Freedom and Sacrifice

Part of WWII exhibit being developed
at Clay County Historical Museum

While spending time among the rolling grass fields and miles of mountainous woodland that make up our beautiful Clay County one develops a keener appreciation for the right of freedom. The openness the land presents is very much an outward expression of an inner sense of freedom. It is the freedom to till the ground, sow seeds, and raise a family. It is the freedom to dream of the future and likewise celebrate days past among friends. It is the freedom to challenge one's ambitions and likewise seek shelter in one's traditions. It is this freedom that we often accept as something fundamental to our nature and inseparable from our being. Freedom, as I've come to understand it, cannot be given as it is a natural quality shared by all living things, but it can be taken away.
  Throughout our history there have arisen some who've attempted to destroy the freedom of others and rob them of their native right. In response there have been many among us who've taken up a call to action to preserve what is right, just, and true. These valiant souls are no more endowed with greater ability than their neighbors save that they made a choice to serve and stand for their beliefs. We owe a debt to them equivalent in size to the freedom we take for granted.
   Today on this veterans day we pause and reflect on these our heroes, and all that their duty has afforded. From each of us at the Clay County Historical Society and on behalf of every person who woke today in the tranquility of freedom we humbly thank each of you for your service.

Walking the McIntosh Road

 An important part of life in Clay County Alabama is traveling the roads. From freshly paved blacktop to forgotten dirt trails, to live among these rolling hills and breathtaking valleys means learning by heart every bend, bump, and bridge along the way.
This second installment of our tour through Clay County's historic markers takes us to the county seat in Ashland Alabama's beautiful downtown square where two highways meet. Standing upon the western side of the courthouse lawn one finds this impressive marker:

   As all well written markers should, this inscription leaves the reader inspired with more questions than answers. It seems that thanks to the major trails and roads of the day Clay County became a frequented spot for many influential people whose lives shaped the history of the early southeastern U.S. Some of them i.e. Andrew Jackson, Sequoya, and McIntosh would leave their mark on millions changing the history of both the nation and the world. And they found their way here to what is now our beloved Clay County traveling the same paths that would become many of our current roads and highways.
 One of the most important roads of Andrew Jackson's day, as mentioned in our marker above, was the McIntosh road:
  The original McIntosh Road, also called, in Alabama, the “Georgia Road,” led from Talladega, Alabama northeasterly, then running along the south side of the Choccolocco Valley and crossing the ridge which contains Cheaha Mountain at a pass some miles north of Cheaha Mountain, then running through the area of modern Hollis Crossroads and crossing the Tallapoosa River at an Okfuskee Village then continuing on in a southeasterly direction to the Chattahoochee River near modern Whitesburg, Georgia in Carroll County.
The road continues today along its original axis in Talladega and Calhoun County in Alabama and the original track virtually disappears as it enters the mountains of Cleburne County. It was named for a Creek Indian chief who was involved in its construction or improvement in the early 19th century, William McIntosh, who was half Creek and half Scottish. The road was also the route of invasion of Union regiments under General Croxton in April 1865. The eastern terminus was at McIntosh's Ferry near the McIntosh Plantation known as “Lochau” or “Lockchau Talofau” on Acorn Bluff. Today McIntosh Reserve Park in Carroll County, Georgia is located at the eastern end of what was once the McIntosh Road.
This road was perhaps 80 miles north of the Federal Road from Washington, through Georgia, to New Orleans. President Thomas Jefferson discussed the benefits of providing provisions and lodging for travelers with McIntosh during a meeting November 2, 1805, and McIntosh obviously listened.^[1]Benjamin W. Griffith, McIntosh and Weatherford, Creek Indian Leaders (University of Alabama Press, 1998) ISBN 0-8173-0340-5 (Page 60) (via Wikipedia).

 For modern day explorers like myself, here's an excerpt from a page dedicated to walking the McIntosh road today:

Like a former day I-20, the old McIntosh Road crosses the 20 South Region from the Ocmulgee River on the eastern border of Butts County to the western border of Carroll County and the Alabama state line, a total of about 118 miles. Some historians believe the trail is at least a thousand years old, a path beaten down by the animals and Indians who used it to make their way to better hunting grounds or the rivers and creeks that dissect it. Others believe it was completely constructed by Chief William McIntosh, the principal chief of the Lower Creek Nation, at the behest of the U. S. Government in the early 1800s as a trading route.

Coordinates, directions, and much more here at the link:

http://sherrismithbrown.com/wp-content/uploads/2010/10/TBRMcIntoshTrail.pdf


The other road mentioned in our marker is the Chapman road. Here's a brief excerpt from local author/historian Don C. East about the history of the road:

   The Chapman Road began as Creek Indian trails known as the Weogulfga-Okfuskee and the Hillabee-Cusetta trails. These trails went eastward from the Coosa River, near present day Weogulfga, Alabama to the vicinity of the Hillabee town and then connected southward to Horseshoe Bend on the Tallapoosa River south of New Site.
   In the spring of 1814, Davy Crockett, one of Gen. Jackson's scouts, located the hostile Red Stick Creeks gathering at Horseshoe Bend on the Tallapoosa River. Jackson then had his engineers widen the old Indian trails to accommodate the supply wagons and cannon. After this difficult task was accomplished in only three days, Jackson then marched his troops from Fort Williams on the Coosa to the final battle of the Creek Indian war of 1813-14 at the Horseshoe. The Chapman road covered a distance of about 52 miles. A decade and a half later, many of the departing Hillabee Creek Inidians left their last tracks in the Chapman road on their one-way march into the setting sun. This artery was later improved to accommodate the flood of white pioneers moving into the area, mostly from Georgia. The route officially became known as the Chapman Road. One version of the origin of the name was it was named after one of Jackson's staff members. A more likely version indicates it was named after John A. and Simeon Chapman, who made a western section of the artery into a toll road in 1829. These Chapman's were early Coosa County settlers and could have served with Andrew Jackson in the Creek Indian War of 1813-14, after which they returned to claim bounty lands.
   Parts of the Chapman Road still exist today and a section of it is intact in southern Clay County, bearing the same name.

*A Historical Analysis of the Creek Indian Hillabee Towns: And Personal Reflections on the Landscape and People of Cay County Alabama By Don C. East.  iUniverse, copyright 2008.

Pick up a copy of his book here:

http://www.amazon.com/Historical-Analysis-Creek-Indian-Hillabee/dp/144010154X/ref=sr_1_1?ie=UTF8&qid=1406306035&sr=8-1&keywords=A+Historical+Analysis+of+the+Creek+Indian+Hillabee

What I've mentioned here of these two roads is only a small sampling of all we know of them and their impact on our area. Like the roads themselves, once you get started wandering down the path of research they take you to places near your heart as well as places you'd never expect. There's so much more to be known about Clay County and it's mysteries; so much is left to be revealed, farther down the road.

 

Signs of the Times

When you think about it, historic markers are pretty amazing. Not only do they tell a story in beautiful relief, but they stand with you upon a spot signifying the moment that life and history changed. Along my travels throughout Clay County I've noticed some very interesting historic markers. Whether a sign or monument each tell us a story both about our past and ourselves. Something else I like about historic markers is that they only give a taste of what happened leaving you curious for more. Over the next few weeks I'll post some of my favorites from around Clay County and give what I've found of the rest of the story.

We'll start at the very southern most portion of the county near the Coosa/Clay county lines.

Here is an excellent article on what may have really happened that day:

Who really won this battle, Gen. Jackson or the Indians?By Donna R Causey on October 31, 2013

William McIntosh, chief of the Lower Creek Indians in Georgia on display at the Archives in Montgomery, Alabama

Both claimed victory, but who actually won?

The battle of Enitaohopco was a battle fought by Gen. Andrew Jackson with the Creek Indians at the Creek village of Anatichapko, January 24, 1814, and two days immediately following the battle of Emuckfau. On the night of January 23, Gen. Jackson’s army, fresh from the victory over the Indians at Emuckfau, but almost destitute of supplies, encamped near the Creek Indian village of Anatichapko.

The camp was on the south side of the creek of that name, and a quarter of a mile from the ford, at which they had previously crossed. The ford was a deep ravine between two hills covered with dense shrubbery. It afforded admirable opportunity for an ambuscade, and this Gen. Jackson so much feared, that another ford was found 600 yards below the first.

On the morning of January 24 the march was resumed. The litters with the wounded were placed just behind the first guards. The three columns of the right, the left and the center were commanded respectfully by Cols. Perkins, Nicholas T. Stump, and William Carroll.

The officers had been previously advised by orders as to the formation in case of an attack on front, rear or flanks. As the movement began, the Indians in ambush, discovering the unexpected change of route, left their hiding places, advanced and fired upon Capt. Russell’s company of spies which was bringing up the rear. The fire was returned, and the company gradually retired until it reached the rear guard.

As the firing began, the advance guard, the wounded and a part of the men were already across the creek, and the artillery was just entering it. Gen. Jackson himself was in the stream when he heard the firing commence. He at once had an aide to go forward and form a line for the protection of the wounded, and he himself turned back to the east bank. Here he discovered a most disgraceful condition.

Enitachopco Creek

Nearly the entire rear guard, panic-stricken, had plunged into the stream and were making their way to the other bank. Only a small force of about 100 men remained on the east side, and their fighting was to prove an offset to the panic of the rest. The force left to bear the brunt were Capt. Russell’s company of spies, about 25 of the rear guard under Col. Carroll and Capt. Quarles, and Lieut. Armstrong’s artillery company. Capt. Quarles soon fell. These gallant men and their comrades, with the greatest heroism, contended against many times their number.

The Indians appreciating the situation, were jubilant because of the disorder. Lieut. Armstrong, at the first fire of the Indians, had ordered a part of his company to advance, take possession of a hill, and hold it with their muskets, while he and others dragged the six-pounder from the creek to the same point. The cannon, placed in position, poured a fire of grapeshot into the ranks of the enemy. Again it was loaded and fired, and by it and with the fire of muskets, the Creeks were driven back.

An incident, here to be related, due to the hurry and confusion incident to the first moment of attack, admirably illustrates the daring and courage of the brave pioneer fighters. The rammer and pricker were left tied to the limber, but in spite of this mishap two of the gunners, Constantino Perkins and Craven Jackson, were equal to the emergency, Perkins using his musket in driving down the cartridges and Jackson using his ramrod in preparing them for the match.

The artillery company suffered severely. Lieut. Armstrong fell severely wounded, exclaiming “my brave boys, some of you may fall, but you must save the cannon.” In the meantime Gen. Jackson and his staff had, by very great exertion, somewhat restored order, and detachments were sent across to support the small force so bravely holding the crossing. Capt. Gordon’s company of spies, which was leading the army and was well across the creek, now recrossed, striking the Indians on the left.

Notwithstanding he was severely wounded at Emuckfau, Gen. Coffee mounted his horse, and was of great service to Gen. Jackson in stemming the tide of disaster, and encouraging the men to meet their duty. The tide of battle now began to turn. The Indians could not withstand the increasing attacks. They broke at all points and fled, throwing away blankets, packs and everything else impeding their flight. They were pursued more than 2 miles.

The losses of the Americans in the battles of Emuckfau and Enitachopko, were 20 killed and 75 wounded. Some of the latter died. According to Buell the loss of the Creeks in these two battles was 194 killed, and more than 200 wounded. The statement of Gen. Jackson is that the bodies of 189 Indians were found dead. He reported that only a guess could be made as to the number of wounded. In Eaton the statement is made that it was afterwards learned from prisoners that more than 200 warriors never returned from these engagements.

The forces of the Creeks in each engagement were much less than the Americans. Pickett states that they had less than 500 warriors. After burying the dead, Gen. Jackson resumed his march without molestation, and on January 27 arrived at Fort Strother.

Notwithstanding their losses, and their consequent inability to pursue, the Indians are stated, by Pickett, to have looked upon the retrograde movement of Gen. Jackson into Fort Strother as indicating a victory for them They boasted that they “whipped Capt. Jackson and drove him to the Coosa River.”

SOURCES

(Transcribed from History of Alabama and Dictionary of Alabama Biography by Thomas McAdory Owen)

- See more at: http://alabamapioneers.com/649/#sthash.0YvXiWk7.dpuf

Find out more about author Donna R. Causey and the history of beautiful state here:

http://alabamapioneers.com/649/#sthash.0YvXiWk7.dpbs

Who really won this battle, Gen. Jackson or the Indians?

By Donna R Causey on October 31, 2013

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William McIntosh, chief of the Lower Creek Indians in Georgia on display at the Archives in Montgomery, Alabama

Both claimed victory, but who actually won?

The battle of Enitaohopco was a battle fought by Gen. Andrew Jackson with the Creek Indians at the Creek village of Anatichapko, January 24, 1814, and two days immediately following the battle of Emuckfau. On the night of January 23, Gen. Jackson’s army, fresh from the victory over the Indians at Emuckfau, but almost destitute of supplies, encamped near the Creek Indian village of Anatichapko.
The camp was on the south side of the creek of that name, and a quarter of a mile from the ford, at which they had previously crossed. The ford was a deep ravine between two hills covered with dense shrubbery. It afforded admirable opportunity for an ambuscade, and this Gen. Jackson so much feared, that another ford was found 600 yards below the first.
On the morning of January 24 the march was resumed. The litters with the wounded were placed just behind the first guards. The three columns of the right, the left and the center were commanded respectfully by Cols. Perkins, Nicholas T. Stump, and William Carroll.
The officers had been previously advised by orders as to the formation in case of an attack on front, rear or flanks. As the movement began, the Indians in ambush, discovering the unexpected change of route, left their hiding places, advanced and fired upon Capt. Russell’s company of spies which was bringing up the rear. The fire was returned, and the company gradually retired until it reached the rear guard.
As the firing began, the advance guard, the wounded and a part of the men were already across the creek, and the artillery was just entering it. Gen. Jackson himself was in the stream when he heard the firing commence. He at once had an aide to go forward and form a line for the protection of the wounded, and he himself turned back to the east bank. Here he discovered a most disgraceful condition.

Enitaohopco Creek

Nearly the entire rear guard, panic-stricken, had plunged into the stream and were making their way to the other bank. Only a small force of about 100 men remained on the east side, and their fighting was to prove an offset to the panic of the rest. The force left to bear the brunt were Capt. Russell’s company of spies, about 25 of the rear guard under Col. Carroll and Capt. Quarles, and Lieut. Armstrong’s artillery company. Capt. Quarles soon fell. These gallant men and their comrades, with the greatest heroism, contended against many times their number.
The Indians appreciating the situation, were jubilant because of the disorder. Lieut. Armstrong, at the first fire of the Indians, had ordered a part of his company to advance, take possession of a hill, and hold it with their muskets, while he and others dragged the six-pounder from the creek to the same point. The cannon, placed in position, poured a fire of grapeshot into the ranks of the enemy. Again it was loaded and fired, and by it and with the fire of muskets, the Creeks were driven back.
An incident, here to be related, due to the hurry and confusion incident to the first moment of attack, admirably illustrates the daring and courage of the brave pioneer fighters. The rammer and pricker were left tied to the limber, but in spite of this mishap two of the gunners, Constantino Perkins and Craven Jackson, were equal to the emergency, Perkins using his musket in driving down the cartridges and Jackson using his ramrod in preparing them for the match.
The artillery company suffered severely. Lieut. Armstrong fell severely wounded, exclaiming “my brave boys, some of you may fall, but you must save the cannon.” In the meantime Gen. Jackson and his staff had, by very great exertion, somewhat restored order, and detachments were sent across to support the small force so bravely holding the crossing. Capt. Gordon’s company of spies, which was leading the army and was well across the creek, now recrossed, striking the Indians on the left.
Notwithstanding he was severely wounded at Emuckfau, Gen. Coffee mounted his horse, and was of great service to Gen. Jackson in stemming the tide of disaster, and encouraging the men to meet their duty. The tide of battle now began to turn. The Indians could not withstand the increasing attacks. They broke at all points and fled, throwing away blankets, packs and everything else impeding their flight. They were pursued more than 2 miles.
The losses of the Americans in the battles of Emuckfau and Enitachopko, were 20 killed and 75 wounded. Some of the latter died. According to Buell the loss of the Creeks in these two battles was 194 killed, and more than 200 wounded. The statement of Gen. Jackson is that the bodies of 189 Indians were found dead. He reported that only a guess could be made as to the number of wounded. In Eaton the statement is made that it was afterwards learned from prisoners that more than 200 warriors never returned from these engagements.
The forces of the Creeks in each engagement were much less than the Americans. Pickett states that they had less than 500 warriors. After burying the dead, Gen. Jackson resumed his march without molestation, and on January 27 arrived at Fort Strother.
Notwithstanding their losses, and their consequent inability to pursue, the Indians are stated, by Pickett, to have looked upon the retrograde movement of Gen. Jackson into Fort Strother as indicating a victory for them They boasted that they “whipped Capt. Jackson and drove him to the Coosa River.”
SOURCES
(Transcribed from History of Alabama and Dictionary of Alabama Biography by Thomas McAdory Owen)

- See more at: http://alabamapioneers.com/649/#sthash.0YvXiWk7.dpuf

Who really won this battle, Gen. Jackson or the Indians?

By Donna R Causey on October 31, 2013

 99  4  0

Share0  0

William McIntosh, chief of the Lower Creek Indians in Georgia on display at the Archives in Montgomery, Alabama

Both claimed victory, but who actually won?

The battle of Enitaohopco was a battle fought by Gen. Andrew Jackson with the Creek Indians at the Creek village of Anatichapko, January 24, 1814, and two days immediately following the battle of Emuckfau. On the night of January 23, Gen. Jackson’s army, fresh from the victory over the Indians at Emuckfau, but almost destitute of supplies, encamped near the Creek Indian village of Anatichapko.
The camp was on the south side of the creek of that name, and a quarter of a mile from the ford, at which they had previously crossed. The ford was a deep ravine between two hills covered with dense shrubbery. It afforded admirable opportunity for an ambuscade, and this Gen. Jackson so much feared, that another ford was found 600 yards below the first.
On the morning of January 24 the march was resumed. The litters with the wounded were placed just behind the first guards. The three columns of the right, the left and the center were commanded respectfully by Cols. Perkins, Nicholas T. Stump, and William Carroll.
The officers had been previously advised by orders as to the formation in case of an attack on front, rear or flanks. As the movement began, the Indians in ambush, discovering the unexpected change of route, left their hiding places, advanced and fired upon Capt. Russell’s company of spies which was bringing up the rear. The fire was returned, and the company gradually retired until it reached the rear guard.
As the firing began, the advance guard, the wounded and a part of the men were already across the creek, and the artillery was just entering it. Gen. Jackson himself was in the stream when he heard the firing commence. He at once had an aide to go forward and form a line for the protection of the wounded, and he himself turned back to the east bank. Here he discovered a most disgraceful condition.

Enitaohopco Creek

Nearly the entire rear guard, panic-stricken, had plunged into the stream and were making their way to the other bank. Only a small force of about 100 men remained on the east side, and their fighting was to prove an offset to the panic of the rest. The force left to bear the brunt were Capt. Russell’s company of spies, about 25 of the rear guard under Col. Carroll and Capt. Quarles, and Lieut. Armstrong’s artillery company. Capt. Quarles soon fell. These gallant men and their comrades, with the greatest heroism, contended against many times their number.
The Indians appreciating the situation, were jubilant because of the disorder. Lieut. Armstrong, at the first fire of the Indians, had ordered a part of his company to advance, take possession of a hill, and hold it with their muskets, while he and others dragged the six-pounder from the creek to the same point. The cannon, placed in position, poured a fire of grapeshot into the ranks of the enemy. Again it was loaded and fired, and by it and with the fire of muskets, the Creeks were driven back.
An incident, here to be related, due to the hurry and confusion incident to the first moment of attack, admirably illustrates the daring and courage of the brave pioneer fighters. The rammer and pricker were left tied to the limber, but in spite of this mishap two of the gunners, Constantino Perkins and Craven Jackson, were equal to the emergency, Perkins using his musket in driving down the cartridges and Jackson using his ramrod in preparing them for the match.
The artillery company suffered severely. Lieut. Armstrong fell severely wounded, exclaiming “my brave boys, some of you may fall, but you must save the cannon.” In the meantime Gen. Jackson and his staff had, by very great exertion, somewhat restored order, and detachments were sent across to support the small force so bravely holding the crossing. Capt. Gordon’s company of spies, which was leading the army and was well across the creek, now recrossed, striking the Indians on the left.
Notwithstanding he was severely wounded at Emuckfau, Gen. Coffee mounted his horse, and was of great service to Gen. Jackson in stemming the tide of disaster, and encouraging the men to meet their duty. The tide of battle now began to turn. The Indians could not withstand the increasing attacks. They broke at all points and fled, throwing away blankets, packs and everything else impeding their flight. They were pursued more than 2 miles.
The losses of the Americans in the battles of Emuckfau and Enitachopko, were 20 killed and 75 wounded. Some of the latter died. According to Buell the loss of the Creeks in these two battles was 194 killed, and more than 200 wounded. The statement of Gen. Jackson is that the bodies of 189 Indians were found dead. He reported that only a guess could be made as to the number of wounded. In Eaton the statement is made that it was afterwards learned from prisoners that more than 200 warriors never returned from these engagements.
The forces of the Creeks in each engagement were much less than the Americans. Pickett states that they had less than 500 warriors. After burying the dead, Gen. Jackson resumed his march without molestation, and on January 27 arrived at Fort Strother.
Notwithstanding their losses, and their consequent inability to pursue, the Indians are stated, by Pickett, to have looked upon the retrograde movement of Gen. Jackson into Fort Strother as indicating a victory for them They boasted that they “whipped Capt. Jackson and drove him to the Coosa River.”
SOURCES
(Transcribed from History of Alabama and Dictionary of Alabama Biography by Thomas McAdory Owen)

- See more at: http://alabamapioneers.com/649/#sthash.0YvXiWk7.dpuf

Who really won this battle, Gen. Jackson or the Indians?

By Donna R Causey on October 31, 2013

- See more at: http://alabamapioneers.com/649/#sthash.0YvXiWk7.dpuf

The Tradition of the Sacred Harp

Shafts of sunlight shown in through large open windows casting shadows across the heart-pine floor. A gentle summer breeze passed mercifully down the aisles caressing the perspiring brows of the singers swaying in unison. All around the room and out into the street below poured the thunderous sound of voices blending in jubilant praise.
   This is the mental picture one sees when imagining the "singings" of the Sacred Harp. By all accounts the experience was deeply moving and left an indelible mark on the soul. Those who've taken part say that to sing the Sacred Harp is to join in something profoundly spiritual and healing. Looking into the sincerity of their eyes there can be no doubt. The Sacred Harp has changed people and communities and has until very recently been one of the best kept secrets of the south.
   I am of the unfortunate multitude who have, until recently, never observed the singing of the Sacred Harp. Being of a more urban upbringing, although my hometown of Montgomery, AL is far from metropolitan, I had indeed never heard of it at all. It was only after moving to rural Clay County, AL and seeing signs on church marquees and posts on the community bulletin board at the local Piggly Wiggly that the idea of it first took root in my mind. "Singing" or "to sing" is a term used in common conversation, but in the rural south "a Singing" takes on a sanctimonious meaning all it's own.
   The Sacred Harp is a collection of hymns and spiritual songs translated into a unique form of musical notation called "shaped notes" each representing one note in the eight tone scale of the piece.

From the sacred Harp website: 
"Technically, our style of singing is “shape note singing” because the musical notation uses note heads in 4 distinct shapes to aid in sight-reading, but it is often called “Sacred Harp” singing because the books that most singers use today are called “The Sacred Harp,” with the most prominent of these being the 1991 Denson edition. The term “sacred harp” refers to the human voice — that is, the musical instrument you were given at birth.
In 1844, The Sacred Harp was just one of more than 100 oblong hymn books published in the U.S. It has been continuously updated ever since. Along with other hymn books from the era, a handful of which are also still published and used, its repertoire of over 500 4-part a cappella hymns, odes, and anthems is part of the foundation of our vibrant oral tradition. There are dozens of living composers still actively writing new tunes within the traditional styles and shape note format. Other shape note books still in use today include Christian Harmony (using a 7-shape notation), New Harp of Columbia, plus several others, including some entirely new collections such as Northern Harmony."
                                                                                                                                   (www.fasola.org)

"The tradition was born from colonial “singing schools” whose purpose was to teach beginners to sing and our methods continue to reflect this goal."  -The Sacred Harp Musical Heritage Association

  Colonists, missionaries, and visitors to rural areas of the newly established United States found it completely impractical to bring with them pianos and other large musical instruments necessary for orchestration. The other great challenge was in the inexperience of the inhabitants of these areas to reading any form of musical notation. With such limited resources and overwhelming obstacles many would have simply given up hope of spreading the love of music to what was then the American frontier, but out of this seemingly hopeless circumstance the practice of writing in "shaped notes" emerged and with it the joy and fulfillment of creating music.
   Like so many communities across the nation Clay County, AL was a popular spot for Sacred Harp and shaped note singings. Of the most notable events of the year was one such singing at the Clay County Courthouse on the square in Ashland. Members of the community from every denomination would gather together to join their voices in a celebration that inspires awe and wonder generations later.
   At our April meeting of the Clay County Historical Society two Sacred Harp leaders, Edna Wallace Phillips and Jack Nelson joined us and recounted their experiences growing up singing the Sacred Harp and how the tradition, woven into the fabric of this community, became a point of grace through even the most difficult times. Along with first-hand accounts of singings throughout the county dating back to the 1950s Edna shared with us a historical record of names of both individuals and families in attendance at Sacred Harp singings dating back to the late 19th century. Many of the names listed brought to mind old friends and community leaders from years past as well as surnames of some of Clay Counties oldest and most influential families.
    Jack Nelson shared with us news of the growing interest in Sacred Harp singings both here in the US and as far abroad as Germany and the UK. Sacred Harp singing has been featured recently in film (Cold Mountain) and covered in numerous magazines. The resurgence of this tradition is perhaps a cultural response to the ever quickening pace of modern life and the erosion of the kind of community-wide traditions that have fallen out of favor with the rise of the internet. Deep within each of us is the desire to feel as if we belong to something larger than ourselves, a group, a family that understand us and accept us for who we are. For decades, the Sacred Harp singings have been that for countless people here in Clay County. To share in that traditions brings a kind of kinship, whether your ties to Clay County date back to it's founding or whether your a newcomer just passing through.
   At the end of the meeting I had my chance. Edna and Jack led us together as we sang the shaped notes from the Sacred Harp in a simple version of Amazing Grace. Although uncertain in our pitch we were at one in our spirits. Though long-time friends, I don't know that we've ever been closer as a group as we were that night. There is something magical in song, and a special trust shared between those willing to sing out despite their fears and uncertainties. While singing the Sacred Harp we were reminded that despite all of our differences we are one community, one people and one voice.
  

"So-Tales", Touching the past during our February meeting

At our February, Maryann Cason Pope shared with us a wonderful collection of stories and artifacts passed down to her from her grandparents. As a child she would call these stories of her grandparents "So-Tales" and delighted in hearing about "What was going on in their lives". She was always very interested in "...how things used to be" and spent many hours listening intently as her elders recounted experiences of times gone by.
    The stories Maryann shared at the meeting this month centered around her grandfather, W. L. Runyan a schoolteacher. He is remembered as a strict and studious man; a firm believer in the importance of education and particularly the study of Latin. His story tells not only of the dedication one must make in order to teach in a rural area like ours, but of the growing and changing social landscape of Clay County over the past two centuries.

 

 Her Grandfather W. L. Runyan was born in 1867 (the year after Clay County was established).

 

 

 

 

 

W.L. Runyan showing a rare smile here with his wife.

A holiday scene from a bygone era.

A graduate of Ashland College, W.L. Runyan was certified to teach the second grade in 1885 and did so for many years throughout Clay County.

Decades later this engraved invitation to Ashland College is still stunning!
The detail and elegance are astounding!

 

Some of the most beautiful engraving we'd ever seen! The pictures hardly do it justice!

Note W.L. Runyan listed as offering the Declamation for the evening "Babylon".

 

Land records pertaining to W.L. Runyan

A slate used in Clay County Schools ca. 1925

Maryann Pope listening as we
share our thoughts on her stories.

  Our regular monthly meetings are always a great place to hear stories of the people, places, and events of Clay County, AL. but Maryann offered us the rare opportunity to touch history first hand. The photographs, slate board, and even an original school bell added greater depth and dimension to the stories she shared. We are truly fortunate to have such a rich history in this community and more-so to have people like Maryann to share it with us. There is no greater feeling than to be taken back through time in a well told story and then be given the chance to hold a piece of that story in your own hands. The past and present come together for us in the Clay County Historical Society to inspire a new and brighter future. We'd love to hear your stories.

Historical Society members sharing their own
stories of W.L. Runyan and family

All enjoying the treasures of a well told story.

Don't miss our next regular meeting coming up Monday, March 17th at 6:30pm at the Future Historical Museum of Clay County (just right of City Hall on the square in Ashland, AL.)

  

The Story of Bartow Jones

And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”

    Matthew 8:20 ESV

   In the coldest darkest nights as I lie awake in those last moments before sleep overtakes me, with branches clawing at my windows to escape the endless winter wind I think of them. The lonely ones. The tent under the overpass, the single shoe by the highway, the tattered discarded sleeping bag on the edge of some forgotten road all speak of the desperate struggle of a person with nowhere to lay their head. 

   This is the story of one such person whose name comes drifting back to us in clouded fading memories. Always on the fringes leaving mostly questions and fewer answers we find the man Bartow Jones.

   His name came to me in a message on our facebook page from Susan Bowman. She asked us:

"Does anyone have any information about a man, possibly named Bartoe, in the 1950's that died under Oak Hill church, off of 18 going toward hwy 77? I would like to hear the story or any info". When asked about her interest in the man Susan wrote:

 "My mothers family use to have Williams Family Reunions there, and my Aunt had mentioned it, when I took a picture of the church. And told how he use to come to the 

reunions, and how he ate and went under the church to lie down, and he died. They never

 really knew if he was related, or a crasher."

   At the next regular meeting the question was brought up and discussed. One of our members MariAnn Pope took up the challenge. Over the following weeks a tale began to emerge from first-hand accounts, pictures, and local legend. The first person interviewed was Mr. Coy Bolton whose father was a founder of Oak Hill Baptist Church. Though the church is now inactive, Coy still tends the grounds and does what he can to take care of the sacred space his family helped create.

   Coy remembered Mr. Jones well and recounted the man living in this house for a time in the 1940's with a Mr. Chester Williams.

The large two-story structure speaks of a level of affluence rare in the region during the 1940's particularly in rural Clay County. It was in a lean-to behind the house (shown below) that Mr. Jones took up residence for a short time:

Mr. Bolton remembered the man Bartow, and the story of his death but recounted that no such incident had ever occurred at Oak Hill. Although the church, like many in the area, had regular singings and dinners-on-the-grounds the construction of the church building made it extremely difficult to crawl beneath and therefore very unlikely that someone would've rested there after a meal.

   Not dismayed by this dead-end MariAnn pressed on with her search and after some questioning of locals was referred to two sisters who knew the man and his story well, Alene Welcher and Irma Wesley. Both confirmed that the incident had taken place but not at Oak Hill. The women explained that it was at Hatchett Creek Baptist Church that the man was found dead.

The front of Hatchett Creek Baptist Church

The front of Hatchett Creek Baptist Church 

Back of Hatchett Creek, note the large crawl space below.

 Wesley was there that day for the dinner-on-the-grounds and recalls seeing Bartow Jones, but staying mostly to herself, lost sight of him as everyone retired that evening into the church for the singing after the meal. Irma's cousin, Thompson Pitts (former preacher at Hatchet Creek), provided some insight saying that Bartow Jones had in fact died that day under the church at the all day singing and dinner. When found, Bartow was taken to a local doctor in the area who explained that the man had "ate so much it killed him". 

   Whether that was the actual diagnosis given  or simply hearsay, we know today that it is extremely unlikely that Mr. Jones "ate so much it killed him" although he was known throughout the community to frequent any event that offered free food. The possibility of any man eating himself to death is unrealistic. 

    Most who remember him recall he would eat as much as possible not knowing where or when his next meal would come. It is likely that Bartow died from any number of conditions that commonly effect the homeless from infection, food or water-born illness, or   internal wounds from some previous injury.

   We may never know what ended his life but his story stays with us. Woven now into the ever growing layers of urban legend and myth. His story reminds us of the fragility of life and the shared experience we have as we step out each day to make a living knowing that we too, like countless others, face the dangers of losing all that we hold dear. Bartow Jones inspires us to never take for granted all of the simple luxuries in life; a warm meal, conversation with loved ones, a roof above to keep out the rain. In his story and countless others we see ourselves no better no worse; all of us people with our own stories to tell.

For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me.

    Matthew 25:35