Amanuensis Monday: Iva's History of Johnson City (part 1)

Thanks to John at Transylvanian Dutch for providing a framework (and nudge) for transcribing family records, news clippings and other treasures.

This is part one of a transcription of school report on Johnson City, TN written by Iva Williams. I am estimating Iva was 10-12 years old when she wrote this, which would put the date at 1910-1912. The report has corrections made in pencil. I have not included them but have maintained the spelling, grammar and punctuation Iva used. 

Johnson City is a thriving little city in one of the valleys of East Tennessee. It is about the sixth largest city in Tennessee.

The old Johnson brick house was about the first house in Johnson City. Mr. Johnson lived in half of this house and kept the Post office in the other half. On the west side of the square is were this building stood. Opposite this building stood the depot which was a small frame building. This was called Johnson station. Johnson City got its name from Mr. Johnson, who ran the Post office.

The old Hoss and Wilburn houses were about next to be built. They were down toward where Carnegie now stands. Another old house was the the Tipton Jobe house. It stood where the Bank of Commerce is now. Tipton street got its name from this man.

West of town was a spring known as Camptown spring, Jobe and City springs were in the center of town. These three springs give water for all of the city for a good while. The Jobe and City springs are now both filled up.

There was one railroad run through Johnson City. It was called the East Tennessee, Virginia and Georgia. In 1880 some time later Johnson City was nothing but a watering tank.

He weren't no saint...

When Jasia announced the 100^th Carnival of Genealogy I immediately knew my subject. My ancestor Philip Mulkey (b. 1732) was a powerfully charismatic backwoods Separate Baptist preacher in South Carolina when he ran afoul of his neighbors and church for reasons only recently made clear.

I was raised on stories (note the word) of Philip's religious fervor, patriotism and virtue. His church at Fairforest (founded in 1760) grew rapidly and fueled the Baptists' rapid expansion in South Carolina's backwoods to the frustration of the Anglican authorities. Charles Woodmason wrote of Mulkey after he toured the area in the 1760's attempting to win back the Baptist converts.

Would any Mortal three Years past have dreamd or imagin’d that such a Person as the infamous Mulchey [sic], who came here lately in Rags, hungry, and bare foot, can now, at his beck, or Nod, or Motion of his finger lead out four hundred Men into the Wilderness in a Moment   At his speaking the Word---Without asking any questions or making the least Enquiry for what or for why….[i]

Later the Welsh Baptist minister Morgan Edwards wrote

… neither is there anything extraordinary in his [Mulkey’s] natural endowments, except a very sweet voice, and a smiling aspect; that voice he manages in such a manner as to make soft impressions on the heart and fetch down tears from the eyes in a mechanical way… [Others] might learn from Mulkey to spin that sound and mix it with awe, distress, solicitude, or any other affection.[ii]

But there were also references to gross misconduct during his lifetime, excommunication in 1790 and evidence of Loyalist sympathies uncovered by 20th century Mulkey researchers.

My grandmother and her Mulkey cousins set great store by their descent from Philip. They included him in their D.A.R. applications, referring to his participation in Col. William Christian's Cherokee Expedition in 1776 (citing Summer's Annals of Southwest Virginia, 1769-1800). They defended him against the calumnies of what they perceived as jealous minds and bigots.[iii] Wonderful family historians and histories were damned should they even suggest Philip might have strayed from the paths of virtue and revolutionary fervor. I admit to some trepidation writing this even now, almost two decades after my grandmother's death. For she and her cousins were wrong.

Mulkey's political loyalties leading up to the Revolution were divided. He publicly avowed his loyalty to the Crown several times in 1775 as tensions rose. He was present in September when the backcountry loyalists signed the Treaty of Ninety-Six, agreeing not to actively support the British against South Carolina. He apparently left for Tennessee (where his son Jonathan had settled) soon after. He was not arrested in South Carolina, nor is there evidence that his lands were confiscated. Indeed, he returned there following the war and spent many more years preaching. His motives for supporting the Crown and then joining the Cherokee Expedition the next year are unknown, but Philip Mulkey Hunt suggests he may have been less interested in politics and more concerned about the results of the political confrontations on his church members. Thus he might side with the loyalists in South Carolina where many felt the colonial government had been more abusive than the King and fight with the Col. Christian the next year to protect his family and neighbors from the Cherokee raids.[iv]

Mulkey’s reputation suffered far more from the rumors of improper behavior than his political leanings. As early as 1772 Morgan Edwards suggested as much when he wrote “a thorn was put into his flesh about 4 years ago which will … teach his votaries that he is but a man.”[v] By 1790, Mulkey had been excommunicated by the Charleston (SC) Baptist Association and its members warned of his

enormous crimes; such as adultery, perfidy and falsehood, which have been attended with very aggravating circumstances, often repeated and continued in for years; and part of the time, united with his highest pretensions of zeal and piety.[vi]

These were no light charges and historians writing about Mulkey agree that he ended his days an outcast and wanderer. His apologists (sorry Grandmother) have suggested the charges were rooted in his political disputes in South Carolina and maintain no evidence existed to support these charges. Not so.

In June, 2009 Chris DeMarco posted a link to a 1767 letter in the Brown University archives on the Mulkey Family Genealogy Forum.  The letter, written by Oliver Hart, a Baptist minister, to James Manning, president of the newly founded Brown University makes it clear that Philip Mulkey (married since 1750) had recently had an illegitimate child.

The greatest appearance we have had, for some years pass, has been among the Separatists: and especially under one Mr. Philip Mulkey. But He, poor Man, has sadly fallen, having become the Father of a spurious Child by a widow woman, a member of his own church. On account of which religion has suffered much, especially in those parts; and among that People.[vii]

That’s as clear a piece of evidence as we are ever likely to find supporting Edward’s 1772 “thorn” reference and leads me to believe there were other transgressions over the years that had nothing to do with the American Revolution or politics. It seems the Charleston Baptists were simply stating the facts when they warned their members.

Philip Mulkey, though an extraordinarily gifted preacher, had far more in common with today’s fallen televangelists than any reputable minister. He’s the most colorful and interesting ancestor I’ve come across, and though proof of his perfidy may set Grandmother spinning, I suspect a few other members of my family are grinning. We needed a scoundrel to offset all those generations of virtue and propriety. 

---

[i]The Carolina Backcountry on the Eve of the Revolution: The Journal and Other Writings of Charles Woodmason, Anglican Itinerant, Richard J. Hooker, ed., ( Chapel Hill: University of North Carolina Press, 1953), p. 112.

[ii] John Sparks, The Roots of Appalachian Christianity: The Life and Legacy of Elder Shubal Stearns (Lexington: The University Press of Kentucky, 2001), p. 83.

[iii] See Ella Mulkey Range’s pamphlet The Life of Reverend Philip Mulkey, His Ancestors and Descendants, 1650-1950 (n.p.).

[iv] Philip Mulkey Hunt, The Mulkeys of America (Portland, OR: n.p., 1983) pp. 56-60.

[v] Sparks, p. 83.

[vi] “1790 Minutes of the Charleston Baptist Association”, cited by Floyd Mulkey in The Strange Career of the Rev. Phlip Mulkey (Chicago: n.p., 1976).

[vii] “James Manning papers, 1761-1827,” Brown University, Brown Archival & Manuscript Collections Online (http://dl.lib.brown.edu/bamco/ : accessed 17 Nov 2010), letter, “Oliver Hart to James Manning, 23 Dec 1767,” p. 2.

Treasure Chest Thursday: Charmed!

Once, in the midst of a "conversation" with my son about our old cars, his ancient video game system, and the used ski boots I was about to buy to replace the ones he was rapidly outgrowing, he made some allusion to family values. I had been explaining the economic concept of opportunity cost and that families made different economic choices. I snapped back, "Travel is our family value!" The conversation ended. Even he, toes pinched, was not willing to trade our travels for new boots.

Bruges Lacemaker

I was fortunate to to live overseas as a young child when my father was stationed in Europe during his military service. I have no memories of the time, but we came back to the States with some treasures, including my mother's charm bracelet. It was enormous - heavy silver charms on every link. It jangled and shone, snagged sweaters and even scratched hands. Some charms moved and each represented a spot Mother or Daddy visited. She had a story about every one.

Swiss Chalet

When she died I inherited the bracelet. It was far too big and noisy for me to wear - impossible at work, church or school. I had collected my own charms, though my bracelet was a puny thing next to hers. Ultimately I decided to combine the two into a necklace. I wear it regularly and am reminded of treasured memories - Mother and our journeys.

Woods Hole Drawbridge

It was my go to classroom management tool when substituting in elementary schools. Few children could resist the reward of handling the charms and picking out one to learn about at the end of the day. I wear it to most family events - my own way of keeping Mother at the party.

And there's room to add more charms as we continue to explore.

Almost Wordless Wednesday: Birthday Girls

"All birthday girls"

Lillian Knight, Eunice Holt Sawyer, Flavia Tweed Sawyer and Sara Elizabeth "Aunt Boss" Conway Dawson

This photograph is from a collection belonging to Mary Kathryn Sawyer McKenzie. Eunice was married to Mary Kathryn's first cousin Joe Henry Luther Sawyer, Flavia was her sister-in-law and Aunt Boss was her mother's sister. I don't know what, if any relationship Lillian Knight had to Mary Kathryn beyond friendship. 

Flavia and Eunice were both born on September 1st. The birthdays of Lillian and Aunt Boss are unknown. The picture was probably taken after August, 1947 when Flavia married Conway Sawyer. The location is in Cocke or Greene Counties, TN. 

Source: Birthday Girls, Photograph, date unknown. Digital Image.  Privately held by Nolichucky Roots [ADDRESS FOR PRIVATE USE], 1997.

Amanuensis Monday: Twenty-Five Years A Priest

Thanks to John at Transylvanian Dutch for providing a framework (and nudge) for transcribing family records, news clippings and other treasures.

This article is from the Morning Star and Catholic Messenger (New Orleans), Sunday, Sept. 8th, 1878 issue, and was found through the Chronicling America project of the Library of Congress.

TWENTY-FIVE YEARS A PRIEST.

_______

St. Louis Watchman

On the 22nd August, Rev. W. V. Meredith, C. SS. R., celebrated the silver jubilee of his priestly ordination. Father Meredith is pastor of St. Alphonsus' church in St. Louis, and superior of the religious community attached thereto, positions he has occupied uninterruptedly almost since the advent of the Redemptorists into St. Louis. The occasion was one of joy to the large congregation worshiping in the Rock Church, and was the subject of a special celebration by the members of the Holy Family of which he is spiritual director. The latter presented with a neat and feeling address.

Father Meredith is an American by birth, and, we believe, a convert to our holy faith. During the whole course of his ministry he has been a faithful and devoted priest, and an honored member of the Redemptorist order. Personally he is the most affable and most considerate of men, a kind father to his community, a wise counsellor to his people and a devoted friend to the poor. He is a man with whom it is impossible to be in antagonism long. He sways the minds of men by mildness, or subdues them by a bluff honesty in which there is no element of hauteur or anger. There is not a more popular clergyman in the whole city than Father Meredith.

It is principally to the community over which he presides, that his worth is made manifest in all its fullness. Religious communities, not being subject to the control of bishops, are dependent for guidance upon those within their own bodies to whom God has granted the rare gift of administrative wisdom and foresight. Young religious priests need constant curbing. Fed for years on the highly-seasoned and rich pabulum of the tyrocinium, they come to to the work of the ministry with the fiery spirit of untamed zeal. They are "sons of thunder" and like the "Son of Thunder" among the apostles,are liable to rush headlong where wisdom bids them pick their steps. The Jesuits have an admirable method of disciplining their recruits, and, as a result, one of them seldom raises an issue which the whole order throughout the world is not ready to sustain. Young priests, with more courage than prudence, are, among them, taught now and then to pluck a few feathers from the wings of their zeal and insert them in the tail of their discretion. The Redemptorist Fathers of this city are a most excellent body of priests - holy, zealous, laborious and kind. They have made some slight mistakes since they came to this city, but they are mistakes of well-meant endeavor, and will soon be forgotten. One thing we do not hesitate to assert, had Father Meredith's advice been taken in those matters those blunders had never been committed. A religious community is not a thing of a day or a year, but of centuries. The tree planted by Father Meredith and his companions on Grand Avenue will continue to grow and bring forth fruit long after its planters shall have gone to their account. In this light the vains of a life like that we now honor in  the person of Father Meredith is beyond computation. If planted in the soil of obedience, and be watered with the sweat of holy zeal, and the blood of generous sacrifice and mortification, it will grow to be a vast tree and under its sheltering branches generations yet unborn will sit be refreshed. Father Meredith is comparatively a young man, and, if God spares his health, capable of further and great labors in the vineyard of the Master. That his health may be thus spared, and his usefulness prolonged is the prayer of the thousands who know and revere him.

Notes:

Father William Vincent Meredith is my husband's 3x great-uncle, Margaret Meredith Palmer's younger half-brother Willie. He did not live long, unfortunately, but died six years later during a yellow fever epidemic in New Orleans.

St. Alphonsus Rock Church is one of the most well known parishes in St. Louis. Built originally to minister to a German immigrant population it now ministers to a primarily African American community. Its liturgies are filled with references to and expressions of African American tradition. The church itself, an outstandingly beautiful structure, was heavily damaged by fire in 2007.

I have to admit to real curiosity about Father Meredith's publicist (a Jesuit, perchance?) and the "slight mistakes" made by the Redemptorists in St. Louis.

Source: 

"Twenty-Five Years a Priest," The morning star and Catholic messenger (New Orleans [La.]), September 08, 1878, Chronicling America online archive (http://chroniclingamerica.loc.gov/lccn/sn86086284/1878-09-08/ed-1/seq-3/ : accessed 18 September 2010), Page 3.