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If you’ve been researching your family history, particularly in the period 1500-1800, you may have come across instances where someone was recorded as having an alias and wondered what this meant.
Nowadays we associate an alias with the creation of an alternative identity, especially for criminal purposes. However, prior to c1800, aliases were used to assert legal rights by identifying individuals and establishing family connections.
An alias was an alternative surname rather than a full name, and might represent an ancestral family name, a local place name where the family came from, or a desire to commemorate a surname from the maternal side of a family, especially if that family were of higher social status. The practice arose with the development of surnames in the 1500s, but also had a legal dimension, so it is common to find aliases used in documents like wills. The document featured is part of the will of Jacob Chatfield alias Glover, a husbandman of Bromley, whose will was proved in 1681 [Finding no. DRb/PWr1 f.45v].
For more information about the use of aliases and how they developed:
www.familysearch.org/en/wiki/Use_of_Aliases_-_an_Overview
And if you would like to see how prevalent the practice was, and what kinds of surnames were combined, you can try searching the Canterbury Diocese probate records index at wills.kentarchives.org.uk/ and entering ‘als’ into the surname field. Let us know if you find any interesting entries!
Kent Family History Society | Family History Federation | Huguenot Museum
I have just seen this on the Huguenot Heritage page, it may be of interest to you, although it does not have English subtitles, only French ones..
Hot off the press! More fantastic coverage surrounding our work with the Huguenot Memorial Museum. Thank you Kyra Tarr for this brilliant piece.
Huguenot Museum Weg-tydskrif
News | Huguenot Museum to close due to funding shortfall – the Rochester-based museum hopes rescue plan will enable it to reopen in 2022
Read:
http://ow.ly/5IST50Gq0TU
With Ashford Museum opening today (Friday), Huguenot Museum, Sittingbourne Heritage Museum and Willesborough Windmill on Saturday, there will be 34 sites open from this weekend.
Please refer to venue websites and social media pages for details of opening times.
Good day
Could someone please help to identify the origin of these beautiful maps of Huguenots from Fance to South Africa, and some of the places they settled.
The document relates to a farm granted to Pieter Roux in the Drakenstein area, South Africa.
Why don't the Reformed make the sign of the cross?
Personally I think it is by remembrance of Catharism: "we do not make a sign of the torture of Christ, we do not represent the mark of the victory of evil to symbolize Christianity, we speak rather of the invisibility of his resurrection. », But one could have imagined that the Reformers, who were very numerous in the South, do like the Lutherans (sons of Franciscanism) some signs of the Cross (the Lutherans were also wary of superstition). There is something paradoxical about the sign of rallying to Christianity by the symbol of the cross (the Cathars who had a sense of anagogy could have made this effort, the first Reformed Protestants too). Their theology was no longer Cathar. But they kept this memory. Perhaps also because there were many descendants of Jews (forcibly converted to Catholicism), the Marranos, who became Protestants (from Toulouse to Lunel, Marsillargues and Vauvert). The Cross was a symbol of persecution. As for the descendants of Cathars elsewhere. This non-theological but sociological, historical and memorial factor of the play. It seems obvious! In the same way the first Cévennes Protestants, those of Barre-des-Cévennes wore yellow clothes from fathers to sons and from mothers to daughters (the color of Jews or heretics, the color of inquisitorial punishment, Catholics do not not dressed in yellow) without having kept the meaning. Cf Cathar embers, Secret Filiation at the time of the Reformation ’, p. 172-173. David El Kenz has demonstrated that it is the Protestant Historiography of the Reformation that has valued the North of France (we speak of the Massacre of Vassy, to discredit the Guise, and we forget the primary importance of the Toulouse condemnations, etc., etc.) When the Reformation has to develop, one counts, from Geneva, on the South: it is the Occitans of Piedmont and Provence who finance the Bible of Calvin (Olivétan) etc. etc.
👋Hello & of . Want a game of ?
The Hanney brooch was discovered by accident, but its discovery led to an excavation that uncovered a mid 7th century AD Anglo Saxon burial. Probably made in Kent, this is the furthest west this type of brooch has been found, so not only beautiful, it has changed our beliefs about England. You can see it at the Museum when we reopen.
Does anyone in Kent have any connection for a virtual swapsies?
Maidstone Museums The Amelia Guildhall Museum Rochester The Beaney Canterbury Roman Museum Royal Engineers Museum Ashford Museum Dover Transport Museum Historic Dockyard Chatham Powell-Cotton Museum Spitfire & Hurricane Memorial Museum Kent Museum of the Moving Image Folkestone Museum Huguenot Museum Kent Archives The Kent Battle of Britain Museum Margate Museum Hever Castle & Gardens
You may have seen that museums and galleries can open from 4 July. Our directory member Huguenot Museum are working hard to make their site safe for visitors, staff and volunteers and are hoping to open the Museum at the end of July. When all their plans are in place they will announce their opening date - they can't wait to see you all again!
In the meantime, their family history volunteers are still working from home so if you have family history enquiries please contact
[email protected].
We have a small microfilm collection of Huguenot registers of baptisms, marriages and burials from Kent, London and other parts of Britain, published by the Huguenot Society of London, as well as some printed books on the histories of communities in Kent.
The image below shows an interesting reference to the Huguenots in the archives. At the foot of a page at the back of the earliest parish register of Murston All Saints are two notes of charitable collections taken in the parish, to support ‘distressed French protestants’, in 1686 and 1694, and sent to the archdeacon of Canterbury. By 1686 the Huguenots had been coming to Kent since the reign of Elizabeth I but their numbers were swelled by their expulsion from France by King Louis XIV following the revocation of the Edict of Nantes in 1685. The chapter of Canterbury Cathedral allowed those living in and around the city to hold religious services in the crypt of the Cathedral.
“Collected in Murston May ye 3rd [16]86 for ye / distressed French Protestants and sent in to the / Archdeacon of Canterbury by Mr Napleton May ye 17th [£2.11s.0d.]
“Collected in Murston June 12th 1694. For ye distressed French Protestants, twelve / shillings and a penny, and sent into ye ArchDeacon / at Canterbury June 14th [16]94 by me Mark [ ]”.
From the Murston All Saints parish church register of baptisms, marriages and burials 1561-1754, reference P259/1/A/1.
There are similar records of parish collections for ‘distressed French Protestants in the registers of SS Peter and Paul, Headcorn (1682), reference P181/1/2, and Burmarsh All Saints (1682, 1699 and 1704), reference P53/1/A/1.
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