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BUTTER CHURNING
by Darlene Litchie - August, 2003
researched by Audrey Ballageer 2002

Butter has been made for thousands of years by churning the fat from whole milk. It is mostly made from cow´s milk, but can be made from goats, sheep and buffalo.
Very early buttermaking consisted of churning the milk of goats in a leather skin bag that was swung back and forth to agitate the milk and separate the fat. By the 1800's, as buttermaking was a household necessity, many different styles of churning were developed. The most simple type was a large crock with a lid and a wooden dasher that was pushed up and down until the butter was churned. There were many other types developed. All were done by hand and some worked well and others left much to be desired!

Most of the early Manitoba pioneers had one or two cows for milk and cream, to feed their families. A machine to separate cream from milk, called a Centrifugal Cream Separator, was developed around 1856. However, most pioneers would not be able to afford such a wonderful machine until later years. Enterprising housewives took the freshly milked milk and put it in large flat pans to cool, and as the milk cooled, it came to the top. They were able to skim this precious cream to make butter for the table. The milk that was left was either used for the household or to feed the young calves and pigs.
Housewives´ work was surely lessened when they could afford a cream separator. The freshly milked warm milk was put through the separator after each milking. Cream came out of the small spout of the separator and skim milk out of the large spout. This was much more efficient than the hand skimming.

The cream would be collected until there was enough to half fill the churn. The results were much better if the cream was two or three days old and a pleasant bit sour like todays´ sour cream. There was a very fine line at this stage because the cream could soon become almost rotten and would not make pleasant tasting.
As butter churning was a tedious job, sometimes taking a long time to churn, many a child was made to help as some of our older people will attest! Also, there are probably many stories of children being punished by being given a half jar of cream and told to shake it until there was butter!

As cream is being churned into butter, it keeps getting thicker and thicker and sometimes it becomes very hard to turn the churn paddles. All of a sudden the cream “will break’ and the churn will be filled with butter and buttermilk. Buttermilk is a whey-like substance left from the cream when the other fat becomes butter. If the cream is the right amount sour, the buttermilk will tasted good to drink, but usually it is very flat tasting.
After the butter is churned, it is removed from the churn and put in a large pan. In early years there were wooden pans just used for butter and many utensils. The butter is worked by hand of paddle to get the buttermilk out. After that, it is carefully washed two or three times with cold water, trying to remove as much water and left over buttermilk as possible. Salt is added and worked in to flavor the butter.

The butter is now ready to be shaped into blocks for storage. Today it is frozen. In early days it was kept in a cool cellar. Many housewives sold butter to the local store for groceries. A special butter mold was created in the shape of todays´ pound of butter. It was carefully pressed firmly in this mold so that there would be no holes or spaces. A special type of parchment paper was used to wrap the butter.

Many pioneer families lived from the money earned by making butter to sell or by selling cream to the large city creameries who made butter commercially.

The Stars of Manitoba - visit CCHM

Visit FamilyDaysOut.com for things to do with kids near me and all over Manitoba

In the Footsteps of Polish Pioneers on the Canadian Prairies (book)

Canadian Polish Congress - Manitoba

Polish Museum "Ogniwo" - Winnipeg

Cooks Creek Community Centre

St.Michael's Roman Catholic Church in Cooks Creek

Manitoba Historical Society

Digital - Internet Archive - library of millions of free books, movies, software, music, websites, and more

Genealogy of Halychyna / Eastern Galicia

East European Genealogical Society

Pysanky - Ukrainian Decorated Eggs
by Darlene Litchie - August, 2003

The Ukrainian decorated egg or the ‘pysanka´ has long been a part of Ukrainian tradition. Prior to the introduction of Christianity to Ukraine, the people of medieval Ukraine (Kievan Rus´) decorated pysanky with designs that represented nature and the sun. Following the introduction of Christianity to Ukraine, in 988 A.D., pysanky where also decorated with symbols which reflected the religious faith of the Ukrainian people. Today, pysanky are decorated with both pagan and Christian symbols.

The egg is a symbol of fertility. The pysanky celebrates the rebirth of nature in the spring, and the rebirth of Christ (His Resurrection from the dead) at Easter. Pysanky are decorated to be given as gifts to those whom we love. A bowl of pysanky in the home will protect the family from bad fortune or illness. Ukrainian pysanky have meaning, in a way, each pysanky tells a sort of story.

Pysanky are often decorated with richly detailed, intricate designs and complex patterns; stars, sunflowers, leaves, acorns, wheat, small deer, crosses, and so on. Each of these designs or patterns has a specific meaning. Deer, horses, and rams all mean wealth and prosperity. Oak leaves and acorns show strength. A heart symbol is commonly associated with love, warmth, and affection for others. Shapes like diamonds, triangles, circles and squares are known as geometric, they are the most ancient symbols of all. Floral designs are used in hope of a safe return of spring. The symbol of fish represent Jesus. Dots represent tears of the Blessed Virgin Mary. A cross is, of course, a Christian symbol. Subsequently, the three-barred cross is a popular symbol to be found on Ukrainian pysanky. The decoration of the pysanka often goes around the entire egg, never ending, representing eternity.

The main colours used in decorating the pysanky are white, yellow, orange, green, red, and black. Today, the dyes used for colouring pysanky can be purchased at craft stores or at specialty Ukrainian shops. Traditionally, however, these colours were extracted from nature. Yellow dye was obtained from apple bark, buckwheat husks, or lilac. Orange dye was obtained from walnut or oak bark (or by mixing yellow and red dyes). Green dye was obtained from sunflower seeds and elderberries. Red dye was obtained from deer horn, sandalwood or birch leaves. Finally, black dye was obtained from black maple leaves and dark periwinkle. White symbolizes the purity of the youth and the potential for future growth. Yellow and green symbolize rebirth and wisdom, the spring and the harvest. Orange represents the warmth of the sun and the new life it brings with each Spring season. Red represents passion, red may also represent the blood of Christ. And finally, black represents maturity.

In creating a pysanka or in ‘writing´ (pysaty) a pysanka, one would draw the designs onto a clean, raw egg using a kistka. The kistka is a wooden handle with a small brass funnel at it´s end, this brass cone is tied to the handle with a pig´s hair (traditionally) or a piece of copper wire. Beeswax is then scooped into the kistka, which is then held within the flame of a candle. When the wax is warmed and has become fairly fluid, it may then run out of the tiny open tip of the brass funnel. By applying the kistka to the egg, one may begin to write the deigns upon the egg. The area of the pysanka that has been covered by the wax will remain white, as the egg is set into the yellow dye. After a moment, the egg is removed from the dye and gently wiped down. The next design is drawn upon the pysanka using the kistka, this area will remain yellow. This process is repeated until the egg is dipped into the darkest colour of dye. In the end, the pysanka will be nearly entirely covered with wax. The wax is then removed from the egg, as the pysanka is held within the heat of the candle´s flame. One must take care not to hold the egg too closely to the flame, as this will leave a black stain. The wax is slowly melted away, the pysanka is wiped clean, and the beautiful design is revealed. The pysanka is then varnished, varnishing finishes off the pysanka and this also helps to protect the egg. Traditionally, the varnish would be applied to the pysanka using a feather. However, the beautiful decorated egg is not yet a true pysanka, it must be blessed by a priest in order to actually be a pysanka ! Although there are different types of pysanky within Ukrainian tradition, coming out of the different regions of the land, the aforementioned type of pysanky is among the best known.
The writing of a Ukrainian pysanka is truly an art form. The pysanka is a beautiful and amazing aspect of Ukrainian tradition, culture, and faith. The writing of pysanky is a very important part of Ukrainian heritage. We need to save and to pass on these traditions, so that future generations may have the opportunity to respect and to love the beauty of Ukrainian pysanky. Certainly, the skill of creating pysanky and the beauty of these Ukrainian decorated eggs can be appreciated by everyone.

Galicia (historic region of Central Europe)

{guh-lish'-ee-uh}

Galicia is a historic region of Eastern Europe, located north of the Carpathian Mountains and extending from the area around Krakow in Poland as far east as Ternopol in UKRAINE. Annexed by Austria in the First Partition of Poland (1772), Galicia existed from then until 1918 as a separate province of the Austrian monarchy.

The official Austrian name for the region--Kingdom of Galicia and Lodomeria--derived from the medieval principality of Galich (Polish, Halicz), which was united with Volhynia in 1199. The region came under Mongol rule before becoming part of Poland in 1340. The Hungarians had earlier laid claim to the region, and the Austrian Habsburgs, who inherited the Hungarian crown, used this claim as a legal pretext for taking these lands in 1772.

Forming the northeastern part of the Austrian Empire, Galicia had a population of 7,316,000 in 1910; 59% spoke Polish, 31% Ukrainian, and 10% Yiddish. Ukrainians predominated in eastern Galicia and Poles in western Galicia. Poor soil, lack of significant industry, and rural overpopulation led to massive emigration around the turn of the century. In 1868, Galicia was accorded limited self-government, with Polish education and administration. Thus it was the only part of partitioned Poland in which Polish political and cultural life could develop freely. The region returned to Polish control when Poland was reestablished in 1918, and the eastern portion was annexed by the USSR after the signing of the NAZI-SOVIET PACT (1939).

Traditional Ukrainian Ritual Breads
by Darlene Litchie - August, 2003

Ukraine has long been known as the ‘breadbasket of Europe´. Bread, in general, is considered to be sacred among Ukrainian people. Wasting bread is considered sinful. Moreover, a variety of traditional breads play an important role in Ukrainian cultural and religious customs and beliefs. To this day, various breads are used during specified holidays and ceremonies.

Kolach ~ Christmas
Kolach is the Ukrainian Christmas bread. Kolach is a ring shaped, braided bread. Three round kolachi, one on top of the other, with a candle in the middle, is an essential component of the Christmas Eve Supper or Sviata Vechera. Kolach is a very old symbol of good luck, eternity, prosperity, bountiful life, and general welfare. Kolach may also be used at memorial services for deceased family members or loved ones. This bread is always made from wheat flour.

Babka ~ Easter
This is a very rich, yeast raised cake bread, which contains raisins, that is traditionally served at Easter. The babka is always baked in a tall cylindrical pan. The babka is also sometimes called a baba. Baba means grandmother or woman in Ukrainian. There may be an association between the babka and the fertility of the spring season and the value of women in ancient Ukrainian culture and society. The babka is placed in the Easter basket, which is taken to church on Easter morning, and is then blessed along with the other traditional foods. This ceremony is very impressive; the priest chants prayers and blesses the rows of baskets, while the choir sings the traditional Easter hymn ~ Christ is Risen or Khrystos Voskres.

Paska ~ Easter
The paska is a rather rich, round shaped Easter bread. This bread is usually elaborately decorated with dough ornaments such as crosses, braids, flowers, leaves, and doves. This bread is also taken to church on Easter morning along with the other foods that will be blessed within the Easter basket. Other foods which are found in the traditional Easter basket include butter, cottage cheese, horseradish & beet relish, keeshka (buckwheat sausage), kovbassa (garlic sausage), ham, salt, and hard boiled eggs. The basket may also be decorated with pysanky (Ukrainian decorated eggs) or krashanky (Ukrainian colored eggs, usually red), as well as with dough doves, pussy willows, spring flowers and a beautifully embroidered cloth. These wonderful foods contribute to a glorious meal, which follows church, marking the end of Lent and in celebration of the Resurrection of Jesus.

Korovai ~ Wedding Bread
The korovai is the most significant of all of the Ukrainian wedding breads. The korovai is decorate with symbolic figures made of dough; cones symbolize fertility, birds or doves represent love and faithfulness. This bread may also be decorated with symbols of the sun or the moon, or with a floral design. The korovai is also often decorated with myrtle, periwinkle and other herbs. This bread is considered to be holy. Therefor, when a guest is offered a piece of this wedding bread, it is customary to use a napkin, rather than to hold the bread in your bare hands, as a sign of respect.

Shyshka ~ Wedding Bread
This bread is in the shape of a pine cone and it is an ancient symbol of fertility. It is customary for the newlywed couple to present the shyshka to their guests. The Presentation of Bread and Salt It is customary, when greeting guests, to make a presentation of bread and salt. This presentation, which is called a ‘Priveet´, is normally made out of respect to a special guest of some significance. Furthermore, this presentation may be made in an effort to show that one appreciates a significant visitor.

Poles in Manitoba
by Darlene Litchie - August, 2003

The first Poles to settle in Manitoba were soldiers who formed part of the military escort of the Selkirk expedition, ca 1817. They had served in Napoleon´s army in France and had fallen prisoner to the British. As a condition of the release they volunteered for duty in the colonies.

Poles began to emigrate from Europe and the United States and settle in Manitoba in the late 19th century. Prior to WW1 the flow of immigrant increased as peasants from south east Poland left poverty and overcrowded conditions in search of free land.

The second wave of immigration from Poland occurred between 1918 and 1939. Tradesmen and educated people came after hearing that Canada was the land of opportunity.

During WW11 Polish refugees from all walks of life settled in Manitoba and elsewhere in Canada.

Ukrainian Settlement in Manitoba
by Darlene Litchie - August, 2003

A rather substantial wave of Ukrainian immigration to Canada began in 1891 (although Mennonite people had come to Canada from Ukraine beforehand and although many Ukrainians had previously immigrated to the United States and to South America as well).
Encouraged by reports from fellow country men and inveigled by the advertisements of the Canadian Government, those initial Ukrainians came to Canada in search of land and opportunity. The first Ukrainian block settlement in Canada was at Edna-Starr in Alberta, another significant Ukrainian block settlement was at Dauphin in Manitoba. In 1892 a group of Ukrainians from Halychyna, the Western region of Ukraine, settled in the Cooks Creek area of this province. This group was later joined by a second group of Ukrainians in 1896, who were initially bound for Edna-Starr and Dauphin, but who were encouraged by the Federal Government to settle in the Cooks Creek area as the aforementioned communities were already quite large. Other notable Ukrainian Canadian areas in Manitoba include Olha, Sandy Lake, Mountain Road, Portage la Prairie, Cloverleaf, Ladywood, Elmwood, Rossdale, Gonor, Gimli, Tolstoi, Vita, Gardenton, and so on.

The first wave of Ukrainian immigration to Canada, which was halted with the onset of the Great War, lasted from 1891 - 1914. Many of these people, who hailed from Western Ukraine, subsequently settled in Alberta, Saskatchewan and Manitoba, as pioneer farmers. However, there were others who remained in Quebec, where their ships had come into port. Others still found employment in Canadian frontier industries, such as in mining and forestry. There were also those who found work in the cities, such as Winnipeg, as unskilled laborers.

With the end of the Great War, a second wave of Ukrainian immigration to Canada occurred, between 1918 - 1939. As with the first wave, many of these people were from Western Ukraine and they aspired to make a new life for themselves in Canada. Many became farmers on the prairies or in Ontario, others found work in the industrialized cities of Ontario as well. This wave of immigration was halted by the onset of World War II.
Following the Second World War a third wave of Ukrainian immigration to Canada occurred. These people were generally well educated and they hailed from all regions of Ukraine. Overall, these people had either fled Ukraine or had been displaced from their homeland through the exigencies of war. Through the auspices of the already established Ukrainian Canadian community and with the support of the Canadian Government, many eventually found the freedom they sought in Canada, making this country their adopted home. Many of these Ukrainian people settled in cities, such as Edmonton, Winnipeg, and Toronto. It should be noted that, for the many years that followed subsequent Ukrainian immigration was essentially non-existent, as Ukraine was a part of the Soviet Union.

Nonetheless, a forth period of Ukrainian immigration to Canada is now occurring. 1991, which marked the centenary year of Ukrainian settlement in Canada, also saw Ukraine celebrate her independence! Since that time, a considerable number of Ukrainians have relocated to Canada. Once again, they hail from all regions of Ukraine and they are generally well educated. Many seek fortuity and the opportunity to make a new life for themselves.
Each period of Ukrainian immigration to Canada added to the Ukrainian Canadian contingent, indeed to this nation as a whole, in their own unique way. Each group came from a different sort of Ukraine to a different sort of Canada, each group had their own distinctive experiences and desires and each had something special to offer their new homeland. Together, all four groups of Ukrainians to Canada make up that which is the Ukrainian Canadian community of today.

D.T Reid Blacksmith Shop
by Karen Hanan - May, 2013

The Blacksmith Shop, originally constructed in 1909, was located in the community of Bird’s Hill. In 1986, much of the original structure was salvaged and relocated to Cook’s Creek Heritage Museum site. The blacksmith shop was reconstructed and it now appears as it had in days gone by. Within the D. T. Reid Blacksmith shop currently features a forge and an anvil, as well as shoemaking tools, farrier equipment, wood worker’s tools, wagons and buggies, and so much more. Occasionally, a smithy may be found within the shop, giving a demonstration by performing a variety of blacksmith work.

David Taylor Reid, who was apprenticed in Northern England from the age of 12 to 19, immigrated to Canada from his native Scotland in 1901. In 1909, Reid built the blacksmith shop in Bird’s Hill. As a blacksmith, Reid attended to the needs of his community by making horse shoes, wagon wheels, sleigh runners, and mostly anything else made of iron. Furthermore, Reid was also well known for being able to fix just about everything that was not in working order. The Scottish blacksmith was well established by the time the Slavic people began to settle in the area. Subsequently, by 1912, the blacksmith shop also served as a garage where Reid worked on tools, chopped wood, shoed horses, and even hauled ice. The D. T. Reid Blacksmith Shop was more than just a place of business however. The blacksmith shop was also a place to stop in for a visit; it was a part of the social life of the community. The Reid family lived in an 11 x 24 foot one room home on their lot at 2021 Burton Avenue, two blocks from the shop.

The blacksmith shop of that era was integral to the community, and Reid was prosperous. Even throughout the Great Depression in the 1930’s, Reid continued to be prosperous in his business. He worked there until his death in 1961, and his son Thomas stayed on there until 1966. Thankfully, in 1986, the old blacksmith shop was acquired by the Cook’s Creek Heritage Museum. Today, the D. T. Reid Blacksmith Shop is one of many restored pioneer buildings on the grounds of the museum. The Cook’s Creek Heritage Museum endeavors to preserve this significant aspect of the Canadian history, while it is also a memorial to those people who had settled in the Cook’s Creek area.

David Taylor Reid

Blacksmiths were once an integral part of a town. The city of Winnipeg had dozens prior to World War I, and continued to have about 27 throughout the 1920’s. The blacksmith shop of David T. Reid was originally located in the village of Bird’s Hill, just 10 miles from Winnipeg.

In 1909, after being a blacksmith apprentice and having married his boss’s daughter, David Reid bought his very own blacksmith shop. He borrowed $40 from J. D. McArthur to purchase lumber to build the smithy, and borrowed an anvil from the postmaster, Mr. Chudleigh.

The blacksmith shop was incredibly successful. The shop was close enough to Winnipeg to benefit from the business the city’s expansion was providing, yet the shop also benefited from its rural clients. David Reid was known to be able to fix anything, and when the business of shodding horses was no longer booming, he began fixing automobiles as well. The phrase “good enough” was not tolerated; David Reid believed that “right is right, but wrong is no man’s right.”

The blacksmith shop was constantly at work. The sound of the pounding on the anvil could be heard constantly, however, on Sundays and late at night, the anvil would be wrapped in wet sacks to muffle the sound. David Reid’s successful business was because of his incredible work ethic and the Bird’s Hill area was fortunate to have such a dedicated blacksmith.

The David Taylor Reid Blacksmith Shop as it stood in Bird’s Hill, 1909 – 1910 circa.

The addition on the left was removed in later years.

The D.T. Reid Blacksmith Shop, the latest acquisition of the Heritage Museum, was a busy place as numerous members of this ancient trade tried again, their skills on the anvil.

Moved to the Museum grounds in July from its original location in Bird's Hill, this 77-year-old building has been partly restored under the Summer 86 Student Program, with Mr. H. van der Put­ ten in charge of restoration. It·is expected to be completed for Heritage Day 1987.

Alf Reid, grandson of D.T. Reid, and donor of this unique shop to the Museum, was present for the partial opening. He took part in making small items out of iron for the spectators.

I enjoyed conversing with Mrs. Eleanor Reid, widow of Dave Reid, Jr. , and Mr. James Reid, son of D.T. Reid, who were also present.

By the way, the Museum is still in need of a 20Q-pound anvil for the blacksmith's shop. If anyone can oblige, please call 444-2248.

Well before the advent of mechanization the blacksmith played an important role in villages and towns across the land. Smithing was a trade unto itself and the blacksmith was expected to fix anything made out of iron. The smithy was also a gathering place where passers-by stopped to exchange opinions on local and world affairs.

Closed down in the mid 1960's one of the only original fully equi ped blacksmith shops existed until recently, southeast of Winnipeg. Completed around 1909 this smithy was built by David Taylor Reid at Bird's Hill. It was relocated in July, 1986 to the grounds of the Cook 's Creek Heritage Museum.

Born of Scottish parents at Peterhead, Scotland, around 1883, David emigrated to Canada to set­ tle in Bird's Hill, Manitoba. He came as a young man in the early

1900's as a newly certified blacksmith to seek his fortune in a newland.

David was in his early teens when he indentured under a master blacksmith in England. He completed his apprenticeship and at age 21, came to Manitoba, working as a blacksmith on a railway bridge outside Souris. When the bridge was completed, he worked for W.D. Tranter, blacksmith. at Middlechurch. Mr. Tranter's daughter was soon to become Mrs. David T. Reid. The couple would raise three sons, a daughter and an adopted son.

Wanting his own business, David obtained property at Bird's Hill and with $40.00 of lumber that he acquired on credit, he built his smithy. Borrowing an anvil from the postmaster, a Mr. Chudleigh, David started a business that was to span nearly half a century. Quoting in part from an article written by his eldest son and published in Red River - "Reflections”, his credentials were framed on the wall, an impressive parchment in copperplate style which recorded the terms of apprenticeship to a master blacksmith in Yorkshire. It is an amazing document to read today, detailing the covenant whereby the master pledged himself to impart all the secrets of his ancient craft, while young David promised to be a faithful servant, never to be out later than 9:30, never to frequent taverns or playhouses. He received his board and room and was paid one pound sterling annually over five years. This certificate still exists.

A short, thick-set man, David tackled any and all work necessary. An extremely careful, cautious man, he demanded precision from all who worked for him. His fees were fair and he wouldn't be dissuaded from his quoted price. The "Chief" as he was addressed by all who knew him, was a strong, caring family man. His keen sense of humor stood well in the mixed com­ munity of Scots, Englishmen and Ukrainians. He enjoyed the occasional brew and perhaps once a month, would walk the 10 miles to the nearest establishment across the Red River. When he returned later he carried a small keg on his shoulders, his quota for the month.

The Bird's Hill smithy was the focal point of the community where the villagers came to watch qnd admire the speed with which the ''Chief'” would shoe a horse, attach iron tires to wagon wheels, straighten crankshafts, align gear wheels, and replace new runners on sleighs.

The anvil was to sing when David set the rhythm on it. Some jobs required the use of three sledge hammers on one anvil. The ringing of the anvil was made by light hammer blows and these con­ tinued the rhythm as the chief decided where he would strike next and the others followed in harmony.

The coming of farm machinery at the beginning of the 1900's, soon to be followed by cars before World War I, was to change the regime of the smithy. By 1912, David Sr. was fixing automobiles as well as attending to the other blacksmithing chores. He owned the second Model T Ford car in the area. The repairing of farm pumps, which were replacing the an­tiquated dugout wells, often absorbed much of the blacksmith's time.

In inclement weather or during slow winter days, games with tools of the trade would take place within the smithy. One contest that usually encouraged wagering was to prop the 15 pound sledge hammer against the anvil with its handle on the floor. The idea was to lift the sledge with one hand; the man with his hand closest to the end of the handle was the winner. They were timed to see how long the hammer could be held. To see if they were getting stronger, many contestants placed a nick on the shaft and tried to beat their own record. Another game was to strike the anvil with a five pound hammer in one hand and quickly move the other hand back and for­ th under the tool. One had to be very expert to avoid a bruised digit.

Next to the smithy was a general store with a dance hall on the second floor. The Reid boys enjoyed dancing to the Prichard Band who performed there on special occasions. The first one home from work or school had the pick of the wardrobe and went to the dance in fine style. The others had to settle for next best.

The smithy was a well utilized building and for a short time the second story was used as a residence. In addition to the work going on in the shop, there was a grist-mill in the rear where grain was rough chopped for feed. This also did a thriving business.

The "Chief" could be classed as a man ahead of his time. If he didn't have a needed device at hand, he designed and built it.

His eldest son Dave Jr. was to attend the University of Manitoba , in Fort Garry, a long way from Bird's Hill. Weather permitting, the Model T Ford car could make it in summer, but the trails and roads were difficult to navigate in the cold winter months.

Removing the tires and tubes from the front of the vehicle, the "Chief " and Dave Jr. made a pair of iron skis and a grooved out wooden block for the wheels to sit in. These were then clamped onto the wheels. Another set of wheels, with tires, were set dual style, on the rear axle, and chains were at­ tached. The car would now convey Dave Jr. on icy roads, across snow covered fields and the Red River to his destination.

In later years the Manitoba Hydro was to use this idea for rural winter line work . Could this modified contrivance of the Reids' be the forerunner of today's snow­ mobile?

Only one of the four boys was to a e an ac ive in erest m e1r father's craft and Tom, the youngest son would, as a young man, become the Chief's partner. With the increase of mechanized vehicles during and after the first World War, the Carriage Shop was eventually turned into a garage where Tom would be master mechanic.

He was also an inventive man, a Jack-of-all-Trades and master of most. Tom or "Buzz," as he was commonly called, was a welder and instructor in welding, a mechanic, carpenter, wheel wright and more. He built brush cutters, made a split-axle low bed trailer and other miscellaneous items of heavy equipment, without the aid of a blueprint or an education in the particular field. For his own use he built two homemade "bugs," ( cars). The roadster type body was of his own design.

As a family man Tom and his wife were to raise only one child, a son Alfred David.  Tom was responsible for raising funds to build a hockey shack and skating rink for the local Bird's Hill youth. He was generous with his time and efforts, where needed, to the community and to individuals.

The "Chief" passed away in 1962 and Tom carried on the business until his own demise in 1966 at age 50. The building was boarded up and left intact until this year when it was given to the CCHM by Alf Reid, grandson of the blacksmith who erected it over 70 years ago with $40.00 worth of lumber.

Before his own passing in 1985, David Jr., the "Chief's'' eidest son, had dedicated his retirement years and made an attempt to restore and preserve the smithy as a museum in memory of his father and younger brother. While this relic of a by-gone era has been removed from the original site, Alf Reid has made his uncle's efforts a reality. The D.T. Reid Blacksmith Shop of Bird's Hill will live on, completely restored and as a museum, the way David Jr. wanted it.

When asked, Alf Reid said his most outstanding memories as a youngster growing up around the smithy, were the pungent hoof odors, cat hair and spittle burning on the stove, and the gossiping. Queried as to why he chose Cook's Creek to relocate the structure, Alf remarked that after_ pursuing many avenues , it would "look comfortable and at hom >" in the Cook's Creek Museum setting. Alf is quite satisfied he made the right. choice.

The complete set of  ledgers that came along with the srriithy are interesting to read and tell their own story of the man who made the entries. A couple of volumes were picked at random. Prices quoted in the 1913-1916ledger: 4 shoes, 4 set and; 4 feet dressed $3.25; 4 shoes $2.00;  2 shoes set .50;  New sleigh runners $3.85; 1 plow share .40 ; 1 new wagon box complete $35.00. Quotes from the years 1928-1933 accounts: 1 gallon motor oil $1.50, 2 quarts .70; 3 bags chop .45; 1 tire repaired .50; 1 tire repaired and 1 shoe $1.00. In 1928 the records show a gallon of gas at .28; by 1932 it was .30-.31. Installing pressure pump and connecting pipes, man and helper - 10 hours $15.00; $1.00 an hour charged for labor; Spring for a truck $3.00; Battery charged, 75 cents.

The Smithy of Bird’s Hill, silent for 20 years, is not lost; it will live for future generations.

The David Taylor Reid blacksmith shop as it stood in Bird’s Hill before being moved to the Cooks Creek Heritage Museum site.

Insert – Alf Reid, grandson, who made the generous contribution of the fully equiped smithy to the meuseum.