bearing in her hand a lily: the legend is restitutori Galliae.) On a medal of Galba the fleur-de-lis forms the head of a sceptre. Montfaucon gives an example from an ancient diptych in which the crown of the empress Placidia (daughter of the emperor Theodosius the Great), who died in 450, is enseigned with a fleur-de-lys. These, and a multitude of other early instances, are given in the plates by M. Rey, to whose work I refer again the curious reader. In France, as in many other countries, the sceptre borne by the prince was, at a very early date, ornamented by a flora lemblem, varying in detail but bearing a general resemblance to the fleur-de-lys of later times.
The seals of the emperors Henry I (d. 1024) and Conrad II (d. 1039) afford early illustrations of the custom (see Glafey, specimen decadem sigillorum, Leipzig 1749; Roemer-Büchner, Die Siegel der deutschen Kaiser, Frankfurt am Main, 1851). In France the germ of the armorial fleur-de-lys can be traced to the fleurons which adorn the sceptres and crowns of Henri I, Philippe I and Louis VI (11-12th c.). A signet of Louis VII bears a fleur-de-lys florencee, but the charge first takes a definite heraldic shape on the seals of Philippe Augustus (d. 1223); whose great seal represents him crowned with an open crown of fleurons and holding in his right hand a fleur-de-lys (several of his successors are similaryl represented), in his left a sceptre surmounted by a lozenge charged with the like emblem. On his counterseal is engraved in an oval a fleur-de-lis entirely of the heraldic shape. (M. Demay, in his book vited in previous pages, points out, pp. 194-196, the analogy which exists between the fleurons, held in the hand, or surmounting the sceptre as well as adorning the crown, to the effigies of the blessed Virgin depicted on the seal of the Chapter of Notre Dame at Paris in 1146, and on that of the abbey of Faremoutiers in 1197, with those born by St.Louis in 1226). On the occasion of the coronation of his son Philip (in his own lifetime) the king, Louis VII, regulated the details of the ceremony, and among other things prescribed that the prince should wear "ses chausses...en soye couleur bleu azure semée en moult endroit de fleurs de lys d'or, puis aussi sa dalmatique de meme couleur et oeuvre" (Gourdon de Genouilhac, l'Art Héraldique, p.224)."
By the 12th century the fleur-de-lis had become the heraldic emblem of the Capetian kings of France, whose court propaganda traced the first adoption of the fleur-de-lis to the conversion of the Frankish King Clovis I in 493.[12] The story takes various forms, many of which relate to Clovis' conversion, and support the claim of the anointed Kings of France that their authority came directly from God, without the mediation of either the Emperor or the Pope.
Anne Lombard-Jourdan[13] traces the fleur-de-lis to a transformation of the Merovingian crista, a symbol evoking the rising sun (word derived from crescere, "to grow", alluding to the newborn Sun) represented on their coinage, which had the form of a Greek cross with the horizontals curved upwards on either side.
The Clovis Legend I will mention an amusing legend, according to which Clovis, on his way to fight the king of Aquitania Alaric, and defeat him at Vouille near Poitiers (in 507), was searching in vain for a ford to cross a river, when a doe, frightened by the soldiers, jumped across the river along a ford that it only knew. The whole army then followed. On the banks, wild yellow irises grew in abundance: Clovis came off his horse, picked one and put it on his helmet as a symbol of his future victory. Thereafter did the kings of France use the fleur de lis as their emblem. The story is of course fanciful, but a nice one (somewhat reminiscent of the manner in which Attila found his way to Europe, actually).
The fleur de lys in the Plantard crest is a also phallic symbol. According to Margaret Starbird's esoteric book, The Woman with the Alabaster Jar: Mary Magdalene and the Holy Grail, the fleur de lys is a masculine symbol of the covenant of circumcision. Typical of occultists, for whom the Bible is a closed book, verses are wrested to their own destruction.
"The royal emblem of the Merovingian king Clovis was the fleur-de-lis (the iris)...a masculine symbol. In fact, it is a graphic image of the covenant of circumcision... This three-pronged 'lily' is an ancient symbol for Israel: the capitals of the two phallic pillars of Solomon's Temple, Jachin and Boaz, were carved with 'lily work' (I Kings 7:22)." (936:62)
As a symbol of the Merovingian bloodline, the fleur de lys specifically represents the French branch of this genealogical tree. Holy Blood, Holy Grail contains an illustration which explains the connection of the fleur de lys with French Merovingian royalty.
"'Legend of the Fleur-de-lys.' A fifteenth century illumination of the legend of the divine origins of the fleur-de-lys, symbol of the French royal line. Clovis I is shown receiving a banner from his queen, Clotilde." (31:Fig.35)
Holy Blood, Holy Grail misrepresents the fleur de lys as a Jewish symbol: "Jewish coin of the time of Antiochus VII, 138-29 B.C. The lily, stylized here and perhaps a precursor of the French fleur-de-lys, was a symbol of Judea." (31:Fig.33) More likely the fleur de lys was an Egyptian symbol minted by Antiochus VII, the king of Syria who married Cleopatra Thea, Princess of Egypt. Antiochus VII defeated the Maccabees and besieged Jerusalem.
The fleur de lys also represents the Tree of Life which also descends to the netherworld (hell). Notice in Coleridge's poem that the volcano-daimon Typhoeus is ejaculating all over the sky. In French, the surname 'Plantard' means 'sapling', indicating a young plant which has its roots in the underworld but aspires to reach the sky.
It seems the fleur de lys is frequently found in ancient Egyptian artifacts. In this next excerpt from Ancient Egyptians and the Constellations can be seen a connection between Osiris—who is identified with the Kabalistic Tree of Life—and the Plantard bloodline.
"In ancient Egyptian texts...The Tree of Life grew out of the Sacred Mound, it's branches reaching out and supporting the star and planet studded sky, while it's roots reached down into the watery abyss of the Netherworld. The trunk of the Tree of Life represented the World Pillar or Axis Munde (literally 'Axis of the Mound') around which the heavens appeared to revolve. The World Pillar was the centre of the universe.
"The Ancient Egyptian symbol for 'plant' meaning 'Tree of Life' was three sacred lotus lilies. They have tree stems curving to the left as though blown into Life by the breath of Hu, the Celestial Sphinx. On top of each stem is the Lotus flower which was used in Ancient Egypt to represent Life and Resurrection. It is from this hieroglyph that the 'fleur de lis' which is frequently found in Ancient Egyptian Art traces its origin. The fleur de lis' represents the Tree of Life. The glyph which denotes the sacred knowledge associated with Hu is also formed by the three stems of the three sacred lotus lilies...
"Osiris, in his earliest Axis Munde form of a tamarisk tree trunk, was called Djed. His later mummy wrappings were symbolic of his having been encased inside a tree trunk. His mummy was therefore an Axis Munde... When Osiris was enclosed in the trunk of a tamarisk tree, which was later cut down and used as a pillar in the palace of the King of Byblos, he metaphorically became as one with the Tree of Life. Osiris became the Axis Munde around which the heavens appear to revolve; he became the World Pillar, the link between the terrestrial and celestial worlds. He held the heavens in his outstretched arms, and he soaked up the word of God from the waters of the Netherworld. In Ancient Egypt the Netherworld was called the 'Netterworld' meaning the 'World of the gods'. The gods had their home among the stars." - 903:6
- the design can be found in many places long before heraldic times, as far back as Mesopotamia. It is essentially a stylized flower, and served as a decorative element and became associated over time with royalty, especially in the High Middle Ages.
- As a heraldic charge, it dates from the 12th c. It is first adopted as a semis on a field by the French king Philippe II (1180-1214) with certainty, perhaps already by his father Louis VII (1137-80). At a minimum, the arms "azure, a semis of fleur-de-lis or" are associated with French kings from 1200.
- the fleur-de-lys, as emblem (as opposed to heraldic charge) appears on coins and seals from the 10th c. at least. Typically, it forms the end of a scepter, or decorates the rim of a crown, or is held, over-sized, by the king along with a scepter. So there is, by the 11th-12th c., a strong association with royal sovereignty. In fact, coins of the Emperor Frederic I show him holding such a scepter. Moreover, supposing that it was already called a fleur-de-lys at the time, the lilly flower had strong religious connotations, especially with the Virgin Mary, and later (in the 14th c.) with the Trinity.
- what it is, or initially was, is hotly debated. I dismiss all non-floral origins as fanciful. It is a stylized flower, but which flower? It looks more like an iris than a lilly. Moreover, lillies are never yellow in the wild, whereas some irises are. Could there have been confusion between the two flowers? The word "lis" appears in French in 1150, whereas the word "iris" designates the flower in the 13th c. The term "fleur de lis" in the heraldic sense is attested in 1225. A confusion seems implausible.
- However, a hypothesis ventured in the 17th c. sounds very plausible to me. One species of wild iris, the Iris pseudacorus, yellow flag in English, is yellow and grows in marshes (cf. the azure field, for water). Its name in German is Lieschblume (also gelbe Schwertlilie), but Liesch was also spelled Lies and Leys in the Middle Ages. It is easy to imagine that, in Northern France, the Lieschblume would have been called "fleur-de-lis." This would explain the name and the formal origin of the design, as a stylized yellow flag. There is a fanciful legend about Clovis which links the yellow flag explicitly with the French coat of arms.
The French Arms As will be shown later, they were Azure, a semis of fleur-de-lis or since 1200 or perhaps even 1170-80. They were changed to Azure, 3 fleur-de-lis or in 1376, by order of Charles V the Wise. It is sometimes said that the reason was to spite the English King, who bore quarterly France Ancient and England, and differentiate the arms of France from that claimed by England. I am pretty sure the arms of France were shown with 3 fleur-de-lys prior to that, and possibly prior to the Hundred Years War, for esthetic reasons. But it's an interesting idea.
Pastoureau on the fleur-de-lis Here is a loose translation from translation Michel Pastoureau: Traité d'Héraldique, Paris, 1979.
"The use for ornamental or symbolic purposes of the stylised flower usually called fleur de lis is common to all eras and all civilisations. It is an essentially graphic theme found on Mesopotamian cylinders, Egyptian bas-reliefs, Mycenean potteries, Sassanid textiles, Gaulish coins, Mameluk coins, Indonesian clothes, Japanese emblems and Dogon totems. The many writers who have discussed the topic agree that it has little to do graphically with the lily, but disagree on whether it derives from the iris, the broom, the lotus or the furze, or whether it represents a trident, an arrowhead, a double axe, or even a dove or a pigeon. It is in our opinion a problem of little importance. The essential point is that it is a very stylised figure, probably a flower, that has been used as an ornament or an emblem by almost all civilisations of the old and new worlds.
The oldest known examples of fleur-de-lis similar to those used in the Medieval Western world and in modern times can be found on assyrian bas-reliefs from the 3d millenium BC. It is found on tiaras, necklaces, scepters, and seems already to play the role of royal attribute. Those found a little later in Crete, India and Egypt probably have a similar meaning. In numismatics, we find the fleur-de-lis on a few Greek coins and on several Roman coins from the Republic (mark of monetary magistrates) or the Empire (attribute of Hope) and especially on Gaulish coins. [The book shows three coins: a Gaulish coin (1st c. AD), a Mameluk coin (1390) and a coin of Louis VI of France (1110-30), all displaying an unmistakable fleur-de-lis (at least the upper-half of one, and a sort of triangle in the lower-half).] Whereas, in Greek and Roman coins, it is a fleuron of variable shape, in the Celtic case it is a true heraldic fleur-de-lis as it reappears in the 13th c.
While retaining its value as royal attribute, the fleur-de-lis acquires in the high Middle Ages a strong Christic meaning, stemming from (among others) the famous verse of the Song of Solomon (2:1): "ego flos campi et lilium convallium" many times repeated and commented from Saint Jerome to Saint Bernard. Therefore it is not rare, until the end of the 12th c., to see Christ represented amidst more or less stylised lilies or fleurons, whose design could also recall the Trinity of the Chrismon (Christ's monogram). Then, slowly, on this Christic content is added a Marial symbolic, linked to the development of the Cult of Mary, and to which the next verse of the Song of Solomon is related (2:2): "sicut lilium inter spinas, sic amica mea inter filias" as well as many parts of the Scriptures and the Fathers of the Church, where the lily is presented as symbol of purity, virginity and chastity. In iconography, the lily becomes a favorite attribute of the Virgin Mary and will remain so until the 16th c.
The origin of fleur-de-lis adopted as heraldic emblems by the Kings of France is a problem that has elicited much discussion. From the middle of the 14th c, several works (mostly designed to legitimize the Valois claims on the throne, against Edward III of England), explain that the king of France "bears arms of three fleur-de-lis as sign of the blessed Trinity, sent by God through His angel to Clovis, first Christian king... telling him to erase the three crescents he bore on his arms and replace them with the fleur-de-lis." This legend reappears at the end of the 15th c, but this time the alleged arms born by Clovis before his baptism are not azure, three crescents or but azure, three toads or. Significantly, at the end of the Middle Ages, Clovis' paganism is not represented by a Muslim symbol (crescent) but a demonic one (toad). In any case, it is only in the 17th c that this legendary origin of the fleur-de-lys began to be subject to the criticism of scholars. The famous Scevole de Sainte-Marthe seems to be the first to assert that the fleur-de-lys appeared on the shield only under Philippe Auguste (1180-1223) or Louis VIII (1223-26). However, until the end of the 19th c writers continued to profer the most fanciful opinions on the subject. Today, Sainte-Marthe's opinion cannot be denied anymore: it is known that there are no coats of arms before 1130-1140, and the king of France was no the first to adopt a coat. H. Pinoteau's work of the past 30 years have shed definitive light on the subject: although we have no iconographic testimony of the coat azure, semy of fleur-de-lys or by a king of France before Louis VIII (on a stained glass window in Chartres of 1230; Louis VIII did bear the coat before becoming king, on a seal of 1211), several chroniclers contemporary of Philippe Auguste report that he used a banner with these arms, and his seal shows that as early as 1180 he used a fleur-de-lys as emblem. [example of an official of the royal demesne bearing the coat on his 1207 seal, and a cousin of the king augmenting Courtenay with a shield of France Ancient on a 1210 seal. It may even have been adopted by Louis VII (1154-80).]
[The seals of Philip Augustus clearly have a single fleur-de-lys on the reverse as of 1180. Before that, from 1050 at least, the seals of French kings show them sitting, holding a sceptre in their left hand and what looks like a fleur-de-lis in their right hand. The head of the sceptre is a lozenge, but often the fleurons on the crown (3 of them) look like fleur-de-lys.]
It remains to know why the king of France adopted the fleur-de-lys as an emblem when all other sovereigns of Europe chose animals. The reason seems twofold: on the one hand this flower had always retained its role as attribute of sovereignty: it is in this capacity that it appears on several royal Carolingian and Ottonian attributes, on the scepter of Capetian kings since Robert (996-1031), on the reverse of Louis VI coins (early 12th c) and even on coins of Lothaire (954-986). On the other hand, the flower acquired a strong religious meaning, either Christic or Marial; it is probably under the influence of saint Bernard and Suger that Louis VII (who was with Saint Louis the most pious king of France) adopeted this emblem which symbolized both the royal dignity and Christian piety of his person and his lineage.
[discussion of other families with the fleur-de-lys on their coat.]
The design of the fleur-de-lys has always been relatively stable and since the 13th c the heraldic vocabulary used adjectives or phrases to specify the design when it varied from the usual one. The most ancient variation is the fleur-de-lys 'au pied nourri', i.e. without the lower part, everything under the horizontal bar apparently cut off. Old French also calls this fleur-de-lys 'en lonc' or 'a pié coupé'. Sometimes the lower part is represented but in a triangular shape: it is then called 'au pied posé'. These two variants appear in the North of France and the Netherlands. Towards the middle of the 13th c, some seals represent the fleur-de-lys in a more naturalistic fashion: it has stamina between the petals, and the petals end with arabesques, as if one was trying to evoke the last stage of bloom. Such a flower is called épanouie or florencée, that of Florence being the most famous example [Lille also bears the fleur-de-lys épanouie]."
Woodward on the fleur-de-lis "Of all the floral devices used in Heraldry the most famous is the fleur-de-lis now generally identified with the iris. Its floral character has been altogether denied by some writers who have professed to trace its origin to the head of a lance, spear or sceptre, to an architectural finial; to a frog, bee, a sacred monogram, etc. (The student who is interested will find all suggestions stated, and refuited, in the excellent work of M. Rey: Histoire du Drapeau, Paris, 1837, and can hardly failed to be surprised at the prodigious number of treatises which have been published on the subject).
It is at first sight so difficult to explain the reason why, when other great potentates were assuming for their armorial emblems the lion, the eagle, etc, the sovereigns of France should have preferred the apparently humble iris-flower, that we are hardly surprised to find the fact accounted for by the tradition that it was brought from heaven itself by an angel to Clovis, King of France, on the occasion of his baptism, as a special mark of favor on the part of the Blessed Virgin, whose peculiar symbol the lily has always been, The tradition has many variations of place and circumstance. It is, however, somewhat surprising to find that the French bishops at the Council of Trent, when disputing for the precedence of their sovereign, fortified their claim by alleging that the King of France had received the fleur-de-lis direct from heaven: Gallorum regem unctum esse et lilia divinitus accepisse!
The most probable explanation of the origin of the fleur-de-lis as a device of the Kings of France is that put forth by M. Rey, which has received the approval of Mr Planche, "that the fleur de lys, or flower de luce was merely a rebus signifying fleur de Louis." Up to the time of Louis VII the kings of that name (identical with Clovis) called themselves, and signed themselves, Loi"s or Loys. Even after the name had settled into its present form, Loys was still the signature of the kings of France up to the time of Louis XIII (1610-43). Loys, or Louis VII received from his father the surname Florus.
The coins of Louis VI and Louis VII are the earliest on which the fleur-de-lys appears. But it also appears at that time on the coins of Florence (a city which wad the mint of many European sovereigns, and whence the name florin is derived). M. Rey, in view of these facts, inquires: "Can we not say then, that the coincidence of the surname Florus with the name of Loys or lis, of that of Florence with that of fleur de lis, of all these names and surnames, gave rise to the formation of the name of our illustrious emblem?"
M. Rey traces the fleur-de-lys as an artistic ornament to very early times; centuries antecedent to its adoption as an armorial design. (It is curious that on a coin of Hadrian, Gaul is personified by a woman bearing in her hand a lily: the legend is restitutori Galliae.) On a medal of Galba the fleur-de-lis forms the head of a sceptre. Montfaucon gives an example from an ancient diptych in which the crown of the empress Placidia (daughter of the emperor Theodosius the Great), who died in 450, is enseigned with a fleur-de-lys. These, and a multitude of other early instances, are given in the plates by M. Rey, to whose work I refer again the curious reader. In France, as in many other countries, the sceptre borne by the prince was, at a very early date, ornamented by a flora lemblem, varying in detail but bearing a general resemblance to the fleur-de-lys of later times.
The seals of the emperors Henry I (d. 1024) and Conrad II (d. 1039) afford early illustrations of the custom (see Glafey, specimen decadem sigillorum, Leipzig 1749; Roemer-Büchner, Die Siegel der deutschen Kaiser, Frankfurt am Main, 1851). In France the germ of the armorial fleur-de-lys can be traced to the fleurons which adorn the sceptres and crowns of Henri I, Philippe I and Louis VI (11-12th c.). A signet of Louis VII bears a fleur-de-lys florencee, but the charge first takes a definite heraldic shape on the seals of Philippe Augustus (d. 1223); whose great seal represents him crowned with an open crown of fleurons and holding in his right hand a fleur-de-lys (several of his successors are similaryl represented), in his left a sceptre surmounted by a lozenge charged with the like emblem. On his counterseal is engraved in an oval a fleur-de-lis entirely of the heraldic shape. (M. Demay, in his book vited in previous pages, points out, pp. 194-196, the analogy which exists between the fleurons, held in the hand, or surmounting the sceptre as well as adorning the crown, to the effigies of the blessed Virgin depicted on the seal of the Chapter of Notre Dame at Paris in 1146, and on that of the abbey of Faremoutiers in 1197, with those born by St.Louis in 1226). On the occasion of the coronation of his son Philip (in his own lifetime) the king, Louis VII, regulated the details of the ceremony, and among other things prescribed that the prince should wear "ses chausses...en soye couleur bleu azure semée en moult endroit de fleurs de lys d'or, puis aussi sa dalmatique de meme couleur et oeuvre" (Gourdon de Genouilhac, l'Art Héraldique, p.224)."
By the 12th century the fleur-de-lis had become the heraldic emblem of the Capetian kings of France, whose court propaganda traced the first adoption of the fleur-de-lis to the conversion of the Frankish King Clovis I in 493.[12] The story takes various forms, many of which relate to Clovis' conversion, and support the claim of the anointed Kings of France that their authority came directly from God, without the mediation of either the Emperor or the Pope.
Anne Lombard-Jourdan[13] traces the fleur-de-lis to a transformation of the Merovingian crista, a symbol evoking the rising sun (word derived from crescere, "to grow", alluding to the newborn Sun) represented on their coinage, which had the form of a Greek cross with the horizontals curved upwards on either side.
The Clovis Legend I will mention an amusing legend, according to which Clovis, on his way to fight the king of Aquitania Alaric, and defeat him at Vouille near Poitiers (in 507), was searching in vain for a ford to cross a river, when a doe, frightened by the soldiers, jumped across the river along a ford that it only knew. The whole army then followed. On the banks, wild yellow irises grew in abundance: Clovis came off his horse, picked one and put it on his helmet as a symbol of his future victory. Thereafter did the kings of France use the fleur de lis as their emblem. The story is of course fanciful, but a nice one (somewhat reminiscent of the manner in which Attila found his way to Europe, actually).
The fleur de lys in the Plantard crest is a also phallic symbol. According to Margaret Starbird's esoteric book, The Woman with the Alabaster Jar: Mary Magdalene and the Holy Grail, the fleur de lys is a masculine symbol of the covenant of circumcision. Typical of occultists, for whom the Bible is a closed book, verses are wrested to their own destruction.
"The royal emblem of the Merovingian king Clovis was the fleur-de-lis (the iris)...a masculine symbol. In fact, it is a graphic image of the covenant of circumcision... This three-pronged 'lily' is an ancient symbol for Israel: the capitals of the two phallic pillars of Solomon's Temple, Jachin and Boaz, were carved with 'lily work' (I Kings 7:22)." (936:62)
As a symbol of the Merovingian bloodline, the fleur de lys specifically represents the French branch of this genealogical tree. Holy Blood, Holy Grail contains an illustration which explains the connection of the fleur de lys with French Merovingian royalty.
"'Legend of the Fleur-de-lys.' A fifteenth century illumination of the legend of the divine origins of the fleur-de-lys, symbol of the French royal line. Clovis I is shown receiving a banner from his queen, Clotilde." (31:Fig.35)
Holy Blood, Holy Grail misrepresents the fleur de lys as a Jewish symbol: "Jewish coin of the time of Antiochus VII, 138-29 B.C. The lily, stylized here and perhaps a precursor of the French fleur-de-lys, was a symbol of Judea." (31:Fig.33) More likely the fleur de lys was an Egyptian symbol minted by Antiochus VII, the king of Syria who married Cleopatra Thea, Princess of Egypt. Antiochus VII defeated the Maccabees and besieged Jerusalem.
The fleur de lys also represents the Tree of Life which also descends to the netherworld (hell). Notice in Coleridge's poem that the volcano-daimon Typhoeus is ejaculating all over the sky. In French, the surname 'Plantard' means 'sapling', indicating a young plant which has its roots in the underworld but aspires to reach the sky.
It seems the fleur de lys is frequently found in ancient Egyptian artifacts. In this next excerpt from Ancient Egyptians and the Constellations can be seen a connection between Osiris—who is identified with the Kabalistic Tree of Life—and the Plantard bloodline.
"In ancient Egyptian texts...The Tree of Life grew out of the Sacred Mound, it's branches reaching out and supporting the star and planet studded sky, while it's roots reached down into the watery abyss of the Netherworld. The trunk of the Tree of Life represented the World Pillar or Axis Munde (literally 'Axis of the Mound') around which the heavens appeared to revolve. The World Pillar was the centre of the universe.
"The Ancient Egyptian symbol for 'plant' meaning 'Tree of Life' was three sacred lotus lilies. They have tree stems curving to the left as though blown into Life by the breath of Hu, the Celestial Sphinx. On top of each stem is the Lotus flower which was used in Ancient Egypt to represent Life and Resurrection. It is from this hieroglyph that the 'fleur de lis' which is frequently found in Ancient Egyptian Art traces its origin. The fleur de lis' represents the Tree of Life. The glyph which denotes the sacred knowledge associated with Hu is also formed by the three stems of the three sacred lotus lilies...
"Osiris, in his earliest Axis Munde form of a tamarisk tree trunk, was called Djed. His later mummy wrappings were symbolic of his having been encased inside a tree trunk. His mummy was therefore an Axis Munde... When Osiris was enclosed in the trunk of a tamarisk tree, which was later cut down and used as a pillar in the palace of the King of Byblos, he metaphorically became as one with the Tree of Life. Osiris became the Axis Munde around which the heavens appear to revolve; he became the World Pillar, the link between the terrestrial and celestial worlds. He held the heavens in his outstretched arms, and he soaked up the word of God from the waters of the Netherworld. In Ancient Egypt the Netherworld was called the 'Netterworld' meaning the 'World of the gods'. The gods had their home among the stars." - 903:6
