​In the mid 1800’s, a controversy arose between the parishioners of the Churches of Scotland and the Free Church. The dispute reportedly centered on a disagreement concerning the separation of Church and State.  The result was about sixty people breaking away from the Presbyterian Churches in Middleville and Rosetta to join the Congregational Church around 1848. The first log building was situated on the West half of Lot 16, Concession 6 directly across from the current Middleville fairgrounds. It had rough pine boards laid on cedar blocks for seats. The first deacons were Archibald Rankin Sr, Robert Affleck Sr, Robert Robertson, William Aitken and Robert Peacock. 

The following historical account of the beginnings of the stone Church in Middleville gives an interesting glimpse into how a community project would unfold in the 1800's. 

​The church’s bell has a few stories of its own. In 1882, Rev. McColl’s wife, canvassed the community and surrounding districts on foot to collect money for a Church bell. This bell became a critical part of everyday life by calling worshippers to Church on Sabbath, tolling for funerals, welcoming new years, sounding the alarm in case of fire and as a daily time keeper being sounded at 7am, noon and 6pm by John Blackburn. The story goes that a neighbourhood dog owned by Mr. Croft, Gyp, howled along with the bell. When John Blackburn ceased ringing the bell, Gyp continued to howl at the appointed times each day.  

When the Congregational Church was sold in 1999, the brass bell weighing one ton was taken down from the bell tower. 
Moving the bell was a heavy task, but modern day machinery would make the task easier than the one the community members faced when it was originally hoisted up high and installed in the stone Church tower in 1884. This time bell was loaded on a truck and transported down the street to be installed in the bell tower of Trinity United Church. However, it never worked properly and was considered dangerous when people tried to ring it. In about 2016, the bell was brought down to the ground once more and hung in a specially made base. Today, the bell can be rung by passers by. 

This 'yoyo' quilt made by Margaret Rintoul McGee in the 1950's was comprised of 4224 circles. It took her 3 years to complete it. This is an example of a quilt made primarily for decorative purposes when there was more time that could be devoted to completing an intricate design.  

Quilting skills were traditionally both a necessity and a source of great pride. Young girls were taught the craft as soon as they could reliably hold a needle. They would practice over and over on small samples, perfecting the tiny stitches. When they reached a high level of proficiency, they could participate in the making of a quilt at a community quilting bee. They would be schooled in the common and popular patterns at an early age, as well. They would learn how to put together pieces of fabric and find a way to incorporate whatever material was on hand. Nothing was wasted. Even velvet and satin dresses were cut up into quilt pieces when they had served their purpose otherwise.  As time went on, women could purchase fabric at the general store and order new patterns in the mail. Despite these new conveniences, the art of the traditional way of making a quilt persisted for many generations. Today, many daughters and grandaughters of quilters carry on the tradition using new methods and techniques. 

Quilts embroidered with local community member names were often made as fundraising projects. Families paid about 10 cents per name to be included in the quilt. The proceeds raised by the raffle of the quilt would fund such things as the Church or a local cause. 

The Middleville and District Museum has a number of old quilting patterns clipped and added to scrapbooks of favourites. Quilting and sewing patterns were a popular feature in magazines in the 1900's. Each publication would bring a new pattern to be collected. 
Be sure to look for the quilt display in the parlour section of the Museum on your next visit to view the variety of these exquisite works of art that have been preserved for generations to enjoy. 

​Before the 17th century, highlanders could be seen wearing a 'feile-breacon'. This garment was a length of cloth that wrapped around the waist and draped over the left shoulder. As time went on, this garb evolved into two separate pieces called the kilt and plaid. The woven wool of the skirt-like kilt was permanently pleated in sections and the plaid was a rectangular length of cloth worn over the shoulder. A brooch would be used to secure the plaid at the shoulder. Scottish regiments wore highland dress in the British Army as recently as WW II. 
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The cross-checked, repeating pattern of the tartan became a way to identify and distinguish between clans. In 1746, wearing tartans and playing bagpipes was banned. It would be fifty years before the law was repealed and the tartans and bagpipes were seen and heard again. 

Swords would be held in a crossbelt. The sword was regarded as a symbol of honour of a highlander. 

The sporran was traditionally a leather pouch that could be used to carry a daily ration of oatmeal for a highlander. The sporran is sometimes adorned with horsehair, tassels and an ornamental ‘cantle’ at the top. 

The ensemble worn in the traditional Scottish dress has many components. Accessories include brogues as footwear, the sporran worn on a chain around the waist, the crossbelt, collar dogs, pins, hackles and hats. ​

Traditionally, an ostrich feather bonnet was worn until about World War II. Now these impressive hats are worn by pipers and drummers in ceremonial events. A ‘Glengarry’ hat is adorned with an eagle feather or plume called a ‘hackle’.  ​

​To learn about the natural landscape of Lanark Highlands and the surrounding areas, two in depth sources provide insightful information. The research compiled in ‘A Place in Time’ by The Natural Resources of Lanark County (Community Stewardship Council of Lanark County, 2008) (‘APIT’) as quoted by T. Peluso, Millstone News and Jean McGill’s book, ‘A Pioneer History of the County of Lanark’ detail the local landscape and wildlife in the early 1800’s.
Some wildlife has thrived and is present in the current ecosystem. Other species have either moved their territory to other locations or are no longer seen anywhere. The changes in landscape from thick, dense forest with “130 foot high by 6 foot wide white pine, red pine, maple, ash, elm, beach, basswood, black oak, ironwood, birch, hemlock and cedar” (APIT) to open areas converted for agricultural purposes meant that some wildlife had to relocate to seek cover in unsettled areas. The wolverine and marten of the Mustelidae family are both shy, solitary and reclusive species and did not adapt to the changes in the environment and the human population in Lanark County.
The fauna that was abundant in the area in the 1800’s included “foxes, wolves, raccoons, beavers, otters, martens, minks, squirrels, hares, rabbits and muskrats” (APIT). When settlers arrived and the fur trade increased it changed the populations of this wildlife. The records of the local General Stores show prices paid for pelts locally. The demand for fur from overseas increased the exports and changed the harvesting of wildlife from primarily a need for food, clothing and tools to a focus on monetary profit. The harvest of wildlife became so prolific that in 1890, Ontario established a Royal Commission on Fish and Game to “deal with a noticeable loss of wildlife” (APIT). Reports of endangerment of bird species prompted a Treaty on Migratory Birds to be signed in 1916. The following year saw legislation to regulate hunting.
The grey wolf, Eastern cougar, lynx, bobcat and wolverine moved their territories northward. There are fewer martens in Lanark County and the grey fox, Eastern wolf, Eastern cougar are considered endangered while the Eastern elk was deemed extinct by 1880 (APIT). 

​Jean McGill wrote about settler reports of hearing the loud howls and barking of ‘wolves, foxes, wolverines and hoots of owls’ nearby their cabins during nights. She describes the flora that the settlers encountered in abundance as including, “wild fruits and berries, onions, plums, cheery and walnut trees, gooseberry and current bushes, raspberries, strawberries, cranberries, beans, cresses, teas from wild marsh plants, maidenhair ferns and maple bark”. A cranberry marsh that stretched 18 miles between Rideau Lake and Lake Ontario had large plants that floated on the water with foot long entangled roots below the surface of the water. The water was known to be infested with snakes which were prevalent in many areas. Mosquitoes were a constant nuisance for humans who had little means of protection from them. (McGill)

Inhabitants of Lanark Highlands enjoy the benefits of living amongst wildlife. A short drive to a local conservation area provides the opportunity to see tracks and sometimes a glimpse of an animal in its natural habitat. Biking the byways, hiking on trails and canoeing on local waterways puts humans in touch with the wildlife that continues to make the Highlands their home.

​For further information on wildlife in 1800’s and the changes in the environment of Lanark County over ​time, check out these original sources at The Millstone News and the book by Jean S McGill, A Pioneer History of Lanark County, published in 1968. ​

​Middleville village, originally known as Middleton because of its central location, had a few stopping places over the years. A liquor license was granted in the Secoular (Scoular) name as early as 1823. Ann Wark was operating a grog shop in the latter part of the 1840’s. In the mid 1800’s James Guthrie had a tavern in the village. He later changed his establishment into strictly a store in the time of the Temperance movement. By 1862-3, Mary Scoular had a tavern license and was reported to be in business with Elizabeth Harding. 
The Middleville Hotel was originally a log building operated by George Aitken and his wife, Christina Mather Aitkman.  It was described as a house with some rooms for overnight lodgers. George is listed as an innkeeper in the village in the 1871 Canadian Dominion Directory. The population at the time was recorded to be about 200 people. A 'stopping place', generally offered rooms for overnight guests, liquor and meals. Farmers who travelled to the village sometimes had to stay over night while waiting on mill work to be completed. They might also just have a meal to sustain themselves for the journey home. Horses would need food and water while they rested before heading home, as well. George owned the hotel until his death in 1890. It is likely that his wife, Christina, operated the hotel until she sold the building to Christopher Jackson who tore down the log structure and erected a brick building. He reportedly, added a hall.  It was later purchased in 1903 by William McIntyre who owed the property across the street. He sold it to A. E. Cunningham. It returned to the Mather family's possession when George Mather acquired it. Harry L. Mather tore the building down and the property remained in the Mather family until it was sold out of the Mather family's possession after the death of Lyall Mather. All that remains today is the empty pasture space where the hotel once stood on the corner of Main Street and Wolf Grove Road. 

In many instances, women were given tavern licenses. Some women were reported to have carried on the running of a 'stopping place ' after the death of their husband. Likely, as the daily operation of a stopping place would involve meal preparation and laundry, the women would be tasked with the bulk of the daily work.

A 'Grog Shop' was an establishment that served liquor to patrons. 'Grog' was a word used to describe liquor, most often rum, with water added to it. This could be used as a way of rationing and controlling the strength or potency of the liquor being served. The Temperance Movement curtailed the sale of liquor in many areas. At one point, only one liquor license could be granted for a community. The rationale for this allowance of one license was that some type of lodging and meal service had to be available for travelers because of the distances between communities. The liquor license would have provided the necessary income to keep the establishment open. 

​Have you ever wondered why many of your relatives seem to have the same names, generation after generation? Well, it may have something to do with naming patterns. There was actually a very methodical set of rules and protocols for naming offspring in several cultures.
​The Scottish had a very specific naming pattern that ensured names were used over and over again. These patterns followed the emigrants across the ocean to Canada.
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In many families, nicknames and variations of given names were used to try to sort things out in everyday life. The nicknames often referenced a person’s location of residence, vocation or some physical feature like hair colour.  The Affleck family had 'Turkey Bob', 'Black Bill', 'Curly Bob', 'Curly Bill' and 'Cobbler John', 
A girl named Margaret often became Maggie, Peggy or Margarite. Janet could be called Jean, Jeannie, Jeannette, Jenny or Jane.
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See if your family followed the pattern as it was established in the old country. 

The Bowes family from Scotland settled on Lot 21, Concession 5 of Ramsay Township in 1821. They are a good example of multiple generations repeating names in a specific pattern.
 
John Bowes Jr and Lillias Cuthbertson were the parents of (William) James Bowes (1763-1835)
      The grandparents of (Wm) James Bowes were John Bowes and Margaret Marshall

​James Monteith and Katherine Kerr were the parents of Margaret Monteith (1768-1838)
      The grandparents of Margaret Monteith were Robert Kerr and Margaret Sinclair
 
James Bowes and Margaret Monteith were married in Scotland and travelled to Canada with nine children.
Their children were:   (namesake in parenthesis)
John                (paternal grandfather)
Catherine       (maternal grandmother)
Lillias              (paternal grandmother)
Thomas          (*paternal brother)
Margaret        (mother)
James Jr         (father)
Alexander      (paternal brother)
John                (renaming after death of child)
Janet               (paternal sister, ‘Jean’)
Robert            (maternal great grandfather)
William           (first given name of father)
William           (renaming after death of child)
Catherine       (renaming after death of child)

We see the re-use of names which, at that time, was considered a way to honour a deceased child.

At first, the naming pattern might appear to vary slightly from the set pattern in one place in the Bowes family. The asterix beside the name of Thomas points to a potential shift in the naming pattern. That child’s name would have been predicted to be James after the maternal grandfather, Margaret’s father. One possible explanation is that if we dig deeper into the family story, Margaret Monteith married James Bowes against the wishes of her parents who reportedly disapproved of him. Lady Margaret Monteith had a title and James was an engraver and print cutter in the printing business.  The young couple eloped and later emigrated to Canada. A possible estrangement may explain the use of a sibling’s name on the father’s side rather than the name of Margaret’s father, James, in the expected order for the maternal grandfather’s name. The name James does appear in the correct place for that of the baby's father. The name of Margaret’s grandfather, Robert, does appear in the family. William appears at the end of the list and is a reflection of the father’s actual given first name. James, the father, had siblings named John, Thomas, Alexander and Jean. 
A baby's name was often prescribed long before birth. Middle names were not often used until later generations. It became helpful to include , at least, an initial to help identify which person was being referred to. Although, in modern times many different names are used in a family, the inclination still persists to connect a baby's name with a relative. Now, thankfully, it is usually with a middle name. 

The Middleville and District Museum has several Valentine cards in its Collection. The common themes of cupid figures, flowers, hearts and doves are depicted in many of them.  In some cases, the cards were made into post cards and were sent through the mail with a handwritten personal message. In school, students would be tasked with drawing valentine themed artwork. Be sure to check out the Museum's extensive greeting card collections for various holidays on your next visit. 

​Calling Cards or Visiting Cards were found in France as early as the 18th century and their use spread through upper class society all across Europe. They were considered an essential part of the daily lives of those with wealth and influence. The custom began with simple cards bearing a printed name used to announce one’s arrival. Victorian society took the cards to a whole new level of intricacy of design. The evolution in the embellishments of the cards reflected the development of printing practices and innovation in technologies as well as aesthetic preferences of the day. Colour, artistic design and fancy script became fashionable. Calling cards often had adornments of doves, young women, kittens, hearts and hands. The edges were embellished with such things as ribbon, cloth fringe, scalloped borders and flaps to conceal a secret message.  

​Calling Cards had a few additional common purposes. The cards were used to express congratulations, acknowledgment of kindness, condolences and arrival or departure.  Calling Cards were presented at the door and collected on a small, ornate silver tray designated for that specific purpose. A full tray of cards suggested a level of popularity and social stature. Cards from prominent people would be carefully placed on top so they would be visible and impress other visitors. If the host or hostess was at home and wished to receive the visitor, the guest would be admitted. An absent host or hostess would find a card that had been left upon their return home. Etiquette dictated a card be sent to the person who left their card. If a reciprocal card was not sent, that reflected a social snub. The woman of the household was usually tasked with receiving and distributing calling cards. The gender and marital status of a person determined the dimensions of their calling card. A gentleman’s card would be designed to fit in a breast pocket. A lady’s card was larger. Calling Card cases might be made of silver, tortoiseshell, ivory or mother of pearl. 

A folded corner on a card also signified a certain message. A top left corner folded down conveyed congratulations, while a lower left corner fold was a message of condolence and a lower right corner fold indicated a long absence coming up.
Calling cards were a means of establishing and strengthening relationships between people. With the emergence of penny post cards and eventually the telephone, social interactions changed over time and the calling card custom became less prominent. The modern practice of giving potential acquaintances a business card with contact information on it is a relic of the original Calling Card.
Middleville and District Museum has a display of beautiful Calling Cards with examples of the plain, cream coloured cards with a simple name printed on each, as well as the colourful, ornately embellished cards. You may recognize a few familiar names. Be sure to view these Calling Cards in the parlour exhibit on your next visit to the Museum.

The original plans for the purchase of the West half of Lot 15 on Concession 6 in what is now known as Middleville included a Presbyterian schoolhouse, a Church and a burial ground for members of the Church. In an early photograph, St. Paul’s Presbyterian Church has a few white tombstones visible at the north side of the Church. Horse sheds can also be seen extending from the rear of the Church. The edge of the horse sheds are believed to form the south perimeter of the graveyard behind the Church. Sadly, the original plan and records for this graveyard were lost when the Clerk of Session’s home where they were kept burned down.
In the 1800’s, little was known or understood about disease and so a concern arose within the village of the possibility of seepage from the graves of people who had succumbed to diphtheria and other deadly diseases of the time into the nearby community well water. An initiative was made to purchase land outside the village boundaries for a burial ground where remains could be moved. In 1873, two acres of land were purchased and Greenwood Cemetery was opened on Lot 17, Concession 6. The Cemetery records state that some of the graves from the Church yard were moved to the first few rows of the new graveyard.
Over the decades, the graveyard at the Church fell into an unkept state. It was reportedly scythed once a year, but the grass and weeds soon overtook the old tombstones. Little money or time could be afforded for the upkeep of the site. Some attempts were made to restore the site in the 1930’s, but the task proved too difficult and some of the crumbling stones that could be salvaged were moved to the shed to be stored. In the late 1960’s, another attempt at restoration was made and in the 1970’s a bequest made in the will of David A. Gillies, a descendent of James Gillies, provided the money for a properly funded restoration project to be undertaken.
The Gillies family were the first occupants of the nearby Herron Mills site before selling it to the Herron brothers. James Gillies is believed to be the first burial on the pioneer graveyard at the Presbyterian Church in 1851. His wife, Helen Stark Gillies was buried beside him in 1853. It was the restoration of his ancestor’s final resting place that prompted David Gillies to ensure money was dedicated for this work.  The actual graves of James and Helen Gillies were originally marked by a small elm tree planted beside their final resting place. The elm tree grew to full size over the decades, but is long gone. 
Local volunteers worked to erect a memorial wall patterned after the one built at Upper Canada Village where gravestones were salvaged and relocated into a series of red brick walls. In Middleville, twenty-five gravestones were set into the seventy metre long wall built on top of the original graveyard. Work on the wall was completed in 1971 and on Sunday, August 6th, 1972, a dedication service was held at the Middleville site. Jesse Stewart Gillies, widow of David Gillies, was on hand for the ceremony. Special guest speaker, Dr. Charlotte Whitton, former mayor of Ottawa, gave remarks. This was fitting as Dr. Whitton had written a book about the Gillies’ family legacy in the local lumber business.
In the years since the wall was built, a flowerbed running along the front of the gravestones has been maintained. Volunteers tend the flowers each year and many people who pass by are inspired to photograph this intriguing monument to the past.
The Middleville and District Museum volunteers are hoping to research and find more information about the people whose names are on the gravestones embedded in this wall and those whose grave markers were lost. The parameters of the original gravesite are not well known and with the loss of the ​markers were lost. The parameters of the original gravesite are not well known and with the loss of the original official records, gathering information about the actual site proves challenging. The volunteers of the Museum are hoping to hear from descendants of the people buried in the Pioneer Cemetery who may have researched their family history and be able to provide further clues to the story of the Pioneer Burial Ground in Middleville. If you have any information about this burial ground, please reach out to the Museum at middlevillemuseum@gmail.com.
The gravestones have been photographed and can be found online with inscriptions. 

​The first settlers in the Middleville area built a log schoolhouse. soon after arriving. The first known Presbyterian Church service was recorded at Young’s Schoolhouse in 1821. A meeting was held to plan for a land acquisition of an acre from the northwest corner of the west half of Lot 15 on Concession 6. Money came from Scotland in 1823 and this land was soon purchased from the landowners, James and Jean McIntyre, for a sum of three pounds and fifteen shillings. An additional fifteen shillings was paid as dowry for Jean.  Trustees John McPherson and John Arnott signed the deed witnessed by William Scott and William Borrowman. The original plans called for a Presbyterian Schoolhouse, a Church and a burial ground for members of the Church. The first Church built was described as a white, frame rough cast. Rough cast refers to a slurry of lime, sand and gravel that would be plastered onto the wooden structure.
Reverend Doctor Gemmill was the first minister and continued until 1828 when he withdrew. The Church was without a minister until 1831 when Rev. Wm McAllister was sent from Scotland.
In 1890, the rough cast Church was torn down and replaced by a brick structure that opened in February of 1892 and remains in use today. A corner stone was drawn by stone boat by Robert Pretty from the farm of Wm Langstaff. The stone was quarried from the nearby farm of Matt Somerville. The interior was decorated by James Luteman and the pulpit was donated by Margaret Pretty. The new Church was designated as St. Paul’s Presbyterian Church.
Reverend W.C. Clark became the first resident minister when the Middleville Church separated from Lanark. A manse was purchased in 1863.
In 1924, the Presbyterian and Congregational Churches of Middleville joined together to become part of the United Church of Canada.

Over the years, the Middleville Church had many arrangements with other congregations. The most enduring relationship was with its sister congregation from the Hopetown Church. The proximity of the two Churches made working together a natural fit. The Churches became known as Trinity and the congregations had a strong bond. With the sale of Hopetown Church, the Middleville Church is the remaining worship site for both congregations. 

Today, the old, red brick Church continues to stand proudly on the corner of Wolf Grove Road and Concession 6 in Middleville and still welcomes a faithful congregation. The Church with its modern facilities is still used by the community and was where the Middleville and District Museum Board held its Volunteer Appreciation Dinner in January of 2023. Many things have come and gone in the community, but the Church on the corner remains. 
 
*Information sourced from notes compiled by the late Jean Rankin from the records of James Penman, Secretary .