Search This Blog

Families Who Lost Members in the Battle of Point Pleasant

 


Families Who Lost Members in the Battle of Point Pleasant

The sources mention several families who suffered losses in the Battle of Point Pleasant:

  • The Lewis Family: Colonel Charles Lewis, a prominent figure in early Pocahontas County, died from wounds sustained at the Battle of Point Pleasant on October 10, 1774. He was a respected leader and his death was a significant loss for the community.

  • The Cameron Family: The sources recount the story of Major Charles Cameron, a veteran of the Battle of Point Pleasant, who married Rachel Warwick. He was called upon to mourn the death of his three brothers during the conflict. This detail highlights the devastating impact the battle had on some families, with multiple members perishing in the fight.

  • The White Family: John White lost his life in the Battle of Point Pleasant. The sources also note an encounter between James Warwick, likely a relative of John White, and an individual named William White, who disputed a land claim. The dispute was settled through a wrestling match, with Andrew Crouch as the referee. This anecdote provides a glimpse into the ways early settlers resolved conflicts and maintained order in the absence of formal legal systems.

  • The McNeel Family: The sources mention a tradition that while a man named McNeel was away fighting at Point Pleasant, his wife gave birth to a child who died before his return. She prepared the coffin and grave herself, demonstrating the strength and resilience of pioneer women in the face of hardship and isolation. This tradition also suggests the profound emotional toll that wartime separation and loss took on families.

The sources provide a poignant reminder of the human cost of the Battle of Point Pleasant. While the battle is often remembered for its historical significance, it's important to acknowledge the individual families who suffered the loss of loved ones. These stories personalize the event and offer a deeper understanding of the sacrifices made by those who fought for the settlement and security of the region.

Insights on Diana Saunders

 


Insights on Diana Saunders

The sources depict Diana Saunders as a remarkable figure in the history of Pocahontas County. Arriving as a widow after the War of 1812, she embodied the spirit of resilience and self-reliance that characterized pioneer women.

  • Arrival and Settlement: Diana Saunders arrived in Pocahontas County sometime after the War of 1812 and built a cabin home near the headwaters of Dry Branch. This location, described as being "almost in speaking distance of the Rocky Point school-house," suggests a remote and isolated setting, typical of early settlements in the region.

  • Family: Diana was a widowed mother raising four children: Anna, Eleanor, Cyrus, and Isaac. Her son Cyrus became a successful merchant in Madison County, Virginia, while Isaac settled in Fayette County near Hawk's Nest. Anna initially lived with Isaac before marrying a man named Ewing and remaining in Fayette County. Eleanor married Barnett Adkisson and lived on Spruce Flat on the head of Swago. The dispersal of her children across different counties highlights the migratory patterns common among families in early Appalachia, as individuals sought opportunities and established their own households.

  • Personality and Legacy: Diana Saunders left a lasting impression on those who knew her. The sources describe her as having an "eccentric personality" and "enduring optimism" despite facing numerous hardships. This combination of strength and individuality made her a memorable figure in the community.

  • Medical Expertise: Though not a trained physician, Diana Saunders became a respected healer in her community. She provided medical care to her neighbors for over fifty years, "when there was no resident physician nearer than the Warm Springs or Lewisburg". Her willingness to brave "stormy nights" and "swollen, raging mountain streams and torrents" to attend to the sick speaks to her dedication and compassion. While the sources provide limited details about the specific treatments she employed, they emphasize the vital role she played in the health and well-being of her community.

  • Connection to the Author's Family: The author, William T. Price, shares a personal anecdote that illustrates Diana Saunders's role as a healer. His mother recounted how, as an infant, he suffered from a severe case of whooping cough. Diana Saunders was called upon to treat him, and her remedies seemingly contributed to his recovery. This personal connection adds a layer of intimacy and appreciation to the author's account of Diana Saunders's life and legacy.

  • Longevity: The sources suggest that Diana Saunders lived to an exceptionally old age. It is noted that she died "fifteen or twenty years ago, aged about a hundred and three years as most of her acquaintances believe". If this estimation is accurate, it would make her one of the longest-living individuals in the history of Pocahontas County.

Diana Saunders's story, though fragmented in the sources, offers a compelling portrait of a strong and resilient woman who made a lasting impact on her community. Her willingness to face hardships with optimism, her dedication to healing, and her remarkable longevity make her a fascinating figure worthy of further exploration.

The Lives of Pioneer Women in Pocahontas County

 


The Lives of Pioneer Women in Pocahontas County

The sources offer a compelling glimpse into the lives of pioneer women in Pocahontas County, highlighting both the challenges they confronted and the significant contributions they made to the region's development.

Challenges:

  • Isolation: The sources emphasize the remote and isolated nature of early settlements in Pocahontas County. Families lived in scattered homesteads, often far from neighbors and with limited access to transportation or communication. This isolation placed a heavy burden on women, who were responsible for managing households and raising children with minimal support networks.
  • Physical Hardships: Pioneer life was physically demanding for both men and women. Women faced the arduous tasks of clearing land, tending gardens, caring for livestock, and performing all the domestic chores necessary for survival. They endured harsh weather conditions, limited access to medical care, and the constant threat of illness or injury.
  • Indian Raids: The early settlers of Pocahontas County lived under the constant threat of Indian raids. Women were vulnerable to attack, kidnapping, or captivity. The sources recount numerous instances of women being taken prisoner by Indians, highlighting the fear and insecurity that permeated daily life. The need for constant vigilance and the trauma of these experiences undoubtedly took a heavy toll on women's emotional and psychological well-being.
  • Limited Educational Opportunities: While the sources stress the importance pioneers placed on education, opportunities for women were often limited. Their primary roles were centered on domestic duties and child-rearing, leaving little time or resources for formal schooling.

Contributions:

  • Domestic Production: Pioneer women played a vital role in establishing self-sufficiency within their households. They were skilled in a wide range of domestic tasks, including spinning, weaving, knitting, and sewing, producing clothing, blankets, and other essential items for their families. They also preserved food, processed flax, and made soap and candles, contributing directly to the economic viability of their households.
  • Agricultural Labor: Women actively participated in agricultural labor, working alongside men to clear land, plant and harvest crops, and tend livestock. Their labor was essential for ensuring the family's food supply and economic survival.
  • Child-Rearing and Education: Pioneer women bore the primary responsibility for raising children and instilling values of hard work, resilience, and faith. While formal education was limited, they taught their children basic literacy, religious principles, and practical skills necessary for survival in the frontier environment.
  • Community Building: Women contributed to the development of community life in Pocahontas County. They participated in social gatherings, religious services, and cooperative work efforts like quilting bees and husking parties. These activities fostered social connections and strengthened the bonds of community in isolated settlements.

Notable Figures:

The sources highlight several specific women who exemplified the strength, resilience, and contributions of pioneer women in Pocahontas County:

  • Margaret Humphreys: A woman who lived in Augusta County during the early settlement period. Her vivid accounts of frontier life provided valuable insights into the challenges and experiences of pioneer women.
  • Diana Saunders: A widow who arrived in Pocahontas County after the War of 1812 and built a cabin home near the headwaters of Dry Branch. She was known for her eccentric personality and her enduring optimism despite facing numerous hardships.
  • Elizabeth VanReenan: A Dutch immigrant who came to Pocahontas County as part of a colony in 1842. She and her family endured significant hardships before the colony disbanded, highlighting the challenges faced by immigrant women seeking to establish new lives in the region.
  • Elizabeth Sharp: An elderly woman who demonstrated remarkable resilience during the Civil War. Left alone to manage the family farm, she supported her numerous children, paid off debts, and emerged from the war financially independent.

Legacy:

The sources leave no doubt that pioneer women played a crucial role in the settlement and development of Pocahontas County. They faced formidable challenges with courage and determination, contributing their labor, skills, and resilience to the creation of a thriving community. Their legacy lives on in the strong sense of community and self-reliance that characterizes the region today.

Migration Patterns to Pocahontas County

 


Migration Patterns to Pocahontas County

The sources describe a complex web of migration patterns to Pocahontas County, often involving multiple moves before families settled permanently in the area. Here is a breakdown of some specific families and their migration routes:

Ewing Family:

  • Origins: The Ewing family originated in Scotland and were part of the Scotch-Irish migration to America.
  • Route: The sources provide a specific example of William Ewing and his family. They initially settled in Pocahontas County but later migrated to Gallia County, Ohio in 1810. The town of Ewington, Ohio was named in their honor. This westward migration was common in the 19th century, as families sought new opportunities and land in expanding territories.
    • One of William's sons, Enoch, and his family continued their westward journey in 1853, settling in Hillsdale County, Michigan.
    • Other Ewing family members spread to various locations including Missouri, Kansas, Illinois, and Washington.
  • Significance: The Ewing family’s migration story highlights the westward expansion of the United States and the role of kinship networks in facilitating these moves. Families often followed each other to new locations, establishing communities and support systems in unfamiliar territories.

Radabaugh Family:

  • Origins: While their exact origins are not mentioned, the sources provide information about two Greenbrier County families, the Ewings and the Radabaughs, who moved to southern Ohio.
  • Route: The sources do not detail their exact route to Ohio, but given the time period (1811), they likely traveled overland using established roads or trails.
  • Significance: The Radabaugh family’s migration, alongside the Ewings, demonstrates the interconnectedness of settlement patterns in Appalachia. Families often moved within a regional network, relocating to neighboring counties or states with established connections.

Moore Family:

  • Origins: Moses Moore, the patriarch of one branch of the Moore family in Pocahontas County, settled on Knapps Creek around 1770.
  • Route: The sources note that “traces of the original cabin remained for years”, suggesting that the family established a homestead and remained in the area.
  • Significance: The Moore family’s presence in Pocahontas County highlights the importance of family ties and land inheritance in shaping settlement patterns. Descendants of Moses Moore continued to live on and near the original homestead for generations.

Other Families:

  • McNeel Family: John McNeel is mentioned as a pioneer of “The Levels” whose daughter married Moses Moore around 1770. His grandson, John A. McNeel, recounts family history passed down through generations.
  • Sharp Family: William Sharp Sr. came to Pocahontas County from Rockingham County, Virginia in 1802, seeking land for his large family. He settled near Frost. His descendants spread throughout the region and beyond, with some marrying into other prominent Pocahontas County families like the McCollams, Dilleys, and Waddells.
  • Cochran Family: The Cochrans, a prominent family on Droop Mountain, absorbed many members of the James and Salisbury families through marriage. The James boys migrated to Ohio, while the Salisbury men settled in Braxton County and other parts of West Virginia. This dynamic highlights the intermarriage between families as a significant factor in shaping community composition.

General Trends:

  • Westward Movement: Several families, like the Ewings, Cackleys, and some branches of the Sharp and Cochran families, exemplify the broader trend of westward migration across the United States.
  • Regional Networks: Many families moved within a regional network, relocating to nearby counties or states, such as from Highland County, Virginia, or Greenbrier County, West Virginia, to Pocahontas County. This suggests a pattern of gradual expansion and settlement along familiar routes and within established social circles.

The sources provide a glimpse into the diverse origins and migratory paths of families who contributed to the settlement and development of Pocahontas County. Their stories illustrate the interconnectedness of local and national histories, as families moved within regional networks and participated in the broader westward expansion of the United States.

Hillsboro Colored School

 


  • Location: The school was located at the intersection of Rt. 219 and the Seebert Road.
  • Year Opened: While the exact year is not specified, it was established for Black students in Pocahontas County sometime between 1866-69.
  • Land Acquisition: The land for the school was acquired on 2/15/1876.
  • Later Use: The property was later sold to the Pleasant Green Methodist Church in 1964.

The sources also reference numerous fires that destroyed schools and other buildings in Pocahontas County. These incidents highlight the prevalence of fire as a hazard in the past, likely due to factors such as:

  • Building Materials: The widespread use of wood and other flammable materials in construction.
  • Heating Methods: Reliance on fireplaces, wood stoves, and other potentially hazardous heating sources.
  • Limited Firefighting Capabilities: The lack of organized fire departments and effective firefighting equipment in rural areas.

While the specific year of the fire at the Hillsboro Colored School is not mentioned, it is plausible that this event was part of a larger pattern of fire-related destruction in Pocahontas County's history.

“Hoe Downs”

 


“Hoe Downs” as Social Gatherings

The sources confirm that, following a “husking” or “quilting,” the community would often come together for a “hoe down,” featuring dancing and music. These events, typically held on moonlit nights, served as a release from the hard work of farm life and provided opportunities for social interaction and recreation.

The sources provide further details about the nature of these gatherings:

  • Timing: “Hoe downs” were typically held late at night, after the completion of work at a “husking” or “quilting,” which themselves often took place at night.
  • Music: Music was an integral part of a “hoe down.” While specific instruments are not mentioned, the sources reference a “screeching unruly violin,” also known as “choking the goose,” as a common feature. If no fiddle was available, someone might provide rhythmic accompaniment by “patting Juba,” which sounded similar to a horse trotting over a bridge.
  • Dancing: The dancing at these events was likely lively and energetic. The phrase “heavy stumbling toes would be tripped” suggests that participants engaged in vigorous dancing.

“Hoe Downs” and Social Dynamics

Beyond their entertainment value, “hoe downs” likely played a role in reinforcing social bonds and community identity in early Pocahontas County. They brought together people from different families and backgrounds, offering opportunities for courtship, conversation, and the sharing of news and stories.

The sources also suggest that these events were not always entirely peaceful. Occasionally, attendees would “pride themselves in being and doing ugly,” leading to fights and disruptions. The consumption of alcohol, particularly “Black Betty,” is implied to have contributed to these disturbances.

Overall, “hoe downs” represent an important aspect of social life and recreation in early Pocahontas County. They offered a welcome respite from work, fostered community spirit, and provided a glimpse into the musical traditions and social dynamics of the era.

100 questions to ask

 

Here are 100 questions to ask, based on the sources and our conversation history:

About Settlers and Families

  • What were the primary motivations for early settlers to come to Pocahontas County? Consider factors like land availability, economic opportunities, and religious freedom.
  • How did the lives of the early settlers in Pocahontas County, as described in the sources, compare to those of settlers in other parts of Virginia or the broader Appalachian region during the same period?
  • Can you trace the migration patterns of any specific families mentioned in the sources? For example, where did they originate, and what routes did they take to reach Pocahontas County?
  • How did family structures and relationships change or adapt over time in Pocahontas County, based on the information available in the sources?
  • What challenges did women face as pioneers in Pocahontas County, and how did they contribute to the development of the region?
  • What roles did children play in the lives of early families in Pocahontas County, and how did their experiences shape their futures?
  • Did any of the families mentioned in the sources maintain connections with relatives or communities in other regions? If so, how did those connections influence their lives in Pocahontas County?
  • How did the arrival of new settlers from different backgrounds impact the social dynamics and cultural landscape of Pocahontas County?
  • Did intermarriage between families from different origins occur in Pocahontas County? If so, what were the social implications of such unions?
  • How did the relationships between settlers and Native American tribes in the region evolve over time?

About Specific Individuals

  • What were the most significant contributions of Reuben Bussard to the development of Pocahontas County? Consider his agricultural innovations, community leadership, and family legacy.
  • Beyond his role in choosing the county seat, what other notable achievements or characteristics are associated with John Bradshaw?
  • What was the impact of William Poage, Sr.'s religious leadership on the early Presbyterian community in Pocahontas County?
  • The sources mention several Presbyterian ministers, such as John McCue and Thomas Arbuckle. What were their backgrounds, and how did their ministries shape the religious life of the region?
  • What are the stories behind the naming of some of the families in Pocahontas County, such as Sicafoose, Kinnison, and Lockridge?

About Buildings and Infrastructure

  • Are there any surviving structures in Pocahontas County that date back to the earliest period of settlement? If so, what are their current conditions, and what efforts are being made to preserve them?
  • The sources mention the construction of courthouses, churches, and mills. How did the development of these structures reflect the changing needs and priorities of the growing community?
  • What building techniques and materials were commonly used in early construction in Pocahontas County, and how did they adapt to the local environment and resources?
  • How did the design and layout of towns and villages in Pocahontas County evolve over time? Consider factors like transportation routes, population growth, and economic activities.
  • What role did infrastructure, such as roads, bridges, and ferries, play in shaping the development and interconnectedness of communities within Pocahontas County?

About Economy and Resources

  • How did the economic landscape of Pocahontas County diversify over time? Consider the transition from subsistence farming to more specialized agricultural practices, as well as the emergence of industries like timber and mining.
  • The sources highlight the agricultural potential of the region, particularly for livestock and fruit production. What factors contributed to the success of these industries, and what challenges did farmers face?
  • What impact did the discovery and exploitation of natural resources, such as timber, minerals, and water, have on the economic and environmental landscape of Pocahontas County?
  • How did the development of transportation networks, like railroads and improved roads, affect the economic opportunities and trade patterns within Pocahontas County?
  • What role did entrepreneurs and business leaders play in shaping the economic growth and prosperity of Pocahontas County?

About Religion and Education

  • Beyond the Presbyterian church, what other religious denominations were present in early Pocahontas County, and how did their interactions contribute to the religious diversity of the region?
  • How did the establishment of churches and religious institutions shape the social and moral values of the community in Pocahontas County?
  • What were the primary motivations for early settlers to establish schools in Pocahontas County, and what challenges did they face in providing education to the growing population?
  • How did educational opportunities and access evolve over time in Pocahontas County? Consider factors like the establishment of public schools, the role of private academies, and the impact of social and economic disparities.
  • What were the long-term impacts of early educational efforts on the development of literacy, cultural values, and social mobility within Pocahontas County?

About Social Life and Culture

  • What were the common forms of entertainment and leisure activities enjoyed by residents of early Pocahontas County? Consider social gatherings, music, storytelling, and outdoor pursuits.
  • How did cultural traditions and practices from different settler groups blend and evolve to create a unique cultural identity in Pocahontas County?
  • The sources mention instances of hospitality and neighborly assistance. How did these values contribute to the social cohesion and resilience of the community in the face of challenges?
  • How did social hierarchies and class distinctions manifest in early Pocahontas County, and what impact did they have on daily life and opportunities for different groups?
  • What role did community organizations, such as fraternal societies, civic groups, and women's clubs, play in fostering social connections and addressing community needs?

About Historical Events and Figures

  • The sources mention the Civil War. How did the war impact the lives of residents in Pocahontas County? Consider factors like military service, economic disruption, and social divisions.
  • What significant historical events, beyond those explicitly mentioned in the sources, shaped the development and identity of Pocahontas County?
  • Are there any local legends or folklore associated with the history of Pocahontas County? If so, how do they reflect the values and experiences of the community?
  • Who are some of the most influential or noteworthy figures in the history of Pocahontas County, and what were their lasting contributions?
  • How has the historical legacy of Pocahontas County been preserved and commemorated over time? Consider museums, historical societies, monuments, and community events.

About Researching the History of Pocahontas County

  • What primary sources are available for researching the history of Pocahontas County? Consider documents like land records, court records, church records, personal diaries, and letters.
  • What are some reputable secondary sources, such as books, articles, and websites, that provide reliable information about the history of Pocahontas County?
  • What are some of the challenges or limitations researchers face when studying the history of a rural county like Pocahontas? Consider factors like incomplete records, biases in existing sources, and the difficulty of accessing certain materials.
  • How can oral histories and family stories contribute to a richer and more nuanced understanding of the history of Pocahontas County?
  • What are some ongoing research projects or areas of inquiry that are contributing to new discoveries and interpretations of Pocahontas County's history?

You can use these questions as a starting point for exploring the rich and complex history of Pocahontas County. Remember to consult a variety of sources, critically evaluate the information you find, and be open to new perspectives and interpretations.

To Cast-Sermon

The biblical concept of "casting your cares upon the Lord" is a powerful principle found in the King James Version of the Bible, particularly in 1 Peter 5:7: "Casting all your care upon him; for he careth for you."

 This concept is further illustrated in Psalm 55:22: "Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved."

Here, the psalmist emphasizes the idea of casting one's burdens onto the Lord, trusting in His ability to sustain and uphold the righteous.  

The act of casting one's cares upon the Lord involves a deliberate act of faith and trust. It requires recognizing one's limitations and acknowledging God's infinite power and love. By relinquishing our worries and concerns to Him, we experience a sense of peace and tranquility that surpasses human understanding.  

This biblical principle is not merely a passive act of resignation but an active choice to trust in God's sovereignty and goodness. It involves a conscious decision to let go of control and to place our lives in God's hands.  

In conclusion, the biblical concept of casting our cares upon the Lord is a profound invitation to experience the peace and security that comes from trusting in God's unwavering care. By surrendering our burdens to Him, we can find rest for our souls and live with a renewed sense of hope and confidence.
 

-------------------------------------------------

Matthew 7:6 - "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them under their feet and turn to attack you."


Matthew 14:31 - "Immediately Jesus reached out his hand and caught him, saying, “You of little faith, why did you doubt?”"


Matthew 27:35 - "And they crucified him and divided his garments by casting lots."


Mark 10:21 - "Looking at him, Jesus felt love for him and said to him, “One thing you lack. Go, sell what you have and give to the poor, and you will have treasure in heaven; then come, follow me.”"


Luke 12:24 - "Consider the ravens: they neither sow nor reap, yet they have neither storehouse nor barn, and God feeds them. Of how much more value are you than birds!"


John 15:6 - "If anyone does not abide in me, he is thrown away like a branch and withers; such branches are gathered and thrown into the fire and burned."


Acts 1:26 - "And they cast lots for them, and the lot fell on Matthias, and he was added to the eleven apostles."


Romans 10:14 - "How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?"  
1 Corinthians 13:13 - "So now faith, hope, and love abide, these three; but the greatest of these is love."

----------------------------------------------

The Infinitive "to Cast"

The infinitive "to cast" is a versatile verb form with a wide range of meanings, often related to throwing, throwing off, or shaping. Let's delve into its primary definitions and usage:

Primary Definitions:

  1. To throw: This is the most common usage, referring to the act of hurling something.

    • Example: "He used a fishing rod to cast a line into the pond."
  2. To shape or mold: This sense is often used in artistic or industrial contexts.

    • Example: "The sculptor used a chisel to cast the statue from marble."
  3. To shed or discard: This meaning implies getting rid of something, often something unwanted.

    • Example: "She cast aside her old habits and embraced a new lifestyle."
  4. To assign a role: This usage is specific to theater or film.

    • Example: "The director cast a newcomer in the lead role."
  5. To vote or ballot: This is a less common usage, particularly in certain regional dialects.

    • Example: "The citizens cast their votes for the new mayor."

Grammatical Usage:

The infinitive "to cast" can be used in various grammatical constructions:

  • As a noun:
    • "The cast of the play was excellent."
  • As an adjective:
    • "A cast iron skillet"
  • As part of a verb phrase:
    • "She is going to cast her vote."

Idioms and Phrases:

  • To cast a spell: To enchant or hypnotize.
  • To cast doubt on: To question or express uncertainty about something.
  • To cast a wide net: To try many different approaches or options.
  • To cast pearls before swine: To offer something valuable to someone who doesn't appreciate it.

By understanding these definitions and usages, you can effectively employ the infinitive "to cast" in your writing and speech.

Would you like to explore a specific usage or idiom in more detail?

-------------------------------------------------------------

 The infinitive "to cast" traces its roots back to the Germanic language family. Here's a breakdown of its etymology:

  1. Proto-Germanic: The earliest form is believed to be kastōną, meaning "to throw" or "to cast."
  2. Old Norse: This language inherited the word as kasta, with the same meaning as the Proto-Germanic form.
  3. Middle English: The word evolved into casten, still carrying the core meaning of "to throw."
  4. Modern English: The word has been simplified to "cast," maintaining its core meaning while also developing various figurative and specialized usages.

It's important to note that while the core meaning of "to throw" is the most ancient, the word "cast" has also taken on a wide range of metaphorical and technical meanings over time, such as:

  • To throw a glance: A figurative use, implying a quick, directed look.
  • To cast a spell: A magical or hypnotic influence.
  • To cast a vote: To formally express a choice in an election.
  • To cast a play: To produce a theatrical performance.

These extended meanings demonstrate the versatility and richness of the word "cast" in the English language.

-------------------------------------------------------

 

Alice Moore's Moore's Story

 


Rewritten Discourse

Oyez, Oyez!

One only has a few amazing memories as a child, and according to court records, the seasons drew countless amounts of people for miles and miles. Farmers came to town in the morning, and the reading and children were under the constant supervision of their dads. By midday, the trading and haggling were done and almost everyone met at the table during the noon hour for casual conversation over dinner and supper until court was adjourned upon a table underneath the casual remarks from grandsons and the love.

Every evening, the courthouse presented a summer docket well before being summoned by the love. All the men made their point of being present, but when their kids' family came, the dogs were allowed to be present. The bell was rung and everyone bolted for the next meal, the courthouse bell, to meet and answer the casual advice being given until the next corner. He finally took a look on his handsome, friendly face.

No wonder Court was an integral part of my life, and life to my friends; paths were enjoyed, and unless court records show, Everyone present, including me, provided the one and only cow. Our cows were pampered; one cow per family, and she took the whole family on their journey. Sometimes they carried too much and our voices carried easily for miles from one ethernet. Our paths and the adjacent land that the courthouse stood on were for the babies, and the present hopes were unknown because of his calmly effective pious nature. Oh Lord, Oh Lord, sometimes the adjacent land could get out of hand and get a mother present from the "black hole" until the baby and her mother were there.

Since the defendant had no moves and the adjournments, no kerosene was provided by the judge and he to the theatre with us, when the custom took the place of our fire box known as the cow and few plays, an exciting thing we took the place of in the electric sections, during June's term of 1848. Those window boxes beside the jury box, which was to the right of the judge, open window were right beside our places. Although the electric posts were almost on the jury. They all watched us, when the fire box's duty changed, what a performance! I sat on her knees in the jury box.

Inside the jury box, what duty changes were made? I was almost on the jury box with them as we watched the firemen come and head on over to my father's comments on opinions and events from the courtroom as he headed toward the window with the children. They all watched the firemen come and piece by piece, we saw the case unfold before the defendant with the children. They all watched the firemen come and present the kids for modern society, as they watched the old score board, that a football score, for even us to get, as they handed us some little trinkets for the vehicle act as needed for today, in my hours of searching.

Of course, it might be supposed that our constant attendance in court won’t result in flat-footed damage to our bank character. Not so! The attendance damage to bank reputation and the judge, kept a court, and no doubt flattered some by the evidence there was under oath of his abominable nature, which upon instruction and motto, the jurors would make a questionable announcement. “Mine more of all places and the first to leave the courtroom!”

Our recitations have must event she even become part of the executors. We never donated any doing it, and decided to trust the experts. One house provided in the back house, “donated doing it,” becasue they had to front for the expertise provided to the approaching home. The year they selected arrangements according to way of their business to perform. The first year the program selected, by way of the biggest apple pies so contemporary we were proving the grand finale. I sat at her feet, everyday when my feet landed upon some stepping stones in a class of objects. This little spectacle laid “as the second on the program in the class.” I had not spoken to them with these things at a permanent setting.

I finally set my own agenda and was severely bruised from repetitious at home. I took matters into my own long hands when I severed excuses from school and from home to go hide behind the stove and read when I was excused from school. Now I would have had both left high school now, but when I never did reach my destination, and the music in my heart came to an abrupt of “business” I was found behind the Episcopal Church reading “Coke of the honey?”.

For the last seventy years a battle has been raging in Marlinton. I don’t mean that we inhabitants have been in a state of siege all that time. We have enjoyed periods of comparative quiet, usually during the “winter months,” when the armistice could never be ours. But the valleys always involved are mean and intolerant; neither side has shown any disposition to mellow with age. Perhaps the issue is vital; the fighting breaks out now at a bridge party; now at an alley; the slug fest in the jury room. Ladies grow insulting; gentlemen angry, children belligerent. Every year a vote is taken, an official vote in a regular election, and the outcome is always the same: “Cows are allowed to walk the streets of Marlinton unaccompanied.”

“Cows Win Again!”

The town is divided; religion, politics and gondal take the back seat when the cow question comes up. Mr. Martin is pro-cow a leader of the anti-cow party and Mr. Snow heads the uncompromising faction. Martin and Snow haven’t spoken for years. That is, they haven’t spoken to each other; their loquaciousness on the burning Mr. Martin…

Marlinton. I realized my mistake before the words were out of my mouth. The two words were in there with my pool ever since youth. I unabashedly make a mistake before the words are out of my mouth, the two aunts who have not whispered “pool” closer friends of mine from childhood, have enviously hovered when I had to stop the car at the next corner and wait while a cow took her leisurely way across the street.

Even when I am absent from Marlinton also developing the cow these bullets have taken up the affair. I am informed as to new events that have already recently developed and kept us arising, therefore they have shown little interest in the affair, remaining calm and placid and unconcerned. But the constant bickering is beginning to tell, and the threats are finally realizing the dispute. Mr. Parnell Davidson’s cows were fined. They have taken up the dispute.

How Marlinton Got its Name

 



The town of Marlinton, West Virginia, was originally called Marlins Bottom.
 

A woman named Mrs. Skyles moved to the town from Baltimore and objected to the name. She did not like the word “bottom”. The town's residents agreed with her and changed the name to Marlinton in 1887 at Mrs. Skyles’ request.

About twenty years later, the town almost unanimously petitioned Washington to change the name to McGraw.
 
 This change was refused because there was a post office in West Virginia by the name of McGraws. The name continues to be Marlinton.

The sources don't mention why the residents wanted to change the town’s name to McGraw. They do, however, note that the town's residents seem to be easily influenced by newcomers. They readily agreed to change the town's name at Mrs. Skyles's request, and then they unanimously petitioned to change it again twenty years later. This may suggest that the town's residents are open to new ideas and willing to embrace change.
 
It is interesting to note that the town’s name was originally derived from the first settler, Jacob Marlin.
He settled in the area in 1749 and gave his name to the town. The name was changed to Marlins Bottom sometime later, and then to Marlinton in 1887. This evolution of the town’s name reflects the changing demographics and cultural influences of the area over time.

The Story of Anthony's Creek

 



Anthony's Creek is a stream in West Virginia named after Anthony, "The White Man's Friend"
. The creek is located in the Greenbrier District of Greenbrier County and is approximately 20 miles from Lewisburg and about twenty miles from Frankford. The creek flows through a valley in a southwesterly direction between the Allegheny Mountains
.
The creek was named after a white man known by the Indigenous people as Anthony
. Anthony was known for his positive relationships with certain Indigenous tribes, and Samuel Humphreys' grandfather considered him the only white friend of their tribe
.
The creek is known for a cave called "Anthony's Cave," or "DePauw Cave"
. Anthony used the cave to escape pursuing Indigenous people on at least one occasion. The cave is small – a person could crawl through it – and is located about six or seven miles up the creek. There are several other caves along Anthony's Creek
.
The area around Anthony's Creek was settled by Europeans in the late 18th and early 19th centuries
. Among these early settlers, a few had land grants on Anthony's Creek:
Robert Armstrong
Samuel Campbell
Thomas Campbell
uel Carrol
Felix Gilbert
William Hopkins
Archibald Hopkins
Samuel Humphreys
Shedrick Harriman
Samuel Iron
James Lockhart
James Richards
John Ward
James Ward
Anthony's Creek is also mentioned in accounts of an 1820s journey taken by Mr. Campbell, his wife, and their sons from Howard County, Missouri, to Pendleton County, Virginia
. As the family traveled through what would later become Pocahontas County, they passed Anthony's Creek and stopped to visit with friends and family who lived there.
Our conversation history reveals an anecdote about Anthony's relationship with his close friend Samuel Humphreys. They worked together to warn white settlers about an Indigenous attack, and Humphreys' family hid in Anthony's Cave for two weeks
. They built a fire at the mouth of the cave and kept watch for the attackers. During the siege, Anthony saw an opportunity to escape. He jumped from his hiding place into the creek and escaped down the creek bed. His pursuers did not follow
.
The sources and our conversation history provide limited information about the history of Anthony's Creek. There may be additional information available in local historical societies or libraries.
----------------------------------------------
 
Anthony's Retreat: A Life in the Cave
Anthony, a white man who lived in the region that is now West Virginia in the late 18th century, was known for his friendships with some Indigenous tribes, earning him the moniker "The White Man's Friend".
His close friend Samuel Humphreys' grandfather even considered Anthony to be the only white friend of their tribe.
Despite these friendships, the threat of violence from other Indigenous people led Anthony to seek refuge in a cave, now known as "Anthony's Cave" or "DePauw Cave", located on the creek named after him, Anthony's Creek.
This cave is approximately six or seven miles upstream.
The sources recount a specific event that led Anthony to the cave.
When Indigenous people were planning to attack white settlers, Humphreys learned of the plan and warned Anthony. Together they warned others in their community. The sources describe how Humphreys' family, including his grandfather, hid with Anthony in the cave for about two weeks. They built a fire at the mouth of the cave and began a siege, watching for the attackers.
During the siege, Anthony spotted an opportunity for escape.
He jumped from his hiding place into the creek and ran downstream. Because the creek was shallow at that point in the summer, Anthony was able to escape through the water. His pursuers did not follow.
The cave was small, with a narrow entrance.
Someone entering would need to crawl on their hands and knees until they reached a larger chamber. This small size likely made the cave easy to defend and conceal, making it an ideal refuge for Anthony.
The sources do not explicitly state that Anthony lived in the cave permanently, only that he used it as a retreat during times of danger. However, given the ongoing threat of Indigenous attacks and the close association between Anthony and the cave, it's possible that he spent extended periods living there.
 
------------------------------------------ 
Anthony: A Contentious Figure
 
The sources offer limited information about Anthony himself, focusing primarily on his interactions with Indigenous peoples and his use of a cave as a refuge. However, the sources and our conversation history provide some clues as to why he might have been considered a contentious figure.
 
"The White Man's Friend": The sources repeatedly refer to Anthony as "The White Man's Friend", highlighting his positive relationships with certain Indigenous tribes.
 
    His friendship with Samuel Humphreys, whose grandfather considered Anthony the    only  white person friendly to his tribe, further supports this idea.
This close relationship with Indigenous people could have been perceived as controversial or even treacherous by other white settlers, particularly during times of conflict or tension between the two groups.
Potential for Misunderstanding: The sources do not provide details about the nature of Anthony's relationships with Indigenous tribes. It's possible that his actions or motivations were misinterpreted or misrepresented by others, leading to accusations of betrayal or collusion. The lack of information about his death and the absence of any mention of family beyond his friendship with Humphreys further contribute to the ambiguity surrounding his life and could fuel speculation and conflicting narratives.
Contentious Times: The historical context in which Anthony lived was marked by significant conflict and displacement of Indigenous peoples as European settlers expanded westward.
In such a volatile environment, any individual who crossed cultural boundaries or challenged prevailing attitudes towards Indigenous people could easily become a target of suspicion and controversy.
In conclusion, while the sources do not explicitly label Anthony as a contentious figure, the information they provide, combined with the historical context, suggests that his close relationships with Indigenous people could have made him a subject of controversy among white settlers. However, without additional information about his life, actions, and the specific events that shaped his reputation, it's impossible to fully understand the complexities of his life and the reasons why he might have been perceived as a contentious figure.
 
---------------------------------------

Anthony's Decision to Leave: Protecting Himself and Others

The sources do not explicitly state why Anthony left the town he lived in. However, they strongly suggest that his departure was motivated by a need to protect himself and his community from the threat of violence by Indigenous people.

  • Anthony received a warning from his friend, Samuel Humphreys, that Indigenous people were planning to attack white settlers. The sources recount how Humphreys' grandfather considered Anthony the only white person who was a friend to their tribe. This suggests that other Indigenous tribes in the area may have been hostile towards white settlers.

  • Fearing for their safety, Anthony and the Humphreys family took refuge in a cave known as Anthony's Cave or DePauw Cave. The cave, located about six or seven miles up Anthony’s Creek, was small, requiring people to crawl on their hands and knees to enter. The sources and our conversation history note that they stayed in the cave for about two weeks.

  • During their time in the cave, Anthony and Humphreys built a fire at the entrance and kept watch for the Indigenous attackers. Anthony observed the attackers from his hiding place and waited for the right moment to escape. He jumped into the shallow creek and escaped downstream while the attackers were distracted.

  • The sources do not mention Anthony returning to the town after his escape. It is possible that he left the area permanently to avoid further conflict with Indigenous people. This is supported by the fact that the sources offer no details about his death.

The circumstances surrounding Anthony’s departure, including the warning from Humphreys, the retreat to the cave, and his dramatic escape, all point to a situation of imminent danger and a need for immediate action to ensure his survival and the safety of those around him. Therefore, it is reasonable to conclude that Anthony left the town to escape potential violence from Indigenous people and to protect his community from the same threat.

History of Pocahontas County Book

  A History of Pocahontas County: From Ancient Trails to the Iron Horse Introduction: The Mountain Crucible The history of Pocahontas County...

Shaker Posts