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239 Notes  Any letter number that is not preceded by an “A” can likely be viewed on the Web site Notes for Part One 1 Rev. Thomas Baker’s correspondence at Whitehern, dated from 1809 to 1887, includes military service records, church papers, sermons, and family letters (Farmer, CMQPW, Sec. 7; and many sermons on microfilm, MCP 1-1.29). 2 The detailed invoice for Mary Baker’s trousseau is included on p. xx. 3 Isaac’s condition suggests manic depression or bipolar disorder for which there is “strong evidence for hereditary predisposition.” The extreme form leads to psychosis. The lesser forms manifest moody behaviour in which the “up” phase can result in “feats of great achievement and creativity” (EHB 722-27). Several members of the family suffered these symptoms in varying degrees, including both parents, Isaac and Mary, and two of their children, Calvin and Edna. 4 Mary called it “nervous prostration” and described it as a weakness “at the very centre of the nervous system” (A126-8734). 5 The “Nina Vivian” columns are (Box 13-060 to 085). The “Father” articles are (Box 13-001 to 059). 6 Calvin’s two book manuscripts are entitled: The King of Fighting Men (Box 04-028 to 033) and The Healing Ministry of Jesus in His Day and Ours (Box 14-078 to 081) 7 Thomas collaborated with his friends Noulan Cauchon, H. B. Dunington-Grubb, John Macintosh Lyle, and many others in his projects (MCP 1-3b.15; A84-6053). John Lyle, one of Canada’s foremost architects, was celebrated in a recent lecture by architect Bruce Kuwabara as part of Hamilton’s growing impulse toward urban renewal (Art Gallery of Hamilton, 21 October 1999). Notes for Part Two 1 I have included a selection of excerpts from Mary’s missionary society addresses at the end of Part Two. 2 Ania Latoszek, former curator of Whitehern, provides an analysis of the WFMS in “The Women’s Foreign Missionary Society Auxiliary of the MacNab Street Church (1887-1907)—A Preparation for Change” (1993 unpublished). 3 Brouwer adds that at least Lucy Maud Montgomery, a Presbyterian minister’s wife, “rejoiced at the unification.” Montgomery stated, “I think these missionary society meetings will be the death of me … I have to attend all three every month.” She also noted that she had a “surfeit of meetings” and found them “deadly dull” (Brouwer 51-52). 4 I am aware, of course, of the postcolonial research that has exposed some of these missionary efforts as harmful to the targeted people, but this was not known at that time. Mary’s letters are valuable for a cultural study of the movement and demonstrate the moral, philosophical, and political motivation behind the missionary efforts. 5 Christians. Mary often uses this abbreviation. 6 Mary would likely have completed the quotations from scripture in her speech but did not write these into her notes. 7 Mary often uses this abbreviation “&c” for “etc.” 8 Date established by Mary’s letter to Calvin (Box 12-340, 30 January 1913, approximate date). 9 The following excerpts are taken from some of the Mary’s addresses that are largely illegible. 10 William Carey was a pioneer English missionary in 1793 (Brouwer 11). 11 Although the address is illegible this closing statement provides an example of Mary’s sermon-like conclusions. Notes for Part Three 1 I use “Victorian” throughout in the sense of its continued influence into the twentieth century. In The Mind of Ontario, Royce MacGillivray comments: “Explanation is needed for the late introduction of Victorianism to Ontario, and for its late departure …. The educated Presbyterian clergy with their Scottish associations and the attachment to rationalism appropriate to their intellectually-oriented religion, prolonged , no doubt unconsciously, the dominance of the Scottish Enlightenment.” One of the reasons he offers is that it promoted a settled way of life rather than the disorder and fluidity of pioneering conditions. It provided a network of congregations for the dissemination of ideas, moral standards, literacy, higher education, family values, and the work ethic (51-52). 2 A selection of excerpts from Mary’s missionary society addresses is included at the end of Part Two. Notes for Part Four 1873-1903 1 Dr. Calvin Brooks McQuesten (1837-1912) was Isaac Baldwin McQuesten’s halfbrother . He was practising medicine in New York and had declined to attend Isaac and Mary’s wedding because of a conflict over Isaac’s management of their father’s (Dr. Calvin...


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