Note: PAUL CHALIFOUR
Born Wednesday December 26 1612, in P�rigny in La Rochelle, in Aunis, current department of the Charente-Maritime. The ancestor of Chalifoux and Chalifour is baptized with the temple calvinist of LaRochelle, following 30 December. Named Paul Chalifour like his father, ploughman, and son of Marie Gabourit or Gaborit, widow in first wedding of one named Renaud. Paul practises the trade of carpenter. He abjures the calvinist to become catholic. April 10 1644, he marries with Our-Lady-of-Knocks Small rock, Marie Jeannet. The latter dies before 1647, year or Paul decides to come to be established in News-France, right before celebrating his 3� anniversary of birth. Thanks to his trade and to his experiment, the ancestor carries out a beginning of Master, in the Colony. September 28 1648, it is ready to found a new hearth. The beloved names Jacquette Archambault, 16 years, arrived towards 1645, with her parents, the a�eux Jacques Archambault and Francoise Tourrault. Jacquette was born towards 1632, with the hamlet of Lardilli�re, Dompierre-on-Sea. The Archambault-Chalifour couple settles in Quebec, where the work does not miss. May 16 1649, Paul promises to Jean Juchereau, to sior of Maure, to manufacture a mill to him. Then on October 29, it raises the frame of a windmill for Jacques LeNeuf, sior of the Pottery. July 8 1652, Chalifour receive a concession located in the seigniory of Our-Lady-of-Angels. It is in this place that the family installs her home for always. The master carpenter in 1654, takes as apprentice during three years, Abraham Fiset, young person 20 year old, who becomes the Fiset ancestor. With the census of 1666, Paul Chalifour known as to have 48 years, whereas it has 53 of them, and Jacquette, 34 years, live close to theSaint-Charles River. Jean Heel, January 19 1671, request with Paul Chalifour the construction of a wood turn, windmill of half-timbering, village of the Royal Borough. Fourteen children all are born, have their baptismal certificates registered in the register of Our-Lady of Quebec, between October 5 1649 and on January 31 1673. Three girls have a link of descent in present genealogical description. The first, Marguerite Chalifour, born in 1652, wife in 1665, Jean Badeau, born in 1642, arrived towards 1647 with his/her father the ancestor Jacques Badeau and his mother Anne Ardouin. The second, Francoise Chalifour, born in 1657, wife in 1671, the ancestor Jacques Nolin, known as Deschatelets. Then the third, Louise Chalifour, born in 1661, wife in 1678, the ancestor Joseph Vandandaigue, known as Gatebois. The ancestor Paul Chalifour dies towards 1679, then its widow, Jacquette Archambault is buried in December 1705.
translated from the internet site "Liste des Patronymes"
1666 Census of Canada Nostre Dame Des Anges, LaRiviere St Charles & Charlesbourg
Paul Challifour 48 Charpentier habittant Jacquette Archambault 34 sa femme Jeanne Challifour 12 fille Simonne " 19 fille francoise " 8 fille Jeanne " 6 fille Louise " 5 fille paul " 3 fils Marie " 10 mois fille
"Paul was a Huguenot from Perigny, La Rochelle Paul Chalifour was baptized at the Calvinist Temple in La Rochelle, France on December 26, 1612. He learned the trade of carpentry while living in La Rochelle. Paul fell in love with a Catholic girl, Marie Jeannet. He converted to Roman Catholicism in 1644 in order to marry her. Unfortunately, she died less than three years after they were married. Heart broken, Paul decided to change his life by going to Canada where his trade as a carpenter was in high demand in the new colony. Four years after his arrival in "Nouvelle-France", he married the 16 year-old daughter of Jacques Archambault. Her name was Jacquette and she was born in the hamlet of Lardilli�re, just a few miles east of La Rochelle. The couple settled in Quebec where Paul found no shortage of work. In 1649, Jean Juchereau asked Paul to build a windmill for Jacques LeNeuf, Sieur of La Poterie. This was a large project and established Paul's reputation as a master carpenter. Other commissions followed for other windmills, constructed of half-timbers. In 1652, Paul received a concession of land in the Seigneurie of Notre-Dame des Anges. Paul and Jacquette settled in their home and raised their family of 14 children there. Paul died at the age of 67. His widow lived for another 26 years, dying at the age of 73."
and then there is:
While still in France, Paul II renounced his Calvinist religion to become a Catholic. He lm . Marie Jeannet, 10 Apr 1644 at Notre-Dame-de-Cogne de LaRochelle. Marie was a native of Forg es, canton of Aigrefeuille-d'Aunis, arrondissement of Rochefort. Her father was Claude Jeanne t, merchant at LaRochelle, and her mother was Jeanne Maillebault. Paul II was a carpenter . On 5 June 1645, a daughter Marie was baptised at the font of Notre-Dame. Wife, Marie Jeannet and her their child, Marie, probably died before 1647, the year Paul II d ecided to come settle in Canada, just before his 35th birthday. Did he come to Canada on th e ship, "Marguerite" chartered by Pierre LeGardeur and Noel Juchereau? (To be determined). Ref. OFCA, Vol 28, p.25-32 Paul Laforest, 1999 & 1 domestic engaige'
following from the web-site:
Roots - Racines - K�ssinnimek Infant Baptism in Colonial Qu�bec by Fr. Owen Taggart Infant Baptism in Colonial Qu�bec
In March 1664 Bishop Fran�ois de Montmorency Laval issued an ordinance mandating that newborn infants were to be baptized as soon as possible after birth. When he visited the parishes of his diocese, Monseigneur de Laval would remind the parishioners that they must not delay in bringing newborn children to be baptized. However, if there was the child who was "in danger of death", baptism was to be administered at home. Failure to observe these norms, he warned, would result in the parents being excluded from the church for one month, and, if the offense were repeated a second time, they would be formally excommunicated.
Not long ago, someone sent me a copy of the ordinance and comments about suspension and excommunication Monseigneur de Laval made during a parish visitation in 1677. I was asked whether I agreed with my correspondent that the regulation was rather harsh. After all, many settlers lived a long way from the parish churches. In the winter and early spring, especially, it would have been difficult to bring the newborn child to church without creating even greater danger of death. Would it not have been more reasonable for the priest to celebrate the baptism at the home, than for the family to bring the child to the church? It is an interesting question, and it should be examined more closely.
There are three provisions to the ordinance:
1. An infant must be baptized as soon as possible after birth. 2. An infant can be baptized at home by a layperson if there is a danger of death. 3. The reason for a delay of more than a day or two should be noted in the record. The norm mandating that newborn infants must be baptized as soon as possible is a reasonable one, considering the high rate of infant mortality in the colony. Examination of the burial registers of the parishes established at Qu�bec, at Trois-Rivi�res and at Montr�aal, as well as those establihed later in outlying areas, reveals that one of the most common causes of death in early Qu�bec was infant mortality. Infants born prematurely, multiple births, and infants of low birth weight and small stature were even more likely to die early.
The norm providing that an infant in danger of death can be baptized at home by a layperson is a reasonable corollary of the general norm. Canonically, "danger of death" includes two categories: immediate and proximate. Immediate danger of death (articulo mortis) refers to premature delivery, low birth weight, multiple birth, low birth weight, obvious physical defect, etc., where death is clearly more likely than survival. Proximate danger of death (periculo mortis) includes conditions that increase the possibility that even an apparently healthy infant might die before being brought to church for baptism. External circumstances, such as the poor condition of roads and waterways, or the distance from the home to the church, would place a child in proximate, but not immediate, danger of death. The practice of baptism at home (ondoyement) provided for the immediate spiritual need of the infant, since baptism can be administered by a lay person where there is danger of death, according to church law prevalent in colonial times and, for that matter, according to current canon law.
The norm providing that the reason for an exception to the general rule be noted in parish register is also a reasonable one. It pertains much less frequently to baptisms delayed by external circumstances than to baptisms performed at home because the infant was in immediate danger of death. The notation "ondoy� � la maison" is found more often in the burial registers than in the baptismal registers. And, we must remember that parish priest knew his parishioners, and was aware of the condition of the roadways and waterways, as well as the distance between the parish church and the homesteads of the parishioners. Priests recognized that it was often more appropriate for them to travel to the family home, than for the families to bring the baby to the church. For instance, there were a number of baptisms celebrated in private homes at the C�te de Beaupr� and recorded at Notre-Dame de Qu�bec before the establishment of a church in Beaupr�. The parish priests also knew which of their parishioners were likely to stretch the limits, and were prepared to impose the sanctions established by Monseigneur de Laval when necessary. .
Parents in colonial times were, for the most part, devout and faithful members of the church, and were not about to jeopardize their children's entry into heaven by postponing baptism, unless there were serious reasons for the delay. Further, we must not overlook the fact that another common cause of death in the colony was maternal mortality. This is the reason that the infant was usually brought to the church by the godparents. The baptismal record typically indicates the presence or absence of the father, but rarely mentions the mother's presence, and never records her absence. The mother was simply not expected to be there, but to remain at home recovering from the ordeal of childbirth. It is a custom that survived well into the twentieth century. At one of the first baptisms I performed, in the early seventies, I asked where the baby's mother was. "She's home." "Is she ill?" "No, she's getting the house ready for the party after the baptism. Mothers never come to baptisms." The baptism was delayed until the mother got there!
Conditions, circumstances and customs have changed considerably over the course of centuries, most significantly during the century just past. The "all terrain vehicle" from the 1600s to the 1800s was a horse-drawn cart or sleigh. River crossings were by ford or ferry, and later by wooden bridges that often were destroyed in the breakup of the ice floes and the ensuing floods. Childbirth was "natural" by necessity, not by choice. There was no anesthesia for the mother, no incubator for the infant. It was a different era. Our forebears possessed a simple but genuine faith, a devout and sincere religious practice. That, it must be said, is not always true in our own times.
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