1 50 14 https://omeka-test.library.appstate.edu/files/original/c87a5fa217010fa898d9d85424ddaeca.pdf 80f1af9d9e71bb69d230017eccf09e87 PDF Text Text �For His Cause A Little House A Hundred Year History of Rumple Memorial Presbyterian Church by DONALD B. SAUNDERS �The Appalachian Consortium was a non-profit educational organization composed of institutions and agencies located in Southern Appalachia. From 1973 to 2004, its members published pioneering works in Appalachian studies documenting the history and cultural heritage of the region. The Appalachian Consortium Press was the first publisher devoted solely to the region and many of the works it published remain seminal in the field to this day. With funding from the Andrew W. Mellon Foundation and the National Endowment for the Humanities through the Humanities Open Book Program^ Appalachian State University has published new paperback and open access digital editions of works from the Appalachian Consortium Press. www.collections.library.appstate.edu/appconsortiumbooks This work is licensed under a Creative Commons BY-NC-ND license. To view a copy of the license^ visit http://creativecommons.org/licenses. Original copyright © 1988 by the Appalachian Consortium Press. ISBN (pbk.: alk. Paper): 978-1-4696-4201-7 ISBN (ebook): 978-1-4696-4203-1 Distributed by the University of North Carolina Press www.uncpress.org �THE APPALACHIAN CONSORTIUM The Appalachian Consortium is a non-profit educational organization comprised of institutions and agencies located in the Southern Highlands. Our members are volunteers who plan and execute projects which serve 156 mountain counties in seven states. Among our goals are: Preserving the cultural heritage of Southern Appalachia Protecting the mountain environment Improving the educational opportunities for area students and teachers Conducting scientific, social and economic research Promoting a positive image of Appalachia Encouraging regional cooperation THE MEMBER INSTITUTIONS OF THE APPALACHIAN CONSORTIUM ARE: Appalachian State University Blue Ridge Parkway East Tennessee State University Gardner-Webb College Great Smoky Mountains Natural History Association John C. Campbell Folk School Lees-McRae College Mars Hill College Mountain Regional Library North Carolina Division of Archives and History Southern Appalachian Highlands Conservancy Southern Highlands Handicraft Guild U.S. Forest Service Warren Wilson College Western Carolina University Western North Carolina Historical Society �To my parents �CONTENTS Acknowledgments Introduction 1: The Founding and the Founders 1 Mrs. Alfred M. Stewart. Col William J. Martin. The Rev. Dr. Jethro Rumple and North Carolina Presbyterianism to the 1880's. Blowing Rock, 1880-1900. The German Reformed Church. The first building. W. M. Morris's deed of land. The Rev, C. A. Munroe and the Lenoir connection. The first members. Notes for Chapter One. 2: The Tufts Era, 1897-1923 33 The Rev. Robert P. Pell and mountain education. The arrival of the Rev. Edgar Tufts and his Blowing Rock work. A new generation of summer people: Dr. William J. Martin, the Rev. James I. Vance, the Rev. Charles G. Vardell. Building the stone church. The first Session. The formation of the Synod of Appalachia and its significance. The church and the Grandfather Home for Children. The death of Tufts; tributes to his work. Notes for Chapter Two. 3: From Mission to Mainstream, 1923-1940 Blowing Rock by the 1920's. The Rev. Charles G. McKaraher's pastorate at Blowing Rock. Remodeling the church portico. McKaraher's academy at Shulls Mills. The Rev. Walter K. Keys and Holston Presbytery home missions. The Rev. G. Sexton Buchanan and the first manse. The church's "fiftieth" anniversary celebration. Dr. Mary Warfield. The WOC. Mrs. Annie L. Cannon and the first education building. The church and the black community. The departure of the Rev. Buchanan. Notes for Chapter Three. 65 �4: Rumple Goes to War, 1940-1956 97 The first Keys pastorate. The church and World War II. The deaths of Martin, Vance, and W. L. Holshouser. Postwar changes. Keys's illness. David Ovens and Grandfather Home Sunday. The pastorate of the Rev. Robert D. Earnest. The building of the Negro Community Church. Two pastors with Korean connections: the Rev. Sam S. Cappel and The Rev. Leroy T. Newland. The recall of Dr. Keys. Notes for Chapter Four. 5: Leaps of Faith, 1956-1973 121 Keys's second pastorate. Lay leaders and leadership opportunities. Robert A. Dunn and the Dunn Youth. Building the present manse. The Rev. Blake Brinkerhoff and the Summer Residents Committee. Brinkerhoff and the KKK. The changing character of the town. The Rev. Richard Holshouser and the Cannon Educational Building. Return to Concord Presbytery. Notes for Chapter Five. 6: Shocks and Signs, 1973-1987 151 Holshouser's departure and the call of the Rev. Francis C. Collier. The Collier case. Recovery, redirection, and reunion. The pastorate of the Rev. Vaughn Earl Hartsell. Rumple Sundays and preaching missions. Celebrating the centennial. Whither the town? Whither Rumple? Notes for Chapter Six. Bibliography 175 Index 181 �ACKNOWLEDGMENTS INSPIRATION FOR WRITING this book came on a spring walk in 1985 along the then-unopened stretch of the Blue Ridge Parkway, in sight of the Grandfather, between Blowing Rock and Linville. I knew the job needed doing; I had just concluded another semester's teaching; I needed a project to break a block; and I determined then to make my services available for the task. My only concern was that others with more knowledge and experience than I had a more rightful claim to write it. Looming like giant footsteps across a trail were professional considerations due my acquaintance from days at Davidson College, the Carolinas Presbyterian professor par excellence, Blowing Rock summer resident and worshipper at Rumple, raconteur and repository of many pertinent facts, both trenchant and trivial, Dr. Chalmers G. Davidson. I knew that Dr. Davidson had been asked to take the job on. I did not yet know he had begged off the project, on the grounds that his semi-retirement, which he fills as the first Archivist of Davidson College, was busy enough, and he needed no new writing projects to tackle. He has since been a valuable consultant to the one hundredth anniversary history project for the town of Blowing Rock; his contributions will undoubtedly prove important when Appalachian Consortium Press publishes the work in 1989. Now, most all of us who attended Davidson in the years Dr. Davidson taught history there, whether we took his courses or not, stood and still stand in awe of his learning, of his good humor, and of the peculiar nature of his curiosities: his interest in matters genealogical sometimes seems surpassed only by his love of an earthy story. He has revealed, I am sorry to inform the reader, precious few such stories for this book, with which I might have enlivened the narrative. But he did assure me, when I asked him, that the topic was mine if I wanted it, and that he was always ready to help. I am grateful for the professional and personal regard he has shown me as this work has progressed, giving me free rein in the Davidson College archives, particularly in the Dr. William J. Martin papers, and answering numerous questions about Blowing Rock and its people. His com- �ments on the book's final draft proved valuable. He knows a great deal more than I knew to ask; he has been of enormous help. But even before I had to wrestle with a legend like Dr. Davidson, the project itself had taken shape in the mind and heart of the Rev. Vaughn Earl Hartsell, whom I knew only slightly when I started, but who came to be a friend. His desire to observe the church's anniversary by such a project, his constant interest, his own knowledge of the subject, his help in arranging oral interviews and in finding the funds for the publication of this book, and above all his unquestioning faith in my ability and determination to complete it: these have kept me going in the year and a half since I volunteered to do the job. I also owe a great deal to Dr. Jerrold L. Brooks, Executive Director of The Historical Foundation of the Presbyterian and Reformed Churches at Montreat, and the staff there, especially Mr. Bill Bynum. Before there were local church histories, there are the records at Montreat —congregational, Presbytery, Synod, and General Assembly—which make local accounts possible. All historians, and all Presbyterians, now reunited in the Presbyterian Church, USA, have reason to be grateful for, and to continue to support, the facility and its rich resources. When the project began, I knew numerous oral interviews would be desirable and necessary to give a human dimension to the story and to alert me to the many details I knew nothing of in the history of the church and the town. Several longtime members at Rumple and residents of the community have been kind enough to grant extended interviews, some quite early on, others only later in the project. Appropriate notes appear throughout the text to these invaluable sources of information and support. Among those who helped me in this way were: former pastors Robert D. Earnest, Blake Brinkerhoff, and Richard Holshouser; elder emeritus Howard Holshouser and his wife, Mabel; other members of the Holshouser family, including William L. Holshouser, Jr., and his wife, Louise VonCanon Holshouser, of Banner Elk, and Virginia (Mrs. Eubert "Peck") Holshouser, of Boone; former elders Rudolph Greene and Perry Lentz; former Summer Residents Committee chairmen Eugene S. Bowman and Andy Nimmo; William C. Cannon of Concord and Blowing Rock; members Agnes Coffey, Gladys Tester, and "Miss Hattie" Brown; former member, deacon, and elder Jim O'Dell; summer residents Betsy McClure, Linda Yarnell, and the Rev. Allan Smyth; and Mrs. McClure's aunt, Helen Weedon Deaton of Statesville, daughter of one of Blowing Rock's earliest transplant families and Rumple members. Jean Clawson, liaison from the Session to the Historical Committee, kindly �helped me interview Jo Greene, now of Winston-Salem, who with her late husband Spencer lived in Blowing Rock from the late 1930's to the 1960's, and who recalled for us many anecdotes regarding Annie Ludlow Cannon. From the start the backing of the Historical Committee at the church has been very reassuring, as has been that of the special Centennial Committee chaired by George Kinnard. It almost goes without saying that without the help of Jerry Burns, editor of The Blowing Rocket and a son of Rumple Church, and use of the materials collected through the resources of The Blowing Rocket over the years, this work could never have been written. As of this writing, the special 1976 edition of that newspaper devoted to the history of the town is the single best source of local historical information. He also gave me access to various items collected at the church reaching back well into the early years of its history. Among the more recent and valuable materials are two hefty scrapbooks assembled between 1962 and the time of her death in 1978 by Mrs. William C. (Elizabeth) Lentz. Would that such a diligent effort had been made from the beginning, or were still underway. Tom and Michelle Bouvier, church members and word processor enthusiasts, gave help preparing the first, brief version of the project on their computer; their example made me realize the value of learning the computer and helped inspire me to acquire my own. Summer resident Eleanor (Mrs. Leon S.) Bradshaw showed the Rev. Hartsell and me around the First Presbyterian Church of Salisbury, introduced us to the church historian there, Mrs. Josephine Kluttz Krider, and toured with us the old manse once inhabited by Jethro Rumple (now the historical museum of Salisbury) and the Salisbury public library's collection of local history. Mrs. Julia Keys Williams of Sarasota, Florida, daughter of longtime pastor Walter K. Keys, answered thoughtfully and graciously many questions during her visit to Blowing Rock in April 1987. For information concerning the Boone Fork Academy, I thank Katherine J. Peterson of Boone, formerly a teacher at Watauga High School and at Appalachian State University; and for information on R. A. Dunn and his Blowing Rock property, Jim Love of Mount Holly. I am also grateful to my departmental colleague, North Carolina historian Dr. Ruby S. Lanier, who serendipitously was working on a sketch of the Rev. Jesse Rankin of Lenoir while I was engaged in this project, and so was able to give me materials concerning the Lenoir Presbyterian Church and help in other ways with source references. For assistance in conceptualizing some of the interpretations contained in this book, I thank Dr. Patricia D. Beaver, Professor and Chair of the Anthropology Department at ASU; need- �less to say, the final form my thoughts have taken is my own responsibility. The Rev. Dr. Thomas F. Clark, artist, sculptor, my professor of Old Testament Bible at Davidson College, and historian of the Myers Park Presbyterian Church of Charlotte, was kind enough to read and comment upon a nearly-final version of the manuscript. The Rev. Lawton W. Posey, pastor of the Grace Covenant Presbyterian Church of Charleston, West Virginia, who has written numerous articles and reviews for several church publications, also read it and provided many welcome suggestions. Other favorable comments were kindly supplied by Dr. John W. Kuykendall, president of Davidson College; the Rev. Dr. Perry H. Biddle, Jr.; and Mrs. Margaret Tufts Neal. I am grateful too, for a careful reading of the last draft by Church members Mary Smith, Bernie Greene, Jerry Burns, and Jean Clawson; their sharp eyes caught a number of minor errors and omissions; those that remain are my own fault. Publication was made possible by the Session of the Church, the Summer Residents Committee, and several special contributors: my thanks to Capt. and Mrs. Salem Van Every, who arranged for the Foundation of the Carolinas to contribute toward the underwriting of the book in memory of Mrs. Van Every's nephew, John Arvid Moberg, a member of Rumple Memorial at the time of his death in September 1986; other members of the Moberg family; and to Willard and Betty Broyhill Gortner, area summer residents. I also acknowledge the generous support of Dr. George P. Antone, my department chairman at ASU, and Dr. William F. Byrd, Dean of the College of Arts and Sciences, who provided me with a block of release time and other support for this work during Spring Semester 1987. Finally, I express my debt to my parents, to whom I dedicate this book. Born and reared "in the nurture and admonition of the Lord," they saw to it that "the faith once delivered to the saints" was taught to their children, both at home and in the church in which I grew up, Grace Presbyterian Church, Montclair, New Jersey. Had they not taken an interest in the affairs of Rumple Church during several summers in Blowing Rock, I might never have been introduced to its ministry and its minister. Boone, N.C. December 1987 �INTRODUCTION FOR MORE THAN half of its one hundred years, it was known officially as the Blowing Rock Presbyterian Church. In all its early records, in presbytery minutes, and in reports —when it made them — to the denomination's General Assembly, the "little house" did not use its current name before 1940. And nothing shows that the congregation or session ever voted to adopt the name of its founding spirit. Yet by the time Holston Presbytery, to which the church had belonged since 1915, "went on record as recognizing the name of the Church in Blowing Rock to be the Rumple Memorial Church" in 1940, the role of Jethro Rumple, D.D., minister of the First Presbyterian Church in Salisbury for some forty years and a longtime summer resident, had been recognized for decades. Indeed, from the time of the construction of the present stone church, completed in 1912, the building has displayed a stone marker, donated by Sunday School pupils of the Salisbury congregation, memorializing Dr. Rumple. It is in many ways fitting that the church should bear the name of a person from "off the mountain": a major part in its history, and in its active life today, has been played by contributors, sung and unsung, who have lived among the mountains and its people but whose homes and livelihoods have been elsewhere. Two factors go a long way toward explaining this phenomenon. First, perhaps, was the sense of mission, at its height in the Presbyterian Church, U.S. during the long generation from the 1890's through the 1920's, reflected in the status of the Blowing Rock church as a missionary activity of the denomination in that era. This account will sketch many of the men and women who during those years were called to "labor in the vineyards for the Lord," as they said, and whose zeal sometimes seems hard to recapture today. If they occasionally showed an imperfect understanding of the people and the conditions they met in the mountains, their convictions have nevertheless left permanent impressions even on the very granite of the land. The second factor has been the growing and changing role of the town of Blowing Rock as a summer resort over the past century. To many of their visitors in the early days, the mountains were a retreat, a solace, a sometimes-romanticized "place of quiet rest near to the heart �of God," as the old hymn has it. Later, a somewhat more strenuous round of "leisure" activities - golf, horsemanship, dining out, or shopping and sightseeing-increased the social and economic significance of the summer community. Each year, as the autumn leaves blew off the trees, these folks departed; but what they left behind, as contributions of time or money, has been vital to the church's survival. So without the support of professional church workers, and lay people whose lives were staked elsewhere, neither Rumple Memorial nor the town ever would have taken their present shape. But the church's success in the community has depended equally on reaching out to, and meeting the needs of, local people. Not all mountain missionary work succeeded. And not all the resorts which were springing up in the era when Rumple Church was planted provided a permanent Presbyterian witness. The church at Highlands, N.C., for example, dedicated just two years before the one at Blowing Rock, struggled and died in 1910, and was not revived until interested persons, many of them retired outsiders, reorganized it in 1929. Linville, founded as a resort during the same decade the Rumple Church was organized in nearby Blowing Rock, has not maintained a regular Presbyterian place of worship despite several false starts. To keep a church alive and active, a base of permanent resident members, as has been the case at Rumple, is imperative. For the local people who have shared in the work at Rumple Memorial, the church has fulfilled its characteristic roles: a source of comfort in times of pain and death, a place for celebrating weddings, baptisms, and holiday traditions, and a scene of spiritual study and worship. Early resident members often gave, sacrificially, of the labor of their hands and hearts, and from narrow bases of income, to build and maintain its physical plant and to carry on its programs. For some members even today, the church represents what was truly "the faith of their fathers": second, third, and even fourth generation descendants retain current membership. Like their forebears, they are still being challenged spiritually and ethically to display in their families and in the community the faith they have heard preached in the church. And like them, they take their places in the pews alongside the doctors, professors, city preachers, successful business people, and all sorts of folks from other places who make up the summer congregation, led by a common commitment to serve the same Lord. Projects of outreach were and are jointly undertaken by the entire membership. The most noted of these, since 1918, has been the Church's support of Grandfather Home for Children in Banner Elk, of which much more will be said in this account. It is mentioned here as �an example of the way in which the sense of mission, the impact of the summer community, and the work of local residents have all come together to accomplish an unusual thing. Nothing humans do on earth is permanent or perfect. Ink fades, buildings are pulled down and rebuilt out of all recognition, men and women err and die, "mind and memory flee." The faith of Christians is that God remembers, rewards, and "maketh perfect"; the faith of historians, that the preserved memory of the past influences the present. Here, then, is something of what remains of the record of Rumple Memorial Church, in at least part of its context. It is written not simply to honor the living and memorialize the dead, certainly not to remind the Almighty what His people have done in this place. It, too, is service, and is inspired by example. �This page intentionally left blank �The Founding and the Founders ON SEPTEMBER 17, 1887, at its regular fall meeting, the Presbytery of Concord, of the Presbyterian Church in the United States, received and approved a report from the Reverend C. A. Munroe of Lenoir that "he had organized a church [in Blowing Rock] on the 17th day of July, 1887, of 8 members...." Presbytery then "ordered that the name of the church, Blowing Rock,... be put on the roll of churches," and the church had its official beginning. It was the culmination of years of effort to establish the denomination in Watauga County, North Carolina.1 The first known call to the Presbyterian public to launch "A Church Enterprise in Watauga, N.C." was made in a letter signed by "Mrs. Alfred M. Stewart" in the North Carolina Presbyterian on October 18, 1882. Her audience would not have been large: there were only some 25,000 Presbyterians of all varieties in the state, out of a population of more than one million, by 1880, and circulation of the paper was certainly no more than a few thousand. The weekly journal, which reached church people from its offices in Fayetteville, was at the time a major source of news and information concerning the denomination, although it was not an official church publication. Besides news and letters, it also ran inspirational poetry, various lessons from Scripture, and even such almanac information as when to plant crops and recent weather reports. It was a logical forum in which to promote her efforts. According to property deed records, Alfred M. and Emma Reid Stewart were from Mecklenburg County and probably lived in Davidson, although they do not appear on the 1880 census for that town. They first bought property in Blowing Rock in 1880: an eighty-acre tract from S. M. and Emma S. Clarke for $700. Part of this tract, which �2 / Chapter One straddled the middle fork of the New River, was still known as "Stewart's field" in recent memory. Other acreage Emma Stewart bought in her own name later, including property on the south end of Main Street. In Davidson, she kept a boarding house, listed as "Stuarts Inn" in the College Handbook of that era, for college students during the school year, and another in Blowing Rock, the Skyland Inn, at what is now the Farm House Restaurant, for summer people. She was a member of the Davidson College Presbyterian Church; nothing in the records shows that she joined the church in Blowing Rock she helped to launch, but she must have attended services there in summer. The Stewarts' son, Herbert, or "Hub," lived in Blowing Rock and also in Southwest Virginia near Abingdon, as late as the 1950's; apparently he never married. He ran the Skyland Inn from the time his mother became infirm, about 1919, until the sale of the property in 1945 to the present owners, Mr. and Mrs. E. J. Blackwell2 In Davidson, the Stewarts would have known Col. William J. Martin and perhaps others from the college who spent their summers in the mountains. Her letter, in any event, was no doubt sparked by conversations in Davidson and Blowing Rock with Col. Martin (who long was an elder in the Davidson College Presbyterian Church) and the Reverend Dr. Jethro Rumple of Salisbury, both of whom were a great deal better known to Presbyterians across the state. Why neither of these men signed the letter is a mystery. Her letter informed those "who live in more favored parts of our land" of the "widespread religious destitution in Watauga County," where the "few Presbyterians are literally as 'sheep without a shepherd/ " She reminded her readers that "Blowing Rock is resorted to yearly by visitors, among whom are members of our communion. But they come to us to find no sanctuary and no means of grace of our faith and order." She proposed to put up "an inexpensive house of worship," after obtaining a lot, to further the course of "religion and morality," and asked for donations "in our weakness . . . even if the aid rendered be small."3 Over the winter and spring the donations trickled in. Letters at the church preserved from that period show that small contributions came from all over the state. From as far away as Wilmington, $15 was raised "among my young friends of the Second Presbyterian Church" by Miss May Colville, who expected Mrs. Stewart to remember her as "Miss Annie Rankin's friend" (Annie Rankin was a daughter of the Reverend Jesse Rankin of Lenoir). From Fayetteville, Mrs. L. M. Evans sent $5 and regretted she could not "make it five times that amount." The Reverend Robert Zenas Johnston, pastor at Lincolnton �The Founding and the Founders / 3 and stated clerk of Mecklenburg Presbytery, forwarded $2, noting he was "on missionary ground" himself, helping to build a church at Iron Station in Lincoln County, and so could send no more. He signed himself "your old pastor" and thought of Mrs. Stewart as one of his "old friends." The reference is puzzling, for although he was a Davidson graduate, class of 1858, preached all his career in the Presbyteries of Concord and Mecklenburg, and had been Jethro Rumple's successor at the Providence and Sharon churches in southeast Mecklenburg County when Rumple moved to Salisbury in 1860, Johnston never preached near Davidson. Perhaps the Stewarts had lived in one of these areas before taking up residence in Davidson. Or they may have provided him board on his visits to the town in his capacity as a trustee of the college from Mecklenburg Presbytery: he served from 1871 to 1879, and again from 1897 to 1908.4 To Emma Stewart's call came two especially interesting responses from persons who remembered their own visits in Watauga County: Arnold W. Miller, pastor of First Church, Charlotte, and Mrs. Peter Tinsley Penick, of Mooresville. Miller recalled that "when we were a part of Concord Presbytery [i.e., before 1869], Watauga was one of my favorite counties, and in several portions of it I have preached. I shall always feel a deep interest in its welfare and hence, hail with delight, the first movement tending to the establishment of Presbyterianism in that remarkable section." When Miller died in 1892, a tribute at the state Synod meeting observed that "the people of Western North Carolina will long remember his labors. There the inmates of many homes have been permitted to read numerous religious and moral periodicals, sent by him year after year to the children, who otherwise never would have seen these periodicals." Miller, a native of Charleston, South Carolina, served his Charlotte charge from 1865 to shortly before his death. Mrs. Penick, wife, mother, mother-in-law, and daughter-in-law of Presbyterian divines, sent Mrs. Stewart "one dollar which I hope will not be too late to be useful in 'putting a few nails* in the house of worship you are building." She wrote, "I love our grand old mountains! Many of the happiest days of my girlhood were spent among them, and Blowing Rock is associated with some of my tenderly cherished memories." According to her letter, she and several family members had spent "some weeks at Shull's Mills and Morris" in 1879 and had seen and felt then the need for a church in that vicinity.5 The donations received as a result of Emma Stewart's call were inadequate to begin work. Presbytery was at that time uninterested in pursuing the matter; money was apparently being raised for a church �4 / Chapter One at Jefferson, but major support was not yet forthcoming for any new construction ventures. No doubt what finally got the Blowing Rock project off the ground was the support of her two collaborators, Col. William Joseph Martin (1830-1896) of Davidson College, and Jethro Rumple (1827-1906), minister at the First Presbyterian Church of Salisbury. The contributions these prominent North Carolina Presbyterians and Blowing Rock summer residents had already made to the denomination were well known in the state and the region. Sometime during his tenure as professor of chemistry, geology, and natural history at Davidson, which began in 1869, Col. Martin sojourned in Blowing Rock. The exact date has not been pinpointed, but what drew him is clear: it was his interest in the geological formation of what were already being called the oldest mountains in America. Born in Richmond the son of an Irish immigrant physician, Martin was an 1854 graduate of the University of Virginia. He studied chemistry there, but according to one who has written about his career, Martin drew his inspiration to teach from classes under the famed William Holmes McGuffey, whose Eclectic Readers and Eclectic Spelling Book helped shape popular education in nineteenth century America. After teaching three years at Washington College in Pennsylvania upon earning his Master of Arts degree, Martin was invited to succeed the well-known Elisha Mitchell at the University of North Carolina in 1857. His academic career was interrupted by service with the famous N.C. Bethel Regiment, which he helped to raise among Chapel Hill students, during the Civil War. He saw action in several campaigns, advancing from captain to colonel, and was three times wounded. The scene of his return home, which came down through his family, is reminiscent of the classic screen version in "Gone With the Wind": alone and exhausted on a "pitiful-looking," half-starved gray horse he arrived unrecognized and mistaken for drunk until he was cleaned up by his brother-in-law and a faithful "old darky."6 As the University was forced to close its doors in 1867, Martin moved to Columbia, Tennessee, founded a private academy, and taught school for two years. He then joined two of his former Chapel Hill colleagues at Davidson, where he taught generations of boys and filled various leadership positions until his death. From 1884 to 1887 he was college vice-president, and acting president in 1887-88. He was awarded the honorary Doctor of Letters degree from two institutions, Hampden-Sydney College and U. N. C., in 1887 and 1889. Martin introduced laboratory instruction to the struggling liberal arts college, which was surviving Reconstruction largely on the prayers of Presbyterians and the remainder of the bequest received from Salisbury �The Founding and the Founders / 5 merchant Maxwell Chambers shortly before the War. To build up the college's geology program, Martin tramped to the mountains for rock samples, often in the company of Washington Caruthers Kerr, Martin's predecessor as professor of chemistry, mineralogy, and geology at Davidson and state geologist from 1864 to 1882. Another who came with them was probably John Rennie Blake, an 1846 graduate of the University of Georgia and a contemporary of Kerr's at the Lawrence Scientific School in Cambridge, Massachusetts in 1856 and 1857, who taught various subjects at Davidson from the Civil War to 1884. Blake and two nephews, W. B. and Robert Arrowood, taught a one-room school in Boone for a time after the War. Both Arrowoods later became Presbyterian ministers, but it is doubtful if their Boone enterprise was ever under the care of the denomination.7 The Colonel and his naturalist companions from the college were living in a generation for many of whom the hand of God in nature was becoming less and less apparent. Uniformitarian principles in geology had disturbed the comfortable belief in a six-thousand year-old earth; fossil studies were revealing extinct species; Charles Darwin's controversial writings posited processes of "natural selection" for the origin of species, and struggle for life, not harmony, as nature's ruling principle. Yet Martin's faith in a personal God did not falter. Tributes collected in memoriam by the college spoke positively of his Christian character and conviction as well as his extensive knowledge and scholarship. A former student, perhaps remembering experiences in the college's required chapel services, wrote: "I loved to hear him pray there was such simplicity, such humility, such childlike faith." Rumple, who kept a sharp eye on the school from his position as secretary of its board of trustees for more than forty years, and who knew him well from summers in Blowing Rock, remarked at Martin's death: Col. Martin's crowning was his absolute faith in God and in his word. His scientific studies did not shake, but only confirmed his faith. He knew that every scientific experiment ended in a mystery-"why" that could not be answered, and wisely reasoned that in the higher region of sacred science there would likewise be unanswerable mysteries. And so he could afford to trust the promises of God, and resign himself to the divine will.8 The Colonel and his wife, Letitia Coddington Coston of Wilmington, indeed understood something of the mysteries of divine will: they lost six of their ten children in infancy. But a son, William J. Martin, Jr., and a daughter, Mary Turpin Martin Sloop, retained lifelong associa- �6 / Chapter One tions with Presbyterian mountain activity, continuing the Colonel's work in the next generation.9 According to property records at the Watauga County Court House, Col. Martin first purchased land in Blowing Rock, a half-acre lot on Main Street near the present Episcopal church, from William M. and Edith M. Morris on October 6, 1886, just seventeen days before the Morrises deeded the property across the street for the Presbyterian church. But he and his family had undoubtedly been spending summers in town long before that date. In any event, two years later he purchased property on Chestnut Hill, and began building the house he called Chestnut Knoll, which still stands. Martin's daughter remembered that the "family was one of the first of the outlanders to establish a summer home at Blowing Rock."10 Another of the early summer residents was the Rev. Dr. Jethro Rumple of Salisbury. When and why the preacher and his family first decided to summer in Blowing Rock is uncertain. In her fascinating memoirs written during the 1930's, Hope Summerell Chamberlain of Salisbury, a member of Rumple's church, recalled being taken to Blowing Rock as a child for the sake of her mother's health; this would have been in the early 1880's. Perhaps the Summerells or other Salisbury Presbyterians introduced Rumple to the mountains; or perhaps the preacher introduced his parishioners to the mountain region he already knew.11 In a newspaper interview given in the late 1930's, Etta Gregorie Norvell said she remembered staying at a Mrs. Brady's boarding house at the same time as Dr. Rumple, late in the season after the Blowing Rock Hotel had closed, during the summer of 1889. This seems a rather late date for Rumple to be in a boarding house, since by then he, like Martin, had purchased a lot from the Morrises, and probably had already built a house on Main Street.12 Toward the end of his long life, he lived in a small summer cottage built for him on the property of his son-in-law, the Rev. Dr. Charles G. Vardell, on Chestnut Hill, a short walk from the Martins. Jethro Rumple was one of the most remarkable Presbyterians and North Carolinians of his generation. "There is scarcely an area of the church's life and work in North Carolina to which at some time in his career Dr. Rumple did not make a significant contribution."13 A prolific writer and preacher, he also pioneered causes in religious education �The Founding and the Founders / 1 and social concern. His belief in the responsibility of the church for its young people was evident all his life. He served almost fifty years on the board of trustees of Davidson College, his alma mater, and was the guiding spirit behind the founding of the Barium Springs Orphanage in Iredell County at about the same time (1888) he was involved in establishing the church in Blowing Rock. Both these institutions later named buildings in his memory. In addition, he served on the board of Union Theological Seminary in Virginia, and is reported to have strongly favored the move of that institution from Hampden-Sydney to Richmond in 1895-98. In Salisbury, he was a member of the city public school board and secretary and treasurer of the board of directors of the "State Colored Normal School" which was established there in 1881. He held numerous posts at presbytery and synod level in the church, although he was never elected moderator of the General Assembly. The University of North Carolina honored him with the Doctor of Divinity degree in 1882. Many persons prepared posthumous sketches of Rumple's life, including his daughter, Linda Lee Rumple Vardell. Hers was included in the 1916 edition of Rumple's History of Rowan County.u She noted his birth on March 10, 1827, "in an unpretentious farm-house in Cabarrus County, N.C." and his early love of learning: "we can see the barefoot boy trudging the long way to the rough school house from which the first ambitions of his life must have come to him." He grew up in the Bethpage congregation, attended several "old field schools," and was educated for college by Moses Lingle at Flint Hill in Mecklenburg County. Graduated with distinction from Davidson College in 1850, he alternately taught school and studied at Columbia Theological Seminary, then located in Columbia, S.C., and was licensed to preach the gospel in 1856 by Concord Presbytery, "of which he was the remainder of his life a member." His premier pastorate was at the Providence and Sharon churches in Mecklenburg County; the first of these is one of the historic "seven churches of Mecklenburg," dating to 1764, while the second was an offshoot in 1851.15 Four years later, Rumple was called by the congregation of the First Presbyterian Church of Salisbury, where he was installed as pastor on November 24, 1860, and "continued to be their faithful and beloved pastor for the remaining years of his life on earth. . . ." Rumple's daughter did not mention, nor did other published contemporary accounts of his life, that the famous preacher was born of unmarried parents. The fact was no secret in the small community he grew up in, and was apparently widely known during his lifetime. "He was the natural son of David Thomas Houston and Mary Winecoff �8 / Chapter One Rumple, the widow of John Rumple, Jr. It is apparent that his parents were kept from marrying, because his maternal grandfather stated in his will that if his daughter Mary Rumple married again she would have no part of his inheritance." Houston's will provided for his "beloved son known by the name of Jetherow Rumple born of Mary Rumple." But Rumple himself seems to have been cared for as a child by his eldest half-brother and wife, Levi and Christine Rumple. It may be that the minister's lifelong regard for the care of unfortunate children stemmed from his awareness of his own background.16 In his prime the Reverend Doctor Rumple was a large and robust man of exceptionally good health, and a vigorous public speaker. His daughter called him "a preacher of the old school, not disdaining the elaborate introduction to his sermons; and his style was clear, his diction elegant, and his moral always helpful and practical." Another who grew up in his congregation remembered, "From three-quarters to a full hour was allowed for the sermon, old fashioned, with all the bones of its structure fully visible, its fourthlys and fifthlys in sequence.... When at last the sermon was over, and the last hymn sung, Dr. Rumple would end the final prayer with a warm (Aye-men) in a tone that sounded as if he were glad to have done; and I would be glad with him."17 His concern for children was noted by all who knew him: he "always kept up his interest in and attendance on the Sunday School[;] he knew all the children in the congregation personally and was loved by them." Rumple and his wife, Jennie E. Wharton of Greensboro, whom he married in 1857, had two sons, Watson Wharton and James Walker, and a daughter, Linda Lee. Both the boys died young: Watson at age eighteen while a student at Davidson, James, "a lawyer of some promise," by drowning at age twenty-nine. Two years before his death James married Jane Dickson Vardell and had a son, James Malcolmson. The young widow thereafter married William J. Martin, Jr., the Colonel's son, whose own first wife had also died. Rumple's daughter married Charles Graves Vardell, Jane Dickson's brother; and thus family connections, first established no doubt during summers at Blowing Rock during the children's youth, were formed between the Rumples, Martins, and Vardells.18 With the Civil War in 1861 came the split in the Presbyterian Church not healed until 1983. Rumple moderated the called meeting of Concord Presbytery, held at Davidson College in June 1861, which reflected locally the process that led to the formation of the Presbyterian Church in the Confederate States of America. During the War he served as secretary of the presbytery's Board of Committee on �The Founding and the Founders / 9 Domestic Missions, which supplied chaplains to the Confederate Army. He took several tours of duty himself as chaplain, including one with Robert E. Lee's army in October 1862, and another, for ten weeks, with General Scales' Brigade of the Army of Northern Virginia. He reported that during the latter "an army church was erected, Bible Classes organized in each Regiment, a Soldier's Christian Association was formed, 400 New Testaments distributed, together with several thousand pages of Tracts, nine members received into the Presbyterian, and several into other churches, about 40 professed conversions . . . and double that number led to ask, What must we do to be saved?" Rumple modestly noted that "other missionaries came and cooperated in this blessed work." Rumple also served on a Synod of North Carolina committee to raise funds for the education of children of deceased Confederate soldiers — a task presbytery, in the straitened circumstances which followed the defeat, declined to fund. In September 1864 he was elected Stated Clerk, a job he held for the next four years. Then during the last months of the conflict, war came home to Concord Presbytery: General George Stoneman's raid passed through much of Western North Carolina, including Watauga County, destroying much property and forcing postponement of presbytery's scheduled spring session.19 The war's end brought confusion to the whole South, and did not exclude organized Presbyterianism. Rumple seems to have been influential in retaining the structure which Southern Presbyterians had forged during the war and in rejecting overtures from the Presbyterian Church, U.S.A., seeking their return — although a minority in Concord Presbytery opposed "hasty and premature" action which would commit the Southern Church to its independent stance.20 On the other hand, he favored continued Southern Presbyterian work among newlyfreed blacks, even if on an increasingly segregated basis. He was one of a two-man committee to sign a pastoral letter in the North Carolina Presbyterian in 1866 which observed that "our Pastors, churches, and people have always recognized [the blacks'] claim to Christian equality and brotherhood, and have rejoiced to have them associated in Christian union and communion in public services and precious sacraments of the Sanctuary." But the letter also encouraged establishment of Sabbath Schools and Day Schools "where the number of colored people is sufficient to require them" and wanted all schools "under the direction of suitable Southern teachers, if such can be obtained."21 Here was revealed the paternalism and fear of Northern influences which hampered much of the Southern church's effort among the freed population during the succeeding years. Already blacks were leaving Presbyterian �10 / Chapter One congregations; Rumple's Salisbury church, which had added "colored" members almost annually since the 1820's, dropped them from its rolls in 1868 after they had "voluntarily connected themselves with the Colored Presbyterian Church in union with the Northern General Assembly."22 When in 1868 Rumple resigned as Stated Clerk, he had already become chairman of presbytery's sustentation committee, which in that era of hard times had the important task of finding financial support for its pastoral responsibilities. From this point on in his long career, Rumple was an earnest and resourceful promoter of evangelism. Almost all the positions he was to hold in the denomination reflected this concern. In the fall of 1869, presbytery took up for the first time since the war consideration of mission work in areas "west of the Blue Ridge Mountains." On behalf of his committee Rumple recommended putting "at least one missionary in each of the missionary counties . . . as soon as practicable, & also that they be empowered, for the more speedy evangelization of that region, to establish one or more mission Schools, as soon as the way shall be open." The major obstacle seems to have been the dearth of trained pastors, because of the war's disruption of schools and seminaries.23 Rumple's committee by 1870 was promoting efforts to "cultivate extensive missionary fields in Yadkin, Burke, McDowell, Yancy [sic], Mitchell, Watauga & Ashe Counties, & hope ere many years to organize a circle of churches in regions where Presbyterianism has never been planted." His report that year identified one of the "charges" in the presbytery as "Jefferson, Boone (Ashe & Watauga Cos)," but no pastor or missionary was specifically named to hold the charge. In 1871, the Rev. B. L. Beall was recommended for a $500 salary for missionary work in presbytery; perhaps he was the unnamed pastor who in the previous year had been instructed to spend two weeks laboring in Ashe and Watauga counties-in January and February! Rumple himself went to work for a spell in the mountains in 1872. Presbytery arranged that "Rev. J. Rumple will spend six weeks in Watauga County, and two weeks at discretion during the summer." At its fall meeting, presumably as a result of interest created by Rumple and his predecessors, presbytery voted to support "the erection of a building for religious and Educational purposes in Watauga Co.," but there was no later record that such a building was ever put up, nor was a location mentioned. Raising funds to support such missionary work seems to have been extraordinarily difficult. Rumple's committee attempted in 1876 to extract the sum of $4.70 from each church in presbytery to pay the regular evangelist's salary— he had preached 166 �The Founding and the Founders 711 times that year—but got no response except from one congregation which "complains of the injustice of the basis of distribution, but does not promise to pay the average."24 Always creative and determined, Rumple in 1876 had his committee recommend the reorganization of the churches in Concord Presbytery into "Clusters for convenience of meeting and cooperation in church work.... At these meetings it shall be in order . . . especially to devise ways and means to search out and supply with the means of grace, the destitute portions of their territory." One such "cluster" formed then brought Lenoir, Watauga, and Jefferson into the relationship which within a few years would bear fruit in Blowing Rock.25 During the decade from 1878 to 1887, the energetic Salisbury pastor took on another project: publishing a series of articles in the North Carolina Presbyterian on the history of the denomination in the state. These articles provide not only an insight into the thinking of Rumple himself, but a good contemporary overview of religious conditions at about the time the Blowing Rock church was founded. What kicked off the project was a discussion at a meeting of synod in 1875 on "Presbyterian Aggressiveness": was the religious body holding its own, or losing ground, when compared to other Protestant groups in North Carolina? Rumple was made a member of the inevitable committee formed to consider the subject and by 1877 was not only chairing the project, but "the labor of preparing the report all fell upon his hands."26 The completed articles ranged far beyond the original topic and are mostly historical, having interest in their own right; only three of more than thirty touched on "aggressiveness." But on this topic, Rumple concluded that the distinctive features of Presbyterianism —its insistence on a methodically trained clergy, "the deliberation with which most of our members connect themselves with the Church," the greater than average amount of its members' contributions — all made for a "more permanent body" than was true of other denominations. Presbyterians had played a role in the state out of proportion to their numbers, it was true. But the answer to "the question whether we have been doing and are now doing our whole duty in the field" required knowing "what the obstacles are that have impeded our progress, what have been the causes of past and present failure, and what are the Scriptural remedies." He thought the Book of Church Order was too brief and general on the "means of extending our church into destitute regions, or heathen lands," tempting "our ministers and Presbyteries ... to regard the preaching of the Gospel to established churches as the great, all-absorbing design of our church organization."27 To remedy the situation Rumple invoked the language of battle: �12 / Chapter One Now if it is right to receive instruction from an enemy, it is surely much more allowed to learn wisdom from the experience of our brethren of other religious denominations. While we would not abandon our habit of entrenching, and fortifying the ground already occupied, for any system of advancement however plausible, or successful, we could and should superadd to the pastoral system a more faithful and diligent developement [sic] of the Evangelistic arm of our church. . . . [O]ur five Presbyteries [in North Carolina] have scarcely five evangelists, all told. Not onetwentieth part of our ministers are evangelists. . . . We urgently need a reformation of popular sentiment upon this matter.25 While Rumple rejected the Methodist system of bishops to supervise and appoint missionaries, he proposed to learn from their practice of training laypeople to take more active part "without remuneration" in local church work. He also believed the denomination might need to "pray for a peculiar set of laborers who like Paul... and others would consent to waive their right of leading about a wife, in order that they might devote themselves more fully to evangelistic work, men who would face poverty in order to plant the Gospel in destitute regions and build up churches on no other man's foundation. It is scriptural to be willing to endure hardness as a good soldier of Jesus Christ/'29 In concluding his articles on "Aggressiveness," Rumple changed his figure of speech to reflect the times: In the loose agricultural and commercial systems of other days, when railroads and telegraphs were not yet dreamed of[,] when markets were distant, competition limited, and long credits the rule on all sides, men could afford to do business in a careless way. ... But in the more rapid transactions of modern days, when small profits, cash payments, quick returns, and urgent competition are in vogue, the old course of business would be simply ruinous. And so in these modern times, when great activity and energy characterize many of the churches . . . the fruits of a large part of our missionary and evangelistic work have been gathered by other denominations because we are slow in planting churches and in gathering in members. It is our duty to practice the wisdom of the serpent as well as the harmlessness of the dove.30 By 1879, the synod was discussing the appointment of a synodical evangelist to promote the cause of "aggressiveness." Frustrated perhaps by division over the issue at the presbytery level, synod in October 1879 elected the Rev. Charles Montgomery Payne "the first agent of Evangelistic Labor" and held the first synodical home missionary meeting in North Carolina.31 The next decade was to see a substantial �The Founding and the Founders / 13 expansion of church planting, with redoubled efforts by both presbytery and synodical evangelists. The Blowing Rock church was to be one result. ***** The still-unincorporated village of Blowing Rock which Rumple and his friends knew in 1880 had a population of 339, living in 56 "families" (a census term, later changed to "households"). Almost all were farmers. Only two "merchant farmers," a schoolteacher, a nurse, and a music teacher (male) stood apart from the norm. Many of the families whose descendants later associated with the Presbyterian Church— Pitts, Sudderth, Greene, Coffey, Hartley, Oxendine-were already living in the township, but not one of them was among the eight charter members of 1887, whose names do not appear on the census rolls for 1880. One of the "merchant farmers" listed was William M. Morris, who with his wife Edith Matilda Morris had moved to Blowing Rock within the previous decade. They had bought "the old Amos Greene place about 1874 and opened a house for summer boarders."32 The property they owned on Main Street was extensive. Four children, a son and three daughters, were listed in the family as of 1880, the two eldest "at school." Morris's store became the legal center of the town when it was incorporated and its limits defined by act of the North Carolina General Assembly on March 11, 1889: Blowing Rock extended threefourths of a mile in every direction from his "store-house." Morris's boarding house operation had become increasingly typical for the town by that time. Even before the Civil War, a few families seem to have visited the mountains, but the number of summer people grew only after the War and its aftermath.33 Arthur singled out Morris for special praise in his reminiscences: He was most successful, and the good things he furnished for his boarders to eat will forever be remembered by all who had the good fortune to sit at his table. He had a most remarkable little benchlegged cow, which gave oceans of the richest milk imaginable. His deep featherbeds were good for tired legs after a day's wading in the creeks fishing for speckled trout. One presumes Edith Matilda Morris, and probably her daughters, also had something to do with the food served and hospitality shown the guests! Arthur mentions a couple of other early boarding house �14 / Chapter One keepers: Len Estes, who "looked like General Grant," built a house, a sawmill, and the dam on what would later be the Chetola estate, and later "moved West"; and W. W. Sherrell, who "bought the Harper property and opened two or three small houses for summer boarders about 1877 or 1878 at Fairview." Sherrell (Sherrill) would later join Rumple Church.34 By the later 1880's, hotels were springing up to meet the growing demand for summer residences. The Green Park Inn, then in the separate Caldwell County town of Green Park, claims local precedence: it was built in 1883. No detailed census records exist for 1890, but in 1900 enumerators counted 805 people in 166 "families" in Blowing Rock; perhaps most notably for the shape the town was taking in its first full year of incorporation, five residents were listed as hotel proprietors or hotel keepers, while several new names were shown taking in boarders. Blowing Rock now also boasted two physicians (George W. Roby and Calvin J. Parlier), a postmaster (William Edmisten), a dentist (Andrew J. Toppings), several craftsmen of varying trades, a butcher, and, among the servants, an eleven year-old boy "wood chopper" for two school teacher sisters, Mollie M. and Gabria (Gabrielle) E. Blair, the latter a recent valedictorian graduate of the Skyland Institute, which, like the Presbyterian church, had been established in 1887. The only "preacher" listed in 1900 was a black man, 45 year-old George W. James, boarding with a black school teacher named Long. Most of the town's residents were still farmers, but already had come a New York-born "retired merchant" and his wife, Ogdon (Ogden) E. and Mary C. Edwards, the first of a much later trend. Summer resident Gaston Gage remembered "Colonel" Edwards from his childhood: he was tall, thin, always wore a skull cap, and repeated for the children lore and sayings he had picked up on his world travels. "Apparently he had made and lost a number of fortunes," Gage recalled. Mary Edwards founded the "Community Service Fund," a predecessor organization to the Blowing Rock Community Club, which still functions. By that time, too, Moses Cone, textile magnate of Greensboro, had begun to develop his estate out from the center of town. Many local residents were earning cash money working among his crops, orchards, and livestock. So "outlanders" were already beginning to make their mark in the growing community.35 In her 1882 letter, Emma Stewart called attention to the "religious destitution" of the town. How accurate was this estimation? It is true that no permanent place of worship seems to have been established before the Presbyterians erected their structure in 1886; but the public morals of the community during the 1880's appear to have been, by the �The Founding and the Founders / 15 standards of the times, restrained and decorous. Not that there was much real trouble to get into. In a day when waiting for the mail could occupy one for hours, the few public amusements were tame: gathering wildflowers, going on a picnic, taking a walk, fishing in one of the various forks. Nostalgia may have colored the reminiscences preserved of those early days in the community, but when in the next generation Blowing Rock was favored by a smarter set, oldtimers decried seeing grown women "riding astride," not observing the Sabbath, chewing gum "as a goat would a towel he had pulled from the clothes line," and drinking soft drinks with their beaux in public.36 Perhaps it was the Presbyterians which gave the decorous tone to the early summer colony; or perhaps the wave of new arrivals of German-American extraction, who began moving into the town during the same era, brought a class of solid-citizen types to town; for whatever reason, the recorded memories of early Blowing Rock seem pale beside those left from the more boisterous past of Boone, the county's largest town and seat of government.37 ***** At the same time the Presbyterians were making their bid to form a church in Blowing Rock, a similar effort was underway by the German Reformed Church. In 1882, the same year Mrs. Stewart's letter was published, the Reverend John Ingle, of that denomination, preached a sermon at the Blowing Rock home of Jacob Kluttz, a recent arrival from the German settled area of Rowan or Caldwell counties. Seeing the need for a minister's services, Ingle moved his family up the mountain the following April and "at once began to hold services in a school house at the location of the present village and organized a Sunday School." By 1884, Ingle had convinced the North Carolina Classis (the Reformed equivalent of the Presbyterian Synod, a statewide organization or "court" of clergy and lay elders) to support a "Watauga Mission." Thus a congregation "Calvinistic in faith and Presbyterian in church government," as Dr. Rumple said of this denomination, was already being formed in the mid-1880's.38 Perhaps these concurrent efforts spurred Rumple on; in any event, at the fall 1885 meeting of presbytery, things began moving more rapidly. On October 15, the Committee on Home Missions "was directed to consider the propriety and means of erecting a Presbyterian chapel at Blowing Rock in Watauga Co." The next day, pre- �16 / Chapter One sumably after much prayer and deliberation by the committee, the full court agreed to "look with favor upon the scheme" and to provide $150 toward the project when the remainder of the funds had been raised by other contributors. The following March the committee met to appoint the Rev. C. A. Munroe and Captain E. W. Fawcette of Lenoir to "undertake at once the erection of a church building at Blowing Rock" and requested presbytery to apply the $50 already raised for a church at Jefferson (which had folded five years earlier) to the Blowing Rock cause. Supply ministers, including Rumple, were appointed for the summer of 1886, who were to be entertained "as far as practicable" by the Lenoir men and their travel expenses defrayed by whatever collections were obtained at the services.39 At its April 1886 meeting, presbytery approved the committee's report. Work on the building probably began that spring. It must have proceeded rapidly. The chapel was small, of simple frame construction, with a tower whose bell reportedly could be heard for two miles in every direction. Its total cost was $677.93. According to the 1936 history, "the whole community united in the erection of the church, but the local contributions, material, etc., were not at the time noted." Munroe's account to presbytery in April 1887 did note that "proprietors of B. R. Hotel and others did gratuitous hauling," indicating that the Blowing Rock hotel, which opened in 1888 and stood at the south end of Main Street for many years, must also have been under construction that summer. Other gifts to furnish the building were recorded: a Bible from Miss Lizzie Kerr, a hymn book by ladies of the Salisbury church, organ by Mrs. Rumple, pulpit lamps by a Mrs. and Miss Pegram, communion service by the Rev. B. L. Beall, two pulpit chairs by Mrs. Stewart, lumber for the pulpit by Capt. W. W. Lenoir, and hymnbooks by the publication committee of the denomination. Except for Mrs. Stewart, all these people seem to have been affiliated with either the Salisbury or the Lenoir churches, an important indication of the network of support which helped sustain the fledgling mountain mission during its early years. Some of these items remain at the church to this day: the large pulpit Bible, the pulpit, possibly the chairs, and perhaps the organ. It is unlikely that the original bell was moved to the present structure, but its ringing of the eleven o'clock hour every Sunday morning carries on a one hundred year-old custom.40 The fourth Sunday in July, 1886, was a great day for organized religion in Blowing Rock. On the very same day Rumple and others dedicated the new Presbyterian chapel, the Reformed congregation was organizing, in a building called the "Estes Schoolhouse." The �The Founding and the Founders I 17 Mount Bethel house of worship was probably not built until 1894;41 but when it was organized in 1886 the Reformed congregation was twice the size (sixteen) of the Presbyterian flock of a year later. Were the two denominations competing for members? Probably not. A list of the first Reformed communicants shows a preponderance of names of German origin: Holshousers, Kluttzes, Lentzes, Trexlers, Bollingers. Descendants of most of these families would later join Rumple Church, but at first the new arrivals seem to have been loyal to denominational ties, and perhaps patterns of organized worship, inherited from earlier generations at places in the western Piedmont, especially Rowan County. And while the first regular Presbyterian membership also seems to have been recruited largely among newcomers to the county, several factors probably accounted for the success of the Presbyterians: first, there was the support from the Lenoir Church, which, although sporadic to begin with, at least gave the little flock a connection to a larger statewide and regional structure of organization than was available to the Reformed membership. Then there was the summer resident support: the increasingly numerous, and more affluent, seasonal visitors swelled the ranks of worshippers and allowed a larger base of financial undergirding. The more central location of the Presbyterian chapel also likely favored its more rapid growth. A final factor was undoubtedly the arrival in 1897 of the young Edgar Tufts, whose energy and devotion to his work spilled over the Grandfather and touched Blowing Rock. In the end, these advantages outweighed the early and earnest effort at the Reformed Church. In 1900 Ingle gave his occupation to census takers as "farmer": he probably preached only part-time and received little income from his churchly duties. The congregation was "irregularly supplied" from year to year through the next two decades by at least six other ministers. Its only regular pastoral care after the fall of 1903 came from a missionary from Lenoir. Membership in 1911 was listed as thirteen. In 1912, the Rev. and Mrs. Ingle joined the Rumple congregation, although he still was listed as of 1917 in the Reformed Church's statistical reports as "without charge" and living in Green Park. In 1919, at the age of eighty-four, he reportedly preached for a year at the Blowing Rock Baptist Church until a new minister could be found. The Reformed congregation itself "was unfortunately lost to the denomination in 1921 when only four members were reported."42 By the time of the July 1886 dedication service the little Presbyterian chapel still lacked "brick pillars and an enclosure to make the job complete."43 No matter the state of the structure, it must have resounded that Sunday with the full force of Rumple's formidable ora- �18 / Chapter One torical skills, and Mrs. Rumple's applying of her musical talents to the little pump organ. The sermon would later be remembered as a prophecy of the church's success. Rumple took his text from Psalm 72:16 — "There shall be a handful of corn in the earth upon the top of the mountains. The fruit thereof shall shake like Lebanon and they of the city shall flourish." Rumple could not have anticipated how Lebanon itself would shake quite literally by the 1980's. But he demonstrated his faith in the "handful of corn" being sowed in his beloved mountains. Later that summer, supplies appointed by presbytery took their turns filling the new pulpit: the Rev. J. M. Wharey on the first and second Sundays in August, and Munroe on the fifth Sunday. It is not clear if the Rev. Beall preached as he was appointed to, on the third and fourth Sundays.44 To further insure the harvest, Rumple and Munroe arranged to conduct "a protracted meeting at Blowing Rock, including the 5th Sabbath of October." No doubt it was hoped that all these efforts would bring in enough new members to keep the new work going. Formal organization would await the results of these labors in the following year. ***** The Presbyterians' chapel was almost finished—indeed, it had already been dedicated-before the land on which it stood was officially signed over to them. The deed to the property was dated October 23, 1886. Witnessed by Joe B. Clark(e), justice of the peace and later the town's first mayor, it conveyed to the new church's trustees the land "Beginning at a sugar maple on the West side of the Caldwell and Watauga Turnpike Road" and bordered by property of the Morrises on one side and H. F. Schenck on the other. The lot contained "seven tenths of an acre, more or less" and was to be "for the only use and behoof of said church forever." An interesting confirmation of the legal status of women in that era was that Clark was required to examine Mrs. Morris separately from her husband "tending to her voluntary execution" of the property deed and to certify that she "signed freely and voluntarily without fear or compulsion of her said husband or any other person and that she doth voluntarily assent thereto."45 It would be helpful to know just how and when the Morrises were persuaded to donate the lot. One clue might be found in the fact that during the same month in which the Presbyterians got their lot for free, the Morrises were selling lots to several private buyers, among �The Founding and the Founders / 19 whom were Martin and Rumple. On October 6, the Colonel bought a half-acre from them, for $100, on the east side of the "Turnpike Road." Then on October 23, the preacher secured a lot of similar size across the street, close to the church property, for $50. Also that day David A. Atwell of Rowan County, and Dr. Frank A. Shaffner of Forsyth County, bought tracts of about the same size, for $100 and $50 respectively. Perhaps these land sales sweetened the pot, or satisfied the Morrises' need for some immediate cash. Two years later, the couple also sold "for $1" a one-fourth acre tract to trustees for the Protestant Episcopal Church, diocese of North Carolina, who also got another onefourth acre from S. M. and Emma S. Clarke, for the erection of an Episcopal house of worship. The Morrises thus were benefactors of two churches, but the Presbyterians ultimately obtained their membership; they joined in 1891. Later they left the county and moved "east of the Blue Ridge."46 The first trustees of the church property were all prominent Presbyterians from Lenoir: the Rev. Benjamin Leander Beall, his brother Dr. Robert Lamar Beall, and Capt. E. W. Fawcette. Beall had helped organize the Lenoir church in 1852, and had served that congregation as stated supply from 1879 to 1882. He was twice evangelist for Concord Presbytery, 1868-1872 and 1883-1888. Nearly sixty years old in 1886, he was injured two years later in a railroad accident while returning from a preaching appointment in Burke County and had to give up his post. He "had the unique privilege of reading his own obituary" when his death was at first reported after the wreck. He lived on until his eighty-sixth year, but "never ceased to suffer bodily pain." It was said of him when he died in 1913 that he and the Rev. Jesse Rankin of Lenoir (one of Rankin's daughters was BealFs first wife, and a niece was married to Rumple) were "the pioneers of Presbyterian Evangelism in Western North Carolina." Laboring mainly in the mountains, he preached "in season and out of season, in log school houses, in store buildings and in private homes from house to house" over territory from Ashe to Macon counties. "Eternity alone will reveal the full fruitage of the good seed he scattered in that large territory of Gospel destitution," C. A. Munroe recalled. He also thought Beall to be "thoroughly orthodox, . . . perhaps the most conservative preacher on all points of Christian doctrine and church polity in Concord Presbytery."47 The other Lenoir trustees, both laymen, were long active in the life of the church there as members of the session, the Sunday school, and various other boards and committees. Robert Lamar Beall was a physician, Edward William Fawcette an educator. The latter was in turn a �20 / Chapter One founder of the Patterson School, president of Concord Female College and Statesville Female College, and a school in Johnson City, Tennessee. He ended his career as head of Finley High School in Lenoir.48 The names of these three men were listed as the trustees of the Blowing Rock church property until 1954. By the end of summer, 1886, the new church was clearly functioning. To insure its continued operation, presbytery arranged that over the winter of 1886-1887 Munroe "be appointed to preach one Sabbath each month at the Blowing Rock Chapel,... his churches agreeing thereto, and that the Home Mission Committee supply Mr. Munroe's pulpit during his absence at Blowing Rock. . . ." Further, it placed the "the Blowing Rock Chapel and Sabbath School . . . under the care of the Lenoir Session until a minister is appointed to that field." Munroe was also given "commission to receive members and organize a church, if the way be clear." This arrangement was renewed the following spring for the months of April, May, and June 1887.49 Rumple, too, probably returned to preach in the summer of 1887. The mountains were certainly on his mind that year. It was the semicentennial of Davidson's founding, and Rumple was on the campus to give the historical address. In flowery rhetoric he compared the college, as a "fountain of pure learning," to the "head-springs of the four noble rivers, the Yadkin, the Catawba, the Watauga, and the Great Kanawha, streams that diverge to the four quarters of the earth" from their origins at Blowing Rock, "the towering apex of eastern America."50 Colin Alexander Munroe had a long and honorable career in the Presbyterian Church, U.S. Born at Troy, N.C., in 1844, he was the eldest of three preacher brothers, all of whom attended Davidson College and Union Seminary. C. A. graduated in 1872 at Davidson and in 1876 at Union. Munroe was already a veteran of the Confederate Army before he started college; he must have taken classes there under that other old soldier, Col. Martin. He later was a member of the college's board of trustees. His alma mater awarded him the D.D. degree in 1915, and he died at Davidson four years later. Licensed in Fayetteville Presbytery upon completing his seminary studies, Munroe briefly supplied two churches there, then was called to Mississippi, where he was ordained in 1877. In 1883, he returned to Concord Presbytery as evangelist for its "Western Field." Working out of the newly-organized church at Old Fort, he fulfilled these duties for at least one year. Then in 1884 he moved to Huntington, West Virginia, for reasons unknown, and was called by the church there in 1885. At the same time, he held a call to the Lenoir and Hickory churches. "It �The Founding and the Founders 7 2 1 was the call of these two churches [that] he accepted, and he was received back into Concord Presbytery on June 19, 1885." From then until 1903, he served the Lenoir charge (the Hickory church received its own full-time pastor in 1891). In that year Concord Presbytery again named him evangelist. He took up residence in Hickory and resumed his travels, resigning in 1917 due to ill health. Munroe held the second-longest pastorate in the history of the Lenoir church. His recollections of activities there, some of which were published in that church's history, gave insight into what worship was like in that era, and as the church was so close geographically and organizationally to the fledgling congregation in Blowing Rock, they described what must have been similar practices at both churches. Because some of the Lenoir members also made a habit of spending summers in the mountains (one thinks of the Harpers, probably also the S. M. Clarkes, and somewhat later the Bernhardts), they would themselves have shared in them.51 "Communion Days" were impressive, awe-inspiring occasions and usually lasted for a weekend. Wine was served to all in one special chalice reserved for the occasions.... We see the gatherings of the little group-friends coming in from the country and staying at least through the weekend-the McGalliards, the Corpenings, Greys, Abernathys, Dicksons, Glasses and others. . . . There was heart-searching preaching, usually by a visiting minister. There was the opening of the doors of the church and always a pointed and evangelistic appeal. And then when Sunday came, there was the white table spread in the early morning hours, which on other Sabbaths was taken by Sunday School. Students . . . had given up their usual Friday evening social and as the hour for the observance of the Sacrament drew nigh, it was as though a spirit of reverence and of loving awe walled the quiet streets and country roads. The sermon and then the call separated the communicants from the non-professing Christians. The little organ was silenced and Captain Faucette [sic] 'raised the tune[.]' Always it was 'T'was on That Dark and Doleful Night,' sung to the minor strains of Windham.'... The service closed with the singing of 'Home Sweet Home . . . Prepare me, dear Saviour, for Heaven, my home.' It was Munroe who, in the summer of 1887, returned up the mountain to organize the church at Blowing Rock. At the fall meeting of presbytery, in Newton, he reported he had completed his appointed task on July 17. He had enrolled eight charter members: Mrs. Rosa Watkins, by letter Miss Sarah Walser, by examination �22 / Chapter One Mrs. Mary Ann Patterson, by examination Mr. Spurgeon Walser, by examination Mrs. Martha Walser, by letter Samuel J. Walser, by examination Miss Mary Walser, by letter, Baptist Mr. Arthur Parks, by letter. Nothing is known of Watkins, Patterson, or Parks. They must not have lived long in the community, as they were not there in 1880 and were gone by 1900. But the Walsers do appear on the 1900 census for the town; many of their descendants lived in Blowing Rock in later generations, and were active at Rumple Church; at least one of their descendants, Paul Walser, attends currently. Spurgeon Walser and his wife, Martha, both fifty years old, had been married twenty-three years as of 1887. Two of their children, still living at home as of 1900, joined the church with them: Mary was eighteen, Samuel was ten. Sarah may have been another daughter, or, if she was incorrectly recorded as "Miss," their daughter-in-law, the twenty year-old wife of William Walser, head of one of two other Walser families in town; these men, William and David, were probably also Spurgeon and Martha's children. Martha gave birth to her last child, Robert, in April of 1888. As of 1887 there would have been another little girl, Annie, age three, as yet too young to join the church. Both these would join Rumple in 1899; "Rob" Walser would spend many of his adult years as Sunday school superintendent during the 1940's.52 Other additions to the membership came in the next two years; perhaps Rumple or Munroe held more "protracted meetings." Mrs. Willie Clark, Rufus Brady, and Mrs. M. J. Brady joined by letter from other Presbyterian churches (place or places unknown). Mrs. Brady was likely the boarding house keeper with whom Rumple is reported to have stayed in the summer of 1889; neither the Bradys nor Mrs. Clark appear on the 1900 census. Not until 1891 were more names put on the rolls. The Rev. R. P. Pell, synodical evangelist, and Munroe at that time added the previously-mentioned Morrises, their daughter, Bessie, who would have been fourteen, and E. (Edward?) G. Morris, listed on the 1900 census as a carpenter with six children. E. G. Morris's wife, Doxy, joined the church the next month. Perhaps he was a grown son of William and Edith. Also joining the fold were E. (Elcana) G. Clure (Clewer, on the census returns), age 61, a farm laborer, and his wife, Martha, age 47; Mrs. Martha Kershea; Mrs. Martha Kirby (not found on the 1900 census); and H. W. Weedon (Weeden). Mrs. Mary W. Weedon also joined, "by letter from the Methodist church."53 �The Founding and the Founders / 23 ***** And so the efforts of Emma Stewart and her friends had borne fruit. A church had been planted in a "destitute region." It was the only church Concord Presbytery organized that year, though more were to follow. Like many country churches, it had no regular pastor. Services were held rarely, if at all, through the winter, perhaps almost weekly during the summer if Rumple or other ministers were in town. There is no way to know how often Munroe rode up the mountain from Lenoir, or how scrupulously the Lenoir session cared for the little flock's needs. Session minutes of the Lenoir church never mention Blowing Rock through this period. No local session (that is, lay elders) to conduct church business was at this time provided: the few original members could hardly have made one up, especially since women, six of the eight, were not then permitted to hold church office. The records hint at a Sunday school, but give no indication of attendance, names of teachers, or any other such data for the period. All the evidence points to the fact that Blowing Rock was a transitional type of church, more a convenience for the summer people who had church homes elsewhere than a truly local one. For a decade the church would struggle along, adding a few members when a visiting preacher would enroll them. Munroe seems to have severed his relationship with Blowing Rock in 1891 when he took full-time charge of the Lenoir congregation; in 1892 a presbytery report indicated the Blowing Rock pulpit was vacant. Perhaps it was served thereafter only in the summertime, by Rumple or other vacationing preachers, or by an occasional evangelist.54 Its success would not be assured until a man arrived, at the start of its second decade, who epitomized a new spirit abroad in mountain missions: Edgar Tufts. �24 / Chapter One Notes for Chapter One 1. Minutes of Concord Presbytery, Vol. 9, pp. 94-95. Printed copy at The Historical Foundation of the Presbyterian and Reformed Churches, Inc., Montreat, NC. Xeroxed copies of the printed and the original handwritten minutes are in the RMPC records. 2. Watauga County Court House, Register of Deeds Office. On the Stewarts: oral interviews with Helen Hartley, April 1987; Julia Keys Williams, April 1987; Jo Greene, July 1987. See also "Music Made Farm House Popular Attraction Here," and "Around Town," The Blowing Rocket, The Blowing Rock Story, special Bicentennial issue (first published July 1976, reissued 1983), pp. 55, 8. Hereinafter cited as The Blowing Rocket, special edition. Dr. Chalmers G. Davidson kindly supplied the information concerning "Stuarts Inn"; in 1896-97 students paid $10 a month to board there. 3. North Carolina Presbyterian, October 18, 1882 (New Series, Vol. XV, No. 771), p. 2. Microfilm copy at The Historical Foundation, Montreat. 4. E. C. Clark, comp., Ministerial Directory of the Presbyterian Church, U. S., 1861-1941 (Austin, TX: Von Boeckmann-Jones, 1942). Later editions by various editors and with different dates of publication. Hereinafter cited as Ministerial Directory, and year of edition. Dr. Davidson kindly supplied the dates of Johnston's service on Davidson College's board of trustees. 5. I have been unable to locate a settlement or post office in the county named Morris. By the 1880's there was one called N orris, and another at Moretz's Mill, both on Meat Camp Creek. But since W. M. Morris took summer boarders, it is possible that the Penicks actually were staying in Blowing Rock. I am grateful to Mrs. Evelyn Shepherd and Mr. Eric Olson for helping my search. The letters cited in these paragraphs have been preserved at the church; they must have come down from the Martin or the Vardell families. Both the Colonel's son and Rumple's son-in-law prepared the semicentennial sketch of the church's history, which referred to the existence of the letters. 6. Mary T. Martin Sloop with Legette Blythe, Miracle in the Hills (New York: McGraw Hill, 1953), pp. 11-12. See also Benjamin F. Garrett, "The First Fifty Years of Chemistry at Davidson," Briarpatch, March 1980. The article was researched and written by a chemistry professor at the college. 7. John Preston Arthur, A History of Watauga County, North Carolina. With Sketches of Prominent Families (Richmond: Everett Waddey Co., 1915; repr. 1976), p. 251. If Arthur was correct, the Arrowood brothers would have been very young-or the school was being conducted later than he recalled. William Butler and Robert Silvanus Arrowood were born in 1850 and 1854, respectively; both graduated from Davidson College (in 1876 and 1877) and William from Union Theological Seminary in 1879; there is no record that Robert ever attended seminary, although he was licensed and ordained in Concord Presbytery in 1886. E. C. Clark, comp., Ministerial Directory, p. 21. See also Neill Roderick McGeachy, Confronted By Challenge: A History of the Presbytery of Concord 1795-1973 (n.p.: The Delmar Co., 1985) (hereinafter cited as �The Founding and the Founders / 25 McGeachy, Confronted], p. 389, where he notes that R. S. Arrowood's ordination must have come "under what, today, is called 'extraordinary clause.'" 8. Tribute from the Rev. J. Rumple, D.D., in The Davidson Monthly (April 1896), Memorial number to Col. William J. Martin, p. 264. 9. Chalmers G. Davidson, Davidson College press release, "A collection of letters and papers of the William Joseph Martin family . . ." n.d., p. 1. 10. Sloop, Miracle in the Hills, p. 20. 11. Hope Summerell Chamberlain, This Was Home (Chapel Hill: University of North Carolina Press, 1938), pp. 212-220. This section of her book gives an evocative account of what the tiny summer community of Blowing Rock was like, in a child's eyes, at this early date. 12. "Norvell Visit in 1889," The Blowing Rocket, special Bicentennial issue (1983 reissue), p. 3. The house Rumple built on Main Street still stands, much remodeled, just north of the Methodist Church, and set well back from the road. The rear of the property must have had a commanding view of the John's River gorge in the early days, since so much of the area had at that time been recently timbered. 13. Jethro Rumple, The History of Presbyterianism in North Carolina (Richmond: The Library of Union Theological Seminary in Virginia, 1966); reprinted from the North Carolina Presbyterian 1878-1887; foreword by H. M. Brimm, i. Hereinafter cited as Rumple, Presbyterianism. Several short sketches of Rumple's life and career are collected in this volume, pp. iii-xii, 299-302, and have been sources for these paragraphs. I am also grateful to First Presbyterian Church, Salisbury, for allowing me to copy local press clippings describing his death, funeral, and career, which are among the church's historical memorabilia. 14. "Sketch of Author" by Mrs. Linda Rumple Vardell, pp. 13-18, in Jethro Rumple, A History of Rowan County North Carolina, Containing Sketches of Prominent Families and Distinguished Men (Salisbury, NC: J. J. Bruner, 1881). Republished by the Elizabeth Maxwell Steele Chapter, Daughters of the American Revolution, 1916, 1929. Hereinafter cited as Rumple, A History. Rumple wrote this work as a series of serial articles for the Carolina Watchman, a Salisbury newspaper with statewide circulation. Another biographical sketch was written about the time of Rumple's death by the Rev. Dr. John B. Shearer of Davidson in Samuel A. Ashe, ed., Biographical History of North Carolina from Colonial Times to the Present (Greensboro, NC: Charles L. Van Noppen, 1905), III, 375-385. Hereinafter cited as Shearer, "Jethro Rumple." 15. After 1869 both these congregations belonged to Mecklenburg Presbytery. See Rumple's own sketches of these churches' histories in Presbyterianism, pp. 50-51 and passim. 16. McGeachy, Confronted, p. 416, citing a member of the Rumple family. 17. Ibid, p. 417. Shearer said it was Rumple's "custom to examine his texts in the original Hebrew and Greek languages" and that he was never satisfied �26 / Chapter One "until he thought he was teaching the people something" from the pulpit: Shearer, "Jethro Rumple," p. 382. Reference furnished by Mrs. Linda Yarnell. 18. The Vardell family has kept an extensive family history and genealogy up to date, most of it the work of Jean Vardell Martin Foil. A copy lent to the author by Linda Yarnell has been helpful for establishing these various family relationships. 19. McGeachy, Confronted, pp. 230-263, 296. 20. McGeachy, Confronted, pp. 264-292, has interesting documentation of the effects of the defeat upon Concord Presbytery. As an indicator of Rumpie's sympathies, it may be noted that when it became necessary to choose a new president of Davidson College in 1866, the Rev. George Wilson McPhail of Norfolk, Va., who had spent the War years in Philadelphia but who was "a Southern man of Southern sympathies," was elected. Rumple, a member of the Davidson Board of Trustees from 1859 until his death in 1906, no doubt had concurred in MePhaiFs election; ibid., pp. 293-294. At a called General Assembly in Macon, Ga., in December, 1865, Southern Presbyterians renamed their body "The Presbyterian Church in the United States," usually abbreviated PCUS. 21. Ibid., pp. 274-276. 22. Josephine Kluttz Krider, History of the First Presbyterian Church, Salisbury, North Carolina (hereinafter cited as Krider, First Church], p. 55. For evidence of the loss of black membership throughout the denomination, see McGeachy, Confronted, p. 311. Concord Presbytery's reaction in 1868: "all we can do is wait, until, in the Providence of God, they shall return to the fold from which they have strayed." See also Ernest Trice Thompson, Presbyterians in The South, 3 vols. (Richmond: John Knox Press, 1963-1973) (hereinafter cited as Thompson, Presbyterians), II, 99; he notes that although at the 1866 General Assembly the denomination "recognized that the old relation between master and slave had been overthrown" by the War, the "dogma which asserted the inherent sinfulness of slavery . . . was solemnly declared to be unscriptural and fanatical. . . ." 23. McGeachy, Confronted, p. 325. For Rumple's activities in this period, see chapters 12 and 13. McGeachy notes however, pp. 319-320, that the miscellaneous records of presbytery are fragmented and mostly lost for the years 1870 to 1937. 24. Ibid., pp. 328, 336, 342, 351. 25. Ibid., pp. 354-355. Presbytery records show the Jefferson church, founded in 1863, was dissolved in 1880, and its membership transferred to Wilkesboro; ibid., p. 370. 26. J. Rumple, "Presbyterianism in North Carolina, Introductory," January 30, 1878, in Rumple, Presbyterianism, p. 1. All citations are to page numbers in the reprint edition; dates are those of original publication. 27. "Aggressiveness," November 6, 1878; Rumple, History, pp. 105-107. �The Founding and the Founders / 27 28. "Obstacles in the Way of Progress," November 13, 1878; Ibid., pp. 108-111. 29. Rumple also doubted whether the average Presbyterian preacher "as a rule, preaches often enough. The demand of a country church is two sermons a week during summer and once a week in the winter. The town or city preacher is expected to preach twice a week the year round, and to lecture once a week." Preachers, he thought, could re-use their sermons to different audiences, thus "colonizing" for the faith "in destitute neighborhoods, in school houses, and in private dwellings." Ibid. 30. Ibid. 31. McGeachy, Confronted, p. 370. Thompson's otherwise authoritative Presbyterians, II, 31, says the North Carolina plan of synodical evangelization was the second in the PCUS, and not adopted until 1889, after the model had been pioneered in Kentucky in 1881. Perhaps it was the absence of the title "synodical evangelist" which led Thompson to overlook the North Carolina effort. His source, David I. Craig, A History of the Development of the Presbyterian Church in North Carolina, and of Synodical Home Missions (Richmond: Whittet and Shepperson, 1907) is admittedly ambiguous on the subject. According to McGeachy, citing Craig, the Rev. Payne served as synod's "Agent of Evangelistic Labor" until 1884, but the "first synodical evangelist" was the Rev. William D. Morton, who was indeed appointed first in 1889. McGeachy, Confronted, pp. 385, 400. The matter is of some importance, as Thompson makes much of the Kentucky example as inspiration throughout the church. 32. Arthur, History of Watauga County, p. 218. Census data for 1880 and 1900 from Carl A. Ross, Jr., ed. 1880 Census of Watauga County and 1900 Census of Watauga County (Boone: Department of History, Appalachian State University, 1983, 1984). Hereinafter cited as Ross, Census. 33. Among the pre-War visitors were the G. W. F. Harpers of Lenoir, active Presbyterians and merchant-farmers like the Morrises. Theirs was apparently the first permanent home built by non-residents in the thenunincorporated village. A descendant of the original Harper is Gwyn Harper of Hickory, a summer member of Rumple Church and quite knowledgeable about the region's early history. Another member of the Harper family, James C. Harper, during the 1840's surveyed what later became the C aid well and Watauga Turnpike, still later U.S. Highway 321, between Blowing Rock and Lenoir. Another early local worthy who passed through the community before the War was Mrs. William B. (Alice Bostwick) Councill, of Sumter, S.C., who recalled picnicking at The Blowing Rock with her new husband in 1852 and being greeted by two "wild looking" mountain men paying their respects to the young doctor, son of the prominent Boone storekeeper, and his bride. "Harper Recalls Rock When He Was A Boy," and "1852 Trip to Blowing Rock Was Most Dangerous Then," The Blowing Rocket, special edition, pp. 5, 56. 34. Arthur, History of Watauga County, p. 218. 35. Ross, Census, 1900; "Skyland Memories" and "Community Club History is Given," The Blowing Rocket, special edition, pp. 77, 16; Ruth Vardell Gage �28 / Chapter One and Gaston Gage, "Blowing Rock Memories, 1899-1975," typescript copy furnished to the author by their son, Charles Vardell Gage (hereinafter cited as Gage-Vardell, "Memories"), no pagination. Another reminiscer, Mrs. C. D. Mackey, interviewed many years ago, believed that the Edwardses "have good claim to the title of founders of the summer colony." "Blowing Rock in 1889," and "Cone Family Left The Mountains A Richer Place," The Blowing Rocket, special edition, pp. 67, 24. 36. "Blowing Rock Was Wild In Early Days," The Blowing Rocket, special edition, p. 66. For the lack of amusements, see Gage-Vardell, "Memories." 37. Arthur's History of Watauga County is full of fascinating tales of county families still fighting over grudges dating from the Civil War, kidnappings, and other assorted mayhem in this era. While he hardly wished to perpetuate the stereotype of the feuding mountaineer—he constantly stressed the contributions of upstanding citizens - Arthur could not resist telling a good story. 38. Rumple, A History, p. 329. For the account of the Reformed church, later called Mount Bethel: A Board of Editors under The Classis of North Carolina, Historic Sketch of the Reformed Church in North Carolina, with an introduction by the Late Geo. Wm. Walker, D.D. (Philadelphia: Publication Board of the Reformed Church in the United States, 1908), pp. 321-323. 39. Minutes of Concord Presbytery, Vol. 8, pp. 834, 860. Rumple was appointed to preach in Blowing Rock the first and second Sabbaths of July and dedicate the church. The Rev. William W. Pharr was scheduled to preach the third and fourth Sundays, but he later reported he did not attend, and his excuse was found satisfactory; presumably it had something to do with the fact that Rumple was staying on to preach the next two Sundays. It is impossible now to ascertain why Rumple did not dedicate the church on the first or second Sunday of July, 1886; perhaps the building was not ready. There is a slight possibility that the dedication occurred on the third, not the fourth Sunday, since the subsequent entry in presbytery minutes reads simply that "Rev. J. Rumple, D.D. reported that he preached at Blowing Rock on the 3rd and 4th Sabbaths of July [1886] and dedicated the church there according to appointment": ibid., Vol. 9, pp. 2-3. But I take the best source for the dedicatory date of the fourth Sunday in July to be the "1936 History," prepared by Vardell and Martin, both of whom were surely present and who may have had other records upon which to base their recollections. As will be described in chapter three, they arranged to celebrate the church's semicentennial on the anniversary date of the church's dedication, not its organization, and they chose to stress the fourth Sunday in July, 1886, as the appropriate one. Mrs. Rumple was in the habit of noting in the margin of her Bible, one of which is at RMPC, the texts her husband or some other preacher used for sermons. She made many such entries, usually with a date and sometimes with a place or church at which the sermon was given. The entry beside the text Rumple used at the dedicatory sermon reads, "Blowing Rock dedication of new church J.R. 1887"; this is almost certainly in error; she seems to have added the date later, as the ink appears to be darker. �The Founding and the Founders / 29 40. Ibid., Vol. 9, pp. 2-3, 18-23, 51-52. See also "Blowing Rock Hotel Completed In 1888," The Blowing Rocket, special edition, p. 11. The old pump organ, today in the Nebel Sunday School Room at RMPC, is of uncertain origin. It is rather elaborate for the gift of a preacher's wife, and likely dates from a somewhat later time, given perhaps when the stone sanctuary was completed in the early 20th century. The "1936 History" refers to an Esty organ with two banks of keys and pedals "with electric attachment for pumping" given by Jessie Kenan Wise in 1931. It is not known what became of this instrument. 41. Contradictory sources exist for the date of the construction of the Mount Bethel sanctuary. Many old-timers in Blowing Rock have heard that the two churches were built by the same crew and during the same year, 1886. It is hard to imagine how such a well-remembered coincidence can be wrong; but the historian of the North Carolina Classis of the Reformed Church gave the first Sunday in November, 1894, as the structure's dedication date, and named the preacher who gave the sermon: the Rev. J. L. Murphy. The congregation would hardly have waited eight years to dedicate the building. Perhaps what local people remembered was that the Blowing Rock Hotel and the Presbyterian chapel were both under construction that summer of 1886: see above. 42. Classis of North Carolina, Historic Sketch, p. 323; Jacob Calvin Leonard, History of the Southern Synod of the Evangelical and Reformed Church (Lexington, NC: n.p., 1940). "Around Town," The Blowing Rocket, special edition, p. 28. Another generation of Ingles would be active at Rumple church well into the twentieth century: see chapter three below. 43. Minutes of Concord Presbytery, Vol. 9, pp. 51-52. 44. James Morton Wharey, born in Goochland County, Virginia in 1839, graduated from Hampden Sydney College in 1857, and from Union Theological Seminary in 1862. He was a chaplain with the Confederate army during the war. After serving several pastorates in Virginia he joined Concord Presbytery in 1876. As of the summer of 1886, he was preaching at the Rocky River church, "mother church" of the historic "seven churches of Mecklenburg." Late that year he was called to the Mooresville church, serving until 1905. His last years (1905-1909) were spent as stated supply to the Hickory and Taylorsville churches. Ministerial Directory, 1942 edition. Wharey had been the appointed alternate to the Rev. J. A. Ramsey, pastor at Thyatira and Back Creek churches, who informed presbytery that Wharey, not he, had been to Blowing Rock. Others who had been designated to fill the Blowing Rock pulpit that summer either did not attend (William M. Pharr was excused) or did not report: B.L. Beall and Pharr's alternate, W.A. Wood. Minutes of Concord Presbytery, Vol. 9, pp. 2-3. For more on Beall, see below. 45. Watauga County Court House, Register of Deeds Office; copy in RMPC church records. 46. Watauga County Court House, Register of Deeds Office; Session Records, Rumple Memorial Presbyterian Church (hereinafter cited as RMPC session records); Arthur, A History of Watauga County, p. 218. An undated, �30 / Chapter One pencilled notation in the earliest record book at RMPC says the Morrises moved to Hudson. Acquisition of land was a problem in the tightly-knit town. Dr. Vardell in 1936 recalled that fifty years previously only four or five families had owned all the suitable building sites in the village, and no member of these was connected with the Presbyterian church. "History of the Rumple Memorial Presbyterian Church, Blowing Rock, N.C., Compiled by Rev. C. G. Vardell, D. D. and Dr. W. J. Martin, D. D., L.L. D., Read at the Semicentennial of the Church, July 26, 1936 . . . , " pp. 1-2. Hereinafter cited as "1936 History." 47. McGeachy, Confronted, p. 413; Minutes of Concord Presbytery, stated meeting of April 1913, pp. 177-179. Nancy Alexander, History of the First Presbyterian Church of Lenoir (Lenoir: The Printing House, 1976), no pagination. 48. Nancy Alexander, Here Will I Dwell: The Story of Caldwell County (n.p.: the author, 1956), pp. 114-116; tributes in memoriam to R.L. Beall, 1891, and E.W. Fawcette, 1901, First Presbyterian Church, Lenoir, NC, Minutes of Session & Register, 2 vols. 49. Minutes of Concord Presbytery, Vol. 9, pp. 18-20, 22-23, 59. Although no record exists that the Lenoir Session ever voted on, or even discussed, these matters, the formalities seem to have mattered less than the facts. In the "1936 History," p. 3, Munroe is said to have fulfilled his duties at Blowing Rock until 1891. 50. Address by the Rev. Jethro Rumple, in Semi-Centenary Addresses, Davidson College, 1887, p. 69. I am indebted to Dr. Chalmers Davidson for bringing this reference to my attention. 51. Alexander, History of the First Presbyterian Church of Lenoir, no page numbering; McGeachy, Confronted, pp. 383-384 and passim.; Ministerial Directory, 1942 edition. 52. Ross, Census, 1900, pp. 92, 94, 101. More members of the Walser family would join in 1900: Mr. and Mrs. Will Walser. RMPC Session Records, Munroe-Tufts book, pp. 5-6. According to the memory of Hattie Brown, the Walsers had taken the initiative locally to establish the church: oral interview, July 1987. 53. There are discrepancies among the old record books at the church, the earliest of which has been recopied, and perhaps corrected, at least once. I have tried to reconcile the records, but some confusion exists, most glaringly between the report Munroe submitted to Presbytery and the oldest record book, presumably in his handwriting, and continued by Edgar Tufts, which is at the RMPC. The book shows only six, not eight, charter members: Mary and Samuel Walser are not listed. A later entry in Tufts's handwriting shows Mary Walser joined in May, 1899. A David Walser joined in June, 1891, with a later, pencilled entry showing that he some time subsequently "went back to the �The Founding and the Founders / 31 Baptist Church." One woman member is reported to have been "dismissed for immorality" at some point in Tufts's time. 54, A Home Missions report to Concord Presbytery in 1894 reported a $125 disbursement to the "Blowing Rock field," perhaps to pay summer supply pastors. A report on Sabbath Schools indicated four teachers and forty "scholars" on the roll at Blowing Rock where, since there was no session, the Sabbath school was reported only to be "under Presbyterian influences." Minutes of Concord Presbytery, stated meeting of spring 1894, pp. 13-14. �This page intentionally left blank �The Tufts Era, 1897-1923 LOOKING BACK FROM about 1890, a man like Jethro Rumple must have been dissatisfied with the limited success of the Presbyterian home mission effort in North Carolina since the Civil War. A modest number of new churches had been added, but most of them, especially in the Western end of the state, were small and weak, and of course poor. Experiments like the "clusters" of churches Rumple had suggested in the 1870's had not worked out well. Presbytery had appointed roving evangelists to work full time in the field, but they had too many miles to cover, got little pay for their work, and must have been easily discouraged; turnover in the post was relatively frequent. During the late 1880's and early 1890's, in another unsuccessful effort at reorganization, some of the mountain counties were briefly reassigned to presbyteries centered in the more easterly parts of the state, presumably in the hope that mission activity would find a broader base of support from more established pastors and congregations there. This experiment, too, was soon abandoned. Synod evangelists, who began to work in the early 1880's, with the entire state to cover, naturally appeared infrequently in any one area.1 Still groping for an effectual method of work, Synod in 1891 named three evangelists, each of whom was assigned a more restricted region; one of these was the Rev. Robert Payne Pell, who was sent to Mitchell and Watauga Counties. As Avery County was not created until 1911, out of Mitchell and Watauga, PelFs field was still quite large. He traveled hundreds of miles over the next four years, mostly on horseback. The first Presbyterian church in Mitchell, at Elk Park, was organized through his efforts in 1891. But times were tight: a recession began in 1892 and deepened in 1893. And his duties were draining: Pell reported during 1894 that he had regularly served four churches (Blowing Rock would have been one), five "mission points" (which would have included 33 �34 / Chapter Two Banner Elk), 162 communicants, four Sabbath Schools with 275 pupils and seven teachers, and three prayer meetings; he had performed 45 baptisms, added 68 new members, and collected $787 "for church and school purposes." It is not clear where Pell had his base of operations in the mountains, or even whether he stayed all winter, during his four years of labor.2 Pell also promoted for a while, probably with Rumple's backing,3 a scheme to establish schools for girls at Blowing Rock and at the newly created lumbering and resort town of Linville. Nothing seems to have come from these plans, even though Pell said he had private local pledges for land and materials. Presbytery sent a team to Linville to follow up on the idea, but would promise no money, and the whole project soon died. At Blowing Rock, W. M. Morris had apparently been persuaded by his Presbyterian friends to donate a site for an educational enterprise to rival the Skyland Institute, founded in 1887 by Emily Prudden. The Institute, not a Presbyterian venture, was already flourishing by then; perhaps fortunately for the cause of education, Prudden was left without competition at this time. She later turned over her work to the American Missionary Union.4 But PelFs interest in education was a straw in the wind; for throughout the denomination, as well as across North Carolina, the concern for planting schools was becoming as real as the concern for planting churches. Public education in the Southern states, generally outclassed by denominational schools before the War, was, during Reconstruction, even more poorly supported, and the school terms short. Before the turn of the century there were no reported twelve-year schools anywhere in the state. What was true even in most towns went double for the country regions.5 Synod took up the issue of "The Church and Christian Education" at its 1891 meeting. Closer home in Concord Presbytery, a special committee which included Pell and Munroe, as well as ruling elder G. W. F. Harper of Lenoir, prepared a report which noted that, although the public schools "are mainly conducted by Christian teachers, a fair proportion of whom are Presbyterians," and in most "the Bible is read at the opening of school, with prayer for God's blessing," some schools neglected these routines. None used the Bible as a textbook, or required study of the Shorter Catechism.6 Preparing students for higher learning, and providing it, were traditional Presbyterian concerns, since the church needed an educated ministry. The report thus pointed out to praise several schools and academies in the bounds of presbytery which functioned as feeder schools to the church's colleges. But increasingly, "parochial schools and academies" were being seen as �The Tufts Era, 1897-1923 / 35 important ancillaries to the larger work of the church, especially in the remote mountain regions. The interest which Synod and presbytery showed in Pell's efforts in Blowing Rock and Linville was one sign of this newer, wider concern, even though those plans came to naught. Another was the increased number of laymen and laywomen who by the end of the century were spending summers in isolated rural areas, supplementing the meager public educational effort and giving Christian instruction. Such teaching was carried out under denominational auspices, though often at the volunteers' own expense. It would take the explicit combination of these two responsibilities, teaching and preaching, soon to find ideal personification in one remarkable man, to give new vigor to the church's mountain work.7 In the fall of 1894 Munroe, by then fifty years old, tried to resign as chairman of presbytery's home missions committee. He was refused. His full-time obligations at the Lenoir church, coupled with the continued shortfalls of financial support for his committee's work, may have prompted his request. Pell, perhaps also weary of his work, accepted a call to a church in South Carolina in January, 1895. Concord Presbytery had previously discussed without result appointing an assistant for him; now his departure left the whole Mitchell and Watauga field uncovered. But that spring a young worker, supported temporarily by both Synod and Presbytery, came from Union Theological Seminary to labor at Banner Elk. It was the first arrival in the mountains of Edgar Tufts. He was a man after Rumple's and Munroe's own heart.8 "I reached Lenoir last Friday afternoon. Mr. Munroe, the Chairman of the Committee which I am to work under, met me at the depot. He was very kind to me, and as soon as I got the soot and smoke washed off, he took me around to meet 'wife material' as he expressed it." So Tufts wrote on Monday, May 13, 1895, to Mary Elizabeth Hall, the woman who three years later would become his wife. On Saturday, the Lenoir pastor and the seminary student rode to Blowing Rock. "On our way, we got caught in a rainstorm but did not get very wet. It took the whole day to get to our destination on account of the rough mountain road." In the evening, "to a small congregation," and again on the following day, Munroe had Tufts preach his first sermons in Blowing Rock. �36 / Chapter Two I was never more surprised than I was when I saw the place. I thought my work would be almost altogether among country people. But Blowing Rock has four or five large hotels and they say that sometimes there are as many as a thousand people there, from all parts of the country. There are not many visitors there now, however. They will begin to come next month. That same Sunday afternoon Tufts got his first taste of the freakish weather at the Rock. He and Munroe "went out to call on some people and before we got in again we were caught in a snow storm! Fortunately for me I had my coat on and we were near enough to a house to get shelter." The temperature dropped below freezing that night, Tufts reported, "although the fruit, of which there seems to be no end, was not killed."9 The next morning Munroe returned to Lenoir. Tufts went on to Banner Elk, "further up the mountains from Blowing Rock," by himself that Monday. He found the scenery "perfectly grand" and "enjoyed the ride very much" but thought it "very cold this morning until about twelve o'clock." A postscript on his letter to Bessie the next day added that "the mountains have considerable snow on them this morning, and the wind is whistling like mad. Am afraid I will miss the fruit wliich I was expecting." Munroe had taken Tufts the long way to his charge. As Tufts noted, the train came in to Elk Park from Johnson City, Tennessee, just eight miles from Banner Elk. But Tufts was grateful for the chance on the long ride to hear from the older preacher "all about the work." It was not so extensive as PelFs had been. Another seminary student was working in Mitchell County that summer. Still, Tufts was to be the only Presbyterian preacher in Watauga County; he was twenty-four and had only one year of seminary training. He was to preach at three locations: twice a month at Banner Elk, once at Blowing Rock, and once "at a place sixteen miles from here, called Cove Creek." Tufts told "Miss Bessie" he found Banner Elk much as he expected it, an "average country village," and he anticipated Cove Creek to be "a very rough place." But Blowing Rock, being a "regular fashionable summer resort," was a place "where I will have to do my best." He sent her "a little prospectus of Blowing Rock, which will give you a faint idea of that vicinity."10 Such was the beginning of the little preacher's mountain work. Tufts was born in Kirkwood, Georgia, five years after the close of the Civil War. He was one of six children. His mother's precarious health (she had never fully recovered from the privations of the war years) led the family to move to rural Maitland, in central Florida, when Edgar was still small; here his mother died of tuberculosis when he was �The Tufts Era, 1897-1923 / 37 twelve. His daughter has traced his later concern for the sick and lonely to the boy's early experiences. Perhaps his first contact with, and openness to, outside tourists also came from these early years, as Maitland was by then attracting a small colony of winter visitors, including a New York woman who became a sort of foster mother to the young boy.11 Tufts may also have inherited something else from his weakened mother: he, too, later developed a tubercular condition which claimed his life at age fifty-two. The young Tufts entered Washington and Lee College, Virginia, "with $50.00 in his pocket" in 1889. From his birth his parents had wanted him to become a minister. "It was his mother's request as she gave her children her final good-bye on this earth."12 Accordingly, he and a childhood friend from Maitland, while roommates at Washington and Lee, were taken under the care of St. John's Presbytery, Florida, as candidates for the ministry. Tufts graduated from college in 1894 and entered Union Theological Seminary at Hampden-Sydney that fall. He returned a few days late to seminary at the opening of the 1895 term, in order to stay and finish the roof on the little church he started in Banner Elk that summer. He came back the next summer and was warmly received. Under his leadership in 1896 the building was completed and dedicated (Munroe came to preach the sermon), an organ installed, the school improved and its enrollment added to. As water to a dry land, Tufts's work was slaking a thirst for the gospel, and for learning, among a small but growing body of followers. He was even able to organize a literary society in the tiny, distant town.13 President of Union Seminary in that era was the Reverend Dr. Walter W. Moore, a native Charlottean, who among his duties had to help find various appointments for his studenvvvvvts. Summer work in home missions was considered good preparation for later ministerial responsibilities; it was also a source of low-paid manpower for the manifold projects the church took on but for which full time funding was hard to find. Such field work probably also weeded out the less-committed from the ministry. It turned out to be for Tufts the finding of his life's calling. Moore, Tufts reminded him later, was the first to give his name to Munroe's committee as one "who had the qualifications needed for the pioneering and constructive work then called for in our North Carolina mountains." Moore visited Banner Elk some years later to marvel at all Tufts had accomplished. He had, he said, "unquestionably made the right suggestion," and gave "thanks to God for His guiding hand in the matter."14 Relatively little is known of Tufts's early years of service in Blowing Rock. Not until 1898 were any new members enrolled at the Blowing �38 / Chapter Two Rock chapel, probably because until Concord Presbytery ordained him "as an evangelist" in 1897, he would not have been permitted to perform such tasks. In March, 1898, several additional members of the Weedon family were received into the church: Anna, Clarence, and Dea, while Alva and Eleaza Weedon were baptized. More members of the Walser household joined the next year: Mary, Robert, Clara, and Annie, while Mr. and Mrs. Will Walser were added in 1900. There were others: Maggie Leadford, Melvin Cox, Mrs. A. M. Critcher, Mrs. and Mrs. John Springs, Ola Pendley, W. G. Hall, W. W. Sherrill, M. E. Johnson. By 1905, when work began on the stone church building, Tufts had added twenty-eight to the fellowship. Several of these also received baptism. Since Presbyterian practice is to accept into full communion any baptized believer who professes faith in Christ, these individuals would have never been baptized in any other church. The little congregation was growing slowly, even though Tufts visited it only once a month. According to his daughter, Tufts lived all one winter in Blowing Rock early in his career, about 1903. Perhaps some of his parishioners in Blowing Rock hoped he would move his operations permanently. But by that date the school at Banner Elk was taking more and more of his time and energy. It ran from April to December, so that he was able to leave that work for a winter; but the support he had slowly and painfully gathered there may have seemed to him more precarious and more demanding of his attention.15 One of the active church families in those early years, whose descendants still attend Rumple church frequently in the summers, were the Weedons. W. H. Weedon's youngest daughter, Helen, now Mrs. Karl Deaton of Statesville, was perhaps the first infant Tufts baptized in the still-uncompleted stone sanctuary, in April, 1906. She recalled that her father had first come to Blowing Rock to find timber for his business in Newton. Already well along in years, Weedon not only found timber, but a growing little town to his liking. Soon he moved his much younger, second wife, Mary, and his family up the mountain. He built "Fairview," the well-named house which still stands, overlooking the John's River gorge and commanding one of the finest views of Grandfather Mountain anywhere in Blowing Rock. The prominent, ancient granite outcropping on his property became a surveyor's benchmark for much of the west side of town as it began to be platted in 1887.16 Tufts made the Weedon household a regular stopover on his monthly rides to Blowing Rock, often staying overnight as a guest in the main house. Little Helen Weedon always looked forward to his visits: not �The Tufts Era, 1897-1923 / 39 only was he a welcome source of outside news and a pastoral solace, he was a warm, loving presence to the children. In winter, Tufts bundled himself for the ride from Banner Elk in a heavy woolen poncho or cloak and a wide-brimmed hat. He and his horse sometimes arrived almost unrecognizable, covered head to foot with ice and snow. In better weather and later years, Tufts sometimes brought over his wife, Bessie, whom he had married in 1898, or one or more of their children: Edgar H. and Margaret (a third, a daughter, died in her teens). The ride over the mountain, usually by way of Foscoe and Shulls Mills, sometimes through Valle Crucis, was regularly on the fourth Saturday of the month. Visiting isolated cabins along the way, he spent the night in Blowing Rock with the Weedons, or later the Holshousers, or other church families. Some youth activity or social probably took up that evening. His Sunday services would have been sparsely but faithfully attended in winter. In the summer season, they would have drawn larger crowds. Tufts no doubt also oversaw and taught classes in the Sunday school. According to a historical sketch prepared in 1937 by the Women of the Church, Mrs. W. L. Holshouser was for many years the superintendent of the Sunday school, which "has functioned almost continually" since 1897 "due to interest of members and visitors."17 Helen Weedon Deaton and others remember that the entire community went to Sunday school and worshipped at whatever church had a preacher on any Sunday: by the 1910's, the Baptists, Methodists, and Episcopalians were also being served monthly, at least in the summer, by some clergyman. Presbyterians followed this practice at least until the arrival of their first full-time pastor in 1931. One living resident member's memories stretch back to Edgar Tufts's time, and the original frame church in which his ministry began. Mrs. Charles F. (Hattie) Brown, now ninety-one, one of six children of Charles S. and Nancy Ann Young, remembers being taken as a child to a Christmas service, through a snowstorm, with woollen socks pulled up over their shoes to keep them dry. A large Christmas tree, lighted with candles, stood in the corner of the church. That service included a poem recited by her brother, Paul: for his performance his father rewarded him a silver dollar. Her family considered Edgar Tufts a special friend; he later recruited Hattie and her sister, Rose, for his fledgling school for girls at Lees-McRae.18 Some of Tufts's sermon notes have survived, tucked in a Bible still at Rumple Church. He wrote them on whatever odd scraps of paper came to hand: the backs of letters, envelopes, or circulars received at the school. One set of notes from the 1920's is written on a piece of W. L. �40 / Chapter Two Holshouser's letterhead stationery, which carried the printed notice "General Merchandise, Produce, Coffins, Caskets." That sermon dealt with "The Dignity of Man." Most of the outlines are brief, giving little clue to what filled out his main points. Some very early notes, pencilled on a mailing envelope from the Coca-Cola Company of Atlanta postmarked in 1897, have to do with Giving, They read: Universal custom in the ch[urch] Old Testament giving of the Holy Spirit All should give 1st From a business standp't 2nd For humanity's sake 3rd Because God commands 4th Because of the good it does Suggestions Give systematically Give all you can Give cheerfully Do not give for glory Give for the good of others The day: Sunday The scope: everyone The amount: as you are blessed The nature of: act of worship The object: The nature: of a free will A gift Tufts would have preached many times to young people, at LeesMcRae and elsewhere. One sermon for which the notes survive was probably composed with such an audience in mind, but it may also have reflected Tufts's awareness of his own work. Titled "Influence," it took its text from Romans 14:7: "For none of us liveth unto himself, and no man dieth unto himself/' The notes read: "everybody has an Influence. Influence is increased a) by position b) by certain gifts. Two kinds: cf. Jno 1:43-46 [the story of Philip's leading Nathaniel to Jesus]. Direct and intentional, cf. Jno 21 [Jesus' appearance to his disciples after the resurrection]. Indirect and unintentional. Goes on after death!' Another sermon outline gave insight into Tufts's own faith. The text was Psalm 27, which begins, "The Lord is my light and my salvation; whom shall I fear?" Tufts asked rhetorically, "What has sustained us?" �The Tufts Era, 1897-1923 / 41 and answered, "The goodness of the Lord. 1) providing for our wants 2) raising up friends 3) in giving us His Word for a lamp 4) In preparing a Home, cf. Jno. 14, Rev. 21:1-4." After the morning service, on those monthly Sunday afternoons, Tufts would perhaps have made pastoral calls in town before his scheduled evening services in Pineola, Linville, or some other outpost. He early developed a warm and respectful friendship with William R. Savage, who served the Episcopal Mission of St. Mary's from 1902 to 1917. Eleven years Tufts's senior, the bachelor Savage lived at Blowing Rock, and had charge of his church's work in Valle Crucis as well. About 1920 he went to Todd in Ashe County, cared for the mission there, and then was officially retired at Glendale Springs, living in the mission house until his death in 1934.19 When Tufts died in 1923, the Episcopal priest, now "a veteran in the army of the Master," as he said of himself, sent the widow a tribute to his Christian coworker. He remembered that they first met at "7 o'clock in the evening of Saturday the 27th day of September, 1902, . . . at Miss Pendley's supper table and sat side by side, and we have been going that close to each other ever since!" Savage had preached for Tufts several times in Banner Elk and had "aided him in administering the Lord's Supper" and at least one baptism: the infant daughter the Tuftses lost so young. The clergyman wrote, "the everlasting hills of the Lost Provinces so-called [were] stern witnesses of the faithfulness of the beloved pastor who travelled throughout the mountain country ministering to the sheep and lambs of the flock/ aiding the needy, lifting up the fallen, ministering to the sick and dying, comforting the afflicted, in fact doing everything that a real shepherd of the sheep would do for the flock under his care."20 As so many did, Savage emphasized in his tribute Tufts's work "than which there can be no greater—the noble work of providing for the mountain boys and girls a good education at small cost, one so thorough in all its branches that it fitted the students not only for higher institutions of learning but as well for the great duties of life." Tufts's most permanent legacy to the mountains was the Lees-McRae Institute, which he built up out of the work of volunteer summer workers who preceded and immediately followed him in Banner Elk: women such as Annie Lucie Morgan, who stayed on in the community to marry one of the local pupils, George Banner; the Rev. L. E. Bostian, who took over Tufts's duties for the winter of 1895-96; and others. He honored Elizabeth McRae of Maxton, North Carolina, another Presbyterian mountain teacher who had taught in nearby Cranberry, but never in Banner Elk, when he used her name for his school in 1900.21 But it was another of Tufts's enterprises in Banner Elk which his �42 / Chapter Two congregation at Blowing Rock took most to heart: the children's home he started in 1914. Tufts, as Rumple before him, had early on been concerned for little children whose families had been broken up by the death of one or both parents and whose remaining relatives had neither room nor means to care for them. By early 1914, his school well launched, Tufts resolved to do something for their care. Tufts often sought outside support, always with permission of presbytery, for his work, first for the school, later for a hospital, and, toward the end of his life, for a full-fledged college (his pleas on behalf of that last cause were not accepted). So after first designating a site on the school property and rounding up some furnishings from his Banner Elk congregation, he sent to the churches in presbytery a folder announcing his purpose to open a "mountain orphanage" that spring. A great deal, he said, was needed, including "two or three good cows and a lot of poultry Money can also be used." Help came from the First Presbyterian Church of Concord, where Annie Ludlow Cannon and the Grier Bible Class raised $1000 toward the first buildings. That church and many others later sent additional sums.22 But most importantly for the Blowing Rock church, Tufts had succeeded in interesting a remarkable and generous woman, and a member of his summer congregation, in his work. Annie Cannon had already come to know Tufts in Blowing Rock. She not only continued to support the Grandfather Home, but would later become the largest single benefactor of Rumple Church.23 Special collections for the work of the Home from the Blowing Rock congregation, which began soon after the session was organized and have continued to the present, have amounted to many times the original cost of the entire enterprise. ***** Not long before Tufts arrived in the county, a second generation, scions of the church's original founders, had grown to manhood, married, and taken their places in the burgeoning Blowing Rock summer community. Two of these were soon to make major contributions to the church of their fathers, on the state and national levels and at Blowing Rock. William Joseph Martin, Jr. (1868-1943) and Charles Graves Vardell (1860-1956) became brothers-in-law when Martin married Vardell's sister Jennie in 1897. Vardell, it may be recalled, married Rumpie's daughter Linda in 1891. Despite the difference in their ages, the men were also classmates, in the class of 1888, at Davidson College. �The Tufts Era, 1897-1923 / 43 Vardell had worked for the United States Department of Agriculture and had attended Oberlin College for two years before entering Davidson in 1885. The younger Martin had spent summers in Blowing Rock with his family from the time of his childhood; Vardell first came to the resort community while a student at Davidson, to wait tables at a resort hotel. However well they may have known each other at school, the church at the Rock must have brought them closer together. The Presbyterian summer community revolved around Rumple and the "Old Colonel," Martin's father. Vardell, whose own father, William Gildersleeve Vardell, was a Presbyterian minister in Charleston, South Carolina, would have received a ready welcome in the circle. After college, both men went on to professional study. Martin taught one year at Presbyterian College in South Carolina, then attended Johns Hopkins University for one year. From there he went to the University of Virginia, his father's alma mater, where he was elected to Phi Beta Kappa and received both the M.D. degree and the Ph.D. in chemistry. He taught at the University until 1896. During the summer of 1895 Dr. Martin "of the University of Va." was "resident physician" at the Fair View House in Blowing Rock, "Mrs. M. J. Brady, Proprietress." Vardell, meanwhile, attended Princeton Theological Seminary and earned the Bachelor of Divinity degree in 1891. He was pastor at the Presbyterian Church in New Bern from 1891 to 1896. Then in 1896 both men entered the field of Presbyterian higher education in North Carolina. When his father died, Martin was invited to take the Colonel's chair as Maxwell B. Chambers Professor of chemistry at Davidson. Here he taught until 1912, when he was elected president of the college. He left in 1929 to head what was then known as the General Assembly's Training School, now the Presbyterian School of Christian Education, in Richmond, until he retired in 1933. Also in 1896, Vardell was called by Fayetteville Presbytery to be president of the newly-formed Red Springs Seminary for Women, soon to be renamed Flora MacDonald College, in Red Springs. He ran the school for almost thirty-five years, retiring in 1930.24 In 1898 and 1899, Vardell and his wife purchased several lots on Chestnut Hill, near the Martins' house in Blowing Rock. Vardell designed and built a summer house for his own family, and a cottage for Dr. Rumple, on the site. The Colonel's property had passed to his heirs in 1896. "Bill Joe," as his family and friends knew him, bought out his sisters' shares of the family's mountain holdings in 1909. Thus by early in the century, Chestnut Hill had turned into a virtual Presbyterian academic enclave during the summers. Vardell's children and grandchildren recall large and lively summer gatherings of family and �44 / Chapter Two friends around the five-leaved dining table or in front of the great rock fireplace in the wood panelled living room at the Vardell house. The college president brothers-in-law ran their schools from the mountains during the summers. Vardell, whose campus was farther from Blowing Rock, frequently dispatched and received couriers from Red Springs, but made a point to spend the entire vacation with his family.25 Both Martin and Vardell were enthusiastic amateur architects. Vardell had not only selected the lumber and helped to build his mountain house; he designed the main building at Flora MacDonald and laid out the school gardens as well. Martin had seen to the building in Davidson of a house for his mother and sisters after the death of his father.26 Now another project began to occupy them during the summer of 1905: a new and larger church for Blowing Rock's Presbyterians. The 1886 chapel had been hit by lightning sometime during the 1890's, a frequent hazard in the mountaintop community, but one not often mentioned by the town's boosters. The building was propped up to compensate for the lightning strike, but must not have been very attractive afterwards; "on a windy Sunday it groaned and creaked and was uncomfortable." The growing summer crowd, besides, had begun to spill out of its doors. The church they planned was of mountain stone, in a simple, gothic style, with a seating capacity of about 220. One Sunday just before church, they discussed with Tufts the "rough pencil sketch" Martin had prepared. The whole idea seems to have been theirs, not the preacher's, but, builder and promoter that he was, Tufts undoubtedly was quickly and easily persuaded to go along.27 Martin and Vardell had the blessing of Dr. Rumple in the new enterprise. Now well over seventy, Rumple had acquired an assistant pastor at his church in Salisbury and was no longer so active in the church's work. His wife, who "was shared with me for forty-five years," as he said, had "entered into a much needed rest" three years before.28 Dr. Rumple lived to see the project well launched. At his death in early 1906 the dedicatory stone, which later gave the church its name, memorialized his many contributions to the church's founding. Another involved in starting the building project that summer of 1905 was Edwin M. Williamson, also a summer resident and another Vardell brother-in-law. A textile merchant from Fayetteville, Williamson had married Vardell's sister, Catherine, in 1902; long active in the First Church of Fayetteville, he was a ruling elder and clerk of the session there. He, too, had his summer cottage on Chestnut Hill.29 But also by that summer, another important Presbyterian pastor had become a seasonal regular at the Rock: the Rev. James Isaac �The Tufts Era, 1897-1923 / 45 Vance, D.D. (1862-1939). Vance's persuasive preaching helped draw the funds needed for the building from pockets of visiting worshippers over the next several summers. And for a generation thereafter, his frequent appearances in Rumple's pulpit would be a prominent feature of the resort's season. His oratory would also be invoked on Grandfather Home Sunday for nearly twenty years. "Dr. Vance was a man among a thousand, a preacher among ten thousand. In the mature years of his life he was accounted one of the twenty-five best preachers in the United States."30 What initially attracted Vance to Blowing Rock as a summer haven is not known. He bought land, from Joe B. Clark, Blowing Rock's first mayor, and his wife "Lou," adjoining the Moses Cone property on the northwest side of town, in 1901. By the next year he had completed the summer house to which he and his family returned for the rest of their lives. At this time Vance was preaching at the North Reformed Church in Newark, New Jersey, where he served from 1900 to 1910. But his roots were in the Appalachian mountains. Born in Arcadia, Tennessee, not far from Bristol and Blountville, Vance could trace his family ancestry to the Scotch-Irish pioneers who founded the Watauga Settlement in the days just after the American Revolution.31 Graduating in 1883 from King College in Bristol, Tennessee, Vance entered Union Seminary that fall. He received a master's degree from the college at the same time he finished seminary. His first church was in Wytheville, Virginia, but he did not stay long: his skill in the pulpit must have attracted the attention of larger city churches. He preached successively in Alexandria and Norfolk, Virginia, and Nashville, Tennessee, before his call to the Newark church in 1900. By that date he had already written four of the more than twenty books he published during his life. In 1910 he returned to Nashville and the pulpit he had previously filled at First Church (now called Downtown Church), Nashville, where he spent the remainder of his years.32 These men —Martin, Vardell, Williamson, Rumple, and Vance — formed the building committee to start work, "Without a dollar, but in faith."33 "A Sabbath was appointed on which Dr. Vance was to preach and present the proposed action to the congregation." Over the next few days, funds were solicited, not only from Presbyterians, but from "many summer visitors and residents of Blowing Rock of other denominations." Treasurer for the project at first was Gaither W. Hall, who had moved to Blowing Rock from Banner Elk and transferred his membership from Tufts's congregation there in December 1902. When Hall moved to North Wilkesboro in 1907, Martin took over that part of the job as well. �46 / Chapter Two In the early fall of 1905, Martin submitted the plans for the church to Charlotte architect C. C. Hook, "to judge whether the roof structure was so designed as to be safe in high winds and to pass on the general lines of the building." Hook, who had begun his career as a school builder in Charlotte, was the first professional architect that city had ever had.34 He found the plans in order, but added "one member to the roof timbers" and made "slight changes in the window and door arches." Hook presumably also prepared the working drawings for the builders* use. A curious feature of the building's design is that the roof timbers were so spaced as to be aligned over the peaks of the gothic windows, rather than over the more substantial, unbroken wall areas. The load of the roof was thus supported by the pillars at the corners of the building, and by outside buttresses, not by the walls, which nevertheless were substantial: three feet thick at the base and eighteen inches thick at the top. The inward-tapering slope of the building's exterior, though, was pleasing. The church exterior displayed a "firm foundation" (the walls began two feet below present ground level), even as it subtly embraced the worshippers within. The enormous roof expanse was steeply pitched, the better to shed the weight of heavy winter snow. Its shape drew joking references to "St. Rufus" from local Episcopalians or to "the ice house" from other town residents. A widely-distributed photograph of the church in winter, taken about 1960 by Thomas W. Reese, showed the wisdom, even the romance, of Martin's design. Drifted snow, piled nearly to the roof's edge, seemed almost to replace the walls as support for the roof's prominent peak. At the rear of the building is a semi-detached bell tower of a slightly lower height than the main roof. Exactly when it was built is unclear. It may well have been part of the structure Martin designed. But a Sunday school room was added at the back of the church in 1921 and removed in 1936; the tower may also have been added at that time. Two April 1921 entries by treasurer Will Holshouser in the church records noted, "Paid Freight on Bell, $14.32," and "Paid for Bell, $68.20." Presumably the bell from the first building had been sold, or damaged in the lightning strike during the 1890's, and not replaced until 1921.35 No session had yet been formed at the church to keep formal minutes when the building started, so no record of the reactions of the local communicants has been preserved. But, as with the construction of the medieval European cathedrals, the project soon came to involve numerous workmen from all over the community, who left their own �The Tufts Era, 1897-1923 I 47 peculiar cultural marks on it. The most locally-famous story concerns the rock used for the church interior. Dr. Martin recalled that he gave orders that the rock for the arch and the pulpit furniture be carefully selected. When placed on the ground, while approving of the rock, he noticed some stains on some of it. He inquired of the man who hauled it as to the source of the rock and was told that if the truth were told it would not be used. On being pressed he confessed he had taken it from the chimney of an abandoned moonshine still house! This rock is in the arch and in the pulpit, glorifying the God who created these oldest of mountains of which they are a part. Current member and longtime elder at Rumple Church, Perry Lentz, remembers some of the local details: much of the rock for the church was supplied by his grandfather L. M. Frye from sites above what is now Flat Top Road; he hauled it for the church at $1.75 for two wagonloads, twenty-five cents off the going rate, because, as his grandfather explained, he was a member of a Masonic Lodge and the project deserved to get a break in the price. Some of the stone, specifically that used on the north side of the building, came from Frye's own land. As for the still, Lentz in his childhood was shown its exact site: under a poplar tree on a branch, on a piece of the family's property which has long since been acquired for the Blue Ridge Parkway right of way. The story that has come down in his family, however, has it the still was not illegal: his great-grandfather Frye produced white "blockade liquor" with a license.36 Building supervisor for the project was local resident Joe White, Sr., later to become one of the first members of the church session. Hall and Tufts in November 1905 let the contract for the stone walls to George Duncan for $750, "with any additional rock work to be done at $3.50 per cubic yard."37 The attractive but extensive building wound up costing some $2500, according to Martin. This "reasonable cost was due in part to the fact that [White] and most of the workers charged less than their customary wages for their labor on the building." The work lasted seven years. As Martin recalled the timetable, the old building came down at the end of the summer, 1905, and was sold for $100. Work on the new one started that fall. By spring 1906 the walls had been built and the roof put on. Rough flooring was laid early in the summer of 1906, the pulpit platform framed, and rough boards laid down, so that services could be held for the season. "In order to get the building in shape for use that summer, everyone drove hard to finish the roof and lay the rough floor. �48 / Chapter Two Even Drs. Vardell and Martin turned carpenters and framed the pulpit platform and later helped to lay the rock in the pulpit furniture. Indeed during the summer construction of the building, both Dr. Vardell and Dr. Martin spent most of their time watching, directing and assisting in the construction." By 1908, enough money had been obtained to finish the interior maple flooring. The rock arch over the pulpit went up, and "the grounds were graded and sown in rye" the same year. Money for the construction was raised, after the first year, by contributions from Sunday to Sunday. According to Dr. Martin, "the congregations were very patient and co-operative with the repeated calls, even when on one occasion Dr. Vance announced, 'Dr. Martin will now make the financial report and take up the congregation^ " Work on the new building was virtually complete by 1912, when the ceiling and trusses were cased in oiled chestnut wood. During these years the building could not be used in winter. Father Savage allowed Tufts's little year-round flock use of the Episcopal church, then farther up Main Street than it is now, in the off-seasons. Episcopalian layman W. W. Stringfellow, builder of the Chetola estate, also aided the Presbyterians by designing the pews still used in the sanctuary. Two memorials to Rumple were included in the new building. On one pillar of the porch, facing the street, was erected a polished stone marker, carved with the words "Rumple Memorial." It was presented to the Blowing Rock congregation after the pastor's death by his Sunday school classes at the Salisbury Church. The stone, which was moved in 1928 to the rebuilt portico, may well have been intended to mark the name of the church; but the change was not made official until 1940.38 In addition, an unusually attractive and ornamented stained glass window, of Tiffany style, was installed in the choir loft sometime during construction, "In loving memory of Rev. Jethro Rumple, D.D." No record indicates who provided it, or which firm supplied it; no doubt members of his family moved to have it done. Its representation of the open Bible, against a backdrop suggesting the everlasting hills, has symbolized for three generations the contribution the church's founder made to the mountain community he loved, and the faith by which he lived. A brilliantly jeweled crown at the apex of the window unmistakably recalled the Scriptural text, "Be thou faithful unto death, and I will give thee a crown of life" (Rev. 2:10). And the golden pathway shown leading from the Word to the crown depicted the heavenly reward of the believer, the eternal city where the "street was pure gold, as it were transparent glass" (Rev. 21:21). The "Rumple Window" is one of the most beautiful to be seen anywhere in the region. �The Tufts Era, 1897-1923 / 49 As the rock church went up, new members came in.39 Most important for the future work of the church, three men and their families: W. L, "Will" Holshouser in July 1911, Edward G. Underdown and Joseph N. White in November 1912, joined the fellowship. On March 23,1913, these men were elected and installed as ruling elders, thus constituting the first church session. Holshouser was also elected clerk and treasurer of the session, and the church's first lay delegate to Concord Presbytery, which met that fall in Lenoir. According to the Presbyterian system of government then prevailing, an elder's term of service was not limited. Each of these men thus held office at his own and the church's pleasure indefinitely. Holshouser served as elder until his death in March 1942, at age seventy-three. Underdown ended his service at about the same time. White's term was the longest: he was still an elder when he died in February 1952. The extended families of all these men, especially Holshouser's, have provided many faithful members to Rumple Church ever since. One son, Howard P. Holshouser, Sr., is elder emeritus. Another of Will's sons, J. E. "Peck" Holshouser, after three years' service on the session at Rumple, left to become ruling elder at the newly-organized Presbyterian Church in Boone in 1939. His son, James E., Jr., baptized at Rumple in 1935, served as governor of the state from 1961 to 1969. Numerous others, related by marriage, have made the extended Holshouser clan one of the most active throughout the church's history.40 One of the first decisions of the new session was to pledge $150 per year for the pastor's salary, beginning in April 1914. Holshouser's treasurer records show the sum was paid, in monthly installments of $12.50, beginning on schedule and continuing until 1919, when the sum was raised to $20 a month, or $240 annually. By that time, the "high cost of living" had become a national concern and the pay increase must have been justified in those terms. The church had paid a little over $2 for "2 loads wood" to fuel the stove in the stone church in 1915; by 1919 it cost $3.50. Two interesting facts emerge from the early financial records. First, collections at each Sunday service in summer were substantially higher than they were during the winter. In 1917, for example,/ the collections from January through May averaged less than $5 per monthly meeting, while for July, August, and early September, each service, held almost weekly, raised about $22; by year's end, the last months' offerings each brought in about $2. Given the seasonal nature �50 / Chapter Two of the church's activity, and the comparatively greater affluence of the summer visitors, the pattern is not surprising. Without the summer contributors, the local congregation would have been hard pressed to pay the pastor's salary. But the surprise in the records is that for more than two years, beginning in 1913 and going on into 1916, Tufts had his Blowing Rock winter congregation devote their monthly contributions almost exclusively to support the Grandfather Home. The sums were not large: $1 to $4 per service. Holshouser faithfully gave the preacher, each Monday after his visit, a check for the "Orphants Home" which came to the full amount collected in the previous day's offering plate. Such was the need, and such the concern for Tufts's work, that the little year-round congregation and their pastor must have cooperated in this arrangement. In effect, then, the church depended entirely upon summer receipts to pay the preacher. During those same years, one collection each summer month was also designated for the Home, although none was exceptionally large. It was not until 1918 that Dr. Vardell, visiting Tufts in Banner Elk and seeing for himself the great need, returned to the summer congregation to make a plea for a special offering on the Home's behalf. Vardell told his listeners that two weeks hence he would take up the special offering and he expected $1000 from them that Sunday; scoffers were silenced when "$850 was counted on the table and the balance of $150 came later."41 From that summer to the present, Rumple Church has continued giving to Grandfather Home; not only have far larger sums been raised from these annual appeals, but the budget of the church for its regular program has also been more conventionally covered. Many more years would go by before the church became fully self-supporting; but its sense of sacrifice for the needs of others had been early aroused. By the time of World War I, mission work had captured the imagination of the entire denomination-indeed, of most of Protestant Christianity. Domestic missions of the Presbyterian Church, U. S., were benefitting both from a restructuring of support and organization, and from the renewed zeal with which pastoral and lay leaders had turned to the cause of evangelizing the world with the gospel. �The Tufts Era, 1897-1923 751 In 1893 the General Assembly adopted a new plan for home missions which, while continuing to encourage presbyterial and synodical efforts, also provided for two Churchwide offerings annually to support the Assembly's own such work. Weaker, poorer, and more remote churches and schools now got more direct funding. Areas in Appalachia were almost immediate beneficiaries. In 1896 Asheville Presbytery was created, covering eleven North Carolina counties west of the Blue Ridge hitherto part of Mecklenburg Presbytery. "By 1903 there were five mission schools within its bounds. In this same year, the General Assembly's [executive] committee [on home missions] began its work in the mountains. Through the gift of a Christian philanthropist, Nacoochee Institute in north Georgia was opened; the capacity of Lees-McRae Institute in Concord Presbytery was doubled; financial assistance was given to the five schools in Asheville Presbytery." Laymen's organizations such as the Society of Soul Winners, founded in 1897 by the well known Kentucky Presbyterian doctor turned preacher E. O. Guerrant, crossed denominational lines to gain support for work among the mountain people.42 Work of a more secular nature, associated with the Peabody Fund, the Grange, the Conference for Education in the South, and other such philanthropic agencies, helped to turn the nation's eyes to the southeastern highlands. Even the emergence of good roads movements in North Carolina and elsewhere was having a similar beneficial effect.43 A prominent lay leader in such movements locally, and one of the most noteworthy, was Dr. W. J. Martin's sister, Mary Turpin Martin Sloop. She also was an M.D., a 1906 graduate of the Woman's Medical College of Pennsylvania. At thirteen she had confided to Dr. Rumple that she wanted to be a medical missionary, thinking of the foreign field. The practical pastor, who knew her parents well, wondered what her mother's reaction would be—not to her vocation of missionary but to her intent to study medicine. " 'I believe it'd kill her,' " she told him. But she persisted in her ambition. To please her parents she attended Statesville Female College (she hated the school's name) but also took courses at Davidson, where she met her future husband, Eustace Sloop. Then for several years after the Colonel's death, she had to help care for her aging mother. By the time she was twenty-nine, in 1902, with one year of study behind her at the North Carolina Medical College in Davidson, where she was denied entrance into an anatomy class, she learned that the denomination thought her already too old, and physically frail, to handle the rigors of the foreign mission field. Almost fifty years after, both rejections still rankled. She determined to finish her medical studies, and as her relationship with Sloop gradu- �52 / Chapter Two ally deepened, made with him the "momentous decision" to "settle down in the North Carolina mountains" after they were married. "If we could not be foreign missionaries, we could serve at home."44 Sloop, or "Doctor," as Mary Martin called him, had meanwhile completed his degree at the North Carolina Medical College and had taken postgraduate study at Jefferson College, Pennsylvania. Returning to North Carolina, he had begun his practice at the tiny community of Plumtree, in what was then Mitchell County. Here the Rev. Joseph P. Hall, Tufts's brother-in-law, had already begun a school not unlike Tufts's own, but for boys; the schools would later merge at Banner Elk after a devastating fire destroyed the Plumtree dormitory in January 1927. The Sloops believed the place the ideal mission field for them. But first came the wedding. On July 2, 1908, they were married at Blowing Rock, in the Presbyterian church her father had helped to found and her brother had helped to build. They may well have been the first couple to take the marriage vows in the almost-completed stone sanctuary. Dr. A. T. Graham of the Davidson College Presbyterian Church, the Martins' pastor and friend, came up to officiate. The ceremony was simple: the couple was, after all, by the standards of the day, already middle-aged. The bride wore a plain white linen suit, the groom a black one which she later cut down for their son to wear. The "children of Blowing Rock" had decorated the stone church with "mountain flowers and evergreens, simply but most effectively, and they had been so interested in doing it."45 The story of the Sloops1 work at Plumtree, and at Crossnore, where they moved a few years later, there to practice medicine and found the Crossnore School, has been well told in the 1953 book, Miracle in the Hills, M. M. Sloop was the nation's Mother of the Year in 1951. Dr. W. J. Martin actively supported the mountain work of his sister and brother-in-law in numerous ways, not the least of which was financial. One of the Sloops' first rescue operations was to save a twelve year-old girl from a premature marriage match to "a drunkard and a moonshiner" by sending her off to Lees-McRae with money and clothing supplied from Davidson friends and relations.46 More personally, the professor helped them in 1909 when he bought out his sisters' shares of the family property in Blowing Rock. The Sloops seem to have used this money to acquire a stake in the work Hall was doing at Plumtree, but for some reason, perhaps because of differences between Hall and the Sloops, the arrangement did not work out. In 1912 presbytery ordered Hall "to refund out of the funds of the Plumtree school, to Dr. E. H. Sloop, the money invested by him in the Plumtree property at the earliest possible date; and in view of �The Tufts Era, 1897-1923 I 53 Dr. Sloop's urgent need of these funds, we suggest that a negotiable note be given him in case the cash is not soon available/' Martin at that time lent the Sloops an additional sum to get started at Crossnore.47 There the Sloops were careful to keep their work nonsectarian, no doubt to enhance its acceptance by the local people they were trying to help. Mary Martin Sloop wrote about 1928, "The family is Presbyterian and democratic, and when they came to Crossnore they found that there were but few Presbyterians, and that democrats were still more infrequent." Sloop would later find many sources of private support for her work, including the Daughters of the American Revolution, in which organization she was entitled to membership through her mother's family.48 In addition to the direct support he provided his sister's work, Martin promoted many of the church's larger missionary causes during his active years. He was elected Moderator of the General Assembly in 1914, a highly unusual honor for a layman in that era.49 In that capacity, and from his own interest, he participated in the February 1915 meetings of the Laymen's Missionary Movement to speak on "Our Increased Responsibility" in "carrying out the great commission of our common Lord and Master." Held in two locations, Charlotte, North Carolina and Dallas, Texas, these meetings drew a total of 4,370 people. In attendance at the Charlotte meetings were, among many others, the Rev. Dr. and Mrs. C. G. Vardell of Red Springs, and elder Will Holshouser from Blowing Rock. The "Great War" then raging in Europe, although not yet involving the United States, was heavy on Martin's mind, as it was for many of the other speakers at that conference. He pointed out that the war had started not "in heathendom but in the center of so-called Christian Europe." It had come about, not as a failure of Christianity, but as "the failure of people who, while professing Christianity, have failed to live as Christ taught." Martin said, "Only when we literally obey Christ's commands will we have peace. . . . Throughout Christendom Christ's followers have been busy, but not about their Father's business. In the temple of life we have been money changers, and Christ is now scourging us with war and tumult, with unrest and unhappiness, and He will scourge us again and again until He brings us to a faithful obedience to His command." He considered the opportunities for American mission efforts overseas greatly enhanced because of the pullback of Europeansponsored missionaries. Americans would have to emulate the sacrificial spirit of Christ's own service to others. "What we need is more men, more money, more faith, more prayers, more unselfishness, more sacrifice, more Christ-likeness," he concluded.50 �54 / Chapter Two When within another two years the United States did enter the World War, a different kind of sacrifice was demanded of Americans. Yet the church also found other opportunities for ministry. One of Blowing Rock's regular summer pastors, Dr. James I. Vance, had done what he could, following the lead of Presbyterian President Woodrow Wilson, to remain neutral and work for peace before American entry into the conflict; thereafter he was active in numerous war-related efforts in Nashville and throughout the Church. Vance was equally as interested in missions as his friend Martin; he served thirty-two years on the Executive Committee of Foreign Missions of the denomination, 1895-1901 and 1911-1937. During the war he visited the front several times, and spent time with American soldiers in the immediate postArmistice period. On his return he published a book, Silver on the Iron Cross, a collection of his observations in Europe and his sermons to the troops. In 1918, Vance was also elected Moderator of the General Assembly. By a curious coincidence, then, Martin held that post at the outbreak, Vance at the end, of World War I. During the war years, as yet another part of its mission thrust, the Presbyterian Church, U. S., restructured its synod and presbytery boundaries, the better to highlight and support its work in the Appalachian mountains. A primary proponent of the reorganization was the Rev. R. F. Campbell, D.D., of Asheville. His work had drawn General Assembly support since 1903. To him, the creation of Asheville Presbytery in 1896, which had then been evangelized with synod support, was a model for the larger church to follow: by setting up the new synod as a mission field, work there could draw support from the entire General Assembly. At the 1913 meeting of North Carolina Synod at Greensboro, he urged all synods concerned with mountain home mission work to overture the General Assembly in the interest of erecting a "Synod of Appalachia." Only the Synod of Tennessee at first responded favorably to the idea; "strongest opposition was encountered in the Synods of North Carolina and Kentucky," both of which by now had long years of experience at synodical missions. Virginia, too, at first objected; but Dr. Campbell, and the Rev. C. C. Carson of Bristol, carried the case around the region and in 1915 the synods gave their approval. In May the General Assembly approved the new boundaries, which encompassed 67 counties in five states.51 Edgar Tufts was an early and enthusiastic supporter of the new arrangements. As much as anyone in the church, he knew the isolation of the region and the difficulty of raising funds for his work. So, although other, more settled churches in Concord Presbytery at first opposed the plan, Tufts pressed for including the mountain counties of �The Tufts Era, 1897-1923 / 55 Concord within the new Synod's boundaries. As ordered in 1915, Avery, Mitchell, Watauga, and Yancey Counties were taken from the Presbytery of Concord and became part of the historic, twelve-county Presbytery of Holston, formerly in the Synod of Tennessee. The arrangement continued until 1969, when the churches in Watauga County rejoined Concord Presbytery.52 Entry into Holston Presbytery and the Synod of Appalachia turned out to be important for Rumple church. For although the move undoubtedly did something to loosen its traditional ties to the rest of the state's Presbyterians, it was drawn more closely into the kind of mission work for which the synod had been created: extending education and planting other new churches. It also brought increased exposure and funding for its pastor's enterprises in nearby Banner Elk: Tufts not only got continued support from Concord, but from Holston Presbytery and from the General Assembly as well. It later helped the small congregation pay the salaries of ministers who succeeded Tufts, as the church was as yet unable to cover its own costs and depended on presbytery supplements. Finally, through its place as a mission work of Holston Presbytery, the church first formed its relationship with a man who not long after came to be superintendent of presbytery's home missions and would one day become Rumple's own beloved pastor, Walter King Keys. ***** Never physically strong, the dedicated Edgar Tufts had risked his health in his work ever since he had arrived at his mountain post in a snowstorm in 1895. On his way home to Banner Elk after preaching his December sermon at Blowing Rock in 1922, yet another exposure to the bitter wind and cold brought on a bout of pneumonia. His weakened lungs gave out on January 6, 1923.53 Tributes to Tufts and to his work appeared widely in the religious and secular press at his death. The Lenoir News-Topic of February 8, 1923 reprinted several of them, including two which appeared in the Presbyterian Standard, written by James I. Vance and Mary Martin Sloop.54 Vance's was the more elegantly phrased: "The people of the mountains are in mourning. They have lost their best friend. Edgar Tufts has gone home." Vance had received the news by telegram at his church office in Nashville, "and as the yellow paper fell from my hands to the floor, my heart cried, �56 / Chapter Two "Oh, God, how can they get on up there in the mountains without him?"... For I know how they love him, how absolutely they trust him. For 25 years he has been their sky-pilot, pointing and preaching and leading the way to the country lying out there beyond their own fair, far skyline, and he has always led them straight Edgar Tufts, slight of figure, weighing little more than a hundred pounds, never of robust health, twice laid aside from his work by tuberculosis, but sent back to his work apparently cured, so diffident and modest and retiring that he would escape notice when men of bigger bodies but smaller souls were on the stage, . . . he was the biggest little man it has ever been my privilege to know. ... The great peaks could not forget Edgar Tufts.... The winds as they sing through the great timbers will be chanting their "Te Deum" for a man who "was an hiding place from the winds and a covert from the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land." Mary Martin Sloop's tribute was more rooted in the reality of the place and time in which Tufts worked. She and Tufts had endured similar severe weather and hardships but had persevered out of similar motives. She wrote a description of the service held for Tufts at the church he served in Banner Elk: Bitter weather and terrible roads deterred the great crowds that came some 50 miles to that beautiful rock church—"Mr. Tufts's Church" —to show what his life had meant to them. Twas a typical afternoon. As they bore the casket from the home to the church, the sleet and mud reminded us of the many years of faithful service in all sorts of weather, when this servant of God had failed not once to meet his speaking appointments, often in the furtherest cove of the bleakest mountainside. During the funeral service, the flood of sunlight that poured through the beautiful windows of the church, typified God's rich blessing of Mr. Tufts's tireless efforts. As the sun faded, the flood of the electric lights bore witness of his vision of what might be accomplished in the mountains-of the mountains-and for the mountains. And at the grave the complete lining of green galax and silver pine, which loving hands had so skilfully prepared, proved how his love of the beautiful had met a response in their hearts. We left the grave praising God for the endless influence of such a life-a life whose secret was unselfish faith; a death whose keynote was victory. And we thanked God for the son and daughters who can go on with his work. Much of the little preacher's work would indeed be carried on into the next generation by his son, Edgar Hall Tufts, who had just graduated from Davidson, and who took over the school, the orphanage, and the �The Tufts Era, 1897-1923 / 57 hospital work. The younger Tufts soon combined the Banner Elk enterprises his father had begun into the Edgar Tufts Memorial Association, which still functions. The pastoral responsibilities Tufts had laid down, however, required an ordained minister; Blowing Rock and all Tufts's churches awaited a new leader for the flock. �58 / Chapter Two Notes for Chapter Two 1. In 1889 a Synod evangelist was appointed, the Rev. William D. Morton, to try to "meet the 'destitutions' that existed in all of the presbyteries." Morton served until 1893; his work seems to have had little to do with mountain communities. His successor, the Rev. John M. Rose, worked out of Morganton for about eighteen months in more remote areas. Although there is no record of it, he may well have preached in Watauga. McGeachy, Confronted, pp. 400, 402, 425. 2. McGeachy, Confronted, p. 406. The Elk Park church did not survive long; Margaret Tufts Neal does not remember her father ever preaching there. A much more substantial wave of church planting in Mitchell and Avery counties came after the turn of the century, as part of the work of the Rev. James P. Hall, of whom more is said below. 3. Synod of North Carolina, Records of 78th annual session, Durham, 1891, p. 535. Rumple was on both the synod and the presbytery committees concerned with the topic of "The Church and Christian Education" in 1891, although he resigned from the synod committee that same year. Both these groups, according to McGeachy, adopted resolutions of support for Pell's educational efforts in the mountains (see below). 4. McGeachy, Confronted, pp. 414-415, 420-423. "Skyland Institute, 1897 [sic: 1887]-1912," and "Miss Emily Prudden Writes Autobiography," The Blowing Rocket, special edition, pp. 74-77. Pell's interest in female education was clearly keen. He later served thirty years as president of Converse College, in Spartanburg, S. C., retiring in 1932: Eleanor R. Millard, comp., A General Catalog of Trustees, Officers, Professors, and Students of Union Theological Seminary in Virginia (n.p., n.d. [Richmond, VA: 1977?]), hereinafter cited as Union Seminary, General Catalog. 5. Hugh Talmadge Lefler and Albert Ray Newsome, The History of a Southern State: North Carolina, 3rd ed. (Chapel Hill: The University of North Carolina Press, 1973), pp. 537, 590, and passim. 6. Hope Summer ell Chamberlain, brought up in Rumple's church in Salisbury, recalled that in those days "a Presbyterian child must learn the Shorter Catechism. That was the law in our house. I was expected to learn it thoroughly — by question and answer-by pages-by wholes, without one word or one comma misplaced. I was not expected to understand it. It was considered a deposit laid up for the future in the bank vault of my mind. If ever I changed my early beliefs, as everyone is liable to do, it would furnish a comprehensive statement from which honestly to dissent, not a fog bank to fight against, or the ghost of an ancient authority to be exorcised." This Was Home, p. 178. 7. McGeachy, Confronted, pp. 420-423. See also Thompson, Presbyterians, II, 341-352, for debate in the denomination over public vs. parochial education during the 1870's and 1880's. The classic study on the general subject is Charles W. Dabney, Universal Education in the South (Chapel Hill: University of North Carolina Press, 1936). Thompson notes, III, 164, that Southern Presbyterians were long divided over whether to support state-controlled schools, �The Tufts Era, 1897-1923 / 59 but the majority by the turn of the century had come to back the public school movement; thus the denomination participated fully in the "long-awaited renaissance of Southern [public] education" after 1900. The church had rarely ever in the last part of the nineteenth century explicitly combined teaching and preaching functions for its pastorate, except at the college level; many of Davidson College's faculty, for example, were ordained ministers but did not minister to a congregation; pastors at churches were not expected to teach. 8. McGeachy, Confronted, p. 432. If Munroe was temporarily discouraged, he did not let it affect his assignment. His reports over the next several years showed growing success at church planting. Munroe held his post until ill health forced him out in 1917, at age seventy-three. He died at Davidson in 1919. 9. Letter to "Miss Bessie" (Mary Elizabeth Hall), May 13, 1895, quoted in Margaret Tufts Neal, And Set Aglow A Sacred Flame; History of the Edgar Tufts Memorial Association 1895-1942 (Banner Elk: Puddingstone Press, Lees-McRae College, 1983), pp. 7-8. Hereinafter cited as Neal, Sacred Flame. I am grateful to Margaret Tufts Neal for several interviews during 1986 and 1987. 10. Ibid., p. 8. The other seminary field worker in the mountains that summer was licentiate Edward Douglas Brown. The Rev. Brown later was stated clerk and held several charges in Concord Presbytery: Concord and Clio churches in Iredell County, 1907-1916; Thyatira and Back Creek, 1916-1927; Fifth Creek, Third Creek, and Elmwood, 1927-1940. Brown was briefly Munroe's successor as chairman of the home missions committee in 1917. He died in 1946. McGeachy, Confronted, pp. 482, 484, 567. 11. Ibid., p. 5. 12. Ibid., pp. 6, 3. 13. Ibid., pp.13, 18-19; McGeachy, Confronted, p. 443. 14. Rev. W. W. Moore, "A Constructive Christian Worker," The Pinnacles, Memorial Issue, Vol. VII, No. 8 (March 1923), pp. 1,6. 15. Conversation with M. T. Neal, summer 1986. Tufts had also spent somewhat less than a year in the Presbytery of Savannah, Georgia, from the fall of 1901 to sometime in 1902. This interlude is reported on somewhat contradictorily in Synod and presbytery records. Mrs. Neal believes he went to his native state at the urging of some relatives, but "always his heart was with the little white church in the mountains and the school he had started." Sacred Flame, p. 31. He returned to his work in Banner Elk either in June (Synod of North Carolina, Records, 1902, p. 635) or October (McGeachy, Confronted, p. 447). 16. Oral Interview with Helen Weedon Deaton, summer 1986. The "Fairview Plat," laid out by J. M. Howell in August of that year, was the second plat ever accepted by the Register of Deeds in Watauga County. Watauga County Court House, Register of Deeds Office. �60 / Chapter Two 17. WOC History, prepared by Mrs, H. F. Ingle, 1937, at Historical Foundation, Montreat. Laura Clampitt Holshouser, a Hickory native, married Will Holshouser in 1896. She died in 1962 at age 87: press clipping, RMPC Scrapbook, Vol. I. 18. Oral interview with Hattie Brown, July 1987. "Miss Hattie" completed her education at Claremont College, now defunct, in Hickory. After her marriage in 1916, in Mortimer, N.C., "the town that was washed away" in the flood of that year, she and her husband lived in Nashville, where she knew the Rev. James I. Vance, although they did not attend his church. For years after her return to Blowing Rock in 1942, she headed the music department at the Sloops' school in Crossnore, and also taught at the old Blowing Rock High School. She played the piano for the combined Sunday school opening service for many years. "Miss Hattie" has said that Rumple Memorial church has been one of the major vehicles of her Christian life. The sister, Rose McDade, taught Sunday school, and played the piano and the organ at Rumple for several years during the 1920's. 19. James B. Sill, Historical Sketches of Churches in the Diocese of Western North Carolina Episcopal Church (Asheville: Publishing Office, Church of the Redeemer, 1953), pp. 58-60. 20. Letter, W. L. Savage to Mrs. Edgar Tufts, March 22, 1923, kindly provided by Margaret Tufts Neal to the author. 21. Neal, Sacred Flame, pp. 18, 28-30. 22. Ibid,, pp. 64-66. NeaTs account is most likely authoritative; other reminiscences, including VardelFs in the "1936 History," trace the origins of Tufts's sheltering ministry to 1912. 23. The Cannons' gifts to Rumple Church are discussed more fully in the next chapter. But it should be mentioned here that their support for the Grandfather Home continued until their deaths. Among the structures for which their contributions were largely responsible were a cottage for little boys in the 1920's, and an administrative unit completed in 1941, just before the death of the younger Tufts. Neal, Sacred Flame, pp. 72-74, 145. 24. Special Staff of Writers, North Carolina, Rebuilding an Ancient Commonwealth, North Carolina Biography, 4 vols. (Chicago and New York: American Historical Society, 1928), IV, 220-221; hereinafter cited as North Carolina Biography. Ministerial Directory, 1950 edition, p. 697; Davidson, "A Collection of Letters"; The Blowing Rocket, special edition, old advertisement, p. 10. 25. Watauga County Court House, Register of Deeds Office. Martin and Vardell were joint executors of Rumple's estate when he died in 1906. His property at that time passed in shares to his daughter, Linda Lee Vardell, and his grandson, James Malcolmson Rumple. She exchanged her share of the property in Blowing Rock for a share of her nephew's inheritance in Salisbury, so J. M. Rumple became sole owner of the land on Main Street. 26. Information from Linda McNett Yarnell of Laurinburg, N.C., Vardell's granddaughter. Early photographs of the school show a substantial brick �The Tufts Era, 1897-1923 / 61 building similar in design to "Old Chambers" at Davidson, though smaller, and crowned with a dome instead of a columned turret. Symmetrical wings, each three stories high, extended from the taller, pillared central structure. As for the grounds, the flat, piney fields on which the campus was built had badly needed beautification. Vardell drew on his brother's knowledge and interest as a landscape architect in Charleston to improve the campus appearance, bringing in azaleas and other shrubs. For Martin's project, see Davidson, "A Collection of Papers," p. 2. The house is on Concord Road across from the campus; it is not known how much Martin had to do with its design, however. 27. Martin, "1936 History," p. 4. 28. Letter, J. Rumple to Jno. Allen Brown of Salisbury, July 16,1902; original in records of First Presbyterian Church, Salisbury, copy in author's possession. 29. Obituary of E. M. Williamson, July 26, 1934, reprinted 1971 in The Blowing Rocket, clipping provided by Linda Yarnell. According to Mrs. Yarnell, the Williamson house on Chestnut Hill is the only one on the old Vardell compound which still has a view of Grandfather Mountain. Dr. Vardell had advised his brother-in-law to climb a tree to see what the view would be from the intended site of his house, which he did, and so picked the perfect orientation for it. Williamson's children maintained ties to the property until recent years. Mrs. Yarnell also said that James Malcolmson Rumple, the preacher's grandson, was raised by the Vardells. Close in age to Vardell's oldest boy, Charles junior, he felt more attached to his uncle's family than to his stepfather, Dr. Martin. 30. First Presbyterian Church of Nashville, "JAMES ISAAC VANCE," (3-pp. typed MSS., n.d), p. 1. Copy at Historical Foundation. Several sources refer to Vance's selection as one of the nation's best preachers, by the religious periodical The Christian Century, about 1925. 31. Ibid., p. 2. Vance registered the property in the name of his wife, Mamie Currell Vance. They purchased an additional two acres in 1905 when the Clarks rerouted a road connecting the land to the "Caldwell and Watauga Turnpike." Watauga County Courthouse, Register of Deeds Office. 32. A brother, Joseph Anderson Vance, two years younger, also became a Presbyterian minister, following in James's footsteps to King College and Union Seminary. Joseph, too served mostly urban pastorates: in Louisville, Baltimore, Chicago, and Detroit (the latter two in the USA Church). Like his brother, he was a much-published author. Each was moderator of his denomination's General Assembly, James of the PCUS in 1918, Joseph of the PCUSA in 1935. Ministerial Directory, 1942 edition, pp. 729-730. 33. "1936 History," 5-pp. section, "History of the Building of the Rock Church." Original typescript in RMPC records, signed by William J. Martin. The story of the building of the rock church took up more than half the account of the church's history prepared by Martin and Vardell in 1936. Martin meticulously wrote that part of the story, looking back over thirty years; his is apparently the only first-hand account which has survived. Because the 1936 sketch has been so often reproduced and distributed locally, his narrative �62 / Chapter Two has entered the community lore. But it still leaves several questions unanswered: Why such a large structure? Why was no local session established before the work started? What became of the old building? Where did all the stone come from? What ever became of the plans? Since these are questions which would be of particular concern to local, not summer people, it becomes even more apparent that the entire project was conceived by and for visitors, not the permanent residents. The author has searched Dr. Martin's papers at Davidson College for some of this information, without result. 34. Jack Claiborne, The Charlotte Observer, Its Time and Place, 1869-1986 (Chapel Hill: The University of North Carolina Press, 1986), pp. 94-95. 35. RMPC session records, old book, p. 115. According to Neal, Sacred Flame, p. 91, Tufts was informed on his death bed in January 1923 that the Banner Elk church had just installed a bell in its tower. It is not inconceivable that Holshouser had ordered that bell on behalf of the Banner Elk congregation. 36. Oral interview with Perry and Shirley Lentz, December 1986. But according to historian Dr. Carl Ross of Appalachian State University, the term "blockade liquor" referred to illegal whiskey. How the term originated is unknown. 37. "1936 History," pp. 5-7. Duncan appears on the 1900 census: as of that date he was twenty-four years old, with a wife and two small children, and listed his occupation as shoemaker. 38. Minutes of Holston Presbytery, spring 1940 meeting, p. 22. 39. In the summer of 1906, Munroe toured the mountains three times on behalf of the Home Missions Committee and reported "progress of an encouraging character" everywhere except at Cove Creek and Blowing Rock, where there had been "great numbers of removals of members to other sections and places." He recommended the Cove Creek congregation be dissolved and its five members assigned either to Blowing Rock or Banner Elk, with Tufts to get possession of the building at Cove Creek "to be used in any part of his work most needed at Banner Elk." None of the five seems to have joined RMPC at that time. Indeed, from April 1906 to April 1909, no new members joined. When the Rev. and Mrs. John Ingle joined RMPC in November 1912, the jam seems to have broken. Accessions, some from the Reformed church, picked up; but many of those added before 1920 were by transfer from other Presbyterian churches off the mountain, including in April 1909 Mrs. Dan Klutz (Miss Cordelia Williams) from the Davidson church. 40. RMPC session records; Ross, 1900 Census, Presbytery in that era held two regular sessions per year. Each church ordinarily sent its pastor and its clerk of session, or another session member nominated at a prior session meeting. A review of presbytery records shows Rumple's session was rarely represented all through the 1910's and 1920's, although Tufts attended relatively more frequently, often in the company of an elder from his Banner Elk congregation. Local business obligations, as well as difficult travel conditions, probably precluded Rumple's elders from going very often. 41. "1936 History," "The Church and Grandfather Orphanage," p. 7. �The Tufts Era, 1897-1923 / 63 42. Thompson, Presbyterians, II, 30-32, 100-103. McGeachy, Confronted, p. 444. The work of the Society of Soul Winners, primarily educational, was turned over to the General Assembly in 1911: Thompson, Presbyterians, p. 104. 43. Elizabeth R. Hooker, Religion in the Highlands. Native Churches and Missionary Enterprises in the Southern Appalachian Area (New York: The Home Missions Council, 1933), pp. 204-206; George Brown Tindall, The Emergence of the New South 1913-1945 (Baton Rouge: Louisiana State University Press, 1967), pp. 254-262. Both Martin and the Sloops were active in the good roads movement; Martin and all Davidson College celebrated when what is now state highway 115, "the Statesville highway," was completed from Charlotte to Davidson about 1916: photograph, Davidson College Archives. M. M. Sloop made several trips to Raleigh during the early 1920's on behalf of road improvements for Avery County; she was especially concerned that local farmers have access to more distant markets for their cash crops: Sloop, Miracle in the Hills, pp. 124-129. 44. Sloop, Miracle in the Hills, pp. 13-20. 45. Ibid., pp. 21-22. According to McGeachy, Confronted, p. 473, Graham had left the Davidson pastorate in September 1907 to take a charge in Lexington Presbytery. 46. Ibid., pp. 68-74. 47. Minutes of Concord Presbytery, Spring 1912 meeting, p. 98. Martin told Tufts in 1912 that because he had had to lend the Sloops additional funds in order for them to build at Crossnore, his own "benevolent fund" was fully committed and he could not respond to Tufts's plea for help in getting his electric power dam started at Banner Elk: Letter, Martin to Tufts, June 11, 1912, W. J. Martin papers, Davidson College Archives. At the same presbytery meeting at which Hall was ordered to pay the Sloops back, a call to Hall for his pastoral services from Plumtree and Powder Mill churches in Mitchell county was "stricken from the docket," perhaps indicating that Hall was under something of a cloud with presbytery for the incident, although he was apparently never censured. He continued to be listed as "evangelist," residing in Plumtree, in presbytery records until 1925. After a brief service as stated supply pastor at Hughes church in 1925, he was listed as "without charge" in Holston Presbytery until 1942. His status from then until his death at Plumtree in 1953, at age eighty, was given as "infirm." Ministerial Directory, 1956 edition. 48. North Carolina Biography, IV, 601-603. Sloop, Miracle in the Hills, passim. 49. Martin was only the second layman ever chosen as moderator of the General Assembly. He belonged to several PCUS permanent committees over the years: Permanent Committee on the Sabbath, 1908-1914; on Systematic Beneficence, 1911-1913; on Education, 1915-1918, 1920-1931; on Stewardship, 1922; and on Men's Work, 1922-1927. My thanks to Bill Bynum at the Historical Foundation for searching out this information from the General Assembly records. �64 / Chapter Two 50. Presbyterian Church in the U.S., Facing the Situation: Addresses delivered at the Fourth General Convention of the Laymen's Missionary Movement, Presbyterian Church in the U. S., Held in Charlotte, N.C., Feb. 16-18, 1915, [and] Dallas, Texas Feb. 23-25, 1915 (Athens, Ga: Laymens' Missionary Movement [PCUS], 1915) pp. 119-126. 51. Craig, Rev. Edward Marshall, comp. and ed., Highways and Byways of Appalachia; A Study of the Work of the Synod of Appalachia of the Presbyterian Church in the United States (Kingsport, TN: Kingsport Press, 1927), pp. 10-12, and fold-out map attached to back flyleaf. Hereinafter cited as Craig, Highways. See also Thompson, Presbyterians, III, 104-109. 52. The Lenoir Church strenuously opposed the creation of the new Synod. Its session overtured Concord Presbytery in the fall of 1915 to stop Tufts's attempt to add Caldwell, Burke, and McDowell Counties, too, to the new Synod. Tufts's motives are understandable, but, as the church pointed out, the "railroad communication [in these countiesl is altogether East and South of the Blue Ridge." Lenoir Presbyterian Church, Session minutes, September 2, 1915, p. 136. 53. Neal, Sacred Flame, pp. 90-92. In December 1913, Munroe wrote Martin that he had visited Tufts at Cragmont Sanatorium in Asheville where, he reported, Tufts was "very cheerful in spirit and .. . looking remarkably well." His doctor had told him "that in 4 or 6 months he will be entirely restored. His malady according to Dr. [W. C.] Tate and Drs. Brooks and Archer is an acute attack of tuberculosis." Tufts's condition at that time was indeed serious; before he had entered the sanatorium "he got the elders of B. E. church to gather around his bed & they agreed to pay $300 & and [provide a] manse for Rev. L. C. Vass," who had assisted Tufts in Banner Elk the previous summer. With Tufts's approval, Munroe had begun making plans for Vass to take over Tufts's work. Vass, wrote Munroe, "can be secured for $700" a year, with Blowing Rock paying $100 of his salary. Tufts apparently rallied from this illness, however, and the arrangement was not needed. Letter, Munroe to Martin, December 20, 1913, in Martin Papers, Davidson College Archives. Tufts continued to draw his $12.50 a month salary from the Blowing Rock Church during this time, but Savage may have preached at least once for him in the winter of 1913-14. Savage made a $10 contribution to Tufts's salary in April 1914, as did several others, including Mrs. E. R. Stewart and R. A. Dunn. Presumably the church was taking a special collection to help Tufts cover his medical expenses. By April, Tufts was present to preside at a session meeting, the first held since October 1913 at RMPC: Session Records, 1913-14. 54. Lenoir News-Topic, February 8, 1923, p. 6, clipping preserved at RMPC. Also included in the News Topic article were columns reprinted from the Wilmington Star and the Charlotte Observer. �From Mission to Mainstream, 1923-1940 IN THE SAME YEAR Edgar Tufts died, Blowing Rock suffered another loss: a disastrous fire which burned half the business district of the town—and led to the establishment of the town's first volunteer fire department soon after. Town residents that autumn of 1923, after trying to stop the blaze's progress with bucket brigades and pails of salt, watched the fire burn itself out against the firebreak of Sunset Drive just before it reached church member Luntz Holshouser's grocery store. Ironically, the best vantage point from which to watch the fire was the porch of the old Watauga Hotel across Main Street, a building which three years later itself went up in smoke. The Episcopal reading room, the post office, and several business structures had been destroyed. But as the Watauga Democrat predicted, "The city of Blowing Rock may be expected to rise from the ashes phoenix-like within a short while." The next year, the "biggest building year" in its history, "six hotels or boarding houses, twenty-six new houses, five businesses, and as many restorations" were undertaken. Some six hundred carpenters were kept busy during this "building epidemic."1 Already the town was profiting from the post-World War I boom in tourism: the Charlotte Observer in 1920 wrote of the "magnificent public highways" which brought Blowing Rock and Linville in "easy reach of Charlotte," especially the much-improved Lenoir Turnpike to Blowing Rock, and noted the "great influx of tourists to the Carolina mountains who formerly sought out the beauties of the Rockies and other places in this and other countries."2 The Yonahlossee Turnpike between Blowing Rock and Linville, completed as early as 1891, was improved for motor traffic in the 1910's; both these toll roads were taken over by the state and operated as free roads after 1921.3 That year Dr. Martin boasted in 65 �66 / Chapter Three a letter to his son that the trip from Blowing Rock to Davidson, via Lenoir, Hickory, and Mooresville, took him only four and a half hours by car (today one can drive the distance in about half that time).4 Few local residents joined the growing numbers of the nation's drivers at first. Rumple elder Will Holshouser reportedly bought the first automobile in the community in April 1913, a motor truck which he used in his dry goods business.5 But already summer tourists had been driving to the mountains: that same year some four hundred ten automobiles were reported to have visited the village. Many would have been chauffeur-driven.6 Also with the end of World War I came a new interest in leisure activities. One new national sports craze of the 1920's was golf, soon to be denounced from many a church pulpit for keeping Christians on the links instead of in the pews on Sundays. Blowing Rock visitors, as at resorts elsewhere in the country, were no longer content to sit on hotel porches and rock, or merely walk in the woods for exercise. In 1920 the Blowing Rock Development Company, a group of local and summer residents, voted to put fifteen thousand dollars toward a golf course for Blowing Rock. "Additional funds will be spent upon other amusements and attractions, and before another season is on Blowing Rock will be provided with the various sports and amusements which have contributed to the success of other resorts," the Observer reported in 1920.7 The year 1923 also saw the beginning of the Blowing Rock Horse Show, at first a rather casual affair of the summer people, but soon to become a major social event of the season.8 As the town became more accessible and active, and as new buildings replaced the destruction along Main Street, the home building boom, which has never really ended in the resort community, began. Houses in the neighborhood of Mayview Park came to typify the newer summer residences. Developed during the 1920's by Walter Alexander of Charlotte shortly after starting construction of his Mayview Manor Hotel, Mayview's winding, graveled streets opened up building lots carefully selected for their views of the John's River gorge. Compared to more recent town development, Mayview Park, and a bit later Laurel Park, grew rather slowly. But their designs seemed suited to the area, and adapted to the automobile. Large, rambling "cottages," usually furnished with servants' quarters, driveways, and garages, in rustic style and shaded by shrubs of laurel and rhododendron, attracted the prominent and wealthy summer population which by that decade was giving a more elegant cachet to the resort town. The newer hotels were drawing summer people from places as distant as Florida. "The Blowing Rock" was changing from a �From Mission to Mainstream, 1923-1940 / 67 local natural curiosity to a tourist attraction: its legend was being embroidered and repeated far and wide, drawing the curious and helping to launch a family's fortune. Blowing Rock was never Newport, Rhode Island, or some similar playground for the ostentatious rich; nationally, the income tax was making it harder for millionaires to maintain a money-is-no-object approach to summer leisure. Nevertheless, for many Southerners, and for visitors from farther afield, Blowing Rock was becoming fashionable. Mayview, which for a while in those years also was the name of a small golf course, was an address which conjured up a carefree but comfortable summer style.9 Some summer residents in this era brought with them, too, the freer, "modern" social habits which still could shock the older generationand even younger traditionally reared Presbyterians. "At about the time Mayview was starting up the whole community was in a twitter. The Bridges twins, Ernestine and Ruth, had walked down Main Street in their riding pants!"10 A young seminary student and recent Davidson College graduate, Thomas Hugh Spence, Jr., son of a Presbyterian minister, recalled seeing "my first woman in the act of smoking a cigarette" on his way from a preaching appointment in Blowing Rock in 1922.11 Making possible the development of the town had been the mundane but significant provision of public services during the immediately preceding years. If electricity and telephones were still mostly absent in the early 1920's,12 another vital improvement had begun: better control over the community's water and waste. Public health concerns in Watauga County had attracted the attention of James Edwin Brooks, M.D., former superintendent of the State Sanatorium for Tuberculosis, who came to Blowing Rock to retire in 1914. He was aghast at the opportunities that the tourist center offered for the spread of contagious diseases. Conditions were no doubt similar in most of the mountain villages, and the crowding in of summer visitors made the dangers of epidemics even greater. . . . Within the village the average family had a stable for the horse and one or more cows, a pigpen, a chicken lot, an outdoor privy, a spring, and a garden. No screens were used to keep the flies out of the houses. Garbage was thrown out to the pigs and chickens. Making matters worse, according to Dr. Alfred Mordecafs later account, every hotel had "a retinue of stable boys and domestic servants, who were very prone to use the back lots and bushes instead of the surface privies provided for them." Thus epidemics like typhoid, �68 / Chapter Three smallpox, and diphtheria had become serious matters in Watauga County. Dr. Brooks's solution was to call local townspeople together around his fireplace, where he patiently explained the health threats these habits were creating. "At 'smokers/ suppers, and other meetings the local citizens were roused to action." Speaking out at these meetings were, among others, two prominent Presbyterian summer people, the Rev. James I. Vance, and Charlotte lawyer and politician Cameron Morrison, who was elected Governor of North Carolina in 1920 and shortly afterward built a home in Mayview. "Soon the fly breeding places were eliminated. A chamber of commerce and other civic organizations developed from Dr. Brooks's work."13 ***** "But who will preach for us and advise when dark days are near?" asked a long time Rumple church member, Mary E. Weedon, at Tufts's death in 1923.14 She and other members had for a quarter century been reassured by the continuity and comfort Tufts had provided for the congregation at Blowing Rock. But as the town found itself increasingly transformed by the postwar boom, so, too, did Presbyterian work in Watauga and Avery counties. In 1922, when Spence was invited to preach in Blowing Rock, he was "mildly thrilled at the prospect of speaking to such a congregation of the elite as assembled for worship at this resort." But he was not yet ordained, nor was he ever called to Rumple. Two years later, just out of seminary and on a drive with friends to Banner Elk, Spence found that Tufts's church in Banner Elk still had no pastor. To this post he was called, and in October, 1924, he was ordained by Holston Presbytery, then in session at that place.15 Spence preached at Banner Elk, and at the chapel Tufts had established at nearby Arbor Dale, but did not assume his predecessor's other pulpits. In the meantime, the work Tufts had begun at another of his outlying preaching points, Shulls Mills,16 had also passed to another man-and altered dramatically by the rapid development of timbering in the area. Tufts had held occasional services from 1917 on at the commissary of the Boone Fork Lumber Company, owned by William Scott Whiting. Logging and sawmill operations had brought some one thousand residents to the community by that time. In 1919, Joseph Shull, a descendant of the original eighteenth-century settler for whom �From Mission to Mainstream, 1923-1940 / 69 an earlier grist mill was named, gave land upon which to build a Presbyterian church. And from New York the next autumn came thirtythree year old Charles G. McKaraher, Jr., a graduate of Columbia College and the Bible Teachers' Training School of New York, to serve as religious director for the employees of Whiting's company. Before his move South, McKaraher had worked in New York city missions and with immigrant labor, and had served as YMCA Secretary in Lockport. Licensed in 1919 in Mecklenburg Presbytery, he was ordained in October of the following year in Holston Presbytery, and installed as pastor of the newly-built Shulls Mills Presbyterian Church.17 As is apparent from his background, McKaraher took a major interest in Christian education and in work among disadvantaged of all sorts. He was evidently drawn by the "Industrial Democracy" philosophy espoused by Whiting at the lumbering operation in Shulls Mills. Workers were to follow the principles of the Golden Rule; leading classes and meetings to inculcate such principles was apparently one of McKaraher's duties for the company. It was an era of corporate paternalism in many Southern industrial towns.18 Whiting, an elder in McKaraher's church, seems to have been more concerned than some with the welfare of his work force and their families, as is evident from his support for MeKaraher's religious and educational efforts. McKaraher was to spend the last years of his life in Shulls Mills, as were the Whitings, even after the timbering ended and the company's operations and most of its employees moved elsewhere.19 Meanwhile, Blowing Rock Presbyterians still had no regular pastor. Spence seems not to have preached in Blowing Rock after his experience in 1922, but McKaraher came over from time to time during 1922 and 1923. Rumple Church records show him moderating the infrequent session meetings after Tufts's death. In May 1923 a congregational meeting discussed calling a minister; "it was decided to work out means and a way to secure a resident pastor which all agreeing was necessary for the best interest of the church." As McKaraher was then living in Shulls Mills, it is not clear whether this decision was intended as a way of encouraging him to settle in Blowing Rock, or whether the church at that point hoped to secure some other pastor. Just where a resident minister would have lived in 1923-24 is moot. Not until December 1926 were Joe White, Paul Klutts (sic) and Eugene Pitts appointed to a "building committee looking to the erection of a manse for the pastor," and five more years would go by until a house was built. By April 1924 the session had decided to call McKaraher to the �70 / Chapter Three Blowing Rock charge, for one-half his time, "beginning April 1st 1924." A congregational meeting to confirm this decision was held in December. The formalities of the call were observed at the spring meeting of Holston Presbytery in April, and McKaraher was installed at the church on May 7, 1925. "Present were Rev. W. C. Young, Rev. D. B. McLaughlin, Rev. McCoy Franklin, Rev. T. H. Spence, Jr., and Elder W. S. Whiting of Shulls Mills Presbyterian Church."20 McKaraher served the church until the end of 1928. During his pastorate a number of "firsts" were observed. New members received into the fellowship included Ethel Holshouser and William L. Holshouser, Jr., Paul Kluttz, Dennis Underdown, Helen Underdown "by letter from Stephens Lutheran Church, Lenoir," Pauline, Doris, and William White. For the first time the session was enlarged, by the election of Howard Kluttz as elder in December 1926. The first deacons, Eubert Holshouser, Howard Holshouser, and H. C. Hayes, were installed that same Sunday. The first every member canvass since 1921 was undertaken by the deacons in 1926; it must have been successful, as another was authorized the year following. Another "first" was the printing of programs for the July and August services, for the summer crowd's support of church operations continued to be crucial. Many of the summer people directly involved themselves at the church whenever they were in town; among those long remembered from this era were the Knox sisters of Salisbury, members of Rumple's former church, all of them "maiden ladies," as the expression went, who often taught Sunday school in the summers and who, late in life, provided a memorial stone for a substantial tract of land in Banner Elk which their father, J. M. Knox, had given the Edgar Tufts Memorial Association in 1924.21 For the first time, too, the church building underwent a major facelift.22 During the summer of 1927 an "advisory committee," consisting of Dr. Vance and summer resident Charles Cannon of Concord, met with the session "relative to recovering the Church and making necessary repairs." According to the session minutes, "W. L. Holshouser was instructed to buy slate roofing to cover the church as soon as approved by the architect." Dr. Martin a few years later recalled that the slate for the roofing project "was secured by Dr. Vance at a greatly reduced rate from a friend in Pennsylvania"; a receipted statement in the church records shows that Holshouser paid the Albion Vein Slate Company of Pen Argyl, Pennsylvania $333.94 at the end of 1928. In addition to whatever break in price the company offered, it gave another two percent reduction to the church, perhaps for cash payment in full. Architect for the project was Henry C. Hibbs (1882-1948) of Nash- �From Mission to Mainstream, 1923-1940 771 ville, a designer of ecclesiastical and educational buildings and an elder in Vance's church. Hibbs redesigned the facade and added the present portico, replacing the original porch.23 Hibbs's remodeling, which extended the rustic gothic features of the main building, gave the church a much more harmonious appearance. A comparison of photographs before and after the renovation shows that the work was considerable: the entire east wall of the church was faced in stone all the way to the roof peak, covering the wood siding which had originally begun about nine feet above ground. New windows, to let more light into the sanctuary, were added about halfway up the facade. The redesigned entrance portico admitted worshippers through outside doors facing north and south, rather than through a door directly at the end of the main aisle. The east wall of the new portico, constructed of the same stone as the rest of the building, provided a recessed opening, framed by a stonework arch, which in the summer of 1929 was filled with a stained glass window depicting Christ praying for His disciples in the Garden of Gethsemane. The window was given in memory of the church's first pastor, the Rev. Edgar Tufts. But as in the case of the Rumple window, no record of the contributors or of the window's manufacturer remains. The stone marker, "Rumple Memorial," was transferred to the new portico, but the carved stone lintel from the original porch was put to a curious use: part of it became a step to the new portico. Its abbreviated inscription, "fort Ye My People," is still legible to churchgoers entering the south door. What happened to the rest of the inscription (a portion of the famous verse from Isaiah 40:1, "Comfort ye, comfort ye my people, Saith the Lord")? No one now knows. Perhaps the stone broke when the old porch was taken down, or perhaps the lintel was just too long for a step and was cut to fit the space. While the remodeling project was underway, the Episcopalians were completing Saint Mary's of the Hills Church across the street. According to local lore, when the builder, Marshall Foster, wanted a particularly suitable rock for the keystone in the arch of the main entrance, he found the one he needed in the pile the Presbyterians had gathered for their own remodeling. And thus the Rumple congregation was able to recompense its neighbors for the frequent use it had made of their old building in earlier days. "So the Presbyterians say the keystone of the Episcopal Church is a Presbyterian rock."24 Redesign of the church entrance also served another function. The main door had been in direct line of sight of the pulpit; preachers had found themselves distracted during prayers and sermons by members of the congregation arriving late or departing early. The new portico did indeed place the entrances out of the line of the aisle, but the heavy �72 / Chapter Three solid doors created another problem: no one inside could see who was coming in. In the early 1960's elders Rudolph Greene and Owen Coffey cut small windows in the doors, solving the problem in an attractive way.25 ***** At least half of the Rev. McKaraher's time, and no doubt an even larger part of his energy, he gave to a school at Shulls Mills, the Boone Fork Academy. It was one of several institutes or academies in the Synod of AppalacWa which by the 1920's were nominally under Presbyterian control. As a function of home missions, presbyteries appointed their boards of trustees, but the schools actually depended almost entirely upon private funding; presbytery did little but commend them to the churches as worthy of support and encourage special offerings on their behalf.26 In Holston Presbytery the churches themselves could not be counted on for much help: there were "few selfsupporting churches within her bounds and none that could be called rich. . . . In taking over the four counties of North Carolina she assumed a tremendous Home Mission burden."27 Tuition at such schools was of necessity kept very low; many poor children attended free. At Boone Fork in 1924, "Two dollars paid tuition for one month for a day student; five dollars, tuition for one month and board for one week; . .. twenty-five dollars, a teacher's salary for one month."28 As of 1926, there were thirty-four pupils receiving scholarships, eighteen in the high school department. A teaching staff of five included the Rev. and Mrs. McKaraher. In 1924, partly with funds raised in presbytery, a boys' dormitory was erected. By about 1925 some $8,000 had been invested in the school; but in that year presbytery decided to discontinue further funding. The school's operating debt reportedly reached $1,950 by 1926. The 1921 deed to the school property had been made in the name of a joint board of trustees with the Shulls Mills Presbyterian Church which was to serve "for a term of five years, or until such time as the indebtedness upon the school property shall have been liquidated, at which time the school is to pass entirely under the care and control of Presbytery."29 That time never came. Logging and milling operations in Shulls Mills were being terminated by 1926; employees were moving away. The following year, presbytery recommended discontinuing its supervision of the Boone Fork Institute, and, although Mrs. McKaraher �From Mission to Mainstream, 1923-1940 / 73 apparently purchased a part of the property in her own name early in 1927, the prospects for the school were dim. Its last year of operation was 1928. At some time during that year, McKaraher seems to have made a desperate effort to revive the failing academy: a minister who was a member of a Mississippi presbytery, and something of a professional fundraiser, made a special appeal for money for the Institute during a service at the Blowing Rock church. Some $700 was raised, no doubt largely from among the summer people. When it was discovered that presbytery had not authorized such efforts, McKaraher had to appear before a special commission of Holston Presbytery to explain his actions. In October, in executive session, the commission found MeKaraher's explanations unsatisfactory; it also voted to lodge a complaint against the Mississippi-based preacher with his home presbytery. At the fall meeting of presbytery, McKaraher resigned as pastor of both the Shulls Mills and Blowing Rock churches, and was dismissed to the Presbyterian Church, USA. It was a sad end to a worthy effort. By 1928, however, the public schools, and the roads, had improved enough to permit the dwindling number of Shulls Mills youth the chance to continue their education at Cove Creek Elementary and Banner Elk High Schools. As for McKaraher, he spent the years 1931 to 1935 back in a Southern Church pulpit, preaching at the Burnsville and Low Gap Presbyterian Churches. In 1936 he and his family took up residence in Shulls Mills; the Ministerial Directory listed him as "without charge" until he died on November 5, 1972 at the Watauga County Hospital.30 If the actions against McKaraher seem unduly harsh by today's standards, they highlighted a chronic conflict in mission work and mountain education: schools provided by local governments continued until the 1920's to lag behind those available in larger towns and cities, thus encouraging home mission field workers to persevere in operating academies in rural areas where clear need existed. Yet the isolation and poverty of such regions made money-raising difficult and reliance on outside funding almost inevitable. In a lengthy report to Holston Presbytery in 1929, the home missions committee reiterated that the "policy of the committee and the Presbytery with respect to schools and educational activities during this period [1925-1929] has been to eliminate as rapidly as possible all competition with public schools and at the same time to standardize the school work which is carried on. The result of this policy has been that most of the small schools of the church have been discontinued or consolidated with the public schools. The entire educational program �74 / Chapter Three of the Presbytery, with respect to work above the elementary grades, now centers at Banner Elk where we have an accredited high school and a potential junior college."31 A similar policy was being pursued throughout the denomination. In 1931 an ad interim committee of the General Assembly "acknowledged that mission schools had been planted too promiscuously and sometimes poorly located"; the Assembly that year reconfirmed its intent to turn over its work to public authorities wherever possible. "In 1925 fourteen mountain [high] schools were maintained by the Assembly's Home Missions Committee. By 1934, there were only three, all in Kentucky."32 An era in mission education was ending. The collapse of the work at Shulls Mills must be seen as part of this larger trend. The departure of McKaraher again left the Blowing Rock church without a pastor. For more than a year the pulpit was officially listed as vacant. But in the interim, as he reported to Presbytery in 1929, "The Blowing Rock field has been supplied by the Superintendent of Home Missions and others." This superintendent was the muchtraveled Walter King Keys (1893-1973), who since 1925 had overseen "some remarkable advances" in home mission work in the region. Keys was a son of the Appalachian mountain region; he was to serve it and its people for most of his preaching career. One of three children born in Washington County, Virginia to a country storekeeper, the young Keys experienced early the heavy responsibilities that often went with life in the economically dependent area. His father lost the store, and his land, in the depression of the 1890's; then in 1904 he died, of exposure and cold. Keys's mother continued working in what had been the family business, but the eleven year-old boy had to drop out of school and take various lumbering and sawmilling jobs to help support the family. At his mother's insistence, Keys at sixteen went back to school. Early in life he had felt a call into the ministry. His father had nicknamed him "little preacher" even as a small child. And so, after finishing high school in Washington County and teaching school himself for a year, he entered King College in Bristol, Tennessee, in 1912. King was one of a number of small Southern Presbyterian colleges struggling early in the century to serve both church and the community. Founded shortly after the Civil War, its original board hoped it �From Mission to Mainstream, 1923-1940 / 75 would become a theological seminary. Many of its first students were Confederate veterans who wore their old uniforms to class. But the school soon blossomed into a liberal arts college, with a curriculum modeled on that of the University of Virginia. It did produce numerous ministers, including the Revs. James I. and Joseph Vance, whose father was at one time president of its board of trustees. Tuition was minimal. A tiny endowment raised by the founders prevented it "on more than one occasion . . . from closing its doors."33 Here Keys could study while living at home, repeating the experience of the Vance brothers. His classmates soon recognized Keys's talent for public speaking. He was elected senior class president and was valedictorian of the class of 1916. Keys stayed on to work for the Master's degree in 1917, then entered Union Seminary in Richmond, where he received the B.D. in 1920.34 In the fall of 1921, Keys married Eleanor Fell Fickle, of Bristol, Virginia. He was called to a group of churches in Charles City and New Kent Counties, Virginia, from 1920 to 1922, and then to Providence Forge and Cool Springs churches, also in rural Virginia, until being named superintendent of home missions and evangelist for Holston Presbytery at its spring 1925 meeting. From then until a breakdown forced him to resign his post in 1930, Keys traveled some ten thousand miles each year, visiting the churches, holding evangelistic services, and overseeing the various educational and fundraising operations of presbytery. Presbytery minutes of these years often included lengthy reports Keys prepared on his work. Two of his interests are especially evident from the record: his awareness of, and indeed promotion of, the area's potential for rapid economic development; and his concern to extend and upgrade the work and life of the region's churches. To Keys, the industrial growth of the area, and the newer type of agriculture which was producing crops for more distant markets, were bringing greater economic opportunity for the mountain people. "Huge enterprises and manufactories such as our fathers never dreamed of are rising in our midst," he wrote in 1929. "Certainly the outlook for this section is not a gloomy one. This means that there will be more people coming here all the while and more souls to be saved." To meet the need, he continually exhorted the churches to increase their level of giving while practicing "the utmost economy" in his own work.35 During 1929 Keys moderated five session meetings at Rumple Church. Late that spring he conducted special services for several days which brought a number of local residents forward to be baptized and received into the church: Lois Klutz, Mary Klutz, Edith White, Oma Green, Mrs. Cecil Critcher, Opal Pitts, Mae Tester, Beulah Lee Tester, �76 / Chapter Three and Cameron A. Williams. "Mrs. Lillie Hartley was received on statement of her having been member of the Reformed Church and restatement of her faith in Christ." Keys also urged the session to "place an electric sign board on the church yard, to have window cards, hotel signs, and a church paper covering the entire summer program printed." The session may well have considered calling Keys to the pastorate at Rumple, but early in 1930 his health failed him and he was forced to resign his post.36 In 1934 Keys and his wife moved with their three children to Roan Mountain, Tennessee, where both taught school until 1939. But his work at Blowing Rock had made an impression on the congregation. In 1940 he would receive the first of two calls to Rumple Church. ***** During 1929 Keys recommended that presbytery "authorize the grouping of the Banner Elk, Blowing Rock, and Shulls Mill [sic] Churches under one pastorate, and approve the appointment of a committee . . . to confer with said churches in effecting arrangements for such grouping," But this virtual recreation of Tufts's charge never occurred. In 1929, after five successful years, which had included a year and a half s leave of absence for additional study in Edinburgh, Scotland, Spence attempted to resign his pastorate at the Banner Elk Church and accept another call; his church did not want to let him go. A committee appointed by presbytery, after investigating the matter, recommended he be allowed to move. At the spring 1930 meeting of presbytery, the "Banner Elk-Blowing Rock field" was reported vacant. "Earnest effort is being made to secure God's man for this field soon."37 In the summer of 1930 another mountain preacher, the Rev. William R. Smith, Jr., a graduate of King College, 1915, and Union Seminary, 1924, left the pulpit of the Spruce Pine Presbyterian Church "to accept work as the director of religious activities with the Edgar Tufts Memorial Association at Banner Elk." Smith had spent a summer in the field at Shulls Mills while in seminary; he had served since 1926 on the staff of the Grandfather Home in Banner Elk. He would already have been familiar to many in the Blowing Rock church. On June 11, 1930, the session at Blowing Rock, moderated by the Rev. T. P. Johnson of Holston Presbytery, asked that Smith be appointed stated supply "until the next meeting of presbytery. The relationship is to con- �From Mission to Mainstream, 1923-1940 / 11 tinue until the request is made by session to discontinue it." On June 26, Smith got permission to "give to the Blowing Rock Church onefourth his time as stated supply." For almost exactly one year, until June 30, 1931, the Rev. Smith fulfilled his duties at Banner Elk and Blowing Rock, until he was granted a letter of dismission to Bluestone Presbytery in West Virginia. The Clerk of Presbytery at that time was "directed to write Mr. Smith a letter of appreciation of his services at Spruce Pine, N. C. and Banner Elk." Nothing was said of his services to Blowing Rock. Apparently Smith moderated just one session meeting (recorded only on a loose sheet of paper stuck in the minute book) during his year as stated supply; he undoubtedly considered his duties at Banner Elk his primary responsibility.38 This time the Blowing Rock pulpit was not vacant for long. On June 26, 1931, the recently ordained, twenty-nine year-old Grundy Sexton Buchanan, originally of Rich Valley, in Smyth County, Virginia, took over as pastor. He had been evangelist in Holston Presbytery for several months, working out of Rogersville, Tennessee, since graduating from Union Seminary in 1930. Buchanan had entered King College "late in life" (he was twenty-two) because it had been necessary to go away to high school, in Abington, to complete his secondary education; he graduated from King in the class of 1927. The minister later recalled he had "Godly parents" who saw that the large family was "trained in the true teachings and Doctrines of the Holy Bible and in the Traditions of the Presbyterian Church." Married to Nita Kensinger in May 1930, they had four children: Andrew Sexton, John Gatewood, David Campbell, and Betty Graham. His call to the church was formalized at a congregational meeting in September 1931, at which he was unanimously chosen as Rumple's first full-time pastor. A presbytery committee installed him on November 8. Buchanan served in Blowing Rock until April 1939. He later went on to a long ministry, mostly at mountain churches in Virginia. He died in 1986 at age 84.39 One of Buchanan's first actions was to attend to the spiritual life of his new congregation. "The session felt the need of a series of evangelistic services in the church and [set] the last two weeks in September" as the date, but for some reason the meetings were postponed until November. The Rev. John Martin assisted in these services. As often happened in such instances, the session shortly afterwards was called upon to examine individuals who presented themselves for baptism and church membership; some were relations of church members, a few were new to the fellowship. Joining in December 1931 were "Master William Teaster [sic]", William P. Klutz, Gladys Teaster, Bill White, �78 / Chapter Three and Miss Helen Sudderth. Mrs. Don Johnson also joined at this time, transferring her membership from a Baptist church, and her "little infant son, Steven Hawthorne Johnson" was baptized. The Rev. Martin attended this session meeting, no doubt to celebrate with the pastor the call of God to these new Christians.40 By the end of the church year 1931, membership stood at fifty. Another of Buchanan's obligations was to insure the church observed the Book of Church Order. Session meetings were to be held quarterly; they had been infrequent during the nearly two years the pulpit was vacant. The sacrament of communion was to be celebrated quarterly. And, "Due to the fact that the present plan of church finance seems inadequate, the Session unanimously adopted the envelope system and orders that it be put in practice immediately." The Depression years, and the absence of a regular pastor, had indeed been hard on the church's finances. Total giving for all causes during 1930 had been only $975, but in 1932 the church reported $3340 in receipts. The new pastor's salary still was supplemented from presbytery home mission funds, but increasingly the local congregation was being drawn into the support of the church, which grew greatly under his leadership.41 According to the Watauga Democrat in June, 1933, the "Rev. Buchanan has been taken in by the people of Blowing Rock and accepted as one of them and has made myriads of friends throughout the county." It was probably he who provided the church's nickname, "The Friendly Little Gray Church on the Mountain Top": the church was so "known to the thousands of tourist and resort followers" who visited in this period.42 Buchanan also helped to build the congregation's physical resources. During his years at Rumple, two structures which served the church for more than a generation were completed: a manse and a Sunday school plant. And as had become the pattern, summer residents played a major part in helping build his legacy. A fulltime pastor with a growing family needed a house to live in. For five years such a project had been stalled. But at the first session meeting Buchanan moderated, the decision was made to build a manse "on [the] church lot at [the] rear of [the] church"; it was actually built on the south side of the church, approximately where the 1970 educational building now stands.43 Dr. Vance preached a sermon and asked for a special offering on the fourth Sunday in July, 1931; $787 was collected toward the project in that Depression summer. The session authorized elder Joe White to draw up the plans and go ahead with the building, "appropriating money as far as [it] would go, and to secure as much free labor as possible." By November the job was done, at a cost of $2,000. It is not clear from the record how the rest was raised, or �From Mission to Mainstream, 1923-1940 / 79 which local people supplied the labor, but in March 1935, Eubert Holshouser, deacon and church treasurer, reported that "all bills were paid and obligations were met." March, 1933, marked a major psychological turning point in the economically depressed nation. Renewed public confidence had its reflection in Blowing Rock. When the church elders and deacons met around the pastor's supper table at the new manse on March 7, just three days after the inauguration of President Franklin D. Roosevelt, "a general discussion was held regarding the world condition relative to the church." The Rev. D. C. Amick, presbytery evangelist, was present to "bring out the church's need and God's challenge to his people." At a well-attended preaching service afterwards, Amick took his text from Malachi 3: 8-10: "Will a man rob God? ... Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." "The sermon was helpful and forceful," the minutes recorded. "We hope much good will come from this meeting. A determinate manifestation was to continue work by the help of God. Plans were made to have every member canvas on Sunday, March 19th." During the summer of 1933, the church co-sponsored with the Banner Elk Presbyterian Church a Bible conference which brought the Rev. Dr. F. Crossley Morgan, "one of the greatest living expositors of God's Word," to lead a week-long series of meetings at both places. "Trained for the Christian ministry by his father, Dr. G. Campbell Morgan," the well-known author, minister, and Bible teacher, the younger Morgan had been decorated for service in the British Army during First World War, and for several years had served Presbyterian pulpits throughout the South before going full time into Bible conference work. His appearance in Rumple's pulpit indicated the nature of the outreach the church was making to residents and summer people alike.44 As the church's membership increased, so, too, did its need for additional space. Sunday school enrollment by 1935 had reached 145, including the Cradle Roll, with a total of ten teachers and officers. But local resources remained inadequate to enlarge the church plant: out of a total of seventy-eight on the church roll, thirty members subscribed to the every member canvas in 1935, but their pledges toward local work and benevolences combined came to only $561.45 In its need, the session did not hesitate once again to turn to summer residents for help. The first Sunday in August, 1935, was set aside �80 / Chapter Three for a special offering "for the general expenses of the church." No record remains of the amount collected, but it must have come nowhere near what was hoped. At a congregational meeting that September, "A question was put before the house as to whether we would try and build a Sunday School plant or install a heating system in the main summer auditorium—there was [a] unanimous vote to install heat . . . and due to lack of funds . . . trust to future for our cherished dream of a Sunday School plant." By November 1935, excavation work and installation of the first central heating system for the stone church was completed. The Sunday school building would have to wait.46 ***** As the summer of 1936 approached, Blowing Rock Presbyterians began making plans to observe the church's fiftieth anniversary. One of the curiosities in the church's history is the decision to pick 1936, and not 1937, to celebrate the occasion. To be sure, the building had been erected, and dedicated by Dr. Rumple, fifty years earlier. But such careful followers of the Book of Church Order as the Revs. Buchanan, Vance, and Vardell, and Dr. Martin, must have known that until presbytery orders a church name entered on its roll, and accepts members, formal organization has not been effected. In Blowing Rock's case this did not occur until July, 1887. What clues exist for the decision to celebrate the semicentennial a year early? Still at the church are some of the materials collected for the event. Someone, presumably Buchanan, obtained in 1936 excerpts of Concord Presbytery records from the Historical Foundation at Montreat. These materials, along with some information on the church's current affairs, he turned over to Dr. Vardell, who seems to have been the guiding spirit behind preparing the sketch of the church's history. Vardell, in turn, delegated to his brother-in-law, Dr. Martin, the job of writing up the story of the building of the rock church. The original typescript of several pages covering only that subject, signed by Martin, is still extant in the church papers. These two men, along with elder Eubert Holshouser, would read the history to the congregation on July 26, 1936. Interestingly, the typed pages obtained from Montreat were "corrected" in longhand at some point by someone to make 1886 instead of 1887 the date for the church's organization. So a mis- �From Mission to Mainstream, 1923-1940 / 81 taken choice of date, if there was one, would most likely have been made by Vardell. Perhaps he had actually convinced himself that the records of Concord Presbytery were in error! But another clue exists as to why the celebration took place in 1936. By that year, all the church's living links to its founding were in retirement. Vardell had turned over leadership of Flora MacDonald to a younger man in 1930. Martin had retired as president of the Assembly's Training School in 1933. And in 1936 Dr. Vance stepped down as pastor of First Presbyterian Church in Nashville; ill health now plagued the once-powerful preacher who over the years had done so much for the Blowing Rock church and community. No doubt all three men were feeling keenly their own mortality. It is significant that Vance apparently took no active part at the 1936 anniversary service, although he was most certainly in attendance. The celebration seems to have been entirely the idea of these men, in any case; nothing in the minutes shows the session ever discussed the matter. Might they not have feared that at least one of their number might not live to see the true anniversary date? Whatever the motive, the celebration was observed on July 26,1936. The program included an organ prelude played by Dell Bernhardt (Mrs. Henry) Wilson, a summer resident from Lenoir, who would later write The Grandfather and the Globe, a fictionalized account of local experiences during the Civil War. Hers was one of four generations of the Bernhardt family to summer in Blowing Rock. A soprano solo was sung by Christine Henkel, member of a "transplant" family originally of Lenoir and Statesville risen to prominence by its real estate transactions and ties to the summer community; but she was not a Rumple Church member. The choir sang an anthem by composer Charles Gounod, "Father of Heaven," which, the bulletin noted, had been played at the dedication of the first church.47 This fact could have been known to only a few people living. Perhaps Linda Rumple Vardell, herself an accomplished musician, knew it from her mother. The main address that Sunday, "Our Church-What She Has Done, Is Doing, and May Do," compiled by Vardell and Martin and later retyped and widely circulated locally, has served until now as the only written history of the church and has been cited frequently in this account. Several items in it of interest as of 1936, however, should be noted, as should some of its omissions. First, it included a page tracing the relationship between the church and the Grandfather Orphanage in Banner Elk. Vardell recounted his visit to Tufts's work in 1918, described his first collection of $1000 from the summer congregation at Rumple, and listed the amount of �82 / Chapter Three the annual offerings to date. The source for the figures Vardell gave is not known; if any records had been kept at the church, they have since disappeared. The Grandfather collections were at this time usually kept "off the books," anyway; they were not tallied among other church benevolences in the annual reports to the General Assembly. Possibly the Edgar Tufts Memorial Association supplied the numbers, but more likely they came from Vardell's own accounts, since all along the project had been dear to his heart. Up to 1936, the highest annual amount collected was $4,421.39 in 1925; but the 1927 sum was almost as high: $4,305.07. After reaching $4,000.00 in 1930, collections dropped to a Depression low of $2,530.73 in 1933; but by 1935 the amount had crept back upward to $2,660.78. Altogether the church had contributed $43,364.61 to the Home by 1936. By including in the church's history an account of the work done on the Home's behalf, Vardell undoubtedly did much to hallow the tradition. New promoters were soon to step forward who would help raise the amounts collected to even greater heights, but Grandfather Home Sunday has remained the single largest benefaction ever undertaken at Rumple Church. Another segment of the church's history described the support provided to the work of Mary G. Warfield, M.D., who had moved to Blowing Rock "In the providence of God" and at the urging of a number of local and summer people concerned especially for the "care of the mountain women at the time of childbirth." In 1928 she began a medical practice which lasted almost twenty years. Dr. Warfield joined Rumple Church in 1941. Her clinic was consistently supported, both by the local members and the summer residents, from the time of her arrival; she made many house calls as well. The care of infants and children was her chief interest: she held free "well baby" clinics and "tonsil clinics" for local residents, and as her practice grew, she needed a more permanent facility in which to work. A building just behind Rumple Church was erected and equipped for her between 1933 and 1935. Up to 1936 church members and summer people had donated more than five thousand dollars' worth of land, labor, and materials, while church offerings had procured several items of specialized equipment. To Dr. Warfield's work may be traced the origins of today's Blowing Rock Hospital. She retired to Tryon, N.C. in early 1947, turning over her practice to Dr. Charles Davant. And so the church had played a part in providing the community with its first modern health care facility. The sense of mission which Presbyterians had so often dis- �From Mission to Mainstream, 1923-1940 / 83 played in their dedication to schooling and to medical work had left another legacy of community service in Blowing Rock.48 The 1936 historical account said nothing about the important activities of the local Women's Auxiliary, or as such groups were becoming known in the denomination by the 1930's, the Women of the Church. As another form of community service and as a means for encouraging women's devotional worship, however, it deserved mention.49 The first record of women's work at the Blowing Rock church went back to 1906, when Mrs. Gaither Hall attended a meeting of the Women's Home and Missionary Union of Concord Presbytery, held in Salisbury that September. She was elected vice-president of the group for Watauga County. No records show the extent of that body's activity locally, and as Mrs. Hall moved away in 1907, it is uncertain who, if anyone, provided leadership after her departure.50 Then "on a cold, snowy day, January 30,1930," Mrs. J. H. VonCanon and Mrs. W. C. Tate, two prominent members of the Banner Elk Presbyterian Church, came over to meet at Mrs. W. L. Holshouser's home with a number of the Blowing Rock church women to help organize an Auxiliary. The original officers were: Mrs. H. F. Ingle, president, Mrs. H. P. Holshouser, vice-president, Mrs. E. G. Underdown, secretary, and Mrs. W. L. Holshouser, treasurer. "Friends from the Baptist church and the school... joined the Auxiliary in the observance of the day of prayer for schools and colleges." That summer the women of Holston Presbytery held a group conference at Rumple Church; "there were fifty-six ladies present, also several resident summer visitors." By the late 1930's, some of the projects which the Women of the Church had sponsored included: serving for Grace Hospital, and sending sheets and baby gowns to that cause in Banner Elk; taking collections for the "Birthday Projects" supported by the denomination's Women of the Church;51 holding "weeks of prayer and self-denial" and Bible study classes for the membership; sponsoring the first Daily Vacation Bible School in the summer of 1933; canning goods for shipment to Grandfather Home, starting in 1934; and making curtains for the new Sunday school building in 1936-7. Combined membership in two WOC circles by the time of the semicentennial stood at 25.52 The educational and service function of this organization is difficult to calculate, but it must have been great. For many women it served as their chief social outlet; for the church it was an important source of strength, both spiritual and material. It continues to play a key role in the life of the church to this day. �84 / Chapter Three ***** Annie Ludlow Cannon loved children. By 1936 she had generously supported for more than twenty years Presbyterian causes in Concord, in the mountains, and elsewhere. She and her husband Joseph F. Cannon during the 1920's built "Miramichi," the summer cottage in Mayview Park where she lived for some forty years. Nearby was the summer home of her brother-in-law, Ross Cannon, and his wife. Other Cannons, Charles A. "Charlie" Cannon and James "Jim" Cannon, also had summer places in town. All attended Rumple Church and aided its work; but Annie Cannon was closest to the young people. Probably no layperson so touched the lives of Rumple children as did Annie Cannon. Not only have both the church's educational buildings been made possible by her generosity; she was herself a dedicated Christian teacher. Many now in middle age remember her "Good News Bible Classes," which were open to all the town's youth. Her teaching was strikingly visual, and to a generation that had never seen television, and rarely a movie, her method left behind vivid impressions of the Biblical scenes and spiritual lessons she described. Using an easel to hold her large storyboard, she placed her oil-painted characters and symbols, backed with felt, against a flannel background, where they adhered during the story, or were easily moved as appropriate to the lesson. If now and then a piece fell to the floor, it only added to the children's delight. Her work was sponsored in Blowing Rock, Concord, and other places by the interdenominational Child Evangelism Fellowship. In her mature years she carried her lessons widely to other churches, local summer camps and adult groups as well. For the teenagers and young adults of the community, the Cannons' house was frequently open on Sunday evenings for hymn singing, refreshments, and fellowship. Older summer residents, too, often attended; here the generations met and some of the barriers between "local" and "summer" people were overcome.53 Until her death in March, 1965, at Blowing Rock, Annie Cannon seems to have demonstrated the gift of Christian charity to all she knew. She commanded nearly universal affection and respect, for despite disparities of wealth, she mixed amiably with many local people, regularly visiting prayer circle meetings, for example, at the home of Mrs. Martha Tester, who counted Mrs. Cannon "one of her dearest friends."54 Born in Winston-Salem in 1887, the same year Rumple Church was organized, she and her husband reared three children of their own, as well as a granddaughter, Anne Cannon Reynolds, who in 1938 joined �From Mission to Mainstream, 1923-1940 / 85 Rumple Church on profession of faith at age eight. By 1936 Mrs. Cannon had convinced her husband that she should provide in her will for Rumple Church; she was determined that the children she had come to love would have adequate facilities there, and that the congregation would be able to worship comfortably all year around. Yet she was not satisfied. It took some more convincing, but in that year she persuaded Joe Cannon that the project should not have to await her death.55 And so on Sunday, May 24, 1936, after church, she met with the session and "expressed her desire to build on adequate Sunday School rooms to the church and ask[ed] the permission of the session to do so, which was done with a deep appreciation of what Mrs. Cannon is and does for our church. The session voted to maintain said building after it is builded." Mrs. Cannon and Buchanan named the building committee: "Rev. G. S. Buchanan, ex-officio; Howard Holshouser, chairman; Joe White, Ed Underdown, Clark Brown, Mrs. W. L. Holshouser, W. L. Holshouser. The committee was to begin at once to plan and begin building." Everyone on the committee was a long-time local member except for Brown; he and his wife and two daughters lived three years, 1935-1938, in Blowing Rock, then returned to Jefferson, where they rejoined the Jefferson Presbyterian Church.56 By the semicentennial summer, then, work on the building was well underway. Contractor for the project was Cameron A. Williams, a church member after 1929 and builder of a number of homes in Blowing Rock. The work was done the old-fashioned way, with mules and drag pans; no mechanized equipment had yet appeared in town. Numerous local men worked on the project. Former clerk of session Rudolph Greene remembers helping lay floor tiles and doing other jobs; he was fourteen at the time.57 The building measured twenty-eight by fifty-four feet and was two stories high. Detached from the stone church, it projected some ten feet beyond the line of the original building on the north and came about even with it on the south. A covered alcove allowed passage from the two buildings; here the choir would wait on summer Sundays to enter the choirloft of the main sanctuary directly from an outside door. Above its rock foundation the new wing was finished in wood shingles. "On the first floor is a large room for the infant class, three other classrooms, a kitchen, a hall measuring 27 feet long by 10 feet 6 inches, and a furnace room that can be used as a classroom. The second floor is an auditorium with a rostrum and floor space measuring 40 by 27 feet."58 Over the next thirty-five years, the structure served as Sunday school plant and winter chapel as well; for it had become clear that �86 / Chapter Three the heating system just installed in the rock church was inadequate. The "auditorium," considerably remodeled and refurbished in recent years, still serves as winter chapel. In April 1987 it was named the Keys Chapel "To Honor the Ministry and Lives" of Dr. and Mrs. Keys, "Whose service to this Church and the Community of Blowing Rock endeared them to all." Sunday, October 4,1936, the day after the building was completed, a special all-day program celebrated the event, "setting [the new structure] apart to the teaching and preaching ministry of our Lord Jesus Christ." A "Rally Day Program" called "The Lighted Way" involved all the children—membership in the church school had reached 175 by 1936-during the morning. Buchanan delivered an address. Dinner on the grounds was served afterwards "to a large gathering." That afternoon "appropriate dedication services were held," the pastor preaching from Matthew 16:18: "I will build my Church." After the consecration, "The service was appropriately closed by the observance of the Lord's Supper." In a "Historical Note" for the session records Buchanan wrote, "This building was presented to the congregation by Mrs. Joe Cannon who paid for the erection of the building. May God bless her richly for this glorious deed and service to Him who is the great head of the Church."59 The new facilities led to an extension of the church's Sunday school program, and permitted other, wider outreach. The 1937 records provided a full list of teachers and workers then active: J. E. ("Peck") Holshouser, superintendent; L. D. (Dow) Tester, assistant superintendent; Mrs. W. L. Holshouser, treasurer; and Bob Hardin, secretary. Teachers were: men's Bible class, the Rev. Buchanan; women's Bible class, Mrs. W. L. Holshouser and Mrs. L. D. (Martha) Tester; young people's class, Mrs. Jane Story; intermediate girls' and boys' class, Mrs. Don Johnson; junior girls, Mrs. Buchanan; junior boys, Mrs. Jessie Burns; primary department, Mrs. Bill Holshouser; beginners' department, Mrs. J. E. Holshouser. A nursery and cradle roll department was unassigned that year. In 1937, the church gave over use of its new facilities to the fall meeting of Holston Presbytery. "The session voted to buy necessary foods which would not be donated such as the meats for the dinner to be served to Presbytery on Tuesday, October 5, 1937. And all necessary arrangements were made to cooperate in making Presbytery comfortable and happy while here."60 In 1938 session also voted to "sponsor the Boy Scout Troop No. 42 of Blowing Rock for the coming year 1939."61 The church at last had a plant which met the needs of its year round membership and allowed it a greater community role. �From Mission to Mainstream, 1923-1940 / 87 ***** During the interwar period, and for many years to come, the color line was still observed in Blowing Rock. The town had practically no permanent black residents. But the black "help" many of the summer people brought with them-chauffeurs, cooks, "nurses" for their children-were not accepted in the local churches. Rumple Church apparently allowed "the colored people" to use the old Sunday school room for services on Sunday evenings; it is not clear when this practice began. At a session meeting in June, 1932, the matter was discussed: would the practice go on that summer "as usual"? The session declared itself "not in favor of granting this permission, due to the fact that the young people of the church had spent a considerable sum of money to fix up the Sunday School room for their own use. The session advised, however, that the authorities be notified to this effect, and that special effort be made to secure another place." If none was found, the session agreed to reconsider the matter.62 Apparently none was. In early July the session met again on the issue. "It was decided to grant them permission, but should Dr. Vance, Dr. Vardell, or Dr. [sic] Dunn or other ministers decide to have services for them they are welcome to do so, but we refuse to turn over service to colored people without white supervision." The following summer the session was even more negative: the "colored people's" use of the building conflicted with Rumple's own evening program; "some among us feel offended"; the building was "in constant use" on Sundays, which prevented it being used by others; "we feel constrained to refuse the use of the church to the colored people. . . . The pastor was ordered to write the session's action to these colored people requesting services."63 But next month the session members relented a bit. Perhaps Vance, Vardell, and Dunn convinced them to permit use of the Sunday school room for a service on August 6,1933; "this is not a permanent arrangement."64 No record shows what happened in 1934, but in July 1935 the session met at Will Holshouser's store to go over the issue again. "All objections were brought out coming from others. After thoughtful and prayerful discussion, it was unanimously decided . . . to permit the colored people to use the Sunday school room with the understanding that the service was to begin at 8:30 p.m. and close at 9:30. This was due to the fact that long services have been held heretofore —to the interference and disturbance of the hospital at rear of church."65 Here �88 / Chapter Three matters stood for several years; not until the late 1940's, and another generation of leaders emerged, would new arrangements for the blacks' worship be worked out. ***** By the end of the 1930's, Rumple Memorial's membership had increased to 116. A fulltime pastor had obviously proved of enormous benefit to the congregation's growth and outreach. But the church's budget still did not allow for full support of the pastor's salary; Buchanan continued to get supplements from presbytery's home missions committee. Despite a doubled membership at the church, the minister got only one salary increase in seven full years of service, from $810 to $900 in 1934. The amount of presbytery's support had risen from $400 to $480 by 1939. His housing was of course taken care of. It is quite possible that some summer residents assisted him with gifts which went unreported, and he got paid for an occasional service conducted in some other church. Still, with a growing family to support, his checks would not have stretched far. The grand total raised in the church year 1938 from the permanent membership, for current expenses and for regular benevolent causes, was only $1505.96. The congregation had for several years been taking up a special summer collection to help cover its regular expenses; and in March 1939, as budget time again approached, the session discussed "raising our unsubscribed budget by private subscription among summer friends, thus eliminating the annual summer offering if possible." But the following month, after the session had accepted the next year's budget, which again foresaw no salary increase for the pastor, Buchanan asked to resign. Although the record says nothing of his reasons, he may have been discouraged by the church's inability to pay aU of his support.66 Buchanan's request touched off nearly a year of difficult times. The congregational meeting called to discuss his resignation resulted in a vote to keep him on; another meeting had to be convened to release him, for Buchanan had by then accepted a call to the Mount Carmel Church in Lee County, Virginia. A pulpit committee met several times, apparently without result, and Dr. Vardell was asked to "assist in supplying the pulpit until a pastor is secured." A "Rev. Mr. Fox" assisted at several services; he preached on the Sunday Mrs. Cannon joined by transfer of her church letter, on October 8,1939. A congrega- �From Mission to Mainstream, 1923-1940 / 89 tional meeting later that month called the Rev. Frank King, then serving several churches in and around Bristol, Virginia. But King did not come: he soon became instead assistant pastor at Idlewild Church in Memphis. The Rev. John Yelton, home missions superintendent for Holston Presbytery, preached and also moderated a number of session meetings during this period. A product of Plumtree School and a summer worker at Shulls Mills in earlier days, Yelton would have been familiar with the area, and also with the recovery to health of the man who had been his predecessor at presbytery. It was Yelton who, at a meeting in March, 1940, "after telling of the life and work of Rev. Keys, asked the congregation to vote by ballot on the question of calling Rev. Keys to the pastorship." The vote was overwhelmingly in favor. Keys was given the annual salary of $1500, only about $120 more than his predecessor had received, but subventions from presbytery were no longer requested. Keys was to be the first pastor at Rumple Church fully supported from locally-donated funds. A new and still more active chapter in Rumple Memorial's history was about to open.67 �90 / Chapter Three Notes for Chapter Three 1. "Business Section of Blowing Rock Almost Completely Destroyed," The Blowing Rocket, special edition, p. 12. "Around Town," ibid., p. 37. 2. "From the Charlotte Observer: Improvements Made In Blowing Rock," The Blowing Rocket, special edition, p. 13. The Observer's owner from 1892 to 1914, Daniel A. Tompkins, had a summer home in Blowing Rock from 1909 until his death. The newspaper, under his successors, was a strong supporter of the North Carolina "Good Roads" movement, which was a great benefit to the state's mountain regions. Claiborne, The Charlotte Observer, pp. 141,143. 3. The road from Valle Crucis via Shulls Mills to Blowing Rock was also apparently a toll road until about this time: Lois Hayes, "An Account of the Shulls Mills Settlement Until 1940," in Sanna Gaffney, et. al, The Heritage of Watauga County, North Carolina, Volume I, 1984 (Winston-Salem, NC: Hunter Publishing Co., 1984), pp. 71-73. Hereinafter cited as Hayes, "An Account." 4. Letter, Dr. W. J. Martin to W. J. Martin III, July 13, 1921, in W. J. Martin papers, Davidson College Library. By this date the Martins also had a summer home at Montreat; Martin had bought a lot there in 1913. The family spent part of each summer at each place. 5. "Around Town," The Blowing Rocket, special edition, p. 7. 6. "Autos Brings [sic] About Early Changes," The Blowing Rocket, special edition, p. 62. 7. "From the Charlotte Observer: Improvements Made in Blowing Rock," The Blowing Rocket, special edition, p. 13. 8. "Early Horse Show Days Recalled," The Blowing Rocket, special edition, p. 66. 9. Vardell-Gage, "Blowing Rock Memories." According to Gage's recollection, Mayview was named by artist Elliott Dangerfield for his first wife. 10. Ernestine may thus have attracted the eye of Mayview developer Walter Alexander; she later became his wife: ibid. 11. Thomas Hugh Spence, Jr., An Annotated Autobiography (Montreat, NC: For Private Distribution, 1981). p. 39. Hereinafter cited as Spence, A u to biography. 12. William C. Cannon of Concord, who has summered at Blowing Rock since he was a year old (he was born in 1913) recalls that his family's place, now owned by his sister and her husband, Mariam and Bob Hayes, across from the Green Park Inn, had its own electric generator and water supply, a tank in the attic supplied from a spring which had to be filled every day. Oral interview, January 1987. See also Vardell-Gage, "Blowing Rock Memories," section titled "Utilities." Rumple Church seems to have been wired for electricity in late �From Mission to Mainstream, 1923-1940 / 91 1923; the first record in Holshouser's accounts of a bill "for electric lights," in the amount of $6, was paid in November of that year. RMPC Session Records, old book, p. 115. 13. Ina Woestmeyer Van Noppen and John J. Van Noppen, Western North Carolina Since the Civil War (Boone, NC: Appalachian Consortium Press, 1973), pp. 110-111, citing Alfred Mordecai, "James Edwin Brooks, M.D." (North Carolina Medical Journal [June, 1958]). 14. Letter, M. E. Weedon to Bessie Tufts, 4.20.23., kindly provided to the author by Margaret Tufts Neal. 15. Spence, Autobiography, pp. 39-42. 16. The name of the settlement is spelled alternately ShulTs Mill, Shulls Mills, and ShulFs Mills in various accounts. It seems the church, when it was registered in Presbytery, was called the Shulls Mills Presbyterian Church. 17. Ministerial Directory, 1940 edition. Neal, Sacred Flame, p. 78. Hayes, "An Account," pp. 71-73. The Shulls Mills Church was organized October 10,1919, with eleven charter members; W. S. Whiting and C. D. Fox were elected and installed as elders: Minutes of Holston Presbytery, fall 1920 meeting. 18. Tindall, Emergence of the New South, pp. 326-330. Kate Peterson, "Boone Fork Institute," Watauga County Times... past (September 1984), pp. 2-5. 19. Hayes, "An Account," p. 73. 20. RMPC Session Records, pp. 20-23; Minutes of Holston Presbytery, spring 1925 and fall 1925. The Rev. Christopher McCoy Franklin, a Crossnore natve, was "president and co-founder" of the Crossnore School and pastor of the Crossnore Presbyterian Church, 1920-1933; Ministerial Directory, 1975 ed. 21. Neal, Sacred Flame, p. 116-117; and oral interviews with Jo Greene, July 1987, and William Cannon, January 1987. The Cannon home was next door to the Knoxes, across from the Green Park Inn. Cannon remembers the Knox sisters as "wonderful neighbors" and loyal Presbyterians; they always kept his family informed as to who was preaching each week at the church. None of the sisters ever married; the story went that their father never found any man worthy enough for them. 22. In 1921 a Sunday school room had been added at the rear of the church, with $450 borrowed from Lees-McRae Institute. No picture or description of this room has survived. It was removed during the construction of the chapel wing in 1936: RMPC session records, p. 18. 23. RMPC, Session Minutes, Book I; Martin, "1936 History," p. 6. Hibbs also designed the new Maxwell B. Chambers building at Davidson during this period. In 1929 he received gold medals for his church and college building architecture at the Southern Exhibit in Memphis: Who's Who in America, 1948-49 edition. 24. Vardell-Gage, "Blowing Rock Memories." �92 / Chapter Three 25. Interview with Rudolph Greene, December 1986. Greene recalled that while he and Coffey were working on the project, Rev. Blake Brinkerhoff drove by the church and saw the work in progress, but did not notice Coffey, who was working inside. The next Sunday in church the preacher told the congregation what a great job Greene had done, not acknowledging Coffey. Greene remembered he "felt like falling through the floor," but Coffey "got a kick out of it." 26. The Manual of Abingdon Presbytery charged the home missions committee "To have the oversight of mission schools, the superintendent visiting the schools and examining the pupils on their Bible course ... [and] to guarantee the salaries of all workers, seeing that as much as possible is raised in the field, and the balance paid from our treasury." Presumably Holston Presbytery had similar arrangements: Edward Marshall Craig, comp. and ed., Highways and Byways of Appalachia: A Study of the Work of the Synod ofAppalachia of the Presbyterian Church in the United States (Kingsport, TN: Kingsport Press, 1927), p. 31. 27. Ibid., p. 47. 28. Peterson, "Boone Fork Institute," pp. 3-4. 29. Minutes of Holston Presbytery, fall 1921 meeting. 30. Ministerial Directory, 1956 edition; information on his death from Watauga County Register of Deeds Office. 31. Minutes of Holston Presbytery, spring 1929 meeting. 32. Ernest Trice Thompson, Presbyterian Missions in the Southern United States (Richmond: Presbyterian Committee of Publication, 1934), p. 239 and passim. 33. Tilden Scherer, "King College," in Highways and Byways, pp. 101-110; quotation on pp. 108-109. Scherer had been chosen president of the college in 1911. In 1917 King moved to a new campus outside of town; in 1931 it became co-educational when mounting debts forced the closing of Stonewall Jackson College for women in Abingdon, which was consolidated with King: Thompson, Presbyterians, III, 171-173. 34. "This is Your Life," scrapbook complied by Carolyn Forrest, 1963, as a tribute to Keys at his retirement from Bee Ridge Presbyterian Church. Lent to the author by his daughter, Julia Keys Williams. 35. Minutes of Holston Presbytery, spring 1929 meeting, pp. 29-30. The section Keys prepared on "Home Mission Work in Holston Presbytery," in Highways and Byways, pp. 41-50, also touts the scenic splendors of the region; Keys asked his readers, "Would it not be both delightful and profitable for the members of our churches to visit the Home Mission work of Holston Presbytery and at the same time see the wonders of the country in which it is being carried on? Let's 'See Holston Presbytery, and the Synod of Appalachia, first.'" Keys later became one of Blowing Rock's most enthusiastic promoters of tourism: during the early 1950's he served as secretary of the town's chamber of commerce; see next chapter. �From Mission to Mainstream, 1923-1940 / 93 36. RMPC Session Records, pp. 30-32. Early in 1931, Mrs. Keys wrote to Presbytery gratefully acknowledging the continuation of Keys's salary through the year 1930, but told Presbytery it "had done all they had a right to expect, that there was no possibility Mr. Keys would soon be able to undertake the strenuous work of superintendent," and that the committee should seek another for the position: Minutes of Holston Presbytery, spring 1931 meeting. 37. Minutes of Holston Presbytery, spring 1930 meeting. 38. Ibid., spring 1931 meeting. RMPC session records, old book, pp. 33-34. UTS General Catalog, p. 199. The work Tufts and McKaraher had done at Shulls Mills was a seedbed of later service: in addition to Smith, another summer field worker, the Rev. John Yelton, would go on to hold important posts in Holston Presbytery. Still another who worked there during the 1920's was R. H. Hardin, M.D., whom Whiting had hired to provide medical care for his employees. In 1925 Hardin moved with his family to Banner Elk, where he became a permanent member of the staff at Grace Hospital: Neal, Sacred Flame, pp. 148-150. 39. RMPC Session Records, Book I, pp. 24-27. Perhaps as a way of learning the church's history, Buchanan in 1932 copied in his own hand all the earlier session minutes into a new book. Comparison with the original records shows he made a few errors; to this point I have cited the original records. His installation: Minutes of Holston Presbytery, spring 1932 meeting, p. 12. His service: Ministerial Directory, 1983 edition, and "A Reflective Autobiographical Sketch of the Life and Ministry in the Presbyterian Church in the U. S. of Grundy Sexton Buchanan," in WOC History of Sinking Springs Presbyterian Church, Hot Springs, Va., for 1971, at Historical Foundation, Montreat. Buchanan later called his ministry at Blowing Rock "a most happy" one. In addition to the building of the manse and educational building, he recalled that "the foundation for a church was laid in the nearby town of Boone" during his time. 40. RMPC, Session Records, Book I, pp. 38-39. The Rev. Martin held another series of services in late November, 1935; fifteen additional members were added at that time. Most were descendants of the various families who by now were making up much of the local membership: Greenes, Walsers, Whites. 41. Ibid., p. 34. Excerpts from statistical tables in Minutes of General Assembly of PCUS, prepared for the church March 13, 1933 by Historical Foundation, Montreat, N.C.; in RMPC records. 42. "Little Stone Presbyterian Church At Blowing Rock Attracts Visitors," Watauga Democrat, June 1, 1933, p. 3. The article by Arnold Coffey gave a short history of the church, used a picture of Dr. Vance as illustration, and listed the entire fifty-seven person membership. Jim O'Dell, ASU graduate student and son of former elder Jim O'Dell, kindly supplied this reference. 43. The building of the manse necessitated moving some grave markers which had stood on the church's south side, presumably dating from the congregation's earliest days. Old photographs show a few headstones on the site; these were apparently put under the stone church at this time. �94 / Chapter Three 44. "Bible Conference," pamphlet for August 6-11, 1933, services, in RMPC Scrapbook, Vol. I. 45. RMPC Session Records, new book, p. 57. 46. Ibid., pp. 61-62. 47. Church Bulletin, July 26,1936; original preserved in Perry Lentz's family, copies in church records. 48. 1936 History," p. 8; "Mary Campbell Warfield Was Dedicated Doctor of 1930-1946," The Blowing Rocket, special edition, p. 21. Much of Dr. Warfield's work must have been done at virtual charity rates. Rudolph Greene recalls that once when he received a leg injury on his job with the telephone company, Dr. Warfield dressed his wound and treated him for thirty cents — and that included the cost of the bandage: oral interview, December 1986. 49. Perhaps because VardeU and Martin were summer people, they knew little of the women's work; it would be uncharitable to think they considered it unimportant, especially as Vardell's school, Flora MacDonald, considered one of its major functions to be the training of young women for the life of Christian service, whether at home or in the church. 50. Minutes of Stated Meeting of Concord Presbytery, September 1906, p. 195. 51. For the denomination's WOC activity and its attitude toward women generally in this era see Thompson, Presbyterians, III, 384-402: Southern Presbyterian women were slow to organize, compared to other Protestant groups in the United States, and they encountered some opposition from conservatives within the church; a denominational Women's Auxiliary can be dated to 1912. From 1922, the tenth anniversary of the organization, a "birthday gift" offering was authorized each year to be raised by the women for one of the church's many worthy causes at home or abroad. By 1959 "the total of 38 birthday gift offerings was in excess of three and a half million dollars. The abiding value of these gifts, for a wide variety of projects, often imaginatively conceived, is beyond estimation." Ibid., p. 393. 52. "History of the Woman's Auxiliary of Blowing Rock Presbyterian Church," historical sketch to 1937 written by Mrs. H. F. Ingle; at Historical Foundation, Montreat. The WOC histories for RMPC, and other churches in the denomination, are an important local history source at the Foundation. A rare honor is to be chosen "Honorary Life Member" of the WOC; since its founding only eight have been so designated: Alma Robbins, Mary White, Sarah Payne, Ethel Burns, Alice Lentz, Mabel Holshouser, Merle Weakley, and Mary Smith. Information supplied by Mary Smith and Bernie Greene, November 1987. 53. So, too, were the barriers overcome between employer and employee: in the Cannons' employ for many years were Wade and Jeba Klutz, who came with them each summer to Blowing Rock; the couple participated actively at Rumple Church, frequently assisted Mrs. Cannon with her "scene-o-felt" lessons, and took part in all sorts of community activities. A close friend recalls that Wade Klutz had been hired by Joe Cannon to look after his wife and her �From Mission to Mainstream, 1923-1940 / 95 business affairs sometime in the early 1930's. Klutz, originally from near Salisbury, had been an automobile dealer in Charlotte when Cannon met him. The Klutzes accompanied the Cannons on their annual trips from Concord to Blowing Rock to Pass-a-griUe, Florida, where they later had a winter home. Oral interview with Jo Greene, July 1987. See also "Mrs. Cannon's Work Long Remembered," The Blowing Rocket, special edition, p. 28. 54. Oral interview with church member Gladys Tester, daughter of L. D. and Martha Tester, December 1987. 55. Interview with Jo Greene, July 1987; as someone very close to the Cannon family —she practically raised Annie Cannon's grandson, Zack Tate—Jo Greene was in a position to hear many of the family stories which have been passed on about the Joseph Cannons. No record remains locally of the cost of the 1936 project. 56. RMPC Session Records, Book I, pp. 74-77. For the Browns: entries for December 1, 1935, and December 11, 1938, pp. 65, 101. Brown was elected deacon in April, 1936, serving until he was "reluctantly granted" his letter to the Jefferson church: ibid,, Register of Deacons. 57. Oral interview with Rudolph Greene, January 1987. 58. "1936 Church History," p. 4. 59. RMPC Session Records, Book I, p. 77. 60. Ibid., p. 89. 61. Ibid., p. 102. 62. Ibid,, p. 31. 63. Ibid,, p. 31. 64. Ibid., p. 40. 65. Ibid., p. 60. After that summer R. A. Dunn wrote his "personal appreciations for the way the church provided religious worship for the colored servants during summer. Also a check [was] presented for church expenses to the amt of $25.00. The clerk was ordered to acknowledge by letter the same." Ibid., p. 63. For more on Dunn, see chapter five. 66. Ibid., pp. 104-107. 67. Ibid., pp. 109-114. Ministerial Directory, 1986 edition, and Neal, Sacred Flame, p. 78. �This page intentionally left blank �trr^gg ;:s=p> Main Street, Blowing Rock, in the 1890's. The first church structure is visible through the trees on the left in this, the only known photograph extant of it. �The Rev. Jethro Rumple, D. D. The Rev. C. A. Munroe, pastor of the Lenoir Church and chairman of the home missions committee of Concord Presbytery. This picture must have been taken about the time he was active in the establishment of the Blowing Rock Church. �The Rev. Dr. James I. Vance, pastor of the First Presbyterian Church of Nashville, summered in Blowing Rock beginning about 1900, preaching often and powerfully at Rumple Church, His eloquence helped bring in the funds which made possible the building of the stone church and the congregation's support of Grandfather Home for some twenty years until his death in 1939. The Rev. Dr. Charles G. Vardell, first president of Flora Macdonald College in Red Springs, labored energetically on the stone church building project along with his brother-in-law, Dr. William J. Martin. His fundraising abilities were extended for years on behalf of Tufts's work in Banner Elk. Dr. William J. Martin, son of Col. William J. Martin of Davidson College. Dr. Martin, president of Davidson, 1912-1929, summered in Blowing Rock most of his life and designed the present stone sanctuary in 1905-6. "The Drs. Sloop," Mary Martin and Eustace H., in the early 1950's. Their 1908 wedding may have been the first in the stone sanctuary, which had been designed by Mrs. Sloop's brother. They devoted their adult years to medical and educational work in Crossnore. �^ ^* ^ ^ O*^ ^%^^^t^^^^>C^ <?<**M--C j^^^^*— &~~]jf frr&***~~fr~*~ &~&sl^£. ^^t^^^^^^L^^L^^ . '^f^l^&^l^ ^- f /fV ^.. • ^ ^CX • * ' ^ * ' • ^ / I / jT . ^ . ^ '. '-./?" ^ ^ 4<^<e^^<^^^ . "• \*:^e^t^*:' '(^^^^^ A letter in Dr. Rumple's hand, written from Blowing Rock to one of his Salisbury parishioners at the time of Rumple's wife's death. Photocopy of original at First Presbyterian Church, Salisbury, NC. �^ir^^-^^'T^^-ty^- ^^^^^^^%^?^'^/^^ >^TM^~ 1?c *>^&<y3s jg&wx?'^ -^^ -^^7ty*?2' '^^ ^ -^o^^^^'^^^ ^ t ^ 7^"%r^ *y t " �Rose Young McDade, sister of Hattie Young Brown, poses beside the rock church, about 1922, when she was twenty-two, and an organizer and teacher of Children's Day programs at Rumple Church. Reproduced from a postcard; the church was a popular backdrop for photographs for many years. Courtesy of Mrs. Brown. �Skyland Inn Here's a house founded on a rock, Forming a terrace overlooking The View, Where lovely vista is visualized, And Dreamland seems to be true. The grounds are just as they were created, With rocks of peculiar forms, Rhodendron and azaleas in gorgeous splendor, And trees that have braved many storms. A page from a pamphlet on Blowing Rock, published in the mid-1920's. Mrs. Emma R. Stewart, who first promoted the cause of building the church, ran the Skyland Inn for many years. Much altered, it is today the Farm House Restaurant. Pamphlet (cover is missing) from the VardellMcNett family records, courtesy of Linda M. Yarnell. �On the steps of the Vardell family summer residence, on Chestnut Hill, Blowing Rock, summer 1926: a photograph remarkable for its many Presbyterians. Back row: Jennie Rumple Martin, Dr. William J. Martin, Edward H. Williamson, Dr. Alexander Sprunt II, Katherine Vardell Williamson, Mrs. Alexander Sprunt II, Charles G. Vardell holding Libby V. McNett, Linda Lee Rumple Vardell, Ruth Vardell Gage; center row: James Murray, Elizabeth Vardell McNett, Charles Gildersleeve Vardell, Kitty Martin, Kitty Williamson, Vardell Williamson, Mary Linda Vardell (later Mrs. Ellison Smyth); front: Jane Dickson Vardell Murray, Eleanor Vardell Sprunt holding "Margita" Vardell, Edwin Holt Williamson, Eloise Martin Currie, Margaret Vardell Sprunt, Dr. Armand L. Currie, Alexander Sprunt III. Dog is unidentified! Photo courtesy of Linda McNett Yarnell, with additional identifications provided by Mary Linda Vardell Smyth. �FIFTIETH ANNIVERSARY of the c 1 Blowin£> (R,ock Presbyteriaii Quireh B L O W I N G ROCK, N. C. Rev. G, S. B u c h a n a n , 1 5 astor July 26, 25, 1936 The Session R r v . G Sexton flue'in n a n , Mi>u<:rator E. G. Umienlown I l o w a n i Klutz J. E. Holshouser Joe W h i l e \\* L. H (i Is fit/ us t»r. CHTK The "Fiftieth" Anniversary Bulletin �Mr. and Mrs. L. Dow Tester, in their yard, taken about 1940. Both were very active church members in that era. Photo by Emerson Humphrey, courtesy of their daughter, Gladys Tester. A Grandfather Home Day during World War II. In The Blowing Rocket the original caption read, "Sparkplugs of the Grandfather Home Day celebration at Blowing Rock. Left to right: Miss Anne Bryan, superintendent of the Orphanage, Rev. Dr. Walter K. Keys, pastor of the Rumple Memorial Presbyterian Church where special service was held, Dr. W. T. Tate, president of Edgar Tufts Memorial Association, and the three nationally-known artists who appeared at the service, Stuart Ross, pianist, Jean Watson, contralto, and Mac Morgan, baritone. The youngsters in front are three happy orphans from the Home." �David Ovens, Charlotte merchant and Blowing Rock summer resident, sponsor of the Grandfather Home benefit concerts from 1940 to his death in 1957; from a portrait by A. P. Fox. R. A. Dunn, Charlotte banker and Blowing Rock summer resident; his endowment for the youth of Blowing Rock still supports Christian activities through the church. Photocopied from a frontispiece to a pamphlet he prepared in 1932 on the history of Charlotte's First Presbyterian Church; copy at the Presbyterian Archives, M on treat. Interior of the stone sanctuary, decorated for Christmas, 1945. Note the absence of overhead lighting. The heavy exterior door, to the left in the picture, has been replaced with an interior one since the addition of the Cannon education building. ��Mrs. Maud Ingle, first president of Rumple Memorial's Women of the Church organization. Mrs. Joseph C. (Annie Ludow) Cannon, who over the years was Rumple Church's largest single benefactor. Her "scene-o-felt" Bible Classes were widely attended and loved by Blowing Rock children from the 1940's to the early 1960's. Photo taken about 1962. Building the Cannon education wing, 1969. This photo shows the original dimensions of the 1936 chapel building, and the covered connecting passage to the stone church. It ran in The Blowing Rocket that summer with the caption, "Dreams Come True." �Rumple Memorial... "Rumple Memorial . . . Through The Years": These drawings and photos were assembled about 1980 for the first Rumple Church Pictorial Directory. (1) Artist Jerry Miller's sketch, dating from about 1980, was used on note paper and on Sunday bulletins in recent years. (2) The original porch on the stone church, before the 1928-29 remodeling; comparison with later photos shows that the remodeling was extensive. (3) A fuller view of the original stone church, issued as a hand-colored postcard during the Tufts era. Barely visible at the left are a few gravestones. (4) The church in the 1930's, showing a corner of the first manse, later used as a fellowship �Through The Years building, and a street sign erected at the Rev. Keys's urging. (5) In the 1940's, the church displayed a new sign, and the spruce tree, once a shrub, dominated the south entry. (6) By the late 1950's, a still more elaborate sign had been erected; the spruce tree had overgrown the entry. (7) Shortly after the Cannon Educational Building, visible at the left of the photo, was completed in 1970, the spruce was cut down. (8) The architects' 1969 drawing of the proposed educational building has a minor inaccuracy: it shows more of the winter chapel than was actually incorporated in the new structure. .,. . -f? If ', ' :'jj;:3i::a,t4a :,}{; J,, *:?JSS=a-t;«5»«?i 4pi>**Mi .-*wSa9P*^ ««»<«i*%*^«i a'O«\ :?'•• -"',:'*; -/- '•:*"".., -~x. SSS-'^;' ^ IT' ^c^^ftsi^pPicS?: - it' " >? * • ; * " - ^%ptf|?lt|^^! ^fiST;';::- - . f7 ;: �Centennial feat 1887-#87 J887-J905 I ! Ml ^«;:W iff £-vif-5;'ivi jLj'~t;;-fc>j| -*'* 7b oil ar0 to all to to to ail are all -its5 Blotoing Minister AM The One Hundredth Anniversary Bulletin sin. a �Of JUNE 14, IN AWO THE 1n A of the and It A In This For C. for this In this for «nd and tnd for is t In *nd ; go on thy One : ¥11 Jtff Or. flit Tht Ibt Tht 8. i . of flit of ttf : Stil of tht : of tit i . : Tht &r» Earl V, E. of ti* : U.S. of 4«d BiWt to tht 1887 , of N£. 1 Jr. of and of CIN TO 10 TIC PEW AND PASS IT TO CtC TO SIGN THE ARE PAO ON f€MT TO YOU.) of and the if of 6. 8. of N.C. �AH ON THE By V. of I ^ of th* , and your gifts to your servant -Jethro of these gifts as of churches, es o in proudly bears his THE For We of Or, as he to and Divine grace to the you for his of the THE For We and and as the w« you for his as of this you and the of up his of the of v* §011 In servant Jethro to proclaim the of Christ, in spite of the tragic toss of his and the life's companion Jennie. V/e honor You, Lord for You the vOfOoe of trust and the light of lanrt Son of his in his W€ of nfe and of were yt?o tJed zea'cooly Ov Jethro Rumple. !n and out of he spoke of Your oroeinog mercy. By life and he the life of faith for ho;: flock, POO his sincerity and seal we our THE For we you r for the inspired him to establish 8 for and to for In Barium Springs, to toe of end to further the of Union Semlnaoy In Virginia, . For his THE the for ftfi fur v* you In faith even to see the You him with the of new and until the end of his long life to the and the of the to the far we to and You, For w* you of the of the old In In �we are to Yet, we of the We his to our of his in nol that we to be so we may not be but to You his in the of this to the for the of the but of and and of Old .........Mr. .......... of Prayer.................................................... 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A, the the but to the out Its of its to the the ALL In for a be used in the next ter the the the G£ lt!E to not be to all and to the to be to us for be is no of the for the of to on the of to the of the Or. and to to of ' MH of the of THE roay All us the by the us the In the for of it is a 17, be to has in the a as is not of our We to the are Or. Is be a afon �and of Mr. in the H. §f our in all of to the the and ise the and is for of be of the' §f AMY and a of by to bi if In the in the it. *M out is the MM If to of and we and OF will be by the §1 the use the if Dr. in on the Ifl iLL ME fn A by of the who In for us to to the and to 26) on i£F Ifl but she the the out to see FOR HIS of to is �.................................. .,,,,... ............................................... of of of the . . . . . . . . . . . . . . . . . . . . . . . . . . . . 295-717? of the ......................... Chmn., #1 . . . . . . . . . . . . . . , . . . . . . . . . . , . . , . . . . ' . . . . . . . . . . #2 « . . . ............ ......................... Dot #3 Bill ....... . ........................... ........................................... ...... F, Bill f ( ........'.............................,.... ..................................... ........................................ ................................................ 1-5, Dot Lent2t Teacher................................. .......... The .....................;... I & Friday 8:30-11:3d at the Tom Gh/m,n., Bouvier, Jerry ( The Ai 7:00 PM) of OF 1987 OF ii8S OF 1989 Bill Sr., P. OF .............................................. of ( & BUI .................................................. and ...................................... ...... I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ....................................... and .............................................. by the of in and the Dr. NC Dr. the Dr. and W.J. and at the ). and the the this Is a Dr. and the of the ( ). % «,i-.i % / I ^ I Jr. of of the its G. W J, of �The Rev. Edgar Tufts, 1897-1923 (photo courtesy of M. T. Neal) The Rev. W. R. Smith, interim, 1929-1930 The Rev. G. S. Buchanan, 1931-1939 The Rev. W. K. Keys, 1940-1948, 1956-1960 The Rev. R. D. Earnest, 1948-1950 �The Rev. S. Cappel, 1950-1951 The Rev. L. T. Newland, 1951-1956 r . J<5* " The Rev. A. B. Brinkerhoff, 1960-1965 The Rev. J. R. Holshouser, 1965-1973 The Rev. F. C. Collier, 1973-1978 The Rev. V. E. Hartsell, 1980- �On "Rumple Sunday," June 14, 1987, all persons in the congregation with connections to Davidson College were asked to pose with the minister; the college was celebrating its own sesquicentennial in 1987. First row, L to r.: The Rev. Vaughn Earl Hartsell, minister of Rumple Memorial; Rand Hartsell, his son, '86; William L. Holshouser of Banner Elk, '33; Mariam Cannon Hayes, member of Board of Trustees; William C. Cannon, Jr., '36; The Rev. L. C. Gibbs, '25; Jane Campbell, '87; Rupert Barber, professor of theater and coordinator of the college's sesquicentennial celebration; Jay May, '70, director of alumni affairs. Second row, 1. to r.: The Rev. Dr. John W. Kuykendall, '59, president of the college; the Hon. James E. Holshouser, Jr., '56, former governor of North Carolina; Allen Mast, '86, his nephew; Allen Compton, '88; Charles Fleming, '50, college director of personnel and administrative services; Rutledge Miller, MD, '39; Dr. Donald B. Saunders, '62; Prof. Emeritus and College Archivist Chalmers G. Davidson, '28. �Rumple Goes to War, 1940-1956 BY 1940, THE YEAR Keys was called to Blowing Rock, war clouds loomed over the United States; Europe and Asia were already ablaze. Presbyterian missions abroad had been seriously disrupted. Two foreign missionaries whose work was cut short would later minister at or near Rumple Church: Leroy T. Newland and Thompson B. Southall, Jr. Both men had served in Korea. Dr. Newland spent nearly thirty years there, from 1911 to 1940; Southall returned from three years' service in 1941. Newland took the reins at Rumple later during the 1950's, while Southall was called to the Banner Elk Church upon his arrival back in the United States and served there until 1946. He was among several guest speakers at Rumple during the summer of 1941. It was also SouthalFs duty to lead the funeral service for Edgar H. Tufts, who died in June 1942 at the age of 42, and was buried alongside his father near the Banner Elk church.1 In many other ways, too, the World War II era affected the life of the larger church. Holston Presbytery had reported a decline in support for home missions between 1929 and 1941: the number of workers in the field had dropped from fifty to seventeen. "In the same period of time our income from Presbytery's Home Missions has decreased almost one half, and our work has increased about one third." But the home missions committee reported by 1941 that "more interest has been [shown] in assuming more of the financial responsibility and in local improvements" in the churches.2 Churches were temporarily less mission-oriented and more attentive to needs at home. The war was soon to bring increases in chaplaincies and in "camp" work at military bases. One who served as chaplain, and later bought a summer home in Blowing Rock and often preached in Rumple's pulpit, was the Rev. Charles Lynnwood Brown, a 1937 Davidson College graduate who fin97 �98 / Chapter Four ished his degree at Union Seminary just as the war began. He saw duty with the 82nd Airborne Division from 1942 to 1946. Rumple Church conformed in several ways to the denomination's pattern of experiences during these years. Keys came as its first pastor fully supported by the local congregation, and beneficiary of the recently completed education building. Yet his own family's lives, and those of many in his congregation, were soon to be troubled by the events abroad. Relatively little in the wartime session records reflects the losses and uncertainties the fellowship suffered through this period. To all appearances the church went from success to success. The membership numbers continued to climb, as did Sunday school enrollments and the number of infant baptisms. Blowing Rock's "baby boom" started early: the term is usually given only the generation of children born after World War II. More adults than children still were baptized during the war, however. And while gasoline was rationed and construction work on the Blue Ridge Parkway was suspended, summer people did not stop crowding into town; the session minutes for September 1942 claimed the summer had seen "the largest crowds and the largest offering in the church's history." The annual August services all through the war achieved ever higher levels of support for Grandfather Home. In August 1940 the first special Sunday service of sacred music was held, arranged by David Ovens of Charlotte; it featured the Charlotte Festival Singers, an eight-person group accompanied by Margaret Vance and two others. The next year Ovens brought "Miss Agnes David and Mr. Benny DeLoache of New York, Mr. Norman Cordon of Linville and New York, and the special Quartet made up of outstanding North Carolina singers." The performers had first sung in Banner Elk, to celebrate the opening at the Home of a new administration building, made possible by a gift from the Joseph Cannons. When they also successfully appeared at Blowing Rock, a tradition was begun which lasted more than twenty-five years. Beginning after 1945, the sacred music concerts became linked to the annual Grandfather Home offering at Rumple Church; but for the war years they were held to augment the church's own receipts, at "Home Church Day" services.3 Yet the records do show that periodically the war's turmoil on distant shores touched the small mountaintop community. In August 1942, Mr. and Mrs. Wade Klutz, longtime employees of the Joseph Cannons, transferred their memberships to Rumple Church, as did their son, Sgt. John Allen Klutz. He is the first individual of military rank to be mentioned as joining the church; his brother Jacob, also a member of the armed forces, joined two years later. Other young men �Rumple Goes to War, 1940-1956 I 99 would soon be called up for duty: they and often others in their families joined the church in which they had grown up, anticipating the separation and danger the war would bring. Among these were the young Lentz cousins, Perry and William Lewis, and Lewis's sisters, Recie and Nancy. During the war years, too, the church had an unusually large number of transfers of membership, both of departing and arriving people. In 1943, "It was unanimously ordered that the annual Every Member Canvass be made by letter inasmuch as such a large percentage of the membership are away from home." Among the many arrivals of the period were Mr. and Mrs. Charles F. Brown and several members of their family; among the departures, Mr. and Mrs. William Holshouser, Jr., dismissed to the Church of the Pilgrims, in Washington, B.C. Some sort of record must have been set by Mrs. Lyles Harris when she joined the church: "inasmuch as her present membership is in the Church of England in the British Isles, she was received on statement of her continuing faith and her desire to bring her membership here. She was received into full communion and fellowship of the church" in March 1944.4 Also in 1944, the session voted special sums to presbytery on behalf of "Defense Service" and the Home Mission Emergency Fund. That same year requests came in on behalf of three service members overseas to be enrolled in the church: Jule Welch Tate, Cecil Ray Critcher, and Grover Clifford Walters. By the time the request from Tate's chaplain to this effect had arrived, Tate was dead; he had lost his life in the Mediterranean theater. "By unanimous consent he was enrolled posthumously on the rolls of the church. The other two candidates . . . were received . . . pending the ordinance of baptism." When hostilities ended, both these men did indeed receive baptism and took their places in the Rumple congregation. Another new member was serviceman James M. Critcher. Others who joined had seen their lives forever touched by the war: among these during 1945 were Pauline Castle Stone, and her daughter, Donna, who joined the fellowship and were baptized. "Mrs. Stone's husband, Sgt. Harold Stone, was killed while on a bombing flight over Germany."5 During these years the session periodically voted Keys a few extra dollars to cover postage expenses: he sent out monthly newsletters from the church to every service member from Blowing Rock, whatever his denomination and however remote his duty station. Many of the war's survivors came back remembering this kindness and the link Keys had provided to loved ones back home. Some have saved these bulletins to this day.6 The pastor filled them with trivia about Blowing �100 / Chapter Four Rock's erratic weather, results of ball games at the high school, news of weddings and of the boys who had returned home on leave, his own success at the local fishing streams; he also gave assurance that all service members were being remembered in prayer by folks at the church. He sent on the addresses of all who served and whatever news he had received from them, so that a network of information tied them together around the globe. Keys's own two sons, Bill and Tommy, saw active duty, as did his daughter Julia's husband, Blowing Rock native Bill Williams; "her Ta'" had married them in March, 1944, he proudly told the boys at Easter of that year.7 Perhaps as a way of keeping his mind off the dangers his own loved ones were facing, Keys threw himself into many civic and community affairs. When the mathematics teacher at the high school was called into the Navy, the pastor, a former teacher himself, pinch hit for him. He served on the Watauga County War Ration Board. He pushed hard for the creation of a town park; in 1944 he reported to the servicemen that a special referendum had been called to vote on a bond issue to purchase the Coffey property [site of the old Watauga Hotel] for the establishment of a Memorial Recreation Park in honor of all you folks to whom this letter is being written. There is some opposition but we think it will be approved. We know that you would rather have such a park, equipped for bowling, swimming, tennis, shuffle-board, boating and many other sports than to have a marble shaft reaching to the skies erected on Main Street. Keys was surely right, even if his vision for the park proved to be bigger than its realization. The park would not be finished until 1950, but it is in many ways a legacy of Keys's energy, the love he felt for his adopted home, and his dedication to a parish which for the war years, at least, was worldwide.8 The church continued to observe its "usual summer program," which for Keys as for his predecessors meant, besides Grandfather Home Sunday, the frequent appearance of outside preachers. By the early 1940's, though, many of the pulpit veterans who had often assisted in days past were gone. James I. Vance died in Blowing Rock on November 24, 1939, at the age of seventy-seven; his body was returned to Nashville for burial. According to a tribute in the Christian Observer, Vance "had an understanding with his church [in Nashville] that he would spend a portion of each year in evangelistic work. And this he did as long as he was physically able. It is significant to note that his physical collapse came during one of these meetings."9 During Vance's �Rumple Goes to War, 1940-1956 / 101 final summer in the mountains, he asked to preach at a tiny Baptist church in the Mulberry community not far from Blowing Rock, because he wanted a last chance to speak from a small country pulpit of the sort in which he had first begun his ministry.10 Ever a man of peace, Vance was deeply grieved at the outbreak of another world war. One of his last responsibilities to the Presbyterian Church, U. S., was to represent it once again on a Permanent Committee of Protestant Relief in Europe, just as he had after the First War. His daughter, Margaret, was treasurer of this committee.11 After his death, Margaret Vance and her mother moved more or less permanently to Blowing Rock, where the preacher's widow died in December of 1945. For another twenty-eight years "Miss Margaret" played the organ at Rumple Church, and took an active community role. No longer just a summer resident, she had become a "transplant." So another generation of the Vance family continued to support the work of the church. In 1940, members of Vance's family and others contributed a stained-glass window, depicting Christ the Good Shepherd, to Rumple Church in Vance's memory. Then in September, 1943, Dr. William J. Martin died, at age seventyfive, and was buried beside his parents in the old Davidson College cemetery. He had spent most of his retirement years in Davidson after leaving the presidency of the General Assembly's Training School in 1933.12 To Martin, at the time he retired from the presidency of the college in 1929, Vance had written a letter of tribute recalling their joint labors at Blowing Rock:13 We have tramped and camped together. We have slept by the streams and on the mountaintops. We have been thrown into the most intimate relationships with each other. We have looked down on God's great acres from the roof of the world, and we have toiled side by side to build for Him and for His cause a little house where we both have spent many a Sunday in the worship of a Divinity that is real. Through all this, I have learned to love you as a brother, and my wishes now for you and yours are only such as come from a friend. It had been both men's unshakable faith that they would one day "look down on God's great acres" from a still higher vantage point; now their friendship had been renewed in the presence of their Lord. Another who joined "the church at rest" during these years was elder and clerk of session William L. Holshouser. A tribute In Memoriam appeared in the church bulletin after his death: �102 / Chapter Four In the passing of Mr. W. L. Holshouser each of us as individuals and our church as an organization has lost a great and true friend. For fifty years he was a merchant in Blowing Rock and a friend to all who were in need. For thirty years he was an elder in our church and deeply interested in its welfare. Only in the records of heaven could one discover all the good deeds of his life; for he was not disposed to publish them to the world. Faithful, honest, kind, just, devoted to his family, his friends, and his church, he was in the rarest and truest sense a GOOD MAN —a man after God's own heart. His going away has left a vacant pew in our church... and a vacant place in our hearts that only God can fill. . . ,14 The old enemy which was causing so much loss around the world had also claimed three of Rumple church's faithful "founding fathers." But coming out of the world's trial would be a new generation who over the next years would help to fill the gap with renewed energy and vigor. During Keys's first pastorate new additions were made to the session who served the church for several years — although their terms of service could not match those of the original members. L. D. Tester was elected elder in 1941; Howard P. Holshouser and Richard Oxentine were added in 1943; and John P. Lyon, a new resident who, with his wife, had transferred their membership from the Presbyterian church at Burnsville, was elected in 1946. The diaconate, too, was increased: Collis Greene was added in 1941, Dan Klutz, Jesse Burns, Cameron Williams, and Bill Williams in 1943, and in 1946 four returning veterans: William Keys, Robert Hardin, Howard Holshouser, Jr., and Clarence Berryman. Within a short time, all these men were at work on new church projects. During 1945 "extensive improvements were made on the manse." The next year much work went into the church grounds, and a new concrete floor was laid in the stone church. A permanent committee on maintenance was established to make repairs, beginning with the slate roof, in 1946. In 1947 that committee made still another attempt to provide adequate heat to the sanctuary: the Sunday school was asked to help raise $375 for a new oil burner. In short, the church seemed increasingly supplied with workers and with enthusiasm as it faced the postwar age. The end of the war also brought the summer visitors back in full force. For a time it must have seemed that "business as usual" had been resumed in the life of the summer community. When in September 1946 former pastor G. S. �Rumple Goes to War, 1940-1956 / 103 Buchanan was invited to preach at "Rally Day" services, he must have been encouraged by the progress at his old charge.15 But all was not well with pastor Keys. In 1946 his alma mater, King College, recognized him for his mountain mission work with the honorary Doctor of Divinity degree. But the pressure of his responsibilities had for a second time strained his nerves and sapped his strength. Already by spring, 1947, his "continued illness" was of concern to the session. At a meeting in May moderated by the Rev. Roswell Long, president of Lees-McRae College, it voted to send a call to the Rev. David Baker "to serve as supply pastor for the summer months . . . during which time the regular salary shall be paid to Dr. Keys."16 Keys was back that fall to lead a session meeting which voted to receive by letter Margaret Vance, Sarah Payne of Charlotte, and Mr. and Mrs. John C. Thompson of Coral Gables, Florida, into the fellowship of the church. But in January, 1948, at a joint meeting of elders and deacons, Keys asked for a leave of absence: his physicians had advised him to spend "the hard part of the winter in Florida." He offered to return in March to "hold services and help prepare the reports for the church year" and to resign effective March 31. The session, believing that "the church is urgently in need of immediate active leadership," felt the congregation could not wait. It accepted his resignation effective March 31, 1948, "or earlier if a new pastor is secured," and conditioned his leave of absence "on the understanding that salary payments will be made only insofar as the church finances will permit and subject to approval by church officers."17 A pulpit supply and pastoral committee, consisting of Howard Holshouser, John P. Lyon, L. D. Tester, and Joe White, elders, and deacon Bob Hardin, secured various visiting ministers, including on at least one occasion the Rev. Buchanan. On February 15, a letter from Keys was read to a congregational meeting, in which he recalled the "delightful and happy associations" he had had with Rumple Church and thanked God for His "evident approval of what has been accomplished insofar as the increase in membership and in giving to all causes is concerned. No more lovely place than Blowing Rock in which to live is to be found anywhere," he asserted. But he submitted his resignation, hoping in future to find "a field of work . . . without the extremes of climatic change, and also without the unduly heavy burdens of a resort church." The congregation voted, with eight dissenters, in favor of accepting his resignation. Keys served a pulpit at the Bee Ridge Presbyterian Church, near Sarasota, Florida, from 1948 to 1950. He returned with his wife to live in Blowing Rock for much of each year �104 / Chapter Four beginning in late 1951, but by then he had left the ministry; he was recalled to Rumple in 1956.18 On March 15, 1948, the congregation called the Rev. Robert D. Earnest, then preaching in Bessemer, Alabama, to fill the vacancy left by Keys's departure; Keys returned from Florida to moderate this meeting. Earnest would receive a salary of $2875 annually, plus congregational contributions to the Ministers' Annuity Fund, moving expenses, and use of the unfurnished manse. The new minister was installed at a "delightful service" on May 2, at which the Rev. D. B. Gregory preached a sermon on "The Genius of Presbyterianism" and the "choir added to the service of worship with special music." Membership in the church stood at 190 as of April 1948; its total annual budget for 1949 was projected at $5000, plus the Grandfather Home Day offering. Among the first decisions made by the session with the new preacher were to set the date for Grandfather Home Day, and to receive another "Home Church Day" offering during the summer of 1948.19 Financial weakness still clearly plagued the church—and clouded the new minister's future. ***** The summer 1948 Grandfather Home Day drew a wider notice than usual. The Charlotte Observer Sunday column, "Captain Mecklenburg," on August 8 saluted David Ovens as "outstanding benefactor of Grandfather Orphanage because of the large amounts of money that have been raised for its support" at the programs he had helped to sponsor at Rumple since 1940.20 The collection received that day was $11,500; later ones would top even that large sum. But while the amount of the collection would be still greater in later years, it seems appropriate to describe the relationship Ovens had with Rumple Church at this point in its history, because of the impact of that relationship upon the new pastor, the Rev. Earnest, and his successors. Ovens was already one of the best known figures in North Carolina when he had Cameron Williams build a vacation home, "Pineacres," for him in Blowing Rock during the mid-1930's. A native of Canada, Ovens arrived in Charlotte after having lived in several Southern cities, in 1903. J. B. Ivey took him on as a partner in his department store a short time later. Ovens worked with three generations of the Ivey family before his death in 1957, and he helped the store grow to a sizeable regional chain. �Rumple Goes to War, 1940-1956 / 105 He was a born salesman. During his early years with Ivey's his "tart comments" were a regular feature of the company's ads in the Charlotte Observer, he had a "wicked sense of humor,"21 which he turned as often on himself as on others. Working his way quickly into the Queen City's coterie of the self-styled elite, Ovens loved to poke their ribs, figuratively, for their pretentiousness and narrow-mindedness. His memoir, If This Be Treason, published in 1957, is full of clever stories about the people he knew and admired- and some he did not-who led the city he came to know so well. Ovens was a ceaseless promoter of his adopted city through channels both public and private: he was the first president of the Charlotte Chamber of Commerce, president of its Merchants Association, and in many other ways a sparkplug to Charlotte's growth for nearly half a century. His "honors and activities" take up a full page of small print in his autobiography.22 Perhaps his two favorite diversions were culture and religion, both of which Ovens was convinced needed to be nurtured by the town's business community. In Charlotte he actively encouraged the performing arts, personally seeking the backing of the city's leading citizens for everything from circus appearances to opera to theatre. When in the mid-1950's the auditorium which bears his name and the nearby coliseum were built, he received an appropriate monument, even if he did not much care for the architecture.23 And although he often called for greater ecumenism among the Christian denominations, and had a sneaking admiration for the Baptists with their "simple ritual,... profound conviction of the power of Christ to save souls, and . . . humility,"24 he remained a staunch Presbyterian. Ovens was chairman of the building committee and a generous benefactor of his home church, Myers Park Presbyterian, built in 1926, and of Charlotte's Presbyterian Hospital, completed in 1940.25 The two Southern Presbyterian colleges in Mecklenburg County, Queens and Davidson, each named buildings in tribute to his generosity to them. Such an energetic and dominant personality, and such a clever tongue, did not really relax on holiday. Ovens even had some frank things to say about his adopted summer home town:26 Blowing Rock is developing into quite a fine resort. It has a number of excellent hotels, and one, the Mayview Manor, attracts the rich because of its high prices and good food. The high prices alone would be enough to fill the house, because people like to send cards back home from a place like that. Nor did he much approve of the Blue Ridge Parkway: �106 / Chapter Four I had quite forgotten to mention the Blue Ridge Parkway, which we are all paying taxes to build. We could do very well without it, and there are very few accommodations on the route. The speed limit is definitely prescribed, and most people prefer the regular road. They are extending it this summer through the Cone Estate in Blowing Rock. As I spend some time there each summer, I go out to see the progress they are making. The speed isn't much, but the expense looks to be terrific. Since we are mortgaging our future to take care of it, we could get along without it. One wonders what Ovens would have thought of the complex and expensive Linn Cove Viaduct around Grandfather Mountain, which in the summer of 1987 completed the last link in the Parkway's route. Dr. Keys later wrote that Ovens's house overlooking the golf course in Blowing Rock was host to "the great and the near great, the talented and the famous, the rich and the poor, all [of them] thankful that they have been permitted to share in the hospitality and gracious living within [its] walls." To this house Keys had been summoned in 1940 when he first came to Rumple's pulpit: " 'Come out here NOW/ " he remembered Ovens ordering. " 1 want to talk to you/ " "The first question asked by Mr. Ovens was, " What are they paying you here?'" After Keys gave him the answer, Ovens "snorted and said, That's not enough to starve to death on decently, must [sic] less send your children to school. I'll call Luther Snyder, Bob Dunn and Charley Cannon to join me, as a Committee to see that you get a supplement to this each year/ " Ovens also wanted to know what Keys thought of Grandfather Home Day, which, Ovens said, " 1 seem to have inherited from Dr. Vance. Not that I'm worthy to have blacked Dr. Vance's boots; but somebody has to carry on.'" Keys praised the project as " 'the greatest thing any church could sponsor.'" " Then let's make it the biggest thing on the mountain,'" Ovens replied, indicating his intention to get several of "the great stars of the musical world" to perform at the church on the Home's behalf.27 Beginning in 1941, then, as we have seen, the Grandfather Home Concerts did indeed become big-time entertainment. But more than that, an ad hoc committee of summer residents had decided to supplement the preacher's admittedly-small salary, starting with Keys's. Ovens, with his sharp wit and strong personality, had begun to play a well-meant but potentially divisive role in the affairs of the church. The next pastor at Rumple turned out to be less willing to accommodate the vigorous Charlotte merchant. Robert Doggett Earnest's background was not much different from �Rumple Goes to War, 1940-1956 / 107 that of his two immediate predecessors: he was a native of Chuckey, Tennessee, a small Appalachian mountain town about halfway between Johnson City and Greeneville, where he was born in 1911. The family was modestly well off, but not wealthy, and by the time Earnest was ready for college, his father thought he had accumulated enough money to see his son and a daughter through school and to have a comfortable retirement. Then came the 1929 stock market crash and the Depression. The banks failed; the elder Earnest lost his entire savings; and he was found to have terminal cancer. Young Robert Earnest first attended nearby Tusculum College, walking or catching a lift to the campus four miles from his home. In 1931 the family moved to Johnson City, so that his sister could attend East Tennessee State Teachers' College. The widowed mother rented two upstairs rooms to college students to help make ends meet. Earnest finished at King College in 1933, where for the first year his only source of income was a scholarship for playing the Sousaphone (an instrument he had never picked up before) in the college marching band. For two years after graduation he worked to help his sister finish school; then a family relation helped in turn to support the would-be ministerial student for a year's study at Columbia Bible College, in South Carolina, and at Columbia Theological Seminary, in Decatur, Georgia; here Earnest earned the B. D. degree in 1939. After a short pastorate in Decatur, where he met and married Katherine Erwin Belser, he served on the mission field in Brazil for three years, 1940 to 1943. There the first of the couple's four children was born. But Katherine Earnest's health was increasingly at risk: she had developed diabetes, and they were forced to come home. Returning first to another charge in Georgia, Earnest was called to the North Highlands Church in Bessemer, Alabama, in 1945. Two more children had by now arrived. Their youngest, a daughter, would be born during their stay at Blowing Rock. The call to Rumple Memorial must have seemed to the Tennessean an opportunity to return with his family to the region of his roots.28 Earnest's brief tenure provided him an opportunity to reorganize the Sunday school teaching staff and the Men of the Church, see alterations in the board of deacons (Doss Keller, Sr., and Rob Walser were elected in July of 1948), hold evangelistic meetings late in that year, and, in March 1949, attempt a Visitation Evangelism Program. Under this program, then in vogue throughout the denomination, the pastor was to train carefully-chosen laypersons to go two by two into local homes and "in a friendly manner . . . secure decisions for Christ and membership for the church." Across the South the program had great �108 / Chapter Four success during the late 1940's and 1950's; it seems to have gone nowhere in Blowing Rock.29 Several young people joined the church during Earnest's pastorate, but most had grown up in the Rumple congregation: Jerry and Judy Burns, Janice Coffey, David Greene, Mary Keller and Doss Keller, Jr., and Joe White and Thomas Buxton (who soon transferred to the Episcopal Church). Earnest took part in an unusual ecumenical event during the summer of 1948: he performed in a series of "religious dramas" put on by representatives of all Blowing Rock faiths "as part of a move to cultivate more dramatic interests here." According to the Blowing Rocket, a cast which included Dr. Morris Lazaron, the Rev. Oscar Harris, Bishop Thomas C. Darst, Earnest, and several local laypeople from various churches, gave a dramatic stage presentation of the Book of Judith, directed by Professor H. E. Spence and Mrs. Margaret Reineking. "Such an enthusiastic reception was given [this drama] which was presented in the Baptist Church that it was decided to hold another." The second play, "The Sacrifice of Isaac," was "selected from Dr. H. E. Spence's book, Old Testament Dramas" and was given at Rumple church accompanied by "a suitable program of music and worship." Besides cultivating "dramatic interests," Earnest may have thought to hit upon a way to draw a crowd to Sunday evening worship service. The experiment seems to have been called off after a few weeks, however.30 Earnest also discovered upon his arrival in Blowing Rock that he and Margaret Vance were distant cousins, through his mother's family. He furthered his musical interests by getting "Miss Margaret" to give him organ lessons on the Rumple instrument. But if the new pastor was enjoying some of the opportunities which serving a resort church had to offer, some of its other features were not to his liking. The little town of Blowing Rock was growing in the postwar years. Earnest recalled one of his pastoral tasks as helping in the "recovery of people from the ravages of the war." More money was in town by this time. Links to the larger North Carolina tourist industry were becoming more extensive. The highway 321 bypass around the east side of town was under construction, Earnest remembered, during his years in Blowing Rock; and as more visitors than ever flocked to the town, the inevitable growing pains, perhaps not yet eased in the village, began to have their effect. By 1948, national Prohibition had been for fifteen years a memory, but it was still impossible to get a (legal) bottle of whiskey in Blowing Rock. This suited Rumple's preacher and his wife just fine, but not a lot of the summer crowd. A campaign to put an ABC store in town began that summer, and Earnest joined most of Blowing Rock's other �Rumple Goes to War, 1940-1956 / 109 preachers in opposing the idea. In taking this stance. Earnest reflected what had been for more than sixty years the stated policy of the denomination. In 1891 the General Assembly had spoken out against "the traffic in intoxicating liquors as a fruitful source of abounding iniquity and misery" and had "urged its people to use all means, which might be approved by their Christian conscience and judgment to remedy this evil." Individual abstinence remained the basic position of the church for the next half-century or more.31 Some militant Presbyterians did as individuals support the work of Prohibition political parties, the Anti-Saloon League, and the Womens* Christian Temperance Union, in ridding states and communities of liquor, but the church's highest court refused to endorse the specific political remedies often brought before it for support, on grounds of the separation of church and state. During Prohibition, the General Assembly and other church courts did of course heartily favor upholding the law of the land. But after Repeal, "It gradually became clear . . . that total abstinence was no longer accepted, as it once was, as the ideal by the average church member, by officers of the church, and even by ministers."32 The denomination, with much reluctance in some synods and presbyteries, was slowly coming to the view that "there were devoted Christians who maintained that temperance, rather than abstinence, was the true Christian ideal."33 Earnest, and many others in his congregation and community, were hardly ready for such an attitude. In any event, taking a drink in private was less the issue than the threat to public morals, especially among the youth, which the open availability of liquor, it was believed, would create. The sale of alcohol in any North Carolina community long has been a fool proof issue for dividing the public and rousing emotions. In Blowing Rock the matter tended to pit many of the summer people, an increasing number of whom were not native to the state, and, less openly, a few of the local people who profited from tourism, against the mass of the churchgoing population and their preachers-and a few bootleggers who had long earned a few dollars supplying their local and out of town customers with the home made product. Blowing Rock did not approve an ABC store for another twenty-two years, in 1965. But Earnest apparently had earned few points from some of his summer parishioners for his outspoken opposition to the idea. Ovens, for example, believed that "If you want to cut down on the consumption of intoxicants in our city, it cannot be done by law, but must come about through the teaching in the home, the churches, and �110 / Chapter Four perhaps our schools and colleges as well." He was speaking in this instance of Charlotte, where, he said in his memoirs, the ABC "method of supplying the demands of the liquor drinkers is generally considered acceptable," although he regretted that "too much liquor [is] used in Charlotte" and that "such boring things as cocktail parties are becoming more common all the time." Ovens's influence in the Blowing Rock summer community was always strong. In late 1946 he had proposed to pastor Keys "a plan to build a church for the colored people who came [to Blowing Rock] during summer months as employees of summer residents." As has been shown, the black community had long worshipped Sunday nights at Rumple Church. The new project bore fruit during Earnest's pastorate: an incorporated, non-profit "Blowing Rock Community Church" was organized, with an all-white board of trustees which included Annie Cannon, Ovens, Grover C. Robbins, Mrs. Julius Cone, C. G. Beck, J. Luther Snyder, and C. H. Berryman. The trustees were to "establish and maintain suitable places for religious worship and recreation for negro people at Blowing Rock" and to "purchase, lease and otherwise dispose of all kinds of property, both real and personal" in the prosecution of their purpose.34 A building was soon erected, by local contractor Will Castle, on two acres of property off Possum Hollow Road donated in 1948. Keys later remembered that Snyder, a textile mill owner from Gastonia, was the largest contributor to the building fund.35 Equipped at first with chairs borrowed from the Horse Show grounds, the little chapel not long after was fitted with pews and walls of white pine (Mrs. Cannon reportedly insisted on the best building materials). Sometime later a community center was built on the same property, which, with kitchen facilities, became the scene of social gatherings of the black community. The building was refurbished in 1955, at which time Dr. Keys, having returned to town, was elected chairman of the board of trustees, and Howard Holshouser its secretary. The minutes of an August 1955 board meeting show that "Mrs. Cone was asked to compose a letter to be sent out to all summer home and business owners who employed colored help, soliciting contributions for repairs and maintenance." The buildings served their purpose until the dwindling number of parishioners forced them to close during the 1970's. In 1982 the church building was leased to the First Independent Baptist Church; the community center building still stood vacant as of 1987. Numerous members of the Rumple summer congregation served on the board over the years, including Gwyn Harper, Jr., Anne Snively, Kirby �Rumple Goes to War, 1940-1956 /111 Brown, wife of the Rev. Brown, by then pastor of the White Memorial Church of Raleigh, and others. For some fifteen years after his retirement in 1960, Eugene S. Bowman, of Mocksville and Blowing Rock, an active leader among the Rumple summer crowd, preached regularly for the black congregation. He recalled in a 1968 article in The Blowing Rocket the sense which he and other whites felt, that their work provided them "a tremendous opportunity to help make right some of the things so wrong among people of different races."36 To what extent that motive prevailed when the original plan was put forward by Ovens in 1946 would now be difficult to judge, as the great divide in race relations had not been crossed before the 196(Xs. Nevertheless, the monetary generosity and the sense of responsibility exhibited by Ovens and his original collaborators, including Keys, cannot be questioned. It is perhaps significant that, although Keys was later to take an active part on the board of the Negro Community Church, and to preach there at least once each season, the board did not include Earnest, the Rumple Church pastor, when it was incorporated in 1949. Earnest recalled in 1987 that during his stay at Rumple he found it difficult to relate to the summer crowd around Ovens. He did not play golf, nor did he enjoy the country club life or attending the parties of the summer people. And, he recalled, he was rather young then; he was perhaps less tolerant, he has said, than he might be today, particularly on the sensitive issue of strong drink. It especially did not "set right" with him that summer members would personally supplement the minister's salary. When a summer resident made an exploratory approach on the subject, Earnest did not respond. The summer people, he believed, should make their contributions directly to the church treasurer.37 For this point of personal principle Earnest suffered some financial hardship. In November 1949 the session informed him "of the likelihood of the church not being able to pay his salary," $2875, in full. His subsequent efforts to "build up the treasury" from among the active membership seem to have had little effect. In January 1950, the session agreed to provide the pastor with a month's paid vacation in March, and an unpaid leave of absence for April, in order for him to complete the Master's of Theology degree at Columbia Seminary. He studied there, living with his wife's family, until he finished his work. Meanwhile he paid attention to the possibilities for changing churches. Armed with a call to a pastorate in Louisiana, he returned to Blowing Rock and at a congregational meeting in May announced his resignation, effective on or near June 1, 1950. "The congregation voted to �112 / Chapter Four receive the vote on the resignation by standing vote." By twenty-five to five it gave Earnest "a vote of confidence and protest against the pastor leaving but with the understanding also that the Presbytery would dissolve the pastoral relationship."38 For six months thereafter the pulpit was vacant. Various pastors filled in, including, during August of that year, the Rev. Oren Moore, Jr., of the McKinnon Presbyterian Church of Concord, and others. The bulletin for the Sunday Moore preached noted that the church budget was $5000, "and about two-fifths of this must be received through special contributions. This is the only way we can continue as a selfsup[porting] church and secure a resident year round pastor." Visitors were urged to contribute or make a pledge to the cause.39 Not until the very last day of December, 1950, did the congregation meet again to receive the recommendation of a pulpit committee, consisting of clerk of session J. P. Lyon, H. P. Holshouser, Sarah Payne, Margaret Vance, and C. R. Walser, to call a new pastor to Rumple Church: the Rev. Sam S. Cappel. The twenty-six year old Cappel was accepting his first pulpit call. He had in fact not yet received his degree from Columbia Theological Seminary and was not ordained by Holston Presbytery until April 1951. A native of Alexandria, Louisiana, Cappel had attended Louisiana State University and Louisiana Tech, where he received his undergraduate degree in 1948. Married that year to Mary Ann Denny, a native of Weaverville, North Carolina, Cappel and his wife eventually had three children. Cappers year at Rumple was almost too short a time to leave a lasting impact, but he is remembered in the community for his zeal on the issue of illegal alcohol. Like his predecessor, he was against it. But his crusade extended beyond the pulpit or the parlor: his frank opposition led him to carry the war straight to the perceived enemy. In that era the most notorious hangouts for moonshiners were in certain homes barely a block off Main Street, As the new preacher saw it, the openness with which the stuff was being dispensed was a community affront. Invoking the law, he helped set up a few, frustratingly ineffectual raids. The network of small town connections must have been too dense to overcome. More than a decade would still be needed to change the community's habits concerning home brew. Did Cappel realize that in taking out after the bootleggers he was only helping to provide an ultimately successful justification for moderate drinkers to seek a legal source for their booze? Cappel was as zealous for his understanding of the faith as for public morality. Although there is little in the church records to reveal his �Rumple Goes to War, 1940-1956 / 113 sermon topics or his Sunday school lessons, all indicators point to a strongly conservative bent. He persuaded the session to begin again holding Sunday evening church services "after the Young People's Meeting." He urged support for a "city-wide Revival" planned for April of 1952. And he arranged a Bible Conference at Rumple Church in late August, 1951, conducted by Dr. R. A. Forrest, of the nondenominational but conservative Toccoa Falls Bible Institute in Georgia. In the short time he preached at Rumple he seems also to have run up against resistance in the session and board of deacons; clerk of session John P. Lyons, although usually in attendance at meetings, seems never to have signed the minutes; Cappel kept them himself. One elder and one deacon resigned during his pastorate, although their reasons were not recorded. By December, 1951, an uneasy relationship came to an end with CappeFs decision to take a chaplaincy in the United States Navy: the Korean War was underway and Cappel must have welcomed the black-and-white certainties of that cold war struggle turned hot. He was back in Holston Presbytery just over a year later, preaching in Tennessee, but he eventually split with the denomination and joined the strongly conservative Presbyterian Church in America.40 Cappel's departure brought another period of drift at Rumple Church. From the end of 1951 to April 1953 the session held only two recorded meetings, one to authorize a tribute in memoriam to the last of Rumple's original elders, Joe White, who died in February, 1952. In the summer of 1952, the pulpit was filled at least part of the time by the Rev. Warren Thurston, pastor of the Hendersonville Church, who served communion at Rumple in July and was given session approval to "conduct radio devotional[s]" during the weeks of August 3-9 and 17-23, 1952.41 Finally in April, 1953, with the Rev. J. K. Parker of the First Church of Boone moderating, a congregational meeting unanimously called the Rev. Leroy T. Newland from Union Point, Georgia, to fill the long-vacant pulpit, at $3600 a year plus a "sum equivalent to 7 1/2% of the salary base" into the Ministers' Annuity Fund. Newland's pastorate would run for a little more than three years. While Cappel had come to Rumple for his first pastorate, Newland came for his last. Already sixty-eight in 1953, Newland had given the most vigorous years of his ministry to the mission field at Chonju, �114 / Chapter Four Korea. There he and his wife, Sarah Louise Andrews, had reared seven children, including a son, H. Reid Newland, who also entered the Presbyterian ministry and who attended his father's installation service at Rumple to preach the sermon, on July 26, 1953. The elder Newland was born in Galva, Iowa, and was a 1908 graduate of Davidson College and of Louisville Theological Seminary, where he received the B. D. degree in 1911; he had taken furlough from his Korean work to complete a Master of Theology degree at Union Seminary in 1926. Davidson awarded him the Doctor of Divinity degree in 1933. From his return to the United States in 1940 until his call to Rumple, Dr. Newland served a group of churches in Union Point, Georgia. Among Newland's lifelong avocations was writing poetry. In 1963 he published privately an eighty-six-page book, So Rich A Crown, containing poems from his years in Korea, Georgia, and North Carolina. If his poetic language and meter were rather heavily borrowed from the King James version of the Bible, and his subject matter mostly fairly traditional, some of his poems showed an ability to speak of faith in simple but moving terms. One, "A Christian's Death," was reprinted in the notice of Newland's own death in the Christian Observer, it may originally have been composed in tribute to L. D. Tester when he died in Blowing Rock in 1953:42 And what is death? A sudden stopping of the breath That one may breathe a rarer air Where all is fair. You say he died. Can life be greater glorified Than to unclose pain-wearied eyes In Paradise? Is this the end? He has but gone to meet a Friend And, dying, found a way To endless day. Another of Newland's poems, "A Little Child's Gift," put in poetic language an unusually-imagined scene of Christmas: I wonder if a little child Saw Jesus as he lay Within a manger rude and old Upon the soft sweet hay? �Rumple Goes to War, 1940-1956 / 115 I wonder if a little child Smiled back to meet his smile, And gently touched his dimpled cheek And held his hand a while? I do not know what children did In days so long ago But I can give myself to Him, Because He loves me so. Several displayed a deep love for his wife and his family, and an eloquent affection for the North Carolina mountain region in which he spent his last years. In Korea, too, he lived "in the midst of the mountains." When he later wrote a tribute to Walter Keys upon Keys's retirement from the Bee Ridge Church in Florida, Newland's prose reached poetic heights: he reminded his friend that they shared "memories of Thunder Hill Overlook with Blackberry Valley far below," and the "delicate perfume of shy, half hidden trailing arbutus sprinkled on the robe of winter as it welcomes the return of spring." He urged Keys to store up his "recollections until one day, when the purpling shadows slip into John's River Gorge and the rays of the dying sun are rekindled in the winking lights of homes hidden by the darkness and you lift your eyes to see a thoughtful sun spread a rose colored mantle over the rock hewn Grandfather who sleeps endlessly on a distant mountain top, then surrounded by the grandeur of a mountain sunset you will 'see your heavenly home and take flight.' "43 With a change of place names, Newland might well have been describing the sights from his own retirement home, at Black Mountain, where he died in 1969. Newland and his wife arrived in Blowing Rock in April, 1953. The first session meeting at which he moderated received Cecil E. Rhodes into the membership by transfer of letter from the Crab tree Baptist Church in Hendersonville; Rhodes would take an active role in the Sunday school, on the board of deacons, and later as elder, until his death. But the frequent pastoral changes and the gaps in church leadership during the preceding two years had affected the church's work. Newland's responsibility included training or retraining the church officers in their duties; stressing tithing and the every-member canvass; and arranging special services led by such preachers as the Revs. H. H. Van Cleve and William Henry Crane. At a session meeting in November 1954, "A list of men and women in the community who should be in the Church was read by Dr. Newland who urged all officers to talk with and invite them to Church." Home visitation, by the �116 / Chapter Four pastor and his wife, and church officers, was frequently invoked to stimulate church attendance. In early 1956 a series of cottage prayer meetings and early morning Bible studies was arranged in anticipation of another round of special services to be led by the Rev. Thurstonbut Thurston was forced to cancel his planned appearances when his mother became gravely ill in April. The Newlands' stress upon attendance, participation, and giving seem to have had their effect, however; where membership had declined under Cappel (during his year the roll had apparently been reviewed and some names of inactive members removed), it increased again somewhat under Newland. For 1956 the church membership was reported at 127, up from 112 in 1951; Sunday school enrollment was 89, compared to 81 five years earlier. And the budget for current expenses had increased from $2106 to $6061.44 During late 1954 the congregation met to approve unanimously a premature but significant request to Holston and Concord Presbyteries: it asked to rejoin the Synod of North Carolina and the Presbytery of Concord. On the grounds that part of the town was in Caldwell County, which was still in Concord Presbytery, and because of its highway links and the educational connections of its college-age student membership, it sought to be taken back into the presbytery of its birth. The church acknowledged "a lack of close personal interest in most of the debate carried on in [Holston] Presbytery and the plans for expanding the work" there, which primarily involved planting churches in the "fast growing cities and their environs in east Tennessee." Not until 1969 was this petition made again, and granted. Holston Presbytery disapproved of the original request; there is no evidence that Concord Presbytery discussed it in 1954.45 In February 1956 Dr. Newland informed the session of his intention to retire on June 1. He had already stayed a year beyond his seventieth birthday.45 The church, and region, although they did not know it, were poised on the brink of even greater changes. If the 1950's have been characterized as an era of national complacency in many historical accounts, the attitude may be excusable in the local case. Material growth was clearly perceptible; the generation which had fought two wars overseas was busy raising families at home and finding itself increasingly linked to a state and nation led by men proud to have built a country that was the envy of the world. It is thus perhaps not surprising that for its next pastor, Rumple Memorial decided to go with a proven leader: it recalled the Rev. Walter K. Keys. The Lord, Keys later remembered, was not through with him yet. �Rumple Goes to War, 1940-1956 / 117 Notes on Chapter Four 1. Minutes of Holston Presbytery, spring meeting 1941, pp. 32-33; ibid., fall meeting 1941, pp. 15-16. Ministerial Directory, 1956 edition. "Blowing Rock is Grieved At Death of Edgar H. Tufts," The Blowing Rocket, June 20, 1942, p. 1. Southall later served as executive secretary of the Presbytery of Concord from 1954 to 1966, the period just before Rumple rejoined that presbytery. 2. Minutes of Holston Presbytery, spring 1941 meeting, pp. 32-33; and fall 1941 meeting, pp. 15-16. 3. RMPC Session Records, [1932-1948] pp. 117, 125; printed program for 1940 concert in RMPC Scrapbook, Volume 1. See also copies of session reports to the General Assembly for these years, in Session Records. In the summer of 1941, $3894 was raised for the work of Grandfather Home; in 1942, $4810; in 1943, $5475; in 1944, $6886; and in 1945, $7060: ibid., pp. 124, 128, 132, 136, 141. Local residents sometimes forget that the singers Ovens brought to town almost always gave concerts at Banner Elk while they were in the area. These were attended by the summer community there as well as children from the Home and students and faculty of Lees-McRae. Income received from the concerts in Banner Elk usually went to support the work of the hospital there. Ovens, never a poor salesman, made sure that the artists got to see first hand the causes for which they were working. Neal, Sacred Flame, pp. 141-147, and oral interview with M. T. Neal, summer 1986. 4. RMPC Session Records, pp. 126, 130, 131. 5. Ibid., pp. 125, 126, 130, 131. The clerk of Holston Presbytery questioned the procedure whereby a deceased person was put on the church roll; but there is no indication of any further action on the matter in the session or presbytery records: ibid., p. 135. 6. I am grateful to Perry Lentz for allowing the church to copy two such bulletin-newsletters, from Easter 1944 and Easter 1945; copies now in church records. 7. RMPC bulletin, Easter Sunday, April 9, 1944. During the summer of 1942, Julia and Billy Keys, along with Ann Coffey, edited The Blowing Rocket. 8. RMPC bulletin, Easter Sunday, April 1, 1945. 9. Christian Observer, January 17, 1940, tribute "placed by the Executive Committee of Foreign Missions." Vance served on this committee from 1895 to 1901, and chaired it from 1911 to 1937. See also obituary in New York Times, November 25, 1939, p. 17. 10. Interview with Rudolph Greene, December 1986. 11. Minutes of General Assembly and Executive Committee Reports, 1939, Appendix, pp. 103-106. 12. See obituaries, New York Times, September 8, 1943, p. 23, and Charlotte Observer, same date, second section, p. 1. �118 / Chapter Four 13. Letter, Vance to Martin, May 31, 1929, in W. J. Martin Papers, Davidson College Archives. 14. RMPC Session Records, p. 123, clipping from church bulletin. Holshouser died March 29,1942, after an illness of about two weeks. The records show he acted as clerk at session meetings until January of that year. He was seventythree. His widow, Laura, was eighty-seven at the time of her death in May 1962: clipping, The Blowing Rocket, in RMPC Scrapbook, Vol. I. 15. RMPC Session Records, pp. 119, 126, 137, 140, 143, 145. 16. Ibid., p. 145. I can find no record of a David Baker in the Ministerial Directory; was he a member of another denomination? 17. Ibid., p. 147. At presbytery that spring, when the minutes were examined, these procedures were questioned, but no indication was given that they were found irregular: "Report on minutes of the session of the Rumple Memorial Presbyterian Church," inserted at ibid., p. 154. 18. Ibid., p. 149. 19. Ibid., pp. 151-157. 20. "Observer Lauds Orphanage Day," The Blowing Rocket, August 13,1948. On J. A. Parham's column, which ran from 1926 to 1951 in the Observer, see Claiborne, The Charlotte Observer, pp. 232-233. 21. Claiborne, The Charlotte Observer, p. 160. 22. David Ovens, If This Be Treason: A Look At His Town and Times (Charlotte, NC: Heritage House, 1957), p. 215 and passim. This book was published a few months before his death. See also his obituaries, New York Times, September 7, 1957, p. 19, and The Charlotte Observer, same date, p. 1A. The Observer editorialized on the next day that at age eighty-four, Ovens had "seemed ageless — a mood more than a man, a provocative spirit sprinkled with impertinence, an elfin sage with a Midas touch and a social conscience... .He was vain in the manner of men who recognize their capacities. His wit could sear as well as enchant. His bias, though limited, was often pronounced. But David Ovens added a sound, impressive sum in a time of fractional standards. . . . His contributions to Charlotte, and to his fellow man, were many and meaningful. His achievements remain as a lasting testimonial to human nobility." "David Ovens, The Books Closed," ibid., September 8, 1957, p. 2C. 23. Ovens, If This Be Treason, p. 32. 24. Ibid., pp. 51-52. 25. See Thomas F. Clark, History of Myers Park Presbyterian Church 1926-1966 (Charlotte, NC: Myers Park Presbyterian Church, 1966), passim. 26. Both quotations are in Ovens, // this Be Treason, p. 83. 27. Keys, "Reminiscences Of The House That David Built," Blowing Rock Journal, August 16, 1960, clipping in Keys Papers, Historical Foundation, Montreat. �Rumple Goes to War, 1940-1956 / 119 28. Dr. Mary Warfield drove Mrs. Earnest to North Wilkesboro for a Caesarian delivery of their fourth child, Lynn. One of their sons, Robert, is retarded; they recalled in 1987 that many church members were extremely kind to the boy and to the family during their years in town. From Blowing Rock, Earnest went to Maplewood, Louisiana; he was Stated Clerk of Louisiana Presbytery until 1957. He then became executive secretary of Augusta-Macon Presbytery, Georgia, retiring in 1974. Earnest and his wife now live year-round at a home they built in Montreat in 1957. As of this writing, he is stated supply at the Bethel Presbyterian Church outside of Waynesville, N. C., preaching twice a month. Ministerial Directory% 1983 edition, and oral interview with Earnest and his wife in Montreat, August 1987. 29. RMPC Session Records, "Book No. 2," pp. 3, 5. For the larger story: Thompson, Presbyterians, III, pp. 407-409. Earnest recalled that the session at Rumple seemed reluctant to take part in the program. It was one of the frustrations he experienced in what he felt otherwise was a pleasant pastorate in Blowing Rock: oral interview, August 1987. 30. "Baptist Church To House Coming Play" and "Second Religious Play To Be Sunday," The Blowing Rocket, July 16 and August 13, 1948. References kindly supplied by Karen Lohr. 31. Thompson, Presbyterians, III, p. 234. 32. Ibid., p. 512. 33. Ibid., p. 513. 34. "Certificate of Incorporation of Blowing Rock Negro Community Church, Incorporated," copy in RMPC papers. Other references in the following paragraphs are in the same folder. 35. Keys, "The Church and Community Center for Colored People," 1 p. typescript in RMPC Scrapbook, Vol. 1. 36. Bowman, "The Community Church," The Blowing Rocket, August 29, 1968; clipping in RMPC Scrapbook, Vol. I. 37. Oral interview with Earnest, August 1987. 38. RMPC Session Records, "Book No. 2" [1948-1965], p. 8, and insert between pp. 178-179. 39. RMPC Sunday bulletin, August 27, 1950; in RMPC Scrapbook, Vol. 1. 40. Ministerial Directory, 1983 edition; oral interviews with Perry Lentz and Rudolph Greene. 41. RMPC Session Records, Book 2, pp. 16-17. Thurston was pastor at Hendersonville from 1952 to 1961; he preached frequently at Rumple during the 1950's, holding a series of evangelistic meetings almost every autumn in those years. 42. Christian Observer, September 10, 1969. Gladys Tester has preserved a copy of the poem on RMPC stationery which Newland gave to her mother, "Written in memory of my dear friend L. D. Tester at the time of his death." �120 / Chapter Four But the published version, in Newland, So Rich a Crown: Poems of Faith (Atlanta: privately printed, 1963), p. 39, uses feminine pronouns. "A Little Child's Gift," ibid., p. 23. 43. Letter, Newland to Keys, "This is Your Life" scrapbook, n.d. [1963]. 44. RMPC Session Records, pp. 22-35; Minutes of the General Assembly, Statistical Reports for 1950, 1956. During 1953 the date for submitting church year statistical reports was changed from April 1 to December 31. 45. Copy of petition in RMPC Session Records, "Book 2," p. 186. Without much evidence, the author suspects that the Rev. Keys was the instigator of this request. Comparison of typed documents prepared by Keys with those from Newland's typewriter would indicate that the petition was typed in Keys's own, instantly-recognizable typing style: it shows strikeovers, absences of space between sentences, and vigorous strikes on the period key, all typical of Keys. Since by 1954 Keys was living more or less full time in Blowing Rock, it is at least possible he typed the draft version which is in the records. 46. Ibid., pp. 38-42. �Leaps of Faith, 1956-1973 BY THE SPRING OF 1956, Keys was sixty-three. He and his wife, Eleanor, who worked as a secretary and receptionist for Dr. Davant at the Blowing Rock Hospital, had been living in Blowing Rock for much of each year since late 1951 at the family's cottage, "the Keyhole," which they had built during his first pastorate. They attended Rumple Church regularly during this period, and, of course, were well known to most former members. Blowing Rock was home, and much of the town had taken them to its heart. Keys had found employment with the Chamber of Commerce and had directed the town's youth work. He had joined numerous civic organizations, including the Rotary Club, which he had helped to found during his earlier years in the community. In April a pulpit supply committee consisting of Mabel and Howard Holshouser, Margaret Vance, Collis Greene, and Bob Hardin, reported that its members had been in touch with Dr. Keys and obtained from him an "outline and memorandum . . . relative to plans and proposals for his present work and services he could devote to this Church as Temporary Supply." Upon approval by presbytery's Commission on the Minister and His Work, Keys was engaged to preach temporarily, beginning upon Newland's retirement. Reluctance on the part of the session was clear, however. For some, the question was whether his health would permit him to resume full time pastoral duties at the church. In August Dr. John Yelton came over from Holston Presbytery to explain that recent revisions in the Book of Church Order made it possible to engage Keys as occasional, rather than temporary supply pastor. The session so voted, without objection.1 But Keys was apparently able to dispel some doubts about his capacities during the summer. In September a congregational meeting voted 42-19 to call him full-time. When on October 1, Mr. and Mrs. 121 �122 / Chapter Five Joel McCurry gave a reception at their home in Mayview Park for the retiring minister, Newland, and his wife and for the newly-installed Keys and his wife, over a hundred people attended, "of all churches" in town and from many other places. The reception was noted in The Blowing Rocket as "the outstanding event of the 'turn-of-theseason.' "2 For at least the next three years, Keys proved able again to cope with the burdens of the resort ministry. His success was due in large part to the high quality of lay leadership he raised up and inspired at the church during this second tour of duty. Joint meetings of deacons and elders were held quarterly. Two additional elders, Wade Kluttz and Rudolph Greene, son of elder Collis Greene, and a deacon, Cecil Rhodes, had been elected in January of 1956; two more deacons, Joel C. McCurry and Thomas Wright, were chosen the following January. Regular additions were voted in each year during Keys's ministry. By June 1958, deacons Hardin and Rhodes were elected to membership on the session, and Dr. Curtis McGown, W. C. Lentz, Perry Lentz, and Robert L. S. Snyder had become deacons. All these men quickly took up important roles in the life of the church. A major task of the diaeonate all through these years was the every member canvass and the personal contact program needed to follow up pledges of support given on "Volunteer Day" Sunday each October. Perhaps the liveliest scene of lay activity during Keys's second pastorate was at the Sunday school, and especially in the men's Bible class. Former elder Rudolph Greene recalled being asked by Dr. Keys to help him get this class off its feet and make it a means of reaching men in the community who otherwise had no church affiliation. The existing class membership was divided into two teams, each headed by a "captain," which then competed for new members. The original captains, Perry Lentz remembers, were Gus Deaton and "Old Mr. Ed Love," a Gideon member who suffered from diabetes. Into the class were drawn —sometimes literally —men who had never darkened the door of any church in their lives. Even passersby on the sidewalk were urged to come in for study and fellowship. "Come on in, brother, you're welcome. This is the house of the Lord," Love would say. "I came in to get away from that big feller [Love]," at least one new member told the group. Once inside, all joined in the spirited hymn sings led by George Grove on the piano, who always "played with a little rhythm in his hymns," and heard a lesson given by Dr. Keys. Attendance soared, from a handful to, on occasion, more than fifty. Within two years, Rudolph Greene was made Sunday school superintendent, and Rhodes was president of the men's Bible class.3 Total reported Sunday school �Leaps of Faith, 1956-1973 / 123 attendance in all classes, 89 during Newland's last year, rose to 221 in Keys's. Church membership also went up remarkably during the period, from a reported 139 during Keys's first year, to 208 in 1959. The pastor obviously had found much local response. Wise in the lore of the mountains, sharing in the pleasures of hunting and fishing with many of his flock, and always exhibiting a common touch and a faith in his fellow men and women, he won the loyalty of many. The church bulletins of the later 1950's often reprinted Keys's sermons; others were collected in a pamphlet, "Meditations at Sunset," published not long before his retirement. Warm and earnest in tone, his sermons stuck close to the Scriptures and followed a numbered outline in the old-fashioned way. They invariably included an exhortation to listeners to the Lord's service which, if not of the altar-call variety, was distinctly "evangelistic." In other ways, too, Keys often sounded an old-fashioned note: by the 1950's his career had spanned the era of great growth and change in his beloved mountains. In the 1920's he had enthusiastically hailed the coming of economic development. A generation later he could reminisce fondly, in a sermon entitled "Big Business," about "the days when the village blacksmith, the dusty miller, the country merchant were the biggest business men we knew anything about." If it gave him "pause to know that the basic control in our huge defense production is so preponderently [sic] exercised by a few concerns," he nevertheless still believed that "the Biggest Business" of all was the work of Jesus, who had come "'to be about My Father's Business.' "4 Keys cooperated regularly in the inter-church work so necessary in a small town like Blowing Rock, especially during the off season. A Baptist-Presbyterian Easter sunrise service became tradition during these years. Joint Thanksgiving services would follow. And in 1958 another round of ecumenical summer programs was held at Rumple, led again by Father Spence, "Rabbi" Lazaron, Mrs. John Reiniking, and Keys. Grandfather Home Day services, always heavily attended by persons of many denominations, continued to be big items on the summer calendar of the resort community. The collection in 1958 raised $17,767 and in 1959, $18,578, the largest amount up to that time. Keys's second pastorate brought another important ecumenical legacy, a sign of the involvement of lay people and summer people in the welfare of all Christians, including the young. The "Dunn Youth" work was provided from the income which the church began receiving from a fund established by Robert A. Dunn of Charlotte to support Christian �124 / Chapter Five and recreational work among the youth of Blowing Rock. Robert A. Dunn was for many years a prominent Charlotte banker. He had first summered on the mountain in 1913, when he rented Dr. William J. Martin's cottage, "Chestnut Knoll." At that time Dunn was in the wholesale drug business. He wrote Martin after that summer that he and his wife had "tucked the house in with care" and had left the key "subject to yours only" with "Mrs. Levi Crisp at the Tappen Cottage. We enjoyed our stay in your house very much. If ever the road becomes dependable I should, I think, become one of the 'regulars' there." When the roads improved, Dunn did indeed become a "regular": he purchased a sizable tract of land and built a large home across from the Green Park Inn, where he and his second wife summered every year until Dunn's death in 1945. Dunn was an Alabama native of North Carolina stock whose Presbyterian faith expressed itself in service all his adult Hfe. He was an elder and taught a young men's Bible class at First Presbyterian Church in Charlotte for many years. Davidson virtually adopted him. Although he had earned no degree from any college, it awarded him an honorary Doctor of Laws in 1925, selected him for its Board of Trustees in 1929, and made him the board's president emeritus in 1940. In 1931 he was elected Moderator of the General Assembly of the Presbyterian Church, U.S., the third prominent Blowing Rock summer resident and Rumple communicant to hold this high office.5 Upon the death of Dunn's wife, the legacy he had established in his estate began providing income for "Christian work among the youth of Blowing Rock, North Carolina." Under the will's provisions, five percent of his estate went to the Trustees of the General Assembly and to the Presbyterian Foundation of Charlotte, for such work, either in the form of a Young Men's Christian Association (Dunn's cousin, Lex Kluttz, was at the time secretary of the Charlotte YMCA), or, if no YMCA existed in Blowing Rock, "said funds shall be used through the . . . Presbyterian Church at Blowing Rock and/or the Board of Home Missions of the Presbytery of which said Church may be a part." The Rev. Mr. Keys was to have care and supervision of the work, according to the original terms. Dunn also left another five percent of his estate "for Christian work among the negro youth of Charlotte," to be administered through the YMCA there. It was his "desire that [the work in both places] shall include Bible study and instructions in Christian doctrine and belief, as well as provision for gymnasium indoor sports and outdoor sports, so that the mind, the body, and the spirit may all be developed in accordance with Christian doctrines." Since the inception of the "Dunn Youth" work, countless projects �Leaps of Faith, 1956-1973 / 125 have been undertaken, almost always with ecumenical backing among the town's churches, for projects meeting Dunn's original specifications. The fund has made possible a small salary for a part-time "Dunn Youth Worker," and has been used to send children to church camps, buy sporting equipment, and fund nursery school projects, to help with the costs of special scouting programs, rent films, and hold seasonal celebrations. That Keys's ties to Dunn, going back to his first pastorate, had much to do with getting the fund established, is clear. It was a gesture on both their parts which has touched numerous young lives and hearts. Local congregational needs were by the late 1950's also becoming apparent. In August, 1958, the session discussed buying or building a new manse, and using the older house as additional space for educational activities. A committee consisting of Bob Hardin, Curtis McGown, Dan Kluttz, Bill Lentz, and Howard Holshouser recommended that "an effort be made to solicit gifts and pledges toward a goal of $25,000 for a new manse," no doubt from among the usual local and summer supporters.6 In May, 1959, "a suggestion for new lighting in Chapel & placing shutters on the windows to control outside light was presented by Dr. Keys for further study," but not acted upon. The project for a new manse was embraced, however. Bob Hardin was named to head a committee to organize the fundraising, with Bob Snyder as co-chair; other members were Bill Lentz, Mr. and Mrs. H. P. Holshouser, Sr., Jean Bolick, and Nell Greene. The session also voted to employ "regular cleaning women to clean Church and Chapel."7 Later that year Keys "went public" with his requests for improvements. It was a last request to the congregation he had twice led. He printed in the church bulletin "An Allegory by the Church," in which, assuming the persona of the church structure, he pointed out that "not more than $2500 in real cash was ever invested in my building," which had served God's cause for over a half-century. Even "my 'alter-ego,' the Chapel, . . . was provided by the liberality of one great Christian." He invoked the programs the church had housed and supported over the years: the Grandfather Home offerings, the Good News Club, the "great men of God" who had preached from its pulpit: among them, "Rumple, Vardell, Vance, Tufts, Hoey, Broughton, Hodges, Cunningham, Jones, Gutzke, and, next week, Thompson." But "to be made comfortable for my people," he wrote, some changes were necessary: "a few well-placed heaters," "good lighting," a new organ, and, in the Chapel, better lights and "shuttered screens." He also indirectly appealed for relief from his own tasks: "I need the ringing voice, the alert �126 / Chapter Five step, the hearty handshake of a young man, called to be my minister." But, he warned from experience and from behind his thin disguise,8 1. DON'T call any man unless you make the call unanimous. 2. DON'T call any man until you have a suitable home in which he may live. 3. DON'T call any man unless you are ready to provide him with an adequate competence for living; at least the average for town and city churches. 4. DON'T call any man unless you resolve to give him your presence at church and your prayers for his strengthening. By that autumn Keys was approaching his sixty-seventh birthday. He had usually been able to get away on short vacation trips to Florida, or preach occasionally for other churches in his native region of Southwest Virginia, during his second stay at Rumple, but a certain restlessness seems to have taken him as retirement loomed. At a congregational meeting moderated by the Rev. Dr. Yelton on September 27, 1959, he read a statement announcing his intention to step down from the Rumple pulpit on the first of January of the following year. He said he intended to "ask Presbytery to give me, at least for the time being, the status of Honorably Retired with the privilege of doing evangelistic and supply work in the Presbytery and other areas." He intended to be available to his Rumple charge for supply work, and pastoral care, until a new minister was called, and, since he planned to "make Blowing Rock my latter-days home," to "be ready to help [the church] in anyway possible when needed." But he properly noted his expectation to "always be approached only through" the pastor and to consider "no church endeavors except at the invitation of the active pastor." He was, he said, in no way dissatisfied with Rumple Church or its work, but sought to do only "whatever work the Lord may have for me to do in the days ahead." By unanimous vote, with several members making regretful comments, the congregation voted to accept the resignation.9 In many ways Keys's retirement was the end of an era at Rumple Church. For nearly forty years he had been active, at presbytery and in Blowing Rock, on its behalf. Despite swings in his health and relocations to other responsibilities, he had made himself a part of the mountain resort community as perhaps no pastor has done before or since. Upon his death in 1973, he was buried at Blowing Rock, the only Rumple pastor whose remains rest among the mountains he knew and loved so well. Even more important than this earthly connection, he had put a spiritual stamp on his parishioners in the interest of his Master's cause. Several members of a generation raised under his �Leaps of Faith, 1956-1973 / 127 preaching still attend Rumple Church and remember him as one of the town's own. ***** Keys turned over the pulpit in 1960 to a representative of the younger generation, much as, nationally, the torch of government was passing to the young John F. Kennedy, the first president born in the twentieth century. If the Rev. Austin Blake Brinkerhoff was not the first Rumple pastor born in the current century, he was the first to bring a contemporary approach to much of the church's business. Yet he was building on a foundation which had been well established by his predecessors. He recalls today that he inherited a generally smoothfunctioning and harmonious organization with no major problems. His five years were, for the brand-new pastor, personally rewarding; his congregation seems to have returned the compliment. Gracious, considerate, and sensible, he made many friends in the town. He and his wife, Jacqueline Spaulding, had two sons, Charles Edward ("Brinkie," during his childhood) and Austin Blake, Jr., ("Audie"), born in Blowing Rock; a third, Louis Robert, was born in Florida during his father's present pastorate at the Highlands Presbyterian Church in Daytona Beach. Brinkerhoff, a member of the Davidson College class of 1956, entered Union Seminary in the fall of that year. Remarkably, three of the men in that entering class would one day become Rumple pastors: Brinkerhoff, the Rev. Richard Holshouser, and the Rev. Vaughn Earl Hartsell. Ordained and licensed in the summer of 1960 in Holston Presbytery, he moderated his first session meeting in Blowing Rock on August 2, 1960 (curiously, there is no record of the congregational meeting which must have been convened to call him). The Brinkerhoffs were to be the first residents of the new manse, already under construction. A special "Manse Day" service to raise money was held on August 28. The Farm House Singers provided the music (the first record of their appearance at the church), and, by vote of the session, Dr. Keys delivered the message. Perhaps the former pastor was picked because the project had been of such concern to him, and his fundraising talents were already known, while the new preacher was not yet a proven commodity. The plan had been sparked in 1958 when Mrs. Annie Cannon and another summer resident, Earl Searcy of Valdese, purchased two lots �128 / Chapter Five on South Wallingford Street and donated them to the church; over the next year the committee appointed to consider the matter moved slowly in planning for the new structure. "The very presence of the wooded area marked by the sign, 'site of new Presbyterian manse' struck fear in the hearts of many even as it brought hope to those who were cautiously optimistic."10 Advance pledges did not begin to meet costs, but work started in the summer of 1960. By September, builder Owen Coffey reported that an additional $7000 would be needed to finish the job. It is not clear how much had already been spent up to this time, or how much was raised from the August service at which Keys preached, although the statistical report to the General Assembly for 1960 showed that $4055 was raised that year for building expenses. Virtually all work was being done by local members: excavation, framing, plumbing, wiring, even making curtains. That fall, with full cooperation from the pastor, the elders and deacons began what was to stretch to nearly two years of fundraising effort. Chicken pie suppers were held almost monthly at the high school, with the deacons, chaired by Bruce Greene and motivated by Bob Hardin's enthusiasm for the project, doing most of the cooking. Another means of raising money was the sale of memorial plaques for the church pews; deacon Bob Snyder took charge of this part of the fundraising activity, which by the summer of 1961 had brought in some $1,500 from Sunday school and church members. Today about one-fourth of the pews bear these memorials. During 1961, after much discussion, twenty-five church members voluntarily signed bank notes for $200 each to underwrite the remainder of the building costs. No project the church had undertaken up to this time had involved so many members so directly. It was a sign of the church's maturity when, in the fall of 1961, clerk of session Rudolph Greene turned down Annie Cannon's offer to pay off the remainder of the manse obligation. She called him to her house at the end of the season and expressed her interest in the project: "I'd like to see the debt on the manse paid off," she told Greene."Do you think I should offer to the session to pay off what's left?" "No, ma'am, I don't think you should," he replied. "This is something we should do for ourselves." Greene later remembered that "she broke out in a big smile and gave me the biggest hug. And I don't believe the church was ever closer than when we were working on that project." The effort continued into 1962. By late summer, the entire note had been paid off and a grateful session held a ceremonial note-burning on the manse lawn.11 During Brinkerhoff's pastorate another national trend caught up with Blowing Rock. He and the other ministers of the county had a hand in defusing a drive to exacerbate racial tensions in the mountain �Leaps of Faith, 1956-1973 / 129 community on the part of that old instrument of hate, the Ku Klux Klan. In late 1964 the short-lived independent local newspaper The Blowing Rock Journal carried an ad inviting anyone who was a "Native-Born Loyal United States Citizen, 18 years old, a White Gentile Person of Temperate Habits, of Protestant Faith, and believe[d] in White Supremacy and Americanism" to join "THE UNITED KLANS OF AMERICA, Inc., KNIGHTS OF THE KU KLUX KLAN," which organization, readers were assured, "is absolutely Non-Subversive with no criminal accusations against it." This was a way to "FIGHT COMMUNISM," which "is being taught in some of our Public Schools and Colleges" and had "infiltrated many key Government positions. .. .Even some of our preachers are including Communist ideas in their sermons," the ad proclaimed.12 In reply, Brinkerhof f sent the paper's editor an open letter, published under the heading "Why I Oppose the KKK." He provided some local details: "On Friday, three men approached some of the merchants of our community and individuals on Main Street soliciting membership" in a new "Klavern" of the Klan to be formed in Watauga County. "Letters were mailed to members of the community, and membership cards were passed out... .Indeed, many have become active members." Brinkerhoff reviewed for his readers the history of the Klan's early post-Civil War activity, concluding that by the end of that era "Responsible men began to turn away from violence." "Today," he observed, "there is no need for the Ku Klux Klan. Responsible citizens have declined to become members of it, and only people who feel inferior themselves, or are deeply frustrated, or ignorant of what they are getting into, become members of the Klan." Even if violence was no longer the hallmark of today's Klan, he said, "its purposes are the same as before: to intimidate people by fear"; and its "foundation principle [has not] changed—racial superiority." Further, its members, by hiding behind sheets and hoods and profaning "the name of Christ by using the lighted cross as their symbol," were showing a cowardly unwillingness to assume responsibility for their actions. Striking a patrician's tone toward the end of his letter, Brinkerhoff recalled that the "stern, moral" ex-Confederate General, Nathan Bedford Forrest, when he became head of the Klan in 1868, had "openly denounced the lawless elements of the organization and ordered that the Klan be disbanded. If the general were alive today and lived in Watauga County, I suspect that he would be indignant enough to chase the hooded cowards over Grandfather Mountain." By the spring of 1965, Brinkerhoff helped mobilize the Watauga �130 / Chapter Five County Ministerial Association into opposing the Klan. Its twenty members present at a meeting on April 5 unanimously resolved: Because we believe that the relationship between the races in Watauga County is good, and that progress is steadily being made in communication and co-operation between our Negro and White communities; and Because we believe that this relationship can only be retarded by the establishment of a Klavern of the Ku Klux Klan, and other extremist groups; and Because we are unalterably opposed to communism but believe that the Ku Klux Klan is an ineffective way of fighting communism; and because as Christian ministers we feel that many of the principles, and the irresponsible actions of the Ku Klux Klan are contrary to the teachings of Christ, We hereby recommend that the citizens of Watauga County refrain from membership in the Ku Klux Klan. Brinkerhoff carried a slight variant of this resolution to the next meeting of Holston Presbytery in Kingsport, Tennessee, which commended the Ministerial Association for its "clear, courageous, [and] forthright stand" and endorsed its action. The resolution was published in the digest of Presbytery's activities prepared for all member churches and thus was widely distributed and read to boards of elders and deacons throughout the region.13 The ecumenical effort against the Klan was largely successful; few open incidents marred race relations between Watauga County's whites and its almost non-existent black population during these years of turbulence on the national scene. Rumple Church had already anticipated its own response if black worshippers sought to be seated in Rumple's congregation. In May, 1963, the session, noting that "racial demonstrations elsewhere" in the South "made it necessary to ... discuss what our church should do in the event any group of colored people should visit us," had agreed that "any person or persons wiU be treated courteously, and should be seated without special recognition."14 No one today can recall any such incident ever taking place. Although the church today has no black members, its policy with respect to courteous treatment for all, so far as is known, has never changed. The church had come a long way from sponsoring the late evening services for blacks during the 1930's and 1940's, through the "separate but (almost) equal" era of the Negro Community Church of the later 1940's to 1960's, to its present policy of open acceptance of all worshippers, of whatever race. And while race relations were the object of much anguish, individual heroism, and rapid rethinking throughout the denomination during the 1960's, the issue has lost its edge as an �Leaps of Faith, 1956-1973 / 131 object of controversy, since almost no blacks live in the county-and few, if any, summer residents bring servants, black or white, to the mountains any longer.15 The youthful Brinkerhoff faced another generational change during his pastorate as well: an alteration in the town's role as a tourist resort. By the early 1960's, many older members of the summer crowd were gone or passing away. A more sophisticated, more demanding group began to take their place in the community. For many years the "locals" had mingled freely with the summer people, both at the church and on the street; a mutual economic dependency had long existed, and a kind of personal respect had usually marked relations between the groups. When he or she needed a building contractor, an appliance, a repairman, a grocer, a gardener, or even a caddy or a groom for a horse, the summer resident had traditionally turned to some local resident, whom he or she was very likely to know personally. And, as has been shown above, when some "worthy cause" had needed support, the local leadership had for years been able to turn for help to concerned summer residents, whether to improve local sanitation, equip a hospital, raise money for an orphanage, or build a church plant. Presbyterians, indeed, had not been alone in this regard: Blowing Rock Baptists, Episcopalians, Methodists, even the few Roman Catholics and Christian Scientists, owed much, if not most, of their support to the summer residents. But times were changing. First came skiing, a new sort of "service industry," bringing a different kind of weekend tourist to the mountains —and in winter! The area now known as Appalachian Ski Mountain was first promoted as Blowing Rock Ski Mountain, and its upper slopes were by the 1960's lined with new chalets in pseudo-Swiss style for sale to short-term vacationers. The "services" they demanded were increasingly provided by middlemen, or by local people they rarely knew. Better roads, and increased affluence, were also making it possible for a new type of visitor, with different demands, to make more frequent appearances in Blowing Rock. By this time the grand old hotels were fading, if indeed they had not already been pulled down: the Green Park was acquired by the Broyhill Furniture Company and was no longer much favored by the public; Mayview Manor was abandoned, stripped of its elegant rusticity, and would soon be �132 / Chapter Five demolished for condominium development. Motels, a new national symbol of America on the move, accommodated the changed attitude toward travel: not the individuality and personal attention of a hotel and its dining room, but the anonymous and reassuring sameness of a private room and parking place, and a look-alike fast-food eatery, were all motorists seemed to want in the modern age. Blowing Rock, like many American communities, was fast becoming more a tourist stop for sightseers and less a summer resort for part-time residents. But even for those who still wished to avail themselves of a mountain resort, the definition of "exclusivity" had also come to acquire a new and more literal meaning. Typical locally of the new approach to "resort living" was the development in the 1960's, near the no-longer extant town of Shulls Mills, of Hound Ears Club, with its for-membersonly golf course, its restrictive lot sizes and building requirements, its exclusively upper middle-class clientele, and above all its gate house and gate guards. Such literal barriers symbolized the growing sense of difference between some local residents and the newer arrivals. Many of the new resort residents there and elsewhere found they could get along just fine not associating in any personal way with the "natives," while local residents came to resent, with some part of their minds, the condescending treatment, and the unthinking display of wealth, which seemed typical of so many of the new outsiders. The new "exclusivity" began to work both ways. Yet the local community, too, was changing. Many young people had benefited from improved educational opportunities of the wartime and post-war period; they shared the rising expectations of an increasingly consumer-oriented secular culture. Some were moving away to "make it" in bigger and fastergrowing cities in the piedmont or out of state. Those who stayed faced the perennial difficulty of earning an adequate living in a small, seasonal resort town. A split grew between the locals who could accommodate to, and profit from, the newer, more specialized service needs of tourism, and those who resented and feared the new climate. Brinkerhof f hit upon two solutions, one personal, the other organizational, to deal with the effects these divisions were having upon his own charge. He has recently recalled that "on Saturday nights I would go over and shoot pool in their basements with my local elders, and on Sunday mornings get up and preach from the pulpit to my millionaires."16 He did, of course, more than this for both groups. Locally, he and his wife, young themselves, took strong support roles with many of the young couples in the church, and their small children. Jackie Brinkerhoff for a time had charge of the Dunn Youth work, arranging programs for the town's youth, finding volunteers to provide them hot �Leaps of Faith, 1956-1973 / 133 dog suppers in the church fellowship building (a function filled by the old manse after 1962), chaperoning them to summer camp, and similar functions. Blake Brinkerhoff helped organize a bowling league of church men, worked to revive and lead a Boy Scout troop, and in many other ways accommodated himself to his parishioners. He repeatedly inspired them to service, both at the church and in the larger community. During this era, the Sunday school secretary, Jay W. Greene, and his wife, Bernie, took the lead in extending the annual Christmas program of the Sunday school from a simple party for the children to what has since become an annual tradition of gift-giving, exchange of Christmas treats, and a visit from Santa Claus. Brinkerhoff helped ensure that the season's spirit was extended beyond the walls of the church, when, with members of the diaconate and the session, he had baskets of food collected at the service and distributed in the community to anyone who needed such a helping hand. This "White Christmas" tradition has continued to the present.17 The pastor on several occasions urged church officers to take more active roles: for a time the "Shepherd Plan" was tried, "whereby each officer . . . would be in charge of visiting and meeting the needs of approximately seven families" in the church. Session members were asked to impress the need for infant baptism upon parents in the church who had small children. The pastor visited regularly in Sunday school, explaining the meaning and function of the church to young people looking toward full membership. He held communicants' classes, and even led a vocational guidance class; for all these efforts he drew warm praise from the leadership.18 To minimize problems between the local and summer congregations, Brinkerhoff also took to heart St. Paul's injunction, "Let all things be done decently and in good order" (I Cor. 14:40), and gave form for the first time to a Summer Residents Committee. His hope was that accommodation could be reached between the disparate, sometimes mutually-suspicious groups in his charge. Brinkerhoff s most enthusiastic and sympathetic supporter in the new organization was Eugene S. Bowman of Mocksville. Bowman is the sort of man who never met a stranger. Long a resident of the Hershey, Pennsylvania area (both children and adults remember that for years at church he always had a pocketful of chocolate kisses which he loved to pass out when introducing himself), he and his wife, Ruth, bought a vacation house in Blowing Rock in 1960. After his retirement in 1964, they spent most of every summer on the mountain; they later also wintered in Florida. Bowman, as has been noted, immediately took an interest in the activities of the black Community Church. For eighteen years, until the congregation �134 / Chapter Five had shrunk to a tiny handful, he preached there most every summer Sunday afternoon. It was a labor of love, for Bowman, a native Pennsylvanian who had cut his teeth on powerful Presbyterian preaching, was an enthusiastic, self-taught student of the Bible and of church doctrine and practice. He also took several turns teaching the men's and women's Sunday school class at Rumple during the summer. With Brinkerhoff he found at least one immediate point of agreement: however attractive Rumple Church's appearance on the outside, its interior remained barnlike and unadorned (Keys would probably have agreed, but might have put it more gently). Indeed, except for the stone pulpit and f lowerstands which had gone in when the church was built, and some English-style, electrified wall sconces, a plain communion table at the foot of the pulpit platform was the only interior decoration-although flowers and greenery often made up for the church's plainness on special occasions. Brinkerhoff and Bowman agreed that a set of table appointments would dignify and complement regular congregational worship. But while such a project was an initial point of departure for the cooperation of the two men, the larger need for a formal organization and procedure for channeling the support of the summer people was by the early 1960's glaringly apparent. The death of David Ovens in 1957 had removed one of the most dynamic, if occasionally controversial, supporters of the church's cause with the summer crowd. (Ovens's death also had, as will be shown in chapter six, an effect upon Grandfather Home Day.) It was time to draw together the remaining loyal supporters from the older generation, and forge a group which would carry on the work in unison with a new one. With a glad hand and unquenchable enthusiasm, Bowman found some nine other men whom Brinkerhoff asked in September 1962 to form a "Special Planning Committee." The name was subsequently changed to the "Summer Residents Committee" (SRC), and membership quickly grew to eighteen, with a mailing list of more than 150. It was directed to familiarize summer residents with the church's activities, to welcome and assist in ministering to them, and to offer suggestions and help in planning for and achieving the church's long range goals. In 1967 the group adopted a formal set of by-laws. Along with Howard Walker and Bill Matson, Bowman was to be its leading spirit for twenty-one years, a term of service to Rumple Memorial almost as long as Ovens's-and one which, while not always perfectly harmonious, was certainly less disruptive to the church's pastoral and budgetary activity. For where Ovens and his friends of the previous generation had concentrated on local benevolence projects like Grandfather Home and a pastoral salary supplement, which had always been �Leaps of Faith, 1956-1973 / 135 "off budget" gifts, Bowman's committee raised funds for various improvement projects at the church, and channeled them through the church treasurer. Rumple's treasurer was in fact made treasurer of the SRC. The pastor was always invited to attend, and was kept informed of every committee action. This wise and farsighted arrangement has continued to this day.19 Funds raised by the SRC freed up locally-raised monies to go to support the larger mission of the church, whose long list of benevolences by the 1960's included presbytery, synod, and General Assembly causes, some designated for specific agencies or organizations, others for more general purposes such as church extension. Thus by the end of Brinkerhoffs pastorate a congregation slightly smaller in numbers than it had been at the end of Keys's was giving somewhat more to benevolences. Meanwhile the projects of the SRC had an effect on the church's appearance and the congregation's comfort. A simple brass cross and candlestands were purchased for the communion table. New electric lanterns were hung over the seating area, providing additional illumination and complementing the increasingly English countrychurch look of the sanctuary.20 Pew cushions were purchased shortly after. And in May 1963, William W. Matson of the Summer Residents Committee appeared before the session to report "on plans for heating the stone sanctuary. The plans were wholeheartedly adopted, along with other attendant minor specifications."21 That summer a whole new heating system, and additional ductwork, was put in place. For the first time in fifty years, a satisfactory means of heating the building had been found. In 1987 local and summer resident contributors replaced that furnace. And although the smaller number of wintertime worshippers still makes it too expensive and impractical to use the main building after Thanksgiving or before Easter, fall and spring services in the stone sanctuary have been considerably more comfortable since the 1963 work. Through the years the SRC's gifts have proved enormously beneficial to the life of Rumple Church. In a February 1978 letter to Concord Presbytery, Bowman estimated that up to that date the committee's "total gifts to Rumple Church were in excess of $180,000," an amount which included some $100,000 from various individuals toward the Cannon Educational Building between 1965 and 1971. The total has grown considerably larger since then. In 1974 the committee purchased and later had paved a lot for parking at the rear of the church. Its gifts have made possible a long list of other refurbishing and maintenance projects, without which the physical plant would inevitably �136 / Chapter Five have fallen into serious disrepair: refinishing the ceiling, beams, and pews in the sanctuary; building new sidewalks; rebuilding the stone pulpit platform; replacing (more than once) the aisle carpeting; stripping and repainting the wood siding on the chapel wing; and several times making repairs to the slate roof. Some jobs the committee did with their own hands: a group spent several days one summer stuffing insulating material between the rocks in the sanctuary walls. The organ currently in use in the stone sanctuary was largely paid for by SRC donations. Summer resident Anne (Mrs. Thomas V.) Snively, Sr., to augment the seasonal music program, subsidizes individual members of the Farm House Restaurant Singers each summer to join with the Rumple choir. Her support, which began during Brinkerhoffs time, has added much to the summer services; it continues today.22 During the 1980's such projects as a vestibule for the chapel, and reroofing the Cannon Educational Building, have continued to find SRC support. Many other mundane but necessary items, such as duplicating machinery, folding chairs and tables, and choir robes, have been acquired through SRC contributions. Simply put, proper upkeep at Rumple Church, without the continued help of the summer people, would be an almost impossible burden to the permanent congregation. And because the projects have been coordinated through the church treasurer and the session, the process Brinkerhoff began has worked reasonably well to allay unwarranted interference, or resentment, between the two groups. But just as important as the material benefits which the SRC has made to Rumple Church has been the spirit in which their work was led. In his own often-eloquent but idiosyncratic style, Bowman tried in 1978 to put into words something of that spirit:23 You and I know that many things in human life bring joy; from the sense of a healthy body and the exhilaration of a sunshiny day . . . to the deep satisfaction of home and summer friends in the mountains, there ARE numberless sources of happiness. But man has always been athirst to find joy in thinking about the TOTAL meaning in life. I feel that, if when he thinks about God, he can, like the psalmist, rejoice in the future ahead of him, then all his other blessings ARE illuminated. Truly, not only are there happy things in life, but LIFE ITSELF, is, fundamentally blessed. For me, it seems that the thought of God in terms of friendly personality is the most joyful idea of him that man has ever had. Isn't man's thirst for joy one of the sources for his faith IN a personal God? Isn't this what man wants, what the Apostle Paul called "joy �Leaps of Faith, 1956-1973 / 137 and peace in believing"? And in DOING? So, let all ... believe, AND DO! Other organizational matters which were attended to during Brinkerhoff s pastorate included a changeover to the rotation system for deacons, beginning in late 1961. One-third of the board was replaced that year and each year thereafter, each new "class" serving a three year term. It is not clear from the records why the church did not apply the rotation plan at the same time to the members of the session; a system of rotation for elders, with one being replaced each year, was agreed to in 1969. This system was followed until 1977, when the church adopted the "unicameraT system of church government, in effect abolishing the diaconate by combining its responsibilities with those of the session of elders.24 Brinkerhoff also for the first time organized several standing committees to more formally involve laypersons in the life and service of the church: a Committee on Strengthening the Church, on Service, on Witness, and on Commitment. During his last year in Blowing Rock, Brinkerhoff set in motion the plans which would culminate, under his successor, in a new Sunday school building. Annie Cannon had entered her decline. She was in and out of the hospital in Blowing Rock for several months during late 1964 and early 1965. Her will, written long before, provided for Rumple if the executor-members of her family concurred. Brinkerhoff and others in the congregation kept close to her, not only for the sake of the church's future, but in gratitude for all she had already done. Brinkerhoff remembers that, although he did not always share some of her more conservative theological views, they had a deep mutual respect and shared a genuine desire to serve the same Savior. Her death, on March 10, 1965, removed one of the last links to Rumple Memorial's past. She had been born December 9, 1887, the same year as the Blowing Rock church; she had loved and taught generations of its young people; and, along with her family and many others whom she had touched, she provided for a lasting monument after her, both for the work she had done for others and for her Lord. Brinkerhoff conducted her funeral service. "Wednesday, March 10, 1965, was Easter Morn for Mrs. Annie L. Cannon," he told a crowded church. "This was the day she had achieved her victory." Her friend Nell Greene wrote in The Blowing Rocket the following week:25 "Although Mrs. Cannon lived a full, rich life for the Lord, her problems, as well as her joys, were numerous. But her problems were shared with a higher power that made them easier to bear. . . .Perhaps the most fitting tribute paid to Mrs. Cannon was the anthem sung by the choir �138 / Chapter Five at the close of her committal service. The anthem was sung at the close of each Sunday morning scene-o-felt presentation for more years than anyone can remember by the children she loved: Turn your eyes upon Jesus, Look full in His wonderful face, And the things of earth will grow strangely dim, In the light of His glory and grace." ***** Brinkerhoff turned Rumple Church over to his lay committees in January, 1966, after having accepted a call to the Highland Presbyterian Church in Daytona Beach, Florida. Several preachers filled in over that winter, among them the academic dean and professor of Bible at Lees-McRae, Dr. Robert G. Newman, who in this period also supplied the pulpit at the Baird's Creek Church. But Rumple's regular operations: the Sunday school, the Men and the Women of the Church, the Dunn Youth, and others, ran on smoothly. Considerable responsibility fell upon the clerk of session, Rudolph Greene, and elder Bob Hardin, hardware store owner and mayor of Blowing Rock from 1953 to 1971, who moderated the session meetings that winter. The lay training the preceding pastors had provided was being put to the test, and succeeded. But unfortunately for Rumple's more recent experience, serious trouble lay ahead. As the sage of Proverbs knew, "pride goeth before a fall." The church as a whole had much to be proud of by the mid-1960's, and more would be accomplished during the next several years. But both the strengths and the shortcomings of the generation the church had raised up by this era would leave a legacy with which the current crop of leaders still has to contend. When he left, Brinkerhoff wrote that Rumple Memorial was a "most unique" church that "provides fine year-round opportunity for building leadership" because of its "tremendous outreach in the spring, summer, and fall" to a summer congregation containing "college presidents, vacationing ministers, townspeople, and visitors from all over the nation. Also, a very welcome characteristic of this church is its unity." He and the session in late December 1965 carefully filled out a "Church Data Form" for the Assembly's Committee on the Minister and His Work, to assist in the search process for a new pastor. As a benchmark for comparison with earlier and later summaries of the church's condition, it should be cited in some detail.26 �Leaps of Faith, 1956-1973 / 139 In 1965 the church employed a full-time pastor, at an annual salary of $4800, plus a $600 car allowance and another $600 utility allowance. It contributed on the pastor's behalf to the Minister's Annuity Fund, and provided a rent-free manse and a month's paid vacation. Others on the staff included a choir director (that year a young graduate student in music at Appalachian State Teachers' College, Tom Forrest), at $700 a year; an organist, Margaret Vance, at $480; a janitor, at $500; and a Dunn Youth Worker, at $300. Nine men made up the session; their average age was fifty-five. On average they attended eighty percent of the session meetings, and ninety-five percent of the worship services. The nine-man board of deacons averaged thirty-eight years of age, attended ninety percent of their meetings, and came to church ninety percent of the time. Of 139 active members on the roll, an average of ninety attended services in the winter; attendance in summer was estimated to average 215. Sunday evening services were no longer held, but eight to twelve persons attended a mid-week Prayer and Study Service. "Many" of the members were under age twenty, or age twenty to sixty; "few" were over sixty. Of the occupational listings given on the form, "many" were reported in the business, clerical, laborer, professional, and retired categories, "few" were farmers. A total of 117 persons were enrolled in Sunday school, sixty of whom were under age eighteen; forty-six adults, nine teachers, and two officers were indicated. Sixty women, and thirty men, were active in their respective church organizations. The church conducted Vacation Bible School, communicants' classes, church workers' conferences, and "occasionally" held a leadership training school. It hosted Scouting programs for boys and girls under twelve, and youth organizations for "Pioneers" and "Seniors." Its budget, which in 1965 totaled $13,079, was jointly prepared by the elders and deacons, and raised by "pledges and gifts"; an estimated fifteen percent of the membership tithed. All its buildings, valued at a total of $75,000, were free of debt, in "good" repair, and insured for near their estimated value. The religious education building, which dated to 1936, was considered inadequate for "present and future needs," however. The new manse was equipped "in all essentials"; parking around the church was "fair"; a volunteer choir of fifteen, an organ in "good" condition, and "sufficient pianos" for the educational plant completed the music program. The congregation sang from The Hymnbook. As for the character of the community in which the church was located, Blowing Rock was described on the form as a "Tourist" town, with "small businesses and tourist attractions" making up its leading �140 / Chapter Five industries and occupations. Its winter population was 700, the summer population, 6,000; ninety percent was estimated to be native-born white, 9.5 percent "foreign-born," and one-half percent "Negro." The townspeople's religious affiliations were put at eighty percent Protestant, five percent Roman Catholic, three percent Jewish, and twelve percent "Unchurched." Rumple Church claimed as a "special emphasis" its "ministry to tourists and summer community; special summer residents committee composed of leaders from many churches in [the] Southland." It had added five new members on profession of faith, six on transfer of membership, and two on restatement of faith in 1965. And it indicated its members were "cordial to visitors and prospective members, effective in assimilation of new members," welcomed members from various economic levels, and cooperated in all denominational programs. From this base of success, then, the congregation began its search for a replacement minister. During early 1966 two other pulpit candidates were considered before the congregation decided on May 29, at a meeting moderated by the Rev. L. B. Gibbs, executive secretary of Holston Presbytery, to call the Rev. James Richard Holshouser, then pastor of Acme Presbyterian Church at Riegelwood, North Carolina. The new pastor was provided an annual salary of $6500, of which $500 was to be considered manse expense, and $1000 as car expense; plus the now-standard contributions to the Ministerial Annuity Fund, group health insurance, and a month's paid vacation. The nominating committee introduced him to the congregation in its report as a native of Mooresville, North Carolina, a Davidson graduate, class of 1956, and a 1960 Union Seminary graduate. Holshouser had "studied for a year at a Seminary in [Montpellier,] France as an Exchange Student," and had been ordained in Wilmington Presbytery on July 31, 1960. Married to Sadie Rebecca Rigler, the new pastor and his wife had three children, Natalie, then five, Laura, three, and Andrew, two and a half months old.27 The Holshouser name, of course, was a familiar one in the community, but the new minister was only distantly related to the local Holshouser family. Richard Holshouser had been involved in denominational activities for much of his life. Even before college, he had been a leader at Presbyterian young people's conferences, and presided over the Youth Council of Concord Presbytery during his senior year of high school. He first gained experience at money-raising for worthy causes when he led the Youth Council's campaign to buy a Jeep for Presbytery's Camp Grier during 1953.28 A major achievement of Holshouser's time at Rumple Church would be to head up the raising of more than $143,000, from all �Leaps of Faith, 1956-1973 / 141 sources, for the Annie L. Cannon Memorial Education Building. It remains the most lasting physical legacy of his ministry to the church and the community. In an interview during 1987, Holshouser, who currently pastors at two churches, Clinchfield and Conley Memorial, near Marion, recalled his years at Rumple by identifying people with whom he worked, and who served the church with him during that period. But his first thoughts upon taking the job, he remembered, were of the young people of the congregation and the town of Blowing Rock. It was to the service of this group that he directed a large share of his energy. The Dunn Youth stepped up activities, led by Ginger Smith and Susie Greene, during the summers. So did the Scouts. Holshouser took student groups to summer camps in Holston and later Concord Presbyteries. Buses carried youth groups to Charlotte, to visit various interdenominational outreach programs among that city's homeless and drug-dependent. All these activities brought increased numbers of young people into contact with Rumple Church. In their interest, Holshouser focused the session's attention on the inadequacy of the church's physical plant. When the new manse had been completed, some seven years previously, the old one had been remodeled as a fellowship hall, but it could not begin to accommodate the growing number of groups needing meeting space. The lower floor of the 1936 building lacked adequate lighting and ventilation (it has since been renovated by volunteer labor with Dunn Youth and other funds from the Summer Residents Committee, and one of its rooms furnished with attractive antiques and dedicated to the memory of Mrs. Ethel Burns). For two or three years, the church arranged to lease the American Legion building for its youth activities. Meanwhile, the legacy to the church from Annie Cannon's estate, provided by her daughter, Mary Morris of Greensboro, and granddaughter, Anne Reynolds Forsyth, was drawing bank interest. Elder Howard P. Holshouser, as chairman of the building committee appointed under the previous pastor, had solicited various members and friends of the Cannon family, and had had sketches prepared for an addition somewhat smaller than the one which finally took shape. Estimates in 1965 put project costs at about $75,000, of which some $43,000 was on hand as of September, 1966. The new pastor continued to promote the project; planning moved ahead more rapidly-and became more elaborate. The architectural firm of Malcolm and Higgins, of Charlotte, was engaged in early 1967 to design a larger, threestory building. The new plans allocated space for several spacious rooms for men's, women's, and young people's Sunday school classes; a �142 / Chapter Five fellowship hall and kitchen; and a room for pre-schoolers, which would soon come to house a weekday "Good News" nursery school. The structure was designed to wrap around the south end of the winter chapel building, allowing for a new choir loft and elevated pulpit area there. It connected to the stone church as well, providing a unified plant for the first time. A new heating system served both the new wing and the old chapel, but not the stone sanctuary. The old manse was to be demolished. Consideration was given to facing the new building in stone, to match the existing sanctuary, but the idea had to be dropped as prohibitively expensive. As Holshouser recalled it, the necessary rock work would have cost as much as $100,000. Pointed arches on the exterior porch, facing the street, and a beige tone of brick, supposed to harmonize with the slate roof then on the stone sanctuary, were the only concessions to the country gothic style of the building to which the new wing was to be attached. Its flat roof was perhaps its most unfortunate feature, both from an aesthetic and practical standpoint: had the architect considered the problem of snow build-up, as did the amateurs who had designed the original stone church? Within three years the new building had to be re-roofed to stop leaks, while its energy inefficiencies became a problem when the cost of fuel oil soared after the 1973 crisis in the Middle East. Still, the plant's utility has made it a substantial asset both to the church and to the community.29 As it was, the only bid made on the project in late 1968, for $184,500, far exceeded the session's expectations. Rather than take that bid to the congregation, acceptable means of financing what had become a much more expensive undertaking than initially supposed had to be explored. After some months the congregation approved a plan to issue $120,000 in 6% bonds, but later voted to accept a conventional twenty-year loan for that amount, secured by the church property. Work began in spring 1969 by the Wilkie Construction Company of Lenoir, at a contract price of $178,000. A handsome eight-page brochure was printed to lay the plans before the resident and summer membership.30 The whole town watched the building take shape, in pictures printed in The Blowing Rocket at frequent intervals over the next two years. The paper also carried regular notices of the fundraising bake sales, bazaars, and ham suppers (one of which, in August, 1969, drew more than four hundred people) sponsored all through 1969 and 1970 by the Men and the Women of the Church. On Sunday, August 16,1970, in an impressive dedication service, the Rev. Holshouser led the con- �Leaps of Faith, 1956-1973 / 143 gregation in a "Litany for the Church" which concluded with a prayer "for God's blessing on the Church in this place: Here may the faithful find salvation, and the careless be awakened. Here may the doubting find faith, and the anxious be encouraged. Here may the tempted find help, . . . and the sorrowful comfort. Here may the weary find rest, and the strong be renewed. Here may the aged find consolation, and the young be inspired.31 After a sermon by the pastor, "Led Forth in Joy," on a text from Luke 24:44-53, several members of the congregation took part in the dedicatory: Owen Coffey, most recent chairman of the building committee, presented the keys to the building; Rudolph Greene, clerk of session, accepted them. Wayne Craig and Gail Lentz spoke on "the hope of the youth," and Mrs. Everett Widener, president of the Women of the Church, expressed that organization's gratitude. Then a "Litany of Dedication" committed both the building and congregation "to continue the vision and sacrifice of Christ's servants in our midst who have taught the Word of God in years gone by" and to "the broadening of spiritual horizons and the deepening of Christian trust, that young and old may be awakened, enlightened, and strengthened." After giving thanks "for those in our community, in our nation, and throughout the world who depend on our committed efforts," the litany also thanked God "for the numerous and far-reaching bonds with gentle, persevering Christians throughout many states who fill this church with their presence, love, and prayers during every season of the year." It was a fitting acknowledgment of the union which bound winter and summer residents in a common worship of the same Lord. Then "after they had sung an hymn [*O Zion Haste, Thy Mission High Fulfilling'], they departed."32 But the project was not over. Holshouser and the session continued to urge upon the congregation the need to pay off the building mortgage early. In November 1970, summer resident Marian (Mrs. William) Nebel offered anonymously to match contributions to the building fund by June 1, 1971, up to $45,000.33 This generosity inspired increased efforts, beginning at a Christmas season Love Feast, to pay off the remaining obligation, some $90,000, during the next several months. Another round of bake sales and suppers followed, as did behind-the-scenes prayers, and solicitations from summer residents. An "Expect a Miracle" fellowship supper was scheduled during the spring of 1971, to tally up the receipts of the previous six months and to seek redoubled giving from all present. Holshouser recalled that when the count was completed, the total was $4500 short of the �144 / Chapter Five amount needed to pay off the whole mortgage. At that point, Opal (Mrs. C. A.) Lynch, a summer resident, a Roman Catholic, who had attended the supper in the company of John Miles and Caroline Abernethy of Newton and who was interested in youth work in Blowing Rock, asked the preacher if she could give the amount in the memory of her late husband, who had been a Presbyterian. With that gift, the "miracle" had occurred.34 Not all gifts were so large, of course, but many were sacrificial. Later that same evening, Holshouser took two plates from the supper to a local couple whose families had long had ties to the church. Holshouser recalled that they gave him a $50 bill that night, to help defray the expenses of the dinner. Later a church member commented that, considering the record of hardship, sickness expense, and low levels of income in that family, such a gift was perhaps equal to $1000 from someone else. And so a major milestone had been passed. To Holshouser, and to many year-round residents, the new educational wing was a sign of the increased independence and responsibility of the local congregation. In just over two years, more than half the cost of the building had been raised locally, or at least on local initiative. The generosity of many in the summer congregation had been very important: Marian NebeFs challenge gift was the largest single benefaction the church had ever received at one time. But a few other members of the Summer Residents Committee were critical of the considerable investment the building represented. Had the church relied only on the summer residents, the project might have continued to languish many years. Once the educational building was completed, the session next authorized some $20,000 worth of repairs to the stone sanctuary and the purchase and paving of a lot for parking at the church's rear. Most of the funds came from summer residents, but the often-outspoken Holshouser made clear that the church session was the final decision-making body on all local matters. Having convinced themselves of the need, the pastor and the lay leadership were together displaying the confidence, and independent decision-making, which marked a community coming of age. ***** Another milestone of the Holshouser era was reached in July 1969, when the Presbyterian churches of Watauga County rejoined the Pres- �Leaps of Faith, 1956-1973 / 145 bytery of Concord and the Synod of North Carolina. The Synod of Appalaehia had been created in the Tufts era. A new network of ties had since strengthened the county's connections to its home state and had considerably lessened its dependency upon the inter-mountain structures which Tufts's generation had created to serve what had been perceived as a common cultural unit. Ironically, the break with the Synod of Appalachia came at about the same time the federal government was rediscovering Appalachia, and increasing amounts of attention and tax dollars were being funneled, mostly through the Appalachian Regional Commission, into the area. Church links were being cut just as political ones were being created. The idea of returning to Concord Presbytery, as has been shown above, had first been broached almost fifteen years before, and was now thoroughly restudied by Holshouser and at several joint meetings of elders and deacons. The proposal reached a formal petition stage again in October 1968, when a congregational meeting voted 49-2, with six abstentions, to ask for the transfer. The initiative may be seen as part of a general move then underway throughout the denomination to restructure presbytery and synod boundaries.35 Locally, it was linked to the concern of both the Boone and Blowing Rock churches to minister more effectively to Presbyterians in the county who, if not fulltime local residents, were from North Carolina. Two groups were singled out for mention: the students at Appalachian State University in Boone, numbering some 5500 by the late 1960's, and the tourists and summer residents of Blowing Rock. Both groups' ties were predominantly within the state; neither Holston Presbytery nor the Synod of Appalachia was making any special effort to reach them. Other significant factors supporting the move, according to the petition, were the work and commuting patterns of Rumple's membership, and the difficulties of travel within Holston Presbytery. Blowing Rock itself, since it straddled the line between Watauga and Caldwell Counties, was "surrounded on three sides by the boundary of Concord Presbytery." A chart appended to the petition showed that the farthest point in Concord Presbytery was only 115 miles by road from the town, while a corresponding point in Holston was 170 miles distant. The church "had only happy relationships" with its previous home presbytery, and did not intend by its request, it said, to complain or criticize; it simply felt isolated from the majority of Holston's "fine work... .The fast-growing cities and suburban areas of east Tennessee are properly known best by elders and ministers of Tennessee," the petition concluded. After several procedural delays, which included having to hold an �146 / Chapter Five extra congregational meeting at the B ami's Creek Church to meet fully the letter of the Book of Church Order,m the three churches in Watauga County were officially dismissed to the Synod of North Carolina in July, 1969. Nothing perceptible happened locally. As in the past, the relationship between Rumple Church and Grandfather Home continued. Receipts from the annual August collections now were channeled through Concord, rather than Holston Presbytery: both had been supporting the Home since the birth of the Synod of Appalachia in 1915. Rumple Memorial was indeed now within easier commuting distance of centers in Concord rather than Holston Presbytery; and in the controversies which would come to disturb the church during the next decade, the new connection meant that the court to which the delicate matters regarding Holshouser's successor would be referred would be made up of more locally-accessible representatives. For by an unhappy twist, the new connection had its first test when outside authorities had to be drawn in to adjudge matters on which the church would soon become deeply divided. �Leaps of Faith, 1956-1973 / 147 Notes for Chapter Five 1. RMPC Session Records, pp. 39-42. 2. Clipping from The Blowing Rocket, n.d., in "This Is Your Life" Scrapbook. 3. Oral interviews with Perry Lentz and Rudolph Greene, December 1986; RMPC Sunday Bulletin, September 28, 1958, in RMPC Scrapbook, Vol. 1. Grove's daughter, Jean Chater, and her husband, Bill, are current members of RMPC; as of 1987 she served as secretary of the Watauga County Hunger Coalition in Boone, while Bill taught the Couples' Sunday school class and sang in the choir. 4. RMPC Sunday Bulletin, December 8, 1957, reprinting sermon of November 10, 1957, in RMPC Scrapbook, Vol. 1. 5. Letter, Dunn to Martin, September 26, 1913, W. J. Martin Papers, Davidson College Archives; and information from Chalmers G. Davidson. See also "Robert A. Dunn Dies After Brief Illness," Charlotte Observer, February 22, 1945, p. 1.1 am grateful to summer resident Jim Love of Mount Holly for this reference and for information about the Dunn house and property. For terms of the Dunn legacy: 1970 Yearbook, RMPC. 6. Trouble also again plagued the heating system: in December "the offer of Geo. Sudderth, Jr., to look after furnaces was accepted. . . ." RMPC Session Records, Book 2, pp. 56-57; and General Assembly Statistical Reports for 1958, 1959. 7. RMPC Session Records, meeting of May 27, 1959. 8. Copy of portion of RMPC church bulletin, fall 1959, exact date unknown. As Holston Presbytery met in Blowing Rock that fall, the Rev. Dr. E. T. Thompson, Moderator of the General Assembly that year, mentioned as preaching "next week," would have been present in that connection. Others on the list Keys gave who have not previously been noted in this account include: three North Carolina governors (Hoey, Broughton, and Hodges), a president of Davidson College (the Rev. Dr. John R. Cunningham), a well-known Christian author and professor at Columbia Theological Seminary (the Rev. Dr. Manford George Gutzke) and a Union Theological Seminary president (the Rev. Dr. James A. Jones). 9. RMPC Session Records, Book 2, pp. 63, 192. 10. "Rumple Memorial Presbyterians Pay Off New Manse Building Debt," The Blowing Rocket, August 25, 1962; clipping in RMPC Scrapbook, Vol. I. Searcy was a co-founder of the Waldensian Bakeries in Valdese and had a summer home in Mayview: information from Perry Lentz and Rudolph Greene. 11. Oral interview with Rudolph Greene, December 1986. See also RMPC Session Records, Book 2, pp. 57-95, passim. 12. Advertisement, The Blowing Rock Journal, no date, copy of clipping kindly supplied the author by the Rev. Brinkerhoff. �148 / Chapter Five 13. "Resolution," undated newspaper clipping; Digest of Meeting of Holston Presbytery, First Church, Kingsport, April 6,1965, copies of each supplied by Brinkerhoff. 14. RMPC Session Records, Book 2, p. 108. 15. See, for example, Thompson, Presbyterians, III, 538-551. In 1964, the PCUS's Directory of Worship was amended to make "unmistakably clear" the position that "No one shall be excluded from participation in public worship in the Lord's house on the grounds of race, color, or class"; ibid., p. 549. 16. Oral interview with Brinkerhoff, July 1987. 17. Jay Greene later served eighteen years as superintendent of the Sunday school, for nine years as deacon, and twelve years on the session. At his death in 1981, members of his family, and friends, at the urging of his niece, Gail Ford, and nephew, Terry Lentz, established a memorial fund in his name, the income of which still supports this annual event at the Sunday school. Information supplied by Bernie Greene. 18. RMPC Session Records, pp. 106, 112, 117, 122. 19. See folder, "Summer Residents Committee," RMPC records files. Beginning in early 1962, the church treasurer's job fell to Everett Widener, who, with a committee of deacons, thoroughly overhauled the church's budgetary procedures and, probably for the first time in Rumple's history, had the church books audited. Widener was followed as treasurer by deacon Bob Hardin when he was elected elder in late 1963. 20. Until at least the mid-1930*s, the original "great old chandeliers with their dozens of lamps" still hung in the church; these were apparently not suitable for electrification, or had already been disposed of by the 1960's. "Little Stone Presbyterian Church At Blowing Rock Attracts Visitors," Watauga Democrat, June 1, 1933, p. 3. 21. RMPC Session Records, Book 2, p. 111. 22. Ibid., p. 123. 23. Letter, Bowman to the Rev. Perry Mobley, February 25, 1978. Other information in this section from oral interview with Bowman, January 1987. 24. RMPC Session Records, Book 3 [1965-1976], Congregational meeting of April 27, 1969; the congregation rejected a proposal to adopt the unieameral system in 1971: ibid., congregational meeting of September 19. See chapter below for more on this issue. 25. Nell Greene, "She Was God's Great Lady," The Blowing Rocket, undated clipping in RMPC Scrapbook, Vol. I. 26. Church Data Form, December 13, 1965, 5-pp., RMPC Session Records, Book 3. 27. RMPC Session Records, "Report of Nominating Committee," Congregational Meeting of May 29, 1966. �Leaps of Faith, 1956-1973 / 149 28. McGeachy, Confronted, p. 573. McGeachy noted the unusually large numbers of young people involved during the mid-1950's in Concord Presbytery's youth activities who later entered the ministry or other full-time Christian work. Included in that number were Gregory M. Grana, who served on the Youth Council in 1954, also attended Davidson College, and was "ordained by Concord [Presbytery], July 26, 1964, upon his appointment as an overseas missionary to the Congo (now Zaire). Family illness, while he was in language school in Belgium forced his return home and he was employed by the Board of World Missions." Ibid., p. 574. Grana and his family have been residents of Blowing Rock and active in various ways at Rumple Church since 1985. 29. Holshouser recalled in 1987 that during the building campaign a summer resident approached him, quite irate that the building would not match the original stone sanctuary very well. But upon being informed of the costs involved, he gave a generous donation anyway. Oral interview with the Rev. Richard Holshouser, Old Fort, N.C., September 1987. 30. RMPC, Scrapbook, Volume I. 31. RMPC service bulletin, "The Service of Dedication for The Annie Ludlow Cannon Memorial Education Building," August 16, 1969, in RMPC Scrapbook, Vol. I. 32. Ibid. The bulletin also acknowledged Owen Coffey, who had "freely given many long hours in the planning and carrying-through of decisions"; the summer residents (it noted that "each month of the entire year is increasingly filled with the coming and going of so many who are truly a part of us"); the architect, John Higgins; and the construction supervisor for the Wilkie Construction Co., Joe Dobbins. A member of the building committee was the late Cecil Rhodes, who died during the years of construction. A carpenter, Rhodes was severely injured during a fall at a building site at Hound Ears and died a few weeks later. He had been superintendent of the Sunday school and an enthusiastic promoter of the new building. Oral interview with the Rev. Holshouser, September 1987. 33. The Women's Sunday school classroom was named in Mrs. Nebel's honor as a tribute to her generosity. Marian Nebel was the second wife of the late William Nebel, a German immigrant early in the twentieth century, whose fortune had been made in the hosiery business in Charlotte. The Nebels were also benefactors of Lees-McRae College: a residence hall there is named for them. A longtime summer resident of Blowing Rock, Mrs. Nebel as of 1987 still spent much of each year at her summer home on Chestnut Drive and attended services at Rumple. 34. See several press clippings from The Blowing Rocket and the Lenoir News-Topic in RMPC Scrapbook, Vol. I. 35. "A Petition from Rumple Memorial Presbyterian Church, Blowing Rock, N.C. to Holston Presbytery, Synod of Appalachia and a Study of Rumple Memorial Presbyterian Church's Relation to Holston and Concord Presbyteries," 5 pp., n.d., in RMPC Records; see p. 1 for a series of brief excerpts from General Assembly Minutes back to 1960 concerning the issue of realignment and restructuring court boundaries. Some of these denomination-wide restruc- �150 / Chapter Five turing efforts came as part of the growing movement toward reunion with the Northern Presbyterians: Thompson, Presbyterians, III, 522-582. 36. Minutes of Holston Presbytery, Adjourned Spring Meeting, April 12, 1969, p. 126; and Stated Summer Meeting, July 18-19.1969, p. 3. Holshouser served for over a year as temporary supply pastor at Baird's Creek during this period. He oversaw improvements in its physical plant and growth in its congregational membership. Since 1971 its pastor has been the Rev. Spears Alexander, whose wife, Joyce, is principal of the Blowing Rock Elementary School, and an active member of the Boone Presbyterian Church. �6 Shocks and Signs, 1973-1987 RICHARD HOLSHOUSER and his family enjoyed, and still enjoy, Blowing Rock. During his time at Rumple he bought property not far from town and some years later built a year-round house which the family still uses for summer vacations and occasional days in the high country. He intends it for a retirement home. But when in 1972 he suggested to the session that he vacate the manse and receive an allowance for living in a home of his own, the idea was turned down. Session memories were too fresh of local efforts which had been put into building the barely ten-year-old, church-owned house on Wallingford Street. He encountered resistance as well to a suggestion that the church adopt the unicameral system of government, then being instituted at many smaller churches in the denomination. Consolidating the board of deacons with the session of ruling elders was rejected by a congregational vote in September 1971.l In 1972 the minister was voted what amounted to a $200 raise for 1973, from $6800 ($800 of which was a child allowance) to $7000 (with no such allowance).2 Another $350 salary raise was voted for 1973. During seven years, the number of church members had grown considerably, but a review of the rolls in 1972 identified some forty-five persons who had attended no function, or made any financial contribution, in a year. As the church newspaper "Slate and Stone" put it, "Even with this very easy standard, from the approximately 240 members on roll there are 195 active members. Various inactive members do not attend or give at all because they say they have been offended by the minister, the officers, or other members." The paper invited inactive members to "Come to study Jesus in Sunday School and worship God. Instead of letting your soul be eaten up by insult, come join other believers who continue to praise God for all his mercies to us."3 151 �152 / Chapter Six Still, the issue of inactivity had apparently become serious. Some of the summer people had also shown a lessened interest during the last year of Holshouser's pastorate.4 Holshouser himself recalls that he had begun to feel he had done all he could do —and he had done a lot—in Blowing Rock by the summer of 1973. In July, he asked a congregational meeting to dissolve his pastoral relation with the church. On a vote of 49 to 13, his request was granted. Two members with long ties to the church, Sarah Payne and elder Bob Hardin, expressed the congregation's appreciation to the Holshouser family for their years at Rumple, and their personal regret at his departure. Holshouser received a standing ovation at the end of the meeting. But unlike the mood at the previous minister's departure, this time the congregation seemed less certain how to proceed. The session had to decide afresh whether to continue with a number of the church's programs and ways of doing things: Rudolph Greene, again clerk of session, found it necessary to take votes on whether the church secretary, Mary Shore, should continue, and continue to put out the newsletter, "Slate and Stone," which had begun under Holshouser; whether a covered dish supper would continue monthly; and whether Jean Bolick, now church treasurer, should pick up the mail (the session answered all these questions affirmatively). Likewise the chairman of the pulpit committee, Jim O'Dell, had to ask all members of the session and diaconate to "list what they considered to be the goals of our church," and reported that presbytery had requested the Rev. J. K. Parker, Jr., of the Boone church, to work with Rumple in securing a new pastor.5 Among the guest preachers who filled in that summer and fall was the Rev. Dr. Ellison Smyth, of Blacksburg, Virginia, who had retired in 1968 after more than thirty years of service in churches throughout the middle South, and whose father-in-law, the Rev. Dr. Charles G. Vardell, had so often preached at Rumple in the years before his death in 1958.6 Several others, including the Rev. Lynn Brown, also assisted on occasion. Not until April of the following year did O'Dell bring to the session, and then to the congregation, the name of "the only minister to date that the entire Pulpit Committee had agreed would be able to serve our church," the Rev. Mr. Francis C. Collier.7 Collier was born in Edinburgh, Scotland. Fifty-three years old when he arrived in Blowing Rock that summer, he and his wife, Dorothy Jean, had three sons. Educated at the University of Edinburgh, where he had received the Master's degree in 1943, Collier had spent some years in British military service, and had taught in Siam: he wrote a commentary for teachers on five plays of Shakespeare, in English and �Shocks and Signs, 1973-1987 / 153 Siamese, published in 1959, and a book of English lessons for Siamese children, published in 1960 and 1961. Rumple's was his first pastorate after completing a Master of Divinity degree from Union Seminary in 1974. He was ordained on July 14 of that year, in a service held at Blowing Rock.8 Session minutes covering the Collier years at Rumple, 1974-1978, are lengthier than for any previous pastorate. Indeed, together they run to about half as many pages as the minutes for all previous meetings since a session was organized in 1913. They reflect not only the growing complexity of the church's many concerns, but also a level of tension, which seemed high almost from the start. Matters substantial and trivial came up for session consideration; a few issues obviously divided the new pastor from some elders quite early on. Steeped in the Scottish Presbyterian tradition, Collier delighted some with his brogue, and his thoughtful, learned sermons. His pastoral counseling style and faithful visitations in homes and hospitals drew appreciative comment from many. He observed holy days with "high church" dignity, reflecting what was perhaps a part of his British heritage and a growing denominational trend. But some felt the new pastor's approach to worship departed too much from Rumple's traditions. Soon after his arrival he urged the session to order monthly, instead of quarterly, observance of the Lord's Supper; the session tabled the matter for months, agreed to give it a trial over the winter of 1974-5, then voted to drop it. Collier persisted, holding out for greater ceremonial meaning at worship. In 1975, "it was determined to hold celebrations of the Sacrament of the Lord's Supper quarterly on the old quarter days of Candlemas (February), Whitsunday (May), Lammas (August), and Martinmas (November), with additional celebrations at Christmas and Easter, etc." This attempt to reproduce the pattern of the Scottish church year might well have accorded with the wishes of some summer residents as well, as it would allow the sacrament to be celebrated with a larger of their number. The old dates were nevertheless quietly restored upon Collier's departure.9 Another uncomfortable situation was created when the new pastor took offense at the appearance in the parish of his predecessor, to whom many in the congregation still felt attached. The session had earlier given Holshouser approval to perform a wedding in the stone sanctuary, and to baptize in a private ceremony a baby born to a member couple. Collier focused on these infractions of the Book of Church Order, brought them forcefully to the attention of the session, and threatened to raise the issue at presbytery if such practices did not cease. He seemed impervious to arguments that, in the first instance, �154 / Chapter Six the marriage in question was to occur before he himself had been installed, or even ordained; and that the private baptism had been canceled, once all parties realized the request was impermissible. Vigorous, even pedantic, in his conduct of session meetings, Collier thereafter felt it necessary to open each meeting not only with the usual prayer and Scripture lesson but with a reading from the Book of Church Order as well. He began keeping the minutes himself, having them signed after the fact by the clerk.10 Difficulty, probably unrelated to the new pastor, who clearly wished its success, also soon arose with the music program. Organist "Miss Margaret" Vance had died in November 1972, after having played faithfully for more than thirty years. Holshouser conducted her funeral service. He recalls that during 1970, while the chapel was undergoing renovation and it was necessary to meet all winter in the stone sanctuary, he personally drove "Miss Margaret" from her home to the church in his four-wheel drive car and helped her wrap up in blankets in the choir loft; but she had never missed a service.11 A memorial concert was presented in December 1972 by the new church organist, Darrell Blake, and the choir room in the new educational building was dedicated to her memory. But the choir director, Faye Parker, soon resigned, and Blake himself departed shortly after. An unhappy pattern was developing. Since 1972, a succession of organists and choir directors have come and gone at Rumple Memorial, and debates over their pay and their duties have chronically occupied the session. One factor in this pattern may have been that, since Margaret Vance had played virtually for free for years (her salary during her last years was $10 per Sunday), a session accustomed to getting such services so cheaply, for so long, has ever since had difficulty accepting the need to pay professional wages to professional musicians.12 Yet the church has always wanted a music program. In 1977 it purchased a new Allen digital computer synthesized organ for the winter chapel: the fundraising committee was headed by Bernice Keppel, widow of Dr. Alvin C. Keppel, president of Catawba College, 1942-63, and the organ was dedicated in memory of nineteen year-old Marian Coffey, daughter of members Mr. and Mrs. Owen Coffey, killed in an automobile collision in May 1977.13 But problems with the music program have complicated the responsibilities of every pastor for the last fifteen years, and Collier was no exception. Thus, while most of the church's activities in the community continued, and Collier received warm support from many, grievances accumulated. The minister's own perceived brusqueness and tenacity sometimes made communication difficult and led to behind-the-scenes �Shocks and Signs, 1973-1987 / 155 dissatisfaction. Perhaps too much local pride led to intolerance. Eccentricities of dress (his tarn o'shanter cap was a familiar sight around town, and he loved to don a kilt for ceremonial occasions) seemed harmless enough at first, but became to some objects of silly gossip. Ministers in small towns can have no secrets; even the behavior of their families reflects directly upon their good intentions. So while many were prepared to go a certain distance with him and with his family, no limit was set beforehand, making Collier's job harder. By the summer of 1976, the nation's bicentennial year (Blowing Rock made much of the festivities), several members of the session had taken offense at one thing or another and were no longer attending meetings. Budget discussions in the board of deacons that autumn were difficult. The pastor wanted the church to increase its benevolent giving and at the same time grant him a cost of living raise as recommended by presbytery, from $13,475 to $14,280. The deacons' draft budget provided for both, but a majority of session members present at a November meeting refused to go along. Their own budget proposal, involving no pastoral pay increase and a reduced level of benevolences, was thoroughly discussed at a congregational meeting in midNovember. The complexities of procedure under the Book of Church Order confused and frustrated many church members. Unless the elders recommended it, no budget could be voted on by the congregation; yet many members clearly favored the original budget proposed by the deacons. And as the treasurer reported from the floor, a surplus in the previous year's budget made both increases possible. By late in the year, three members of Concord Presbytery's Commission on the Minister, two pastors and a lay elder, had to be called in as observers to the budget making process. The congregation, by secret ballot, rejected the elders' budget, 38-20. In January, a revised budget proposal, granting the minister's raise and modestly increasing benevolences, passed the session and was adopted by the congregation in February.14 But by now Collier had, at great cost to the peace of the church, also taken up the cause of unicameral church government, which the congregation had rejected only six years before. He was warned that his desire to reduce the number of officers by combining the deacons and elders into a single board might lead to more friction. He defended himself by saying the move "was not intended to hurt anyone," but the church had "not enough qualified, willing men to fill 18 officer posts." The congregation met on February 20, one week after final passage of the budget, to elect officers —elders and deacons—under the regular �156 / Chapter Six rotation plan. But Collier ruled that since elections was the general topic of the meeting, the issue of a unicameral system could be discussed before voting. Here he probably thought he had the majority of the congregation's support: a petition had earlier been circulated asking the session to consider the new system and allow the congregation to vote on the matter. Discussion at the meeting revealed that only three elders now made up the session. The other six had resigned or were refusing to serve. None of the three wanted a unicameral system. Opponents of the new system refused even to serve on a proposed "working group" to consider the matter further. The meeting broke up without result. It again became necessary to appeal to presbytery for advice. In April a committee to consider unicameral government was elected at a congregational meeting. All summer the committee met, weekly with few exceptions, interviewing all parties concerned and getting advice from presbytery representatives. By September, their report was ready. Mailed to every member, it advocated the one-board system, and proposed an election and rotation plan which would permit open nominations at a congregational meeting for the first unicameral session (of nine members) to be elected. A "broadly representative" nominating committee elected by the congregation would thereafter propose names annually to replace members rotating off the session, with other nominations taken from the congregation. All current officeholders were to resign, but were eligible for re-election. A congregational meeting on September 25, moderated by the Rev. Clements E. Lamberth, Jr. representing Concord Presbytery, after many questions were raised and answered, adopted the new plan, by secret ballot, but by the slim majority of 36-25. So although the issue had been formally resolved, divisions had been revealed which were not to be easily overcome. That October, Concord Presbytery granted special administrative powers to its Commission on the Minister, to deal with the continuing problems at Rumple Church. By January 1, 1978, a new session had been elected, ordained, and installed, but the church was not yet out of the woods. Through the winter, despite frequent visits from a committee representing the presbytery's commission, and even as the new officers were receiving training sessions in their spiritual and organizational duties, and the entire congregation was being assigned to "task groups" to encourage lay involvement, tensions persisted. On March 19, the commission issued a three-page, single-spaced report, saying it had found the church's difficulties "numerous and complex" and a hindrance to Rumple's "potential for bearing a strong and effec- �Shocks and Signs, 1973-1987 / 157 tive witness to Jesus Christ in the community of which it is a part." It ordered both the pastor and the session to change their behavior: Collier was to participate in a "clinical pastoral education program," while the session was to "cease the divisive practice of holding private meetings which exclude some members of the session in order to discuss and make decisions on matters to be brought before session." Further, the church roll was to be carefully scrutinized for inactive members and purged, to end disputes as to who really made up the membership.15 Division now was open. One contingent in the congregation clearly resented outside interference, whether by presbytery or by some summer residents, who on arriving that spring, expressed their desire to continue an active role but sided with Collier in all disputes. Some oldtimers sniped at the new governance system; one of the recentlyelected session members resigned. Relative newcomers to the community who had had little previous experience with the Presbyterian system of government, or with local politics, were drawn into service on various task groups, but not much was accomplished. Attendance at worship services dropped. The pastor himself asked to be excused from a congregational meeting called to pick the nominating committee for new officers for the coming year.16 In short, all the problems of "group dynamics" were being acted out. The crisis broke late that summer. At an emotional meeting on September 7, attended by two presbytery representatives and the entire session, absent the member who had resigned, three alternatives were discussed at length: 1. decide that we were capable of solving the problem and able of putting the answer into effect, 2. that we felt it was impossible for us to solve the problem and we ask the Commission to make the decision for us, 3. ask for a Congregational Meeting and ask the congregation to ask Presbytery to remove Frank [Collier]. The session voted 8-1 for a motion "that we accept defeat and ask Presbytery (or the Commission) to solve our problem, with our help, and that this be brought up at their meeting on Sept. 12." After a few reminders of upcoming events, the meeting adjourned with prayer around the circle.17 Three weeks later, after the commission had met at presbytery and had a further interview with Collier, the minister announced to the session his intention to resign. "He explained that he felt that his leav- �158 / Chapter Six ing was not going to solve all... problems but some they would and it would create other problems. He urged both sides to use his going not as added trouble but a way to the first step of making peace. . . ,"18 And, slowly, peace was restored. The commission presented to the church its five possible options to bring resolution to its work: dissolving the church altogether, assuming jurisdiction in the name of the presbytery, asking all elders to resign, elders and congregation dissolving their relationship, or working through the current session to solve the problems. Session urged the commission to choose the last option, but promised to accept whatever decision the commission reached.19 On October 17, the full commission dissolved Collier's pastoral relationship with the church, effective October 31, and had him vacate the manse at the end of November. He was to be paid by Rumple Church through the end of the year, having already accrued a month's paid vacation. And the commission continued its oversight of the church, naming the Rev. James N. Murray interim moderator of the session. It discussed assuming original jurisdiction over the church, but declined in light of the session's plea to be allowed to work with the commission.20 Neither the session nor the pastor appealed this decision. A hard case had been settled in an unhappy way; blame enough could be apportioned all around. And although many church programs-the Dunn Youth, the Summer Residents' Committee, the music program, and others—remained in place, they, too, had suffered from the lack of leadership, the uncertainty and the infighting. As from a rock thrown in a pond, the ripples created by the Collier case have taken a long time to die down. ***** Just over a month later, Rumple had a new pastor living in the manse-and another one visiting him most weekends. The Rev. David Rice Holt II was assigned by presbytery as interim pastor in November 1978, and his call was confirmed by Rumple Church. He served until September 1979, at a monthly salary of $1000 plus the usual pension contributions and allowances. His new wife, the Rev. Daisy Glenn Holt, (they had been married the previous March in Atlanta, each for the second time), was completing her studies at Columbia Theological Seminary, and so commuted much of the time back and forth to Atlanta. Holt, fifty-three, was the son of a Presbyterian pas- �Shocks and Signs, 1973-1987 / 159 tor, a World War II veteran, and a graduate of the University of Florida and Union Seminary. He had held churches in the Virginias and in Missouri before coming to Blowing Rock.21 Holt's call was for an indefinite period, but as his salary was stated in monthly figures, it was clear his time would not be long. It passed quickly. Officer elections, held just before his arrival in November, saw two (out of three) new elders chosen who had been nominated from the floor rather than by the nominating committee- a sign, perhaps, of the congregation's lingering suspicion of the unicameral system and its procedures. Still, the relative harmony on that occasion was a blessing for which the session could be grateful. By May, the Commission on the Minister reported the church no longer needed its supervision; "some [session members] felt we had no problems, others felt we had problems but were able to work these problems out."22 In July the session made recommendations for a new, five-member pulpit search committee: "in order to have every aspect of the church represented," one elder, one member each of the Men and Women of the Church, and two at-large members would be chosen by a congregational meeting. Such a committee was duly nominated and elected on July 22, 1979, balanced not only among the different groups but among old and new members. At the same meeting a nominating committee for choosing candidates for elder was also elected by acclamation: remarkable unanimity, considering the church's recent storms.23 By December, the pulpit committee had its candidate to fill the pastorate, the Rev. Vaughn Earl Hartsell, forty-five, a native of Spartanburg, South Carolina. A graduate of Mississippi College and of Union Seminary, his most recent church had been in Mullens, West Virginia, where he had preached for ten years. Clerk of Session Mary Shore wrote to all members of the congregation:24 He is very strong on stewardship and benevolences. His personal approach and style as a pastor is "a pastor to my flock." The purpose and nature and his practice of preaching is "I believe that preaching exists for the proclamation of the mighty acts of God, not for the propagating of views, opinions and deals. Preaching is to tell the story that in Jesus Christ, God came into human history, took flesh, and dwelt among us. I preach as *a dying man to dying men.' 'Come unto me, all ye that labor and are heavy laden, and I will give you rest. . . .' (Matt. 11:28) are words of our Lord that I think need to be repeated often to His people. I attempt to do this in my preaching. . . . I try to preach according to the Scottish recipe: remember your own sins and preach against them to the congregation. For most people, life is hard and only in Jesus �160 / Chapter Six can one find the peace that passeth all understanding. We do not know what the future holds but we do know that He holds the future." Hartsell was called as pastor by unanimous vote of the congregation on January 6, 1980. With his wife, Elaine, and their three children, Rand, Molly, and Paige, he arrived in Blowing Rock that winter and settled in to a manse which had been somewhat neglected during the pastorates of his predecessors (improvements in the manse he had made a condition for accepting the church's call). The session felt reassured that his salary and benefits, $12,410, plus a $2,000 travel allowance and insurance and annuity payments, were actually several hundred dollars below what it had been paying Collier during his last year. A major rebuilding job lay ahead. The organist and choir director positions were again vacant: the most recent choir director had resigned in December, citing "irreconcilable problems . . . and hostilities" among choir members; no one headed the Men of the Church; the church no longer had a secretary; the session had recently voted to have two treasurers, one for receipts and one for disbursements, but one of those jobs was still vacant; the Sunday school needed teachers; lingering uncertainty pervaded the SRC; and the Dunn Youth was having problems getting other local churches to cooperate with its planned activities.25 HartselFs talents were thus almost immediately tested. But he found his task invigorating. Equally as fond of the town and region as any of his predecessors, in a remarkably short time Hartsell made himself knowledgeable about the community, the congregation, and the town's permanent and summer resident families. Hartsell's personal style is cheerful and friendly—his familiar whistle announces his arrival just about everywhere he goes —as well as warm and enthusiastic. Yet for all his lightheartedness, he has his earnest and serious side. His carefully prepared prayers from the pulpit are often moving and eloquent; his visitations have also helped bring comfort to many facing despair, or encountering the last enemy, death. But to be "all things to all men," as St. Paul said, is for any Blowing Rock minister a daunting challenge. His reception by the SRC, chaired since 1985 by Charlotte native Henry Neely, was especially supportive.26 That organization's members have continued in recent years to underwrite improvement to the church's physical plant, including providing new carpeting in the stone sanctuary and in the Keys Chapel, a new sidewalk and path lights, and a vestibule for the chapel. Stained glass windows in the vestibule, depicting the old and new official seals of the Presbyterian Church, were donated in 1986 by �Shocks and Signs, 1973-1987 / 161 the family of local architect and "transplant" church member Jack Moberg, who designed the structure, and who died of cancer in late 1986 at the age of 37. Hartsell also quickly learned about other church traditions. He recalls that during his first year, when something was said at a session meeting about "Grandfather Home Sunday," he had no idea of the importance of that long-standing but unique event on the church's calendar. He turned the occasion over to the session and took a vacation-and no special service took place at all that year. The situation was remedied the next summer. The last appearance of operatic stars at those occasions, which had been sponsored since Ovens's death by Robert and Mariam Hayes of Concord, Banner Elk, and Blowing Rock, had taken place in 1966. New staff members at the Home and at the Edgar Tufts Memorial Association then apparently decided that the Home's children, not outside musicians, should highlight the service. For several years thereafter, young people from the Home themselves conducted the August programs. But in 1971 and 1972, the Rev. Holshouser personally arranged once again for appearances of visiting artists: in 1971, Ruth Robertson, a contralto who had toured extensively from her home in Hollywood, California, where she often soloed with the First Presbyterian Church, sang as part of a regular worship service; and in 1972, the "Singing Sheppards," a husband-and-wife duet from Kentucky, presented two programs of widely varied sacred music at both a Sunday worship service and an evening concert on the preceding Friday. By 1975, during Collier's years, the concert approach had been revived, and since that time the Farm House Singers, under the direction of Shirley Blackwell, have given afternoon concerts, usually to a packed church. Several of this group of college students from all over the Southeast, who are brought to Blowing Rock each summer to wait tables at the Farm House Restaurant and are trained as soloists and as a chorus, have gone on to careers as professional musicians. For the past three years, at Hartsell's suggestion, the pulpit on Grandfather Home Sunday morning has been filled by Dr. Bradford L. Grain, president of Lees-McRae College-so that the long ties between Tufts's work in Banner Elk and Blowing Rock continue to be emphasized. "Grandfather Home Sunday," then, while no longer drawing the revenues of earlier years, continued under Hartsell as a tradition of joyful musical celebration and service.27 Hartsell started two other important annual events which in updated ways helped bring Rumple back to its historic roots. Beginning in 1981, he arranged an annual July "preaching mission" at the church, �162 / Chapter Six inviting well known Presbyterian minister-authors and teachers of the Word to lead in study, worship, and outreach. Somewhere in this generation the Church had lost its way; old-fashioned revivals became an anachronism to many who have soured on a diet of television evangelism and emotional gospel hucksterism. But the historic truths of the faith have never lost their power to convict, to edify, to persuade, and to build up believers in the body of Christ. The thoughtful, often powerful messages conveyed during these preaching missions have shown that the word "evangelism" must not be dropped entirely from the church's vocabulary. In 1981, the Rev. Dr. I. Howard Chadwick, a native of WinstonSalem, director of the Outreach Foundation of the Presbyterian Church, who had preached for several years at the Westminster Church in Charlotte, delivered five sermons on the theme "Eternal Questions for Contemporary People." The 1982 addresses, on the subject "The Spiritual Renewal," were given by the late Rev. Dr. William A. Benfield, Jr., a 1936 Davidson College graduate, former faculty member at Louisville Seminary, and long a distinguished minister in the Church; in 1970 he had been Moderator of the General Assembly. In 1983, and again in 1985, the Rev. Dr. George M. Docherty, author of a well-received autobiography, I've Seen the Day, and minister emeritus of the New York Avenue Presbyterian Church of Washington, D.C., where he succeeded the Rev. Peter Marshall, held the services. The speaker in 1984, the late Rev. Dr. Kenneth G. Phifer, a distinguished preacher and widely-published theologian, addressed sermons to the topic, "It's easy to say. . . ." The 1986 services were led by the Rev. Dr. Ernest T. Campbell, former senior minister at The Riverside Church in New York and professor of worship and preaching at Garrett-Evangelical Theological Seminary in Evanston, Illinois, and a nationally-known preacher, who addressed the subject of the gospel's personal and social dimensions. During the centennial summer, the speaker was the Rev. Dr. J. Randolph Taylor, PhD., a Davidson graduate, class of 1951, president of San Francisco Theological Seminary and previously pastor at Myers Park Presbyterian Church in Charlotte, Church of the Pilgrims in Washington, D.C., and Central Presbyterian Church in Atlanta. Dr. Taylor had been chosen the first Moderator of the General Assembly of the newly-reunited Presbyterian Church (U.S.A.) in 1983.28 With the session's endorsement, Hartsell also instituted an annual "Rumple Sunday" each June, a service which had the potential to take the place of the old-time "Homecoming" or "Rally Day" Sunday of a previous generation. To these services have been invited guest �Shocks and Signs, 1973-1987 / 163 preachers who, through family or school ties, have reason to know about and to celebrate with the congregation the legacy of the work of Jethro Rumple, the causes with which he was associated, and the faith of which he was so vigorous a spokesman. They follow, too, in the tradition of Vance, Vardell, and other powerful preachers of earlier generations who had often so ably filled Rumple's pulpit in the summers. The 1987 celebration of "Rumple's Hundredth" also owed a great deal to HartselTs energy and dedication, as well as to an active lay committee whose hard work and "broadly representative" composition augured well for the church's approach to future problems. Recruiting experienced lay leadership, as at many small churches, remained difficult, however. Rumple's congregation is still diverse: the church continues to attract a wide variety of worshippers in summer, but must count on a much smaller corps of the faithful over the winter. Many, though by no means all, of the year-round membership can trace family connections at the church back for several generations. The inevitable disenchantments resulting from the turmoil of the 1970's have taken their toll on older members, and even on younger members of old families whose historic ties to Rumple Church have been frayed or broken. Nearly half the present membership has joined the church since 1980; many have quickly been given roles in the church's programs and in the active committee structure which is a legacy of the "task groups" formed during the Collier controversy. In some cases the enthusiasm and energy of these new leaders has benefitted the church; in others, their inexperience has sometimes led to false starts, or bruised feelings. The numbers attending Sunday school have dropped. Blowing Rock's population, like that of the nation, seems to be aging, as many young people have moved away and retired or semi-retired have arrived to take their places. But both membership and giving at the church have continued to grow. The church rolls reflected a sharp drop in membership at first, from 225 reported members in 1980 to 109 in 1981, as over one hundred inactive names were removed that year, but by the end of 1986, membership had increased to 158. During HartselTs time the church's budget has risen from about $36,000 in 1980 to some $95,500 in 1987. Benevolent giving has also increased as a proportional share of the budget. The church has recently pledged a substantial contribution over the next three years to the expansion campaign currently underway at Lees-McRae, thereby continuing another custom of its founders. But the work of hands and heart, as much as gifts of money, displays true service to the Master's cause. A recent, unique memorial to a longtime member, Alice Frye Lentz, may be seen as an expression of the �164 / Chapter Six kind of gratitude which has developed locally for the work of Rumple Memorial: the Women of the Church, Circle two, in 1984 fashioned a funeral pall, decorated with fine needlework, and used for the first time at Mrs, Lentz's funeral service. Displayed at a church reception shortly afterward, the pall is available for any member's use, and is lovingly stored by her daughter, current Sunday school superintendent Bernie Greene.29 In short, at its one hundredth anniversary, Rumple Memorial maintained its traditional witness and had carried much of its best heritage into a changing world. Rumple Church celebrated its centennial over twelve Sundays in the summer of 1987. Each service was an occasion of pride and satisfaction; each was designed as a rededication to the aims of its founders a century ago, who were, as we have seen, determined to build "For His Cause A Little House" and for His continued service. The events of that summer deserve to be recorded as a tribute to the pastor, the Rev. Vaughn Earl Hartsell, the special Centennial Committee which handled many of the arrangements, the choir, the membership, regular and seasonal, and the many notable guest participants who led or shared in the regular and special activities of the summer. It was a time of fellowship luncheons and receptions on the church lawn, of prayer, praise, music, and preaching. Only time will tell the extent to which the "handful of corn" sown anew on the mountaintop will ripen to maturity. "Rumple Sunday," on June 14, marked the first appearance in Rumpie's pulpit of the Rev. Dr. John W. Kuykendall, president of Davidson College and member of its class of 1959. Long articles in The Blowing Rocket the preceding and following Fridays highlighted Dr. Rumple's career, and described the entire service; the church bulletin for that day has been reproduced elsewhere in this volume.30 When the Rev. Dr. L. B. Gibbs, former executive secretary of the Presbytery of Holston, presented Dr. Kuykendall with a rare copy of the so-called "breeches Bible" of the fifteenth century for the Davidson College Library, the service became in another and unexpected way a reminder of the links which have so long bound the church to its founder and the college, as well as of the congregation's long ties to the former Synod of Appalachia, and the Reformed tradition's high regard for the vernacular Scriptures. For the Rev. Hartsell, Gibbs's appearance on the �Shocks and Signs, 1973-1987 / 165 podium also held a more personal meaning: Dr. Gibbs, "Uncle Pete," is the uncle of his wife, Elaine. The Bible had been given anonymously in HartselFs honor to Dr. Gibbs for presentation to the college. Dr. Kuykendall's sermon that day, "A Sense of Place and a Sense of Purpose," developed a text in Joshua 4:1-9: the congregation was reminded that for them, as for the people of Israel, stones had been raised at God's command; they are to be a memorial forever to God's mighty acts, so that "when your children ask their fathers in time to come, saying, What mean ye by these stones?" they will have an answer. Other participants in the service included the former governor of North Carolina, Blowing Rock native James E. Holshouser, Jr., who had been baptized at Rumple Church in 1935 and whose family had long been active Presbyterians in the county. Greetings to the congregation from the current governor, James G. Martin, like his predecessor a Presbyterian and a Davidson graduate, were read by Mary Smith, clerk of session. Special music composed for the "Rumple Sunday" service by choir director Noel Lovelace also bore a personal dedication to Hart sell, and to the choir Lovelace had been directing for some five years. The relationship between the Hartsells and the Lovelaces, and between the choir and their director (Marion Lovelace had been church organist for the years her husband directed the choir) had been close for some time. Few in the congregation that Sunday knew the Lovelaces' resignation had already been given. All too many churches underpay their music professionals, despite the demands and expectations they place upon them; Rumple Church has been no exception. Hartsell and several members of the choir had made the case for a ten percent salary raise to the Lovelaces for 1987, but the session imposed provisos for granting it which, from the Lovelaces' perspective, would have taken more time than they could give to the job.31 Later that summer, Lovelace resigned as well from his job as director of choral activities at Appalachian State University and took a full time position at a large church— with a large budget-in Charlotte, Myers Park Baptist. His installation there was attended by several of his friends from Blowing Rock; for them the occasion was bittersweet, but it marked a substantial professional advancement for the highly talented composerdirector, nephew of the noted sacred music composer Austin C. Lovelace. For the rest of the centennial summer, substitute organist Suzanne Dettbarn, and choir directors Amanda Klutz and Charlie Lentz, all of whom had local or church family ties, successfully filled in the music �166 / Chapter Six program. In the autumn of 1987 Rumple secured a new music team: to lead the choir, David Gaston, band director at Hardin Park School in Boone for twelve years and an accomplished flutist; and as organist, Jimmy Dettbarn, a promising student of that instrument, and a member of a musical family of local note. On June 21 of that centennial summer, the Rev. Dr. John M. Handley, general presbyter of the Presbytery of Concord, delivered the sermon. A native of Richmond, Handley was also a graduate of Davidson, class of 1955, and of Union Seminary. His D.Min. was from the McCormick Theological Seminary of Chicago. On the staff of Concord Presbytery since 1974, Handley was well known to many in the congregation. The following Sunday Dr. A. P. Perkinson, Jr., president of St. Andrews Presbyterian College and a 1955 Davidson alumnus, delivered the sermon. Dr. Perkinson's presence was a reminder of the many years during which the Rev. Dr. Charles G. Vardell, founder and first president of Flora Macdonald College, a predecessor school to St. Andrews, had regularly appeared in the Rumple pulpit. Then on July 5, the Rev. J. Allan Smyth, Rumple's great-grandson and VardelFs grandson, preached from the spot where his great-grandfather, grandfather, and father had stood in former years. Smyth, a Davidson graduate, class of 1959, is current pastor of the Hopewell Presbyterian Church in Huntersville. His family still maintains its ties in Blowing Rock. Each year they open the summer home Vardell built on Chestnut Hill, and numerous Rumple-Vardell-Martin descendants visit. One of Smyth's sons is named after his great-grandfather Vardell.32 Smyth's sermon attracted perhaps the largest number of any preacher's during the centennial. Two of the special services also highlighted other parts of the church's summer program: the preaching mission and Grandfather Home Sunday. The Rev. Dr. J. Randolph Taylor, president of San Francisco Theological Seminary, mentioned above, delivered the message on July 12, remaining in town to lead services on each of the following three evenings. He was present to assist in the dedication of a handsome new sign for the churchyard, given that summer by Libba Boyd, in memory of her late husband J. Reed Boyd, who had long been active at the Myers Park Church in Charlotte, and at Rumple Memorial following the couple's retirement to the mountains. Dr. Bradford L. Grain, president of Lees-McRae College, spoke on Grandfather Home Sunday, August 9. Also present that day was Margaret Tufts Neal of Banner Elk, author of And Set Aglow a Sacred Flame, A History of the �Shocks and Signs, 1973-1987 / 167 Edgar Tufts Memorial Association, a book which has helped to keep alive the memory of her father's work. Three former pastors of the church also returned to greet old friends in the congregation, reminisce a bit from the pulpit, and call on the church to renew its Christian commitment. The Rev. David Holt, interim minister in 1979, now retired and living in Nashville, preached on July 19. He and his wife, Daisy, who accompanied him, were warmly received. On August 2, the Rev. Blake Brinkerhoff and his family came over from the summer home they maintain at Montreat to deliver the sermon and join the membership at a well-attended luncheon. Since leaving Rumple, Brinkerhoff has been minister at the Highlands Presbyterian Church in Daytona Beach, Florida. On August 23, it was the turn of the Rev. J. Richard Holshouser, minister at Clinchfield and Conley Memorial churches near Marion since leaving Rumple in 1973, and his wife, Rebecca, to be welcomed back by many members and friends in the community. Another who led in worship, on August 16, was the Rev. Dr. Daniel Patrick McGeachy, Davidson class of 1951 (and nephew of longtime pastor and Concord Presbytery historian Neill Patrick McGeachy), now minister of the Downtown Presbyterian Church of Nashville, Tennessee. That congregation's historic building once housed the First Presbyterian Church, formerly the Rev. Dr. James I. Vance's parish. McGeachy's service was certainly the most unusual of the summer: he not only preached but, accompanying himself on the guitar, sang his message of faith, hope, and love. He had the whole congregation joining him. The last guest speaker in the pulpit that summer was the Rev. Dr. John D. MacLeod, Jr., general secretary of the Synod of North Carolina, and a nominee, although not elected, for Moderator of the General Assembly of the PCUSA during 1987. Dr. MacLeod was a 1942 graduate of Davidson College. He extended greetings from the rest of the state's Presbyterians, who had only in 1969 welcomed the congregation back into the fellowship from which it had originally grown. The Rev. Hartsell, who led in worship each Sunday but who preached only once, took the opportunity on July 26 to deliver a centennial sermon of his own entitled, "Our Memory is our Life." Citing places in the Bible where God commanded His people to remember Him and His acts, and reading what amounted to a roll of the saints of the church in former days, Hartsell pointed out the need for present members to keep alive the memory of their own forebears at Rumple, and to recall their own dependence upon the remembered truths of the faith. �168 / Chapter Six And so the circle had come complete: Rumple's parishioners had been reminded of their history, and of their eternal faith, by many of the denomination's present leaders, three of their former ministers, three Presbyterian college presidents and a seminary president, and their own minister. They could now turn to look forward to another century of service for their Lord and for His cause in Blowing Rock. By the 1980's, Blowing Rock has come to display many of the characteristics of small towns throughout its region and the nation. It profited from the renewed ecological concerns of the post-Silent Spring era and the back-to-the-earth movement of the 1970's: many new residents moved in, preferring the rural life of the exurbs, although total year-round population has not increased much. A few who arrived have also since departed, as better job opportunities "off the mountain" have become available. Like many places in the country, Blowing Rock is more than ever a town of people on the move. Some of the new arrivals brought with them sophisticated tastes and city ways which have had many local repercussions: from Art in the Park, dinner theaters, and craft shops, to gourmet restaurants, Blowing Rock can now offer residents and visitors alike a variety of diversions quite unexpected a generation ago. The town also has experienced a "gentrification" unknown even in its earlier heyday as a resort. Property prices have skyrocketed, some buildings have gone up in haste whose designers, one hopes, are repenting at leisure, and town services have become strained—and expensive. The successful recent refurbishing of the Green Park Inn is a good example of the way the town can hang on to its heritage while meeting modern needs. The condominium craze, which, among its other manifestations, strewed the grounds of the old Chetola estate with clumps of uninspired "multi-unit" dwellings, is a less fortunate recent innovation. Numbers of Blowing Rock's native sons and daughters still are forced to leave the town and region to find remunerative jobs. New highways—the four-laned U.S. 321 to Boone a few years ago (the "James E. Holshouser, Jr., Memorial Highway"), the completed Blue Ridge Parkway during the church's centennial summer—bring ever more traffic and parking problems to the little mountain community. Many local Presbyterians continue to take their civic responsibilities seriously: they run for local office, volunteer for the fire �Shocks and Signs, 1973-1987 / 169 department and rescue squad, participate in civic and fraternal service organizations. Yet it seems difficult, in an age of increasing centralization and bureaucratic regulation, to channel "progress" in coherent ways. The Rev. Earnest, reminiscing in the summer of 1987 about his days in Blowing Rock thirty-five years ago, recalled pulling his children on a sled from the church to the post office and back on snowy winter days, never seeing a car. Blowing Rock in the 1960's experienced the unwelcome phenomenon of becoming the only social outlet for thousands of Appalachian State University students, so that its streets were full all winter. But by the mid 1980's, when strict enforcement of alcohol and noise laws led most of the student-oriented establishments to close their doors, and Boone opened its own alcohol outlets, some in Blowing Rock had reason to regret the loss of revenues —even if it became less expensive to police the town and pay for trash pickup. The public voted in liquor by the drink in 1986. Yet for all its recent changes, Blowing Rock has remained a pleasant town in which to live. Its zoning restrictions, and concern for uptown beautification, have prevented the decay of its Main Street. New neighborhoods of attractive, landscaped homes, tucked away on winding roads, open onto the spectacular views for which the town has always been justly famous. Improved access to Boone has drawn Appalachian State University faculty and employees, attracted by the town's quiet and culture, into the community as permanent residents. Fewer problems plague its schools; greater opportunities for neighborliness still exist to retain new residents. Blowing Rock has never been the isolated backwater which has stereotypically and incorrectly described many Appalachian mountain communities. And in its midst, for one hundred years, Presbyterians have come and gone, witnessing the town's changes, and taking part in all of them. A classic sermon illustration has it that the Church is both an organization and an organism. As an organization, it all too frequently betrays the imperfect, human characteristics of its collective membership. Presbyterians have always advocated a system of elected, representative government which, at ever higher levels, can help to correct errors of judgment, and provide opportunities for appeal and guidance. Many at Rumple Church and throughout the nation have rejoiced at the reunion of Southern Presbyterians with the Presbyterian Church, U.S.A., effected in 1983 after years of debate and compromise, which has restored partial unity and enlarged the witness of at least one arm of the Christian body on earth. Yet no serious claim need be made that this is the only practical, much less Scriptural, or even Reformed, church structure.33 For the church is also an organism: it is called the �170 / Chapter Six "Body of Christ" and its Head is therefore its eternal and risen Lord. It belongs, according to Christian doctrine, to Christ and is, like Him, alive, and ever renewed. As a community of believers, it exists to display joyful and visible evidence of the saving power of the grace of God to its own members, its community, and the world at large. The Holy Spirit is its only true enabler and comforter. What has been accomplished at Rumple Memorial Presbyterian Church in Blowing Rock, therefore, through one hundred years, is, like all things human, imperfect, partial, and mortal. But the faith the church has maintained in the community is the work of its Head. That faith, believers know, will one day be perfect, as He is. �Shocks and Signs, 1973-1987 /111 Notes for Chapter Six 1. RMPC Session Records, meeting of June 5,1972, and congregational meeting of September 19, 1971. 2. Ibid., congregational meeting of November 28, 1971. 3. "Slate and Stone," September 1972, file at RMPC. The church paper consisted in this period of eight to twelve legal-size mimeographed sheets. Its major writer-editor-printer-distributor was Mary Shore, now Mary Smith, then church secretary and secretary at the Blowing Rock School. Active at the church since her childhood, the faithful and cheerful Smith has held more positions at the church than anyone can remember (including herself). She was clerk of session as of summer 1987. 4. Letter, Bowman to Mobley, September 25, 1978, in RMPC files. 5. RMPC Session Records, meeting of August 29, 1973. 6. Smyth graduated from Virginia Polytechnic Institute in 1925 and from Union Seminary in 1930. He and his wife, Mary Linda Vardell, whom he married in 1937, have three children, Susan, Ellison Adger, Jr., and another Presbyterian preacher, the Rev. James Allan Smyth, a 1959 Davidson graduate who holds the B.D. degree from Union Seminary, the D.Min. degree from McCormick Seminary: Ministerial Directory, 1983 edition. For VardelFs death at age 98, see New York Times, Sunday, May 4, 1958, p. 89, and Charlotte Observer, same date, p. 5D. Members of the family donated RMPC's fourth stained-glass window in the stone sanctuary, a depiction of the Ascendant Christ, shortly after Dr. VardelTs death. 7. RMPC Session Records, meeting of April 9, and congregational meeting of April 21, 1974. 8. Ministerial Directory, 1975 edition. Collier also taught in Thailand and Sudan. For a time in 1966 and 1967 he taught school in Virginia Beach, Virginia, after emigrating to the United States. Assisting at Collier's ordination and installation were, among others, the Rev. Dr. Fred R. Stair, president of Union Seminary: RMPC Service bulletin, July 14, 1974, and "Rumple To Welcome New Pastor On Sunday," The Blowing Rocket, May 17, 1974, clipping in RMPC Scrapbook, Vol. I. 9. WOC History, 1975, at Historical Foundation, Montreat. 10. RMPC Session Records, meetings of June 17 and July 18, 1974. Nothing in the Book of Church Order requires that the minutes be physically written by the clerk, only that he (or more recently, she) "record the transactions [of session meetings] and preserve the records." Some pastors previous to Collier also apparently kept the minutes, which were almost invariably countersigned by the clerk. But by the 1960's, as is apparent from the style, clerks kept the minutes themselves. A clear change of writing style, including the appearance of British spelling, marks the place at which Collier began keeping them in 1974 —and stopped after commission oversight began in early 1978. �172 / Chapter Six 11. Oral interview with Holshouser, September 1987. 12. During the celebration of Rumple's centennial in summer 1987, the unfortunate pattern repeated itself: see below. 13. The Keppels were very active at Rumple Church during their retirement years in Blowing Rock: he as church treasurer for a time during the 1950's, she as officer in the WOC: see numerous clippings in RMPC Scrapbook, Vols I and II. 14. RMPC Session Records, Book 4 [1977-1979], meetings of November 4 and 8, and December 9, 1976; congregational meetings of November 14 and December 16, 1976, and February 13, 1977. 15. "Findings and Actions of the Commission on the Minister," with cover memorandum dated March 19, 1978, appended to RMPC Session Records, meeting of same date. When Hartsell arrived in early 1980, this last condition had not been carried out. 16. RMPC Session Records, meeting of August 29, 1978. 17. Ibid., session meeting of September 7, 1978. 18. Ibid., session meetings of September 7 and 28, 1978. 19. Ibid., session meeting of September 28, 1978. 20. Report of Administrative Commission Regarding the Rumple Memorial Presbyterian Church, in Minutes of Concord Presbytery, called meeting of November 21, 1978, pp. 89-91. 21. Ministerial Directory, 1983 edition. 22. RMPC Session Records, meetings of May 20 and July 5, 1979. 23. For about three months that fall, the Rev. Frank Alfred (Al) Mathes, recently retired from the Huntersville Church, and a summer resident of Blowing Rock, served as interim pastor. Mathes has preached numerous times at Rumple. He and his wife, Jackie, spend winters in Birmingham, Alabama, with their daughter, Rachel, a teacher of music and a gifted soprano who has sung with the Metropolitan Opera and in Europe. Rachel Mathes's occasional appearances as soloist at Rumple are always a treat for the congregation and choir. 24. Letter, signed by Mary Shore, December 20, 1979, in RMPC Session Records. 25. Statistical Report for General Assembly, for Year Ending December 31, 1979, copy in RMPC Session Records. 26. The SRC has had four chairmen since its creation during Brinkerhoffs pastorate: Eugene Bowman, of Mocksville; Andy Nimmo, of Dunedin, Florida, now a full-time resident of Blowing Rock; Henry Enterline, of Sarasota, Florida; and Neely, who has recently taken up permanent residence in town. �Shocks and Signs, 1973-1987 / 173 27. File, "Grandfather Home Day Materials," RMPC records. Oral interview with Jim Swinkola, present executive director of Grandfather Home, October 1987. The mission of the Home has itself undergone change since the mid1960's. It is presently far less engaged in long term child care and custody, and does considerably more family counseling and placement of children with foster and adoptive homes. 28. RMPC service bulletins for annual preaching missions, prepared and supplied by the Rev. Hartsell. 29. RMPC service bulletin insert, "The Alice Lentz Funeral Pall," 1984, supplied by Bernie Greene. In her memory, the family also donated a bronze plaque for "her" pew in the church in 1985, and the next year gave vases, reminders of Mrs. Lentz's frequent gift of flowers to enhance the beauty of the church service. 30. "Jethro Rumple's Life Had Impact All Across North Carolina," and "Presbyterians To Observe 'Rumple Sunday/ " The Blowing Rocket, June 12, 1987, p. 15; "Sunday Was Historic Day For Rumple As Church Celebrates Centennial," ibid, June 19, 1987, p. 2. The service was videotaped by Blowing Rocket editor and church member Jerry Burns, and tape recorded by the minister. Audiotapes of all the services are at RMPC. Much of the information in the following paragraphs came as well from the pamphlet "Centennial Celebration 1887-1987," prepared by the Rev. Hartsell. 31. See paper prepared for session members by Lovelace, 1985, in RMPC records; and information from the Rev. Hartsell. The session wanted them to take full responsibility for a children's choir in exchange for the raise-a change from the job description under which they had been employed. Their combined salary in 1987 came to $6,600. 32. Oral interview with Smyth, June 1987. 33. The classic little book by the Rev. Dr. Walter L. Lingle, Presbyterians: Their History and Beliefs (Atlanta: John Knox Press, 1978; first published 1944) has been revised and updated by the Rev. Dr. John W. Kuykendall, president of Davidson College and Rumple Church's guest preacher on Rumple Sunday, 1987. It is an excellent introduction for the layperson on both the organic and organizational characteristics of the denomination. �This page intentionally left blank �BIBLIOGRAPHY Alexander, Nancy. Here Will I Dwell: The Story of Caldwell County. n.p. Copyright by author, 1956. Arthur, John Preston. A History of Watauga County, North Carolina, With Sketches of Prominent Families. Richmond: Everett Waddey Co., 1915. Repr. 1976. Beaty, Mary D. A History of the Davidson College Presbyterian Church. Davidson, NC: Davidson College Presbyterian Church, [1987]. Blackmun, Ora. Western North Carolina: Its Mountains and Its People to 1880. Boone, NC: Appalachian Consortium Press, 1977. Brooks, Maurice. The Appalachians. Boston: Houghton Mifflin, 1965. Chamberlain, Hope Summerell. This Was Home. Chapel Hill, NC: University of North Carolina Press, 1938. Claiborne, Jack. The Charlotte Observer; Its Time and Place, 1896-1986. Chapel Hill: University of North Carolina Press, 1986. Clark, Thomas F. History of Myers Park Presbyterian Church, 1926-1966. Charlotte, NC: Myers Park Presbyterian Church, 1966. Craig, David Irvin. A History of the Development of the Presbyterian Church in North Carolina, and of Synodical Missions, together with Evangelistic Addresses by James I. Vance, D.D., and Others. Richmond: Whittet & Shepperson, 1907. Craig, Edward Marshall. Highways and Byways of Appalachia: A Study of the Work of the Synod of Appalachia of the Presbyterian Church in the United States. Kingsport, TN: Kingsport Press, 1927. Daingerfield, Marjorie. "Old Blowing Rock." n.p., n.d. Typescript at Community Library of Blowing Rock. Davidson, Chalmers Gaston. The Plantation World around Davidson. Rev. and enl. ed. Davidson, N.C.: Briarpatch Press, 1982. First publ. 1969. �176 / Bibliography Davidson College. Sketches of the Graduating Class of Davidson College North Carolina 1872-1876. n.p., n.d. [Davidson, NC: 1916?]. Dixon, Max. The Wataugans. Nashville, TN: Tennessee American Revolution Bicentennial Commission, 1976. Dunn, Robert A. History of the First Presbyterian Church of Charlotte, N.C. n.p., n.d. [Charlotte, NC: 1932. Rev., 1945]. Eller, Ronald D. Miners, Millhands and Mountaineers; Industrialization of the Appalachian South, 1880-1930. Knoxville: University of Tennessee Press, 1982. First Presbyterian Church, Detroit, ML One Hundredth Anniversary Celebration, 1818-1918. n.p., n.d. [Detroit, 1918]. First Presbyterian Church, Lenoir, NC. Minutes and Register 1852-1928, 2 Vols.; Session Minutes 1928-1962, 2 Vols. Raleigh: North Carolina State Archives, microfilm copy. Foote, William Henry. Sketches of North Carolina. Historical and Biographical. New York: Robert Carter, 1846. Repr. 1912. Gaffney, Sanna, et. a/., The Heritage of Watauga County, North Carolina, Volume I, 1984. Winston-Salem, NC: Hunter Publishing Co., 1984. Garth, John G. Sixty Years of Home Missions in the Synod of North Carolina. Charlotte: Standard Publ. Co., 1948. Gobbel, Luther L. Church-State Relationships in Education in North Carolina Since 1776. Durham, NC: Duke University Press, 1938. Harwell, Coleman A. The Centennial History of Westminster Presbyterian Church, Originally Known as Moore Memorial Presbyterian Church, n.p. [Knoxville, TN], 1979. Holt, Betty. History of the First Presbyterian Church, Highlands^ North Carolina, n.p., n.d. [1985]. Hooker, Elizabeth R. Religion in the Highlands; Native Churches and Missionary Enterprises in the Southern Appalachian Area. New York: The Home Mission Council, 1933. Hood, Frazer, ed. If Ye Knew These Things. The Presbyterian Task in North Carolina. Charlotte: Presbyterian Standard, 1927. Keys, Walter K. Lessons at Sunset and Other Sermons, n.p., n.d. [Blowing Rock, NC, 1957?] �Bibliography / 111 Krider, Josephine Kluttz. History of the First Presbyterian Churchy Salisbury, North Carolina 1821-1971. Privately printed. 1971. LaMotte, Louis C. Colored Light: The Story of the Influence of Columbia Theological Seminary, 1828-1936. Richmond: Presbyterian Committee of Publication, 1937. Lefler, Hugh Talmage and Albert Ray Newsome. The History of a Southern State: North Carolina. 3rd ed. Chapel Hill: University of North Carolina Press, 1973. Leonard, Jacob Calvin. [History off The Southern Synod of the Evangelical and Reformed Church. Lexington, NC: n.p., 1940. Lingle, Walter L. Memories of Davidson College. Richmond: John Knox Press, 1947. and John W. Kuykendall. Presbyterians, Their History and Beliefs. 4th rev. ed. Atlanta: John Knox Press, 1978. First Published 1944. McGeachy, Neill Roderick. Confronted by Challenge; A History of the Presbytery of Concord 1795-1973. Including the former Presbytery of Kings Mountain and Presbytery of Winston-Salem. n.p.: The Delmar Co., 1985. Published by order of the Presbytery of Concord. McMillan, Homer. Other Men Labored. Richmond: Presbyterian Committee of Publication, 1937. Machlin, Milt. Libby. New York: Tower Books, 1980. Melton, George E. "St. Andrews: A Brief History." Laurinburg, NC: St. Andrews Presbyterian College, 1978. Mitchell, Elisha. Diary of a Geological Tour by Dr. Elisha Mitchell in 1827 and 1828. Introduction and Notes by Dr. Kemp P. Battle. Chapel Hill: University of North Carolina Press, 1905. James Sprunt Historical Monograph, No. 6. Moore, Walter W. Appreciations and Historical Addresses, n.p. [Richmond]: Presbyterian Committee of Publication, n.d. [1913?] Morse, H. N. Home Missions —Today and Tomorrow. A Review and a Forecast. New York: Home Missions Council, 1934. Neal, Margaret Tufts. And Set Aglow a Sacred Flame; History of the Edgar Tufts Memorial Association 1895-1942. Banner Elk, NC: Puddingstone Press, Lees-McRae College, 1983. �178 / Bibliography Nelson, Hart M. The Appalachian Presbyterian: Some Rural-Urban Differences, A Preliminary Report. Bowling Green, KY: Western Kentucky University College of Commerce Office of Research and Services, Research Bulletin #5, 1968. Noble, M. C. S. A History of the Public Schools of North Carolina, Chapel Hill: University of North Carolina Press, 1930. Ovens, David. If This Be Treason: A Look At His Town and Times. Charlotte, NC: Heritage House, 1957. Parker, J. K., Jr. "A Study of the Needs, Growth, and Development of the Presbyterian Church of Boone, N.C." Master's Thesis, Appalachian State Teachers College, 1955. Peeler, J. Banks. A Story of the Southern Synod of the Evangelical and Reformed Church, Published under the supervision of the Board of Editors, and authorized by the Synod, n.p., 1968. Peterson, Katherine J. "Boone Fork Institute." Watauga County Times Past No. 14 (Sept. 1984). Presbyterian Church in the U.S. Facing the Situation: Addresses Delivered at the Fourth General Convention of the Laymen's Missionary Movement, Presbyterian Church in the U.S., held in Charlotte, N.C., Feb. 16-18, 1915, Dallas, Texas, Feb. 23-25, 1915. Athens, GA.: Laymen's Missionary Movement, (PCUS), 1915. Powell, William S., ed. Dictionary of North Carolina Biography, Volume I, A-C. Chapel Hill: University of North Carolina Press, 1979. Raine, James Watt. The Land of Saddle-Bags: A Study of the Mountain People of Appalachia. New York: Council of Women for Home Missions and Missionary Education Movement of the United States and Canada, 1924. Special edition publ. by Presbyterian Committee of Publication, Richmond, VA, 1924. Rumple, Jethro. A History of Rowan County, North Carolina; Containing Sketches of Prominent Families and Distinguished Men. Bicentennial Edition. Repr. with a new Index by Edith M. Clark. Baltimore: Regional Publishing Co., 1974. Orig. publ. Salisbury, NC, 1881. Repr. 1916, 1929. . The History of Presbyterianism in North Carolina. Repr. from the North Carolina Presbyterian 1878-1887. With Appendixes. Richmond: The Library of Union Theological Seminary, 1966. Historical Transcripts No. 3. �Bibliography / 179 Shackelford, Laurel, and Bill Weinberg, eds. Our Appalachia; An Oral History. New York: Hill and Wang, 1977. Shaw, Cornelia Rebekah. Davidson College. New York: Fleming H. Revell, 1923. Sill, James Burges. Historical Sketches of Churches in the Diocese of Western North Carolina Episcopal Church. Asheville, NC: Publishing Office, Church of the Redeemer, 1955. Sloop, Mary T. Martin, with LeGette Blythe. Miracle in the Hills. New York: McGraw-Hill, 1953. Smith, C. Alphonso. Presbyterians in Educational Work in North Carolina Since 1813. Address at the Centennial Celebration of the Synod of North Carolina, in Alamance Church, Guilford County, October 7, 1913. Offpr. from Union Seminary Review, Dec.-Jan. 1913/14. Smith, John Robert. The Church That Stayed: The Life and Times of Central Presbyterian Church in the Heart of Atlanta, 1858-1978. Atlanta, GA: The Atlanta Historical Society, 1979. Spence, Thomas Hugh, Jr. A Memoir of Elizabeth Holman Spence. Montreat, NC: for private distribution, 1981. . An Annotated Autobiography. Montreat, NC: for private distribution, 1981. . The Presbyterian Congregation on Rocky River. Concord, NC: Rocky River Presbyterian Church, 1954. Synod of North Carolina. Centennial Address. Delivered at Alamance Church, Greensboro, N.C., October 7, 1913. n.p., n.d. [1913?]. Thompson, Ernest Trice. Presbyterians in the South, 3 volumes. Richmond: John Knox Press, 1963-1973. . Presbyterian Missions in the Southern United States. Richmond: Presbyterian Committee of Publication, 1934. Tindall, George Brown. The Emergence of the New South 1913-1945. Baton Rouge: Louisiana State University Press, 1967. Van Noppen, Ina W. and John J. Van Noppen. Western North Carolina Since the Civil War. Boone, NC: Appalachian Consortium Press, 1973. Vance, James Isaac. God's Open: Sermons that take us Out-of-doors. New York and Chicago: Fleming H. Revell, 1924. �180 / Bibliography Whisnant, David E. Modernizing the Mountaineer. People, Power, and Planning in Appalachia. Boone, NC: Appalachian Consortium Press, 1980. Whitt, Anne Hall. The Suitcases; Three Orphaned Sisters In the Great Depression in the South. Foreword by Charles Kuralt. Washington, DC: Acropolis Books Ltd., 1982. Wills, Jesse. "The Towers See One Hundred Years: The Story of the First Presbyterian Church Building, Nashville, Tennessee." Church Pamphlet, 1951. Woodside, Robert Edward. "The Educational Development of Avery County." Master's Thesis, Appalachian State Teachers College, 1952. �Index / 181 Index Note: Entire family is often indexed under same last name entry Appalachia, region 51, 54, 145 Appalachia, Synod of 54-55, 72, 145-146, 164 Baker, D. 103 Beall, B. L., R. L. 10, 16, 18, 19 Bernhardt 21, 81 Blacks, worship arrangements for 87-88, 110-111, 130-131 Blackwell, Mrs. E. J. (Shirley) 2, 161 Blake, Darrell 154 Blake, J. R. 5 Boone, town of 5, 10, 15, 49, 113, 145, 152, 166, 168, 169 Bowman, E. S. 111, 133-136 Brady, Mrs. M. J. 6, 23, 43 Brinkerhoff, A. B. 127-138, 167 Brown, C. L. 97, 111, 152 Brown, Mrs. C. F. (Hattie) 39, 99 Buchanan, G. S. 77-80, 85, 86, 88, 102-103 Burns, Mrs. J. (Ethel) 86, 102, 108, 141 Campbell, E. T. 162 Campbell, R. F. 54 Cannon, Mrs. J. C. (Annie) 42, 70, 84-86, 88, 106, 110, 127, 128, 135-137, 141 Cappel, S. S. 112-113, 116 Carson, C. C. 54 Coffey, O. 13, 72, 100, 108, 128, 143, 154 Collier, F. C. 152-158, 160, 161, 163 Concord, Presbytery of 3, 7-9, 11, 19-21, 24, 34, 35, 38, 49, 51, 54, 55, 80, 81, 83, 116, 135, 140, 145, 155, 156, 167 Critcher 38, 75, 99 Davant, C. 82, 121 �182 / Index Davidson College 1-5, 7, 8, 20, 42-44, 51, 52, 56, 66, 67, 97, 101, 105, 114, 124, 127, 140, 162, 164-167 Dunn, R. A. 87, 106, 123-125, 132, 138, 139, 141, 158, 160 Earnest, R. D. 104, 106-112, 169 Farm House Singers 127, 161 Fawcette, E. W. 16, 19 Frye, L. M. 47, 163 Gage, G. 14 Gibbs, L. B. 140, 164 Grandfather Home for Children 42, 45, 50, 76, 82, 83, 98, 100, 104, 106, 123, 125, 134, 146, 161, 166 Green Park Hotel 14, 17, 124, 131, 168 Greene 72, 85, 102, 108, 121, 122, 125, 128, 133, 137, 138, 141, 143, 152, 164 Hall, J. P. 52 Hall, G. W. 45, 83 Hardin, R. B. 86, 102, 103, 121, 122, 125, 128, 138, 152 Harper, G. W. F. 14, 21, 34, 110 Hartsell, V. E. 127, 159-165, 167 Holshouser, J. R. 140-146, 151-152, 153, 154, 161, 167 Holshouser, W. L. 39, 40, 46, 49, 50, 53, 65, 66, 70, 79, 83, 85-87, 99, 101-103, 110, 112, 121, 125, 127, 165, 168 Holston, Presbytery of 55, 68-70, 72, 73, 75-77, 83, 86, 89, 97, 112, 113, 116, 121, 127, 130, 140, 145, 146, 164 Holt, D. R. II 158-159, 167 Hook, C. C. 46 Ingle, J. 15, 17, 83 Keys, W. K. 55, 74-76, 86, 89, 97-100, 102-104, 106, 110, 111, 115, 116, 121-128, 134, 135, 143, 160 Kluttz (Klutz) 15, 70, 75, 77, 98, 102, 122, 124, 125, 165 Knox, J. M. 70 Lees-McRae Institute, later College 39-41, 51, 52, 103, 138, 161, 163, 166 Lenoir, town, Church in 1, 2, 11, 16, 17, 19-21, 24, 34-36, 49, 55, 65, 66, 70, 81, 142 �Index / 183 Lovelace, N. 165 Lentz 47, 99, 122, 125, 143, 163, 164, 165 Lynch, Mrs. C. A. 144 Martin, W. J., Col. 2, 4-6, 8, 19, 20, 43, 51 Martin, W. J., Jr. 5, 8, 42-44, 45-48, 51, 52-53, 65-66, 70, 80, 81, 101 Mayview, neighborhood of 66-68, 84, 105, 122, 131 McKaraher, C. G. 69, 70, 72-74 Moore, W. W. 37 Moore, 0., Jr. 112 Morris, W. M. 3, 6, 13, 18, 23, 34 Munroe, C. A. 1, 16, 18-24, 34-37 Nebel, Mrs. W. 143, 144 Newland, L. T. 97, 113-116, 121, 122, 123 Ovens, D. 98, 104-106, 109-111, 134, 161 Parker, J. K. 113, 152, 154 Payne, Mrs. S. 103, 112, 152 Payne, C. M. 12 Pell, R. P. 23, 33-36 Plumtree School 52, 89 Rhodes, C. 115, 122 Rumple, J. 2, 3, 4, 5, 6-20, 23, 33-35, 42, 44, 45, 48, 51, 80, 81 "Rumple Sunday" 162-163, 164, 165 Salisbury, town, Church in 2-4, 6, 7, 10, 11, 16, 44, 48, 70, 83 Savage, W. R. 41, 48 Shulls Mills, town, Church in 39, 68-70, 72-74, 76, 89, 132 Sloop, M. M. 5, 51-53, 55, 56 Smith, M. S. 151n, 159, 165 Smith, W. R. 76, 77 Snively, Mrs. T. V. (Anne) 110, 136 Southall, T. B. 97 Spence, T. H. 67-70, 76, 108, 123 Stewart, Mrs. A. M. (Emma) 1-3, 14-16, 24 Stringfellow, W. W. 48 Summer Residents Committee (SRC) 133-136, 140, 141, 144, 160 Tester (Teaster) 75, 77, 84, 86, 102, 103, 114 �184 / Index Thurston, W. 113, 116 Tufts, E. 17, 24, 33, 35-42, 44, 45, 47, 48, 50, 52, 54-57, 65, 68-71, 76, 81, 82, 125, 145, 161, 166, 167 Tufts, E. H. 56-57, 97 Underdown, E. G. 49, 70, 83, 85 Vance, J. I. 45, 48, 54, 55, 68, 70, 71, 75, 78, 80, 81, 87, 98, 100, 103, 106, 108, 112, 125, 139, 163, 167 Vance, M. 101, 121, 139, 154 Vardell, C. G. 6-8, 42-45, 48, 50, 53, 80-82, 87, 88, 125, 152, 163, 166 Walser, R. 22, 23, 38, 107, 112 Warfield, M. G. 82, 107n Weedon, H. W. 23, 38, 39, 68 White, J. 47, 49, 69, 70, 75, 77, 78, 85, 103, 108, 113 "White Christmas" 133 Whiting, W. S. 68-70 Williams, C. 76, 85, 100, 102, 104 Williamson, E. M. 44, 45 Women of the Church 39, 83, 138, 142, 143, 159, 164 Yelton, J. 89, 121, 126 �ABOUT Church, DONALD B. SAUNDERS is a of at his B.A. in Ph.D. in University of North in 1974. He has a of the at 1971. He the University in Phi He in 2009. He his in at to � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Appalachian Consortium Press Publications Description An account of the resource This collection contains digitized monographs and collections from the Appalachian Consortium Press. Creator An entity primarily responsible for making the resource Appalachian Consortium Press Publisher An entity responsible for making the resource available Appalachian Consortium Press Date Issued Date of formal issuance (e.g., publication) of the resource. June 1, 2017 Contributor An entity responsible for making contributions to the resource <a title="Digital Scholarship and Initiatives" href="http://library.appstate.edu/services/digital-scholarship-and-initiatives" target="_blank">Digital Scholarship and Initiatives</a> Publication Digital Publisher Digital Republication Appalachian State University Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource For His Cause A Little House: A Hundred Year History of Rumple Memorial Presbyterian Church Description An account of the resource <span>Through text and photographs, Donald Saunders explores the history of the Rumple Presbyterian Church in Blowing Rock, NC, as well as its members from the Blowing Rock community.</span><br /><br /><a href="https://drive.google.com/open?id=1jtBn2tDFvcYE5p2_dePnRXeUkcxmH_YP" target="_blank">Download EPub<br /><br /></a><a title="UNC Press Link" href="https://www.uncpress.org/book/9781469642017/for-his-cause-a-little-house" target="_blank">UNC Press Print on Demand</a> Subject The topic of the resource Rumple Memorial Presbyterian Church (Blowing Rock, N.C.)--History Blowing Rock (N.C.)--Church history Creator An entity primarily responsible for making the resource Saunders, Donald B. Publisher An entity responsible for making the resource available Appalachian Consortium Press Date A point or period of time associated with an event in the lifecycle of the resource 1988 Language A language of the resource English Format The file format, physical medium, or dimensions of the resource PDF E-books Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="https://creativecommons.org/licenses/by/4.0/deed" target="_blank">https://creativecommons.org/licenses/by/4.0/deed</a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Blowing Rock (N.C.) Source A related resource from which the described resource is derived <a title="UA 76 Appalachian Consortium records" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/9" target="_blank" rel="noreferrer noopener"> UA 76 Appalachian Consortium records </a> Is Part Of A related resource in which the described resource is physically or logically included. <a title="Appalachian Consortium Press Publications" href="https://omeka.library.appstate.edu/collections/show/82" target="_blank"> Appalachian Consortium Press Publications</a> Temporal Coverage Temporal characteristics of the resource. 1980s Blowing Rock history NC Presbyterian Church religion https://omeka-test.library.appstate.edu/files/original/858d51438721e57b601bace9706463af.pdf 5b356fc62c3a8e331f3c1553b1a4ef24 PDF Text Text �This page intentionally left blank ��The History of Blowing Rock by Barry ML Buxton WITH PHOTOGRAPHS BY JERRY W. BURNS by S* �The Appalachian Consortium was a non-profit educational organization composed of institutions and agencies located in Southern Appalachia. From 1973 to 2,004, its members published pioneering works in Appalachian studies documenting the history and cultural heritage of the region. The Appalachian Consortium Press was the first publisher devoted solely to the region and many of the works it published remain seminal in the field to this day. With funding from the Andrew W. Mellon Foundation and the National Endowment for the Humanities through the Humanities Open Book Program.; Appalachian State University has published new paperback and open access digital editions of works from the Appalachian Consortium Press. www.collections.library.appstate.edu/appconsortiumbooks This work is licensed under a Creative Commons BY-NC-ND license. To view a copy of the license, visit http://creativecommons.org/licenses. Original copyright © 1989 by the Appalachian Consortium Press. ISBN (pbk.: alk. Paper): 978-1-4696-4132-4 ISBN (ebook): 978-1-4696-4133-1 Distributed by the University of North Carolina Press www.uncpress.org �to �Judy Mrs. Dr. Mr. B. Mr. Gwyn Mrs. Mrs. Amy Ms. Durr Mr. Ms. Mr. Designer �A by contributions the individuals BENEFACTOES In memory of Mr. John Miles Abernethy by Caroline J. Abernethy Mr. Mrs. John L. Barbara. Baker Bennett Blowing Rock Rotary Club Linda and David Brown In Memory of J.E. Broyhill by Mrs. J.E. Mrs. Allene Mr. and Mrs. Paul H. Senator Mrs. T. Broyhill Mr. Mrs. Willard A. Gortner Annie L. Cannon Family by Anne Cannon Forsyth Dr. H. Frank Forsyth Mr. Mrs. Edwin A. Morris Dr. Jock Tate Nella Cannon Tate Moores Zachary R. Tate Rheba and Jack Crane Mr. Mrs. Henry Enterline Mrs. Clyde H. Harriss In memory of Laura C. W.L. Holshouser by Janice N. Jerry W. Burns Judith M. Burns Sylvia E H. June and Merle Dye, Jr. Katie Merle Dye Mr. Mrs. Howard R Holshouser and Howard R Holshouser, Jr. and John W. Holshouser Mrs. Virginia Holshouser Louise and William L. Holshouser William L. Holshouser, Jr. Louise W. Turner Ernest C. Williams, M.D. Lyons Mr. and Mrs. J.W. Abernethy, Jr. American Legion Post 256 Mr. and Mrs. William J. Gilleland Enterprises, Inc. Mr. and Mrs. E Mr. Mrs. John D. Penn Mrs. W Jr. Mr. H. Shore, Jr. Betty Herbert Swisher �Zola L. Kenneth E Adair Anita Tom Allison Mr. Mrs. Bud Altmayer Mary Sue Claude Arm field In memory of Jed Athas by Jo Hogshead Ellen Bill Afers Mr. and Mrs. George M. Ball Mr. and Mrs. James W. Beach Anne and Alex Bernhardt Mr. and Mrs. Guy A, Berry Mrs. Irene R. Mrs. Elizabeth S. Bisanar Mr. Mrs. George Bernard Blumenthal Properties Mr. Mrs. Francis S. In memory of Ethel H. and Jesse M. by Janice N. Jerry W. Judith M. Burns Sylvia E Ronald H. Burns In memory of A.K. Buxton by Dr. Mrs. Barry M. Buxton Mr. Mrs. Guy L. Byerly, Jr. Mr. Mrs. Robert W. Cancfler, Jr. Mr. and Mrs. George M. Carpenter Mr. Mrs. Paul R. Caruso Jane Wayne Cawley Chetola Properties Reverend Kenneth Clapp Mrs. M. Mr. H. Glenn Tbni and Everette Coffey In memory of C.C. "Kelley" Coffin by Ann Jackson Coffin Mr. and Mrs. Allen M. Coker Sarah M. Cooper Mr. Mrs. William M. Courtney Mrs. David J. Craig, Jr. Linda S. Craig Mr. and Mrs. Robert L. Crain Mr. Mrs. Richard D. Cmver Mr. Mrs. Frank H. Crowe/I Mr. Mrs. Walter S. Crump Jam's and Jim Culp Mr. Mrs. John L. Dabbs Mrs. Jeanne P. Darr Dr. Mrs. Charles Davant, Jr. Dr. and Mrs. Chalmers G. Davidson Louis Dessaint Mr. Mrs. Robert T. Dickson Mr. Mrs. Anthony S. Mr. Mrs. J. Robert Dixon Judge Mrs. Frank B. Dowling Elizabeth Duncan Mr. Mrs. Donald B. Dunlap Mr. Mrs. Maurice D. Ewing Dr. William A. Exum Mr. Mrs. Robert W. Fisher Mr. John A. For lines. Jr. Jim Foreman Creative Photography Reverend and Mrs. Frederick D. Frey Mr. Mrs. Watson R. Gabriel, Sr. Mr. and Mrs. William J. Gackstatter Dr. Lucius G. Gage, Jr. In memory of Jane Bud Gamble by Betsy and Pucho Hansen' Catherine Troy Garrison Mr. M. Lee Garrison Mrs. W.B. Garrison Mr. Mrs. William B. Garrison, Jr. Dr. Lynn D. and Ruth E George Mr. Mrs. James E. Gibson, Jr., Family Nancy Ofte and Thomas Coulter Gibson Peggy W Robert B. Gibson Mr. Ralph E. Glaser, Jr. Mr. Mrs. Alfred H. Grant Rachel David Greene Mr. Mrs. John A. Guy ton. Jr. Mr. Mrs. Virginia J. Hall Col. Mrs. Rufus E. Hallmark Mr. Mrs. C. Rush Hamrick, Jr. Mr. Mrs. E Gwyn Harper, Jr. Mr. Claude E. Harris Mrs. Shearon Harris Mrs. Bernice Hertfelder Mr. Mrs. Leston Hilton Robert L. Hock Mrs. B.S. Mr. and Mrs. Graham Hoyle Mr. Mrs. John H. JsenJiour, Jr. Carmen E Jackson John W. Jackson, Jr. Mr. Mrs. Harry Richards Dr. Mrs. R.S, Jones Mr. Mrs. Charles A. Ketchie Mr. Mrs. Homer R. Ketchie Mr. J.E Ketchie Evelyn D. Clyde Keyes Mrs. Kathryn M. King In memory of Mr. George C Kinsman by his wife, Jerry Kinsman Martha William Koerschner Opal Koone Mr. Mrs. Dallas S. Lanier �and Bill Lee Charlene Bill Lentz Mr. Mrs. Joseph W Lineberger Mrs. Quintine J. Lowry Mr. Clarence Herbert Lutz Maxine Horace Lutz Mr. Mrs. C.R. Lynch Mr. Mrs. W Franklin Mabry Mr. Mrs. Jack C. Mallory Mr. and Mrs. Manning Malloy Dr. M.L. Marion Dr. Mrs. Frank Alfred Mathes Esther D. McCarthy Marguerite Haywood McCown B. Gen. (Ret.) Mrs. John A, McEwan Mr. and Mrs. Thomas R. McGehee Mr. McLeod Joanne Dale Mercy Ann Larry Meretsky In memory of Mr. EL Miller, Jr. by Mrs. EL Jr. Dr. Mrs. Miller Mrs. Leonard (Helen) Moretz Irene Morris Mr. Mrs. Thomas J. Morrison Mr. Mrs. Andrew H. Nimmo Mr. Mrs. Jeff L. Norris In memory of Annette Olson by Robert J. Olson Mr. and Mrs. Green Penn ^enterprises, Inc. Mr. and Mrs. Hayden C. Pitts Sonny Sam Rabin Mrs. T.H. (Juel) Mr. and Mrs. David H. Rankin Dr. and Mrs. Carmen Razzano Mr. Mrs. T. Henry Redding B.J. Mrs. Lena M. Robbins and Family Dr. Stacy L. Rollins, Jr. Saint Mary's of the Hills Episcopal Pearl S. and Hovey Scoggins Mr. Mrs. Joseph A. Sedlak Mr. and Mrs. J.C. Shaw Mr. Mrs. William G. Shelton Mr. John R. Shepley Mr. John S. Snerman, Jr. Mr. and Mrs, Adrian L. Shu ford. Jr. Mr. Harley E Shu ford Mr. Mrs. William H. Mr. Mrs. O. Slough Mr. Mrs. J. Don Smith Elizabeth Ann Smith Anne R. Snively Mr. Mrs. C Snyder, Sr. The George C. Snyder, Jr. Family Dr. Mrs. H. Lisle Snyder Mr. Mrs. Luke Snyder II Mr. Mrs. Martin Stein Mr. Mrs. M.E. III Virginia A. and David H. Stevens Dr. and Mrs. James E Steward Stonehaven Realty, Inc. Victoria E. Sylvia Mary and Charles Tarr Dr. Mrs. W. Chandler Thompson Mr. Mrs. R.L. Thornton, Jr. Lt. Gen. (Ret.) Mrs. John J. To/son III Delia Bill Jreneer Richard Jrexler Dr. Thomas D. Carol A, \4nce Mr. and Mrs. Edwin B. Vosburgh In memory of Mr. Jack M. Wagner by Mrs. Jack M. Wagner Mr. and Mrs. Earl D. Jr. Ed Walterman Mr. and Mrs. William R. Watson Dr. and Mrs. Q Mr. and Mrs. W Whatley Mrs. J. Francis White Vira S. Mr. and Mrs. Hugh T. Whitehead In memory of Mr. and Mrs. Cameron Williams John S. Betty C. Williams by Louise W Turner Ernest C. Williams, M.D. Gene Lloyd Williams Jean and Bill Williamson Mr. and Mrs. WV. Williamson, Jr. Nancy and Mason Wines Mr. and Mrs. H. Jr. Mr. Mrs. William B. Wood Barbara Lentz Wright �Lillian B. Frederick R. Appleton Mr. Mrs. S.C. Blowing Rock Oil Mrs. Kathryn K. Dr. and Mrs. C. Lynn Brown Marian G Calvin Mr. Mrs. Perry C. Cartwright, Sr. Mrs. Viola Coffey Church Mr. Mrs. Joe N. Clawson Mrs. Helen Clear Mr. A. Collier, Jr. In memory of Harry Collins by Charlene Collins Rick Crandell Dr. Mrs. Charles Davant III Mr. and Mrs. C. Deal Dr. Mrs. Frank G. Dickey, Sr. Mr. Mrs. Joseph D. Dulaney Mr. Mrs. CJ. Dulin Dr. Mrs. Courtney D. Egerton S. Falkey Mr. Mrs. Richard G. Finley In memory of Mary Y. Ralph A. Ford by Sylvia F. H. Burns Mr. C.C. Fox Mrs. Mary D. Gaddy Mary May Gillespie Mr. Mrs. S. Graham Mr. Earl J. Grant Ann Greene In of Nettie Robert Lee by Caroline Greene Robbins Peter Greene Robert (Pug) Greene Benjamin L. Greene Susie L. Greene Mr. Mrs. D. Susan J. Mr. Mrs. M.R. Harrison, Jr. In memory of by Dare Hartley Filepski In memory of Stella Kerley Hartley by Fred Hartley Mr. Mrs. Lyon Harrman Mr. Mrs. M. Mr. Mrs. E.J. Kentner Mrs. K. Keys Mrs. Wanda B. Lanahan Mr. Mrs. F. Love III Mr. Mrs. C. Mr. Mrs. Tom Morris Mrs. Ceil S. Murphy Mr. William R. Murphy Mrs. Mrs. W. Mr. N.O. Jr. Elizabeth R. Pope Mr. and Mrs. WX Price Pride Ridgeway Motel Caroline Greene C. Mr. James M. Barbara and James M. Scott Mr. William M. Shaheen L. Mr. Thomas E. Shreve Louvene W. Stone's Carpet Service, Inc. Harriet H. Mr. Mrs. J.L. Thompson^ Jr. Nancy Earl Jrexler Joyce and Joe Villani Mr. Lee Warnock Mr. Mrs. Ray Weakleyt Jr. Mrs. Julia Williams Mr. Mrs. David Wmy Mr. Mrs. John Y. Jr. �ACKNOWLEDGEMENTS in a as this, it is and the people of are the Worthy of of our community's its Two of this The and all to who in the as a In the a to I to for in Club to to the the out this this to like Bill Herrin, to a a good of The and on a of has The his I am me has in John the has for A is be Clinton of community the the has the They in the a in of Gwyn of has of his of to my at the Norris has a a is of the has for the Art Rex the the to the Gene Lohr, and by Mr, My the the has by are Clinton Pitts, and Morton, and the late Carl Bill a We My His of our for Jerry's of my Durr, on Their is the by Jo Gibson, Wood, job on the of to us all has the and a has for the the Jerry �I on of One — my of to my for My has Carrie, the real and life. any is has my for the critic, of this M. 11 North 1988 �CONTENTS Acknowledgements i Introduction v CHAPTER I Land of the Breeze and Home of the Brave 1 CHAPTER II Starting A New Century 27 CHAPTER III Great Estates and Prominent People 53 CHAPTER IV Hotels, Inns, and Boarding Houses 89 CHAPTER V "Book Learning" in Blowing Rock 109 CHAPTER VI Our Religious Heritage 127 CHAPTER VII Healing the Sick 145 CHAPTER VIII Becoming a Seasonal Mecca 159 A Photographic Tapestry 193 Blowing Rock Landmarks 209 "Wauhonhasee — The Legend of Blowing Rock 215 Index 221 ��INTRODUCTION In his T.S. us to our lives. He said the end of our will be to we and the for the first So it is for me this I was in the old Clinic in 1949. The was a by the of Davant, Jr. My up in Park, the in a of I the High, and University, in the me in the 70s but I to a at the Consortium in 1980. Four to I a call a of the Judith The of the call was to as to the Consortium be in a of Rock, Judith, as as felt a to be which the Judith's a with me I to for a my the it not go Two on 19, 1986, I was to at a of the Club. the end of the I to in a for the Club be to in a of Blowing Rock. Judith's idea fell on ears the Dr. and Mr. Bob me to the that I was to key Club at Bob Bob Bill Bob and We the with such a the for the the I to to the was to The Consortium as the to publish, the if it met the Publications It was at this in the Bill the of the the sale of the to the of The was a of it uniform all the two virtually in the with to see a concerned about the town beautifying the around Mayview Lake. The compatibility of the two the of both. historic in Bob Whatley's Bill and Bob Gibson set a for the project. Our first on October 23, 1986 in the American Four key of Caroline Abernethy, Jerry Pitts, and Chris May. Under Bill the a The history book/lake so we to publish the history as originally The in and and It was this was an idea had and the of all of us With we our for the and to a color which would on Blowing Rock A of the was of Bill Gibson, Chris and We two for the our in a Broyhill, son late �J.E. of the so The of of the the in the of the no We an They Foundation, to our Ironically, an in Mayview Lake to its beauty, was a to Anne Cannon Forsyth. In the relatively short history in support for the critical she and Dr. to our on the trip to we one to see the a we the of the was as of the $300,000 of for be so for me, for the of the is it a a of to a to a My I of air the to old and of is still forthcoming, is for publish a community history has in of our town. Indeed, we much for which to what Rock has this project, I I I see the of Eliot^s My is the of any particular on my part, nor this it my and in community, who of life of for to It has as a to of Now I the is A to the my of air Rock. VI it is not a who contributed to our Village. which, the on the history. It is for to Those �Village Tapestry ��LAND OF THE BREEZE AND HOME OF THE BRAVE/Page 1 CHAPTER I Land Of The Breeze And Home Of The Brave has a price from to in her The by both Indians and whites Only within the last century-and-a-half have to the growth resulting in the Blowing Rock of today. The Rock this time served as an two tribes, the Cherokee to the and the Catawba to the The of the North Carolina mountains. Ships from at or other northern ports, from the western jumpingoff point of Pittsburgh the Great Valley of Virginia. Virginia into Kentucky most of the colonists, and only the ambitious (or of and the of the Tar Although and found in and Caldwell dating of years, saw few Native Americans.1 A of visitor to the Blowing Rock the Gottlieb in 1752. At time, all of Western North Carolina in a property to the of Granville. To encourage settlement, he 100,000 to the Moravians, so set out a survey party to out the • An old known as the Nickajack Trail ran the present-day Hickory, to Lenoir, to Linville, to the Nickajack Caverns Chattanooga, directions a hunter soon led the Bishop's party off any of a trail. Journal entries to a route up the St. John's River, to the River The valley, to New River, then out of the mountains by way of Yadkin. Anyone who has ever trouble von the trip to Blowing the Bishop^s account comfort in it could hav ve worse, much For he "the wol es, whi vch...give us such music of six cornets, the like of which I in my life.**2 The uphill journey "Part of we to crawl on we to the drag up the mountain, for in of falling backward." Finally by the of the them. "Arrived on at last, we hundreds of mountain all us, a in a storm " Unfortunately for the Moravians, they not visitors. The December 3, 1752, entry continues to "We our tent, but scarcely we when a us, we could it. I I in encountered so or so cold a wind. The covered with snow — water froze for us fire. Our thoroughly disheartened." on a of Winston-Salem, at A of Rock prospective citizen far away. �2 / Chapter I Before "The War" Little over the next one hundred years. The Revolutionary War North Carolina; in any the family known to in the Rock did not arrive until the 1790s. These the prolific Greenes. By the micUSOOs, when the first summer visiting Lenoir, the Greene family with living the future site of the Green Park Hotel, and the brothers Joseph living the Mount German Reformed Church. the Boyden house would be built, Amos the location of the house, 4 Robert by what would be Cone Lake. Lot Estes, who was married to Benjamin's Chancy, bought the property that would be into the Chetola for $5 in 5 1846. The can rightfully lay to the of Rock. The Hayes, Storie, Bolick, Coffey families, all prominent in town history, early in southern County.6 Pioneer life for a harsh reality, where survival self-sufficiency. A contemporary account of life with the Reuben Coffey in the century the ability to cope. "All out of the ground, both wearing...The women would "G.L. Storie s Stock certificate card, spin, clothing for children. They of in the Lenoir and Blowing colors stripes. They got their colors from indigo of their own raising, copperas, Rock Turnpike Company " various kinds of The first calico I ever for my sister, old. He a old for six which the dress."7 Local primarily south to Lenoir. The through the at Council's (not yet known as Boone) and then to Wilkesboro. Cabbage, hay, livestock — mostly — brought down the for By the 1840s, Lenoir livestock in the mountains, too. joined by eager to the cool A few for short of time, but most of the out. The from their would local for talk and trade.8 The in the for a the C. the of prominent Lenoir merchant Harper, the for the town of Lenoir when it in 1840. He the of the Lenoir community to the secured the incorporation of the Lenoir-Blowing Rock Turnpike Company in 1845. James C. Harper not only the the construction by of both but as the of the Turnpike Company until his The built with pick, shovel, Mules hauled off the debris. The Turnpike a by pulling to the smooth, 9 to the for heavily-laden wagons. ^ „„ , . „ , . „ , tt r Traffic on the Lenoir-Blowing Rock Turnpike before the turn of the century, the ran ways. exclusively to Lenoir. In the fall, so to an of the the current county building) it 10 as "Hog Wild." Shortly the Turnpike's completion, the was in Mountain to this 11 thread. The of Lenoir, too, of the road. A was only a day was for it was built, the Rock, is to be the he "Summerville" He was by Millers, and Lenoir families.12 common locally mill of in the who in 1856 which prominent �OF THE OF THE 3 to Rock's as a the was by the call to five of 150 the Army of the Confederacy County, and County. the Caldwell was 3rd Joseph B. Clarke, who would the of Rock.13 Due to its nature, in County had to Consequently had an of the The County Census for 1850 only 84 to 29 free and 3245 By the to 4957, with only the of the economy was not a crucial to lie low in the the war by. As as 100 are to slipped the line to the Union Army.14 The was one He first on the side in of 1862, by his who as his The two while a to When a month without the of opportunity, the action. and with oak to toe. He to the unit with a and was as for for her, was able to her by the less of her Blalock was involved in a less humorous one the by the When his rash his to and he to he was by who convinced he was a to the Confederacy. Coffey, fed and the they to Tennessee, a Union Coffey was pointed out to as a Union by a John He was a his body was in a of When returned in 1866, one of his acts was to kill The was over; Blalock had no to the killing, and was of He was by the occupation government, however, and went to trial the century, of a in history.15 Where the of war within the the from Kirk a of Union in had the gall to call the Third North Carolina Mounted Infantry, United Army. His was of a of of as In of 1865, his to he his command. One Lenoir the by to su Wilkesboro. Kirk was left in to pply lines the country control Kirk, too, his Major'Bahney was sent to Gap to the east and WW. was sent to with about two to watch the at his headquarters with about four hundred troops. For military purposes, Blowing Rock was known as Gap and set up a the site of the Rock He to give a to the and the original Harper was at this to for the The site was for its Fort As it few Confederate left in the Far to any the Union free to raid the in of and In responsibility the of over one thousand Lenoir, for in Ohio.17 The Civil War �4/ I It's a War's end saw the to .. of a in Rock. During the war the South had fled to the safe North Carolina Lenoir was so by 1864, the of a Colonel she could no (in town) to board.18 Spillover up the mountains. Although their first may by war, of as The by not The still the was built in 1870 as a The for in a of to the with eventual for fourteen The Martins, who a in Lenoir, the with Mayor J.B. Clarke in 1889, the Martin 19 a civic for years. the in 1874, built Rockfs 20 He ran a office, real construction business. John Schenck, Sr. to the so that lanky Mr. Stringfellow had to with his out the 21 the on them. The Morris cooking widely however, such as for visits. Room 50 cents a day, or $15 a month.22 The was 1877 by WW. Sherrill, who built two or for had This did not the was to the family.23 LW. "Len" the Chetola the town^s The was then Silver Lake, trout fishing a major attraction. Again, the rooms small, the — for visitor. In a letter of general for the Estes* the by "As to the I add chickens, to you both a I Will in his night, is he There is a not far they a Oh! yell, they bell, are a "24 Zeb in in Morris1 for is he Vance, war politicians, did much by their in the post-war to Blowing Rock a resort of choice for socially prominent Carolinians.25 in the Victorian They the as life to to the as "cottagers " The to three-story to be They to as for the the 77ie Martin Cottage The Earl Estes Farm and Way Station in 1885, The farm would later become Boarding House then Chetola. to �OF THE Light in the the Finding a the which a of which the was AND was be for by from was a bit the view. For for the in who be a 6" not F Crockery the 5 OF THE not on but 10' be set in the for The of a did not was in by or the Cisterns the to run-off, which could be by and for The of by the size of the or not the was also an option, but the rocky soil a of had to be A would be set off, the lit, and so on to a of fifty feet or more. As the well lucky workman to be in a to the the to the The difficult, would be cut and to out the gas. Outhouses, by sex but not an For use, the of construction had to be as was for wells. The was of of the a was the of in as and by at the of the As a boy John Miles Abernethy an up the Turnpike. He sat in the of a the of the cow. by run by the and Millers. Fruits, by to their by the More common spring as a source of ice was as the of and to a of six feet on the to be the by Local to cut of ice at Chetola in winter, to the ice bury in When the the ice would be with a worth of or be in the to blocks of ice. vvthe be Dairy not for long, but the for perishables.26 life was thus both A fine to a but only first in a tub. The servant who the on at his privy out be ^r ^ they are .^, ' ^ than to the inconveniences. The Boy den Cottage The Patterson Cottage �6/ I Do For the The Lenoir-Blowing Rock the of the on the to the The of in to to the — or in the the fun. a Until Hickory few North trip, the late out the to the the A had to the Civil War. By 1852 a line as far as but The Assembly a North in to be by the the rest to to by its No further was so a was two "paper as the did not The was not yet as the so the War. the the to the by up and The line had to get the to tap rail In the line two it the at A line to was the to the south.27 was not on the line of the but a to was in 1884. The leg into Lenoir an At to the and push it its the was to of of dirt rail link shortly this one the The &L the in 1882. The Linville Land, and Company of Wilmington, North the less Linville Company) was in the of 29 a the industry. The in 1895, Cranberry to Linville. The Lumber Company the to in 1900, the Whiting it to Shulls Mill in 191546. The a to the at in 1918, the Collectively, of the &L North Carolina line as "Tweetsie."30 (The ET &L WNC was to by as the "Eat &L Wear No Clothes," an poverty.)31 was mostly Lenoir was a for on the "Hack Line" run by to get to the of to for the the day the trip Visitors lay in Lenoir for a day or or f°r the of it the up the mountain.32 The a by This for a or by or also yet less �LAND OF THE BREEZE AND HOME OF THE BRAVE/Page 7 the to to the In the to with constitutions. Two toll had to be on the Turnpike. The was five north of at the end of the a cut off to the Local or off The was by the of the Yadkin to Rock. The year-round, by At the tum-of-the-century, a ^ i ir cost 25 a i was Blowing Rock in the 1880s—from the papers of Dr. J Jethro Rumple p 20 cents, 10 get a through, the 33 rate was $L The trip a day, or be up by an stay at as and Curtis*, at the point. the was It was not for to to the the trip.34 Craig did a to at $2.50 per By 1892, had at the the and the for to and and The industry accounted for a of the not be for out so the if- £0., cut "on the by tcsV«!U t,-nc«r unJ %tcwi«i| the of the it was ox- or and to There, it was in the and with economic in the post-Civil 36 was needed. A to the and was also by the had 16,000 of Linville MIX in He and his in the Linville its be on roads to the world. In the of and ST. work on the Trail (or "Trail of the to Rock, the which would U.S. 22L37 Men for a job as much as to a day for 25 to 75 cents in Mules carried out dirt by by the blast. Drag the bed. The was in just two at the low of one a mile.38 To With the of lines Caldwell County, to of the of Rock's environment. The S.A.L. a publication Platsmouth, Va. to the Air Line the the S.A.L.'s a of in July in 1897. The following a of the the S.A.L's to inform the Travelers over double culvert on the Yonahlossee Road, �Pbge 8 / Chapter I had into the of for Carolina. if was of it. FOE All in is the by is Air Wine-Cold, Crystal Trickling Rocky Glens. Verdure in the of Scenic Air, in to in ing a Leno/r, Linville-United by En- Laurel, J?/ioat Low Drivers Con- for the for the for for the the Time for as of the up as up is to the the to are as out the flee of the to the in There the up by outdoor climbing, a luxuriance of to There the as the on Act in an to as the a of we air The of There the are There of the of is is is to its — �OF THE as AND 9 OF THE Mr. G.W.F. are is an of the as a of the are all in to A is is in to a it is no If the of is in a hurry, the in a The of a to of at at an early hour in the to a of In to 1:30 p.m., will it is the of line they employ of vehicle at for the of the of Their (part is at of 150 bred), all or less the These are the worn, of as in as in his is at very notch of Ifbu a but we a (for for to as as for for like to for as of the for the the last If a by 1 all 'Billy. He is a in ebony—faithful, careful, civil, he is of the by by its if its Never he in on The Lenoir Blowing Rock built in 1847 by a by the Hon. C. a of The is up by is in condition. For Lenoir it the of the soil its quick susceptibility to the of all of A few on, we to a (or of one) It is its conducted by S.F. a of Major Harper of Lenoir. He has a cotton wool factory a grade in its is We of — the hickory, elm. The is in her our path with blossoms. As we to a "Cook's Place," six of Rock, we an of Valley, Bill, a of into the The Cone the of the its Within the limits of Blowing Rock is vision—the St. John's as The of Blowing of a the a of The is 300, which is to or the its for or of which it is apex the up the is the of the is a �Page It is not of the Sky' so an on to its The to our We can is like a one all, no or the is A to a up the the this In for a the of a by the to of A Hotels, was the Town of The to go to the charter: City Is 199, IN THE Sec, 1. In 1889, AN ACT THE OF That the by the of law now That the W.M. 3. That the of a are the Mayor; I.N. Corpening, W.M. to act until There TO of be an OF THE OF in County of the Town of Rock, in to 2. 4. of 1889 DO be it is be be as for of a Dr. are in That be 6. act on per annum. to That all of act for the in for the be in and the of J.B. in of who town thirty to full county previous to by by all be 8. or of That of all 7. no the in the are held All twenty-one in the State twelve months in the county ninety in to of election, be to vote at election. 5. to all the a tax as are of The Code, in for the to the of the to of its of the be day to the AH» �LAND OF THE BREEZE AND HOME OF THE BRAVE / Page 11 its and first to be up but he who as a Clarke. He he the (a Clarke He is to a in 1871. Civil as" in the in a in the for for the of to the the in all to He is to a is, a in it was faith.39 in his or To Of an be he to a was just a bit too a of he $1 costs.40 As a the his but the In an the the County of as the fit to A and which the had also and Its As luck it, Thornton a but was to in the Lenoir News-Topic the life, too. and the as the Uncle Joe Clarke he he let go a the The its did not a to in 1886.41 Under for the The for the any sale of of the two his to fill out his the As to sell his in for a on the 1, of the has a the "wet,11 got as a "dry" in 1892. call for a the he An to a resort.43 his the his to be will be a for his the of of the the by Joe the tax a Trie Is that of 'beer or no beer* — whether or a opened. The upon of it, the an not without it, the the would drive many of the of visitors 77ie boldly no has a Rock will never to anything until it a. The the of a be the of Blowing as a The 1890.44 H.C. 1892, so the of in year. In he W.H. the as a 45 �12/Chapter/ was too again/ for to call a and his to to Joe in was a 6 The had in the on 14, 1896, on L It is to use or in the corporate limits of the town of to a of $3.00. II. It is town or to a fine of for or to or III. It is The the or in any kind of of Rock, to put up on the or to any so to or be or any filth or to conviction, the in or of the be of the as it is be so for IV, That all be in the on the to of the or for be V. That all the of the by of the to as he or be to the to or for in of for or of a in be VI. It shall be unlawful to hitch, ride, or Any be to on so VIII. All Any X. All of the XL That no all shall be all or be at be If or be in for be burned or upon be be or a tax of of 25 cts for for the or $1.00 of of or for of found drunk within $10.00 to $1.00 or be convicted of the be to comply with the IX. Any or be 45 ten fail to or the VII. It Any of 18 for as by the for to run at the by the 10 cts by the the of for be goats, not of the the on the the �LAND OF THE BREEZE AND HOME OF THE BRAVE/Page 13 be for XII. Any lot lot XIII. It XIV. It at or to be or $2.50 all be be of to sell Any be the for to to or of for or so or in or to until he XVL The The It dry or to on in is in law XIII: in 1896, the for the a a for a of 66~4.47 1899 by a a This to be of his to of the 1899, in be the fines and out the the for or so XV. Any of in the The in in "civilizing" the and its at the as for was A of a this the In a the in within the $5.00 conviction, be the manufacturers, the in the In in the county, by only 40-17. In II, IV, VI, VII, VIII, XIV, XV, all to of Rock no of all to contribute 50 1914, so to be of privately. The of a Hog the the for at No to to to the at this in the as or but by 200 to 10.49 and the The was the of his of was the was a for low a In the A few to be be the up, for en all to by but all as a the of hog for to or �Page 14 / I to in the of for to the to was The couldn't to as Joe on H.C. in the by to for the of the The law to of a the 1890s. H.E. Miller of the in "a is if he $150 net profit"51 The of the in "At no in the County the late war has the our so as it is at this Our are for the of a is on and In "It is to a and we say in the of all the are to 52 the sea of " This led to the for 53 for west, few of the in the "Watauga boys" in or The "The of a of our of to in the is to be indeed."54 of at One the of the to a In of 1890,the at a of 700 (50? 193 female).55 Their on a (of to to The by r the as as P °fit» The put could on the the In 1897, the "Our is we in see the we fall people all not What we will to sell for is a to consider"57 the as prices, profit a trip to In a the "The to is at last on 35 to 50 cts per 15 to 50 cts per the of of to is at $5.00, to say of the on fall of 1897, to the "The is at the are not the per load."59 this the of was all the was in the of the but and and and The the in the 1891 "Rich are an in the is no up at any It is the at $75,000 the The to in of this Of the will be the of will a deal"60 the is to it was he In the it as the was the to In any the of a of any might the with the at a law, but by so to of a �OF THE to the The of "It will to OF THE out.61 Such a in one as it is to our last 15 as, a major for of the in 1892, $70.40 cts., and to it will the be $1760. Now, we $53,453 are 75 and real for law At 25 on the of we see the $53,453 to $133.63. Now see we still the the $1,626.37. Who will the so for pay?" On the the of The plight of the be the "The is I the is, it will be injurious to the of in is, it the has no He be to or no stock, for the up, "Let me say in if the in law, let it as the law ask the to up an to the off the sidewalks"62 The of was as as A the of 1889-1892 by "They the of rum pig the to the of the the fair of the [ie, by fat, the of our or the of If are 63 a how much is the of a sty!" The saw It "Weedon his to do the and let of the the are in of to It is a of all or no 64 or no corporation." The which to is by the of While the to his to it a of of law was to the it a to by a in 1900,65 by 66 in 1901. was lax at and the in the the for In the the the : ,i, i-: * : *" "i ™- TTie of a • �16 / Chapter I Downtown Blowing Rock during the first twenty of incorporation a : ; Main as now the of the Village. In v ;m 1923, a fire the of Main Avenue to Morris Street. The of the fire Jim Lentz's Company Store. The fire not yet no be A visitor the would the Main Street in 1905 67 scene. At the north end of at the of Drive just 1 the corner on the Linville Road, the Robbins blacksmith shop, run by Ed Robbins his Ed Robbins a at the Church, at the of the The Church was At the site of Pitts* the Miller Store,68 Where the library now a livery with the Cicero Miller in front of Miller General Store Hotel, one of the by Henkel, Craig Company. The of the The a two-story in the of the property. it on was a row of two-room which a porch. The the Jenkins Realty Company is the last surviving the Hotel Next the Martin House, which still as a home, it to it as a The ran a in Lenoir. At the to livery run at one by Mr. Jim Sudderth. This the Mayview The two houses, of the which was by the the white on the to Colonel Mrs. The Cordons1 by fire, was and can be as Tijuana The Schenck is still It was by Henry Schenck, one of first the War. His son, E Schenck, Sr., in the for sixty in the The of the Cotton Mills, among the Village's continuous residents.69 The Presbyterian Church originally a white on the site the beautiful church The two The no was the of the The Dr. in the This on the lot to it was to an inn, but the has The Church on the Further up the hill A by the of Peoples ran a Carpet is now. to was Mr. the Chestnut Drive the livery for the Hotel on the of the the was the the junction of Main 321, was the for The Hayes Cottage by Emily Prudden. �LAND OF THE BREEZE AND HOME OF THE BRAVE/Page 17 On the the to of the Rock Hotel This for A few still the The South is now. Dr. His ran a the the a Church of a Mr. the on Chestnut. the Nowells* a York, Church m no still Drug but by the by a on the the Dr. Reeves Drug Store in on of by the too the would be in out of the to as could.70 a run by the by Mr. The Church Room, its Sonny's Grill is William the the for ten in 1902. The to the in 1918 by Alice Wood, who up to the public school71 North of the Church Dr. a to Wiley Vannoy, the twoof Thomas Coffey. Where Union the by W.L "Will" and his At the of the fire Lunce his the It the last to the to the Drive Holshousers* the Joe Clarke, Dr. Calvin M. its The Joe the to the with his Just the shop of Coffey. to up set on the TJie original Episcopal Church and Reading Room This 1865 photograph is of the Holshouser and Edmisten families who were pioneers in Blowing Rock. W.L. "Will" Holshouser's General Sta in A of Rock, but did not Village in It only live A less gap found life was to bring a full The a to two (or the the two groups the and the the a up for the of also apt to be as and the to Blowing Rock Bank �Page 18 / Chapter I The of the mountains the of The Cone in 1908 is it to say that he for of occupied by and of the Cone by the the 1890s until his fully in a as as Cone a in the of the word. Appropriately, his as the of Flat Top Manor, the her. did but it c/e to The Hughes Estate any by on Mrs, Cone.72 WW. the to the the Chetola. The two for ten with the the in the late was an was the site of the was a for recreation.73 The was the site of the Cocktail as the War L Alcohol was but was not at the Cones* only at Chetola. by the To add to the air of the not by Mrs. was ill, but by the Mrs. Charleston, who to the household. The no children, their torn in 1979 to at the Grounds.74 The its the of the to a of Their at was to an or two of vacation, while the in the cool for an This the the with the Mary Nelson Carter, the of Dr. Charles Carter, is a in point. In the she the Lend-A-Hand Library a on the Carter which she for four Her in children's of the library's -odd for to the for At Mrs. Carter nutrition.75 Mrs. was in out to the A by a year-round Mrs. to the Christmas of 1893 a for all "The a few the Mt. a combined Christmas at Mt. Church, on Friday Christmas, at which *Santa Glaus* with a hand. Mrs. who we all look upon as one of us, although her is in a of Christmas of everything a toy, to she and out of the for people in community, are such, the things, to 76 the of old young for joyous time." Life was not all and for all an of The was at in late the Lenoir. to 77 the had brought. Three a life for The Watauga Hotel the to 78 79 on July 1, 1884. The on June 17, 1889, and the its in late June of 1891.80 Their not the set, join the Germans, or at 10:30 at the �OF THE Rock Hotel. on at the Hotel the at the Park, a town-until 1927, (at 25 by a two 81 the sides. The The two or on the golf course. Other and by to the A to the the try to with at the or horseback.82 On the in August, 1889, the Chorus with AND OF THE 19 , Mountain flower by of by the A by the to Programme: — Mrs. McKinnon Song Mr. R. Recitation Miss Stowe Song Prof, McLean Piano flute — Miss Harper Uncle Song with Guitar Piano Song Piano Song Song Quartette from Village Mr. Harper Mr. Turner Miss Woodward Gwinn Miss Stowe Mrs. Harper Woodward Miss Clementine83 With such a selection of to choose from, it is little wonder a visitor could as as O'Neal did in 1893. it: "Blowing Rock, the for the gay Terpsichore nightly, who like to in the light toe do so, to the low of'Home Home.1 Or of more nature, can play tennis or croquet on the lawns of velvety tufted or of maturer roll ten-pins or a quiet of whist in the numerous airy of the commodious Green Park hotel, or the Ye by the to this 'tis a Ye who are why die? Come up to this of the Sky."84 A delightfully informative visitor, a Ms. R.GH. in 1896, out the only the tourists point of view: not enough men. on her visit to the Green Park Hotel, "One of the most striking characteristics of the is the vast of femininity There are tall short women, women with just By the I women who the T, the of to the the respectively. Then are women who with a big of �Page 20 / Chapter I under their arms, where most of it stays. In to the are As yet I met only one of the sex the to my I did not to her, I not out of by so. It is are a few I cannot on I this can be would not be in a place." And the "The are in the minority here" she "and are the suit can 'tis true, but they are in to the of the livery horses" this was plenty of fun to be "One to a is a on for Friday. In to it has a the is a of the for a This will a thirty get very on a Pe°ple learn to other up here. Ball-room etiquette is not popular. Often get in a to borrow little of left at collar-buttons, a the use of of a a dinner-tray, one-half the gravy a fellow*s pocket, while the at upon the of the to his right; are out the up the buggy, the bill to be divided — all and for the to one or Finally, "A the We are 4300 feet the sea level, to and The mercury but the notch. up You to morphine, or any of the of The out of the spring is are in the For the the Moody has All are to join in the refrain."85 The of the the for a life The of the Cone The the the of the of the It was an income.86 to the of the did not a in the for the the by the or the life of the In 1880, the of of 340. The 62 62 a was a The Three one thirty-five five six ten size was Not all The one two groups but so the this for of age* The "unknown." Six of the a in for the no Of ten no two the two born" six, it was Dr. W.B. Councill — the For the by to the the slap and it was The of the John was and by five or six All ages and be full was by fire, but the 1900 five to These for Long, and Charley the also giving a in the But — in with as to a in the The of A — �LAND OF THE BREEZE AND HOME OF THE BRAVE/Page 21 off of as Thursday life, The in Sunday the of Rock's size and There 166 a of 805. The size was by the with the in which Of the 166, 101 " of still or but was that. -. \ "" ^r -.i/-u' c: r-'^-""" a "" • a a a "jewelry man " a butcher, a clerks. Diverse for up on Rock's could not the of but was Within a had for to a by The the Village with the of the of her while the of a Joe Clarke warned,, "Far be the day the be a to 'citify' the to a of the of conditions."89 The the of The early village with Cone Manor in background �"~" •ii *i lit "Arrived on the top at last, ive hundreds of mountain all around us, a Me waves in a storm." �LAND OF THE BREEZE AND HOME OF THE BRAVE /Page 23 NOTES 1. For a description of the Cherokee and Catawba tribes, see: Milling, Chapman J. The Red Carolinians. XIII and XIV: "The Nation." For information on excavations in Watauga County, see: Mintz, John et al The Ward Site: Center for Appalachian Studies. 1985. The of N.C.: The in 2. Arthur, John Preston. Western North Carolina: A History. Spartanburg, S.C.: The Reprint Company, 1974 (original 1914). p.62. 3. Bishop Spangenberg's diary is most extensively quoted in: "All About Old Time." The Lenoir News Topic. December 25, 1889. p.L Extrapolations of his probable route are included here, in: Arthur, John Preston. A History of County, North Carolina. S.C.: Southern Historical 1976 of 1915 pp.21-29. 4. Arthur, John Preston, A History of 5. Copy of 6. 1976 of 1915 p.219. County, pp.209-242. of on the Coffey in Community When Wild Sr.'s is of 8. S.C.: by A 7. a p.ll, 1983. 9. Col. be H. Gray, Here Will I with: Gwyn in the Throughout Area." of the file of Hotel, to Mrs. Lucille K. County, 1956. John The Jr. July 2, 1987 10. in 1939, as in The July 1, 1987. July 2, 1987. 11. 12. County, Here p.121. Here Will I Also, journal of 13. Finley of John Christian Here Will I 14. Arthur, A History of County, p. 146. 15. Keith Blalock's 16. Van is in Arthur, A History of Ina W. "The 18. in Ina W. Van Noppen, A.C. Avery's in the in "Old Aug. 28, 1953. 23. Arthur, A History of News-Topic. in N.C.; N.C. 1961. of the 1901. Clark ed. and Job p.33. County. p,218. 21. 22. TTie with the Vol.IV. Carolina". North Carolina Historical Review. Vol. XL, No.2. Spring 1963. p.177. Class of Early Days," The Blowing Rock Story. 20. Arthur, A History of Will I Dwell, pp.136-137. Raid" in North Carolina Historical Review, Vol. XXXVIII No.l. Jan. 1961, p.43. "The 19. "Martin County pp. 160-169 of 17. The Story of Stoneman's is For a see 24. in Rock" Mr. P.O. County, p.218. 26, p.L 25. Arthur, A History of Watauga County, p.500. 26. The of life draws heavily from "Blowing Rock Memories" by written in 1975. Helpful interviews also conducted with the July July 16, July 15, July 2 and 29, July 1, Carrie Leonard Gwyn Harper John Christian 27. A Ina W. 28. of Western North Carolina is in: John W. Van Noppen. Western North Carolina County construction is in "After 65 Ifears, op cit. Gaston Gage, an extensive unpublished the Civil War. 1987 1987 1987 1987 The Consortium July 3, 1972, p.13. 1973. p.253-267. �24 / I 29. Eller, Knoxville: University of Tennessee Press. 1982. p.lQL Miners 30. "Narrow Gauge Railroad Played Part in Developing This Region." The 31. McD. 32. Vardell , July 29, 1933. p.l. Charlotte: the Blue House. 1958. p.36. "Blowing Rock Memories." 33. Interview with John C. Also, 34. July 1, 1987. "Charlie in 52 of Transportation in Area." Gage, op. cit. 35. Lenoir News-Topic June 3, 1892. p.3. 36. Alfred Mordecai letter, The Blowing Rocket, October 25, 1963. p.2. John C. Bernhardt interview July 1, 198?. 37. Dellinger, Clyde J. Tweetsie and the Clinchfield Railroads. Morgan-ton, N.C.: The News Herald Press, 1979, p.2. 38. "History of the Trail", The Interview with Hugh Morton, June 23, 1987 Rocket, July 28, 1939. p.ll. 39. "Blowing in 1889," The Blowing Story, p,67,1983. When Clarke died in 1910, the Democrat reported on October 6, 1910 that the bulk of his church. Probate eventually divided his property relatives. 40. Winston^Salem Journal and Sentinel, February 8, 1970. p.l. A discreet version of the incident is told in his obituary in 41. Whitener, J. Prohibition in North Carolina, 1715-1945. 42. July 11, to the Swedenborgen Democrat October 6, 1910. Hill: The University of p.90. p.3. 43. Lenoir News-Topic July 2, 1890. p.3. 44. July 17, 45. May 7, 1891. p.3. 46. Lenoir p.3. 5, 1893. p.3. " 47. p.3. 7, 48. Democrat October 31, 49. p.3. Democrat May 28, p.l. 50. "Around Town", The Blowing Rock Story, 1983, p.8. 51. For the role of open-range livestock in mountain farming, and Grady McWhiney. "The No. 2. p.147-166. J. Jr. "The Closing p.53-70. 52. "Trip to Rock," T/ie Story p. 19, 53. Democrat. June 29, 54. Democrat. 55. Democrat. February 2, 1899. 56. Democrat. January 9, 1890. 57. Democrat. 58. Democrat September 30, 1987. 18, 20, 1890, May 15, 1890, May 22, 1890. 59. Watauga Democrat. November 11, 1897. 60. 23, Democrat. December 2, 1897. A Range." Journal of The Journal of Southern History, Vol. Vol.XLI �LAND OF THE BREEZE AND HOME OF THE BRAVE /Page 25 59. Democrat. 11, 189?. 60. Democrat, 2, 1897. 7, 1891. 61. 24, 1892. 62. 63. Democrat. 64. 3, 1892. July 5, 65. p.3. 21, 1893. p.3. News-Topic. 3, 1900. 66. 67. 6, 1901. p.L Democrat, 68. by has ar reconstruction. In the we 69. ask the to as a of July 16, 1987. 70. Interview with Mary Kinnard. June 6, 1987, 71. July 16, 1987. 72. From Alice Wood 1918 73. "Old in as Our Community Club It." Tfie Story, at the p.70. 74. Aid. 75. "Old as Our Family Knew It." 76. Reminiscence by Blanche Ward in 1979, in 77. Dr. of July 25, 1987. Community Club at the Library. Democrat. January 11, 1894. p.3. 78. Vardell and Gage. "Blowing Rock Memories." 79. P.O. Ciaxton 80. "Blowing 81. in TTie Completed In July 27, T/ie p.ll, Democrat. June 11, 1891, 82. Article "50 Years Ago in Blowing Rock" by Mrs. 83. Lenoir News Topic. 14, 1889, p.2 84. Lenoir News-Topic. G. Norwell, in The Blowing Rocket. August 4, 1939. p.L 14, 1889. p.3. 85. Democrat. October 26, 1893. p.L 86. Lenoir News-Topic. 87. 19, 1896. p.L Democrat. October 23, p.L Democrat. August 27, 1891. p.L 88. Alfred Mordecai in The Blowing Rocket. 25, 1963 89. Interview with Lena Robbins and Carrie Buxton July 16, 1987. C. July 1, 1987. in �Page 26 / Chapter II �STARTING A NEW CENTURY/Page 27 CHAPTER II Starting a New Century could be up in two by the at the Rock the commitment to be a tourist town. Now to the Village. Unfortunately, town by a fire in the 50s, so are in our of who in during the of 1913 which a of that Joe was in 1889, 1890, 1892, 1894, 1900, 1903, and 1910. has it he was the town's first and only until his in 1910; this is not he is the to the of 1895-98, 1902, and 19044909. was 1 Secretary-Treasurer of the Caldwell &L Turnpike Company in 1901, was in to a run Lenoir to Rock. H.C. Martin mayor in 1891, prominent in Village for a for he the to H.R in 1895 to Lenoir.3 His in Rock continued, however, to the he his the he elected President of the Caldwell &. Watauga Turnpike Company in 1898.4 In the 1900s Martin the Lenoir News-Topic In 1915, however, Martin to he a of the Chamber of Commerce and its in 1927.5 H.W. Weedon did not let his at in the town's As the shows, he a Justice of the for in 6 both 1893 1899. Furthermore, as the owner of the Grand View Hotel, he a of tourism. Dr. CJ. Parlier did not move to until 18957 to 1899,8 but he so he was mayor in 190L9 He was on the of Directors of the and in 1903 1904,10 and helped found the of Blowing Rock in 1907. He, as Joe as Vice-President, future mayor G.M. as an for the These the for transportation but they not L.R C.V Henkel a to the Blowing in 1899, y-: to and to Lenoir, Linville, Cranberry, jlj Elk Park.12 On one in 1901, of their H horses struck by lightning the Green m Park Hotel while pulling a surrey. Fortunately the p 13 unhurt. A to the livery 1 | monopoly was the IJf of the Lenoir-Blowing Rock Turnpike to it to |j automobile traffic. ^i The was a & dirt for ... . ,, , o r ' Sal/ie, George M. and Bettie Sudderth �lumber hauling. would in hub-deep.14 a to visits to return home. The of the in 1910 that situation. This with of rock for the A crusher, on a 25-horsepower as as one of A would the rock, of oil the upper to to the to the rise at a four grade.15 Among the the lovely a for travellers.16 With a day-long now into an afternoon's With by a Veil Falls, jaunt, The at the at up the into on 20, 1908 with Osmond Barringer of Charlotte Carrie a of as the to Store, Aunt Jane Holshouser "Come quick, somethin* comin* nothin1 pushin1 of it nothin1 pullin1 of it!" the trip Lenoir in under two hours without incident, the in the Village Tom Coffey at the Inn. He his only the when he "most of the had off one of our in the climb, as it was to get in less we in to fix the one we had." After of a he cut of in the through tied the the a job 17 all the home. The months much Four Hickory the to be with and of "Hello, Mr. Barringer!" Shuford, the no yet "but the was the 470th car in North Carolina...we 4-7-0 in the strip of which we to the car" Rock was but on to Linville a on a of at to a to a turn-off, so the could pass.18 With the in 1910, to the mountains. Robinson, a visitor, in 1913, "The is the of the country is this fact This has witnessed...in a month more machines than come up during the whole history 19 of the ten up July" Day visits commonplace, irrevocably the of tourism and the Village. The did quick to It the That was the case with and The Turnpike, 20 in 1891 by Cpt. TJ. Coffey, had a seat to the Lenoir road. . John Arthur, commenting on this population "is a pretty constant quantity, as are but few visitors to the town in the all at and unconscious of the fact is on the 22 at all" ^n 1910, the Auto Transfer Company of Boone, proud of a of two ri v : •••i, ' -4 'V^ and Rock.22 The saw fc_ ! B.- VfftV; I ••:,.!? the announcement of a for the North " ^ "\ Wilkesboro-Blowing Rock trip; only hours!23 Winter ;:i;. _ Lenoir to her northern 1 Jj^ ' by car in 1916. One Village resident commented gratefully, " •*^?s^^^ "to get the at 5 o'clock is a luxury we are not to"24 Not long such Tfie oW and new means of locomotion as daily bus to City (July, and �A the use of a truck,26 to to the 24, 1927) to 29 In an E the in April, 1913, a he for and G.M. is of the a n i x 7.11 i iv/ r\ i Wagoning on t/ie Boone Turnpike by the on 26, 1913* "Our he his as an of the the cat has is joy in a in an of The month, for use in an he not an air of the air of this old has yet, all the of the to fro, gay far out the in the of the the the of the we of are the has to stay"28 can ask — he A good It electricity, — all the of a The in is not Mr. Coffey, of John's River a in the of 1897 to put up a It in 29 by the of July the at the Coffey Hotel. the line for as as it during the of its In 1901, the Globe Telephone Company an at the Carolina.30 A in until the of 1916, 31 all the Village the world. be or by As Ethel Holshouser Carrie to the right to a for to at the Hotel.32 the without Bell to in 1926.33 on by the in January, but not July of the Ed's Cafe as the "central" the on Drive be The on July 19, 1927, with Mr. Harry Cooper at the The full day of saw the of 43 the telephones.35 One of at the fire Rockfs only fire system.36 the the in — the Cones, the the — gas.37 On 1, 1912 H. of the a his to energy to the and Three H.C. the to his by an 3,490 pounds.39 he to his his hot and water,40 of did W.L the In 1919, he to to the in 1921 his contract was to years.41 When in 1925, the by the The for the in the to in the a a fire �Page 30 / Chapter II $100,000 water and sewer issue in 1926.42 The system required seven miles of water pipe and twelve thousand feet of sewer pipe. Included in the system were May view Park and Green Park — both of which were annexed in November of 1926.43 The Village Gets A Face Lift of its utility but the so a on Growth was on its the of a to the Dr. J.E. to with up the Village. In the 1912, for Ed man."50 With still a the "privy law" the Mayor on the to go. A of street.45 the in October, 1913, in to to the all the to construct "a the His for twelve-and-a-half per the "Privy Committee,"49 to the "each privy or as in The a on the problem.46 In 1914, a privy so as to all flies "47 In houses.48 the to be out by for the in 1917 D.R Coffey the "as a nuisance."51 Not 1926 so without a permit, of 52 a streets. less led the or thaws.44 Coffey, of the to "improved"" sidewalks. They "to in mouth deep"53 to a $15,000 in 1919, of Village The to in 1928. the Village, a In 1915, H.C. which the to a on it in a He The in 1919,55 by the in 1921.56 One the 57 by the State. North the to in in the of 1924, one "I the try to the in we be for all the he saw his for he in the to rise no county the of in 1926.58 out we Boone Street, todays Sunset Drive, after surfacing with crushed stone in me IyJ(/s (C..W. Moody s rurmture Shop on left) J^ "quaintoCSs" of ^ r W3S to �A as will Coffey be the we in Rock, the the of the job of is far in 1919 by a "Maybe the (of of the county Colonel Tom a the of c boast* of for a glory of the for the is the on What life to in Why, lots of get say it is 60 againf One or if not the No one old it 31 the be at all, and be to be a the the to go Fire! "Blowing could be On the Village is away" Olds of and one could on a Lenoir in 3, 1923, a fire of the the old the its could the Grover's in The the fire for the fire."63 its out in the Company it Chapel or 1923.61 His of John would on the be of the the out just on Street,62 The late the fire. "It was a thing to it a all the old run down, up These not had it not the A construction H.C. on a brick By the six construction in the Village as the on a boom.65 As for Main but it in 1924. This a the to was by the townfs women.66 William Morris, the laid out in the 1870s had a row of Street.67 of now be to the of the The fire of 1923 had also the for a fire in Blowing Rock. Citizens in 1926 a to buy a fire The Community Club $300 and Myra of her at which $1,000. Other to up with the $5,000. ap e rrees a ng The was in ° in — but it was too late to the old Inn, which fell victim to fire on October 29th. this the Volunteer Fire had no of Fire chief J. A. Klutz, and to as his He had a on the day of the To Town 1926,70 H.R authority was of a in 1914. was as Rock's Or a was tax with the which of the 71 in 1929. Other the 1975, A in few his �Page 32 / Chapter II The to be a jack of all tax in 1914, his a tax on with far beyond order. He 72 five of all collected. The was in until 1929. The the to by so he out of his He for All to on the public four a to the 1917 ten in 1896) or pay a fee to found in be to do in of a fine. When D.W. Wooten in 1923, he the not but "1 6 4 1 1 1 watch."73 Police thus put in the for tax in to of "forcing involuntary servitude" the with to live. only for the it was for to only a or 74 two on the job. be a in For a police it be In 1909, Willed: Miller the of Pinky Miller's a Miller him a The Pinky Baldwin and wife Jane at their primitive cabin. (Also pictured are He Ellen and Suzanne Coffey George and Elaine Sudderth.) to by An in 1910 a which in a of five for he in to for a third trial The Court his to be William was innocent.75 The of its to the to be a for distributors, while the In 1926, A. Linney, the United District Attorney in "Most in North Carolina, in my is by the 76 of the people." This fits in the of like who up Prohibition.77 up, but the too to be has the feet of an was $26 a the townfs the in for got his at the the her in the by the with their of The by be Cove it was The The of a for W.H. his our White industry;80 Grover of Mill81 the turn-of-the-century, the is Price Park, the a of a would go for Sr. to his 79 a tree. in in on the the Southern The Lumber Company of the Lost the the 82 Wilkesboro. �A Their The the in 1912 Company 23 1/2 to record!83 The be as The an at North to the It was 33 the by turnW.R. for 190,000 as the the which in this way in A bicycle, one the top of the The is on in the and the and tan are the flume. One is the of In this the of the is 100,000 feet the is a end of 100 and tan and laid on top of it. In this a amount of 50,000 of tan in a day can be the dry. The of water into the the and of bark, the run the top to the taking five or six hours.84 J.G log in repair.85 The on Lenoir. In 1917, the the in an by rail to — the 1916 in the and to to the Grover Robbins, Sr. (on /eft) in his uncle's Shulls Mill out in it was no and its �34 / II : <y,^ —^ -gqp up the via the Turnpike.86 in the too. A mill fire in 1925 cost to in and feet of For all its to of the Village by by lakes.88 was the of The was the left cutting. The lapwas for a In 1926, "The is all this fire of the of the will be for to comef89 The of the industry in a the Dr. "The the Young worn-out T to silk 90 to use lipstick." was an of The "Shulls Mill" was one of the era. "In the 1920s Whiting Company cut the on They the to a Mill, the set. Old has me cut one it When it in the the of the ten high. Around job a They a on a — which is to this day as Whores' Knob."91 Fin long I'm tall, Lord, I'm skinny I'm mean. When the women me You them scream. The on Dam, They think they're so fine, But I'll trie women on Whores* Knob Every doggone time. My old double bit, It's filed and keen, It's the choppin'est axe That's ever been seen. �A My axe I in The on Thinks Fm 35 my Got to the Filled up all the Got to the Or you can't a runnin* a I that log it's I it Till I my pay. a-coming, Coin1 by the Only to get my pay. I won't a WTien it comes pay day. TTie girls at Shulls Mill Got on But the on Wants money all the Goinf to the big fall. Coin' to I can Old Whiting's log Away up on Mountain, Makin9 the big fall. When I my pay Hain't work a-tall Moves to of the control the lumber River. The for the 1900, At H* Cone on the was who will such a would and and Our the value of our They built "The us."92 "that the be and the land" Linney's not For the as the They 93 a M. of an In 1907, Cone fire" to "Bring wealthy Linney no a of a to its the the cities of their They of the South set in bouquets of of colors. the and at to our has in us as the to like us by and all one in had �Page 36 / II their might shadowy air the to the music of the They artificial by the silver moon-beams—and all they might enjoy the the Now to of and to the of the saw mill, as it not the oak the the should for future timber. Col. Linney, do you know how you are the of by your the reserve? Do they they got you down as in of the that ever a of your in on God's earth? Why, if the was the for a years, with his ten of sulphur his the of with all this he could not perpetuate so an the mountain people as of the glory of country for the of generations.94 with of a to the In 1917, the North did a to the top of 95 reserve. Ultimately, the to in 1924 to Carolina, Virginia, on a at the The in as a Civilian the did not the was the the offer.96 The of at for a on the Carolina a by of the but the Camp Globe in 1933. The to 98 the blight. the in the 1920s, in a chestnut. This in the the the the for for the to Chestnut a the a as it The was a of the the for Today, is a In the of the it was as to The was a of to the The was a to the lumber industry alike." in the in a Gwyn of a to The had the the but in the 1920s 30s to it to the as a The by both was to pay taxes,101 Gwyn's to the but not it. Only World II, as his of the of the Linville Corporation, to the beauty,102 to to the a the of the for to Corps "United We Stand" a Yet, in the The o'clock in in the is of of is the of the 1913, to its as follows: Tuesday night the Merfs club in the the at the at the of its a Thursday a the a on Friday and to at 3 is the �STARTING A NEW CENTURY/Page 37 the one on Fridays in our is for six in all, in the Quite a busy Most the chief a for Joe Clarke was the in the a school every of the four of all church,103 for a in the for the to on like to of the of the town. to the the 273 in 1899, the its 458 AF &L AM, by The of of an in the lodge.104 Lodge church. When Clarke in 1910, he was a in Lenoir and his was by T.H. Coffey G.M. Sudderth,105 the in 1916.106 William a he He us a of "Uncle Joe" at his "He no the be, in of or or if the of the he would Uncle Joe1 as he is yet of by the in of the a up the a the to the late was to the for a communication"107 Local in for the at Oxford. They The its on the Village not as an per se, 108 but the of its members. For less in the of Masonry, a Merfs Club by They the Winter of 1913 at the on There would "a of of the in Rock, and yarns, the "109 by the formally the of the or or Topics the of a for to who by the the or Indian. No topic too hot to the suffrage.110 The out the in 1913, the of the "out of courtesy to our Blowing Rock are fair the in of the not one of the fair sex of our of Three for the ladies!"111 The of in was the when a occurrence [sic] for a will go out to town. to a a public in A time"112 with "quite a crowd not to a her, as it is a or a Social conventions Rock's for entertainment or service to the public. The Community Club was one of the the such for women. It's to the of Mary Carter's "Lend-A-Hand Library." The library in October, 1913, its in a on her to the House on Main 113 Street. Mrs. Carter in for the construction of the building.114 was in the her "it was her vision to see the of the in by and the evil one fall the of the street"115 The Mary Carter fell was to Virginia in 1916. Alice Wood a of the the of the House in 1918, in the 1923 fire. These few by all �Page 38 / Chapter H of the by Lend-A-Hand 1928. The in to the in the 13, saw the the five Child Life, 1936, the had six of a the and to the In the last entities. The Community Club did the for with the of the 1930s, no The Community Club in the The Katty Klub room was very Club work.117 An the Club in January.119 The in 1923 was the to and bounty Library,120 of to The the a for the town. The to to buy a for the children. Pupils hot who not at Club The Community Club was involved in to its the did as to aid the its too, and For the Club, the of the A at the of two of groups, worthy of a at the of (on 4, 1925) at her on Street. The living yellow and chrysanthemums. Cards and by Johnson, Lee Crisp, Dorothy Hayes. Coffey was as a of the club, consisting of Jello with cream, and cocoa. A was spent.123 The Club, at its this 21, 1928) Holshouser, carried out a honoring Lincoln The was by the of America the Coffey the and led in This was by the of the Gettysburg by To by Mrs. Cannon; of the Life of Greene; Sketch of the Life of Lincoln' Mrs. Greene; Anecdotes Pertaining to Lincoln' Mrs. I.E. Story; 'Story of Holshouser; 'Lincoln's Favorite Poem* Webb. by Mrs. W.L. of the by and Mary Williams.124 Such Dorothy of the in our did was first had of the is St. the first a the Cone by Not all Village. Box The and who is the a the of role in the of the with youth Community Club and her first but the 1923.125 They, the aid of Mrs. Fire in at in 1915, the Camp.126 127 the Boy in 1914 as well A Tribe of Lone Scouts, in 1915 and on the Boy was in 1916 by on 128 was the of Greene. These but a few of the to into was as the of American life. to be the of a club, of course. in the as for or church, or just for the 1930s, awe by and by of or at Mrs. the in the sing and the clan stay a odd and �A 39 on.129 cows, its to the the set up in the Such c The given a while ago 0uly 1913) by Mexican Joe1 well who, without the of a a big for the for the in air or the for the an the or two in a with wit or with but of to on at the and o'clock, not a out to he to the Union in town!130 It in be to the hilt. The Rock, as People just of July, at the the was a by to the of our citizens, gazing at feet was to be Henry V. 9:30 an of to for of the In 1912, by 4th of July at Rock, North Carolina, Be the Pole', and lots of other f at 12 o clock with the of the AM to 3:00 PM. Fun for and the of July just you are or you will lots of fun, Plenty to see and to eat, 10 o'clock at and the of your life.131 go In and in 1915 the "an to was the Cubs the show"132 The to a sport, both the the for of a to to a 11:30 Aho, the Cubs in 1923, a — Cubs 60 — ML Zion 14.134 The town school, be no The of 12, 1928,135 in fact all the to a the fun,133 of the The The left Mt Zion in the School Licks Town In an exciting ten-inning Saturday, the Blowing Rock school the town by a of 11 to 9. Although both a little out of ball plays, among which a double play by high school Bynum Crisp hit, a home run to left field. The line-ups: Donald Greene, rf; Crisp, c; Clarence Greene, Bolick, 3b; William p; Holshouser, ss; cf; Story, If; Glenn Coffey, IK Ibwn: Mays, cf; 3b; L ss; Drentine, c; Ward, Ib; G. p; Greene, 2b; Ed Pitts, rf; Claud B.K. Jenkins, If. The by innings: High .000 310 140 2-11 Town Ill 020 220 0-9 �at In the of the one to it a was a The in 1904, Linville a in the 1890s. The for a the only was to the J. LR and CV had the and in the By 1913, to the of the Green Hotel 365 the of the Company. ^, In 1915, the Company an •»_. park neighbor Rufus L. Patterson to a on for five construction for 5/9ths of any The Company the if the nine-hole was a it be to a full Seven in 1922, a was to to holes, the on one of six, the are He to Green Par in for to playing The Norwood Golf Course to pay all for the 136 expansion. a in the North The was of it was the which up the the was The cut out off by the of to be out The work to the the be The in, but the the hollows in the not the to be in "down the quickly in tees are a at and At Mules, oxen, horses, wagons, dynamite and plenty of muscle were needed to fashion a golf course from the Appalachian Forest. late The a two feet tall in A full of was the own tees of wet by with to a tee. to the for a to thirty to would to by �A NEW two would 75 a at the 25 tip. While the golf course to the of visitors their the Company a point of it as a public course. Even the Country Club with the in 1950, The Country Club did not buy the until 1973. Since it has with has primarily guests.137 Most dwellers. They 41 Old Goforth Road makes way for the back nine in 1922. in 1900 not in the country on of selfsufficiency. John Walt born in 1882, up the full of tourism had felt. Golfers enjoy a day on the links as a Model T cruises past on the Turnpike. (Green Park Hotel in the background ) Back then we raised nearly everything we had to eat. The whole family would work in the and then would help in harvest. We would dry everything in the sun, it the only way we had to preserve anything. The would be hung up on when they turned dark got very dry, we called them leather breeches. They really good on a cold winter day, cooked with a chunk of pork. 1 remember how good fried apple pies were after you the dried overnight.... I worked in the business many a day for ten hours or more sixty cents. I know we could go to the with a horse and a for ten dollars you could buy everything you needed to out the winter. You got a of coffee, hundred pounds of flour, fifty pounds of salt, twenty-five pounds of sugar....We the syrup from our own trees, we had to eat, not to mention trout from the streams, and wild turkey from the woods.138 Tourism the Southern of life. The or "cottagers" as they The WW and the Cone W. was a of the South Carolina Court. Dr. Mrs. Carter to Blowing Rock for as did of the These the country into the economy of the town in to As early as 1897, Lenoir IW. Thomas that "Blowing was People, walking, driving, on bicycles, or Vendors on hand in numbers with melons, grapes, that the as much as $1,000 a day."139 To the Mary Nelson Carter a North Carolina in 1900, which her criticism for inscnsitivity due to its use of on the of the poor mountaineer.140 Her work actually a of for the which at work. The following account is of a an was at the Elliott art school: "Is that a ghost or a cow?" I to a "T'ain't one," Mrs. Smith. "It's one o'them full of 'em" she added. "A body'd think they could git biggotty.,,,"141 Mrs. Smith reminiscing: "When I young, one o'them to up on the hillside, fellers paintin' picturs. The mountings is plum o'work to do if they tried. on 'em's right Us gals a o'what he �Page 42 / Chapter H posirf for him. But, Lor' as I Ma, I'd a ruther work in the corn. A body plum tired standin' or Them he haddn't no o'me than that dog's got. I let on like I thought for it to hurt a body's feelin's. He a mighty man hisself..." Mrs. her with her while she our at his work. "That over all the mornin"' she "I see him when I up to hunt the cow. That thing you see is his umbrell. I he's the sunll him" she chuckling. "I o'the t'other day what she put powder on her for. She it to her fadinf Mrs. Smith. Then, her sunbonnet and her face on her she "The sun is mighty hot it won't my gownd," she laughing heartily at her own joke. "I got a but I if to to preachin' Sunday school"141 If the of this art the While of The At the There is a the are We your for the you carry home.142 While the was to this a had as a of the to day. When one of in the to in our in culinary to- say, is a with given to of things. to for life. We eat as as as in cosmic for this Rock's of : • William of 1900s, was not l the a ff " 4' " Cycling in the Village - and the a in 1911 to of an poor log : : Hr::;::sp for He ::i as a a in the by ' " jr -" /" J^s "" he the Mid-Summer of change. His of would-be for papers c for the % • / grow, this and ' 1^;yii / the of this town not with the for of their for the and indifference." Certainly, local churches, but they suspicious of In the of 1913, the an event. An drew 2,500 and G.M. the to was "in of our mountain the who in the of write of . . - •• ,., -.with '•-••-"<* " " whites^144 r fc SPHjvV5 ^e - : ! in 1913 for the use of "it is it .;iif -. """ ?: " r " ' the to be derived from the of a berry patch. The hot rip of the thorn line of blood that at the surface, but not overflow, the tingling sensation body for a moment, — for this you willingly the that for hours touch Moreover, you would the so of the feel of the sun, of the and for the rich booty the that a her of the in humor, W. which was in Blowing Rock, she of to that "he family,1 for the this Interesting* up north to 'show' how of North Carolina live!"145 �A it to say, this is still a is by Just as 45 a in to the of of on living, People to to the of the at Christmas), to Churchman until for "Galacking," the plant which was in a pursuit. an in 1902 for two which 146 for the of King VII. to Teddy at the White House.147 H.C. as a at 1924, doing a of 10,000 to dry, Thorton the of his by a root factory in 1909.149 Grover of his in the 1920s the Wildwood Company.150 the as a for on to He 151 to for to states. the of the with in an in the Workshop; a in of W.G The in 1907 with for The Rock by by the Mrs. in 1910. the a on sale for as "a bell for the house, an rustic for the pump, articles"152 It When of 1916 The War concern. Mid-July of 1916 saw the a "To on for to join the The Trout It would not be at the to a For or the of The for the to to hit County. On the the the in by the last be futile, indeed....But all demolished."153 The fell was in and in the Blowing to both Lenoir all communication the them. at the Cone the Flannery Fork. in Conefs lifetime. Fortunately, the at as did the old by Chetola.154 The Turnpike was in a up the to Green Park the in a to The up and was we not this at all. The first ten of this a of this just a bed. The houses, and a church and carried and left the Twice we to us through. Once we were stuck in the middle of a we fording it half an hour we could get help. After out of this we to climb the mountain. all the route, and so badly that there hardly room to get by. To excitement, when five from Green Park a heavy us. �Page 44 / II We got within 1 1/2 the his we out. we in a the as Providence would it, the the at us as if we the dead.155 The The Whiting of the the cut, the investments.158 Those Green Hotel, on felt in the in the county. The old on a to The of of Lumber Company Much of the the the A the by out to a firm shortly not to was at the 157 Nature's anger. World War I, the the the of our community. left and to "fight the Hun." At home, the less as and a of and far the of the For a town, Rock*s contribution The of who Crump, Melvin Cox, Ward, Walter Austin, Niley Cook, Vannoy, Klutz, Clark Brown, Charles Downs, "Mr. the Office." in the unit in to — E of the 113th Artillery.159 Those left the war A Cross at the $101, fifty a admission.160 Cross to overseas.161 The was the site of a war songs.162 In July of 1918, a Dupont, at the Church in a by WW. Stringfellow.163 In a Convention downtown, by throughout the Governor T.W. Bickett.164 victory was was of to the The of the Cross led for aid to the the Armenian-Syrian Fund, the "suffering Serbians" out of the of the Society touched everyone. in Truly, up is the Village to The He to do. The The of the by to it is his "the the use of in Music on on the the of at of the times"165 a of the on this at a to the was not the only one — if go wrong?"167 he "yet and bad horizon, which 'clouds* can be only by the was by the in the of a is on the of the of now-a-days, the unattractive, the of the day by the soft on the day of the of the time," in "boisterous of the town"166 a in 1913 "Our to up the In his and are clouds1 on the the "Sun of Righteousness! "168 The he a "Tend to Your Own Society" at �STARTING A NEW 45 a town be a a tulip.169 By 1915, the was to be to an to the of Many of the town's a which in the county "It is proposed" "to a of the winter, for the of our town to the of for the to up the habit, vulgarity, the little of our town, for the young to for a and will be eliminated.,..to in the Public Library, which is to be the of all work, whether for or at of might be for the of in a our much 170 community" No is of this due to an of First, in December, 1915, for the in all in due to a Shortly the group of Rock in the service. Those two of the 171 which by youthful exuberance. The perception of a still however, the of Mayor D.R Coffey in October, 1916, blew the with $80. "The community is up the robbery," wrote, "the in the of the town, only to our lot who with or lock bar them, no the proverbial of days."172 When the town in 1917, a was in an to children off the out of trouble. Article 15 "That it be for any the age of fifteen to be upon the of the Town of the hour of o'clock P.M. or to be one half hour upon the town" The curfew age two in 1922, but to "all places" which now to at 8 o'clock on 9 o*clock on Saturday, due to the .at Dr. drug were 173 in 1920 in 1922, Sunday entertainment. With in question, the of alcohol consumption once a dominant concern to community. For who intent on Blowing Rock's reputation, in the A in 1922 a at the Church, with an of forty-seven. They to the "great evil" of alcohol They led by prominent W.L. Holshouser President, T.H. Coffey, Vice-President, J.H. Winkler secretary.174 into other channels. County a which other communities never a in Rock. While there a black population, they mostly of summer visitors or cooks, musicians, or with' the hotels. Local blacks could did vote, but the May November elections place off-season, so the political of the black never important. Nevertheless, Ku Klux Klan in county in 1920s. Their major concerns Prohibition of conservative Christian morality. The Democrat favorable to cross-burnings, the for with in up the liquor trade.175 The only a county man, who white, to for to his children to Sunday school.176 At a when a throughout poor, rural south, Blowing Rock revival in full evangelical work, contributions.177 �Page 46 / Chapter II the the the 1920s was the of a the of 1924. Front- page t ; ~ *•* - > ^ '""" - ^B' '-'**" At 2 a.m. Christmas Blowing Rock the their of by JP of in such as they might in the to Thomas Coffey, Lee Robbins, Thomas Coffey Sr., and Jim Sudderth relax The was in of the on Main Street. building, and the car on up the where every in the was to say and and dimensions. Mr. Craig was the due only to the fact he the to The Bank and the and did not the vandals. Each in turn got the of the which left ruin in its The car on out to the Road, no at It discovered when that the the powder of the the town, being a lot of it missing.178 A Christmas, but the will traditionally with the celebration. A A of fire of 1923 only foundations. a the 1930s as a tough her briefly, but she the in her. Even dynamite couldn't to the 30s of unique town. the her of Beauty and commerce mingle on Main Street /n 1933. �STARTING A NEW CENTURY/Page 47 NOTES 1. Democrat, May 16, 1901 2. Watauga Democrat, May 7, 1891 3. Watauga Democrat, November 7, 1895 4. Democrat, June 11, 1896 and May 19, 1898 5. Democrat, July 14, 1927 6. Watauga Democrat, December 17, 1914 7. Democrat, June 27, 1895 8. Democrat, May 25, 1899 9. Watauga Democrat, May 16, 1901 10. Democrat , May 19, 1904 11. Democrat, July 4, 1907 12. Democrat, July 20, 1899 13. Democrat, July 18, 1901 14. Van Noppen, Ina W. and John J. Western North Carolina Since the Civil War. Boone, NC; The Appalachian Consortium 1973, 15. Lenoir News-Topic, April 29, 1910 16. Watauga Democrat, November 30, 1922 17. Barringer, Osmond. "An Automobile Trip to Blowing Rock", in Country Life Magazine, June 1909, 18. Hickory Daily Record, January 12, 1968 19. Watauga Democrat, August 21, 1913 20. Democrat, October 22, 1891 21. Arthur, John Preston. A History of Watauga County. 22. Watauga Democrat, 25, 1910 23. Watauga Democrat , December 13, 1911 24. Watauga Democrat , February 24, 1916 25. Democrat, July 28, 1927 26. Watauga Democrat , October 27, 1927 27. Watauga Democrat, April 10, 1913 28. Democrat, July 24, 1913 29. Watauga Democrat, July 8, 1897 30. Democrat, 22, 1901 31. Democrat, July 19, 1916 32. Interview with Carrie M. Buxton July 16, 1987 33. Town Council minutes, January 9, 1926 34. Democrat, July 21, 1927 35. Democrat, July 28, 1927 36. Watauga Democrat, November 18, 1926 37. Watauga Democrat, April 15, 1915 S.C.: Southern Historical Press. 1976 (Reprint of 1915 edition), p. 157. pp 199-200. �II 38. Democrat, August 8, 1912 39. Democrat , April 15, 1915 40. Democrat, 41. Town Council 22, 1915 October 6, 1919 and October 31, 1921 42. Democrat, 18, 1926 43. Democrat, November 4, 1926 44. Van Noppen op. dr., pp. 110-111 45. Town Council May 26, 1912 and May 24, 1913 46. Town Council Minutes, October 9, 1913 47. Town Council Minutes, February 23, 1914 48. Town Council Minutes, March 16, 1914 49. Town Council Minutes, 25, 1914 50. Town Council Minutes, April 6, 1914 51. Town Ordinances in Minute May (?) 1917 52. Town Council Munutes, June 1, 1926 53. Democrat, February 4, 1915 54. Town Council Minutes, February 1, 1920 and April 9, 1920 55. Democrat, 8, 1919 56. Democrat , November 4, 1926 57. Democrat, January 26, 1972 58. Watauga Democrat, November 4, 1926 59. Democrat, March 6, 1924 60. Charlotte Observer, July 13, 1919 61. Watauga Democrat, September 13, 1923 62. "1923 Fire Almost Destroys Community"Tfie Blowing Rock Story. Page 12. Mrs. Robbins"T/ie 63. "A Visit 64. Democrat, October 18, 1923 65. Democrat, March 20, 1924 66. Democrat, 67. Democrat, April 30, 1916 68. Democrat, 69. Story. Page 29. Democrat, December 16, 1926 11, 1919 and Town Council Minutes, November 17, 1924 24, 1976 70. Watauga Democrat, December 23, 71. Town Council Minutes, May 16, 1929 72. Town Council Minutes, March 30, 1914 73. Town Council Minutes, May 19, 1923 74. Town Council 75. Watauga Democrat, July 8, 1909, September 22, 1910, and September 14, 1911 �STARTING A NEW CENTURY/Page 49 76. Watauga Democrat, September 24, 1926 77. Interview with Wade Brown, July 13, 1987 78. Democrat, July 22, 1926 79. The Blowing Rocket, October 25, 1963 80. Watauga Democrat, December 17, 1914 81. Interview with Lena Robbins July 16, 1987 82. Interview with John Christian Berhardt July 1, 1987 and newspaper accounts. 83. Democrat, February 22, 1912 84. Democrat, September 23, 1909 85. Interview with J.C July 1, 1987 86. Watauga Democrat, January 18, 1917 87. Democrat, August 27, 1925 88. Watauga Democrat, January 8, 1920 89. Democrat, May 20, 1926 90. The Blowing Rocket, October 25, 1963 91. Warner, Anne. Traditional American Folk Songs. Syracuse NY: Syracuse University 92. Democrat, October 24, 1907 93. Democrat, 94. 1984. pp 310-311. Democrat, October 17, 1907 95. Frome, Michael. 96. 18, 1926 in High Places: The Story of the Great Smokey Mountains. Garden City NY: and Company. 1966. p 179. Democrat, November 13, 1924 97. The Charlotte Observer, July 5, 1924 98. The Rocket, June 17, 1933 99. Interview with Hugh Morton June 23, 1987 and Watauga Democrat February 16, 1928 and 100. The 20, 1926 Rocket, July 6, 1933 and September 2, 1933 101. Asheville Citizen, January 31, 1943 102. Hickory Record, June 15, 1972 103. Watauga Democrat, January 23, 1913 104. Democrat, July 13, 1899 105. Watauga Democrat, November 24, 1910 106. Watauga Democrat, January 6, 1916 107. Democrat, June 26, 1916 108. Democrat, March 28, 1912 An excellent Princeton NJ: Princeton University Press. 1984. 109. Democrat, January 16, 1913 110. Democrat, account of Masonry is found in: Dumenil, Lynn. 26, 1903, January 23, 1913, and January 16, 191 111. W^tauga Democrat, January 16, 1913 112. Democrat, February 12, 1914 and American Culture 18804930. �113. Democrat, November 5, 1903 114. Democrat, January 30, 1908 115. Democrat, January 30, 116. Letter from Alice Wood in Community Club Files. 117. The Rocket, July 22, 1933 118. Democrat, September 27, 1928 119. Democrat, January 24, 1929 120. Democrat, 15, 1928 121. Letter in Blowing Rock Community Club files, 1934-35. 122. The Blowing Rocket, July 22, 1933 and Community Club 123. Democrat, 124. Democrat, February 23, 1928 125. The 10, 1925 Rocket, July 22, 1933 126. Watauga Democrat, November 18, 1915 127. "1914 Clean Up," Blowing Rock Story, 1983, page 17. 128. Democrat, June 22, 1916 129. Interview with Lena Robbins July 16, 1987 and The Blowing Rocket July 22, 1933 130. Watauga Democrat, July 17, 1913 131. Democrat, June 13, 1912 132. Democrat, March 4, 1915 133. Watauga Democrat, June 1, 1916 134. Watauga Democrat, May 24, 1923 135. Democrat, May 17, 1928 136. "Blowing Rock Country Club: History of Its Golf Course" by David J. Craig, Jr. September/October 1980. Provided courtesy of Mrs. David J. Craig, Jr. 137. Interview with Gwyn Harper, Jr. July 29, 1987 138. Times Gone By by Robert W. Harman: Privately printed. 1973 (?). 139. Lenoir News-Topic, September 8, 1897 140. Watauga Democrat, January 30, 141. Carter, Mary Nelson. North Carolina Sketches, Chicago: AC. McClurg & Co. 1900. 142. Morley, W. The Carolina Mountains, Boston; The Houghton-Mifflin Company. 1913. 143. Democrat, April 13, 1916 144. 364. Democrat, August 28, 1913 145. Watauga Democrat, November 16, 1911 146. Democrat, May 15, 1902 147. Correspondence in the William 148. Watauga Democrat, August 28, 1924 149. Democrat, May 4, 1909 150. Watauga Democrat, May 6, 1926 collection, courtesy of Manuscripts Department, University of North Carolina at Chapel Hill �STARTING A NEW CENTURY /Page 51 151. Watauga Democrat, March 21, 1912 and William 152. Democrat, July 7, 1910 and July 1, 1915 153. Collection, loc. cit. Democrat, July 19, 1916 154. "Blowing Rock Memories" by Ruth Vardell and Gaston 155. TTie Blowing Rocket, August 8, 1986 157. Watauga Democrat, August 17, 1916 158. Democrat, July 19, 1916 and interview with J.C. Bemhardt July 1, 1987 159. Watauga Democrat, December 23, 1915, July 26, 1917, and March 27, 1919 160. Democrat, August 23, 1917 161. Watauga Democrat, January 10, 1918 162. Democrat, June 20, 1918 163. Democrat, July 18, 1918 164. Watauga Democrat, September 12, 1918 165. Watauga Democrat, July 1, 1915 166. Watauga Democrat, November 11, 1915 167. Democrat, April 3, 1913 168. "1914 Clean-Up," The Blowing Rock Story 1983, 17 (Note: the speech is mistakenly 169. Watauga Democrat, June 5, 1913 170. Democrat , November 18, 1915 171. Watauga Democrat, December 23, 1915 172. Watauga Democrat, October 26, 1916 173. Town Council Minutes: Ordinances of 1917, 30, 1921, April 19, 1922, and May 15, 1922 174 Democrat, December 7, 1922 175. Democrat, June 5, 1924, July 24, 1924, and February 12, 1925 176. Watauga Democrat, September 8, 1927 177. Watauga Democrat, November 25, 1926 178. Watauga Democrat, January 1, 1925 as April 1914) �Page 52 / Chapter 111 �GREAT ESTATES AND PROMINENT PEOPLE/Page 53 CHAPTER III Great Estates and Prominent People Ultimately, the true of any town, and vibrant intriguing Numerous individuals, of contributed to the of this quaint, but vigorous, Rock, with its appeal—its and accomplished of rare individuals, to it an and richness. These and colorful Time and has the of for to the its well-known of the are in this It is, all the in this It is all the are at the of its "No has had an and of vitality, in this Village's the an and its the fair of a be so as and is to the of mountains"1 The a in the 1900s, one of the in North Carolina^Chetola Chetola, of rest"2 the but all this for the of the the Village as we it The as Chetola was in by Lot The Mr. 100 the of North for the of 5 an on the Daniel Trail, the only two on the at the of a a for the coach.5 The of to the County's first Lot the a Greene.6 the Civil War, Len his a of two a a room,7 he his it a house, the in the Village. He a row of the to Dr. Chalmers a first the Village the of 1884, "Mr. Mill was the to in 100 ago. In Len one of the few on the for the the lat lands" This was "Silverlake" it for its The and as Zeb the of the of Mr, so he to out on the to Not did the rest and for it also the only in and the to Church, a of who on the for 18 and ran the mill the late this of �to the of who Chief their com into Mr. Church's not for his services, but would a of he for This of was "tolling" was very to in years.9 During ice for the community. With no ice to At you could buy 100 of ice for 10 cents.10 1892, the their property to William and his Susie.11 The Anniston, to and was in Hyde Park, New York, the son of an priest. Dr. at the Church in Hyde William school with the New Yorkers (two of whom the of Teddy Roosevelt.) William's the of an intellectual who had of in China.12 was one of six Like his he was an 6 feet tall, a of humor.13 Some say he Grant, that he was as a to he was at by his A "born teacher" she William to the Civil War, the New York to Virginia finally in Dr. as of St. John's Church 1869 his in 1894.15 At the age of 17, William to work in a in the he 16 of the Squibby Switch Company, a he for 30 years. In 1882, he Parker, an of Duncan T Parker.17 Miss Parker, in to her It is she charm "18 In 1890, Mrs. at his 19 the of the First National in Anniston, Alabama. Through the Mr. Stringfellow*s to with his tuberculosis Mrs. cooler her husband's health, so she to the known as Silverlake.20 The the property Chetola, for to "haven of rest" the one of the beautiful private in Rock.21 The villa an architectural it the of The a simple four-room home, greatly a structure.22 The eight-bedroom Chateau or five a living library, den/card room, an which an pantry walk-in all the done.23 The oak which on the in the floors.24 ceiling and and a of the of its and the the villa the at bay.25 Chetola was one of the few at the to electricity.26 The an which ran a the was the a was in a or in the kitchen, into the as 1912, the villa / • 1.1 • L L • w • D i u was lighted by acetylene & J but eventually electricity was gas, c . „ , C - ^ H Susie Parker Strmgrellow (right) with her sisters Minnie Parker Hegemeyer o / / ; j fcenterj and FarJcer Noble by the mill.28 �GREAT ESTATES AND PROMINENT PEOPLE/Page 55 Mr. the and had in horticulture The Stringfellow touch can be in a of he a of not to North Carolina.29 He the mill in it with the trout in the The fill the 7-acre into the to the Mississippi.30 The was a with the of r Rock. Swimming the the "~ "" ** " ". . ice was in the ' """ ' ' , '*^H^^- • winter.31 In to the Stringfellow built a house, home, stable.32 The lavishly, for One of Mr. Stringfellow's was Elliott the who had a in Rock.33 It is the of both living in Ferry, Virginia. Mr. Stringfellow's at the Church in Ferry during the Civil War Mr. Daingerfield^s in Ferry at this time.34 her in "during the era, the lanterns,"35 and Chalmers Davidson the of Mrs. Stringfellow,36 While the Rock's to they very in the Rock Church, The Church of the Holy Spirit.37 Mrs. a Sunday of the church.38 no children of her own, she took a in the of a to help children of the area.39 willing to to in need.40 Both Mr. Mrs. for the of County to as the Cross the County fed the "unfortunates" of the 1900s.41 In a School Association, with the the Civic the of the Fire Girls.42 The Stringfellows1 in the of the a of their life In 43 1914, they the Scout Troop, which at Chetola. In 1916, they money to convert a of the of the public a for the youth.44 In 1918, Mr. 45 all five each. the was not by in the in it was An in the in 1916 "...it is to say, of not with the they to ...most of for the uplift of the as a yet to do for us what, we are to do for ourselves"46 As William a for life to the he his of with In 1917, he a to the to "You too the of our the onions, both of which, will in County 47 any in the I of" a �In the 1900s, felt a County was not by or Mr, to the County and in the He was a of the County in 1917 a in in oil to Mr. was a of his The this "I it be a 48 County any oil or else on our trails." As the the he was to be 49 "cured" of tuberculosis. to build a Church in to thank, God for her The for the Church in 1918, Mrs. the of her on 7, 1920 Bright^ a condition which she for years.50 William the of the Church, a to his The rock on the church by The has it to lay the in the of the a which him. At the was the doing as it is "borrowed" a the the say the of the Church is a rock!51 The by W. of the Court, in to Mrs. are on a the "She was an of the a lover of the a of the right, a foe to a of she found it:"52 Upon her left $1000 to the to County citizens,53 The P. Church was on 7, 1921 by J. M. 54 Homer. Thanks to Mrs. will, and to of her the of Rock a church in which to In 1919, due to his sold Chetola to the of North Carolina. The Holts, the for less the in 1923 to Charlottean, L. the of has it Mr. the "Had-er-way" it his Ernestine, who him to the property.55 Ms. Annie in her jRodt, the when by the �AND is a of a art; an as a of to the The he is to its are like a bit of to part.56 57 fair, the a in in 1925, While a so was for sale,57 the Mr. to of its its He a of his to the its Luther truly a He on a in the of the Valley, in 1873, He was the of the son of the late William He was his in of an his in a his He the Wickliffe Rectory School but to to the to with his He as he to say, "My go on get the of a but felt too a young man.1*60 He in County with his the age of 2?, Mr. J. T. Lupton, a in the Coca-Cola girl to to to the Coca-Cola Mr. in for a to for the to in field,62 Luther was a his his the to the south.63 They to to 64 but Mr. Charlotte, North Carolina, in 1895. he say he it was the in the in "I 65 if I did not in this I go to the or to Atlanta," In 1902, J. T, a in $3,000 $500 he had in $1,000 to his In of the he with the he J. T7s Crisman. 67 Virginia, her a store. the city in a Coca-Cola to the and The was but the in a for the the With his he ten for the In 1926, like so she to live his in the �Page 58 / III of the Carolinas "68 As as he was in Mr. lost of the on to him^his He six Luther, and and for and his wife.69 He his to be a of his as well, the Coca-Cola a his son sons-in70 law joined the firm. To the of Charlotte, Mr. his to for the The as Asheville, and Crest. Then one the the Village of Rock. in love the its and its this was he the rest of his summers.71 Thus, in 1926, Luther and his wife the as "Had-er-way" and it Chetola.72 Mr. of the for the sum of $36,000.73 He the to 169 in its In 1928, he the mill, the the old a rock structure.75 the top of the he a his "T" day to and the Village.76 At his the it was to the the in 1935, he built a much of the "Big House" a he and on winter to or to business. The of his in the in wood. He this it his to Mrs. Snyder^s CJietola.77 As his began own families, he built a on the so be to and in the of the Village. The the of Mr. Mrs. Christine, Jr. and Luke. In 1932, he a for his These Mr. and and Caroline Mr. Mrs. Anne, Chris. This was unique; Mr. his dry wit, both exactly the duplex »-• i • *••-< y • "Twinola" The W.B. Garrison house was built in 1938 for the Garrisons Billy, Snyder, Lee. Each in May, the would the Lenoir, with them cooks, on the a for employees.78 was a for and Mr. the first 79 a alley. the on the H. Cone was a the Mr. his the in Chetola to be the in the The to see who could the fish.80 on Mr. the a on the lawn. It was one of the big of the 81 no one to it. Among the of Chetola the huge, flower Only with her of Arbors, ivy, on the of phlox, In of the "Big House" was a bed Iris with in colors.83 be on to as the "Coca-Cola �/ Page 59 in the with of wa also an old and and she a She was not her to a at and an for the Pe°pl^ You of the the she was like the for the family.86 of for its it was a his his Iva, his son for Mr, by the to for the Church his the of to at The in to a to use was or on the Mr. his son for the His to the in the has it was a for the for his of to toss not to be of any was a in the the and the the to in the in a in 1948, to the W.C. of Charlotte, in 195L91 to his 195? at the age he He left to his it in the a a n 1972 it sold.93 As in i i & for the Mr. in 1940.90 He was a but his and his in the the he a to the is 321/Business. He the 50 an an at the It of his to the people of not his help.94 He the to work 95 the on the Estate. At a to for Luther He in the Church. his to the in his by the family.96 As in this the 1900s, of the day to the felt a to for the community.97 In 1946, he of the Rock Community Center. on the a for to go for a It a of worship,98 For the a Center.99 an of the this to the "for the for civic for of distress"100 A and an of the and the its and To this the J.L is to the 14 of As of he by an to the tO of J good F L Luther C J Tate - L i ^ r L/- /IA»»X F /- » Gofer ^ Lloyd r i ^ �Page 60 / Chapter III as the Cross, Boy Scouts, Community Club.103 the of the Rock Country Club, of on He was the Club's president.104 In Charlotte, as of the Chamber of Commerce "during of the of the and was a for the YMCA and Army,105 He was of the and in Charlotte, of the Cannon Airport and Chairman of the Life Company of Charlotte.106 He was a and life of Myers Church, 107 a still in his honor. Early in his Mr. Snyder in local which "bolstered the life of the 108 community rolls" He "this policy has a one, that a community in community"109 His was a not only to his family, but to who him. His and will be It is a to a Daingerfield Of the who found solitude, in the tiny of Rock, the Elliott His in of the in country, the in New "fork the National Gallery in Washington.110 Elliott born in Ferry, Virginia, on March 26, 1859.111 He a of an who to Virginia in the 17th Century, the son of Captain John Elliott Wickham De Daingerfield,112 He a of North Carolina the Civil War his by General E. Lee, to command the in Fayetteville.113 He his in the House, Lafayette visited in 1825.114 Young Elliott his as a one his Archie, a box of watercolors.115 One of his first was at the age of twelve. Entitled "Girl With a Rabbit," the pronounced "quite perceptive" for so young,116 Determined to all he could about art, Elliott with a local with Mrs. William MacKay, a painter, in the Chinese style.117 He that if he to to be a he to Fayetteville. To and instruction, he an for six months in Norfolk, Virginia.118 Elliott a child in the the Civil War up during the Reconstruction Period. He proud of his if he to the on he would to in 119 to view his childhood his objectively. So, at the age of 21, with only a few to his he for New York City.120 In order to support himself, he a job Christmas but found he not for type of employment.121 Within a month, he an to Walter a of the National of Design. Elliott for out and up the Mr. In for his services, Elliott instruction his to every the first class.122 It he boy to instructor.123 was obvious. Within a of in New York, not only did he rise to "instructor" in a very well-known but he sold his first picture, "The a of Wine" for $150.124 In 1884, he left the with Mr. the American this was a point in Elliott's the Mr. tell art connoisseurs who to a him, "There is a young up the me. Go buy a him" The two until Mr. in 1894.125 In 1884, Elliott French, a of French of Wilmington, 126 North Carolina. He his to New York. The winter, he very ill this disease.127 On from his doctor, he to to 128 a could and for $15 a month. The up the in a was and but well it. According to Mr. "I the and �AND has of wonders. It in the in his In 1891, Mr. The like itself!"129 of North Carolina"130 to to he was to his New York to of the "The for the 50 the to the 19th Century. his at 61 of my of West Fifty-fifth the Holbein like the houses.131 He was in the York art This 1891, joy his child. The was not to his his in 1892 a "The Mothers"132 Three in 1895, at the in Mr. fell in of Louisville, Kentucky, the of Grainger.133 "a beauty" a face." To Elliott, her "like a incarnated!1134 one two if it "physical It it instantly"135 was to her in 1896, a "Madonna Child" The for $1,000 to Mr. of Metropolitan 136 Life and was the of his to be in Rock, The was on the of the of TJie Churchman. of the the United As a of the of as a He was to in the "The Child of Mary," "The Holy Family" "The of the Clark in 1902.137 a a to his by the Gospels."138 He for "art is the out of God by which the are the of the spirit."139 day to he in of a in his 140 prayed. In 1902, he a of for the of the in City. 141 his for the of Ann. the 1900s, was with his life. to two Gwendolyn, the felt he he His this period his In 1900, the "Windwood" in on -Drive, the in of Mr. in "High Noon" the "Grape Arbor"143 The by is on St. Mary^s of the Hills Church is by as the Cottage " The very in the at home.144 In Mr. for his of the art at at the this home.145 In 1911, by the Fe to the Canyon.146 For a he his to to this The he to be for to to by rail to see the An in a by the of she "marry an will for two will be a in the the a big red in the The was for Mr. the red the Canyon. With Blind Jenny's 147 was at last fulfilled. As his to He to "What �do friends?" was to do for and his William to a for the Church, which at the was he to on was to a In 1918, the Church he his and it Hills "149 The a which "on the of the the the at If her is in the will be a if in the will be full of want."150 The in the Anna Grainger Daingerfield with daughters Marjorie and Gwendolyn on the of "Windwood". "comes in out of the the of a sun. the a lily of purity. The of the to is fairly with the of The Dawn, one of the her robe. Life light, a miracle of beauty, follow her coming. Rhododendron of color her, while all the of the at her It is truly the of the Hills1 of who the on the day of — the blossom."151 One arm a which the of of to the say that if a of is the neck, the will 40 but if the will be and of sunshine.152 of Mr. are in the the are all to One look at the the is local.153 Mr. was the of "The of the Hills," but no one to its When 154 he got the for picture, "On my knees" In honor of Elliott his gift, Susie P. Stringfellow Memorial Church St. Mary's 155 of the Hills. Today, by the Church to the are by the way in it the of the Blowing Rock area.156 No is in the say he at "Windwood" on Drive; the in his at "Westglow" in 1917. A in as a at "Windwood," to as the unfolded.157 However, "The the for the are nothing of a of the the front of his home." The the is to is "Westglow"158 "The Madonna of the Hills" in 1916, it be the was at 'Windwood' at "Westglow." In 1916, his "Westglow" a the with a of Mountain.159 The ison the The was _ . f, .,, , „_, , _,__ „.„ „. St. Mary, s^rT,The . Damgerneld s masterpiece Madonna Of The Hills in c A Of L for the which Elliott H///S CAurc/i �AND as "never "Westglow" the the of Elliott through five was / Page 63 clouds, or mists"160 was in the a kitchen, parlor.161 When by 162 by the artist. In the hall by the Other in the Governor Winthrop a his home.164 The two-story They by to the of the an DaingerfielcPs for so in of the up the by The and 165 by a architect. "Westglow" its 32-volt light but no of electricity. to and the heat,166 These for the 167 to in of fires. The was in 1917 by and J. Lee for a of $20,00d168 The was a as a On the was a The and his u i /• 1 . r • i /• i i i f i T\ • f« 1 1 to in of the for the family, but "Westglow" a Estate,170 of the was as Rock Show.171 at "Westglow" an and the Village. On the day of the of and in Louisville, in her of the day one of "Some for JVew K»rJc on a of course. No one tea at left the so he our very at us and to the in triumph with a she with a flourish to all of the Nobody accepted"172 "Westglow" under construction to in the 1923 for New York a Rock, a by to see us. Wfe tea Daddy we to in. her long, which During the at the of his to to the in the built The ladies" "there a In an of the in in as and of in the of 174 galleries. "Westglow" was a of the and was a of and cuttings.175 his is the area out for to a He a the of his in of his In the of his "When the out on a cloth. They off the and a and it May."176 In 1924, Mr. for the to the In the of "paintin* Blue."173 a at of its the to as with a French, — was it was his he was so �his in 1932, at the age of 73, The a to the a he the for a as his two Elliott which he recovered.177 He and was at St. Mary's of the Hills.179 by his Gwendolyn. Anna her at his in in is Fayetteville.180 Gwendolyn, the of the children, on 22, 1904. She School in York City in Virginia, her on which, the her her and to the to a in her but she to her to for her her her an life in York and In she her by the New York to by Elliott Daingerfield poses with a group of admiring students. to for the to The Rock,' by of and for the Gwen, as she was to her of all was a vivid, These her humor, to her in in Her in Rock. Every she her Marjorie, a big on the of "Westglow" which was to by a of friends" was she a and at Jay was an "indomitable, for her nerve, 182 humor" She was as an and and as a of the Ouija Board!183 at in York City, the of and the of Art.184 She at University, the of American the of Art, and was for two of the of Sculpture at College.185 She the for her the for "Appassionate," a in An up the idea for this one in New York City, she was by a for was by the It to the the and sins since Jezebel."187 to pay this if she sit as a The and was The was in the Gallery in 1934 and was at the very first Art which was at the in 1935, The art was the of "several the in Rock."188 In 1952, and cast the of Sir the top of the Sir Cup. A of this was by to II Her to the United In for the gift, a �AND / Page 65 The of the annually. The is in at the North Carolina of History.189 In 1954, the to an for the Girl of America. The she was a to her, the girl As of the "girls" (as by did to in art. Art on the of Patronesses.191 The Art was in 1950, "to as a point for the in the to the of the to for as The first of the in and both 192 girls. as for of the to its The in at the time.193 was Art of the of of of W. C of a late for of her was Forsyth.194 and in Charlotte.195 was a to a Ovens, which in In 1939, was a of in the States.196 One of her a Child "The in the of St. of the Church in a gift to the community.197 her was a of the the Pen and and the Art Club.198 She also Fun of Sculpture. In this she an by the / a Marjorie Daingerfield and had one her TAe was in the /ta/ge of North Carolina, a I a for a a very dim wew of my He see 'no to me no way/ / had the two of Mr. and Mrs. Charles Cannon of Concord, full and life size, and I was with a are you to get to York?' 'Well, Hank,' I Til to Charlotte and get two h fifty and a it and it in my car!' He was very the and I did the a with so it like an out of it, he That to get in no car* Hit'll five I big to carry four on the Call in the 'So the and on the juice in all Finally, two car out the my into the it was �let tlie gas run all f me and Ladyf I I 'Well,' I 7 is — it the else in M C. / set sail down the trie / at a to get the Ae was so one to go a-sdckinf my is you got in your Is it a of it in that before, but burning!'199 Of course, / couldn't see out 1117 TAere / in tne car. Finally, he up to that just my but you it, yesf just it H« H. Cone was the of in 185? to Cone in The patriarch, Herman, was a to at the age of 17, finally in to a dry In 1871 Moses1 his to he a his for the it the It was on of the young first the of he to live. in the south, the in the With initiative, his the of in the It was a far cry as "drummers " the on for dish had an to sell The as Cone Mills, a direct by-product of work. Cone a of 36 when he to buy of Rock. to the of the he as a he to a he to an of his one be a of The 3,516 the Cone by his a of 35 the of the was a period, 18934899.200 in Rock Township, the lop Rich 500 of rolling Throughout the rhododendron mountain the the of nearby Mountain. The the Joseph C. Norwood in by the B. Clarke The was as and of to the These included the William A. the B, hands.201 It was in 1899 the a very In the the Cones construction of on this Oxen to 20 the at Lenoir, on the to with the project.202 The Victorian, 20 four floors. A Tiffany the Manor a to the of the Southern at the turn-of-the-century. H. The the �GREAT ESTATES AND PROMINENT PEOPLE/Page 67 to on the and with the Gifford Pinchot, Governor of Three of Whitetail to the Estate.203 Consistent with of on the as as cows. As a matter-of-fact, the so could be This led to the of the "Grade A" in 204 County. The Cone a in the of the Community. The 30 This, to the of 1900, 15-20% of Flat Top Manor Rock Township by the That portion of the which the the orchards. This a by Cone to an for to this on The of 300 locations. Sawmill Orchard, the just of the the of the of the was In a by the Country Club, was By far the was the China (so it was "on the of the world"), just of 221 its the Parkway. All told, an 10,000 on the of twenty At of operation, at for the to the on the While the are no a in the of County.205 Cone a of at Flat Top Manor, the of the Navy Wilson, the of North Carolina, the of the Also, the no of own, the and the ice was a Cone at the age of 51 on 8, 1908. After her Cone the of the to it in a her For 39 Mrs. Cone as a widow-in-mourning, in 1947 at the age of 89.206 Cone A rather of the his other the in 1911, to the of Mrs. Cone the Cone By an on May 30, 1911, Cone, of H. Cone, 3,516 as the H. Cone to the H. Cone in North . Under the of the she was to the for her use as as she at her the of the place.207 As the was to the in with the of the trust. Any conditions would a of the to the of H. Cone. It was further the H. Cone Park was to be as a for the To this, the be $10,000 for on the the of Mrs. Cone in 1947, it not be in the �Page 68 / Chapter III I ^m^'t^,, ^^r*. -^*f * ' •«--*E=«ir .%. --"-f-j%~^' w^t. - .• . _ ' A segment of t/ie beautiful carriage trails on the of the to a It was a be a on The $10,000 would to expenses.208 In to itself of the to the of the 1911 the a the North Carolina Court by which the Rock to be to the of to a of the The the H. Cone as a the of the of May 30, 1911. This on 21, 1949. On 21, 1949, John A. Wrug, of the the the 21st day 209 1949, the H. Cone to the United of America. Julian Price Park. The in to not only the 4,200 of just Rock, but the for whom the is the who a to the people of Rock. as the of Jefferson Life Company, but this was only one of his All Julian Price as a builder, a in the of the South. Price was Richmond, Virginia, on November 25, 1867. He was one of six children, the son of Joseph J. and Hill Price,210 Growing up on a the young to 211 in work. as a Julian was idle. As a he had for he was of Jefferson he by his policy to hire he to be "lazy" In his "A lazy A crook, now, has He and you can get the best of him and get out of him. you can a a is a worker. But a lazy man,^every day you him, you're your away"212 as a and for as a for Tobacco Company, Price an for the Life He 213 of $250 $1,000 to in this company. The for was and he had convincing of its It long, however, he was to and in 1907 he was and manager.214 In 1912, the Life Company, Security Life Annuity of Greensboro, and to one Standard.215 Julian of this new and in 1914 Vice-President. Two he was a held 28, when he and Chairman Board.216 his �AND / Page 69 to As he by twenty-fold.217 In 1930, Jefferson of the Pilot Company.218 was one of his After WWI, he a in the and in 1930 the of the and the Daily A/ews. He was of the Atlantic in 1930 in his death.219 Julian Price an say is to Rock,220 the he saw this of and he a it by the and of Mountains, he a for a which to the the the a with a 300-acre a a hotel221 In 1935, he 1,600 of Manufacturing, a which at one a in Rock. Times not for and Price was to be to sell, he no in the land.222 the River, just the the has an The Fork River, which is now Price Park, is for a of the was to a a of by this river which his It is he 18104817.223 Aldrich (18214905). Ash Pen Knob, at is just one of the Aldrich his and the company's ••*. "i Julian Price The was 299 on the of by the bear.224 Price one is in awe of the of It's to it has not this way. The was for its by the William S. Whiting, the 19124930.225 Whiting to the the was timber, chestnut, hemlock. In the of the late a who a of the the tall was "Beat you It was the of in Carolina. I think Whiting cut thirty feet There six feet We out saw one cut on Fork. We it was a feet to the first limb"226 When Julian Price the it was by the as "unimproved timberland "22? There was virtually of the left. Today, the is to to Julian Price and his the one day to Leroy Wood was an who of the Price He his two of their and Dale, the "Sims Place" (18714951) was a He in his a to his He try the out, it to his He said it was "so he go through hell a-poppin1 and a-crackin?1 Creek, in Price colorful mountaineer.228 At one on the the "white-face" and burley Five of with Julian Price to in the �Page 70 / Chapter III said by to the to Price as a for the the to and Service. try of that of the the a at on the still the on Shulls Mill crops.229 His was 230 in fine cattle" the was the red the and which as a 231 rangers. to one day to his for it was truly "the of his eye"232 He plans to a but his was He his did build a in the of but are not to The still on the corner of and 233 Street. the his hat or Price was in the Village.234 It a to his two to for the and to at His "my the view the of the was in the Not (where the could it"235 As in the rest of the of by the of Julian Price's untimely On his to with two and his he was to the on the of his 300-acre His car to a curve just North Wilkesboro. A was the for the of the Price was instantly. No one else in the car was injured.236 to the of the to it To Ralph Price the to for a It was to the in 1952 to be as a area for all to enjoy.237 It is at the Cone in the the Cone it was Cone, Sr., who Price to Weems, to the the land. construction of the was Price's on the the it in of their of Laurel he to the and he did. he Julian Price a contribution to posterity he vast Anyone has the the Fork Trail, or just driven the Parkway silently Julian Price his for this gift of nature. The Julian Price Park, in the of 1960, as a tribute to this citizen.238 Beautiful Price Lake on the Blue Ridge Parkway J. W. Cannon founded not only Cannon Mills, but the town of Kannapolis, He laid out the built the mill, with 1,200 for his 239 employees. He to Rock in the 1900s built a home on Pinnacle Drive the Green Hotel. This two-story structure, its front view of the Green Park Hotel its view overlooking Grandfather Mountain, Mount Mitchell, Table Rock, Clingman's Dome, Flat Top the Great Smokies, has in the family since.240 Charles Cannon, born in 1892, was the child of J.W. Cannon. He Fishburne Military in �AND Virginia, of 29, he by the Carolina he the in but left to of Cannon "He a up to Chairman in 1962, he 241 20,000 workers...." he was a boy, Cannon his the 1916 His to sell the / Page 71 for his four it 12 in In 1921, at the age 6,700 in North South He the to he "would be again." But the did not Charles Cannon. He his a of his wife, the Ruth Coltrane, William Coltrane, Charles A. Jr., Winslow, Mary Ruth, to only World War II. Charles was not the only child of J.W. Cannon to in The Cannon, with Rock. At one all of J.W/s in Rock, Half, Mr. Mrs. Cannon, in Mayview; the rest built in the This a bit of friendly rivalry, for he in the of town.242 Cannon as a and As TTie "He was in as 'peppery* in action. When he to end a was no his but he be in no doubt his acumen"243 He was as a still living in the 19th Century, 19th Century possible.244 Charlotte Golden, in his l&uVe of Cannon, "He is the last of the of the 20th century. of his in the Cannon Mills, he the of in the William the of Jefferson Yoknopatawpha"245 Although in the 1960s 20,000 in the Cannon Mills, Mr. Charlie, (a to by all of as to Golden: "He who has in the who has has just of at the There is no of Mr. Cannon's with his but the on a tightly of which into the political, religious, 246 life of the community." A. Cannon In the of his (Mrs. "You he it if he was to up the summer!" The to was less the J.W. the trip by On the of the trip, they out of early, the car, the day?s journey. Around noon they the for a picnic lunch. in the the Green Park Hotel, the very at the top of the mountain, they they at the trip was it had in it was not without its trials. Mrs. in not as to the trip up the Lenoir Mountain. her Uncle car would The Cannon would the car and to it try.247 Like all the Cannons took of the air beautiful Mr. Cannon's was He to on the old country which to which in his live TTie home of/.W. Cannon (left) on Pinnacle Drive in the early Was the old Globe �Page 72 III The Cannon of the air of the the for of the Day for the the the but to to A she Rock, They on the by the of the the of the The and or to the a for the Park, just to see all only It was a on of the to up to. Hill, it a "great outing." The on Every Friday, the children Annie to the of Mr. was Concord for the When saw his car the a up the mountain,248 Ruth," as she was by the community, her in for the but it was to in Mr. Cannon to on the so he the which the top of the He to his not to a fire on he to off! Mr. Mrs. Cannon in the the for "Miss Ruth" was a of the Club a in the library. she her on the at the was a few it has now.249 in in for the 250 ribbon. In to the old Charles at the Country Club, he his Mr. Cannorfs charity the Tufts Association, he on the of At the the College, for Children, the in The A. Cannon, Jr. is for his son was in 251 War II. Mrs. a of the Dorothy "during Cannon a at the Mrs. Charles tea a far of honor. One Wilson!*252 it Mrs* in the Cannon Clyde In of and was on the of the Tryon in New of the the at her home.253 For the the was the of the is can still men of the at Mrs. Charles Cannon (left) with Governor Hoey and Ashland Cannon not only in the big Mayview in the other. Although the her to but to "court" with all the_ in one was one of the to go for a says she and all the they �AND to the Mrs. in the to the has the so in for Children. for the it was at to is the in to the for a Mayview Manor.254 she was up, the boy the in of the the Cannon her the call has / Page 73 Craig's This is a a this the in the for the she her got to "It was a but a also to the a full all the trimmings.255 of to A in the began the in 1957* The of was by Elk, On the the One of the $250,000, charm" in is "Greystone Towers" in 1922 for a of 256 was the of Mebane. The "money, in the Village the f20s 30s,257 was a of of the Cotton at Carolina,258 At the in 1934, he was of Commerce,259 was his had a a has it the was to The his to his The was and was in he her to They had one a "Randy."260 Jr. fell in and was a of Rock.261 was a was as a by the at the Gun Club. was of the to big in Alaska.262 Mr. in 1934, she as an the to the for the William the Whitneys, the of the 263 DuPont But was her at "Greystone." to Dorothy the in Rock, "The of the a of as as the in the Myraf264 In 1920, the 42 of on the in as "Pinnacle Crest" Alexander.265 a an who to her a "German-gothic bathrooms "266 The for A a of led to the Its off the the to one "Nough to ole' it?" in the was she was not piece of was in place.267 Once the was the parties.268 in There to be to to to and to On the day the to the of the living to for dancing.269 On the of a by and led a hall �Page 74 / Chapter III 16th Century antiques.270 To the of the hall was a Mrs. entertained drop-in guests. Filled with magnificent, plants, the of the in the It a view of the mountains.271 ceiling, the French "Oreystone" on the walls.274 The and of entertainment.272 a held, and tall inside. Amidst invited the mountain the animal Myra's victims.273 Three the of which of not only for formal dinners, but for family as well The for Sir Kent in England. Myra Mebane often told the twelve-foot a of wood from every country in the world. Italian chairs of the period, of a the banquet an "elaborate, wrought-iron chandelier" A of at of the room. Next to the dining room a butlers the which a big range.275 The on the floor, by a stairway. A balcony overlooking the ballroom the two on the floor. The wing, the contained two Another bedroom, with a view of the courtyard and located the two the The left the bath, Mrs. Mebane's room, which a Randy^s bath, which the bedroom of her French Only the of pure silk were in the bedrooms.276 All of the bathrooms in tile all lavatories.277 The turret, on the third floor, as the poker room. Only men allowed. Robert at very well-known of the era, including J. P. Duke Governor Cameron Morrison. According to Dorothy Summerville, "In money plentiful for a Pe°ple who felt it to be wished " the were so high, a bank vault on the floor beneath the turret. The and also The had a and picture windows 278 which a 360 view of Grandfather and the surrounding mountains. was a coal-fired burner. Electricity the May view plant. The cooks, two housekeepers, two butlers, a chauffeur, quarters the for employees.279 the glamorous, extravagant, alluring, fascinating. Theirs certainly an epicurean to one "they it up lived it up well as as the money out."280 They in of the in Blowing Rock. Myra was not an but she in the horse show on Green Hill. According to Dorothy Summerville, "she had a 'sorrel, of sophisticated, show-horse quality. Her participation to any the show"281 on the course at Green Park. At a time when 50 to 75 cents, he the young $1.00 to $2.00 a round and often a $5 tip!282 �AND / Page 75 The the a of how the of the Rock. He eventually the car to to get It out of his The one of the electric, pianos.283 The old that "he who has but penny has no for a purse" to the Their its toll An in the in 1928 Mr. was in to the Hunter of Suit was Mr, to the He "Greystone*' as one in the to his children.284 to Mrs. "the was a was Myra no a was of her collection."285 Precisely how the was lost is unknown. it was the 286 in 1934, all of Myra's was by piece. She did she to on to an in out her to say this is 287 Julian Price on his first visit to the area. Around 1937, Myra at Greystone. The of allowed limited An in the The this "Let at do your worrying! LuncheonsTeas-Dinners,"288 In 1938, Greystone to the for the given at an of 50 per person.289 In she the of the Blowing Rock Country Club when it in 1941. Mrs, to on to her 1948, it was by a known as The American Corporation.290 The Corporation of Mr. Thomas Shelton, a as The $150,000 on the The coal-fired burner with an the In an to the interior, in green.291 To the folks, Shelton was an He to to in the ice. to his son, he "displayed of the can in a man"292 did not When the he his own life on the of Greystone.293 to The Broyhill the "gateway" to and is as familiar to the of as is Lenoir, Rock, as the city from the a and this philanthropic continuously the Broyhill born on June 1, 1850, at in Wilkes County. In 1876, he a young his junior, Parsons, a of Wilkes County. A she to child, Thomas Hamilton Broyhill, born April 2, 1877. After his birth, and the Knob of Wilkes County to a at the of the Lenoir Wilkesboro. Although children not. Thomas by in 1879, John in 1881, in 1885, in 1886, Isaac in 1889, in 1894, and in During the late 1800s and early 1900s, so was not a but an children to in the or in the of the of work. While their in the mill for the the at on the farm. The contributed to the by the in and All school in a one-room, one-teacher schoolhouse, only a The only s r n the winter months. It in the spring so the P i g planting, for a month or in or again in the season.296 Thomas, as the was the to He was a for In the 1890s, he �Page 3^1"; ~™ " ^' ' ,\ "l If ^"' : ^"^" , L . .' '...--,." . • for the by to the to be up to the market.297 In 1900, he his sawmill, the to all of the United where it to build furniture As for cutting the :.-:;.: .-::: ;j Coffin Company him four : ~ V-ll interest in company.298 This was just : r, " ~~= : to his for the industry. He eventually his own in of the county. When he he and a "\ and 120 of in the Furniture Coffin roy i Company,299 With he the in the company the to the Lenoir Furniture Company. • Mr. T. H, Broyhill, as he was by his the it on the to He out of his the primary of the Tom's in the Broyhill of today.300 For 50 Thomas was a much in Lenoir. He to his the a fortune.301 He his wife, the Powell, children—Otis, Lillie, Ted, and Ethel The as happy, humorous.302 In to the industry, Tom BroyhilPs other was real According to who he to buy, but he didrft like to sell. This reluctance, did not for civic community projects. Broyhill Park, in Lenoir, is of his benevolence.303 it was Tom the family to the furniture industry, it was his brother, Ed, who one of the in North Carolina as well as in the States.304 When Tom stock in the Kent Factory in 1912, he convinced Ed that "a man could reach out from the hill country of Wilkes County find for himself" To his brother, "Tom Broyhill a a of whom respected "305 Ed he too to the in of other opportunities, but first he an education. In 1913, at the age of 21, he left his to the Appalachian Training School in (now University).306 At this the School was a state-run school, a school for Tuition at the was by the of North Carolina, but the to 307 pay a board. The young thirty-five to the school, on with the of five in his pocket.308 He was no his so, in to pay for the tuition, he his own in for a haircut ten for a His as a barber only a few months, but would him. He set up on the lower floor of his dormitory for 309 faculty. This not at he to borrow his Tom, Ed the at jobs, so he to in the fall.310 While as a Ed met a Hartley Hunt. Mr. Hunt he a was of her to Appalachian. Ed he could not go wrong his to such a In the fall of 1914, Hunt at the Training School. Shortly she Ed Broyhill whom, enough, she would eventually marry.311 When she at the Training School, she only 15 old. Her well-rounded included Latin the �AND / Page 77 pi^nOf and voice. to to she in area.312 In 1918, she left to the North Carolina 313 College for Women, the University of North at Greensboro. Ed his In 1917, his and at the he was drafted.314 a at Camp in South for he was to the 20th in D. C. He was he was as While he was at Walter he a which he would say him the — he to type.315 In 1918, Ed the going home, he a in Greensboro, at the North Carolina for Women, to to him.316 In 1919, Ed to for his brother, at the Lenoir Furniture Company. Ed the a paycheck. At the of the Tom a $1,800 for his With he one in his company.317 In 1921, Ed They Allene, and all the and and the community.318 They up in the "typical the tree playing cowboys"319 Ed role in the was of but to author of Ed Broyhilf s biography, Anvil of Adversity ^ "his far the of to the or the filet. It to a in which him can and spiritually."320 J.E. "God us on an Anvil of Adversity for a only to Him. That is the way He us for life."321 By 1923, Ed in of for the all for $150 a month. On the he in to to buy his own company.322 In 1926, he the to go for with Tom, Ed his for $5,000 the Lenoir Chair Company.323 to "in months the Broyhill office, which is with devices, but the ran an of fuss red It a for a a a a an machine"324 the to the the continued to When the to for with scrip, "a for in the of a to pay later" During the 30s, Tom Ed which of the In 1937, Tom to giving the of the to his Ed. His in can be to the of his According to "No Ed BroyhilFs employ did for it. He a for a for his Ed Broyhill as "Thousands of books on to but is as as the Bible."325 Not only did the a role in the of the in North Carolina, a in the of Rock. As as 1928, Tom Broyhill of the Mayview Mr. Broyhill his friend, Mr. Charles Hayworth, to a on the of Park. When Hayworth a bid on the property, Tom Broyhill felt his was in his and "111 In 1930, the to Mr. M. of Volusia County, Florida, as of of the in the was Mr. at the the in 1966. It is to in 1929, the of Mr. Hayworth, a to Grover "that he Mrs. of Point on the (Mayview) if the the it a park" A by Mayor to on for out the but for the was developed.326 Tom on 19, 1955. He had the sole in 1935 and his will English, �Page 78/Chapter III the his death. According to Chuck Ketchie, who conducted an of the "Mrs* R Broyhill the the in her last will—she only that portion which included her as this she to her charity" The of the to University, to her portion.327 In 1952, Ed, in his the Green Hotel According to "his by the in at the Southern Furniture Market the of for buyers " Under Ed*s ownership, the Green Park Hotel completely and its Ed of the at "summer" on Wonderland Trail in Rock, The the which the Linville was to the on top of the world"328 with the 30-minute 329 to Ed at by 8:30 a.m. the week, His two gin to Ed in the of several 330 the one at Rock. As of the Party, Ed Broyhill with in the country. His in his in the future of the nation. He as Wherry, Taft, Carroll Dwight Eisenhower, Richard Nixon, On the Broyhills at in 331 Rock. Carolina, Ed to churches, hospitals, universities, and community At University two buildings are in honor of him his wife, on the ASU of Trustees 1957 to 1965.332 to "most — she is giving of — she to tire; — she is in — she is doing something for someone" Satie loved Rock the perfect for her to pursue interests. According to her Allene, "If was at the Green Hotel who had not Blowing Rock, Mother up the tour."333 — was to be 10 �GREAT ESTATES AND PROMINENT PEOPLE/Page 79 NOTES 1. Chetola Travel Brochure, Compiled and printed by Queen City Printing Company, Charlotte (located at The Blowing Rocket Office). 2. Interviews with George Snyder, eldest son of James Luther Snyder on September 11, Sept. 16 and Oct. 15, 1987. 3. Interview with George Snyder and The Blowing Rocket, June 29, 1984, p.9. 4. Interview with George Snyder, 5. "Chetola — A Haven of Peace Reborn for Many" — an article found in the Appalachian Collection, Appalachian unknown. University, author 6. Arthur, John Preston. History of Watauga County, North Carolina. Richmond: Everett Waddey Co., 1915. 7. Interview with George Snyder. 8. Chalmers Gascon Davidson, "Old Blowing Rock As Our Family Knew It." TTie Blowing Rock Story, 1983, p.70. 9. Interview with Luther Church his Mother, Neola on Sept. 14, 1987, 10. Interview with Fred Mays on August 12, 1987. 11. Interview with George Snyder. 12. Interview with Mrs. Sanford 0ean) Lee on Sept. 10, 1987.(Mrs. Lee is compiling a parish history for St. Mary's of the Hills Episcopal Church.) 13. Ibid. 14. Davidson, op. cit. 15. Interview with Mrs. Lee. 16. Ibid. 17. Gate, Grace, The Model City of The New South: Anniston, Alabama 1872-1900. Huntsville, Alabama: The Strode Publishers, Inc. 18. Davidson, op. cit. 19. Interview with Mrs. Lee. 20. Interview with Mrs. Lee; Arthur, op. cit., 21. Interview with George Snyder Interview with George Snyder. The Blowing Rocket, June 29,1984. 22. Interview with George Snyder and Lee Garrison (Luther Snyder's Grandson) on Sept. 23, 1987. 23. Ibid. 24. The Blowing Rocket, June 29, 1984 and an interview with Luther and Neola Church. 25. Interview with George Snyder. 26. Ibid. 27. Ibid. 28. Interview with George Snyder and Watauga Democrat, April 15, 1915. 29. Interview with George Snyder 30. Ibid. 31. Interview with Fred Mays and by Ruth Vardell and Gaston Gage, "Blowing Rock Memories" 1975. 32. Interview with George Snyder and Lee Garrison. 33. Dorothy Henkel Summerville, "Things I Remember About Blowing Rock" The Blowing Rock Story, 1983, p. 69. 34. Interview with Mrs. Lee. 35. Unpublished memoirs of Marjorie Daingerfield (located in the Blowing Rocket Office). 36. Davidson, op. cit. 37. Interview with Mrs. Lee and Summerville, op. cit. �Page 80 / Chapter III 38. Interview with Mrs, Lee. 39. Ibid. 40. Democrat, Feb. 12, 41. Dec. 20, 1917 and Jan 3, 1918, 42. Nov. 2, 1914, Oct. 14, 1915, and July 1, 1915. 43. Town," The 44. Democrat, April 13, 1916. 45. Democrat, May 28, 1918. 46. Democrat, April 13, 1916. 47. Democrat, 48. Democrat, Nov. 21, 1918 49. Interview Story, 1983, p. 17, 1, 1917. Lee. 12, 1920 50. 51. Ruth Vardell 52. Mrs. Gaston Gage"Blowing Memories" 1975. op. dt, 53. 11, Lee. 54. 55. of Rock*1 (There is a 56. Annie Smith, "Inspirations 57. Interview with of Snyder. 58. JWd 59. TTie 21, 1953 60. TTie 21, 61. "Luther Snyder Prominent Citizen,**The 62. IBM 63. IMi 6f Ibid 21, 1953. 65. The 66. Aug. 21, 1953. 67. TAe 68. Interview Snyder. 69. "Luther 70. Citizen" op. dt,, 1983. p. 18. with Snyder. 71. Ibid. 72. Ibid. 73. Ibid. 74. 75. "Luther Garrison Citizen", op, dt. 1953, pJ5. at Tfie �AND 76. The / Page 81 June 29, 77. 15, 1935 78. The 79. Church. 80. "Luther Citizen", op, cif. 81. Garrison, 82. with 83. with Luther Church. Garrison Snydet and 84. TTie July 18, 1947. 85. The 19, 86. TTie July 27, 1935 87. Church, 88. Neola 89. Luther Church, with Luther Church 90. Garrison. "Chetola the -A of op. eft. for and Lee 91. Church, 92. "Luther Citizen" op. dr, 93. IBM 94. The July 12, 1940. 95. 96. Ifeid 97, Interview with Lee Garrison 98, Interviews with Neola and Luther Church, Garrison, 99. Ibid 100. TTie 101. The 24, 1935 and July 18, 1936. July 31, 1969. 102. TTie Aug. 2, 103. TTie July 31, 1969. 104. TTie July 4, 1941 and Aug. 23, 1940. 105. TTie 106. Aug. 21, 1953 Ibid 107. AM 108. AM 109. Ibid 110. "A 111. 112. Ibid 113. IBM. of p. 1. (This is Exhibition. Charlotte: at TTie of Art, 1971, p. 10. (This office.) be in the �Page 82 / Chapter III 114. 115. John, Roaming the Mountains with John Parris. Raleigh, North op. dr., p. 12. 116. 117. 1955, p, 61. July 29, 1978. op. dr., p. 12. 118. Ibid 119. Ibid. 120. JbM. 121. Jbief. 122. Ibid. 123. Aid 124. on 125. 10, 1987 op.dt., p, 14; p, 14. E,, TJhe N.C., 1948. of Grandfather Mountain» 126. Hobbs, op. dr. 127. with Mrs. op. c/t., p. 10. 128. Interview with Mrs. Lee. 129. Ibid. 130. Elliott Daingerfield, at the UNC Library. 131. to L. Thornton at UNC 6, 1929. the op. cit.j p. 14. 132. Ibid 133. JJbM interview with Mrs. Lee. 134. with Mrs. 135. op. dr., p. 10. 136. Mrs. Hobbs, op. dr., p. 24. 137. Ibid. 138. IBM 139. Ibid. 140. 141. Mrs. op. dr., p, 26 and The Blowing 142. June 28, 1940. Mrs. 143. IBM 144. with Mr, on Oct. 16, 1987. (Wood once by Ruth Vardell and Gaston Gage, 145. He as a for the and 29, 146. 147. p. 50. 148. Interview with Mrs, Lee. 149. 150. Still Mrs. Many" The Story, p, 42. Church Activities 1951.) of Rock" �GREAT ESTATES AND PROMINENT PEOPLE / Page 83 151. op, dr., p. 61. 152. The Still 1983, p. 42. 153. Ibid 154. Interview with Mrs. Lee, 155. Ibid 156. "Famous Many" op, dr. Still 157. Interview with Mrs. Lee. 158. The July 14, 1939, I 159. 160. TAe The Feb. 1, 161. Interview Mr. Wood. 162. Ibid 163. Mrs. 1, 1980. The 164. Mrs. Lee and the July 29, 165. Mrs. Lee and 77ie Feb. 1, 166. with Mr. Wood. 168. Mrs. Lee. Town," The p. 15 and Mr. 169. 8, 1987. on 170. Interview with Mr. Wood. 171. Are 172. The Stoiy, p.15 and Mr. of 173. Ibid 174. Mr. sketch. 175. IMf. 176. 177. 178. of op. dt», p. 50. Oct. 27, 1932. 179. The June 24, 1933. 180. The June 28, 181. Biographical material obtained from Mr. Joseph Dulaney. 182. The 183. The 184. The Rocket^ March 27, 1977. (Reprinted from The Charlotte Observer.) 25, 25, 1977. 185. Ibid 186. The July 14, 1939 and 25, 1977. 187. The July 14, 188. The July 14, 1939 and July 20, Stozy, 1983, p. 69 and Hie July 29,1978. �Page 84 / Chapter III 189. Robin R. Salmon, "Marjorie Daingerfield". This biographical was written to be Gardens. It was provided to the author by Marjorie's nephew, Joseph Dulaney, in a supplement to a sculpture by 190. Ibid 191. The 192. July 20, 1935. The Blowing Rocket, Aug. 18, 1950. 193. The Blowing Rocket, Aug. 8, 1958. 194. The Blowing 195. The Rocket, 196. The Rocket, March 25, 1977 197. Interview with Mrs. Lee. 198. The July 14, 1939 and Mr, Rocket, 25, 1977, 25, 1977. 199. Daingerfield, Marjorie. The Fun and Fundamentals of Sculpture, New York: Charles Scribner's Sons, 1963, pp. 81-83. 200. Buxton, Barry and Deborah. The Denim King: Moses H. Cone's Family, Textile Empire and Mountain Boone: Appalachian Consortium Press, 1989. 201. Buxton, Barry. Historic Resource Study of the Moses H. Cone Estate, Asheville, N.C., National Park Service, 1987. 202. Ibid. 203. Ibid. 204. Ibid. 205. Ibid. 206. Ibid. 207. Ibid. 208. Ibid. 209. Ibid. 210. Greensboro Daily News, October 26, 1946 and "Julian Price: From Railroad Telegrapher to Life Insurance Company Presidency", pp. 4547 of The Jeffersonian^ November 1946. 211. Mary Taylor, "A President is Born" in The Jeffersonian, November, 1946, p. 89. 212. Lou Rogers, pp. 45-47 of The Jeffersonian, Nov. 1946. 213. Author Unknown. "Julian Price - Dynamo 75th Birthday Climax of Productive Life" pp. 90-94 of The Jeffersonian. 214. Greensboro Daily News, October 26, 1946. 215. Ibid. 216. Ibid. 217. Asheville-Citizen Times, October, 27, 1946, pp. 30-31 of The Jeffersonian. 218. Greensboro Daily News, Oct. 26, 1946, pp. 4-6 of The Jeffersonian, 219. Greensboro Daily News, Oct. 26, 1946, pp. 4-6 of The Jeffersonian, 220. "Greensboro Names on the Mountains" Greensboro Daily News. Sunday, September 22, 1974. 221. Insurance Index, Nov. 1946, pp. 36-38 of The Jeffersonian. 222. "Greensboro Names on the Mountains," Greensboro Daily News. Sunday, September 22, 1974. 223. Lord, William G. Blue 224. Ibid. 225. Ibid. Parkway Guide, Eastern Acorn Press, 1982. �GREAT 226. Democrat, Jan 19, 228. Lord, William G. A to the Parkway — Dedication '87, Eastern Acorn Press, 1957, p. 15, 229. Interview with Wood Hayden Pitts. Oct. 28, The 231. Interview with 232. / Page 85 Ibid. 227. 230. AND Lou Wood. pp. 45-47 and "75th 233. Interview with Mr. Climax", p. 90 of TJie Jeffersonian. Mrs. Wood. 234. "Julian Price Instantly 235. "Greensboro In N. C. Auto Accident", p. 38 of The Jeffersonian, November, 1946. on the Mountains," The Greensboro Daily News, Sunday, September 22, 1974. 236. The Greensboro Daily Oct. 26, 1946 and The Insurance Index, 1946, p. 36-38 of The Jeffersonian. 237. "Community Club History Is Given" The Blowing Rock Story, 1983, p. 16, and The Jeffersonian, 238. The Aug., 1960. Aug. 1960. 239. "Charles A, Cannon Dies From Stroke" Democrat, April 8, 1971. 240. with Mrs. 6, 1987. 241. Democrat, 242. Interview with Mrs. 243. "Charles A, Cannon, Textile Owner, Dies in Kannapolis" TTie Charlotte Observer, Saturday, April 3, 1971. 244. Ibid. 8, 1971. 245. New 246. Interview with Mrs. Hayes. 248. Ibid 249. Company, 1962, p. 139-144. Ibid 247. The Ibid 250. "Early Are The 251. Dorothy Henkel Summerville, "Things I 253. Interview with Mrs. 254. Ibid 255. Ibid 256. From a brochure 257. From an p. 66. Interview with Mrs. Hayes. 252. Story, About Old Blowing Rock" in The Blowing Rock Story, 1983, p. 69. the 1963 Tour of Homes by St. Mary's of the Hills, (Located at the Blowing Rocket Office). written by Mrs. Dorothy Henkel Summerville in The Blowing Rocket, July 14, 1979. 258. Democrat, 8, 1934. 259. Democrat, 8, 260. Interview with Mrs. 261. Dorothy 262. The 263. The 264. Dorothy Coleman on October 8, 1987, Summerville in The Blowing Rocket, July 14, 1979. July 4, 1939 and 14, 1979. 14, 1979. The Rocket, July 14, 1979. �Page 86 / Chapter III 265. Mr. on October 27, 1987 and The 266. Davies, May Democrat, April 26, 1928. 1953, p. 145. Taw Jameson, 267. Ibid. 268. Interview with Mr. Hayden Pitts. 269. op. dt.» p 270. Interview with Mrs. 271. Interview with Mrs. in The Dorothy July 14, 1979. 272. 273. in The Rocket^ July 14, 1979. 274. Interview with Mrs. Coleman, Mr. 275. The July 14, 1979. Mrs. in The July 14, 1979. in The July 14, 1979. 276. Interview with Mrs. Coleman. 277. Interview with Mr. Pitts. 278. Mrs. 279. Mr. Pitts. 280. Jb/d 281. in The July 14, 1979, 282. with Mr. Pitts. 283. /bid 284. 26, 1928 285. in The Rocket, July 14, 1979. 286. Ibid. 287. The July 7» 1939 288. The August 21, 1937. 289. The June 24 and July 1, 1938. 290. Mr. 291. /bid 292. June 21, 293. Democrat $ 294. Stevens, Williams, Anvil of Adversity: 295. Ibid., p. 7. 296. /bid, p. 13. 297. /bid, p. 11. 298. p. 65. 299. p. 70. 300. /bid, p. 71. 301. p. 65. 302. p. 66. 21, 1979. of a Furniture Pioneer. p. 6-7. �AND 303. p. 71. 304. p. 142. 305. p. 84. 306. / Page 87 p. 17. 307. Ibid., p. 21. 308. "J.E. Life was Story of One From Humble to TJie 309. Stevens, op. dr., p. 24 310. p. 311. p. 33. 312. p. 313. Ibid.t p. 37. 314. Ibid,, p. 26. 315. p. 316. p. 29. 317. IBM., p. 318. p. 77. 319. p. 135. 320. p. 133. 321. The 322. op. dr., p. 82. 323. Ibid., p. 84. 324. p. 88. Topic, "J. E. Democrat, 325. 326. A 1, 1968. the 28, 1970 11, 1929 PaPer on 327. Chuck 328. op. dr., p. 180. 329. p. 191, 330. p. 174. 331. p. 332. 333. "Broyhills 1, 17, 1973. "Horatio Career of Ed Broyhill" �Page 88 / Chapter IV �HOTELS, INNS AND BOARDING HOUSES/Page 89 CHAPTER IV Hotels, Inns and Boarding Houses Rock's who to as a in 1889, the the the Civil War so in the was the the of the the troop But as we know it Colonel H. Gray, with John the in "tourists" on the era in It was a There no and just to on, on the ground,1 Colonel Gray that during the mid-1800s, to the while the be by the local out to the visitors.2 It was a which has one of our to the town its But has constant, the town's as a One of the to a to was the M. the of Amos in 1874 and for in this venture, his His like on They did If Morris* is the of Mr. did he the for the in 1877, at was as "Fairview."4 The Democrat reported on the WW. of a far cry in the of for He was for the legs of was to for growth of the This delightful summer a has in the of its two It has one of the in to in popular favor. The of this the in to any other part of the mountains and every has the has to the of the at Blowing Rock over of any other in the One has the is not on the a as to coin a word, to and up a worn-out as The air is the and in the of any The late Kerr has no of the section has as a health resort, is a in the he and his there. Major H.F. Schenck, of Cleveland, Dr. of lots and will build Hon. Geo. Davis, of Wilmington, his has the cottage lately built by Mr. Morris. Dr. a is an about the place. He a few a spring on the of Mr. L.W. Estes. All of this and boom would but for the of Mr. J.G. and his �the has The which has the a which has This the of a and the in the is in popularity. up a locality. the a in by an in the of the of to a of These the to the 5 of the the of city living. By 1889, the Village of of 200 in the 600 in the There the and as the and Stuarts!6 That the to "We to Hickory, we the for the we a to Lenoir, on a a At Lenoir we took a up the to Rock, to the top in "Mrs. us on our at the us a The was in the of it was so five in the on one of me five in the on the side."7 By 1891, a of the The on 12th "There has a to and this but are like an and for one more." The on to a in the was incorrect. That as "The Conductor a the at so not any not to go or There was a for as 8 is this year!" in April, the "The at is on the is an is it and it will be richly furnished. There will not be a in the South. It will 60 of which will be with an a of There be in every room."9 was to act like a as one can see in this "Our is on her The are for The is putting in etc., will no be as as with the T/ie in 1917 �Col L.S. as the to The of their is the etc. Mr. R.H. Gray is with his Mr. Arthur as clerk, a all "Mr. W.M. Mrs. are to the fare for are are for The 5^ "~~*t by the by H.C. and Mr. Carpenters who built the Green Park Hotel pose proudly with tools of the trade by Mrs. so can see we are to a "The will in a few Our all full are in this summer."10 When it for in the of 1891, the as a of to by the Company, a of Lenoir led by Civil War the was the on the A by in 1892 had this to say the The Green Park Hotel prior to addition of east wing "To the for a the has a hotel on the top of the It has a to the of its and the no to it in all It is by and has hot is with a mountain spring. Every hall is There is a fine Ball Alleys, Gallery and Court. There are in the building"11 was in to its convention, or we say "round-up?" The of the was the of the at the and all and of the and the of the IN, The war had for by the for the grand the North the South, was J.B. Clarke who, with the R.H. Gray, A.W. and G.N. Folks, but the and would be of a busy still of in the �Page 92 / Chapter IV of at the site of the to an 'you would the war was Many of the set up to the two at the Tents by the all the and it the the of war times.1 It is the day of the but conditions much of the during the war. On August 27, the of the the the Hotel to a the community, all to to the event. Once a the to the the Rock Hotel A led the which by of citizens. for the one of the was Capt. J.W. Todd of Jefferson, who in his a fine 'but he a on the in up the During the the the mud, in or in the At was a at the Hotel the sun the the gloom. Other Judge J. Grey of on to cput with all a to the to a to honor during 1 the war. He 'the North got the victory, but the is due the honor! of the The was a a 18,000 was present.12 of As the up the "Turnpike" the in the as of the to The a in 1907, A the the the to the I a or of The in • * " • of butter, did our the to was The She Bill in her the hill us in. the up. to By 1912 the ' • • • • " * "*• * l of Construction by the of her in was in in saw a had casketsf13 and a new Inn was Green Park Hotel and the by Ed of or inn in the lights.14 The "The has in the of the of to the of the The with the are A of for It was the to is �AND the Church has And of of the a in of a on the the the for the 1914 93 the old by a of the of In a by he spoke of the to 15 the canopy," to the G.M. as as In all the in out, has for the your City can on the fee of our fee at the J?ocJr, he has this it is so for us to an /or up the town, at are on the fey the the 'Sun who, to a man, Cod us, it w/ll/M to the of the to to the I the of my journeys 104 of laurelf a soft the Lenoir to Mr, a bridal I me I felt I was has ended.... to fee so the And yet of our fey in a say of the in 1918.1 left me up in his car—the the a I to Green to to a The The of heavenly me as / room. the out the Fine old the to me fee/ at Mr, in and in his of information, Mrs. not yet and with and witty us feel our was not I had for It was the of Mr. and we Mr. and ML Williams. My I 'Dixie/ Mr. Martin's I a// the the shoemakers*..Mr. on the road/ in all the Cone That first Mr, a surrey and the Cone M> in the Wfe on the roclrs, and just climbed a to the top. Young Mr. Grower was of the the West—all to Mrs. was a figure on the a did the looking for the for her patrons. Shopping at Craig's Smith's she for 'Big Harriet' and 'Dove1 'Fanny1 'Cora1 to into the Pe°P/^ came /ar to enjoy.17 in the by the of of for as a and to in the The town's the Charlotte, Rock's in a 1920 of the Charlotte Observer: Thanks to the highways, Tlie Martm House �Page 94 / Chapter IV Rock has brought within of Charlotte of Charlotte run up to the Rock, to Linville and other cooling in the vicinity to whiff the cool off become invigorated with of ozone. Without doubt one of the in the United has for of visitors, its The of the to the Rock has brought it within of the this it is overrun with visitors. One thing which has always in to Rock of the out by Northern has its of Realizing this fact the Blowing Rock Development Company has just at a stockholders* to fifteen thousand dollars or on the out of a course. Additional funds will be upon other attractions, another is on Blowing Rock will be provided with the various sports which to the of other in to its and cooling This it is undoubtedly henceforth the will in popularity. Many Americans of in to the of when in Western Carolina they could rest upon anywhere on the We have hardly our own until just to the of showered upon us, commissioners of the various mountain counties are of thousands of on so the hundreds of of in the mountain territory. The result is a influx of tourists to the Carolina mountains who formerly out the of the other places in other countries. We are to this at Rock. as one no mountain scenery can be found in the world of the A For a home-like 1915.16 This of pace of the flurry was the in the in Place, which enjoy the Rock. On the Turnpike as "Grand View" "Fairview" in was a Its privacy did not the "Grand View" the porch. Also the two was the its 25th in 1912. It was a few as the Wonderland Annie as the hill the was the Mr. his their a which for the 21 food. When EJ. the in 1945, he the to the "Farm House" the the the facilities.22 In "Blowing the of the is by a "Mrs. (of Chetola) the on the to the is When she it, it was not one a It was to sit at the and tea. She said all of her out at the and say "Oh My" She it "Oh My" and it still by By 1954, the a to at the by These an at the and to be by talent,24 the Inn, in the was the in 1870 as a To the of the add one the an of 14 4 no two or the eyes and wit the and She and her and On one the was a "baby party" 6ft. Jim up in his and a a Other the the and the �INNS AND all They art to of by the for the lovely 95 "homes" in had a of Elliot with a The the mill27 of the by site of Chetola) was In the 1880s no in One in or J.G. Finely his in built the Hotel on Main Street, the current is it a two-story with a of on The of the style as which be at the two out a for the of 1888 was $15 a The as the was of its in the of the Village. to a of as the Children in the of on in all to the of a of the the turn-of-the-century the a Mr. his Col LS. saw to the of guests When the was by fire in the 1900s, it on the foundation.30 the Inn, it by Mr. Tom Coffey for by Mrs. Penley.31 The Inn on a of the of a grove of am with A on the the pl^ 32 opportunity for exercise. The Inn, which Rock*s only hotel, by fire in 1926, at a 33 loss of $20,000. It was only a of the loss was by The fire out on the forty the The Democrat on the the the The building burned so rapidly that it only by fast work with the the furnishings the reached them. Heroic on the of in town resulted in all of the with the of in the windows, the first to the fire the of the Blowing Rock School Principal A.E. Mercer the one teacher, and then, with the pupils, boys and he to the fire, and the boys the building and the the and windows, while the girls carried them of the Post workers in every on the did everything to the fire from Happily, no high wind Tom Coffey, The Watauga Hotel Sr. �Page 96 / Chapter IV blowing, In the of the two-inch of an fire no was for extinguishing the fire. All in was and a line was run the fire in of the to the it. These and for a while they Coals, on the of N.C. Greene, town councilman, the roof, but it was quickly did no As the fire just at noon, the was set, and it was to the with the on it. the two of corn done to a turn, still in the of the but did not thereof.34 TJie Hob-Nob Inn Tom Coffey originally he to the Inn, but the property unused until 1939 it was by the for use as a This is one it not for this fire we our in the heart of the In of 1928, the Hob-Nob Tea Room, one of the places, a year-round the of the Inn. at the site of Cicero Miller's it was by Mrs. W.E Penley, was for of the old Inn.35 forty the fire and the Inn the New Inn was by in 1946. It no one by since no in has "Watauga !m For our was with the of the the Park, and the The of was by Colonel H. Grey and John in 1888.37 the Inn, it did not the of its until the late and 1930s.38 to Dr. the Inn the Rock and was the site. "The Inn was a institution, by Mrs. My and Zeb Vance and Gaston Davidson, their honeymoon as of The Inn 1902 or 1903" The was not the of 1930 of the thirty-six 39 was a and hot and water. The and its at the of 321 and Drive. Mr. Gwyn a "it was a the the Valley"40 It was the late that J. the and the As if that not to he was also of the He in to his in the of 1930 and Mrs. and Mrs. and Jr., had a of the H. Cone. the of the 192? he of the two and at a and A field on the near Coffey's Gap was the gala site. It was with over the and �HOTELS, INNS AND BOARDING HOUSES/Page 97 View of Grandfather Mountain and the cottage of David J. Craig from The Blowing Rock Hotel The Inn ate at to a 1?, 1939, the the On on the of in a K. in the the by the The by the is in in 1927. It in the place. It was it of the In As the the distinctions by in on The turn-of-the-century for the some" 44 of the as a and this era a by "If we ran the its was of it the the as of the the was the Green to was the the a late hour,"40 it of a as and the Park, North Carolina. and the use to of the by the his a to the "Like in to all the the the arrived"43 Gwyn, the the size of Will Craig. of supplies," Willie to the bring in of Gilbert, "I got out a £^•5 C. V. Henkel, Jr., Dorothy Henkel, and David Craig in front of the Green Park Hotel buggy �For a by the A in its a was no for The Park, A on the in of the The of QV. in 1915, cut to the for 46 a per cord. By 1913 the Park was "the to in the It as a of the of Cobb, the Raleigh.47 the for the got to It was a Vickie Sylvia, a at the County 1916 to 1934 as "We all of then," Sylvia. "Hadn't a to people much. The all The 77ie Yadkin Spring with the Green Park Hotel In the background the Carolinas^mostly Charlotte. They in the fall They of for They zip up the then, the to by carry the It a up the in days "48 a the to in the Its up the Turnpike "Things It was on of the old It as as you the up the creek." the toll the 1920s, the in the the Rock" the to it as the Rock-Lenoir" "In the get to two (2:00 P.M.) it be the Hotel." a to use the "A was a ten The was free for guests."49 at the a of in The on the Porch w^r^ a spot,50 In the 70s, the of "They 7 A.M. to 10 RM., a They a a a day" the for "See The of �HOTELS, INNS AND BOARDING HOUSES/Page 99 Green Hill Road "The the Green Park as an old in (he 1920s it It the big say the to the the It was a an They It's all the as an old life at the a of said let us mix the in the at the of the as Jr. For it was the it D. The of era in the by its to the and the "The "so and fell day and of a in on the out the its the L In less "Mayview Park" to as the of in 1917 in a he the the of a the the was of be a to the In 1920, and The a by it was by H.W. In in and of the of the it to the In at the and was the rest of the as a in as to the the of its of The of are �Page High of the a the in the John's Gorge are the to the Tryon the of and to the hill The lies on of the Tryon the in is an a the of the The of Bill sharp as the the of the Cove Cliffs, to on a Mayview Rock, in Park, is forty-five sea It is is the City, by of Johnson City is on the Southern is the for the all At City a is to the and a car to Carolina. This of the is the the The trip Shulls to is by the of six the a of North the of on the to At is of the to Hickory, a is to the is the one by this the all the is a fine a of The is the of the and and the of Bill of the are in It is to the trip to in one a half is of of the of the In the the Glen the to of the range of is a On the Mount the sky are in the of the the Johrfs a bed in dot its of in on the floor From Valley View the are No the of the old one of his the sky, as the in the In the this old of the when with or the of age in the is with of and His are in in the at all of the he the The are in June but are all through the of the on The is and is the red for the is a the They to the the for for the of All the to be For the are a soft of red, the red of old and a in the are as for the of the For the one to on are the and of the air will in to the end of Truly it is all so you to the of the Up and the air is line the you go on on At the of its the is its the the of the an for one a to the to the the of the in a of If the day is the will the her the The an �INNS AND The the in the wild sea a sea of mystical in the 101 a When so the are of the the The A is the up to the very top of the clouds for the the the on the with its Another is by the is the to the Rock. There is an to the very of the but to go by the the the of the is by far the of the "Rock" It is every point the like a the gorge under of to by the of the music of hidden forth the of choirs. On the busy murmurings of one all is and in its day and The and only the with the and the hills the in the last ray of the the night. At lies far the clouds in the it all the and like an in a sea. the of to far out a of and the and The to the as the a the line of the of the of the through May view the the dizzy heights through are for trout, in the The the the lover of all may a rich of joys. In the of in the for with its its the of is an place not only for the but for the and the of spring. In the is in a of the sap in the and a of In the autumn the of late the fall the is in royal and the for a the The be in So has its the on on to a so the The of the in and by the of the to return for the in the of the of the mountains.52 the of in the of which Two bivouac Along the of the "Cottages," by for only the in 191? The to the United to do just two of land was six of the He It was to the to be the of the five of the All so as to not be too cut wild for the to in The on the in of Grandfather The They for as as for to the The five to Golf Club on a �Page 102 / Chapter IV Wonderland Trail under construction and after completion in 1919 for its for could be in the and for The was the the of for the to the He the to He in a on a his to the hoped to of the for caring for go on to has the it "Americans Switzerland." He the In 1923, the tea on the for two it for by of his of is very much at Blowing Rock the coming last are two (and - :':; • -r - - '". .. Hidden Waters" cottage in May view Park Ice Skating on May view Lake in 1922 �HOTELS, INNS AND BOARDING HOUSES/Page 103 by Mr. W.L. Alexander, the has will it for its future has for that now world-famous resort. The North Carolina has the invitation of Mr. to hold its at May view Manor, the by the Mayview Construction Company, of which Mr. is The of the to be upon but it is out it will be in June, the real of arrive. This is not a of the town of Blowing Rock, but in the of the he it is will the of the He to at his for four to five hundred wives, daughters, etc. Through the invitation of Mr, the North Carolina Bar will also hold its at "The Manor" in July, which will be an of for town this of the at The Democrat, in behalf of all our its appreciation of what Mr. Alexander has is for our and much county,53 It was in of on 460 who and of land. He 1923, an The to the fee of five ran a the Johns one Gun Club. The Club 100 Club had the of ten Valley and and a TTie grand Mayview Manor Hotel m HI / . Mayview Manor with the new extended care medical facility in the background �Page 104 / IV two a line of five miles.54 to Hamrick, Jr., who in the Annie Oakley the club in the in TAe in 1924 to Gun of 1924* on the the playground in the of North Carolina last W. L of Mayview and the Mayview Manor, the Company, the at the Hotel of the was by Mr. The Mayview of the of 300 the Green Mr. within the will 61? this Mr. 1600 of land 300 The 317 and the The be In a few be In in the on the the he to deal not one of the will be into one of the the to the to the out of for with a to be in and to be Then, a to an was of the "Not a The his in the life on the a They to. in to be of every a the you you can the the of the in the 30s, in the 50s, he was of and old was to the will invitational Western Union will to Charlotte. Such a communication with the with the rest in to Alexander's is to in America. The Green he a will world.55 it to in "Americas at a His By as a at the Charlotte in the fall of 1925 the Company all of of a suit by the creditors.56 of the of was it lovely but they The was we *the thing.* At you All of out of ice, of They built a pool on the of the are now, to up Mayview"57 just the Hotel, the "Greystone" the Joseph Cannon. by Thomas and C.E. It was Milton His was of to Rock. just a it was a of life. It for tea on the ice, and a It was a era in the life of our �HOTELS, INNS AND BOARDING HOUSES/Page 105 �Page 106 / Chapter IV NOTES 1. "Blowing Completed in 1888," The Blowing Rock Story, p. 11. 2. Ibid 3. Ibid. 4. Picture," The 5. "Blowing ?. "Norwell The in 6. "Trip to Story, 1983. p.35. p.ll. Rock" The in 1983. p. 19. The 8. p. 3. 12, 15, 1891. 9. 18, 1891. 10. 11. ParJc, 12. To 1892, Rock," The 13. Story, 1983. p.15. "Things I 14. July 23, 1912 and 15. 1978. p. 1. July 23, 1912. 16. Up," The 17. "Martin Story, of 18. The Story, 1983. p. 53. Story, 1983. p. 36, Story, 20. "Around Town," The 21. "Music p. 17. Days," The Town" The 19. 9, 1912, p. 79. Rock Story, 1983. p. 63, a Attraction Here" The Story, 1983. p. 55. 22. IbM 23. Vardell, and 24. "Music 25. "Martin "Blowing Farm House Popular Attraction Here," The Was of Days," The p. 33, 26. AM 27. in 28. The Lenoir ISfews, The p. 33. 22, 1886. 29. 30. 4» 1926. 31. 11, 1926. 32. The p. 80. 4, 1926. 33. 34. IBM 35. 36. 27, Town," The Story, 1983. p. 61. Story, 1983. p. 55. �AND 37. "Blowing Rock Hotel Completed in The Blowing Rock Story, 1983. p.ll. 38. Chalmers Gaston Davidson, "Old Blowing Rock As Our Family Knew It" The Blowing Rock Story, 1983. p.70. 39. Democrat, July 31, 1930. 40. Presentation by Gwyn Harper at the Blowing Rock Rotary Clubs 25th Anniversary. 41. Watauga Democrat, August 18, 1927. 42. "Blowing Rock Hotel Completed in 1888," The Story, 1983. p. 11. 43. Ruth, Vardell, and Gaston Gage. "Blowing Rock Memories". 44. Watauga Democrat, September 5, 1963. 45. Ibid, 46. 47. Ledger of C.V Henkel for 19064922. Democrat, July 3, 1913. 48. Charlotte Observer, July 28, 1978. 49. Watauga Democrat, September 5, 1963. 50. Greensboro Daily News, May 2, 1976. 51. Charlotte Observer, July 28, 1978. 52. Hutchinson, Crete. In Cloudland: Mayview ParJc, Blowing Rock, North Carolina, Press of Judd and Detweiler, Inc., Washington. 1920. 53. Watauga Democrat, February 1, 1923. 54. Watauga Democrat, August 2, 1923. 55. Charlotte Observer, August 18,1924. 56. Watauga Democrat, December 3, 1925. 57. Dorothy Henkel Summerville, "Things I Remember" 1978. p. 1. 107 �Page 108/Chapter V �"BOOK LEARNING" IN BLOWING ROCK/Page 109 CHAPTER V 'Book Learning" In Blowing Rock he is to see his has a the the 1850s. The to and the of in "the the This for the and this is of the Our in the fact that was not and a has one of had a a of "book learning" to the has in the It was a of In the of "one of the Town the In the 1850s, as North in a log cabin. The the of the Civil War, of the The of pre-Civil in the and They by as the of 1839, of the or $40 per per In 1841, the law was for By 1850 the the war in 1865, few in the the was in it was not the was the and the 1891 or 1892 the of TTie a the He the in the south "2 the this was for its it in the of the is one of The and the little as $1.50 per for for the of The Literary the one-third, a of $60 per to the county to by the 5 was $12 to $15. in The of the 1870s to the at this a 1871.6 was in to way: One day rfie Shull's Mill roadt we a of the by curiosity we The /ost 77ie and rfie TAe was a fair-faced girl, 17 or 18 was her her she College. She to so — and that the of her happily may her and her? on It was to one so and as if the had to the the as her the tfie on old, it was not Her at her life It and be �Page V The to was Mrs. Councill of the of liracy Councill. The in the was in the old Top Church. 7 in the 1870s, this was the Cool School It was not the and County its first in the This was the Top School, the is The and One of the at Flat Top was B. on to in Boone.8 Teachers University.) the County in 1873, are not on the The of the County do that J.W, as in At $17 a and $15. to the and for The was the children." to the poll and The $2 a day for his the of the the by the not in but an a in site of the was Cloud in the The the the a was the This in the as Jr. saw the for out "hillbillies" in They in as "otherness" "our was These the which in the of a of the This in the north, "otherness" saw the the of as to the as Miss Emily Prudden by 11 and need" she was not Institute: Rock, she she in the of the an or TTiere was no in tftis "Yes" "Well, let the with at one To The first hymnbook, to hour,10 She as / of the and as John the of an for in the was one "keenly in her fAe /# say, "X>u four it and I'll do all the rest" So I had fuel — and a I furnished all was all the the At p.m. all be the work went to the school room, and the was fall, all in the to at home?— raking up the the to �111 IN Emily a (who) a to the a in for There she County, North this sort of to a A she left her Carolina, she a the of a for It was in County she the In the of poor, four /ove/7, no schools, no churches, no li/e, one up the would I would pen, and sit in the up the to sit % my As / her it to the church. With for a school Only one had the age her A Christian, she had an the with a On the she to the as far as County to a to "trusting in the in which she the sAut out a// li/e little for and bacon..., the as& L.would thinkJ'They must a school."11 she and to "she in to this who in to school, her for the for the LorcTs work, she Lord Jesus"12 and a its to She also While a school for Camp. The curriculum of the Rs, with a all in the for and as and also of the at Skyland.13 It the of Miss Emily to a to be of its continuance, it to the of others. In 1890, in Rock, Prudden the to the Movement.14 on to in Carolina, at Elk In the last thirty of her life, a of — an her life-long to work. Under the of the Movement, Skyland what Emily Schooling much the the curriculum, by training domestic responsibilities. churches in the north with the American Missionary Movement would collect and to the This clothing, arriving at Skyland, was for at a or given to of Blowing Rock.15 Another the north at Skyland was Ruth Mitchell of Acworth, New of the who at Skyland, Her on December 14, 1896, the community. She was in Mount Cemetery at the age of twenty-six. In 1892, Jackson, at Skyland, a in and the she there. Her the letter newsworthy and it with the of the the Guide. This account of Miss Jackson's struck the fancy of the Guide's he it in its entirety. the follow: �Page 112/Chapter V I you are of the I am in a school No; it is work the so low as the so in public schools, it is his or her to "boss" or the it is to be as free and as we are We are the who do the "fcossin11 the to us for and we are to as by who us, but are "Northerners" or "Yankees" to who do not There is only one Union in the county hef life living, he is so I was a North and Southt but one it out in a The are so The is a and two or a four within miles. This is a a or more in the on account of the cool but in the winter the school is the only live our are the only for We 80 pupils enrolled, about thirty in this an We a but we $200 to us this for the The live on They use but little flour, of corn and salt to the Their $2 per fat and on I I OA, are so get As one girl the "I was a off to to go home" Girls will the but it is to and see in a We it is our living loving them ought Miss D— is doing them a. grand work in to and You the live in at no no all the in one as to This has very the of the The are to to try, but are so "unthoughted" as And of all, no and no be for a (sic). There is for the but for the TAey, or of them, are and It is not for a to or wives. The hoe all do the a the milky etc, and and to a so one can wives. Oh, Mrs M—, we do so much on in young people. It me to of my do, for we are so. I do the am in it, but we to see "reckon^ "tote/1 etc.16 A was in in It was the in Topic, 80 at the in the 1892, at the the for of this hit the 35 of a of in the to she was In a she to the she to to to the the the e to the be was of it to his to the Of the the to the e to P °pl forgive, the in in her in 1910, in 1912, the two on a at the of the 17 was the to the the in of of the to the the or �113 IN a at Skyland18 The of on the the end of an era in of The by at a of it — the of very To her was the Lend-A-Hand Library" and The as an Mrs, was the the On she her She in left her of the not of the on her on in the late in the of for the community*19 in to in for and Dr. for as a the Dr. to the the for the to to In 1905, for the O God, be done!" her The on the a she so this in 1907. in 1908 to on a of "North One of the to was a for It was at was his to Mrs. turned, to see it her, yet she felt the was her her whole life, by not to be any at the turn-of-the-century, off the life, low Pe°ple frO1^ the to the in the is influence."21 in at Top by on to as a to a and in He left in he for the for to the of the the of in she her in her life was "Thy Will, her well, her last in in the of in he of in in was the "Mission of but the to this on the last day of the this to the she her. Tenderly, her feet the Valley of the — did not — she to be left Then, with the which she Vent the of on the it Globe for to in the first an the "Mothers* for in her and It was in for a and the in the As Flat the was in one (18894904) in by the in 1897. The was at Flat.23 in the �Page 114/Chapter V Cool Springs.24 US. 321 and the had a of 1928. Village, Silver was to as the the was was It Cool It was Top site. one of the In the the of the It to it and and as It five and of Spring, just off the to It is in the was a it a and is This was the a no It as a the as the "Old School" 1900 1918.27 It was in 28 Rock. This was it was to a new in 1927, 1913. to on It was a to in of his log the the in 1910, the Hollow School having no Wfe balL.mosdy we was we "follow the fox!' What do, one of us would get up in the the rest of us Now we else.29 Cool Spring School just before consolidation with Blowing Rock Sandy Flat School Blackberry School �"BOOK LEARNING" IN BLOWING ROCK/Page 115 Aho School students in 1913 Brown children up the Middle River in the the is, to Chetola. There they would off and to in the Village,30 In the 1900s, still had to to In bad on horse-back. Since large, or on one 31 would in a or if a big on a sled. Lunch in a big bucket or Usually lunch for in the to of jelly, as well as "fritters" and and in a jar was a 32 luhck was or out to in the crops. If a frost the whole to at to or cut Children, too, helped with with hog killing.33 On had to be and cut. The also to be the This two at In to less and old school had to A and driving the home, as as all the The a far cry what are to penny-pencils, and of the on the The cut the built the Very only of a of Water was in a a and the or All a at the no or cards.35 so dearly, a put on them. Pennycut in the to �Page 116/Chapter V Appalachian Training School cut to the top, a was loss.36 The by the County in Morris1 Histories.37 By 1900, to on the of an In 30 2 by B. B. the County of In 1901 Mr. by the County of to a County in the the was to two All to this to the By 1903, had for his was to for In 1903, to was to be a bid to be the site. H. an $1,500 and a Cone or the was as the site, it was his Mr. Cone, had Flat his wife had a for area was as the site for a the of the and and the The is in the of in For the County of for a tax to to the tax rate and also to the a new the was in and Flat, and the In to the the of a bus was to up in the Flat area.40 two the was to to was Court for one if in of $1,000, also if of a of a to to 1928, The in the old This �117 IN While the of the the of the county, the in the this County of in the the of was to be as a By 1930, the for a had and in two the old to 134 the Coal was was not All and for dry and day.42 oil to the was to do this for the county. Six "Store-bought" the These a in the for a of ink.44 The of the of Dr. 1936 1938, Elk. its "Gone With the Wind," was just one of of the School to it 201,000 was in the "Greene Cottage," School, was at the of the in the by the county of The led to a County, which was as "the 1937, a to of In an and County and which the it a of the to the is of of the in the of of Clifford in 1937 of a the rest County. of the of to Rock" D.R the in the his out on the met A the of in for CBS. by of of to the her of In the oil, but in 1939 year.43 had to in the of 1937; JVo a best B. Driscoll, editor-in-chief of the was the fire the to for but was left to for the Book-of-the-Month in in was but The of the in the Park Post; the It was also in the 1930s for get the In 1921 had youth no One and This the of Public he "visited the character,"41 The of an in to the to which the the a of the was was felt and the 1920s, the he felt of the of As in Coffey has of of of the of by and was signed by in his and by the by them." the in the rest of of the County and County. of �Page V "Taxation Coffey feel "caused the of the not of the are by We officials" in the us the fact we will A the and is to the The one as the of the "Only one is to in our The five are of Cove Creek are of Boone." she had on to the of but not in "They a ear to our run the to suit Caldwell County to the of their to the north. The Lenoir News-Topic "a was out a of County go to for a the on of the It is the will be to out the of Caldwell, in the her of the of County." As previously, for the in the community. and the and County. Mrs. H. Cone, of Top was one of the of the She for a of she of County, the of a fire to be by by the county. The Cone of the groves in the only by At the Cone was the in County. In of (1937), the a D.R Coffey. The are the "I love to get tlie 95 per of our tne 100 for tAe County, oor county (// we fee to call it that), but as a effort, so it in return for one-fifth of the county we driven to it and or no so far as we can see, no in tne of our section. It but let me ask if it is not on the tax money justly to We are not county at with but I of our 95 per feel that the county government are a little (sic.) or two" \l "We \¥ of the county who see the './" _._ .-„ — = • " - • r ' f "^*=^, injustice are in with us, they Jcnow too on tne fee WJien in tne county n/s / tnis for J?ocJc, a to note tnat many of us Jo not it. Wfe ne a ..___. : ! : ; ; great hinderance to our development or "™ ; j:3 :s_: :- "..^""' " " Ji " Oh, fes, we a Blowing ScJiooJ prior to the WPA expansion of 1937 �"BOOK LEARNING" IN BLOWING ROCK/Page 119 which a for this a tax for the all in the We no in the of our in of or in the • I North our We you to see for of the the of some the for such as a playground!* of we i-r* -M or the in County. No bill in the the of the one to to 1937, and Mr. Miller's on the of the gymnasium of Blowing Rock School. of to did not the of the of A 1937 to 1940, Deal, a Fork, Whiting, to the (WPA), of at The It was a to the 73 to 3; at it the 50s. county was the a Fork, Aho, in May, added.45 Cool for of the rest of the county. of the suffered.46 In 1948 the pupilRock 269 to 9. fell This the hour in our community's to the for a countywide In the 1950s, I la well was for the the School was the in a and lack and control, was by to be a "fire and to for not It was the of two Dr. Jr. and W. Guy corrected.47 Davant was to the County of in an the of concern and in The W.H. Walker, who as of the of for 19 had in and 1951. the of to support �Page 120/Chapter V Blowing Rock School's Rhythm Band of a The a of County the "a of the of of the of They the County was Dr. Charles Davant, Jr. of and W.H. Jr. of Cracis, in 1955 of to the him." The On July 7, 1955, the a of and a Dr. WJG. a at the of the first of the was the a and The of and County the to the in of fire and the of the of W. Guy be the as and Thus for a of and the and the But of in of a the for the of and the to see accreditation. Uncertified to to college in the to and all of did so.49 was at Rock High from 1952 to 1959, Davant, and the rest in a he to to 50 the job it was "a challenge," Not had the lost in a benefit game (hack ™, left to right): Grover Sr. Jack Sharp, H.P. Holshouser, Sr., Robert Hardin, H.P. Holshouscrjr., Wilson, (front row): unidentified, Hayes, Bill Williamson, J.P. Lyons. k WaS als of ° in debt ^^ One °f the StOrie's administration W3S close �"BOOK LEARNING" IN BLOWING ROCK/Page 121 Blowing Rock Elementary School the and and in the black by It was the the Through FIA of Dr. Anne one Forsyth, to not felt for an For a a and the for in the in the 50s, and to the and of all in on to In 1957 a the as was the the in the School which had the and It but also 60s, two of of our choice,52 and a The has on In 1957, the Union was the in Act of 1958. Our on was by the of the in the Rock}s The County era. The 1, 1958, One was also the to of to be to the still of by was the a for That was the the by this and the and a and by �Page 122/Chapter V the yet all and the to the for all the in Watauga.53 the of 1961, the of all the the of a to for Under the Cove Creek School The was by on 9, 1962, and a in the of $1,630,000 by the on 17, 1963. The was to be in on a forty site $40,000. was in for the 54 of the 1965 year. The 133,000 of at a of $11.90 per the 1H I Blowing in the county to all of the the in High School in the 1950s five a facilities.55 Only the the A sad day—the demolition of Blowing Rock High School The was a the in and not only for was to and a of con- an for a of for its Chairman, Dr. Charles for Guy In had dramatically for youth. a of But but for in a In in to the to and A of and art for the was But for all its in and to gone, but our had to and left a in the and civic life of this was adding to Not be to rival, There the rest of the Now the had lost the of it. These The was and all of the not be to the �123 IN for the at the of the the 60s of for was in and loss as a and The are case in for and our of was a by loss was not or of of community" is like and to loss and the of an life in the That has as an is a the 50s. by are and the of in the and by a to a and and the OF at the is a a and David Greene to the the of �Page 124/Chapter V NOTES L Gratis Williams, "The Southern Mountaineer in Fact and Fiction," Appalachian Journal, Vol.3, No.l (1975), p.27. 2. "History of the Schools in Blowing Rock" unpublished paper, by S. Greene. 1963. 3. Ibid 4. Arthur, A History of 5. J. 1915. North Carolina t of of the County, A Centennial, Boone, N.C., 1949. 6. Ibid 7. Lanier, Ruby J., 8. Emily Educator, Durham, NC: "Autobiography" in TJie 1974, p.12. Story, 1983, p.75. 9. IBM. 10. AM 11. "Memoirs of Russell" in TJie Blowing Story, 1983, p. 43. 12. Prudden, op. cit., p.76 13. IBM 14. Bill of 15. 16. 17. 18. 19. E.G. of Cora County, in The 2, 1913. (In papers of Story, 1983, p. 78. News-Topic, March 2, 1892 op. eft,, p.76 op, eft, p.ll. TTie Was 1983, p.14. 20. Ibid 21. "Minutes of Watauga County 22. "Minutes" qp.dt., of Education" 1903, July 1904, April to as "*Minutes"). 1901, 23. Greene, op.c/t., July 27, 1987. 24. Ibid 25. AM 26. AM. 27. Ibid 28. 29. 30. 31. 32. IBM 33. Ibid 34. AM 35. Ibid 36. /bid 37. Aid of Public in by (In the County of Education). �IN 125 38. Ibid. 39. 40. TJie H. Cone's Textile Empire Mountain p.42. 41. "Minutes" op.cit.» July, 1955, Dr. Jr. 12, 1987. 42. Corbitt, optcit., p.43, 43. Ibid 44. IBM 45. "Minutes", op.cir.» 1955-58 and Guy Davant, 46. Ibid, 24, 1987. 47. 48. Ibid. 49. 50. Ibid 51. Corbitt, pp, 41-57, 6, 1987. 52. 53. 54. Ibid. 55. Ibid 3, 1966. 19, 1987. 1989. �Page 126/Chapter VI �OUR RELIGIOUS HERITAGE / Page 127 CHAPTER VI Our Religious Heritage it is to of the of a community's life as the of an or the of a church, is not the in Rock, Our can be to a a of the The with the in the 1790s. On to the the in County, North by War Ed Sullivan. He was the Sullivan fully of his own He with on his trip up the his He was ill did not to be in the in an grave, in in 1794, A was for a tree and the he on his journey, "EES 1794," was in soil on 27th.1 While Sullivanfs is not the which was at has of the Church on The first and can still be we do the of the to Yet our is and the rest of of the in our While our has much of the rest of the the as we a to the was the in the the Catholic Church or no to The in as but fell the was too to a it was too for Calvinism, its in the While the still a for of doctrine, the has The circuit or a for his he the of the He a his he a of folk he the was not to be the in Other still still in life it. did not a until the Revolution, but the on the They, too, log the and elk and like To all the the the in or the let his 3 the pulpit. The of for T/ie rombstone Of Ed Sullivan �Page 128 / VI the was on in the a and at a the to a to by on. and a as no To a for a few to be the to The or by the to the of on a and to the "cottager" was is a by the to be as the M. of life in can be The of the of one in The was in in Ingle, had by his to 4 a Mission," The as a of in her to "who in 15 in County.* The in the as the Crucis in the by to the The was by a C. on to the It if the to tell not the by a led to a in The — the the the the — to the all The of all The the the If a a an Mrs. T.H. Coffey the for at a has left the of the "old" "new" in her of life in in the A "Bina" her an on to A He Of course I o* fern in all to the o to on the the an to in to to nis A/5 The of she in the to in, to foe it "I a for fill Tairit 1 the in. ids too fur lie to to up one of the a the o1 fills her in on the There it He or a foig tall: to it TTiey 'em as on fern on got got lor a a or on as Mr. for, fem and rile the lest it He to tell in it rfie if That this it. and a to �OLR 'You see in the It all of the 'Wfell, she the was in. so 'em as the the you a fcig fern / to on the floor all the Me a fee/I — — J you a They to /ay It me /ee/ ../She on a veil as she had on/ T'other too, at, But / up a little, to set, on the They They pretty/ 'Two was fey the all the out the It last All the I if 'fej was the 'a a was a in / I 'Why not I Don't you the 'Wfell, as no fcut the of 'But at the cf/cf they/1 / Wot 'fcut as as A all It out her 'It to on fern her as o' in But of fem in on the a/1 all for hut for fern a to her o1 to in right, to the she 'He as people of was to 19024917, be He to "uplift" the in a for the He he as the of of to the of In 1915, he "our rare do not go to in in the Why is it? too to the gay or not —I which?"11 But saw just as the He 1916, "It is a fact the are by all 30 30 to an the of uplift* an The 60 on an of the 300 of not at all, or at all"12 to the his ^"* "^ of the He he !: to by per (to 18) he left.13 His of be as a on the the • - and not as a on his to a which The in was % • The Reverend William Savage in front of The Randall Memorial Workshop �Page VI on a — the life. His "Since of our "So the by in the on a 1913, big like the down"14 are the by the J.M. the in the in late work, the the its of for the to is — at the in the in to of the Church a a is by if a of The to the hill country" in the of if the to the did not. Such for 15 for still at 1928. Ed in 19144915, was a in 1920 on to as 1921-23.17 When a was in 1922 to the it was as an of a by the Church.18 When the War II, the W.C of the Church was as to the Church League.19 The Church the as be of the of the The to a on as the in of The of has a in the of this has the of in the the 1950s to in are an of the of of the but the of on church 16 life for Rock's of the Villagers the rest as 1900, community, including a town workers. family. the War II 21 in the the Civil on a and 1960s, a has to saw a the did not or Church in last in By the 1930s, pattern. The Blowing Rock Negro Community Center and Church (today the First Independent Baptist Church) The could to of the the late or in in the in the in the locally.22 In of 23 at 1919, it was and also in of well in 1919, "Some of sing." at the Church in �OUR late 131 had the by By the 1940s, this was no by of Life was still the Theatre "colored in the balcony.25 as at the Country Club, but not to as had on the with the at the to cut and a to the Lenoir on a 26 for purpose. A club, the Tin Top, but also It was in to an for A was in to a lot for a The of for the Colored Church Project was of of the Mrs. E Cannon, Julius Cone, Grover C. Sr., C.G. J. Luther Ovens, CH. the was to the The "It is the will seat 150 and will be in a shop, It is will be on in the church"27 The Community Church, on was on 6, 1949. the Village's with an The used for on Thursday or the off. 1960, Eugene S. was to at the Church by to the on the He this until 1980. By the to less ten and it was to the church. two the to use in the Church there.28 The Church in of a can be to the of the Mrs. M. of also J. Martin, a the Rev. Dr. Jethro of the Church in A in 1882, sufficiently by 1885 the Concord W.M. Morris, the for the the Church was On July 26, Dr. the The Church was by in use, it be on the new Church in 1905 and in 1912. The the was in the was in for the new and the be the in and by a of 1906, and that he was on the it Construction was with it a that the for his Dr. for the he �Page 132 / Chapter VI „ ,1 Rumple Cottage in of it He of the it as to the of the rock, if the it be On for he he it the of an In the spirit of the was in the the the of of the a part. Dr. during the Church, his a the on it to the by the of Dr. the Church1 in 1940, in his of a Dr. L to in 1901 so he enjoy the and his He a the to the Cone on the He for the his Gwyn Jr., "I'm the Dr. He an of of He to so the so the in on is tied to the Elk Mr. a in for as the by the for the was by Mr, the 1930s,. the to for TTie Reverend Dr. Jethro Rumple in at to the The on the of 50s. He the up one �OUR RELIGIOUS HERITAGE / Page 133 Participants in the 1946 Grandfather Home Day Festivities (left to right): Anne Bryan, Rev. Dr. Walter Keys, Dr. W.T. Tare, Stuart Ross, Jean Wilson and Mac Morgan. The three children were orphans from Grandfather Home. "Burning The Note" ceremonies at Rumple Memorial of the highlights of the These in as much as $10,000 at a time, up to one-third of the Grandfather Home for Children's A was built in 1931 in of a to Rock, The G. Buchanon the Village's full-time living in the with his until 1938, The Rev, Walter Keys, Supervisor for the in the the 1920s from 1940-48, in the home-front war He on the monthly to all Rock in Mr, Keys' the Church for of Lay had strong, the Church to Annie (Mrs. Joseph) Cannon was a during time. She not only aid the but highly as a teacher. The with the of on the of the community, the Church with A Committee was in 1962 to the the The Church's in 1987 saw it to the to its to the of the mountains.30 �Page 134/Chapter VI Charitable, to a truly less she - These are her life to Through her Good only the to she a of on 9, 1887, to Dr. Myra, she arts the Cannon. to a the Club in will all Lot Ludlow, a civil up in Winston-Salem,32 in his a to her One spring on a she the 32 of her in young, Cannon. the son of J.W. Cannon, a and one Textile Industry. The of our when Joseph Cannon built a in in 1927. They the "Miramichi" happy a for family,33 Shortly Annie Ludlow Cannon built, which to in the in the of the Cannon the the of The a of for the no or malls.34 On the at with in the on the porch. In a by H.E. to was to the It was "Hymn to Miramichif35 When the Mrs. the will be by to the of life in the 1930s, she in the Community Club. she Mr. of 37 for are in honor. She her and to she be as the life the of Christ. It was at the Church of in 1917 Mrs. Cannon the Good Club, which on for This to be a of she the had on her 38 as a her to the of Rock. gift for she as a the 39 Child Fellowship. one of her this was justly was she her "I the very 40 you the Spirit." the use of "Scene-a-felts," a by felt on a as a She an for aid in the for a kit. When in the a few so she sat in a of oil the of the she to She of was the of the As she a the �OUR she a felt on the as the a was The a in awe by an to the the 135 with the sky At the end of the the them, did not her to or to the Good Club. She her to Sky for children, the Colony for the 42 Colony for women. In she and was to in County to a her felt to Christ his to all in she a Storf to in and Counties.43 She also at and At the age of 75, 60 of she the Club. But she did not up her how to use the "pupils" on the 44 which she begun. Mrs. for was very She of the with and "Miramichi" was on a the John's so she the As one she in the at She was an her 70s. in the of "community" and the Show. In the of "She was not only an in the life of Rock, but she was a in civic moral which was in the community." Cannon was to in Rock. was by and gift was the she set for all with she in in her on 10, 1965. In 1970, the at Church was in her Mrs, Cannon on "Silver Slippers" for a parade in 1942 The master teacher at work with her "Scene-a-felts" �Page W of the first of for the led a of Ed for the led the first of the fifty The the for up the Holy of the 18, 1933. T.H. the use of the for a in 1947. to the of the of the was Mr. R.H. of the on and the was in 1948. of St. Church in in the new in its the Churches by the it as a a it was to the of St. in The of the has a of for to to far churches.45 The in the 1930s Church on \ "X. in 1976. is the to is in a of to use the for The by the Christian Their to the so at the of the the the church building at the of but a a Mr. the for the and a was in June, 1955, The as a of to but has was in 1967, and by the An of all are and the These was In 1954, The for �OUR RELIGIOUS HERITAGE /Page 137 The as a H. Cone to of Flat Church by for the of his its Mr. was the one by When a one Cone and was and the for his was by the county. Mr. Cone the The t the town of in the 1920s. It had an forty When the was Mrs. Cone to it to be as a church. She and the Ed the Church for in June, 1928. The or of the Cone Cone to the Service, but the a of for of the Flat area.46 Church of God The of the country's the was the has to Church of God is a Church of God, one of the in the a in the old to church, for a church from God, in and of the Spirit the Church. The a of of the Church has in the life in of was of the in in community.47 by They as a At that time, the to the Church of God. The Church of God believes in the as the in full and the Lord's in The in 1948, for The by of of the in of the Pitts, a for and of the has for the to �Page VI The : The its to i Church in as the of the The a of worship for Methodist Church has a history to the turn-of-the-century. In 1900, a plot of to the Church South for the of a sanctuary. The built siding, twenty-four benches. It by a of circuit-riding until 1932, when it to The for it to the Christian in the An was to the Church as a in 1947, but only In 1948, Dr. H.E. of Duke University to as a until he in 1964. not has an in the Villagers life One the was for his The residents.48 50t/i Anniversary Pageant of the Blowing Rock Methodist Church at Yonahlossee Theatre, August 27, 1950 St. of the The first Church in was a a bell 1890. It was a of a fund by the of St. Church in Lenoir. Originally the Church of the Holy Spirit, the was to St. Mary's of the in 1918. County at the in Valle Crucis, and the as "a of a mission." This in 1902 with the of the Rev. Although for the Valle Crucis he much of and to live in Rock.49 �OUR RELIGIOUS HERITAGE / Page 139 ; During tenure, 19024917, the was He the public library with the aid of Mary Nelson Carter. He a of in Southern Churchman for the inauguration of Theodore Roosevelt, He sell the to northern and the 50 Craft Center as a local shop. The current Church was at the was from County.51 It was by a contribution WW. the who Chetola Lula was a that he the in for his the of the Titanic.52 The of the church was laid in 1918, and the in 1921. In 1920, Stringfellow's wife A the church to the of God the memory of Parker in the of the church. Shortly Elliott his 'Madonna of the Hills1 to the Church. In honor of the painting, the Church is known as St. Maryfs of the Hills. The.painting the Clark Prize, for the by the National of Design in New York. Services held only during the until 1951, the Rev. Thomas the year-round had in year-round, but his throughout County.) The continuous of the led to a milestone in 1964. That year, St. Mary^s the of a to that of a church, contributions of its own to the for The which can be justifiably of the support it has the Village for a century, can in over a century 53 of for church organization. The First 1903, in the Church was on July 11, Public School with Mrs. Greene, Mrs. Mrs. Mr. Mrs. Mrs. Mr. J.M. Mrs. Lentz, Mr. and Mrs. J.E. Mrs John and Mr. J.A. The first was J.W. Thomas of Lenoir, a long-time visitor.54. The church house was in 1905 on. �Page VI the It the the to which A lot in 1923 in in 1924 paid.55 This a the by These chilly In the to This be up to of a yet Church The with the a big was to It was the and on was in in the on the for be In the off to if a the in 1968, led on Drive, was and the 360, Chapel, 160, the 200. A for the Church was on July 10, 1983, the of all on the property.57 The Church has an role in Rock's history. A was in 1913, the Church an in for the Ed was a of the at Flat.59 60 D.R Coffey, was of the Church for twenty-five years. was the in the to in the Village. It was not only one of the to but the for of the War IL In 1948, a of with the up of lay The by Jewish Dr. Lazaron.61 These civic up the which First Church has the While the has to as a of has the of Rock, to in 62 the Village. the as "the church," ML was It was by in of the the fourth first but was not in July, 1886. The Church was by the John the in December, 1882. On visit, at the of In April of the The Rev. Mr. his to and the aid J.G the The Jacob Klutz �OUR 141 S. L Jacob the of the for of the of it be J. S. L. of the at the on A. and 1921, when it Sr. the late Dr. in the 1940s.65 The felt the old an it to the the to the late a In for $16,500 A. Sr, to a of the it to the in of 58 A. the in his 3, the In 1953, the the at the "Little was 10,500 the Church," 6,241 has a as a in 2,22? Blowing Rock Assembly Grounds �Page 142 / Chapter VI NOTES 1. "Brief History of the Story's" unpublished research by T.E. Story 2. Kephart, Horace. Our Southern Highlanders^ 3. Arthur, John Preston. A History of Company, 1913, p.268. County, North Carolina, Everett Waddey Co., 1915, p.98. 4. Lenoir News-Topic, May 14, 1884 and Banks, J. Peeler. A History of the Southern Synod of the Churcht 1968, pp. 307-309. 5. Saunders, Donald. For His Cause A Little House, Appalachian Consortium Press, 1988. 6. "Skyland Institute" The Blowing Rock Story, 1983, pp.74-76. 7» Democrat, February 27, 1913 May 3, 1923. 8. Democrat, November 20, 1913. 9. AC. Co., 1900. p.122. 10. Aid. 11. 26, 1915. 12. 13, 1916. 13. 26, 13, 1913. 14. 15. Daily Observer, January 25, 1913, 16, 1928. 16. 17. Democrat, May 27, 1920 Town Council 7, 1922, 18. 19. The January 13, 1949. 20. Valuable Albrecht. 21. on county churches may be found in: County, North Carolina: A Survey of Its Rural Churches Collection, ASU, N,C. Culture in in the County*1 by in for the Technical 22. Ibid, p.6. 23. 17, 1919, Democrat, 24. "Negro Life in 25. County" op, cit,, p.31. 26. Interview with Coffey, 23, 27. The 27, 28. to E Gwyn 29. 30. For a 31. 9, 1982 12, 1985. May 24, of the of Mrs. Mary Morris, October 8, 1987 Church see The op. dr., Democrat, March 18, 1965. 32. 33. H.E. Colorful Past" The 34. Ibid. 35. ibid 36. 18, 1965. Rocket$ Aug. 3, 1951. of North Carolina: 1942. p.6. �OUR RELIGIOUS HERITAGE / Page 143 37. "Mrs. Cannotfs Work 38. H.E. op, cit, Mrs. 39. 40. "Mrs. Story, 1983. The Cannon Tells of Teaching." The Blowing Rocket^ Aug. 1963. 77ie 41. "Mrs. 1983, p.28. 42. IBM 43. AM 44. The June 25, 1948 and Aug. 28, 45. The 7, 1964 and interview with Mrs. C.B. King, July 31, 1987. 46. For a Mountain at the by the 47. Manuscript church by 48. The and Pitts, July 1987, see The Denim King: 1989. The H. Cone's Family, 14, 1964. 11, 49. Leno/r News-Topic, Nov.27, 50. Arthur, op. c/t. 51. Carolyn of the of the Church, June 3, 1988. 52. Interview with Lula Gragg, June 6, 1987. 53. The Jan. 31, 54. The Dec. 27 1963. 55. The July 8, 56. July 16, 1987. 57. The July 8, 58. The Dec. 27, 1963 and June 14, 1928. 59. "Know Your Churches and Clergy", G. Carleton 60. The July 16, 1948 and Church. 14, 1959. Dec, 27, 1963. 61. The - County" The Blowing Rock Story, 1983. p.41. 62. "Baptist First in 63. Historic 64. "Baptist of the in Church in North Carolina, Publication County," The 67. Aid of the Church in the United 1908. Story, 1983. p.41. 27, 1963. 65. The 66. 1948, J, /I of the of the Church, Published by the Southern Synod, 1968. �Page 144 / Chapter VII "l\w �HEALING THE SICK/Page 145 CHAPTER VII Healing the Sick In the at of the the in the of the of 1900 did not a in the "granny women" a in the of the of the of the was or due to in no But These the has the a of saw a saw fit to do it. The of the to the of the town, the But is one of has our community to a far to of Carolina. The of of year-round and it a In one in a the on to a staff Only is to in the or so too is him, the fact Dr. Charles Carter with the Clerk of Court in in He his University in New York the Civil War, in Philadelphia.2 Dr. Carter's the in town, the "Mission Lend-a-Hand Library." He not only to the but he the to the he He to his of to for He in the as as the body his as a of God. The in was Dr. C. was born in County the of Dr. to in the 1890s practiced running a He Councill, and had two and 1899, Dr. ill with was by to Lenoir for The road tO tOO much for his Condition, a in in the of is in North in our has and the Dr. and Mrs. Carter's Home in 1896 his Columbia �Page 146 / Chapter VII Dr. Parlier John Council! at the the a gift in In a to the in on a was a Dr. for he was in his a teacher from Skyland Institute Drug Store in the early 1900s is The Dr. still J. his for his just Dr« on to ran and in the in the He was the in 1901. He as an of the of For was a in was to the to In 1914, to his and Dr. the good of not to "Granny** of Ed as a to the for on she was the last of the women" in her Dr. a the old, of the to the age of Dr. a of his ill was a But the of Dr. E. to the in 1914. just the of of the for was in the He at the but the he for him. There the he not While his be his on County be his of his age and he was to by to see He all, to to he a and had a He his This is not one the was and he had in was a waiting to in had a a a and the The was out to the the Windows no a The the very to use the lots and of the for In of in of the saw the to and he the His few in his a A his �THE to he to of to the of the to his for of civic to to his figures as Governor Thomas of Blowing on the of "Health Sanitation," his "disciples" the of The old the of the 147 the Dr. He and the on to the He to with the the I as of he as the who is sick. A is told of an old to "puny," lemon, much to the The could be by not was to in the but the did as was scurvy, had the to eat with Vitamin C in them. Dr. Brooks a for public the of of public plants, the He his in to his the of an he was by as a of Daniel him the of "Webster Brooks." He in his cat, Dolly his in 1921. in of Brooks* his of medicine in Rock in 1915, "the in County,"6 Dr. was not only the of he was a an In a "Bird he the for to One can see the he his role as cup as For the last ten the town of Blowing Rock has a by the civic of the women's clubs of this locality. So far the town is a sanctuary by mention only. It has not the of our inhabitants. It has not official It has no It has not by Tom, Dick and Harry love and air We no the lusty call of the White, The of the owl has The is The of a young rabbit is and the of the wood thrush at is rapidly It is time to act now! A and wildlife sanctuary a of for and to a of beauty and a civilized society, as as a or The good at work). on to the which of Nancy of the Pine Trail. The for to the council Dr. was also a and His as in "Dew Drops" which he wrote at his on Globe out for on the to at the a on the and the the �vn Dew drops— Exquisite, Nature's With a In the still Of a fairy dawn. What a As their On of the And the p/nc, Greeting a a The Ancf the a When It is Of the The And the by our the the Silently let me And the Mirrored by the J Ere the sun Drinks fern up. In It his a of his the Hill RockJs Mrs. hit it off to in the town.7 a the in the our physicians. It a the the of of Dr. It Pennsylvania, was the College in the only of World War I, she she Carolina. in the 1930s, ill of the last of on to of the a in of Mrs. her of 1930, in of a of of in the too for as the Dr. Charles Carter. as a two It was the the a for "flu" With so physician Mary Cabell Warfield, to Chadbourne in 1928. fell in the the in the trying "to see if the in an I she to day. or by the at in the but as a in of the to call a a visit to the of the of Missions.8 the A was to try all only as a last to �THE The 149 Clinic Dr. Mary Warfield with one of the many babies she delivered contact a physician, which not an in Prior to Dr. Warfielcf $ ' no to be in the her arrival, she was the only within an to ten radius.9 in Dr. the of 1931 One of her was to a clinic, which she quickly It was on the end of the Church,10 Dr. no pay for in the clinic. She The clinic was for "its purpose" to Dr. Warfield, was to "ward off of the of of the people," felt this pro was of her duty as a Dr. did, a fee for she felt for for they This fee was in or not cash.11 Dr. was a who as and yet she a of humor. She had a a her and sat in the seat of her car.12 Her dog had a to her Mary on the to for Rockfs sick. One of her the once by Dr. as he the on A truly Dr. Warfield's to her Christmas, 1930. oF himself would to up. On 22, at Dr. dutifully to Camp to a Arriving in town, she was this one late in the 23rd. the had she had a call to go to Coffey's Gap, 18 of lay on the this case 2 a.m., she a hot and set out for to find the on her car She got to on Christmas Day, two for her sick That was 14 seventy-two of care. Such was the life of a country the of In to the free clinic, one day 15 in Camp. This clinic was by the Church. As if all this not she a of free clinics to and if One of the of was in April, 1928, in the School, two as a was an Twenty had that day, by Dr. and �Page 150 a VII of Six she the on the an Six of Dr. the of a clinic for of the ago the gifts not to Clink its This was the of of but of and The clinic is a tiny for has to on occasion—but it is free of and full of A gift of a it for we are for our gift, a big porch for use this As of you the was a gift of Ms. in of her The was in of by a of her Now we are old. In that we had 70 210 bed a of conditions, one the of 3? The are the of and the her has the in life, to say of her Three to the fact the was on top of the of 23 it. One was a hurry call — a was of she was to us. The The gift of a It has set our in six at rest in a per day As this is as to The a of The the at the the to of the for the six is less the as of our can is free of as we are trip gift of a is of the The we fees has us a of we be a for to the we (1) An two for the a gift the (2) An of $2 a for Will we put us in not on. This has of of for to Mary MJD. Clinic 6, of the for the OF THE L ill is (a) a (b) That the is (c) the (d) to by he or she— to for for the �THE 151 2. (a) The of the (b) Any the clinic a in of the No will be in the an to the for the his full he the 3. be a of the (a) (b) be on is for be (c) the The Clinic by the she is at of the is to be she by this is to for a the Clinic^s the Clinic As a is in the in the at the as The a to the of in of The the for Dr. on of the 30th to to her in By 1940, A Clinic's and Theater. A in was to was for in for the Phillips, of the by the of the Clinic. The Ovens, J. at the a by to the Clinic at the out by A Mrs. Charles in of the effort.19 in of at the to the the shop, the the in of for the David Ovens, the the for to the of the "Rose Marie."20 the 1940 the Clinic had as a of Cordon, a of the of the in 1938. He all to the of his as a In 1943, David Ovens for the Clinic he on the 22 of and on the Special Committee. These at the Club. for at to at in the It for Ovens his to the for the "Pineacres." All of the the Country Club to the Clinic.23 An in He the of in fund-raising for the Clinic: "We Mr. the but just out he just he He the he in his he the has the fact to we the the one has Mr. The is and Mr. to this he and to the he the as at in a in the for the at a of of the the on of of the Community Concert in or Canada.25 to as Dr. by to be of of the of �w_ -r-hJi*^ + The Wallingford Clinic Dr. Charles Davant, Jr. to an to in the 40s to the months, to her in the of 1946, she was in her the rest of her life. Grover Sr., a South so his could the he by to his These though, the manner" in a But by 1948, she was to Tryon. Just a the community's for a Carolinian who had a in was in Lenoir, Dr. Charles Davant, Jr., in Lenoir. Initially, he saw only on for the to Charles a of Davant's In January 1949, the Clinic was to on While this clinic was it was still to the community's The Club to the much of the to the Clinic. Utilizing the the Club a and darkroom.26 The four and two —a the Clinic on Street. And it was without one of aid. The little community, with its of began to to he it "I in the clinic the Church" "One I saw or calls. Things just sort of and and and I the and told [his that I was to to practice"27 He to in 1948, and the has the of his and ever In 1950 Dr. was Director of a he to the In 1951, in a plea for community for a new The As everyone in the community knows, the or force the is Dr. Charles Davant, Without his friendship, in his patients, and his skill in and surgery, the be just another town Ever his in Rock ago, he has constantly to the of the building and to the best in equipment. Rock is proud of "Doctor Charlie" "Give a doctor a to and he can practice a modern, to provide care for its winter and and the of outlying communities such as Globe, Camp, Blackberry Valley, and Gragg" he over a "Coke," Dr. Charlie a "time out" to "My was a country �THE in S.C., and my was a in Jeb I cut my on doctors, of in the Fve in But I a to my our is my or the Another worry is the an of a fire, in the the ill and lost so you can why a do a fire facility in our building" Now of labor, for our children, Doctor Charlie is us to build a and so all get the and what he to do the work we a vote of confidence for Dr. Davant. The to the Wallingford By 1951, the of Clinic to to TJie "urgent" The That was an a — an of to of fire. If you've of not the and We has our he can do an A the ill and job, Let's to the is as only a a a for a Cone for the to a a of a to who by. What the The of The and a in 1951, in which had $10,000 the will of Mrs. but a only to find of Rockfs the Civil War, widely to 153 23rd, 1951, on the to For is for a. 1 a on/7 r° the few I felt our hospital it will $70,000 to feui'W a the $10,000 left to the fey the late Mrs. to tAis project But to the of the Under the circumstances, I am willing to to the hospital o/$30,000 at the the gift is on one condition, you on my to a f/ft as you me you an $30,000 other sources the project. This including the 15th of February 1952. With for a. you not Cone. I am to its a value as a pledge be or up to I am MTE Cone, a to the of Ovens, J. Anthony Panuch, the $30,000 Three Committee, the of Cone, J. A. Cannon, Vance, By the fall of 1951, the for the was a 28 hospital on the built on Chestnut Drive, and in of 1952, the of �vn a It it a a an to for the on a far of of The the of the the in on in the at the of to the of the its H. J.A. H.R the as of The of the in an editorial: the Rock, in the in 1936. a community the of the in is in We are an outgrowth of the its of less of Clinic, on its in job in a The for less the of The was not in Thus the the of Dr. Dr. in the has its A young Anne Cannon tne Ribbon at the 19-12 Blowing Rock Horse Show BLOWING ROCK HOSPITAL Tne �HEALING THE SICK/Page 155 A Hospital Benefit Fashion Show at is as out of the to The Clinic of of the to of the for in It is to the of Dr. the Clinic as a last but it is the it is to its for Manor or a of the to go to in for The in the In Clinic the per Philanthropy the Clinic at the its �Page VII a in the further the when the only for was as a the of in of or It or old age. in 1968, a on to the was by the Commission on an a A individual of 1968 the Dr. Davant Care-Center a so to the Rock's An for in the ill for for Clinic of to The a as chronic and which Therapy as in It of our T/ie Dr. Charles Davant, Jr. Extended Care Center an to �HEALING THE SICK/Page 157 NOTES 1. Van Noppen, Ina W, John J. Western North Carolina Since the Civil War, Boone: Appalachian Consortium Press, 1977, pp. 103-106. 2. Watauga Democrat, November 7, 1889. 3. Information about Dr. 4. from his grandniece, Mrs. John M. Lewis of Dunn, N.C, Democrat, May 25, 1899. 5. "Granny Robbins Beloved Early Lady" The Blowing Rock Story, 1983, p. 47 6. Alfred Mordecai, "James Edwin Brooks, M.D.," Part II, North Carolina Medical Journal, June, 1958, pp. 238-242. 7. "Mary Campbell Warfield was doctor of 1930-46," The Story. 1983, p. 21. 8. The Blowing Rocket, July 6, 1979. 9. Ibid, and telephone interview with Mrs. Carrie Buxton, March 27, 1988. 10. Ibid. 11. The July 6, 1979. 12. Telephone interview with Mrs. Carrie Buxton, March 27, 1988. 13. The Rocket, July 6, 1979. 14. Ibid. 15. Democrat, May 30, 1928. 16. The Blowing Rocket, July 6, 1979. 17. "Report of the 18. "Drive for Clinic Clinic", January 6, 1936, by Mary Cabell M.D. Today." The Blowing Rocket, August 30, 1940. 19. Ibid. 20. Ibid. 21. The Rocket, August 15, 22. Tlie Charlotte Observer, August 8, 1948. 23. Saunders, Don. For His Cause A Little House, Boone: Appalachian Consortium Press, 1988. 24. The Blowing Rocket, August 7, 1953. 25. The Rocket, August 19, 1955, 26. "From a Tiny, Four Bed Clinic," The Blowing Rocket, July 6, 1979. 27. Interview with Dr. Charles Davant, Jr., November 17, 1987. 28. "From a Tiny Four Clinic," op. cit. �Page 158 / Chapter VIII �BECOMING A SEASONAL MECCA /Page 159 CHAPTER VIII Becoming A Seasonal Mecca the a the rest end to the for an and the the the Grover C. He of a par for as 19284934, and again from the World War, a of the of That As for the to In April of 1930, for the the of a in to of the The at the The was one of the In 1932 the for a Cloudland Cafe) These by visitors. to on the Grover C. Robbins, Sr.t at The Blowing Rock a The to all Unfortunately, its led to a an an The of the it to the its County.1 to to but the to for Tourists visited by the busload �Page 160/Chapter VIII Early visitors to a litter-covered "Rock The Blowing Rock's view is one of the most beautiful m the entire Blue Ridge chain a in 1933.3 A court Three which is a to Bernhardt. Grover and CR J,M. Dr. as the the free to limit in the and Still by the and the the and and a to the Rock,4 the of Ford, was the to feel Grover touch. A Chamber of Commerce was in 1934, with Mayor as its C.S. was with GE. GX and Dr. GR also as the first The link and was in the of citizens.5 But was not just to and the for visitors. He on the in of He to Hill to and to in the The Boy into in and put on as "good for all long.7 Tourism was laid the and Grover It was for the that he did. The had 338 in 1920 to 503 in 1930. the in The its 1931, for the first in an to the with AC. its of of As with the at the end of the century, acts of the in 1928 and 1933 of off by who The as and its in in 1904. It quickly, but 6, 1933 as part of to the Its was it was on 17, the first County to be to reopen.9 �A 161 of Two crucial in by B.B. Dougherty to (to Rock. The was the of President D. of the Parkway. The Blue Parkway a child of the It Smoky to for the 469 mile its Harry E of Virginia, a very of North Carolina, Tennessee, Virginia on October 7, 1933, urging the to be of the WESTERN UNION Received lit ^ C F B ' 9 1 166 G O V T SN W A S H I N G T O N DC 7 HON J O B EHR!NGHAUS= 30CT 7 PM 2 3f ( """""" JUST HAD A TALK W I T H THE P R E S I D E N T W I T H RESPECT TO THE CONSTRUCTION OUT OF FEDERAL FUNDS Of A SCENIC H I G H W A Y C O N N E C T I N G THE S H E N A N D O A K AND GREAT SMOKY M O U N T A I N PARKS STOP PLAN in 1933, to to the the Great It is the to the of the to to inclusion. G O V E R N O R OF N O R T H C A R O L 1 N A R A L E I G H NCAR=" I S TO F I N A N C E FRO!,! F E D E R A L WORKS PROGRAM W I T H O U T O B L I G A T I O N ON THE PART OF THE STATES was the in and FATtONS AM MWJESTED TO MVttt THE COMPACT •? Thh b • faB-rm* Telegram or OMe- The EXCEPT AS TO M A I N T E N A N C E OF ROAD STOP THIS* M A I N T E N A N C E CAN BE R E A D I L Y G I V E N BY THE STATES BY REASON OF THE L A R G E A M O U N T OF I N C R E A S E D G A S O L I N E T A X D E R I V E D FROM T H E T O U R I S T S ATTRACTED TO TH!S ROAD STOP THE PRESIDENT SUGGESTA A S?,flALL TOLL SO AS E and the for "millions" of to to the via "the in the world" of the of the at the of the by of on July 21, 1934. They had no idea of the the on the or would be of the Not all one David Ovens, had this to say the in his If This Be TO M A K E T H I S A SELF L I Q U I D A T I N G E N T E R P R I S E STOP T E N T A T I V E SURVEY I N D I C A T E S A D I S T A N C E OF FOUR H U N D R E D M I L E S TOTAL COST S I X T E E N M I L L I O N DOLLARS STOP HUNDRED SEVENTY F I V E M I L E S I N VIRGINIA HUNDRED FORTY M I L E S I N N O R T H C A R O L I N A A N D N I N E T Y F I V E M I L E S IN T E N N E S S E E STOP T H I S ROAD WILL BE THE GREATEST SCENIC ROAD IN THE WORLD AND W I L L ATTRACT M I L L I O N S OF TOURISTS STOP 1 ASK YOUR COOPERATION I N THE PROJECT AND IF YOU APPROVE WOULD A P P R E C I A T E A TELEGRAM TO SECRETARY ICKES= HARRY F BYRD. I had which we are all without it and The the through the Cone to the We to do are few on the is and They are it this in Rock. As I I go out to see the are The isn't much, but the to be terrific. Since we are our to of it, we could get it. �A His of was a the the *30s, '40s and '50s. He J.B. Ivey in of the in the to his in the was a in 1951, to the and the in was for his of strong and wit, all of are 11 He fun at the of for he as He had a few to say his is a fine It has a of and the the rich prices and The be to fill the a like that." he had the of any but he his He the of in 1910, the to to the Club. He was one and of the for at the In in his into of its the He also the to Post card depicting the simple charm of the Village But to K. and his and "the At and the to his and the in for the in the Ovens Hospital a the and the and a in in the the Elk. and like to for for in a old city of Club, ErouP' He is a the also for the the for the the Concert to the and of the on the of to and the its all of A Church Church Day in The of the the to in was of the to to by ': :r . .. : . -. - . ^t*. *• -~;»:.-"-~<±±..-' '• 7'w^ -* ---'^^ox • "Pineacres," — The David Ovens home on Goforth Road and Wonderland Drive Tufts, in the to as a of 1897, the tO In the �BECOMING A SEASONAL MECCA /Page 163 in Rock He the of the the to of life in he the in 1914 to for no or to for David Ovens (seated) with Anne Bryan, Rev. Walter Keys, and participants in the Grandfather Home Day festivities at Ancf Set Aglow A a of income. of the "Early in the the in The was by on Dr. was a by of the The to to the of the The to the by the of to The Ovens. In 1939, of the at the as an the of Thus of the on the for the in her Tufts, as as Dr. I. in the "the world" to The and the the In 1948, for his the of the of by you the fact the by in the was a of for was a in of to "the of the the an the Day "We the of you as in for its Community, as a in We to the children." to in for the trip to of at the end a and in For the to was the last in one of the of the day the for was for in the for 12 his in 1957, the Their "David gift for his It in He a day of to in and the was the the for as a out of the it in to to It and of the a rare �vm for the the of a of wit as of It a wry merriment," the in the not the as of he as a for A in in all of its his of *the good life* with a to just the in He of of of civic for life still led a They TTie of The AX life and Jr. was the The Cannons at rivaled old sion" a The as the "in" with for the for Village the luxury While activities, fox-hunting of this led by TJie O./ Coffey and Rob Bradshaw in an impromptu game of checkers as Omer Coffey and Thomas Coffey look on We at in of the in 1932 as a only the of the was C.V. and Mary Cannon was the the top of the Ulric Their "interimstourists. Green Park life. Cottagers, of in for the a by the Hotel, Lloyd a but colorful life. As wryly "Fox-hunting at Rock is of out the or up a Our and has its The Blowing at on the just while the run to this of the (with of fire on a with the of the the the which the of the now off; the of who the fox is for; all the hours you know it the are Grandfather"10 The of the the Horse Show with its Here, the of air and the be The Charity Show, which in 1923, the Lloyd Tate, the Show's for the on Hill In the was a with Clement, Jones, Colonel Gray, who as judges at the to to of so the in ribbons. In 1928 the Show was to its The "a has (sic.) on the old May view course. Prizes will be in are the the day had a ner the turn-of-the-century. The 8, 1897 us �BECOMING A SEASONAL MECCA /Page 165 : -*'' "* &** Pictured with Lloyd Tate (center) are the 1949 Association Officers, (left to right): D.M. Bower, Mrs. Joseph F. Cannon, Mrs. W.B. Shu ford, and Charles G. Beck John Walt Gragg, long-time volunteer for the Horse Show "Junebug" Tate promotes the 1941 Horse Show in his own inimitable style �vm of Topic "The at Ifou to the thought the Park:" to in it! It the of the the on the it of gayety. One would so left on the Mountain, but when you collect the all the all to one of still a Green Park's for the of the tournament which was to in the gay up down, of the The sat at the Mr. L.L. of as the on the gay and to the gay The was a at having laid the was We of our the be the winners, but inquiring the we "ruled out" Their in this line as by the less There or who a of up a line the for "rules and and the in fine was by Craig, Deal, Taylor, Councills, The victory was by Mr. R. Craig, who at the Tournament ball at the last as of and Wheatley of Georgia. We of Charlotte, Thurman of Smith of as of honor by Messrs. Deal, Chatham Councill, the I could how pretty a bicycle might be at the c After the was the and T Craig just for fun.* They all with and the victors in the real out" Throughout TJie the on Show, the life in 1938 to the this There is, of course, life of a sort if you're not particular the circle in which you move. This is not but the truth. But it's so everybody United College students, rich the You won't be so go you Out Mayview~way the is $1.25 per and the at twenty-five a with at a thin Over at the Green Casino the is 50 per couple on every when it at 80 cents. follow the as The by far the on the no tell you, has a with a script of 75 Then you can any to by in an electric The and the at 1:30 but you can eat all Youll see of College over way.11 But was one to into the Furthermore, D.R Coffey the the of still lead to In of 1934, of on of the construction, was of the to the left out of the The of Prohibition was still a his On a had to A into a the led by he �A M.S. of of the vat of a in good by, to for to a he his as few felt the as a for had in the up While felt it the 167 so to DP. of a DP. and and was in to to its to the all of In the Village, as the as by the of to a in 1935 a for the his it or the no to or to his are all the to He has no He up to the nor to the You get and he to his He has his and and is in no He no on An to is on a of The of a not the of the so do the a to the of the get It is not a to but to An to the in to his in but of is and or the of in use of of the North was a to up as the to of the by the to a on the of was to In 1938, The a the On the one On the people.19 a of the in the not His it is the it the the one of who the on felt to be the in to in the she The it. He the of On of the of his as the old a the of the of the a being in 80 and to to got on her one the not to of she and he the the of *96 no of her in to be all D. of in a up for the �Page 168 / Chapter VIII �A All hotels Rock, the two hours of the show, a crowd of outside, held back by and by one big the whole bloomin' had 169 the It was the thing in a coon's age.20 The Democrat's account of the "Same Old Story" the of Rock Twenty the of "primitive mountaineer" by Rock could had its star if the of a girl the film young Mary Johnson of Rock hitch-hiked to of fortune. Just in she got lonely she her her. the account of the journey on 11, 1934: Mary Johnson, 14, did not get into the hitch-hiking the but she hospitality for a coat, and Her father, a carpenter, was out of a job her is so with $L50 brother, David, 12, Rock, N.C. in to aunt, lives on the of San Francisco. David was left behind in El to a and the at and hitch-hiked s c l though Fd get in the films, so I to Paramount,' she But that So I 'Oh, they are swell,' Mary, 'and I they will find our aunt.? She concern for her brother, but 'David's he will be all A Grover to the mayor's in 1939 the town could that, "The the months. Over 200 of the United countries. The North Carolina first with 72 D.C. New York 5 each"21 the in the Village's couldn't on 13, 1940, hit County any but had to be An at Shulls Mill completely and a of New River Power Light at Middle Fork put out of Rock's sole of a on Mayview Lake, and it only light a of the at a The was to water for the The the calmly, floors, out while for the to pass.22 One victim of the to be reincarnated was Tweetsie Railroad. The small 1881, in had was to She the by she and her Johnson, She left to Columbia.' of 3,000 all its 14, 11, A for the ,*, . + ^--. in : , t •/^w; „ i r. was to was In �¥1/1 all of to to Small on the to than a "wave down" the by a of the was the an out of the City, the of the Cranberry Coal and in 1929, left to be the work and who, in The &L the for to the line in the of 1940. County the to the of the rail line to the the 19394940 "150 500 tins 4,000 3,000 900 690 and 1,500 4,775 of 3,800 of 75 cars of 450 of 510 of brick and tile, 200 550 180 200 gas, a asphalt"23 they a on the but the in the a the line was as a The LC.C. as the county's 13, 1940 was the last run for for years.24 The the but it in the of the Country Club. In 1939, a for the had a of By the to six of to the Golf Course. The Country Club was the of J. L Cannon - Vice-President; EG. Sr. - Vice G. C.V. Jr. be the Club's first In she, her Bill Brown, and a the Club's Mr. the first at in June, 1940, and the was the Mr. A.G. of the construction, which was in 182 at a cost of $40,000. The was in and and At the a of one end of the to the On the was the a two-story of a with of a The for for The It was Country Club Board of Directors (left to right, front row): Frank C. Brown, C. V. Henkel, Jr., Luther Snyder, unknown, Barney Garrison, David Ovens, (top): unknown, F.G. Harper, James Harris, Charles G. Beck, Anthony Panuch J. Luther Snyder �BECOMING A SEASONAL MECCA /Page 171 iljl at of the of a to add depth. The The seat the the six one full people. This up the was to the The was a in the end oak was was to the the to to as the pro. The Country Club its on July 4, 1941 with an and for It an for the in Rock's crown. The thirty-three see the Club a visit Mrs. on 1, 1947. A fire the on 21, 1974, of on in the of guests.25 A to the Club was by an to the TTie in 1941: With the of the Club to the a of and fun we a With the Club cool on the watching the on the and you will envy their you wouldn't your on the for a you will be a friend.... You if you and of you will is an incidental thing you'll at the how this mountain is the of the the sun slip the mountain on its way to the other world you'll a car a of young will in with of laughter, go racing down the to the for a and to eat drink going to for dinner. Then soft the Club you'll the of people people to and war and all the And then you'll it's to slip out of the you are in on to and things. Youll get up and to your car and won't think the Club you and and you'll you to the world. There on the of the Club you found a certain of life in in in that that from You the Club hour to you and you are happy.26 for If to as a resort, the Country Club by the a 25% in growth was 1940 to 1941, The Chamber to come.27 Grover �Page 172 / VIII a throughout Florida the in 1940 1941. His to the of as a tourist as the for he was so at it as in the mountains.28 The Chamber of Commerce the of "Blowing Rock, North Air-Conditioned in the Highlands" of the of in 1935 when C.B. a 321 Chetola and it for homes.29 With in the and the trip north. a M. to as Chapman was of the with a of who 30 at the at Rock. In 1944 in 1946, the of the of Commerce was W. a real a Lloyd was a 31 his in Florida. as as real by out-ofThe the Inn, two of the Villagers by Fort in 1945.32 The 1940, the Village's of the which did World War I, twenty-five By to 655. The population, the Village be the of the to Guadalcanal. the as well. Many left to the work force. like Sue Coffey, of the war in for use in air overseas.33 For the war Harbor. In 1940, the Rock Church county's Cross for the relief of civilian war The May view 34 and its and for a Red Cross charity dance. In the of 1941, a for was with Dr. Cabell Warfield as Chairman, Mrs. Hal as as Treasurer,35 The Green Park-Norwood Golf Course a in conjunction with the Country Club for the War Relief Society. our entry the in the of 1941, gas 7 p.m. to 7 a.m. to fuel37 In 1942, Blowing Rock to the Tires and a of the When to wreck the town's economy, so Walter Keys, of Church, a to Washington to ask for help. A of Interior had Rock, to the ration of fuel to was as an A miles-per-hour limit was however, and was still for use. Forty-two with driving throughout 40 the in 1942 of as a result. When for lubrication ran a of and would act as a substitute. On a it to a visitor's car it could be seen.41 The at one per was one per person old or older) 42 five weeks. to their to the was a for both for The Democrat "The up so much of the are the of the stuff up. Where formerly 44 for 75 a the (1942) $1 to $1.50" the was a two-month ban on the production of in January and of 1943. that quickly and the use wax This too unpopular, though, and was shortly lifted.45 �A to and in for the While the Those who did to the Coffey a Cross program.46 metal47 Clyde Dula at of in 1942.48 a had volunteer and of for So for be Lt. and son of Dr. and the first County to die in in July, 1943, a in his the U.S.S. on 7, A by Grover Jr., he was on of of 173 to fuel to get to / was luclcf, / was with the pin out it me down I was the to get over the other, and every and I is like and if I ever get at all to it. The of it is not the and lying in with to don't The of it is the a hit you it and it without and a up I don't is a who wouldn't was a on Iwo who had in the for or a leg to get out of it. I how much a To you will me. The off but all 1 got to be I will tell you as All fear it is just to be if he but a the war 42 and in the Mrs. Thomas paper, in Grill a A.P. He was by 1944.50 Iwo the for I was hit I was the Nip's was a up. This is I am alive.... all it as I feel any on the going and you get up in you and to in it I gladly a an one.51 the of and the 256 was in 1946, as its first In 1952, 256 was a on a of just of the Park, the of a the construction of a With this was and on 20, 1959, the first was in its new home.52 This was as a of one of the last acts of Grover as The on which Tom Coffey's Inn was the for a as of the Chamber of Commerce, for the of the by the On April 3, 1945, a was on a for the of the The was 141 in of the 51 On 18, 1945, the for the Inn to the Village of Rock. New could be for the of the importantly, the bulk of the in the was for and A was was of Cannon, Mrs. W.K. Grover W.B. Castle, and EW. The a to a for the for a courts, and The was to be a to all in the World War II. Grover would go on to as in 1945, 1947, 1948 Of his acts the Village he so the be his memorial.53 �VIII As the a the in outlook. While the For good or for the test on the not was so The with John Goodwin, in and the to its 175 of to was a or set to on July 13, 1949. It was by L of R and G Company, the community's J.R. of the set, only one but it a one. There to the the in Charlotte July 15, 1949. by Charlotte Square dancing at The Legion Hall the of to in the away.52 in the Village, Unlike the set, John Goodwin Guild its Virginia at the of Grover Robbins. Goodwin over 100 old "drafts" he his and Goodwin Guild was truly a which they an of Rock's a • rp r I 7;: o• lit • O F F I C E S ILOWIN6 MCI. I.C John Goodwin (center with is pictured with fellow officers of The Blowing Rock Chamber of Commerce (left to right): Bob Hardin, Howard Barnwell, Mrs. H.F. Custer, Luther H. Smith, and Eli Mattar John Goodwin �A As as 175 a tourist a of the the Village. A.R of Greensboro, of Activities of the his was the Campus the of of North Carolina of Two people Dr. In 1921, Dr. as Children's Camp Philadelphia tutor. It was while at this a in the Blue which would embody their learning.53 of 1922. It was by The in the Winkler, the of a of W.L. Farm. The was five on Pine as North Mill Winkler of on the Shulls to a to sell the to who courts, stables.54 Local a cut the property. The hired to build the was just to in a the to the Camp Yonahlossee girls on The Blowing Rock be in the south. They in the late 1930s was for of the 55 camps. the of The of the to an "opportunity to get the of to a not the to and at the and ideals."56 to be of to Camp the of 7 17. the "bunked" in age A "Big Sister" the the The of the North but also Carolina, Virginia, and DC. In the by bus or and up at the or it was not to see of at the Chief of of the his to "Camp Y" as did CBS One Roger Mudd*s put on the list the to All of the of the — all "roughing it" in no in bunks.57 was in in the much-of cows, "insured the of to" who 58 to the camp " in the to the The to corn, This was one the got the years.59 When the first Dr. the of March, April, and for the The to 100 a of 40. it was the to a to be to an in the the of the "a of the and will on the in the of A her council, The Camp Pow Wow body), for the will a of life the of and school" By 1938, in its "an �Page 176 / Chapter VIII of 150 a educational and at the character"62 A a in 1951, The the a stunts, archery, fire building, to the craft, arts diving"61 The for in 24 their hiking, music, and at the fun of wholesome in "With for Rock was the Camp Cherokee. by Mr. Mrs. Cone, Camp Cherokee was a which only After the Hodgkins financial difficulty in 1941, Wade Brown the on which Camp Cherokee Brown, of the best-known of the of a Country Town Lawyer, of the in 1944 to a woman, Vera Lachmann. Dr. Lachmann was born in Germany in 1904, the of a of German-Jewish She a Ph.D. the University in 1931. to be a she her at the Odenwaldschule, a in which on the of international understanding, tolerance, the In 1933, she a for the of had the public by the Nazis. With the of which led to World War II, Dr. Lachmann's school During Hitlers of terror, to in She fled her Germany in 1939 and would to see her to America in was at College, but she at College, Bryn Mawr, Yale, the of York City. her at in New York 63 New Hampshire. It was Mrs. Clemens of Chapel Hill Lachmann the in the of North Carolina. In 1943, she a the in as like to say, "she was hooked" One of cool and an which would an all-consuming she would a for in the T.E. for a few in Mrs. 16 for an infirmary, an cabin, a cabin, a cabin, a room, a unit, a three-room hall, a three-room building The Castle.' " Other physical with flush water, a two-car an plant, a 60 system. Camp Y a well-rounded activity which "Daily devotions, fire inspirational programs, Counselors at Camp Yonahlossee for for �A was _born. It was a trip as Director of Camp in the the as her life in was the in his 177 a journey German to and a of accomplishment is would turn out to be as turbulent of 1944. It was in of Thomas "Old Catawba" the for looi Angel. During the the Camp all of supply, In a to a Vera "My top is my a my and But of us to or has any of to buy in or of We no We it up For are very few the of a is a real difficulty"65 the the the to city up the hill a was The the to the of Catawba." They helpful to a to "Fred is the up the The are us a we do ours. Through the and Mr, the of Commerce is me an list. I off two is properly"66 to Dr. is'a at and and /I its was an in the The was so two Carolina of the At children of but to the Camp. many ^ came in and the first five the of was The to to Ira his on the Camp was Ira was at Fork his in This a on the on the as They by the as and and a of to the "Their had a the One of the to "You get to but was a to all I the of their the of and They of corn, in the children. Their of was like and as as had life. Their and their life are to the at the at the Show. This was an The a in primarily for the of in the the "the they off to Coca-Cola, the of spectators " was by as in to the There "all of of the a of so on" was one in all of the it to Greek the of the to one "Few in it to But did not it, or if so did not the on account."68 the and was it was not In 1951, on a to the Camp. An in The the for its on to "color will be no bar to to the camp "69 to was her to the and her to live in the and her The of �Page 178/Chapter VIII as a for to use the in the was Camp to Courtney, of St. Mary's of the Church at the was of policy, and the by of an Invasion,1 Dr. Lachmann campers on a hike up Grandfather Mountain Miller luck, A in an on to the was to use the on of one in 1948. The left the He of a as "normal" was left With the off Flannery of 3,500 When the Camp in 1964, the "town the Campus policy them," In did not policy as an of in the community.71 Catawba for with "Catawba intentions"70 its physically to Rock, was Camp Sky Ranch, was the of Jack B. Sharp, a bus was It was he was in the this he he to of a for for to go the they the He his a friend, Marvin Culbreth. Culbreth, an of polio, first-hand such a was The two 72 to the reality. of North Carolina Culbreth 145 the H. Cone of Rock. With an an of 70 the site "perfect" for project.73 TTie the Camp: "The can be their fills the air with are in the for the who is a fisherman" Although the Camp WWII, when a of building the the construction the Camp was Three a and hall, the of 1948. Construction Camp was by the North Carolina of Health it "A-l" All the which it for the who When it it was the only for in the southeast.74 the Camp Sky Ranch a of the Camp*s noble purpose, in it support. Word the Camp the by of background, all — "from the girl who sent by a family, to the multi-millionaire's who has in the for years."75 In with our community's tradition of the Club and the Rock Club to for the Camp or to Over the all of the country Camp Sky Ranch. The the to 230 in the '60s.76 Initially, the was solely for boys, but it Charlotte both of �A co-educational. The in of the all has "to the activities" These There Mountain. picnics, camping.77 a church, but in a the of Mrs. Joseph Cannon her in honor of Mrs. Cannon, of her the Cone blackberry Camp Sky the the at the 78 of the camp. In 1964, the the to For 200 179 is a its the B. Sharp, of Jack's by to the In The music, Rock, for However, 79 son. the to the to Mountain. as "Carolina's Top Scenic Attraction," the in 1785 Michaux, to North by the Government to collect His him to Florida, the the of the to North Carolina. On 30, 1794, he in his "climbed to the of the of all North my the La Hymn cried, cLong live the French Long live liberty!1 "80 Michaux being the in North America, but say it is of the 140 With its of it is one of the peaks of the whole chain. the its who the of a 81 in the rock formations. It was as a in the 1930s. In 1935, an old was in the was to the of the There the Company a To pay for the of the the a toll82 Prior to this was to but of Dr. Vance, Dr. R. A. Dunn, Dr. C. G. all the by the of the mountain.83 In 1936, the Linville Company a at the end of the toll 84 sandwiches. At time, the mountain by Hugh MacRae, of a Wilmington family and of the Linville Company. was an MIT to the North in of an in the of When he saw the its for he to his for to 16,000 He the for a of its worth, paying 25 to 50 an the of Linville to Linville he built the Trail (Trail of the US 221. It to the 16 at a of $14,000.85 It for as a toll and When Mr. Agnes the was to son-in-law, W. On 19, 1921, the a Hugh, his grandfather.86 The Hugh Morton his in Linville hiking, of all the had to UNC-Chapel Hill, he as a a for his in trying to 87 a battle. In 1952, the to the Linville all No it No is, �his on set a which was to a Yet all he has in the is his of the foot In his "1 feel like Fm its and it's in my care for the being/*88 The did as was to the to the as This was the on top of the was for a lot, but this one did not the view.89 The which was the lot by a a 100 states.90 Morton a to get to the His was to a 218-foot The in at a in It was in 1952. At the it was to be the east of the Tar and all the William B. for as the the to the Mr. and his the first to The was to the and ice in the It can up to 3 40 are to at one The a one are not to on the 12.7% of the 30% of the will not of 10,000 to the By the '60s 10,000 in a weekend.92 A was to the in the f60s if he two for He Winston Church, was to Zoo to out a By Church a on a by at the Zoo. The to the go. The was has Ten to the the of a of "The Show" was on top of for the CBS Arthur's to a "The and The the cub was to be in the as this was the cub run as as she was Well, do the you — the the cub out the his as he to "shoo" her away.93 The as is history. After her TV. to the on for a to in Linville. She a she was to the if she to at she to be With the the a for 400 her 21st Mildred has a of each she of to the Mountain. While she has to she is in she will and for cubs. A and "ham" she has with she meets.94 �BECOMING A SEASONAL MECCA /Page 181 the for These "three of of visitors." In the These is on the Joe as the on the the to be "the is the "The as "The It as a In the of by on "they of of the is he to the to the "as the in June. There is no of In 1965, was the the list of to up to at was 32 "this was the in and far of 57,500 for the game in an at the the the and on the in the of the he of peace"100 The in July, is It was in as a the of by two a for the The at a in to for a the the 102 weather. the They the of the be on the deer,95 in_the United States" They of by are the has its very pool. in settings.96 the but it is also for the of Clans" of Mountain " the known reunion to John Parris, who has much to There on the ground, the They a Joe L. Hartley, the of to the Today the singing in all the land"97 Throughout the the for this Johnny the at the "to to to do to GREATsiwc �the America" When an in the in this was in to Five the first Grandfather 40,000 recent.103 Today, the and the Grandfather of "not only the in the the world." The a bit of is such but in to of the world, all of the in the on Thursday for the ceremony. On Friday, the an Concert, the Ceilidh, and a Country the of is in piping, Sunday, the with a by the of and Tartans.104 The and the Lynn to was this the Universities.107 of is one of the big area is In (the North Carolina in the state),105 A as an Officer of the in go a of the in the in the year.108 In has a 4,100-acre and of its and the the to the of the of the J. Mr. of the in July, has has the was by said that he of the the to the area and is also a bobcat.109 of to on also and and to the �A 183 the the "Tweetsie" by the of August, 1940, which and North to in as People she the a of sad she the of In July of 1950, the ET WNC the cowboy, the to her. His was to her a star in westerns.110 Grover Jr., son of of had the and Johnson City as a child. He was the and was to it in the of North Carolina, His plan...to her so by. He the a the journeys.111 In 1955 Autry to sell him his on a Period of Autry This set the for 20, 1956. M. 20th as "Tweetsie Day" and the to via Southern In Hickory, of the as at the of Journey" and "Casey Jones." TV. the be so in the train, was he too, The in Hickory for a and was at the and The and "Tweetsie Railway" was on cab in the eye of Frank Coffey, and the of the The old she had remembered.113 May 23, 1957 was the day to up the to The up the Lenoir was but Grover was not He a to the in T McLeod, of the The coal and 40-foot cars the use of 60 the to as the of her trip.114 When the the up to the on 400 midway Rock, real The was too too It was to , - • . ; -"^v^ to up . '"iJVf^. the hill, but did at " . - $=?.^:. last home.115 SSLlT' SS) ? an run on her Vs| jjon June 30, 1957. her first run was not announced, more 1000 as thirty lucky passengers rode the train on the track.116 "The as for one in her the boiler her power." Her for the ": - . " "^rS^T^ " ~'v-'y rS." % :j; «" ' . ' _ ^.v '" : r-'":;""::: :::y:':': ^=-"^"' " ;,: . If 11 :%i, . iiiS ?; .^^ffw^I^L"^? " ' : -., ' .; V .:f - : __ , *_ : • i, �vm trip was her the the It a at the at in the of the an at to air. At the of an old to a the a a an In jail, a to in the West" in of as she the of the was of the by the the 71,000 as one The giant of the as a the in is five As to the by has to to a visionary, a Tweetsie, Jr. at Mayview Lake of to off the a the in the the to for its of in of since.119 of the In the In to the top of a to see was 321. The on all and a of life still of the the For up by all as a few a 225-foot to an 250,000 to for an At the a top of the in has e e P °pl » It has our — an It C. Jr. �BECOMING A SEASONAL MECCA /Page 185 Let's Hit The Slopes! The of 1962 for we It Ski the of was we by the it Ski a This Bill He ski for the — the It This a rare as a — to for was He piece of a a ski in the he but the was for his of Bill to for the of in a The and not all of it it the up the to (a of the to but They the of the Jr., and Harry a Rock.124 Once the The of a ski fun at the of it Folly" to see for snow. The Tbar lift was by Ski Lift of York, at a of $30,000 the of its The lift was to 800 an to the top a the "T" on This lift by the chairlift The a on a at a of and a of big compressors" Artificial a of air in in The a of ski he and slope, and a 250-foot lot, was for its the 121 Rock. he He to a ski in the a lot of to the As of this to the ski it was a ski 126 of its of a for to he year-round. of the on he Thalheimer it be. He as a to the the on skis!123 the a Thomases,"122 Ski Lodge, he of on by an in the the slopes,"125 place. It a of ski a Tbar lift, a to �the would call the up all The at tell on the to the ski was it hit the for by and a 500 The was by H. M. Chestnut An was the of the in its was up to the site on the of The a staff of forty. the Tony 129 an in snow. The Ski on 3, 1962. the was 130 of an of construction. On the to the Those at the all of the all the Over one day and it was 15,000 the the 19624963 a to "The of skiing to a use of ice is to is not as as on it appear"132 to ski at the Ski "a of a to a 70-year-old man"133 the ski all the it in New shops up ski to for of the or the for residents,134 Thalheimer's to to the They a the to at any In 1963, the to a the Bill Thalheimer with Betty Simpson, "Miss Southern Ski Queen" �A on its The the ASU the in the to a in in its ski to A of the ski "got us out of the red" to the years.136 he at Ski and Ski was in be With the of the Ski this Jr. his this to be a he 137 Harry Mountain. though the Ski a in of the of the to visit the the Ski in 1968.138 for this was the the real As a result, the Ski was for $160,000, and the of the was to 140 Mountain. Ski has 8 and two and is for the ski school in the The Ski "has for for 100 for the Navy the for the Olympics"141 in the Ski as the in North Carolina, Bill in the of the forever.142 "Service with a smile" a 187 curriculum,135 its and At Hound his on to Ski The The for has the �Page 188 / Chapter VIII NOTES 1. Democrat, April 10 and 24, 1930 2. Democrat, June 13, 1931 3. TTie RocJcet, July 27, 1933 4. Watauga Democrat, October 31, 1935 5. The Rocket, July 7, 1934 6. Democrat, February 15 &. 24, 1934 7. Democrat, April 28, 1938 8. Democrat, June 7, 1928 and May 4, 1933 9. Democrat, 3, 1931 and July 27, 1987. 23, 1933 10. TTie Blowing Rocket, July 2, 1938 11. The July 8, 1938 12. Watauga Democrat, June 7, November 1, 29, 1934 13. Watauga Democrat, July 23, 1936 17. 18. TTie Democrat, October 3, 1946 RocJcet, August 24, 1938 19. Democrat, August 11 & 18, 1938 20. Democrat, August 25, 1938 21. Democrat, May 28, 1939 22. Democrat, August 16, 1940 and December 18, 1964 23. Watauga Democrat, December 5, 1940 24. Democrat, 10/1940, 5, 1940, 6, 1941, July 17, 1941 25. Country Club history courtesy of Mr. Claude Armfield, Mr. Wilton Evans, 26. The July 28, 1941 27. Watauga Democrat, September 4, 1941 28. 29. The Democrat, 15, February 27, 1941 Rocket, June 22, 1935 30. Trie Blowing Rocket, August 29, 1942 31. Democrat, June 29, 1944 and February 14, 1946 32. Democrat, July 12, 1945 33. Interview with Sue Coffey, February 7, 1988 34. Democrat, June 6, 1940 35. Democrat, July 17, 1941 36. Watauga Democrat, June 12, 1941 37. Democrat, 7, 1941 38. Democrat, May 14, 1942 and June 4, 1942 39. Democrat, June 25, 1942 40. Watauga Democrat, January 28, 1943 the Country Club, �BECOMING A SEASONAL MECCA /Page 189 41. with Ray Hicks, December 5, 1987 12, 1942 and 42. 43. 44. Coffey, 29, 1942 7, Democrat, 5, 1942 45. 11, 1943 46. 19, 1942 47. 23, 1942 48. July 16, 1942 49. Democrat, 11, 1943 50. July 8, 1943 and 51. May 24, 1945 52. Town," The 53. "Camp 54. 6, 1944 of Democrat, 55. Interview to of the County," 30, 1922 and July 7, 1938. Jim 56. of 1, 1988. 30, 1922 1, 57. 58. Democrat. July 7, 1938, 30, 1922 59. Interview with Jim and Elaine Jones, March 1, 1988 60. July 7, 1938. 61. 62. "Camp it TJie 63. Miller, Charles. A Assemblyt Newmarket, 6, 1951. 1973. p. 12-14 64. Ibid, p.7 65. Ibid, p.16 66. ib/d p.17. 67. ibid p.22. 68. ibid p.22. 69. ibid p.147. 70. ibid 71. IbM. R125. 72. "Jack Sharp 19, Camp Sky Ranch", The to 73. TAe Its of Man's in History", The 18, 1974 July 13, 1951 of Place Crippled Children Might Play", 76. The Charlotte Observer, January 20, 1948 and 77. is for Democrat, The Charlotte Observert 20, 1948. 20, 74. "Camp Sky Ranch 75. "Sky , 1983, p.42. "Camp TJie 18, 1974 15, 1955. in �BECOMING A SEASONAL MECCA/Page 190 IB. "Sky of Play", January 15, of and The July 13, 18, 1974. 79. 80. TTie July 4, 81. Hugh on November 10, 1987. 82. The 3, 1935. 83. Tlie 24, 84. T/ie July 18, 85. Interview with Mr. Morton; The Charlotte Observer, Sunday, Sept.21, 1980 86. Journal, 87. Journal, 88. with Mr. Morton, 89. Interview Journal, 27, 1954. 27, June 27, 1954 and TJie Charlotte Observer, The Lenoir News-Topic, 21, 29, 1982. Mr. Morton. 3, 1977. 90. 91. Mnston-Salem Journal, 3, 1953. 92. 93. with Mr. Morton and The Charlotte Observer, Sunday, Sept. 21, 1980. 94. Democrat April 30, 1970 Daily News, 6, 1971. 95. April 30, 1980. 96. 97. Parris, John, for the 50th 98. of "Singing on the Mountain", Daily Newst June 26, 1976, June 26, 99. Daily News, June 23, 1974 100. 101. Oct. 3, 1979. Citizen-Times, Journal, June 25, for the 1961 in the Collection) interview with Mr. Morton. in the Collection) with Mr. Morton. 102. Interview with Hugh Morton. 103. for the 1961 104. June 26, 105. Johnson City Chronicle, July 14, 1977. 106. July 11, 1982. 107. the in the Collection) Trie Johnson City Chronicle^ July 13, 1975. 108. Interview with Hugh Morton. 109. Journal Constitution, June 13, 1959. 110. "Old Timer's Day at 111. Interview with Harry Spencer "Grover is a Wheeling, City Press-Chronicle, Thursday, June 12, 1980. on January 14, 1988: Mountaineer**, Winston-Salem Journal, 112. "Homecoming Celebration is a Planned for Tweetsie" TJie 113. Scheer, Julian 114. Aid. Trie House, 1958, is for 30, 1965. 17, 1956: p.45. 17, 1956: 21, TJie Julian and Elizabeth Story, 1983, �A 191 115. Ibid. 116. Democrat, July 4, 1957. 117. 3, 1957. 118. Democrat, 119. 3, 1957. July 17, 30 Years", 77ie Charlotte Observer, 120. 121. Interview with Mrs, Joan Thalheimer, 122. June 8, 14, 1988. 8, 1964, 123. Interview with Mrs. Joan Thalheimer, 124. Thursday, 125. "Ski South.,Then 14, 1988. 14, 1961. Now," 126. Tri-County p. 10 N.C. Dec. 13, 127. Charlotte News, Tuesday, Dec. 4, 1962 and Tri-County News, Dec. 13, 128. Mincey Record, Burnsville, N.C. Dec. 13, 1962 and Asheville Citizen-Times, Sunday, 129. Asheville Citizen-Times, October 31, 1962 the Interview with Joan Thalheimer. 130. "Shopper's Circle", Belmont Banner, Nov. 30, 1963 Winston-Salem Journal and Sentinel, 131. Charlotte News, Tuesday, December 4, 1962. 132. 26, 1964. 133. Asheville Citizen-Times, 19, 1964. 134. Sentinel, Journal 135. The S.C., 29, 1963. 25, 1964. 136. Winston-Salem Journal and Sentinel, 137. 29, 1963. The 138. ""Ski South..Then Now" Activities, p.10 139. Tne 140. 1987 5, 1968 and for 12, 1968. Ski 141. AM. 142. Tne Blowing Rockett Thursday, 4, 5, Mrs. Thalheimer. 29, 1963. �This page intentionally left blank �����������������A VILLAGE TAPESTRY / Page 209 BLOWING ROCK LANDMARKS �Page 210/A VILLAGE TAPESTRY BLOWING ROCK LANDMARKS— �A VILLAGE TAPESTRY / Page 211 Primary 500 FEET Trails cartographic services �Page 212/A VILLAGE TAPESTRY BLOWING ROCK LANDMARKS 1. Blowing Rock Hotel — Built by Colonel Robert H. Gray and John 2. W.L. Holshouser's General Store — Opened in 1893 3. The 4. The — in the as the in the 1940s spot for more than half a century 1800s by Dr. — on the foundation as the Watauga Hotel after it was detroyed by fire in the early 1900s cottages is present site of Jenkins Realty.) 5. H.C. Miller's — 6. 7. First in — in early 1900s, in 1870, Village's at the of the site of Hayden Pitts Service Station structures Church — Constructed in 1924 on the site as the original 1905 structure. County Pine Newtiques is 8. Wallingford Clinic — Town's second medical facility, opened in the late 1930s, 9. Methodist Church — Built in 1900 with chestnut bark siding 10. Church of the Holy Spirit Room — First 11. Craig's Grocery — Town's oldest grocery Church library, by fire in 1923 to Will Craig 12. Rock School — Closed in 1964 when county high schools consolidated (torn down in the early '70s) 13. Memorial Presbyterian Church — Original structure built in 1886 14. Chetola — Property first owned by Len Estes, contained boarding house and Snyders mill, of the 15. Sunshine Inn —-Early home of Burns family and well-known restaurant dating back to the early 1940s 16. Garden Inn — Built in the early 1900s by the Washbums 17. Dr. Charles Davant, Jr. Home — Blowing Rock's eminent physician long-time of the County of Education consecrated in 1921 (contains Elliott Daingerfield's "Madonna 18. "Edgewood" — The first Blowing Rock home of Elliott 19. "Windwood" — Second Blowing Rock 20. Dr. Warfield's Clinic — of Elliott Daingerfield facility in Rock 21. St. Mary's of the Hills — This Susie P. Stringfellow memorial of the Hills"). 22. Old 23. 24. 25. School — Located Mayview Lake, Rock Ice House — This early rock structure Company). — 19Q.Q to 1918 served as the town's first gas station (currently home of the in 1904 -• Shop — Affectionately known as "Coman's," for decades the local gathering place for the town's young 26. Goodwin Family Weavers and Showroom 27. Grover C. Robbins, Sr. Home 28. Mayview Lake — Formerly Watauga Lake, to be Broyhill in of the 29. Berryman's Drug Store and Soda Shop 30. Holshouser Home — W.L, Holshouser 31. — One of the of town's first merchants. residences in Blowing Rock 32. First Town Hall and Chamber of Commerce — Constructed in the early 1900s (currently Vagabond Gift Shop) 33. Yonahlossee Theatre — Site of premiere for Paramont Studio's "Spawn of the North" �A VILLAGE TAPESTRY / Page 213 34. Dr. Mary Warfield home 35. Ed Robbins Blacksmith Shop 36. "Bootblacks—Father Gryder's Shoe Shop 37. Joe Clarke's Homesite — First civic leader 38. "Lerada" — Colonel and Mrs. Ogden Edwards Home (built in early 1900s) 39. Blowing Rock Exchange — Managed for years by Miss Lena Reeves, this early craft store featured handmade bedspreads and homemade cookies and candy. 40. Original Blowing Rock Post Office 41. Town Hall, Fire Station and Jail — Managed for decades by Nettie Greene, the town clerk 42. Moody Furniture — Three generations of hand-crafted furniture, established by A.C. Moody 43. Schenck Cottage — Confederate Major Henry Franklin Schenck was one of the town's first cottagers. 44. Green Park Hotel — Opened in 1891 by a syndicate of Lenoir businessmen led by George Washington Finley Harper 45. Green Park — Norwood Golf course — Built in 1915 and expanded to eighteen holes in 1922 under the guidance of designer Donald Ross (became part of Blowing Rock Country Club in 1971) 46. Skyland Inn — Located at the site of today's Farm House — closed in 1914 47. Skyland Institute — Opened in 1887 by Miss Emily Prudden 48. The Blowing Rock'— Owned by the Bernhardt family of Lenoir, developed into tourist attraction by Grover C. Robbins, Sr. 49. Mount Bethel Reformed Church — Town's first church, built in 1882 50. Hughes Estate — This 58 acre estate of the prominent Charlestonians became the Blowing Rock .Assembly Grounds in 1946. 51. "Pineacres" — Summer home of David Ovens 52. Green Park Stables — Built in 1924, run by Jinny and Ozelle Moss (The swallow's return.there every summer to nest). . - 53. Green Hill — Site of first organized Blowing Rock Horse Show, named in honor of the town's first family 54. Ed Sullivan Grave — c. 1794, town's earliest known grave site 55. Appalachian Motel — Town's first motel, built by Grover Robbins, Sr. in 1951 56. Buxton Road — Charlottean GX Buxton built summer cottages there shortly after the tum-of-the-century. 57. "The Bark" — Popular night spot for decades (today Big Dollar Grocery) 58. Blowing Rock home of J.W. Cannon 59. D.P. Coffey's Grocery —- Served the needs of the Green Park area for many years 60. J.C. Ford's Cloudland Cafe — This early diner predated Grover Robbins' development of the Blowing Rock. 61. "Dawn Hill" - C.V. Henkel Home 62. "Tin Top" — Black Social Club 63. Major Harper Home — Constructed before the turn-of-the-century and later destroyed by fire after being struck by lightning 64. Alex Shuford Cottage — Built in the late 1920s, this home is among the best remaining examples of the use of chestnut bark siding 65.' Church of God - Built in 1920 66. Church of the Epiphany — Built in 1948 67. "Oh My!" — The tea room/gazebo of Mrs. Nan Cannon Stringfellow 68. Mayview Manor — Built by Walter Alexander in early 1920s and subsequently owned by Thomas Broyhill (closed in the fall of 1966) �Page 214/A VILLAGE TAPESTRY 69. Lloyd M. Tate Memorial Horse Show Grounds — Former location of Mayview Golf Course 70. Moses H. Cone — The "Denim King's" mountain estate, consisting of 3,516 acres, was acquired between 1893 House built in 71. Tweetsie Railroad — Part of the old Eastern Tennessee 72. "Westglow" — Elliott Western North Carolina Line which ran third Blowing 73. Julian Price Memorial Park — 4,200 1899 (Manor Johnson City, Tennesse in 1917 of forest, on the Ridge 74. Camp Yonahlossee — Camp for young girls established by Dr. and Mrs. A.P. Kephart in 1922 75. Camp — Vera Lachmann's 76. for young boys — camp for the physically handicapped in 1948. 77. Sandy Flat School — by Cone in 1904, the 78. Possum Hollow School — This one-room log cabin school 79. Silver'Lake School — Located near where US. 321 Church in 1928 in the 1900s. the Blue Ridge 80. "Greystone" — Home of Robert Myra Mebane, constructed in 1922 81. "Miramichi" — Annie Cannon, constructed in 1927 of Joseph 82. "Far Horizons" — of Cannon Forsyth, 83. Blowing Rock Negro Community Center of the town's Church — 84. Mayview Park Golf Course — Nine holes running in 1948 to First Independent Baptist Church) to 85. Lloyd Tate Stables — "Mr. Horse Show" managed this popular gathering 86. Glen Burney philanthropists of the town's — Donated to the town by Miss Emily Prudden 87. Mayview Gun Rod- Club — Built in 1917 and once managed by the famed wild west cowgirl, Annie Oakley 88. J.E. ' 89. Christian Science Church — in 1955 90. Cameron Morrison Home — Former North Carolina Governor �A An In Its 215 of An in 1927) Work By 1 in the the to to when the a the in a To of in of North the to in the of the by the contact with the of the Indian Rock, is of In the of at her of a grandeur. It is truly wild, peaceful, to the of in a country fall to on the sea. the the old of Italy. the pine the air the the in the is the of The of an the to one of the in all the is to the grandeur,; Did it not the Indian to in a in a beautiful? It is the early Indian, gone from this land, the of in the of the was a rock, thoughtfully the of the a Indian a of to He an of an Indian. Climbing to the tip of the in full of the of an the of old Grandfather, he the of the in a voice It a be for his spirit has gone to a land, but the rock today is as firm as theof the in of his the the and North Carolina, the in his The the of all tribes, the the A of the an beautiful so the in of the he far the to a top (Blowing Rock) left her with her to his a into the wilderness below. The him a cliff, in an in his direction. By by he her a of his Ere the the lovers, day by day the and in while the the fire the day a the saw a sky in the which he to be a of he to the but the cried "No, no!" In he the of the the The to back, but he her not. Then she to the to the to her While she to the Spirit, a of her to to in a has a the the of God's country; a' �216/A "Wauhonhasee" Just at dawn of southern history When North a And the red in From valley To the of The to The country and river by far Traveled undaunted and alone Through valley a Ere to on Nolachucky, Holston, Watauga a But the to his glory? in That the Choctaws, The Creeks, Cherokees Chicasaws to A divine, Tis four-score since their banishment From this land^a of There's a An Indian Who in of Wauhonhasee, of on high, the lofty sky. Wauhonhasee and her mother-squaw Were of the the Of the white man of So he to the "Land of the Sky" left her the sigh, The wildcat slumbering in his lair, The and of the air. But the of Nature, . Her her pleasuref The O'er Wauhonhasee As nefer so happy the gay doe �A VILLAGE TAPESTRY / Page 217 Down the narrows where the streams flow. Then to pause in silent admiration Of God's wonderful creation. And the strong and proud In his home above the clouds. Upon a blissful day in July 'Neath a blue ethereal sky, Wauhonhasee wandered to a craggy rock Far above the pines and hemlock, To view the fair land beneath her When lo! an Indian traveler, Decorated in the brightest wing Sat smoking by a babbling spring. Her eyes sparkled, her heart fluttered, And in her joy she softly muttered With the passing Appalachian breeze Murmuring through the forest trees. Then she lost him cmid the spreading pine Where rhododendron and laurel twine. Up with her bow—a marksmanship rare^ And sent an arrow into the air. Long she waited, waited in vain To see the brave from Indian plain; Long she lingered, lingered in hope, High up on the mountain slope. Then shadows grew dim, dark and gray To warn her of the passing of day. Quickly she bounded through fern and moss Back to mother-squaw stern and cross. In her happiness Wauhonhasee forgot The who heeded her not; So while gathering wildflowers to deck Her braided hair and graceful neck, The Indian brave appeared upon the scene Creeping softly behind the evergreen; There he waited for the charm of night. Waited to pour out his heart's delight. Alas! she scampered away with Fluttering in the balmy breeze To her restful, comforting wigwam And the incense of balsam. Snug and warm she lay in Utopian dream 'Neath her doe-skin fit for a queen While her mother-squaw peacefully lay Dreaming of the plains far away. �Page 218/A Out of the night ?neath a silvery moon Mid the fragrant lily bloom, The sighing winds and mournful pines Come a strange song—something divine. Wauhonhasee quickly to her feet, Listened to the melody low and sweet; Surely it was a message borne On the wings of early morn. Mid dancing, lowering shadows falling, The dove and whippoorwill calling, A willowy, youthful Indian stealing Near the wigwam with friendly feeling. Proudly he in plaintive song Of the Cherokees and warriors strong; His roving far from home and tribe In search of a lovely bride. Wauhonhasee's heart bounded in glee When she called to the Cherokee To partake of her cheerful wigwam, And a blanket comfortably warm. He told her of the brave Creeks in war Of the tribes wandering 'neath a star Toward a land of sorrow and unrest— A land they call "The Far West." Wauhonhasee grew sad and tearful, Her spirit meek and sorrowful. Had her chieftain father left her? Had he gone from her forever? Must she live alone on mountain, Ne'er to return to Indian plain? Must she become the Cherokee's bridge And leave her Chicasaw tribe? Long she waited and watched in vain For the chieftain to come again. Was he lost to his Wauhonhasee, Gone from the plains of Tennessee? With the Cherokee lingering near Driving away all sorrow and fear, Wauhonhasee's spirit back to laughter Clinging to her bold comforter. Then the Cherokee's ardent wooing His sweet and gentle cooing With the wind and distant thunder And a spirit to forever wander, �A VILLAGE TAPESTRY / Page 219 They bounded gayly o'er rock and rill Never weary and never still. Then to craggy cliff—a lovely sightWhere the wind blows day and night. Ere long they saw a flaming red sky That brightened the mountains high. "It is a warning from the Cherokees. I must go—I must go, Wauhonhasee!" Cried the lover desperately. In fear of poor Wauhonhasee He leaped from the cliff down the abyss. Down mid the winds' perpetual hiss. Wauhonhasee cried out in her grief To the Great Spirit for relief. "O wind! blow him back to my heart" She cried and she moaned in the dark. She prayed the night long, prayed faithfully, Ne'er ceasing until dawn beamed brightly And the mist had cleared, the sun did glow Down in that dismal abyss below. Wauhonhasee fell upon bended knee Calling to her noble Cherokee, The Indian spirit of other years To heed her sorrow and her tears. Quick as a flash up come the brave From the deep and unfathomed cave. Then they turned to worship the sun For the blessing they had won. Through wildwood and o'er foaming brook, Through loamy dell and shady nook, Wauhonhasee and her lover roamed that day Then back to the wigwam tired of play. Just when the gray of dawn appeared And before the mist had cleared, A raven moaned and moaned for the dead. Tis a warning the Indians dread. In the gray haze of Indian summer And the flowers gone in number, The maple and dogwood in Autum hue And the mountains in dreary blue, The chieftain of the conquered Chicasaws Wandered back to his child and squaw. In company with Wauhonhasee. �Page 220/A The a as a quick to the on in an Wauhonhasee There to mourn .her Down the silvery current She her lover calling. as the sun a to down in So the the her he her to his Twas a to the at Then down the mountain the Ne'er to wander back The The End �A (Individual/Family) A Abernethy, John Miles, 5 Aldrich, Harrison, 69 Alexander, Mrs. Walter L. (Ernestine), 56, 57, 173 Alexander, Walter L., 29, 56, 57S 73, 99, 101404 Allison, Mrs. WC, 65 Anderson, Tom, 9 Angell, W. Guy, 119423 Arthur, John Preston, 28 Austin, Fred, 44 Autrey, Gene, 183 B Bahney, Major, 3 Baldwin, Pinky, 32 Baldwin, William, 32 Barringer, Osmond, 28 Battle, Mr. Turner, 19 Beard, Ms. Bryce, 150 Beatty, Annie, 94 Beck, Charles G, 131, 170 Beck, Mrs. Charles G, 151 Benefield, Jane, 139 Benefield, Letcher, 44 Bernhardt Family, 159, 160 • Bernhardt, J.M., 160 Berryman, Dr. C.H., 131, 160 Besner, Joseph, 97 Beyers, Bertha, 147 Beyers, Nancy, 147 Bickett, Gov. Thomas W, 44, 147 Bingham, Mr. R., 19 Bisanar, Caroline, 58 Bisanar, Katherine, 58 Bisanar, Mr. &. Mrs. Norman, 58 Blackmer, Sidney, 164 Blackwell, E.J., 94 g, George, 171 g, Renee, 151 Blalock, Keith, 3 Blalock, Mrs. Keith (Malinda), 3 Bolick Family, 2, 177 Bolick, Clarissa, 147 Bolick, Lawrence, 39 Bolick, Mr. and Mrs. Ira, 177 Bolick, Stewart, 39 Bellinger, Martha J., 141 Bellinger, S., 141 Bomie, Annie Smith, 56 Boogher, Elsie 38, 43, 55 Boogher, Ethel, 38, 43, 55 Boone, Jesse, 69 Bowman, Eugene S., 131 Boyd, J.R., 174 Boyd, John, 3 Boyden, Donald J., 96, 164 Boyden, Lucille K., 97, 151 Brady, Mrs., 91 Brkkell, Hershel 117 Brooks, Dr. James E., 30, 146447 Broughton, Governor, 72 Brown, Bill, 170 Brown, Clark, 44 Brown, Kent, 114 Brown, Mr. and Mrs. Jefferson, 66, 139 Brown, Wade, 32, 176 Broyhill, Ethel, 76 Btoyhill, Gordon, 75 Broyhill, Isaac, 75 Broyhill, Isaac Jefferson, 75 Broyhill, James, 77 Broyhill, James (Ed), 75-78 Broyhill, John, 75, 184 Broyhill, Lillie, 76 Broyhill, Mary, 75 Broyhill, Mrs. Isaac (Margaret Parsons), 75 Broyhill, Mrs. James Edgar (Satie), 76-78 Broyhill, Mrs. Thomas (Mae Powell), 76, 78 Broyhill, Myrtle, 75 Broyhill, Otis, 76 Broyhill, Paul, 77 Broyhill, Ted, 76 Broyhill, Thomas Hamilton, 75-77, 104, 136 Broyhill, William, 75 Bryant Family, 109 Buchanon, Rev. G. Sexton, 133 Buckley, William, 73 Buist, Mrs., 18 Bunce, Betsy, 151 Burns, Ethel Holshouser, 29, 38 Busky, Mrs. Leonard, 151 Buxton, Carrie Miller, 28-29 Bynum, Judge J. Grey, 92 Byrd, Sen. Harry E, 161 Cannon, Charles A., 70-72, 151, 153 Cannon, J.W., 70-71, 134 Cannon, Joseph Franklin, 71, 104, 134 Cannon, Jr., Charles A., 71 Cannon, Martin L., 170 Cannon, Mary, 164 Cannon, Mary Ruth, 71 Cannon, Mariam Winslow (See Hayes, Mrs. Robert) Cannon, Mrs. Charles A. (Ruth Coltrane), 71-72 Cannon, Mrs. Joseph F. (Annie Ludlow), 71, 131, 133435, 173, 179 Cannon, Mrs. Stuart, '38 Cannon, William Contrane, 71 Carter Family, 41, 113 Carter, Dr. Charles, 10, 18, 41, 113, 145, 148 Carter, Mrs. Charles (Mary Nelson), 18, 37, 41, 113, 128, 139, 145 Cash, Johnny, 181 Castle, W.B., 173 Chadbourne, Mrs. Gertrude, 148 Chapman, Milton M., 77, 104, 172 Chatham, Mr., 166 Church Family, 59 Church, Ben, 59 Church, Iva, 59 Church, James Luther, 59 Church, Luther, 53-54 Church, Mrs. Ben (Neola), 59 Church, Winston, 180 Ciapp, Rev. J.C., 140 Clarke, Joseph B., 3-4, 1042, 1445, 17, 21, 27, 37, 66, 91 Clement, Hayden, 164 Cobb, Major, 98 Coffey, Family, 2 Coffey Family, Reuben, 2 Coffey, Austin, 3 Coffey, DP., 30, 45, 117418,440, 166467 Coffey, Filmore, 11 Coffey, Frank, 183-184 Coffey, Glenn, 39 Coffey, Helen, 38 Coffey, Lawrence, 29 Coffey, Lum, 167 Coffey, Mabel, 38 Coffey, Mrs. D.P., 167 Coffey, Mrs. T.R, 128 Coffey, Mrs. Thomas, 173 221 Coffey, Rhonda L., 174 Coffey, Sue,' 172 Coffey, T.J., 28 Coffey, Thomas H., 29, 37, 45 Coffey, Tom, 28, 31, 95-96, 159, 173 Cone Family, 18, 29 Cone, Ceasar, 66 Cone, Herman, 66, 151, 153 Cone, Laura, 153 Cone, Moses, H, 18, 35, 41, 66-67, 70, 96, 116, 137 Cone, Mrs. Herman (Helen Guggenheimer), 66 Cone,.Mrs. Julius, 131 Cone, Mrs. Moses H., (Bertha Lindau), 18, 41, 43, 66-67, 116, 118, 137, 153, 176 Cone, Sr., Benjamin, 70 Cook, Niley, 44 Coolidge, Calvin, 99 Cooper, Harry, 29 Cordon, Norman, 151 Corpening, I.N., 10, 91 Councill, Dr. W.B., 20 Councill, James, 110 Councill, Mr., 166 Councill, Mrs. Ben (Blanche Hagaman), 110 Councill, Tracy, 110 Courtney, Rev. Ward, 178 Cox, Melvin, 44 Craig, David J., 40 Craig, Robert 166 Craig, T, 166 Craig, Will, 97 Crisp, Annie Lee, 38 Crisp, Bynum, 39 Crump, Hermon, 44 Culbreth, Marvin, 178 D Daingerfield Family, 29 Daingerfield, Archie, 60 Daingerfield, Capt. John E.P., 60 Daingerfield, Elliott, 16, 41-42, 55, 60-66, 74, 95, 139 Daingerfield, Gwendolyn, 61, 63-64 Daingerfield, Marjorie, 55, 61, 63-65 Daingerfield, Mathilda Wickham, DeBraa, 60 Daingerfield, Mrs. Elliott (Anna), 61-64 Daingerfield, Mrs. Elliott (Roberta) 60-61 Daniels, Josephus, 67, 96 Daniels, Jr., Mrs. Josephus, 96 Daniels, Judge &. Mrs. Frank, 96 Daniels, Mrs. Josephus, 96 Davant, Jr., Dr. Charles, 119423, 152455 Davant, Jr., Mrs. Charles (Harriet), 152 Davidson, Dr. Chalmers, 53, 55, 96 Davidson, Mrs. Zeb Vance (Kate Gaston), 96 Davidson, Zeb Vance, 96 Davis, Agnes, 163 Davis, Elsie, 163 Davis, George, 89 Deal, Mr., 166 DeLouche, Benjamin, 163 Dougherty, Blanford Barnard, 110, 113, 116, 161 Doughton, Rep. Robert (Farmer Bob), 70, 78 Dowdey, Clifford, 117 Downs, Charles, 44 Drentine, Howard, 39 Driscoll, Charles B., 117 Dugger, Shepherd M., 35 Duke, J.P., 74 Dula, Clyde, 173 Dunn, Rev. Dr. R.A., 179 DuPont Family, 73 DuPont Major, 44 �Page 222/A Graver, Dr. Gwinn, Miss, 19 Gwyn, Hugh, 97 Gwyn, Rufus, 36 J.A., 139 Edmisten, Mrs. John, 139 Ross, 44 Edmondson Family, 16 Edwards, Col. Ogden, 16, 41 Mrs. Ogden, 16, 18 Dwight, 78 Elrod, Ronald, 184 Family, 2, 53, 54 L.W. "Len" 4, 53, 89 Estes, Lot, 2, 53 Mrs. Lot (Chancy Greene), 53 Faulkner, William, 71 Felix, Douglas, 172 Fenner, Anna Baker, 151 J.G., 89, 91, 95 Firestone, Raymond, 73 61 G.N., 91 Ford, Forsyth, Mrs. Anne Cannon, 65, 121, 153 30, 57 Fox, Jr., John, -110 French, Judge Robert Strange, 60 French, May 63 151 94, 97 Gage, Judge George W., 41, 56 Galloway, Family, Gaston, 98 Garrison, Billy, 58 Garrison, Lee, 58 Garrison, 58 W.B., 58 Gilbert, Annie, 72 Golden, Harry, 71 Goldwater, Barry, 78 Goodin, Gail, 151 Goodwin, John, 174 Gore, R.H., 136 Gortner, Mrs. W.A. 77 Cover, Gertrude, 163 Gragg, John Walt, 41 Gragg, Lula, 139 W.R., 33 Graham, Billy, 181 Kaye, 61 Granville, Earl, 1 Gray, Col R, 89, 91, 96, 164 Green, Stanley, 98 2, 53, 98, 109, 127, 177 Greene, Amos, 2, 4, 89 Annie, 38 Greene, Benjamin, 2, 53 Greene, Chancy, 2 Greene, Clarence, 39 Greene, Claud, 39 Greene, David, 123 Greene, Donald, 39 Greene, 2 Greene, Emma, 139 2 Greene, Joseph, 2 Greene, Mr. and Mrs. J.E., 139 Greene, Mrs. 38 Greene, N.C., 96 Greene, Paul, 38 Greene, Richard, 127 Greene, Robert, 31 Greene, Spencer, 39 Gregg, Mrs. 167 Osgood, 117 H Hall, John 20 Hamrick, Jr., Rush, 104 Earl, 99 Paul, 137 Harper, G.WE, 9 Harper, George Washington Finley, 91, 97 Harper, 2 Harper, James C., 2, 9 Harper, Jr., Gwyn, 96, 132 9, 92 Harper, Miss, 19 Harper, Mr., 19 Harper, Mrs., 19 Harper, S.F., 9 Harper, Sr., EG., 170 Harris, 153 Joe, 181 Hayes, Family, 2 38 H.C, 29-31, 43 Hayes, J. Lee, 63 Mrs, Cannon), 71-73 Hayes, Sheriff, 12 Hayworth, E., 77, 104 9, 166 C.V., 27, 40, 98 Jr., C.V., 170 LR, 27, 40 Henley Family, 109 Hewie, Governor Clyde, 72 Hill, 150 Hill, Mrs. James, 148 Hodges, Gov. Luther M., 183, 184 J.M., 139 139 Hodgkins, Mr. Mrs. T.E., 176 Hollars, 75 Hollo way, Mr., 44 Holshouser Family, 5 Holshouser, Holshouser, Holshouser, Holshouser, Holshouser, 141 Howard P., 27, 29, 31, 154 James, 141 Jane, 28 Lunce, 17 Malcolm, 44 Mrs. W.L., 38 Holshouser, W.L "Will", 17, 39, 45 Holt Family, 56 Ed, 92 Hoover, Herbert, 99 Bob, 181 Horner, J.M., 56 Horton, Ralph, 136 Family, 18 Hunt, 76 Hutchison, Crete, 99 Hyler, Rev. 140 I Icenhour, Louise, 38 Ickes, 161, 172 Ildefonse, Father, 136 Ingle, Mary A., 141 Ingle, Rev. John, 128, 140 Ingle, Thorton, 11, 43 Inness, George, 60 2 Ivey, J.B., 162 J 111412 Jenkins, B.K., 39 Jenkins, L.L., 166 Johnson, Carrie R, 154 Johnson, David, 169 Johnson, Lillian, 38 Johnson, Mary, 169 Johnson, May, 169 Jones, Chris, 58 Jones, Frank, 164 Jones, Freta Anne, 58 Jones, Mr. and Mrs. Hubert, 58 58 ' K ST., 7 Kent, Sir Edward, 74 Kenworthy, Dr., 89 Dr. and Mrs. AJP., 173, 175476 Kephart, Horace, 127 Lt. Wm. Perry, 173 Ken-, 89 Mrs. W.K., 173 Keys, Rev. K., 133, 162, King, John, 89, 96 King, Mrs. John, 90 Kipp, Fred, Kirk, Col. George, 3 Klutz, Jacob, Paul, 31, 44 Krasovic, Tony, 186 Lachmann, Dr. Vera, 176478 Lamour, Dorothy, 167 186 Lazaron, Dr. Morris, 138, 140 Lee, General Robert E., 60 Lenoir, William A., 66 Lentz, G., 39 Lentz, John, 114 Lentz, Mary L., 141 Lentz, Mrs. Exie, 139 Lentz, Mrs. S.R., 141 Lentz, 39 Linney, Frank A,, 32 Linney, Romulus Zacharia, 35-36 Long, 20 Ludlow, Dr. Jacob Lot, 134 Ludlow, Myra, 134 Lupton, J.T., 57 M J., 182 MacKay, Mrs. William, 60 MacRae Family, 36 Donald, 7 MacRae, Hugh, 7, 36, 179, 181 Martin Family, 4 H.C, 11, 1445, 27, 93-94 Martin, Maye B., 66 Mrs. H.C. 91, Mrs. Hal, 172 Martin, William J,, 131 120 Joseph, 163 Mays, Fred, 39 McDonald, 181 120 McKinnon, Mrs., 19 McLean, Professor, 19 T. 183 Mebane, Jr., Mrs. Robert (Frances), 73 Mebane, Jr., S., 73 Mrs. S. 31, 73-75, 170 Mebane, Randy, 73 • �A Mrs. S. 31, 73-75, 170 Randy, 73 Mebane, Robert Sloane, 73*75 A.E., 95 Michaux, Andre, 179 Mildred the Bear, Miller Family, 2, 5 Miller, Charles, 177478 : H.E, 14 32 111 99, 117 Moak, CA, 172 Moody, A.C., 160 Moore, Governor, 72 Dr. 34, Morley, W., 42 4 Morris, 167 Morris, M., 4, 10, 31, 89, 91, 131 Morrison, Govenor Cameron, 74, 104, 147 Morton, Hugh, 36, 179481 Morton, Julian W., 179 Mrs. Julian W. 179, 181 163 175 Murfree, Mary Noailles, 110 N Neal, Margaret Tufts, 163 Newnham, Fred, 43 Nixon, Richard, 78 Norwell, Etta Gregorie, 90 Norwood, Joseph C., 66 O O'Neal, Marie Jean, 19 Oakley, Annie, 73, 104 Olds, Fred, 31 65, 73, 131432, 151453, J.A., 31 Panuch, J. Anthony, 151, 153 Parker, Duncan T, 54 A.W., 91 Dr. Calvin J., 17, 27, 146, 149 • John, 181 150 Patterson, Rufus L., 40 Rev. J.M., 130 Pearson, Maury, 163 Pekon, H.W., 99 Walter, 44 Fred, 173 Mrs. W.R, Mrs. Artie, 139 Dr., 149 Pfister, Mr., 61 Phillips, Bishop Henry, 151, 153 Phillips, M.S., 167 Pinchot, Gifford, 67 Pitts, Ed, 39 Pitts, Mrs. 137 Pitts, Rev. 137 Pope, Charley, 20 Presswood, Ivfc, 93 Prevette, C.S., 160 Price, Joseph, J., 68 Price, Julian, 68-70, 75 70 Mrs, J. 68 70 31 Proffitt, Frank, 34 Prudden, Emily C, 16, 110412, 123,' 128 Q Queen Elizabeth II, 64 E Ms., 19 Raft, George, 167 Rainey, Jack, 173 Randall, W.C., 43 Ransom, Esther, 137 Ransom, Senator Matt, 4 78 Dr. C, Lena, 43, 145, 172 Reeves, Mrs. Letcher C Council!), 145 Reeves, Ruth, 145 Reid, Rebecca, 91 Ed, 16, 30, 130, 137, 140, 146 GX, 160 43 Jr., 185, 187 C, 173, 187 Robbins, Lloyd, 172, 186 Robbins, Mrs. Ed (Sophronia "Granny"), 146, 154 Sr., Grover C, 30, 32, 43, 77, 93, 131, 152, 169, 171, 173474 Robbins, Sr., Mrs. Grover (Lena Miller), 31, 38 Jr., AX, 164 Robinson, 28 Rockefeller, John D., 167 Jr., John D, 99 Rollins, Maj. WW1, 3 Roosevelt, Eleanor, 99 Roosevelt, Franklin, 160-161 Theodore, 54, 139 Ross, L, 39 Dr. 141 Rumple, Miss, 19 Rumple, Rev. Dr. Jethro, 16, 89, 170 Walter, 60 Rev. 17, 37, 42-45, Bob, 175 Schenck, Maj. Henry Franklin, 16, 89 Schenck, Sr., John E, 4, 16 Seitz, Rev. Thomas, 139 Sharp, Jack R, 178479 Shelton, Thomas, 75 WW. 4, 89 Sr., Abel A., 141 Sr., Mr. and Mrs. L., 141 Shuford, 28 Simmeril, Bill, 92 Sims, Hamp, 69 Smith, Arthur, 180 Smith, 166 Smith, Captain Harvey, 53 Smith, Ed, 136 Smith, 180 Snyder, Christine, 58 Snyder, Elizabeth 58 Snyder, George, 58 Snyder, George William, 57 Snyder, 58 131, 170 Snyder, Jr., 58 Snyder, Luke, 58 Snyder, Luther, 58 Snyder, Martha Woodward, 57 Snyder, Mr, &. Mrs. George, 58 » Mrs. L. (Alfreta), 57-59 * Mrs. L. (Mrs. WC. 59 58 Snyder, Virginia, 58 Sommer, Prof. Mrs. Clemens, 176 Span, Fred, 177 223 Spangenberg, August Gottlieb, 1 Spence, Professor H.E., 134435, 138 Steele, Robert, 76 Stevenson, Governor Adelai, 72 Mrs. Broyhill, 77-78 Mrs. M., 91, 128, 131 Stoneman, Gen. George, 3 Storie Family, 2 Storie, James, 120 Story, Grayson, 39 Story, Mrs. I.E., 38. Stowe, 19 18, 29, 41-42, 54-55 Dr. 54-55 Stringfellow, Mrs. Green), 54 Stringfellow, Mrs. Hemphill, 96 Stringfellow, Mrs. Wm. (Nan Cannon), 94 Stringfellow, Mrs. Wm. (Susie Parker), 18, 38, 43, 54-56, 139 W, 4,18, 44, 54-57, 62, 64, 139 Herbert, 94 Stuart, Jeb, 153 Bull, 69 M., 17, 27, 34, 37, 42, 44, 93, 169 Sudderth, Jim, 16 Sullivan, Ed, 127 Dorothy Henkel, 72-75, 92, 104 Lloyd, 104 11 •Sylvia, Vickie, T Taft, Bob, 78 Tate, Lloyd, 93, 164 Taylor, Mr., 166 167 Claude, 44 Teague, Hal, 167 league, Mrs., 38 Teague, Russell, 44 Tester, G.E., 160 Bill, LW, 41 J.W., 110, 139 Thomason, 140-141 Thurman, Miss, 166 Todd, Captain J.W., 92 Trexler, D.F., 141 Trexler, Mary, 141 Tufts, Rev. 132, 162 U Ulric, Lenore, 164 Umstead, R, 180 Vance, Governor Zeb, 53 132, Vance, Rev. Dr. L, 132, 147, 163, 179 132 Vannoy, Letcher, 44 Vardell Family, 73 Vardell, Rev. Dr. Charles G, 163, 179 Ruth, 94, 97 W Miss, 19 138 Mrs. W.H., Hank, 39 44 Dr. Mary Jesse, 141 Mr., 93 138 154, 172 �Page 224/A Watts, Mr., 93 Weaver, A.G.-, 170 Webb, Pearle, 38 Webster, Frank W, 172473 Weedon Family, 4 Weedon, H.W, 11, 15, 27, 32 Weems, Sam, 70 Westmoreland, Gen., 175 Wheatley, Miss, 166 Wherry, Ken, 78 Whitener, Dr. W.G., 120 Whiting, William S., 69 Whitney, Jock, 73 Wiliams, Col. L.S., 91, 95 Williams, Gratis, 109 Williams, Jim, 94 Williams, Mary Louise, 38 Williams, Mr., 93 Williams, Taylor, 97 Williams, Willie, 97 Wilson, Mrs. Woodrow, 72, 171 Winkler, J.A., 154 Winkler, J.H., 45 Winkler, W.L., 175 Wolfe, Thomas, 177 Wood, Alice, 17, 37, 93 Wood, Dale, 69 Wood, Harold, 69 Wood, Leroy, 69 Wood, Mrs. Leroy (Rosie), 69 Woodward, Miss, 19 Wooten, D.W, 32 Wrag, John A., 68 (Subject) Accreditation, 121 Aho School, 119 Allied Church League, 130 American Legion Building, 173 American Legion Post 256, 173 Annexation, 117419 Appalachian Forest Reserve, 35-36 Appalachian High School, 122 Appalachian Motel, Map #55 Appalachian Ski Mountain, 187 Appalachian State Teacher's College, 110 Appalachian State University, 76, 78, 110, 161, 186 Appalachian Training School, 76, 116 Apple Orchards, Cone Estate, 67 Ash Bear Pen Knob, 69 Auto Transfer Co., 28 Automobiles, 28-29 B Baby Clinic, 149450 Bank Closings, 160 Bank of Blowing Rock, 27, 146, 160 Banner Elk Presbyterian Church, 132 Baptist Church, 16, 37, 45 Baptists, 127428 Bark, The, 166, Map #57 Barked Inn, The, 172 Battery E, 113th Field Artillery, 44 Beaver Dam, 34-35 Beech Mountain, 187 Bellview Cottage, 91 Bernhardt Business Interests, 7 Berriman's Drug Store Map #29 Bethel High School, 122 Betterment Society, 92 Bird Sanctuaries, 147 Black Churches, 130431 Black Community, 59, 72, 130431 Black Population, 20, 45 Black Teachers, 110, 116 Blowing Rock Art Association, 65 Blowing Rock Art Show, 64-65 Blowing Rock Assembly Grounds, 18, 140-141 Blowing Rock Bank, 17, 30, Map #24 Blowing Rock Boy Scouts, 55 Blowing Rock Charity Horse Show, 19, 38, 59, 63, 72, 97, 104, 135, 165466 Blowing Rock Civic Improvement league, 55 Blowing Rock Clinic, 150452 Blowing Rock Colored Church Project, 131 Blowing Rock Comm &L Sch Library, 38 Blowing Rock Community Carnival, 59 Blowing Rock Community Center, 59-60 Blowing Rock Country Club, 41, 60, 67, 72, 75, 151, 170472 Blowing Rock Development Co., 40, 93-94, 104 Blowing Rock Elementary School, 121, 123 Blowing Rock Episcopal Church, 55, 128 Blowing Rock Exchange, 43, 55 Map #39 Blowing Rock Flower Show, 59 Blowing Rock Garden Club, 178 Blowing Rock Golf Course, 78, 94 Blowing Rock High School, 117, 120422, Map #12 Blowing Rock Hospital, 152 Blowing Rock Hotel, 3, 7, 10, 1649, 89-92, 94-97, 164, 166, Map #1 Blowing Rock Hotel Livery Stables, 16 Blowing Rock Ice House, Map #23 Blowing Rock Masonic Lodge 458, 36-37 Blowing Rock Medical Clinic, 155456, 162, 187 Blowing Rock Methodist Church, 59, 138 Blowing Rock Negro Community Church, 131, Map #83 Blowing Rock Park, 173 Blowing Rock Rotary Club, 152, 178 Blowing Rock School, 114, 119, 149 Blowing Rock School Betterment Assn., 55 Blowing Rock School of English, 117 Blowing Rock Ski Corporation, 187 Blowing Rock Ski Lodge, 185-187 Blowing Rock Ski Slopes, 185-187 Blowing Rock Village School District, 114, 116 Blowing Rock, The, 9, 100401, 159460, Map #48 Blue Ridge, 36 Blue Ridge Parkway, 70, 161462, 171 Boarding Houses, 94-96 Bond Issues, 29-30, 173 Bond Referendum, 122 Boone Fork Institute, 38 Boone Fork River, 69 Boone Fork School, 119 Boone Fork Trail, 70 Boone-Blowing Rock Turnpike, 28, 30 Bootblacks (Gryder's Shoe Shop) Map #36 Boxwood Motel, 38 Boy Scouts, 38, 60, 160, 173 Boyden House, 2 Brady Boarding House 90, 44-95 Bridal Veil Falls, 28 Broyhill Business Interests, 7 Broyhill Chapel, 140 Broyhill Home (J.E.) Map #88 Building Codes, 30 Bundles for Britain, 172 Bus Service, 28-29 Buxton Road, Map #56 Caldwell &L Watauga Turnpike, 27 Calvinism, 127 Camp Catawba, 177-178, Map #75 Camp Cherokee, 176 Camp Fire Girls, 38 Camp Life, 175-179 Camp Sky Ranch, 135, 178479, Map #76 Camp Yonahlossee, 173, 175477, Map #74 Camp-Meeting, 127 Campfire Girls, 55 Cannon Home fl.W), Map #58 Cannon Memorial Hospital, Chas. A., 72 Cannon Mills, 70-71 Cannon Textile Industry, 134 Carolina &. Northwestern Railroad, 9, 183 Carolina Mountains, 42 Carolina Theatre, 167 Carter Memorial Library, Mary Nelson, 37 Cathcart's Cottage, 9 Catholic Community, 136 Catholics, 127 Census, 3, 11, 13, 20-21, 160, 172 Chamber of Commerce, 27, 60, 160, 171473, 177 Chamber of Commerce Office, First, Map #32 Charlotte Festival Singers, 163 Chateau Cloud Condominiums, 110 Chestnut Blight, 36 Chestnut Restaurant, 186 Chestnut Siding, 4 Chetola, 2, 4, 5, 18, 43, 53-60, 115, 139, Map #14 Child Evangelism Fellowship, 134 Children's Education, 18 China Orchard, Cone Estate, 67 Christian Science Church, 136, Map #89 Christian Science Community, 436 Christian Science Reading Room, 136 Christian Scientists, 138 Church of God, 137, Map #65 Church of the Epiphany, 136, Map #66 Church of the Holy Spirit, 55, 138, Map #10 Church, First, 140 Cicero Miller's Store, 96 Circuit-Riding Preachers, 128 Civic Groups and Clubs, 36-38 Civil Rights Movement, 130-131 Civil War, 3, 11, 89, 109 Civilian Conservation Corps., 36 Clark Prize, 139 Clarke Home Site 0oseph), Map #37 Clarke Property, Joseph, 17 Cleveland Cotton Mills, 16 Cloudland Cafe (J.C Ford), 159, Map #60 Coca-Cola, 57-59 Coffey Hotel, 29 Coffey's Barber Shop (Henry), 17 Coffey's Grocery (D.P.), Map #59 Coffey's Mercantile Company, 17 Committee to Save Grandfather, 36 Community Club, 31, 37-38, 59-60, 72, 134 Cone Estate, Moses H., 18, 20, 38, 43, 58, 66-68, 70, 93, 118, 132, 137, 161,. 178, Map #70 Cone Hill, 9 Cone Lake, 2 Cone Memorial Hospital, Moses H., 67-68 Cone Memorial Park, Moses H., 67-68 Confederate Veterans Association, 91 Consolidation of Schools, 121-123 Cook's Place, 9 Cool Springs School, 110, 114, 119. Cordon's Home, 16 Cottagers, 4, 5, 1648, 38,41, 93, 164, 167, 169470, 174 Cotton Mill, 2 Council's Store, 2 County Teachers' Institute, 116 Cove Creek High School, 122 Craig's Grocery Store, 17, 46, 73,92-93, 146, Map #11 Cranberry Coal &L Iron Co., 170 Cranberry Iron Mines, 6 Curtis' Boarding House, 7 �A D Art School, 41-42 Daniel Boone Trail, 53 . ,. ; Davant Home (Dr. Charles, Jr.), Map #17 Hill (C.V. Map f 61 First, 12? . . . - ; . -.• Debating Society, 36-37 145 Early Education, 109-113 East Tenn. & No. Car. RR, 6, 100, 170, 183 Echo Park, 136 Ed's Cafe, 29 Edgar Tufts Memorial Association, 72-73 61, Map #18 Education System, Public, 113417 Electricity, 29, 92 Environmental habitat, 181 Episcopal Church, 17 Episcopal Church and Room, 17, 31, 36 Episcopal Church, New, 56 Episcopal Mission, 139 Episcopalians, 128 House, 18, 54, 94-95 Extended Care Center, Dr. C. Davant, 156 Fairview Hotel, 89, 90, 94 Family, First, 127 Far Horizons, (Anne Cnnon Forsyth), Map #82 House, 94 Farm House Singers, 136 Farmer's Alliance, 14 Farmers, 1345, 20 Fencing, 14-15 Film Premiere, 167468 Fire in the 50's, 27 Fire of 1923, 16, 31, 37 Fire (Old), Map #41 Fire Warden, 118 First Church, 130, 139440, Map #7 First Independent Baptist Church, 131 First Union Bank, 17 Flat Top Church, 110 Flat Top Manor House, 18, 66-67, 118 Flat Top Mountain, 66 Flat Top School, 110, 113 Flood of 1916, 29, 33, 43-44, 71 of 1940, 169, 183 Food Suplies, 5 Forest Fires, 34 Forest Preservation, 35-36 Forestry Laws, 35 Fort Rollins, 3 Fourth of July, 39 Fox Hunting, 164 Franciscan Fathers, 136 Freewill Church, 137 French-Swiss Ski College, 187 Furniture Industry, 7 Gathering of the Scottish Clans, 181-182 Giant Lumber Co., 32-33 Glen Falls, 100, Map #86 Globe 113 Globe Lumber Co., 32 Globe Telephone Co., 29 Golf, 78, 170 Bible Goodwin Guild Weavers, 174, Map #26 Grace Colony, 135 27, 94 Day, 151, 162463 Grandfather Home for Children, 72-73, 132-134, 162 3, 42, 70, 101, Grandfather Orphange, 162463 Grandin Lumber Company, 20,' 32-33, 44 Library, 1647, 37-38, 45 Library, First, 113, 145 First 128, 139 Linville Improvement Company, 6, 36, 179 Linville Land, Mfg., &. Mining Co., 6 Linville 180 Linville Railroad, 6 Literary Fund, 109 Livestock, 2, 13, 15 Local Tirade Routes, 2 Lone Scouts, 38 Lonesome Pine Trail, 72, 147 Lost Cove, 32 Lumber Camps, 32 Industry, 6-7, 20, 32-36, 44 Lutheran Church, 149 Lynn Nisbet Awards, 182 Great Smoky Mountains, 36 Great Smoky Mountain Nat'l Park, 161 Green Cottage, 117 Hill, Map #53 Park, 71-72, 91, 93, 127 Green Park ^Norwood Golf Course, 101, 170, 173, Map #45 Casino, 166 Green Park Company, 91 Green Park Hotel, 2, 7, 10, 1849, 27, 29, 40, 43-44, 64, 70-72, 78, 104, 117, 130, 151, Map #44 Park 19, Map #52 Green Park, Town of, 11, 19, 30, 43 Greerfs Store, 46 Property, Amos, 4 Greystone Towers (The Mebanes), 73-75, Map #80 Gurney Ridge trail, 72 Gypsies, 38 H Hack Line, 6 M Madonna of the Hills, 62, 139 Magic Mountain, 184 Mail, 28 1647, 30-31 Martin Cottage, 94 Martin Drug Store, 31 4, 16, 27, 117, Map #6 Masonic Lodge, 36-37 Masons, 37 Mayor, First, 11 Course, 104, 164 Gun and Rod Club, 73, 103, 114, Map #87 Mayview Lake, 77, Map #28 Mayview Plant, 169 31, 36, 70, 72-74, 77, 96, 136, 151, 162, 164, 172, Map #68 Mayview Park, 16, 29-30, 56, 63, 71-73, 134, Mayview Golf Course, Rock, 100 Mayview Water Works, 29 Medical Care After 1950, • General Store, 17 Harper Business Interests, 7 Harper Home (Major), 2-3, #63 4, 16, 89 General Store, 31, 92 Hayes House, 16, Map #31 : Laws, 147 Colony, 135 and Co., 6-7, 9, 16 Hetola, 58 182 Hob-Nob Tea Room, 96 Hog Wild, 2 13 Care 146-147 Care Between 1930-1950, 148-152 Men's Club, 3 6 - 3 7 - 1748, 28-29, 31, 46, Map . #2 Holshouser Home (W.L), Map #30 Horse Show Grounds, Lloyd M. late, 18, 141, Map #50 Hymn to Miramichi, 134 I Ice House, 5, 54 Incorporation, 10 Indians, 1, 59 164 J ' "'• J.L. Snyder Trophy, 59 Jail Map #41 Jefferson Standard Life Ins. Co., 68-70 Jenkins Realty Company, 16 John's River Gorge-, 101, 135 K Katty Klub, 38. Ku Klux 45 Law Enforcement League, 45, 130 72 Lenoir Chair Company, 77 Lenoir Furniture Company, 77 Lenoir-Blowing Rock Turnpike, 2, 6-7, 27, 30, 32, 34, 43, 98 Lentz Company Store, 16 Lentz School, 114 Lerada (Col. & Mrs. Ogden Edwards), #38 225 ' 20-21 Church, 16, 136, 138, -149, Map #9 Methodist Episcopal Church South, 138 . Metropolitan 132, 163 Fork School, 119 Mildred the Bear (See Individual/Family Index) General 16, &L Annie Cannon), 134-135, Map #81 Mission House, 113 Mission House & Reading Room, 37, 42 18, 37» 113, 145 Missionary Movement, 110413 Montaldo's, 151 Moody Furniture, Map #42 Moore House, 91 Morality, 44-46 Moravians, 1 Morris, House, 89 School 128 Morris, W.M., Store-House, 10 Morrison Home (Cameron), #90 18, 36, 113, Mount Cemetery, 111 Mount German Church, 2, 18, 127, 141, Map #49 Mount School, 18 Mountain Farms, 13 Moving Pictures, 39, 117, 167 • . ' Mulberry Valley, 9 . �Page 226/A N Park 36, 68, 70, 101, 137 Crafts, 43 Natives, 41-43, 164, 167 Nelson's 7 New River Power & Light, 169 New Inn, 96 Nickajack Trail, 1 North Carolina Sketches, 41, 113 North 175 Nowelfs Boarding House, 17 o Odd Fellows' Lodge, 36 Oh My! 94, Map #67 Old School, 114, Map #22 Ordinances, Town, 1143, 15, 30-32, 45 Outhouses, 5, 30 & Commission, 173 Peoples* Cabinet Shop, 16 31 Pineacres (David Ovens), 151, Map #51 Crest, 73 Pioneer 2 Pioneer Life, 2 Pitts' 16 Police, 31-32 Hollow School, 114, Map #78 Post 31 Post Office, Original, Map #40 Era, 89 Presbyterian Mission Church, 131 Presbyterians, 127-128 32, Map #73 Privy Inspection Committee, 30 1143, 32, 45, 130, 166 127 Pupil-Teacher Ratios, 119 R R&G Co., 174 Rabey's Drug Store, 17 Garden Inn, Map #16 6-9, 27, 170 Randall Memorial Building, 36-37 Memorial Craft Center, 139 Memorial Workshop, 43 Red Cross, 44, 55, 60, 173 17, 45-46, Map #3 House, 2, 17, 31, 146, Map #3 1900, 127429 Religious Life, 127-141 128, 130 Revolutionary War, 2 Rhododendron, Inn, 96 Rich Mountain, 66 Ritter Lumber Company, 6, 32 1-2, 6-7, 9, 27-32, 56, 92-94, 98, 100, 161, 172 (Ed), 16, Map #35 Robbins Home (Grover, C, St.), Map #27 184 Rumple Memorial Presbyterian Church, 16, 18, 44, 130434, 150451, 462463, 172, Map #13 S.A.L. 7 Sandy Flat School, 44, 113,- 116, Map #77 Flat Church, 137, 140 30, 93, Sawmill Orchard, Cone Estate, 67 Schenck House (Maj. Henry Franklin), 16, Map #43 Scholarships, 121 29, 116 School Law of 1839, 109 109 Seaboard Air Line, 7 System, 30 Shenandoah Park, 161 Shuford Building, 141 Map #64 Mill, 32, 33-35 Mill Plant, 169 30 Silver Lake, 4-5, 53-54 Lake 114, 116, Map #79 Sims Creek, 69 Place, 69 69 Singing on the Mountain, 181 Sir Cup, 64 House, 19 Inn, 172, Map #46 Skyland Institute, 11, 13, 16, 94, 110413, 123, 128, 130, 137, Map #47 Skyland School, 18 Slavery, 3 Smallpox Scare, 45 Smith's Store, 93 Life, 17-20, 38-39, 58-59, 63-64, 72-74, 166, 170471 Sonny's Grill, 17 Nat'l. Park, 36 Southern Bell, 29 Southern Railway, 33, 100 • Camp, 38 Spencer Home, 17 39 Spring Houses, 5 St. John's Valley, 9 St. Mary's of the Church, 61-62, 64-65, 138439, 178, Map #21 of Education, 120 Laws, 1445 Rock, 180 Storie's Carpet Shop, 16 Storie's Soda Shop, Map #25 43, 55 Stuart Boarding House, 90, 94 Subscription-Based Schools, 109 • Sullivan Grave (Ed), Map #54 Summer Home, First, 2 4-5, 38, 41, 164 Summerville (James Harper), 1 Sunday School, First, 113, 128 Inn, #15 Superintendent of Public Welfare, 117 Superintendent of Schools, 110, 116, 119420 P. Church, 56, 62 Suspension Bridge, Grandfather, 180 11 Tate Map #85 Tax Collection, 31-32 Taxation Without Representation, 117-119 Telephones, 29 Television, 174 Day Rally, 167 The Offering, 65 Third N. Carolina Mounted Infantry, 3 Tijuana Fats 16 Tin Top, 131, Map #62 • Toll 7 Tourism, 93, 159460, 167, 173 Tourist Economy, 13-14, 28 Tourist Information Center, 159 Tourists, First, 89 Cabin, 147 Town Hall Map #32 Town Hall (Old), Map #41 31-32 Town Park, 96 Trail of the Bear, 179 Transportation, 6-7 Trout Lake Dam, 43 Club, 38 Tweetsie Palace, 184 6, 169470, 183484, Map #71 Twinola, 58 U US 221, 7 Utilities, 29 V Valle Crucis Mission, 138 Valle Crucis Mission School, 128 Valley View Trail, 100 Vannoy 17 Visitors, Firs, Volunteer Fire Deprtment, 16, 31 W 1 153, Map #8 Ward House, 91 (Dr. Mary), Map #34 154, Map #20 Academy, 110, 113, 116, 161 116417, 119422 Watauga County Home, 55 Democratic Executive Comm,, 120 Watauga Gap, 3 Grill, 173 High 122 Hotel, 7, 10, 16, 18, 61, 95, 146, Map #4 Inn, 31, 92, 146, 159, 173, Map #4 Inn 95-96 Watauga Masonic Lodge 273, 37 Mission, 128, 140 & 5, 90, 92, 101 • Watts' Shoe Shop, 16 Weedon Home, 16 94 Weedon-Clarke Dispute, 15 5 Western North Carolina Railroad, 6 Westglow (Elliott Daingerfield), 62-64, Map #73 Co., 6, 20, 44 Whiting School, 119 34 Wildwood Nursery Company, 43 Daingerfield), 61-62," Map #19 Winters, 1 Women's Christian Temperance Union, 13 Women's Society, 140 Women's Suffrage, 37 Hotel, 94Trail, 100 Works Progress Administration, 117, 119 War I, 44-45 World War II, 114, 119, 172473 Yonahlossee Theatre, 131, 136, 151, Map #33 Trail, 7, 20, 30, 179 �ABOUT THE AUTHOR BARRY BUXTON has been a teacher; researcher, publisher, editor, and community leader with extensive international experience. He received his Ph.D. from the University of Nebraska. Currently Dr. Buxton serves as the president of Lees-McRae College. Prior to his tenure at Lees-McRae, he served as the Vice President of Special Projects at the Savannah College of Art and Design. Dr. Buxton has also served as president of various science and history museums in North Carolina, Texas, and Georgia. During the 19805, he served as Executive Director of the sixteen-member Appalachian Consortium Press. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Appalachian Consortium Press Publications Description An account of the resource This collection contains digitized monographs and collections from the Appalachian Consortium Press. Creator An entity primarily responsible for making the resource Appalachian Consortium Press Publisher An entity responsible for making the resource available Appalachian Consortium Press Date Issued Date of formal issuance (e.g., publication) of the resource. June 1, 2017 Contributor An entity responsible for making contributions to the resource <a title="Digital Scholarship and Initiatives" href="http://library.appstate.edu/services/digital-scholarship-and-initiatives" target="_blank">Digital Scholarship and Initiatives</a> Publication Digital Publisher Digital Republication Appalachian State University Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource A Village Tapestry: The History of Blowing Rock Subject The topic of the resource Blowing Rock (N.C.)--History Creator An entity primarily responsible for making the resource Buxton, Barry M. Language A language of the resource English Description An account of the resource This work is an interesting look at the history of Blowing Rock, North Carolina, a popular historic and tourist attraction, from its earliest settlers in the 1700s to the 1960s. The book includes images and a section titled "A Photographic Tapestry" with photographs of Blowing Rock by Jerry W. Burns. It also covers the history of great estates, prominent people, the education system, and religious heritage. <br /><br /><a title="Epub" href="https://drive.google.com/file/d/1poibWSW5X1r6y9yyhpR7cqvEUub67IC3/view?usp=sharing" target="_blank">Download EPub</a><br /><br /><a title="UNC Press Link" href="https://www.uncpress.org/book/9781469641324/a-village-tapestry" target="_blank">UNC Press Print on Demand</a> Publisher An entity responsible for making the resource available Appalachian Consortium Press Date A point or period of time associated with an event in the lifecycle of the resource 1989 Format The file format, physical medium, or dimensions of the resource PDF E-books Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="https://creativecommons.org/licenses/by/4.0/deed" target="_blank">https://creativecommons.org/licenses/by/4.0/deed</a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Blowing Rock (N.C.) Source A related resource from which the described resource is derived <a title="UA 76 Appalachian Consortium records" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/9" target="_blank" rel="noreferrer noopener"> UA 76 Appalachian Consortium records </a> Is Part Of A related resource in which the described resource is physically or logically included. <a title="Appalachian Consortium Press Publications" href="https://omeka.library.appstate.edu/collections/show/82" target="_blank"> Appalachian Consortium Press Publications</a> Temporal Coverage Temporal characteristics of the resource. 1980s Amerindian Blowing Rock history illustrated Moravian https://omeka-test.library.appstate.edu/files/original/6fea2764da0a51cffc6bbb54b3ddd5f3.pdf e066c8695761f7b985d295249ebb8550 PDF Text Text Interview with Ruth South on October 15 ,".:. 1980, by Wade Hyder and Deloris Proffit. It was preformed at her house. Interviewer: With Ruth South from Meat Camp. Interviewer: I like find out something about the general history, you know, about weaving in the mountians, or about how you learned how to weave? Mrs. South: The way I started was-- I was working on the NYA now you know that was the national youth adminisration under President Roosevelt. That's back when there was no jobs, and not very many people went to school. It was only the---mostly the rich people and the ones that could worked t heir way through and the.re was not working places for everybody to go like there are now. And a --- so I was sixteen you had to be sixteen to get a job so I started working on the NYA and you worked two weeks and you stayed home two weeks. And you worked nine hours a week. Nine hours that would be eighteen--Did you turn the stove off? (directed toward her son) See we worked-Mike South: That's on tape Mamrna. Ruth South: And I think --anyway I made eighteen dollars that's the way it was. It was nine dollars a week instead of nine hours. We made eighteen dollars for two weeks. And then I stayed fiome so another girl could work. And she did the same job that I did whicn was when I first out I was. a time keeper and they had the--they had three, four different places. They had the college cafeteria where they canned the food that the boys grew and the girls canned it. And they had Green Heights they called it. That was the house belongs to -- belongs to Mr. Hodges up on Green Heights there in Boon~. That's where they made quilts. The girls went in and made quilts and they let the poor people have them for just the material cost, which was very little. And then out on the Bristol road a little ways, which we didn't go out there, they had another set up there. They made mattresses for people, you know, to go beds. Interviewer: Mrs. South: Interviewer: They made handmade mattress's? They made hand made mattresses. Would that have been like down or---- Mrs. South: Cotton, they used cotton in it. Now I was out there a time or two and the girls would get up on that and just tromp, tromp~ tromp to get it padded down because they were hard now. Interviewer: Where did you say that was at? Mrs. South: That was out on the Bristol road about where Bue Hodge has his body shop. Right about there somewhere. And then they had of course the Watauga Handcraft center there where you did your weaving which was somehow connected enough with the state until they allowed her to have two girls working there. And I don't remember one of the girls was Irene Coffey, and I don't remember the other one. �2 Interviewer: Mrs. South: Who was running Watauga Industries? Elizabeth Lord, because she started it in 1938. Intervie~er: 1938 she started it? were 16 when you went to work? Mrs. South: Interviewer: So what would this have been when you 1940. 1940, oh well i'm not very ~ood at math. Mrs. South: Yeah, that was in 1940, because that was the year of the flood, year of the flood was the first year I worked there. Was that 40 or 41? Interviewer: Mrs. South: Interviewer: You hear of the forty flood. You haven't read about that? Oh, I've heard about all my life, I don't think I've ever read. Mrs. South: Yeah it was forty, 1940 I think. Well we worked that way awhile I had to do mine in walking I didn'~ _ have a car to drive. So I would go from Green Heights that's up above where Smitheys store is up on that hill. And I would walk down and go down by the crafts shop first and I'd get the girls time and take it down and it was very interesting to me and I'd look around. And then I'd go by the college cafeteria where the girls were warki~ g and I learned to meet a lot of people that way. And then I'd go back to Headquarters where I started. Well I learned that I had some time extra and if I went the other way around I could spend more time in that craft shop. So I started then down college street and came down by the cafeteria first and did that real quick. And then I went up Hardin Street up to the craft shop and I'd stay there till almost 4:30. And I liked the lady Interviewer: Mrs. South: Interviewer: Getting there about when? Beg your pardon. Gettin~---getting there about when? Mrs. South: I'd stay there till about 4:30, just in time for me to get up to headquarters at 4:30, and get the time in. So. I learned to like the lady and she did me. And the place soon -- I mean it all soon fell through you know the money gave out. And there was no more of it-- no more of it anywhere. Interviewer: The whole NYA? Mrs. South: The whole NYA and the WPA now that was another thing that was going on at the same time was for older men. Because my father worked some on that and helped build some of the looms there in the craft shop. Interviewer: Oh really. �• I 3 Mrs. South: Well when the money gave out, natually it fell through. But times had picked up a little till people could get a few jobs. So I was going then in the dime store to put in an application for a job . When I meet up with this lady . And you know when it closed dovm I just didn't go back . So she asked me what I was going to do and I told her . And she said would you like to work for me at the same price that you ' re getting. And I said yes I would . And so I worked but it was steady work--it was all the time you know, not just two weeks . But they soon grew and they begin pating me more money, never alot of money but I was making instead of 9 dollars a week when I finally quit there I was making something like 75 dollars . Interviewer: What kind of a place was it then? a craft shop? Was it a weaving school or Mrs. South: Yes, yes it was a non-profit organization where she had a gift shop there where she tried to sell things for the people that made them . And you know, Interviewer: Like consignment work. Mrs . South: Like consignment most of it was on consignment. And when she sold something she was so tickled to write the person a check for that . And it grew to be a good money making place . I mean a place for-- to a benefit the community, you know, and not just for one person. That was the intention of the plac~ was to help all the people to make a little more income . Interviewer: Who bought most of the stuff? What was it people from the _ university or were there lots of people from outside the area? Mrs . South : In later years it wa-. But at first they were people up north, they called them the good Lutherans because they were the people that had given Miss Jeffcoate the money to buy the lot there. Interviewer: Miss Jeffcoate. She proceeded Elizabeth Lord? Mrs . South : No-- --UH-huh Yeah she did . And she----- she had paralysis and she never did weave much she was never married but she raised two daughters from uh-- they were Townsends and they were ·from the Lutheran church over in-What was the name of the place daddy? Austin South: Mrs. South : Interviewer : Valle Gruis . Yeah. Valle Gruis . Oh . Mrs. South: And she educated both those girls, Lois and Annie Alice and they're both school teachers now . Interviewer: idea? What was her interest in starting the place? Do you have any �4 Mrs . South : Just to help somebody . She just -- she wanted to do pomething to help . She herself had been a school teacher and then she had a stroke and it paralized let's see her left side . And then of course she got retirement you see and had money coming in to live on . There was no social security I ' m sure I doubt if she had enough to live on . She had a home, and then she just wanted to help somebody else . Interviewer: So it kinda started as a weaving school and then the whole NYA thing helped to ~~~~- Mrs . South: Yes it started first as just connnunity people coming in to weave and they would buy the thread . Miss Lord would, and just let the peopl~ . pay and that's the way it went on the NYA . There was never no charge for anybody weaving there . I don't know how much you paid. I don ' t know how much they charge now. Interviewer: Yeah, its still real good . Mr . Carlson's a wonderful man I think. Mrs . South : Yeah I think so . He doesn't need a great deal of money out of it either and I think he's trying to keep it a whole lot like ~~~~~- Interviewer : He still- --he lets--Our weaving teacher is Susan Sharp and he lets her, you know, he just wants the looms being used so he lets her give classes there. And try to have as many students as she can, to fill those 12 or 13 looms how ever many they are. Mrs. South : Interviewer: Mrs . South: Well that's good they should be in use . Well they are they are all in use ri~ht now. Well that's good. Interviewer : He doesn't take any kind of cut for the fee she gets for the classes. Re just lets her use the looms, So that traditon is still going . Mrs . South: Well that's good. They are not his anyway, they are like all other school equipment like these mobile buildings, you know, mobile units that they took to the school house, and they don't belong to any one individual you know, it's like the board of education or however they-- it's like any of the public schools . Interviewer: Yeah I see . Mrs . South: Those looms and that building now is the same thing because the state paid so much of Miss Lords salary 1/4 of it and the 3/4 she made in the shop. And they paid 1/4 of mine after I got up and could do more and could help out more . Interviewer: I see . So back in the forties and the state was helping to keep that place going so that for the craft purpose so that weaving could be preserved or? �.. 5 Mrs. South: Yes, and still to help the people like there's a lot of people now--now like Stella Barnes over here-- he (Austin South) was just at her house and delivered her some saugasge. She used to work as a~--- in the dormitory at the college. Then later her husband got sick, she needed to be at home with him and she wanted to learn how to weave. So she could go there and learn and just pay for her--- the material she made. And I don't know she ah-- shes a real young lady now--- she's past 70 I'm sure, but its amazing what she weaves. Interviewer: Un-Huh. She does beautiful things. Mrs. South: Yeah she does. And she goes to the fair. She goes to the Southern Living Show. She belongs to the Southern Highland Guild, and she goes there and now that her husband's gone she's still, you know, able to help herself. Interviewer: So you started working with Miss LOrd then--- then you learned how to weave or? Mrs. South: Oh yes, yes. That was the first thing I did was learn how to weave so I could help the other weavers. The new ones that came in. And what they did we tried to keep all the looms busy all the time and ah-- the policy was you must come enough consective days to finish the project that you were working on. Like she would not let you start a covelet if you didn't plan to come on and finish that cause that takes several days. But people were very good to come and finish , but a lot of the times they wouldn't come back to get their things. Interviewer: Just leave them for the shop to sell? Mrs. South: Un-huh. And of course Miss Lord never did do that. We always we had little scales and we weighted and some of the threads was only 3 cents an ounce I remember and a guest towel might be 6 cent s. They would be a little more charged for the pattern that went in it than the plain, you know ~ And a guest towel would be 6 cents. Of course that's not today I'll tell yo u. Interviewer: Mrs. South: Interviewer: Oh boy. Linen in 17 dollars a pound now. Whew----- Yeah Are you doing Linen? No I haven't tried it yet. I tried wool today for the _first time. Mrs. South: You need to come back and finish that piece you worked on down there. Cause I've never touched it. Interviewer: Mrs. South: came out. Interviewer: Mrs. South: I'd be glad to. I uncovered it here sometime back to show to Dr. Mc Gallion that Have you much time to do weaving lately? I've made what 2 covelets since I got out of camp Daddy? And right �6 now this past week I've been working on some curtains like this for our daughter that's moving into a new house, only they go all the way down, the lace goes all the way down. Interviewer: That's real pretty. Mrs. South: And I'm doing that of linen. But I had some and then mamma went in and got me a pound from Mr. Carlson the other day. So there's (points to bedspread) one bedspead I've been working on at night. And of course you saw the ones that they had up at the college didn't you. Interviewer: You had lots of pretty things there. Mrs. South: Well now my neice is going to have an exhibit. Its going up in December. I don't think it'll be open to the public until Janurary. But it'll run for a month I think. Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer: Where is this at? In the same building. Farthing. Un-huh. I see. So your neice is a weaver too. Mrs. South: Un- huh. Toni carlton you may know her. Do you know her? She graduates what was it last spring. And she's going to have ~ a bed there that she made. She made her own loom. And then of course she's does modern weaving. Interviewer: And you do the traditional? Mrs. South: Un-huh. And she'll have some modern things there that's she has made. So it'll probably be interesting for you to go there and see that. Interviewer: Yeah, I'd like to see that. They--How many looms did they have when you started down there with Watauga industries? Mrs. South: Ithink about 12. I couldn't say that,you know, for an exact figure but I believe it was twelve. Interviewer: Well just general. And what kind of fibers did you work with then? Mrs. South: Linen. We used a lot of linen then. I don't think they use quite as much linen now. And of course we used a lot of home spun wool. Now that blue covelet that you saw up at the Farthering was home spun wool. And a lot of the women in the community made covelets. The material was 2 dollars a pound. It took 3 pounds of material to make one covelet and the fringe. Now that didn't count the little extra tabby that goes through, you know, between your pattern but now I don't know if you can get that home spun wool dyed like we got it. Now you might be able to get it. No~ I think over at Mouth of Wilson �7 they have it undyed tha t you can dye yours e lf. Interviewer: Dorothy Townsend has some that, you know, she spuned as used those natural dyes on them. But they are all--- I keep looking but the scanes are, you know, so small that you could make somehting but you could go to a lot of trouble. Mrs. South: Yeah a lady brought me up some samples. I guess they must have been 12 or 15 different colors beautiful colors that she had dyed. Interviewer: So you've worked with homespun wool7 Mrs. South: Yes I've worked with it, I've woven with it. I spun some one time. Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer: I've never dyed it. Did you? Un-huh. Did you like doing that? Did I like to? Do you like spinning? Mrs. South: I loved that. I was just about 16 through. And my grandmother West and I spun enough--- Well actually a lady in that community where I lived then helped me spin it and then my grandmother dyed it and knitted me a pair of gloves and each finger was a different color. Interviewer: Mrs. South: that. Interviewer: Mrs. South: Oh. Cause you get a lot of di f ferent colors or we did when she dyed Depending on how many times you dip it? Dip in the dye, yeah. Interviewer: You were saying that went from up above Smitheys around to your job. Is that where you--- You grew up in Boone? In tgown~~~ Mrs. South: Interviewer: Well up on Deck Hill. You know where that is? No. Mrs. South: You go out by where the Unemployment of fice is now. are building the new shopping center. Interviewer: Mrs. South: Where they Yeah all right. Yeah all right. You go out that way and instead of going right up �8 Winkler creek you go strignt up the hill . Interviewer : Mrs. South: Interviewer: 0 . K. I know where Deck Hill is. And a lot of times I walked all the way from home . Did you go to at-- --? Mrs. South : I went to school at cool springs through the seventh grade and then I went to the eight at Blowing Rock. We were nearer Blowing ,.Rock schoo~ than we were Boone at that time . Interviewer: So you went to High School at Blowing Rock? Mrs . South : Un- huh, Then I went to night school at Boone after I started working for Miss Lord. You know, they had night school back during the war. When people had to work during the day . Interviewer : Austin South: Interviewer: I see . What about Berea? What were you studying at night school? Mrs. South : I took a business course . I never used it to much, I think I've gotton a lot of good out of the math that I took and of the writing . But the snorthand and typing I've never done much with that . And then each year I would goto school either over at Pendelum or Berea one. I was in Berea the year I got engaged to him. And lets see how long was I there, 3 weeks . Austin South: 3 weeks . Mrs . South: And I always enjoyed the places cause I always, you know, got to make things . Interviewer : You studied weaving at both Pendelun and Berea? Mrs . South: Yes un- huh. I did some wood work at Berea . I did a little chest. and then at Pendelum I did some Pewter work. I made some pewter candle sticks . Interviewer : Mrs . South: Oh . But mostly it was weaving. Interviewer : What was Pendulum like then in the sense of people who were .going there to learn crafts . I said just because its so expensive now. Mrs. South : It was a lot like it was at the craft shop over here. It was a lot the same way because they were helping their community people too . I think its very expensive now . And of course you stay there now and of course we �9 stayed there. They had rooms like dormitories and it didn't cost very much for us to stay for 2 or 3 weeks. We'd go f rom 2 or maybe 3 weeks when--like when it was a dull time at the craft shop over here. Interviewer: Yeah. Mrs. South: And she would take me with her and I really enjoyed it. it was about .the only place I really got to go. Interviewer: Caus e How long did you work at the craft shop? lfrs. South: I worked 18 · year with her and then she got sick. What year was it daddy about 58 I believe. She got sick she had cancer and had an operation but she still wanted to go back and work part time so I went .and tried to pitch in for her until she got able to go back. But really she never did get able to go back. So when she passed away in 61, then the place was up. Miss Jef fcoate was still living and she wanted me to take it and run it. But I was trying to, you know, help educate our children and help him out a little. So I needed to ma~e more money--- I needed a way tnat I knew I could have some money every month. Instead of, you know, Interviewer: Mrs. South: got it. Interviewer: The risk. The risk of making it myself there. How long has she been gone? So that's when Mrs. Carlson Did she pass away? Mrs. South: I heard them talking up at the camp this summer when she passed away. Do you remember daddy? Austin South: No I don't. Mrs. South: It was about 65. It was not to long after Miss Lord passed away I think around 65. I'm sure you wouldn't want to ask ~r. Carlson. But I think it wa s around then. Interviewer: Mrs. South: And Mr. Carlson's had it ever since Un- huh, He's kept it. Interviewer: Tha t's great. know if you know her? Mrs. South: Interviewer: t~en? :.~o, That's great. Sandy his grand-daughter--I don't but mamma does. She's real interested, a real good weaver too. She's real good. Mrs. South: Mama likes her. She went over to teach her to tie fringe and she likes her. She said she was nice. Mr. Carlson's been real nice to my mother to take her weaving and sell it. And he sells a lot f or her. �10 Interviewer: Mrs. South: Interviewer: Whats her name? Her name is Nellie Carlton. 0. K. I've meet her too. Mrs. South: Now what about this movie that 's coming up this Friday night. afi- What's---The American Herion-- How you say that I can't---- - Interviewer: Mrs. South: see that. Interviewer: Herion Un-huh. That's going to be shown this Friday night and you should What's that about? Mrs. South: It's about the well not only mountain women but she a ---Stella Stevens made it and she made a lot of pictures of a weaving here. Interviewer: Oh really. Mrs. South: And other things. And then also it has other people, you know, from Hew York and California and all its a way of life of a lot of people from a lot of places. Interviewer: Mrs. South: Austin South: Mrs. South: Interviewer: Mrs. South: Interviewer: Yeah, American Beroion. So a--- And it will be shown in the Greer. Did I say the Greer? The Greer Autotorian. Autototian on Friday night beginning at 9:00. Uh--That would be nice to see. Yeah you should see that. I hope she's a ---- Is your mother in it? Mrs. South: Yes my mother's in it and Toni is in it. And I believe Stella Barnes over here is in it and Kathren Smith the Art teacher that was at the college for so long. She'll be in it. And I really don't know there's some other people from up on Meat Camp in it too, but I'm sure. Do you know anything about it Deloris? Deloris: No. Interviewer: When did you get your own loom? Mrs. South: When I got my own loom was a When did we go-- when did I go to Bevard with you Austin? And we married in 45 in August and was it that spring? �11 Austin South : Yeah . Mrs . South : Of suprise for me. Interviewer: 4~ . That Miss Lord had my father make me a loom. It was a Oh how nice. Mrs . South: But and but she - -- he was a person that he- - - he did real good work didn't he daddy? But he was out a working all the time and he never thought and I never thought really how important it would be for me to have a loom of my own. Because certainly I could never go out and buy the looms at the price they are . But she had him make me one . And that was the big one that was right behind the one that you worked on. Now he helped make that one that you worked on . Interviewer : That was neat . And so did you start selling things in the shop? Or did you first start marketing? Mrs . South : Yeah , right along then . She had me put-- . I said what should I put on my loom and of course she had me do it up, you know, she said I think it would be nice to put on a 18 inch warp and do runners and towels . I could do runners and towels and placemats and napkins all on that same width . Interviewer: Width . Mrs . South: And so I moved that loom around . I had it up at his house in the bedroom and he later moved it upstairs for me and then when we moved into this house we had it back in that room over there . And then eventually we moved it down in the garage and that ' s where it stayed. But I use to use-weave off and I ' d go up there to put my warps on . Now he made me a thing here I have the whole apparatus to do my own warping here. Interviewer : Oh he did, and he made that, the warper? Mrs. South : He made that for me, uh-huh, but I used to have to carry it up there . And I ' d weave 3 110 yards warps every year. Interviewer : Boy, that ' s a lot of weaving Three 110 yard warps . were still working with the 18 inch? And you Mrs . South : No, no now after I did this one 18 inch warp, and then she said You know, I think you could make the most money on a 36 inch warp on your loom and make aprons . I could make skirts, and I could make runners to with hemming the ends of fringing the ends and hemming the sides . And theres still many things you can do on one loom . But she said the material for the aprons would-- would be less expensive than the linen which I was using on the 18 inch loom. Interviewer : Right . Mrs . South: And I don ' t know . Austin ' s mother she use to help me hem the strings and help me watch the children . We had 3 little ones and he was away working . And she said I know you must have everybody in the United States an �12 apron now. And I'm sure she felt like it cause I made a lot didn't I Austin? Austin South: Interviewer: Yeah. What did you use for the apron? What kind of material? Mrs. South: We used what they called a sea island mercerized which last almost as long as linen but ah it was just a highly mercerized cotton. Interviewer: What does that mean? What does Mercerized mean? Mrs. South: Mercertized that means that it is spun and spun and spun more times adn twisted tighter. Interviewer: I see into a tougher fiber. Mrs. South: And some of it really has a shine ta it. Like its been polished or dipped in dye or something, out its only by the spinning of it. Interviewer : Mrs. South: Interviewer: Mrs. South: Interviewer: I see. That makes it. What does worsted mean on wool? Worsted, I think you 've got me there. I'm not quite sure. It might just be something about the lanolin or something. Mrs. South: It is and its something about the twist of it I'm sure. the homespun ah-- we know what that was. Interviewer: Mrs. South: Interviewer: Explain that process. Now How would-- How would somebody get that? Do homespun wool? Yeah. Mrs. South: 0. K. You took the wool, the raw wool which ah-- Mr. Hodgeson up here above you all used to buy it they said from the people and ah--then he'd sell it to companies, you know, where they made it . You take the raw wool, you wash it first . Then you card it, card it first . You get all the twigs and anything, the spots anything that's in it out. And with the cards you make it into a little role. And then you pack those roles up. I've seen my grandmother West have a pack as high as this here. And they'll lie right together you see but it won't mash together. But th~y would never fall over. And then she'd get her spinning wheel up by it. And you take one of those roles which was about 12 inches long and you start with your spinning wheel and then as you spin you take another one and it catches right into the end of this one as this is twisting around it'll catch into the one that you have in your hand. And that's the way they do the homespun. Now the worsted- they- I don't know what. They must do something with a machine with that. �13 Interviewer: It's not that important I'm sure I could look it up. I just saw it on a packet of thread . I just started working on, and I wandered what it meant. Mrs . South : Yeah, I think that's something that they are doing with a machine to it the worsted . Interviewer: Mrs . South: I see. Oh I love END OF SIDE 1. Uh- What fibers do you like to use most now? �14 SIDE 11 Mrs. South: I've never tried to dye any, its easier to buy it. Interviewer: Yeah. Also since you're such a good weaver why spend your time doing something like that. Ah---I'm just real vauge on this but I know you had a real honor in this last year with one of your pieces, didn't you get some kind of a recognition? Mrs. South: Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer : Yes. What was that? Let me show it to you. What was the award? I'll show you. To modest to say? Mrs. South~ A work of excellence; which I was really pleased with that as much as the money that was in it. Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer: Carolina Designer Craftsman award for a work of Excellence. Now they only gave one for the whole state. Oh really, that's great. Un-huh. I was really tickled with it. When did you get that? In April of this year. Well that's great. Mrs. South: I look terrible there. ( She showed us a book with her picture and the award winning covelet in it.) So look at the covelet and not me. Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer: Mrs. South: Oh, that's pretty. That's the picture they made of it that night. Did you do the lace too? No, my mother tied the lace, I can't take credit for that. Do you know how to do lace? I know how and I have a rack that my father made me before he �15 died, and I've got some dark brown yarn that I 'm going to learn on. I think if I, you know, do some soil of something or, you know, you can wear it out trying to learn. I'm going to try to do it myself,because I do want to learn to before, you Rnow, while she's still living. But she does tie pretty fringe. Interviewer : Mrs. South: Interviewer: really nice. What's this pu°blication? That's the whole show ~ 42th annual North Carolina Art and Artists expedition. That's Mrs. South: Yes, I 'd had an invitation, I guess they got my name through the guild probably. I have belonged to the guild since in a----I believe---in probably the middle forties. Interviewer: The southern highland? Mrs. South: Un-huh. I 've got an invitation every year. did get around to getting anything in . Interviewer: Mrs. South: Interviewer : Mrs. South: Interviewer: But I just never Is this the first year you've ever submitted? That's the first time. That's the first time you submitted? Yes it was. Oh boy, you must just ------ Mrs. South: And ah--- so when I went up to get the award this lady came up to me and she------ of course you feel out a blank, you know, if you want the gallery to sell it or if you don't want it sold. You put a not for sell on it. So this lady ran up to me as I went down the steps and she said now I want to buy that covelet, and of course I was ' all shook up anyway and I said I don't know about that, it 's here at the gallery now and I said they're supposed to sell it, you know, and they 've got there commission and she said well that's all right I 'm with the gallery. So I want it and she did. The covelet was sold already before I got over there. But then here is her letter even. I saved it . Interviewer : Mrs. South: Interviewer : Miss Lord? The Whigrose pattern? Un-huh. Is that the one ------~ Did you learn that e~~ly on with Mrs . South: Yes, we did a whig rose. It was not exactly like mine. If you ~ notice the blue one that was hanging up there, was one that I did at the craft shop in 19.40, or probably 41. And it was a little smaller design than the one �16 I made here. Interviewer: Someone was telling me, I can't remember who it was~ how Ruth South made her whig rose . You round out your whig rose a little bit more or something you did yourself to the pattern . Mrs . South: Yes. Mine's different from Mr. Godwins. Now they say the old ones were like his. They were kindly long shaped. But the only covelets I've ever seen, and we had one that was about a hundred year old there at the craft shop, made in two colors. And it was fairly round. Interviewer: They were really impressed with something you'd done . I don't know if it was in the pattern ah--you know, the treadling · ? Mrs. South: Yeah, the treadling now that little loom that was setting there. I made that pattern that was on that. Now it's just like this only its a smaller I just took out threads now and then and made it smaller . Interviewer: With a-----Did you learn most of the traditional patterns themselves, like the whig rose and honeysuckle like those at Watauga handcrafts? Mrs . South: Yes, yes. ~ow I have books with all the patterns in it. Mary Hardin down at Lily mills, I've bought so much thread, gave one by Margaret Graham, I believe, one of the better books with all the patterns in it . But you know I've never used one of them. Interviewer: Mrs. South: Interviewer: Oh really. I just stick to the old ones. What are your favorite patterns? }!rs. South: Oh my favorite one is the whig rose. And of course sweet brair beauty is what I had on my apron loom so long. Now that's a pretty pattern too. Interviewer: What did you like for the towels? Mrs . South: The towels I had sweet brair beauty. And ah--- one time I did put two no I had another loom that I put another towel warp on and single snowball on it. Interviewer: I saw some of your placemats with yarn that you did snowball on it at Watauga handcrafts. I was going to get you to go Mrs . South: Yeah that's what I've got on - - pick me up that loom tonight Mike, of all the looms I've got I still go up to the camp and borrow one of their looms . Interviewer: Mrs. South: ~ . _._., ., . ,., _, ' , What do you do at camp Yonahlossee? I teach weaving to the girls? - .. ,. - .; ~·· ·- .. ~- ' ..... ·-1 ( : 1 I' " ,-· , .. ',. ' ~ - i.. ':. ,7 .- ( ~ . J l �17 Interviewer : Is that an all girls camp? Mrs. South : Un-huh, it's an all girls camp . 214 girls . All the time . Interviewer : And this year they had around All of them learn? Mrs. South : Most of them most of them . I usually try to, well I get everyone that wants to at all. Now there ' s a few that brin~ there on horses up and thats about all they want to do. Well ther ' s a few that like to go sailing and swimming. And of course they swim there and they go to Watauga Lake and sail Well they don't do much weaving. Interviewer: Then there's some that get real interested in reading. Mrs . South : Yeah some of them get real interested . Now this year I had a helper that was a camper with me for about six or seven years . And she wove a lot every year, she was very interested in it . And she wants a loom. And by the way her mother taught weaving there as a couseler several years ago and her father is a doctor . Let ' s see he's a I forget if he's a neurosurgeon or a heart doctor . But she wants a loom sometime, when she gets through school . Interviewer : Mrs . South: Interviewer : How many looms do you have up there to work with? Twelve . Twelve . Mrs. South: Un-huh . Seems like twelve is a good number, because twelve is what the Caldwell community college required me to have here . Interviewer: Mrs . South : Interviewer : You taught for Caldwell community college? Un-huh . Did you use the Watauga Handcrafts? Mrs. South : No I didn't use any of there looms, because I have five down here and I had my father had made mamma and me one together and then I borrowed one of her others- was seven and then: ,I got the rest from the camp. Interviewer: How many looms does your mother have? Mrs. South : She has one of her own. A big one like mine my father made for her. Then she has one that Miss Lord gave me for her to use as long as she wasnted it. Interviewer: Mrs . South: Interviewer: Did she get interested in weaving after you did? Yes . That's interesting. �18 Mrs. South: Yes. My mother use to tie fringe for the knotted bedspreads. And she would pull roots and herbs, she would pull galax and things like that and she did some hooking like hooked rugs, hooked chair backs and hot mats for the table. She did that for a long time. And Miss Lord asked her one day, you know, there was a requirement for students there then, just like with Susie with her weaving. If the state paid so much of her salary then they had to be so many students being taught all the time and so that's why we tried to keep all the looms busy. And a--- so Miss Lord said, you should get your mother to weave. So I asked my mother about it she said well will you teach me? I said no you got to get Miss Lord to teach you cause she'll teach you the right way. She was a good teacher. Interviewer: Was she, I've heard that. Mrs. South: So she did go a time or two, you know, then after she got her own loom while I usually do. There's one thing she don't like to do is tie up the looms if a string breaks or something like that. She don't like to do that. And then eventually, Miss Lord of course, we were needing another student and she said why don't you get your aunt to weave so my aunt Fatta, my mother's sister weaves too. And they have taken Interviewer: Mrs. South: Interviewer: Your sister weaves to doesn't she? Yeah, My sister can weave. She has dark hair doesn't she? Mrs. South: Yeah. She worked there at the craft shop for a long time. Yeah she can weave and my other baby sister can weave, out they didn't like to as much as I did. Interviewer: Your aunt is a weaver too? Mrs. South: Yeah my aunt is a good weaver. She's a very good weaver. She came over just a couple of weeks ago and put a warp on her loom. Well now she and my mother took over a lot of my orders. When I started working at the camp I quit doing a lot of orders that I always did and so they took those over for me. Especially the aprons. Interviewer: Mrs. South: Interviewer: Did they make the aprons that we have at Watauga handcrafts? Un-huh. They sure did. Are they linen? Mrs. South: No now those ate the mercertized. aprons. But Miss Lord thought We still do the mercertized 0 Interviewer: What about the linen placemats and stuff, do they weave a lot of that stuff? Mrs. South: Yes, my mother weaves a lot of linen and I'm doing linen in the �19 curtains I'm doing for Teresa. Pause in tape Mrs. South: Interviewer: And what have you been making? I've got work with cotton. Pause in tape Mrs. South: same thing. And you've got to, you know, . be able to fill orders, and do the They want the same thing. Interviewer: Just people saw your stuff and started asking you could you make me one? That kind of thing? Mrs. South: Yeah that happens a lot of times especially while I was working the re. They'd come in and see something in the selve maybe I had done. I put weaving in there while I was working there. Interviewer: Un-huh. Mrs. South: Or maybe that. someone else had done but they wanted a different color or a different size or something like that, and I've done a lot of special orders. I don't like to do special orders as well as I do just like if my guild shop, see there's five of them and if I keep them supplied with aprons. They say send me three dozen aprons they say a dozen and half o f the colonial patterns and they say a dozen and a half of strips. We make them with four different colored strips. You've. probably seen them there at the craft shop. Well you know that's a lot easier to. You can make say four or five at a time of one color which cuts down on your time if you're go i ng into it for production. Interviewer: Right. Mrs. South:But it would be nice just to sit down and make something and just, you know, not know what you're going to make, not know what's going to come out. I'm going to do that sometime. Just, you know, make up a new pattern and see what I can make. Interviewer: It's just real f un to do. Mrs. South: I know its really, its a lot like a painting you don't know just how its going to look, until you get it painted. Interviewer: What makes you like weaving so much? Mrs. South: Well I guess its because its about all I've ever done, except what little housekeeping, Mike knows thats not much of course I used to sew I did sewing for the kids and always £or myself. I've always made all our clothes until , I don't know there's still as many hours in a day as there ever was but somehow they get gone faster or I've got a lot slower one. �20 Interviewer: The wood and the pewter didn't do that much for you? Mrs. South: No, no that didn't. I enjoy just doing that and I made a silver bracelet once. I enjoyed doing it and I also made a stencil dress. I liked that a little. Interviewer: Stencil Dress? Mrs. South: Un-huh. You cut out your own stencil you made your ovm design, and they had paints and then you set it with white vinegar and I liked that quite a lot but still not as much as weaving. And I guessed that I liked it because, you know, I could make a little money at it, I've never made a lot of money but it was a way I could make a little and be at home with the family. Interviewer: That's a nice situation. You say youstarted at the craft shop, people would have seen your things, creating a demand for them, then was like the next stage starting at the craft guild? Mrs. South: Yes, that was a good thing, in helping me sell my things, because once I got in the guild, you know, you submit your things and they know what you make and they like it and then they order it and they have it in their shops and I've never had anything that I didn't sell that I couldn't sell. In fact I've ne~er made anything much to keep at home. Like I did make a couple of these curtains about 25 years ago the -----. Ones suppose to te in the other room but I've got it down right now. And maybe a bath mat in the bathroom. And one time I did make some curtains for a bedroom which I got a thread from, it was somewhere in Ohio. And it lt!aS very cheap; it was fifty cents a pound. And it was beautiful it had a gold metallic through it and a those were real pretty. I used those for years and years and now my sister!s using them in her room. But I've never made a lot of things for myself. Interviewer: Did the craft guild take---Did they take just a real big percentage or was it nothing? Mrs. South: Fifty percent. Do you think that's big? That's big used to most of the shops only took forty, they _gave you sixty and that was a lot better. But I guess that's one reason that I don't break my neck to weave a lot anymore. Now I've got demands for that lace that you liked, you were doing. They are writing me from all those guild shops all the time when are you going to do us some of that lace. Well I could be down there doing that instead of doing those curtains for Tereasa. But it just don't mean that much to me anymore. Its not that I've got that much money but I don't have too, and I got more for it I'd probably be more inticed to do it and still I know that they have to make something. But it seems like thats alot. Interviewer: I guess that was what I was wandering about. how you felt about the guild? How, you know, -· �21 Mrs . South : Now Mr. Carlson is really good about mamma . He pays maITllna a lot better percentage than' she gets when I send fier stuff to the guild . You see I sell their stuff through me so I have to inspect it and see that I have no fear ever that they don ' t come up with my standards. Cause I would be kicked out of the guild, you know, if I sent something that didn ' t come up . Interviewer: Do you think the guild ------------ Do you think people could market their stuff without something like a guild? Mrs . South: I think that a lot of them get to where they do now . know of one. Mike South: years ago . I think you could now. I don ' t I don ' t think you could ten, fifteen ~~rs. South: No that's right. You ' re right Mike. You couldn ' t then people had to I used to have to depend on it . I mean I just had to because I needed to - - - - - Mike South: There was no other market . Mrs. South: I didn't have time to get out and market my stuff . And , you know, I was going to get the money out of it when I got it made. Cause when I'd put the money into the thread I knew I had to get something out . So that its just a little it seems like its a litt~e t g much cause that ' s a non-profit place too . They don't pay any government taxes and now they ' ve built this new folk arts center , which is a beautiful place and they have beautiful things in it and after us giving fifty percent of our stuff we make, they asked for a donation for it. That's why I gave them the book instead of weaving something for them . So somebody is making some money I ' m sure. Interviewer : Mrs . South : Interviewer : Un-huh makes you wander? Un-huh makes you wander where it goes . I ' ve heard other people remark ---- ----- Mrs . South: I know one person that got out of the guild. Now down here Carlos my neighbor, he's dying to get in it and I ' m wandering how long he ' s going to stay in it, because he likes to market his stuff himself . They just came from a show in Mt. Airy. Interviewer: He ' s the potter? Mrs. South: Un-huh, he's the potter . Now Deloris you should make an appointment with him and talk with him now hes new here. He's not from this area. And maybe you don ' t maybe its just this area that you're working on . Interviewer: How did you get in contact with him? �22 Mrs. South : He was in school here . And my husband worked at New River Light and Power. You know, well they always in the summertime hired some of the school children for part-time work so he helped him. And he was married · when he came here and they ¥ ere going to have a little baby and they lived 1 in a little trailor . And Austin was building that little house down there. And Austin took a liking to him and '•Te had him out for Christmas. nis wife after the baby came, his parents sent her the money to fly to Florida so they could see the baby and he didn't go. We had him out for Christmas and ·he wanted to help Austin finish that place so he could rent it and then it went on and on and we finally sold him a little spot there. So he has his own shop . Interviewer: How long has he been here? Mrs. South : How long two years? Mike South : Two and a half . Mrs. South : But he's a real nice fellow, nice quite man. Interviewer: How did you get to know Janice Whitner? Mrs . South: Well let ' s see, . how did I get to know ner. It seems like I ' ve known her for a long, long time, and where did I first ~eet her . Probably at the craft shop and then she begin coming out here. She ' s a lovely person isn't sbe? Interviewer: Mrs . South: Sne is, she's dynamite. Sne really is, she ' s so smart. I like her a lot . Interviewer : So much of your weaving that you sell now, your orders are where people call you and ask you for things? Mrs . South: Yes. Now with my mats I sell, Betsy Morell out at, it used to be Country House but now its Green Mansion out on 105 just above the potter place the kilt room. Interviewer: Yeah. Mrs. South: Country Villiage, and she ' s in the middle and she sells all of my mats, that I make. And sometimes I make three and four hundred during the winter. Interviewer : That's a bunch. Mrs. South : But you see I don't do as much weaving now as I used to since I teach up at camp three months during the summer and then I'm up there a couple of weeks doing up the looms. Interviewer: Mrs . South: Do you like teaching? Yes, yes I like the children. I love the children. �23 Interviewer: What was the lady's name, the other weaver that used to live out here years ago? Mrs. South: That I just mentioned a while ago, Lulu Ragan . Interviewer: Yeah Lulu Ragan . And she lived on Upper Neat Camp? Mrs. South: I guess you call that Jefferson highway don't you Micheal? Mike South : Un-huh. Mrs . South : It's on out toward Todd. Interviewer: Route 194. Mrs . South: Yeah 194 . was not in her.e . I hope I didn't get my books · - -- - -- now her picture PAUSE IN TAPE. (picked up talking about teaching for Caldwell) Mrs. South: I did enjoy it. But the thing is, it kept I couldn't weave . But I may do it again . Interviewer: ~y looms tied up and How long did you teach over there . Mrs. South: A couple of winters wasn't it Mike? Mike South: Two winters . Mrs . South: I did it down here. Interviewer : nice. Oh right here. In your garage. People came up here. Oh that's Mike South: They were tied up year round that way, you taught at camp in the summer and Caldwell in the winter. Mrs . South : Interviewer: Un-huh, you see that way I didn't ever get to weave any. That ' s no fun. Mrs . South : Cause here in the winter time and just as soon as my class was over in the spring it was time for me to go up there. So it was six years that I didn ' t weave on my covelet loom. Carol Deal, Dr. Will Deal at the University now, he- --his wife made a beautiful one for a king size bed, I did a lot of extra work for her to do that . But I was not doing anything else, I mean that was just something I could be doing while I was teaching the class. What we had to do was we made two strips with the border on this side then we had to take the border off and make a middle strip, but that was really beautiful it was prettier than where the seem goes down the middle, cause it came down the sides and looked more like it was supposed to be. �2. Interviewer: So you went ahead and clipped those warp threads or tied them up. Mrs. South: I didn't clip them. I had to take them out of the heddles through cause once you take threads out if you just leave them hanging in the heads they're going to get tangled up and break. So what I did was I took out so many sections and put tape on it just like I was putting on a new warp if you've seen that done and then take it back to the back and let her go ahead and do her piece and then latter brought it back in to the border. Interviewer: That's a lot of work through. Mrs. South: That was extra work because I brought it a mistake in it. I had taken out one thread more and What I did was I thought I was marking the pattern on I should start but I had one extra thread out. I had cause it didn't look good. Interviewer: Mrs. South: Interviewer: ~rs. South: Interviewer: Mrs. South: Interviewer: Mrs. South: Interviewer: in one time and I had I'd mismarked my pattern. my draft right where to go back and fix it You have to read those right to left to don't you? Un-huh, f ight from left. Did you teach your neice? Toni? Yeah. No. Where did she learn at? She did that at the college. Now she's going to have her own show. Mrs. South: Yeah, she's goinr to have her own show and she's doing~~~~~ She did a piece for P. B. Scotts. I don't know if you've been out there. Interviewer: Yeah. Mrs. South: Well she did that wall hanging there. And now she's yeah up there the other day I don't know if you was there Interviewer: doing~~~­ There's a wall hanging in Pepper's I remember. Mrs. South: Well she might have one up there too. Mike South: Yeah she does. Mrs. South: And right now she's doing somethinE for a lady that's--- the price --~~~­ is $18QO for two panels and its somehow, she's an art teacher too, the lady is. �She wants it to keep the cold out and its a room divider and its all different colors and of course sne lays these colors in, like, you know. I have done a little of that weaving . Interviewer: Off loow weaving? Mrs . South: No she's doing this on the loom in 36 inch strips And I believe it was ninety inches ea ch strip was . Something like you see y~u pull in probably from 36 to 30 so she'll be doing 3 strips for each side of it. Interviewer: Mrs. side that have I see. South: And one side somehow matches the one room over here and this matches th~ room over here in color . So there ' s going to be a piece of hanging in the gallery so you must go and see that. See what all we there. PAUSE IN TAPE (picked up talking about chair bottoms) Interviewer: Mrs . South: interviewer : That's neddlepoint? · Yerah, , rrow th'is is -wool. Oh that's pretty . Mrs. South : What I got was like in a k.it, it was laid off like in numbers, and numbered for the colors. Interviewer: With this linen warp and linen, weave thing. up that way with linen warp? Mrs . South: Interviewer: Were many looms set No not very many. But a few towel looms and stuff? Mrs . South: Un-huh. Now Dare Strother, have you heard of her, over at Cove Creek, she always put linen on her warps, always. ( showed us some of her work and other works . ) Now this is a piece that Dr. Marge Ferris did, and I've got to let her come back and do some napkins to go with it . Now this was made on the same loom that I'm making Teresa's . Interviewer : That's a nice weave . Mrs. South : Now linen, they say never show linen to yo ur best friends till its laundried. And this hasn't been laundried . It will feel a lot softer like that ( Showed us another piece . ) I just washed that the other day I didn't---I dryed it in the dryer it had gotten so soiled. I just kept it for a sample, but I didn't iron it . Now that will be much prettier and softer when its ironed . But linen is one thing you can't get away with like this here-- that's why people like this �2' thread better-- because you can wash it, throw it in the dryer a few minutes and its go--ready to go. But this you 've got to iron . Interviewer : Yeah . That 's true . How--What--How do you think--What about the history of weaving in the mountains? Did people make looms do you think? Mrs . South: Yes, they do. Weaving at one time was just about, you know, unheard of here. Maybe a few people like Miss Ragan had one of the old looms, like Mr. Carlson gave to the college over there. Have you seen that big one ? Interviewer : Yeah . Mrs . South: I used to weave on that. As a matter of fact I 'm not sure that that towel was not made on that loom. Cause I made a lot of towels on that. What Miss Lord would let me do was put on a warp and when I had free time I waited for my father a lot he worked in town and when I would ride home and go home which was most of the time unless it was real bad. And I 'd be waiting on him and I wanted something to do . So she would let me have a warp on a loom and I'd weave on it. This is some napkins that I think I made up at camp one time with the lace center . Now these need washing to before anybody should see them. Interviewer: Mrs . South : with it. Interviewer : Those are pretty . Natural . What's that color called? This is the natural linen . Now do you see anything wrong No . Mrs . South: This was one year when it was about the first year that thread got so high and I was trying to save money for camp so I used half cotton and half mercerized END OF SIDE 11. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Appalachian Oral History Project Interviews Description An account of the resource In 1973, representatives from Appalachian State University (ASU) began the process of collecting interviews from Watauga, Avery, Ashe, and Caldwell county citizens to learn about their respective lives and gather stories. From the outset of the project, the interviewers knew that they were reaching out to the “last generation of Appalachian residents to reach maturity before the advent of radio, the last generation to maintain an oral tradition.” The goal was to create a wealth of data for historians, folklorists, musicians, sociologists, and anthropologists interested in the Appalachian Region. The project was known as the “Appalachian Oral History Project” (AOHP), and developed in a consortium with Alice Lloyd College and Lees Junior College (now Hazard County Community College) both in Kentucky, Emory and Henry College in Virginia, and ASU. Predominately funded through the National Endowment for the Humanities, the four schools by 1977 had amassed approximately 3,000 interviews. Each institution had its own director and staff. Most of the interviewers were students. Outgrowths of the project included the Mountain Memories newsletter that shared the stories collected, an advisory council, a Union Catalog, photographs collected, transcripts on microfilm, and the book Our Appalachia. Out of the 3,000 interviews between the three schools, only 663 transcripts were selected to be microfilmed. In 1978, two reels of microfilm were made available with 96 transcripts contributed by ASU. An annotated index referred to as The Appalachian Oral History Project Union Catalog was created to accompany the microfilm. The catalog is broken down into five sections starting with a subject topic index such as Civilian Conservation Corps, Coal Camps, Churches, etc. The next four sections introduced the interviewees by respective school. There was an attempt to include basic biographic information such as date of birth, location, interviewer name, length of interview, and subjects discussed. However, this information was not always consistent per school. This online project features clips from the interviews, complete transcripts, and photographs. The quality and consistency of the interviews vary due to the fact that they were done largely by students. Most of the photos are missing dates and identifying information. Contributor An entity responsible for making contributions to the resource Collection 111. Appalachian Oral History Project Records, 1965-1989 Date A point or period of time associated with an event in the lifecycle of the resource 1965-1989 Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview. Hyder, Wade Deloris Proffit Interviewee The person(s) being interviewed. South, Ruth Interview Date 10/15/1980 Number of pages 26 pages Date digitized 9/24/2014 File size 15.6MB Checksum alphanumeric code b28169ac9b6f7646ad5fbdd8b21b8121 Scanned by Tony Grady Equipment Epson Expression 10000 XL Rights Information about rights held in and over the resource Copyright for the interviews on the Appalachian State University Oral History Collection site is held by Appalachian State University. The interviews are available for free personal; non-commercial; and educational use; provided that proper citation is used (e.g. Appalachian State Collection 111. Appalachian Oral History Project Records; 1965-1989; W.L. Eury Appalachian Collection; Special Collections; Appalachian State University; Boone; NC). Any commercial use of the materials; without the written permission of the Appalachian State University; is strictly prohibited. Source A related resource from which the described resource is derived AC.111 Appalachian Oral History Project Records; 1965 - 1989 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 111_tape492_RuthSouth_transcript_M Title A name given to the resource Interview with Ruth South [January 10, 1976] Language A language of the resource English English Type The nature or genre of the resource Document Source A related resource from which the described resource is derived <a title="Appalachian Oral History Project Interviews, 1965-1989" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/195" target="_blank">Appalachian Oral History Project Interviews, 1965-1989</a> Creator An entity primarily responsible for making the resource Hyder, Wade Proffit, Deloris South, Ruth Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Floods--North Carolina--Watauga County Mountain life--North Carolina--Watauga County--History--20th century Appalachians (People)--North Carolina--Watauga County Community life--North Carolina--Watauga County--History--20th century South, Ruth Description An account of the resource Ruth South talks about working with the NYA (National Youth Administration) under Roosevelt's New Deal policy and the classes she took on weaving. She has been weaving with homespun wool her whole life and sees homemade crafts as a very important part of life. It is certainly an integral part of the mountain community life during the early twentieth century. South also took classes in wood-working at Pendelum and Berea. 1940 flood Berea Blowing Rock Boone camp Yonahlossee Carolina Designer Craftsman crafts Deck Hill Green Heights homespun wool Meat Camp North Carolina art and artist expedition NYA Pendelum potter Ruth South Southern Highland Guild stencil dress The American Heroin Theodore Roosevelt traditional crafts traditional weaving Valle Crucis Watauga Handicrafts Watauga industries weaving wool WPA https://omeka-test.library.appstate.edu/files/original/6954a572792bd70c120b2f894413f90f.pdf 810d79cc1c7d367165cbc84c6725ac45 PDF Text Text Interview with Mrs. Ethel Burns by Pat Morgan I. Childhood A. B. C. II. C. D. E. F. V. VIII. (L) Made small profits on large sales Sold from catalogues Not so money conscious Did not take advantage of the rich (S) Older people with no children Not many young people her age Years being discussed A. B. (L) Community club Carnival in the Park 1. jobs for local people 2. money for library Feeling of inferiority of local people Holthozers were accepted in their homes Tourists as church workers Local people's living depended on tourists Types of tourists A. B. VII. Born in Rowan Co. Moved to Blowing Rock Father's business A. B. C. D. VI. (S) Relationships to tourists A. B. (S) 1915 - '20; age 10 or 12 Born in 1908 Change to need for money (S) A. (S) Independent man Story about Mrs. Cone His love for mountains His desire to build an inn Father's background A. B. IV. Family Involvement with tourists Feelings about tourists 1. "summer people" 2. tourists in the home Father's attitudes toward the tourists A. B. C. D. III. (S) Father not money minded ) �B. C. D. IX. Sunshine Inn and Mrs. Burns A. B. X. XII. XVI. (S) No interference from government Health department standards (L) Paid as a team--$25/week Increase in pay over the years--$100/wk each Loyal and hard workers Discipline A. B. (S) Not cut out to be a boss Did not scold individually Work done by the Burns A. B. C. (L) Year-round job Waitresses went to school Cooks went home 1. John and Maggie Jones 2. Room behind kitchen for summer The Jones A. B. C. XV. (S) Nothing in town Playing of games in dining room Inn grew A. B. XIV. Description Everyone was part of the family Did all their own work Waitress work Guests stayed sometimes two months $15.00 per week to stay Meals at the inn Closing at Labor Day A. B. C. XIII. (L) Entertainment A. B. (S) Father built in 1929 The Depression: the move to Blowing Rock The inn A. B. C. D. E. F. G. XI. Others started seasonal rates Yen for money grew Father was a fair businessman 1. Taught children not to use credit 2. Most important lesson (S) Husband was dishwasher She was maid Work got easier �XVII. Guests' attitudes A. B. C. XVIII. XIX. E. C. D. (L) Jones felt too inferior to associate Very humble Jones boy could not play with Burns boy Maggie couldn't understand any kind of segregation John was afraid 1. Experience when Holthozer's store was built 2. Negroes were stoned (L) No bookkeeping Not much attention to profit or loss Experience taught her to estimate Salesmen started to sell by portions 1. Bigger profit for inn 2. She didn't like that method Wanted only enough money to get through winter 1. No money in bank 2. Watauga Savings and Loan Change in tourist business A. B. XXIII. Couple had too much breakfast Complained and unsatisfied Left without paying Business attitudes A. B. C. D. XXII. (S) Jones' relationship to the guests and the Burns A. B. C. D. E. XXI. (S) Jewish family unfriendly Another family criticized service Funny things A. B. C. XX. Stayed long time Mr. Dillon 1. disappointed at first 2. began to like it 3. came back year after year Most of the guests were satisfied Unpleasant things A. B. (L) (L) 1969--retirement after 40 years work Transits people 1. Biggest change 2. Always on the go 3. More incontentment Trade has more than doubled 1. Land of Oz 2. Tweetsie Still room for improvement Advertising (S) �A. B. C. .XX:IV . Difference in family- owned and non- family-owned business (L) A. B. C. D. E. XXV . B. D. Senator ' s son was coming Mrs . Burns agrees to impress him He came early 1 . tables wer e shoved together for lunch 2 . very informal He didn ' t seem to mind (S) Didn ' t have any Mr . Burns fixed up intercom Bad response--idea dropped Auctions Movies Other Interference from government A. B. C. D. E. X.XX: . (S) Guests found other entertainment A. B. C. .XX:IX . Different games 1 . "Pig" 2 . Post Offi ce Disturbed a guest one night 1 . he complained 2. soon forgot about it Music A. B. C. XXVIII . ( S) Informality of the Inn A. B. C. .XX:VII . Different attitudes in money making Local people sold out because of a good offer Real estate out- of- sight Nothing like that in earlier days Martin House and Green Inn Games A. XXVI . Chamber of Commerce 1 . posters in other states 2 . tourists came and were let down New sign--" Sunshine Inn" Use the money more wisely 1 . happy cust omers spr ead the word 2 . best way to advertise (L) Privilege license Sales tax Social Security Withholding tax Told how to run the inn Getting out of the business (S) (S) �A. B. XXXI. Glad because of the things involved Sad because customers were let down One family in particular--the Butlers A. B. C. (S) Came there for honeymoon Came every summer after that until closing By that time they had a daughter �With Ethel Burns on January the fifth, 1975 at her home in Blowing Rock with Pat Morgan with the Appalachian Oral History Project at Appalachian State University. PM: Could you give me your mother and father's names and your brothers' and sisters' names? EB: Yes, you mean their full names? PM: Their full names, as much as you can. EB: My father was William (inaudible middle name) Holtho zer, and my mother, Laura Ellen Holtho· zer. ~•• t My brothers and sisters suppose I just give you their first names? PM: Fine, that'll be fine. EB: June, Katie, the one you know Peg, Howard, Mary, Eugene, and William Luther. PM: Very good, that's a nice, a nice sized family. Mrs. Burns, we have been talking abo'ut tourism and what it meant to this section of the country, can you tell me when did you go into the tourist business as such? Just tell me as much as you can about what you've done. EB: Well, personally, my time dates from 1929 when I ac- tually got into the tourist business, but, of course, we were affected by the tourist business all of our lives. My father being in store business--merchandise--of course, came in constant contact with the tourists then. We spoke of tourists then as "summer residents",. and "the summer people". That's the way we referred to them, we didn't call them tourists, we just says they're "summer residents" or "summer people". And while there was a difference, we realized that these were �2 people who stood a little above us socially, and financially, and at the same time they accepted us and we accepted them as, really, people of Blowing Rock. There was that feeling of really high opinion of them because they did take an interest in our .•• oh, little everyday things that happened to us here, the local people here in Blowing Rock. that dates way back to my childhood. So, of course, Then there were so few places around that people would take the tourists into their homes. They didn't have a business, but just their private homes, and this brought us in, of course, closer contact and association with the tourist people. But I Slept on the floor many a time in order to give my room to some tourist. At the time I may not have liked it, but it was just a thing that we accepted and did. Then when we went into business-- really what we would say "the tourist business"-- it was no great change, it just seemed like we just opened our home to you the public, and we wasn't thinking of it in terms of making alot of money, but really just of taking care of the people who came to us. time. I think this was a change made in the Then the season, really we opened in May, but we didn't expect a rush business--and when I say "rush", it was rush then, but certainly not like a rush would be today--really didn't start until about the first of July. ~.c.k Then we closed everything--everything in BlowingAclosed--definitely at Labor Day. After that time if you would see a stranger on the street everybody would run out to see this new person on the street, you know, and what he was doing because it was a curiosity to see anybody on the streets after Labor Day. So, �3 that's changed tremendously, you know, from the past. PM: Well, tell me, in your childhood did your father ever talk to you about tourists per se, or "those summer people"? EB: Oh yes! Dad had a mind of his own really, and he was very independent. While he knew, as everyone else knew, that we were dependent on as I said we called them "the summer people" at that time, still Dad was a person that wouldn't let them walk over him at all. I know you've heard of the Cone (spelling?) Estate, and the Cones. Of course, Mister and Missus Cone were living here at the time. My father's store had a basement and many, many times he would go to the basement to maybe measure out potatoes or do work down there and leave the store doors wide open, you kn ow, with noone up there. One time Miz Cone came in and she was a little irritated because there was noone there to wait on her. So, Dad eventually came up from the basement and Mrs. Cone says, "Mr . Holthozer, don't you know somebody could walk off with everything you've got?" He just sort of grinned a little bit and says, "Well Miz Cone, I didn't know you were in town, or I wouldn't have been down there." Of course, there is a lot of humor with it, too, but Dad never let any of them, even though he was a very humble person, and very kind person he still felt his ••• his authority and his own individuality in his relationship to the summer people. I think this love for Blowing Rock and this life in the mountains really, probably we inherited that from Dad because he really loved the mountains~ And I told you that his ambition was to build a place where people of moderate �4 means can come and enjoy the climate and the scenery. PM: He was from where? EB: Rowan County. And he came, I think , because of malaria; bad health conditions, there was alot of mosquitoes at that time so his father moved his family here to avoid that situation. PM: Can you think of any other examples as a child in Blowing Rock of your relationship to the summer people? Perhaps another story like the Cone story? EB: There are so many really pleasant associations with the summer people. They organized then a community club, which consisted of some of the local people and the summer residents, too. And they really did a great, a great work for Blowing Rock. And they had every summer there a carnival in the park. In order to, I think, really to have have better relationships between the local people and the summer people, they drew the local people into jobs in this project that they called the Carnival in the Park. head of it: But they were really the they put it on, and all the money was donated to the community for the library. The reason for us having the x good library that we have now •.• so, I'm not thinking of humourous things now, but really things that were so helpful to the community. PM: You said they probably had the summer festival in order to have better relationships with the peoplecithe area, did you ever sense that people from the area, not necessarily in general, but different ones, resented these people coming here and spending their time during the summer, while they went �5 about their own labors? EB: I don't think there was a resentment, but I do feel like the local people had a tendency to feel a little inferior to the summer residents, because if they were invited into their home socially, we thought we were up in the world. We felt like that was a great honor. So, I'm sure there was a certain amount of class distinction there; that we did think they were a little above us socially, and, of course, we knew they were financially, there was no doubt about that. PM: Did anyone ever tell you that, that gave you that im- pression? Say, when you were in school did any teacher talk to you about this difference? EB: No, no, and I think probably I felt it less--and please don't think I'm saying this egotistically at all--but my family, the Holthozers, were a prominent family then. So, probably we were accepted into ' the homes of the summer residents more than others. But I remember my friends say, "Hmmm, think you're somethin', don't ya?" being invited to any of their social functions. And we really felt like we were getting up in the world when we were invited into their homes. But I don't think this was the feeling among the summer residents, because we had such a high, really high class people as summer residents that you certainly wouldn't associate any class distinctions within their minds, you know, because they were anxious, really for us to come in their homes and be a part of them. You said you were so familiar with Flora McDonald, we had the Bardells, who for years and years were residents of Blowing Rock, summer resi- �6 dents. And then the Cones and the Cannons. These names are familiar to you I'm sure, aren't they? PM: Yes, ma'am. EB: So we had such a .•• and they were church workers, they worked in the church. Dr. Bardell supplied in our church during the summer for years, and years and years. So, to them this was home, and they were really citizens of Blowing Rock from their standpoint, and of course, from our standpoint, too, we accepted them. PM: Were there any feelings at all about the fact that these people were coming to your Blowing Rock to stay for se~eral months? Did you have any real feelings either negatively or positively about that? EB: Not then, not as a child, because we thought it was great when they would start coming back. We looked forward to the time when they were coming back and we'd say, "oh, the lardells are here" , or "the Cannons are here", and it was really something that we'd looked forward to. Now, whether or not we unconsciously were conscious of that fact that our living depended upon them, that everything we had ~e was dependent on this business, that mayAhad something to do with it, though at the time certainly I didn't think about that. And I don't think my father did either, because my brother-in-law was working in the store, my father's store, Missus Cannon came in to buy a rug which was then a fantastic price for a rug, I think around ten thousand dollars. Well, to me that's a big price even yet. of business through catalogues. But Dad did a lot He would keep the catalogues �7 and order for the people from the catalogues. come in to select a rug. So she had I think on a ten thousand dollar rug maybe he would make a profit of maybe ten dollars. By that time people beginning to get more and more financially conscious, you know: make money, make money. But I remember Dad saying why should he take advantage of Miz Cannon just because she had money? It, really, didn't cost him anything but a three-cent sta•p, and he was perfectly happy with his profit of ten dollars. So, the local people then didn't try to take advantage of the people just b ecause they had money. PM: Do you recall ever having any friends, children of the summer people, who you looked forward to seeing come back every year? Any type of relationship like that? EB: That's something I expect would really give you an insight into the tourists, the' type of tourists that Blowing Rock had during that period, early period, because it seemed to be older people who had no children, or people with grown children who maybe wasn't too enticed to be in Blowing Rock, that came, and so really I don't remember people of my own age, like playing with them, or those things. I just don't remember it at all, because it seems that it has been really a place where elderly people came, and retired people, the and notAyounger generation. Even that early there was definitely that because there was really not much for young people to do, and I think they preferred the beaches, you know, and so we just didn't have many young people. And while I haven't thought of it, I really don't remember �having playmates among the summer residents. PM: Approximately what were the years that we've been talking about? EB: Was it 1919? '20? '30? Yes, I expect from 19 and 15, '20, because these were the things that I remember when I was ten maybe twelve years old. PM: Could you tell me when were you born? EB: 19 and 8. PM: 1908. Okay, you gave the example of your father or- dering the ten thousand dollar rug and you mentioned that at that a~ ~s~~ time people weren't that interested in making all that much money, they hadn't quite reached that point, do you have any feeling as to when they began to feel like they needed to make more money on that ten thousand? Using ten thousand just as an example, as a figure, when did people's attitudes begin to change, and maybe you have a feeling as to why it changed? EB: I don't think I could see the change, I can see it maybe not in myself because I don't think my family was ever money-minded too much. a lot of money. Really our aim wasn't money, But I could see the change in maybe public places changing their rates from ••• like they would have seasonal rates, you know, then they certainly had an idea they'd make more money at one time .•• They were money-conscious. I think the fact that they did change their rates during certain periods. Now, of course, the horse show has always been one of the busiest periods during the summer and many of the places would up their rates due to the fact they �9 knew they were going to have a lot of people , there was no doubt about it, and they would get as much money as possible. And to me that's taking advantage of people. And so you see, this yen for money certainly growing all the time. PM: Did your father ever speak or talk about the jump in prices? EB: Were they going on when he was running his business? I never heard him talk about whether he would make a big profit or a little profit. fair-minded man. He was reall y such an honest, He said "a fair profit", and while he was a good business man, from this standpoint my brother when he worked in the store, Dad would caution him: "Now, you give absolutely accurate measure. Don't you give a bit over, or don't you give a bit under." This was honest, and while he wouldn't give an ounce he didn't take an ounce from the other person either. And he definitely felt an over-charge was not a fair profit. PM: Can you thi nk of any particular saying, or any particular principle that your father taught your brothers and sisters? Well, sometimes we've been told certain a saying like "a penny saved is a penny earned•, do you recall any of those sayings that stuck with you? EB: We were certainly brought up with this: Dad was con- stantly telling us never to buy anything you couldn't pay for. You're aware of the credit cards and all of this, we was brought up on that:"Don't buy anything unless you can pay for it." And we didn't, and this influenced me all my life, and really now I just never buy anything on credit, as popular as it is to do that. In fact, the salesmen at �10 the Inn would get thoroughly disgusted with me because I insisted upon paying for everything as it was delivered to me. Credit companies would not take my name as a reference because I never gone in debt on anything. But that was really the outstanding thing that I remember my dad teaching all of us, and certainly it has paid off in the long run. PM: Well now, let's get to about 1929 and just tell me a- bout how you got ••• What you were doing in 1929 and the business that you got into. EB: (bo; I+) · It was during the Depression and my father had filled the place. I think a fulfillment of hopes, thinking of it as it was when he came in: you never dreamed it could be operated as a public place because it had none of the conveniences of a tourist place. But my husband and I came up not long after the place was completed, and we just went in and started cooking, really, like we did at home. So, we gained the experience as we went along. PM: Your father built ••. What did he build in1929? EB: The Sunshine Inn. PM: The Sunshine Inn. And what was his reason for building the Inn? EB: In order that people--and he really had this on his heart, I think--that people could come to Blowing Rock and enjoy it without having to pay such fabulous prices. And for that reason all through the years we kept our prices down when they were going up all around us and people said, "Why don't you go up? You have to." I think knowing Dad's dream of that kept me from going up on prices all through �11 the years. PM: Now, how did you get into the business of the Sunshine Inn itself? Was there anything happening in 1929 that got you back here? EB: The Depression. My husband was laid off, he was working at the Southern Bell, and he was laid off. out work: we had to do something. So, we were with- And like I said, we knew nothing about this but it was something to hold on to and we were thankful that it happened just at the .time that Dad needed someone to operate this Inn. And while we were ig- norant at it, the tourist people then were not very choosey. I mean, they accepted things as they were, and if things were not convenient, if we had just one public bathroom, if everyone ate at the one long table, they accepted that and thoroughly enjoyed it. PM: Describe what the Inn was like in 1929 and how you actually operated it around 1929 . EB: Well, we added to it later, but from the beginning I think we had a fairly large kitchen with just a home range and we cooked on a coal stove. The pipe was constantly getting clogged up with soot and we'd have to take it down, clean it out every week. But we had no cabinets. I think groceries and things probably we just shoved under the table, I don't remember. But we certainly had none of the cabinet space, and the storage space, that you would think of that a hotel or inn might have. room. We had about eight bedrooms, one bath- One bathroom • • Everybody used the bathroom, bathroom. that one And the dining room, we had one long table and �12 everybody sat at this table. Really, it was just like one big family because they seemed to enjoy this type of .•• We didn't have a menu. We would carry the food and put it on the table whether they liked it or not, but they really seemed to like it, and people would comment how nice it was just to have the food served and not have to be bothered deciding for themselves from a menu what they wanted to eat. And the people just really seemed to enjoy the simple things. And I feel confident about this that while we may not have a had.Avery expensive and exclusive hotel, we had people prefer to stay with us rather than go to Mayview Manor. (Begin Side Two) PM: We were talking about the Sunshine Inn that your father built in 1929 and you just described the Inn. Can you des- cribe some of the people that came to see you? Tell us something about some of those people. EB: Well, when they came of course, they were perfect strangers, but they didn't stay strangers long . hecause in no time they were just part of the family and accepted us as the family. Now, we had cooks, the colored couple, that cooked for us for thirty years, and we had at that time a local girl, two, we only used two then, as waitresses. They girls not only wait on the tables, but they helped with all the cleaning up the rooms, you know. thought of using canned food. Of course, then we never We peeled our own potatoes, and we peeled our apples, we made our cakes, our ice cream, we killed and dressed the chickens, and the girls even helped with those things. And I paid them five dollars a week. �13 Five dollars, and they gladly did all this extra work. They changed there later. I remember one girl who ••• This was years later, but to see the changes that went about, we gradually had about ten waitresses and maybe by that time we were using busboys, too, or at least one busboy. But this young girl, waitress, and I think probably she was the- only one that was not a local girl that worked for me during all the years--but she decided their work was too hard and she thought I should hire a helper for every waitress. That is, this extra girl would carry the food in and place it on the table, and thereafter the waitress had gotten their drinks and the meal was finished, then her helper would clear the table and reset the table. Really, what it amounted to, the girl was picking up the tips and not doing the work. That was just one unusual waitress that I had and she didn •t stay with us long, because most of the girls stayed year, after · year, after year, and they, too, became part of the family. PM: Now, how long did a guest stay at the Inn when they came to stay? EB: Oh, they came probably the first of July and they stay July and August until we closed it Labor Day. PM: And back in 1929, around that period, what would it cost someone to stay at the Inn? EB: Around fifteen dollars a week, including three meals a day, and let me explain "three meals a day." Breakfast was big, they would eat a huge breakfast; then we didn't say "lunch", we said "dinner" in the middle of the day and that �14 consisted maybe of a meat and seven, or eight, or nine vegetables, and a salad and dessert. And the~e thing was what we called "supper", only it wasn't dinner it was "supper." We would serve maybe two meats and maybe as many as nine vegetables. I was holding up we always did. the I remember I used to count to be sure standard and having as many things as Usually about nine, including the fruits and vegetables, you know. three meals a day. And the people ate consistently I think invariably they gained weight during the summer, but they enjoyed it, so that was all right. PM: What would these people do for two months while they were staying here at Blowing Rock? EB: There was no entertainment of any kind at Blowing Rock, no attractions, no movies, no auctions, nothing they could do at the inn except for getting out and walking and taking hikes. If the weather was bad they stayed at home and sat around and talked to each other, or else if they became restless and wanted a little more activity they would get in the dining room and play games, and even move back the chairs and dance, just entertain themselves. PM: So the guests would entertain themselves, and would mingle and mix with all the other guests? EB: Oh yes, oh yes, and I think we were really so fortunate in having this type people who did enjoy other people, and it wasn't long until at the end of the season when they would begin to leave and go back home, they would say to each other, "See you next summer," and next summer they �15 would see each other because they looked forward to coming back with the same crowd that they had enjoyed the summer before. PM: So, we had the same people year after year, after . year. What would happen during the non-season after you closed at Labor Day? What all happened around the Sunshine Inn? EB: We just hibernated practically. we looked forward to that; In a way, of course, as much as we enjoyed the tour- ists we did look forward to everything being quiet and not having to work so hard. Really, though, you may not think pf it as a year-round job, but it was~ because we're do-it- yourself people and we did our own work. We'd start painting rooms, or doing repair work, or things that we ~ould do during the period that we were closed that we couldn't do during the summer. So really, it was more or less a year- round job. PM: What happened to your waitresses .and help? What would they do during the winter? EB: The girls were usually high school girls, so, of course, they in school during the winter. Our cooks had a little home down off the mountain and they did what everybody else did, we ..• Somehow or another, I never knew, but we managed to make enough money in the summer to survive the winter, so our cooks, the old colored couple, would just rest up during the winter. PM: Now, where would they stay during the summer? EB: We had a room right back of the kitchen and that was Maggie and John's room. �16 PM: Maggie and John, what was their last name? EB: Jones. PM: And they stayed with you throughout EB: Throughout the summer, yes. summer? They had their own room: just real convenient, just open the kitchen door and go right into their room. While I'm sure at first they must not have had their own bathroom, eventually we did add their own bathroom and also another room for additional help. So, we grew, and, of course, then we did everything on our own. The government--the state, the county, the town--didn't bother us. They could have cared less how we run and operated, and run our business, and we were entirely on our own. We didn't have to bother . with Social Security, sales tax, privileges, licenses, unemployment tax, which we did have to bother with later. And, of course, then, the health department was beginning to take an interest in the public eating places, and establishments, so we had eventually to change to their standards. They were very lenient with us, I think they were with the older places, but we certainly had to make certain changes and adjustments and probably that's the reason we put in more bathrooms, and changed equipment in the kitchen to meet the standards of the health department. PM: Do you recall how much Mister and Missus Jones were paid when they were working for you? EB: Did they start in1929? Yes, and I paid them together, as a husband and wife. They were a team so I paid them twenty five dollars a week in addition to their meals and their room, which they thought was great, and r~ I thought it was pretty good myself really to have paid them that much. But before they left I think I was paying them �17 instead of the combined salary of twenty-five dollars a week, anywhere from eighty to a hundred dollars each a week: that's how much things changed during that period. PM: What do you recall about Mister Jones and Missus Jones as they worked around the Sunshine Inn? EB: Oh, they were just so loyal to the business. In fact, they were just as concerned and interested in the business as we were, and certainly so conscientious about their work. to do and they felt responsible for that job. the cooking. They had a job It just wasn't Every morning John would go in and light the stove and while the stove was heating up he would go out and sweep all the walkways in the front, and the front porch. They seemed to take it for granted this was their job, and they did it. And if you happened to help them out, or to do some of their job, they resented it, because they felt like, ''Well, I'm not living to my bargain to do this job," and they really resented it. And they felt a concern if business wasn't good, in fact, they hesitated to take their money if we wasn't doing a good business. They said, "You haven't made this, so I hate to take the money that I know is hard for you to pay." But this was their attitude toward us and toward the business, too. PM: Did you ever have to discipline any of your employees, not only Mister and Missus Jones, but any of the other employees? How would you all settle the problems? EB: I think just like a family. If the girls 9ave us any pro- blems, I always hesitated on pointing out a girl in something that she had done that was not quite what we wanted her . to do, but I don't think I was ever cut out to be a boss. Even though �18 I felt they needed corrections, I was very hes·d .tant to correct them. I would sort of beat around the bush, you know, and call all the girls together for a"family conference", and we would sit down and somehow or other I would work around to this thing that had bothered me and not point out that "You're the guilty one," but it was something that had to be adjusted. So we had no hard feelings then between our relationship and the same way with John and Maggie. Invariably people are going to make mis- takes--sometimes burn up something, or burn some food--Maggie would be so distressed about this. She'd say, "Missus Burns, if I were in your place I wouldn 't put up with me. fire me." I would But then I had that feeling of closeness to Maggie, I would say, "Maggie, if I never made a boo-boo myself then I might fire you, but as long as I make them myself then I can't condemn you for making them." we had with our help. That was the relationship that In fact, I never says, "You work for me. You work with me." PM: Is that what you would say? EB: Oh y.es, and that really works. You get more loyalty from your help, and more work, really. PM: Did you work just as hard as they did? EB: Oh yes! I nev.er would ask them to do anything I wouldn't do myself, and I can't think of a single thing that I didn't do sometime or other: from a-waiting tables, cooking meals, washing dishes, and cleaning rooms. I went into every, every bit of it. It didn't bother me. PM: And was your husband doing the same thing? EB: Oh yes, oh yes. PM: Did he ever wash a dish? �19 EB: At the beginning of the season and in order to cut down on things financially while things were slow, he was the dishwasher. He .was the dishwasher. And I was the maid. Here such a good relationship existed between our guests and us, that while I did all of the maid work ... And we had a lot of fun with it because I'd knock on the door and say, "This is Mary the maid, may I come in?" Invariably they'd open the door and say, "Well, you don't have to bother our room, we've already made up our beds and straightened up our rooms, so there's nothing to do." maid work got easier and easier. So, my That's the type of people we had; that they really looked after themselves. PM: They'd continue to come back over the years? EB: Oh, year, after year, after year, after year. PM: Now, what was the shortest time, do you recall, right at the very beginning that people would stay at the inn? EB: Oh, people just never came for any less than two weeks. just didn't have any overnight guests. We If we were thinking from a financial standpoint that would have been great because you had to change sheets constantly, you had to clean rooms constantly, and really, it was good for us to have people come and stay for a long period of time, both from the work standpoint and from a financial standpoint. To see how people liked the simple things and the simple way of life, and the plain food and everything, it came to me from a man that we had .•. Of course, alot of people wrote in for reservations! they were coming to. They had no idea what kind of place But we had a Mister Dillon from Florida who, I think was awfully disappointed when he came in. He evidently was pretty wealthy, and he had written to us for a reservation, and we �20 had confirmed his reservation. His son brought him up, he didn't drive, he was rather an elderly man, and I sensed the minute he came in that he was disappointed, that he expected a little more elaborate accomodations, you know. Also, his son was, I think, at first skeptical. But it was a little late so they spent the night. But the next morning, and this he told me later, "We went over to Mayview Manor and looked around, and, r• he says, "we both had a feeling that Sunshine Inn wasn't quite up to what we thought it was going to be, so we went to Mayview Manor." But the man didn't drive, and he told his son, "Since I don't, I'll just go on and stay down at Sunshine for a few days anyway." So, it wasn't but. about two or three days until he was just the happiest old man. He said the simplicity had really been great for him, and the friendship, because we had a lot--I guess we'd say--"old maids" who were delighted in entertaining this old widower. His wife had died just a month or two before and he was really depressed, but he came out of it and thoroughly enjoyed it. And he told me later that he wouldn't stay anyplace else for anything in the world and he came back as long as we were in business, every summer. PM: How long did he come? Do you recall? EB: I believe about twelve years. And that was the nice part about our business because we kept having the same people over, and over, and over. And they seemed to fit in perfectly. Of course, everybody· has a few instances when things are not too pleasant. PM: Can you give me an idea of some of those unpleasant things? EB: Well, we had one family come in, and I say this through no reflection of the Jewish people, but they were Jewish and they �21 asked to see the rooms and they were very, very critical. And they were not at all friendly to the other guests, which horrified me. They had accepted the rooms, though and were going to stay, but I just had a feeling I don't know whether this is going to work out too well or not. So, I said to him as we went to the door, "I don't believe you're going to like it here. I just don't think you're going to like it here at all." I says, "We have the nicest, friendliest people, most congenial guests in the world, and I just don't believe you'll like it." So, that was one instance where .•• It just didn't happen often because it seemed like we were unusually fortunate in having the cream of the crop. PM: Can you recall any other unhappy--we don't like to think of all the unhappiness, but I think it kind of gives a balance, we do have those times when it's not happy. EB: Oh yes, I know we have to face them because they do exist, and too, I think it shows not always when there's criticism, and it has taught me certainly to be very lenient and understanding of eating places where things might happen that you certainly don't want to happen. Oh, we were just swamped! But we were so rushed one night. And I think really that I was aware, but not entirely aware because I was in the kitchen, and this family sat in the dining room and evidently didn't get but a few of the thing$that we served for our evening meal. I was rushing between the kitchen and the cash register and I went out with a big smile, you know, expecting him to say he had enjoyed the meal, which I had grown accustomed to. let me have it. But boy! he He said I ought to be ashamed of myself for �22 cheating the public like that. And he was really, really in- dignant about it. And my feathers fell just like that, but it was due to the rush and the girls just didn't get around to serving him, and serving him all the food we had and he was too impatient to wait for the food. Those things happen at every place, I'm sure of that, too. But I think about the funniest thing that happened: s~aying A couple came in to eat, they were not in the house, but they just came in to meals, and they had been coming in for several days and on the morning they · were leaving they came in for breakfast. Very nice, and had really complimented the meals everytime they'd eaten there. On that morning, though, that they were leaving they came in and ate cantiloupe, and they ate oatmeal, and we served as an order, too, eggs and two slices of bacon, or sausage, they ate that with toast. Then they ate hot cakes, then they ate French toast, then they ordered another order of eggs. Now, we never hesitated to give people everything they ordered because we advertised all they can eat, and all you want, for the same price. So, they ordered the second order of eggs and when the girl took it in they started fussing. suit them. The eggs were not fixed to They were either too soft or too hard. Well, she took that order of eggs back and got another order and she brought those and they just wouldn't do at all. worst tasting eggs they ever saw. times. They were the She took those back. Three Really, the people at the table next to them said it was just really terrible the way they talked to the girl in their criticism of the food. Of course, everybody knew they'd eaten so much nothing could taste good to them at that stage. The �23 girl finally sent for me to come in and talk to them myself, so I went in and I said, "Really, we'd do everything we could to please them and get their order straight, but if they were not happy with it then we · money." certainly would not take their So, they ended up by not paying for their breakfast. I think that was the point all the time. But you run into that, invariably you have a few who are very critical, and impatient, but we certainly were fortunate in having very, very few through the years. PM: What was the relationship that Mister and Missus Jones had to your guests? Did anything happen that would kind of give us an idea of what that relationship was as far as segregation goes? EB: Oh, Certainly Maggie and John had no thought of associat- ing with our guests. They would have hated that more than our guests would have resented it because the guests would come into the kitchen and talk with Maggie and John and compliment them on their cooking abilities, but Maggie and John would never, in any way, take advantage of what they thought their place was then. As colored people they felt like they had a place and they stayed in it, even to the extent that if we who felt as close to them as anyone could possibly feel, like they were part of our family, but they, in their humility, if we'd sit down at the table while they were eating they'd put their plates in their laps. PM: They'd still sit there and eat? EB: Sit there there yes, but not with their plate on the table. Now that I don't know whether it was just part of their humility �24 or if they felt the difference in the color, or why they did that I don't know. But to me it was significant of the ••• being the difference between the black and the white, as it was considered back during those days . PM: What about the relationship with their children and your children? They did have one son? (Begin Tape #2, side one) PM: We were talking about the Jones' nephew who lived with them and just the relationship that the nephew had with your own children as he was growing up. EB: It was just like brothers, especially my younger son, and believe it or not his name was Sweet. We called him Sweet. They had no ••. no consciousness that one was black and one was white. They could see no reason why they couldn't eat together, they couldn't sleep together, they couldn't take trips together. They saw no reason at all why they couldn't associate just as brothers. And they did, really. But at one point where they wanted to go off on a trip and spend the night to a ballgame, Maggie, bless her heart, she was just the greatest, she took Sweet aside and said, "Sweet , you just can't do do this. just don't do this." You She says, "Colored people just don't go off with white people like that," she says, "You just can't do it." And the same thing she told him when Ronnie wanted to spend the night in Sweet's room, "No, that just won't do. You're black and he's white and that won't do." But Maggie accepted it as such. PM: Did Maggie ever make any statements as to how she felt a- bout being segregated? �25 EB: Just one or two times. Not so much on segregation, the difference between the black and the white, as people not associating together, even the whites with the whites, which seemed down through the years people became more and more, I guess the word's selfish, they wanted to be by themselves. So, if there was any problem with that someone sitting with anyone else at a table, she couldn't understand that. wonder She just would what they would do when they got to Heaven. But and too of course, I heard her then so many times say that the nurses of the families that had Negro mamies to look after their children and they, too, seemed to have such a close relationship and Maggie would remark that she just couldn't understand how that relationship could be so close and yet be such a difference in their social standing, and in their opportunities. So she did feel it to a certain extent. PM: What about her husband, did you ever have any feelings that he felt that way? EB: John, he was I think maybe just really afraid to say any- thing along this line. Now John told me this, I don't know I that it's true, but way back when my father was building the ~ store and they were making brick to buildAstore, John says he helped, came up from his little place down there and helped make that brick, and he said there was such a feeling even then between the blacks and whites that he was afraid to stay up here, and that there were times when they had gotten stoned, I mean had rocks thrown at them, you know. So, John seemed to have a fear there of ever expressing his own opinion. back from that period. Maybe it dated �26 PM: Well, tell me about your attitude about business. did you approach making · money as such? Let~s How put it this way: how did you keep books, and how did you determine the prices that you were going to charge? EB: Well, to begin with, we didn't keep any books. Like I said, it was our own business so if we made some money all right and if we didn't then that was our bad luck, too. But as far as bookkeeping, we just didn't keep any books, or we didn't have a cash register. Then, of course though, as we bought wholesale I was conscious of prices in terms o.f the menus that we were serving. For instance, I knew that for two dollars we could not serve T-bone steaks, and I was conscious of the fact that certainly while country ham was one of our main attractions, especially on Sunday ·morning, the time came when we could not serve country ham at seventy-five cents for breakfast, you see. And I was conscious of prices from that respect, but during all those years I don't think I ever sat down and figured actually how much a meal would cost me and if we took in enough money to take care of the cost of the meal that I had served . PM: Well, how would you price breakfast, for example? What would go through your mind when you would finally say that this breakfast is going to cost seventy-five cen~, or a dollar, or however much it cost? EB: I guess really through, from experience. I thought,"Well, we're not going to lose money on this breakfast, we may not make any, but we're not going to lose money on this breakfast." I guess I thought more of volume that anything else, because if we had enough people then we'd take in more money and that would take care of the cost of the meal. As for actually sitting down �27 and estimating the price of the meal and our profit, later, of course, all bf the salesmen began to push portions, well , you know, "a portion of meat will cost you so much," but I'd get real irritated with them and said, "Well, I'm not concerned in portions," because our meals, , meats, were put on platters and we'd put enough portions on that until we had no doubt. We just didn't want.' to run out,so portions didn't mean a thing to me. And it was hard, really, to estimate the price of maybe a twenty-five, thirty pound roast in regard to portions because some people ate so much more than others. we couldn't count on that, you know. The way we served We'd let people have as much as they wanted• PM: Why do you suspect that the salesmen were pushing portions, and encouraging you to go by the portion route? EB: Profits. To really give us a bigger profit, I think. Then I would know just exactly how much my meat was costing me. that was the big item of course, the meat, it ~s Well now; it was then. So, I guess really, the way I estimated . was I paid a hundred dollars for the meat for a meal. Well, we'll serve maybe a hun- dred and fifty people, so I guess that's the way I really judged whether or not we were going to lose money or make money. Be- cause we could estimate then on the people we were going to serve. If this amount of meat will serve that many people, then I'm not going to lose money or I'm going to make money. PM: When you say I'm going to make money, would you say twenty per cent, or fifty per cent? Were you trying to just make a little money, or a lot of money, or break even? EB: We were trying to make a living, that was about it and �28 really we were pretty well satisfied with the living because we felt like if we made enough during the summer to live on during the winter we were doing pretty well. PM: When you say "to make enough to live on," do you mean enough to buy your own food, to buy your own fuel and have a little spending money throughout the winter? EB: Yes, and we thought we were doing pretty well to do that. And when you think about it, that's pretty good to work those months in the summer and ·then loaf the rest of the time, although we really didn't loaf. wouldn't rou That you can say is pretty good, say, really? PM: I feel good about it. EB: We didn't have money in the bank. In fact, I don't think really either of us thought about how much money we were making, we just took it as it came. If we made some money, okay, if we didn't,okay. PM: Did you save money over the years? EB: Yes, at the end of the season I sort of estimated how much would it take for us to get through the winter and if we had it on deposit and if I felt like we could afford a hundred or two dollars I'd put1in Watauga Savings and Loan, and it's amazing if you put it there and forget about it what it can do. That's part of my living today I'll tell you. PM: Well, can you tell me how has the tourist business changed over the years and when did you retire, 19 .•• ? EB: About five years ago. PM: That was 1969? EB: Sixty-nine. �29 PM: From 1929 to 1969, that's forty years, how did the business change? EB: The good and the bad? Well, I think the biggest change was the transits people that came in, people who were on the go. We had alot more over- night guests than we had back in the old days. And then in the contentment--I guess contentment's a good word--people were so content with the simple things, I mean not much entertainment, they didn't have to be entertained. But as years went on, it seems that that was the main thing they looked for in a tourist town was all the attractions, the recreation facilities, and the entertainment. this line?" "Well, what have you got to offer along So, that definitely was the biggest change, the restlessness of the people and their demands for entertainment and recreation facilities, which was unheard of in the earlier days. PM: You know, this area has certainly changed in those ways and they offer people quite a few things I think to do. you see that as positive? EB: Do Is that good or is that bad? Why certainly, it's helped the tourist business, there's no doubt about that. Whereas I would say it has doubled, the tourist business, over doubled since we first started. And I expect it's certainly due to these attractions that have come in: Land of Oz and Tweetsie. We still, if we want to progress as a tourist town, have a long way to go in attractions for the young people. Of course, from years back we had horseback rid- ing and hiking, those were things put on the brochures about Blowing Rock, but the young people don't care for that now. They want actual entertainment, some kind of amusement, and we've �30 cJI'"& got a long way yet to entice the young people in. And we Astill sort of a retired, older people's tourist town. PM: Can you recall any particular effort you were involved in getting more and more people to come here, maybe through the Chamber of Commerce, or •.. ? EB: We contributed to the Chamber of Commerce, but I don't think I was very cooperative in the advertising. Their ways of advertising to me, they would put all the posters, and do all the advertising in other states and along the highways. Then people would come here but be disappointed becau"'e they didn 't have the recreatio be they had expected . faciliti es or attra ctions that may- It was the same way at the Inn. very little advertising. Just in this past summer you see a great big s ign, "Sunshine Inn", dmm here. new. Well, really, that's That's new, \'e didn't have anything like that. like rather than We did I felt spend money putting out signs and advertising, if I could put that mane place more attractive for into something that would make my the people who came there, to me that would be a bigger advantage than all the signs that I could put out on the hig ways , because then tho se people were happy and satisfied and they would go and tell others, and to me that's the best way to advertis • And I felt like this as the same with Blow-i ng Rock, though certainly we cooperated with the Chamber of Commerce and all the projects that the town et forth as the aim to bring in more touri s t trade. PM: Your Sunshine Inn was a family-owned, run, operation, there were other attractions or homes t hat were not family-owned, could you tell a difference between the family-owned and the operations �31 that were not family-owned, in the way they wer EB: operated? Yes , yes , the people who-- I hope I ' m not s ying something that sometime later anybody might resent--but this certainly is refle cted on the local people a d their attitud e toward business . Because i r ecent years we have gotten so many , es- pecially from Florida , m .n or people who have come in and ought motels , or have go e into businese here. They seem purely t think of it fr o "We a financial and this is our aim, a n tandpoint: ant to make mo ey , r gardle "' s we 're going to ma ke mo ey." The local people, when it' s a local person, he doesn ' t have that attitude at all . It ' s more th inst ad of making tation . i te e t of the entire town , and alot of money , j u t have a good repu- So that local feeling toward bu ines~ how s I thi k in all the places , the e s tablis ments , that we have now . PM: Are there 1 any establi shment s r n , or different o~med by people fro or different state· , owned by them area~ have them op rat by s omebody el~e? nd th n they Do you know of many like that nO\<V ? EB: Do you mean that th PM: Rig t . EB: Yes . lo aJ people have sold out t o? It' s happening more and more an very, v ery few, eve local people . rig t now there s the motelR that are -""d and People fr o oth r se ction s o ght th em , and operat e them. f p erated by t he countr h v come in nd It ' s dist re ssing t me that o mariy of the busi e s e s and the shops up the street , 0 all of them are going out of the hand s of local people. PM: Is there any particular r aso that loc al people ar busines 0 for it other than the f ct ju . . t getting 'tired of their and selling to .hoever com s in? OvJri particular �32 Well , EB: y s and I '"' .r . talkine; about it t is morning i ur f eel ing toward the tourists and them taking the b sinesses in Blowing Rock. He says it ' not that feeling of" res tment, b t it's the feeling that the e people can have money , mo tly retired p ople , a a f ford. 1~0 can afford alot more tha the local peopl e And thy will offer maybe such a f nt f r a buf'i es s , t at th lo a J peopl for that pri ce , and they ' ve got the oney to do it. O\I But this And this is what rese ts becauce he and his wife c:ir- e li ing i apart el'.1t ric will certainly sell it has re ulted in real e tate going out of sight. my so t ic a litt r h re now of min, and they 1ould like v ry much t o hav . ah me, yet he s ayc all th ese p eople with so much money come in her an pay such fanta tic prices for thing no chance in the world he can have a home, real no~ there's at the price of state. PM: You didn't sense th·s back when you were a young girl? RB: No , oh no ! PM: Prices weren ' t being pushed up? EB: No , no and certainly local people o n d and operat ed m s t of the busi e s es, if not all of them back then, I expect th id. r M: Do they operate them with the same philosophy that you did of having a good busines caring about maki g EB: You know, I t i and a good reputatio lot of money? I can say tru.thfully that i of the local people becau e I think of now the and the inn right above us, th t e attitu e Marti Hol:.... , Green Inn, it seemed that they really enjoy d operati g their pla e in, not wit v..itl cut really and having the tourist the idea of making alot of money. come I r ally belie e �33 t hat wa the att i tude of most of t e l ocal people . Back then especiall y. PM: One th "ng I j st wanted to hit on , you ' v e already t al ked a bout it, can you r e call any of those game people played , in your pa rlor I guesc , when t hey came in as tourist s , a s summer peopl e ? EB : There ' s one they ca ll ed " Pi g" and I cannot r e e ber t he details of t he game , but I remember it wa s ver y hilar ious and evident l y t he pi g woul d put h i s f inger by th e s ide of hi s nose and t hen t here wa s a l ot of holl ering and whooping. On e t ine we had a senator, v·e ry eld erly, ret ired s enator there with hi s wife , and his health wasn't good and he had a nurse the r e with him . All of t he guests were in the dining room playing Pig, and of course, there were other games we played as children that you wouldn't think that they would enjoy, but they thoroughly enjoyed. You know Post Office and all this, they tho- roughly enjoyed it. But one night I think everybody was es- pecially having fun, it was sort of noisy you know, laughing and talking, and this old senator had a room on the same floor as the dining room and he was a rather dignified person anyway, ~( 'ffil ; ~ and suddenlyAin the room got quiet, just quiet as could be, nobody made a noise, we looked up and in the dining room door stood this old man in knees. his night shirt that just came to his And he was a little withered up sort of man anyway. He looked like something out of a story book standing there in the dining room door, but he was just as stern, he wanted to know what was going on in there, that his sleep was being disturbed. He went back to his room, but the next morning he came �34 to me, "Miz Burns, you weren't in there last night in all that noise, were you?" I sort of hung my head and said, "Well, I was in there." PM: What did he say about that? Did he ask you not to do it again? EB: No, no he didn't. but he soon got over it. Evidently he was irritated at the time, They had been used to a little more formality than we were able to offer at the Inn. bit His son, too was a political figure, so they were looking for him to come up and they wanted us to put on just a little extra, you know, when he got there. So, I had agreed with his wife that I would put bread and butter plates on, you know, and really put on a little bit, spread it on for him. It happened that he came in right while they were eating the noon meal and they were ready for the noon meal so instead of all that formality nothing could have been w0rse because we just took two tables and shoved them 811 together withAthe informality. It had no dignity to it at all. But he was perfectly happy. PM: What was the music that they liked? Was it local people coming in performing for them, playing the instruments that they play, or phonograph, or record player, or did they have any music when they played these games, or when they entertained themselves? EB: No, we just didn't have any music. If ever anybody wanted to tap their foot and clap they did it, but not any real music. I think that was one thing that we ••• Down through the years when you walked into a dining room you expected to hear music of some kind, the soft music you know, we never used it. Just the last �35 few years my husband got interested in intercom and he rigged up something where we could have it, but the reaction we had to that was certainly not good, because any number of people said, "Oh, why did you put in that music?" because one thing they enjoyed about coming there was the quietness and peacefulness, you know, and that they didn't have to listen to all this music. And so that was sort of symbolic to me, too, of what people, of what they enjoyed. You know , I wonder some- times if it's good to people to have all this music and noise while they're eating? PM: Do you recall from 1929 on when people began to change, and didn't play the parlor games and entertain themselves? EB: Just about the time, now, I don't remember dates, I don't know how many years it's been that the auctions came in. Of course, then, people begain instead of staying home in the evening and sitting around talking or singing--they sang, but no musical instruments--they would go to the auctions. And before we retired the house had been entirely empty, as quiet as a mouse after dinner. Everybody'd be gone to the auctions, or a movie, or up on the street window shopping, or off to see some kind of entertainment. PM: As time went on and you were in business, you said at the beginning you really didn't have to worry about the government, the town, the state, as far as running your business, how did that change over a period of time in terms of your relationship to the work, what you EB: ha~e to do? I just don't remember how long we operated without, shall I say , "interference" from the government or the state, that �36 certainly it was over a good many years. And I think maybe the first thing came the privilege license that we had to pay to operate and that we had to pay for every chair that we had in the ~ining room. This came as a privilege license from the state, and then later from the town, too, we had to pay the license from the town. (Begin Side Two) PM: We were talking about the different licenses and the af- feet the government had on business ..• EB: Like I said, I can't remember exactly when it started, but I do remember that gradually these men began to come in and ask ahouf questionsAyour business, and if you were doing so-and-so, and if you were ... Really, it seems to me like when the sales tax started, that thing;tbegan to get complicated then because they were constantly checking. They were doing their jobs, but at the same time taking alot of our time and alot of our money, too. For many years, what we made was ours, we had no taxes of any kind, but then before we closed ther~ocial Security, s~l<S there waSAtax, there was withholding tax--that I resented more than any other tax--there was withholding tax, unemployment compensation, that's the one I mentioned, though. You know the expression, it took a Philadelphia lawyer to keep books after that because these reports had to go in. And not only were these taxes put on us, but they told us exactly how to run our business, too. Now, this was true. They told us how many we could hire, how long they could work, under what conditions they could work, they could work so many hours and that's hard when you're not working by the hour as you don't in the �37 tourist business. And at what age you could hire someone. Really, I guess if I would say I was thankful to be out of it that was the reason because of the things that were involved in a small business like that. lie PM: Come 1969, you were glad toAgetting out of the business? EB: From that standpoint, yes. For sentimental reasons, and certainly tradition, made me very sad to . leave i~. And I think the fact that we had been there forty years, that we'd build, and it wasn't just that that I hated it, too, because we'd left so many disappointed people. These people that had been coming to us for years and years and counted on spending their vacation with us, they were without a place to stay because you know it's hard to accept a new operator after being used to one for forty years. You know, no matter how well they do, your old people are going to find something that's wrong. So, about their management, I not only felt hurt in a way for my ownself, but to think that I had let these people down, which I was getting really to the point where I had no choice. We had been in business long enough and we were giving out under it. But you feel, "Oh, they're going to be so disappointed this summer when they come back." PM: Is there any one particular family, or couple, or single person, that you recall came back more than anybody else did? EB: Well, we had any number of people who came as long as ten, twelve years every summer, but I suppose that one that really stands out is Mister and Missus Butler. He was a busi- ness manager at Elon College and he and his wife spent their honeymoon with us when they were married, then they never missed a summer, until we went out of business and then by that �38 time they had a daughter, I believe about twelve, fifteen years old. . PM: Well, I've certainly enjoyed talking to you and hope you've enjoyed it. EB: I've thoroughly enjoyed it, but I'm afraid I haven't been much help. (The End) � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Appalachian Oral History Project Interviews Description An account of the resource In 1973, representatives from Appalachian State University (ASU) began the process of collecting interviews from Watauga, Avery, Ashe, and Caldwell county citizens to learn about their respective lives and gather stories. From the outset of the project, the interviewers knew that they were reaching out to the “last generation of Appalachian residents to reach maturity before the advent of radio, the last generation to maintain an oral tradition.” The goal was to create a wealth of data for historians, folklorists, musicians, sociologists, and anthropologists interested in the Appalachian Region. The project was known as the “Appalachian Oral History Project” (AOHP), and developed in a consortium with Alice Lloyd College and Lees Junior College (now Hazard County Community College) both in Kentucky, Emory and Henry College in Virginia, and ASU. Predominately funded through the National Endowment for the Humanities, the four schools by 1977 had amassed approximately 3,000 interviews. Each institution had its own director and staff. Most of the interviewers were students. Outgrowths of the project included the Mountain Memories newsletter that shared the stories collected, an advisory council, a Union Catalog, photographs collected, transcripts on microfilm, and the book Our Appalachia. Out of the 3,000 interviews between the three schools, only 663 transcripts were selected to be microfilmed. In 1978, two reels of microfilm were made available with 96 transcripts contributed by ASU. An annotated index referred to as The Appalachian Oral History Project Union Catalog was created to accompany the microfilm. The catalog is broken down into five sections starting with a subject topic index such as Civilian Conservation Corps, Coal Camps, Churches, etc. The next four sections introduced the interviewees by respective school. There was an attempt to include basic biographic information such as date of birth, location, interviewer name, length of interview, and subjects discussed. However, this information was not always consistent per school. This online project features clips from the interviews, complete transcripts, and photographs. The quality and consistency of the interviews vary due to the fact that they were done largely by students. Most of the photos are missing dates and identifying information. Contributor An entity responsible for making contributions to the resource Collection 111. Appalachian Oral History Project Records, 1965-1989 Date A point or period of time associated with an event in the lifecycle of the resource 1965-1989 Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview. Morgan, Pat Interviewee The person(s) being interviewed. Burns, Ethel Interview Date 1/5/1975 Location The location of the interview. Blowing Rock, NC Number of pages 43 pages Date digitized 9/22/2014 File size 27.4MB Checksum alphanumeric code 26038cec110dad3b109b51bc825c7ab7 Scanned by Tony Grady Equipment Epson Expression 10000 XL Rights Information about rights held in and over the resource Copyright for the interviews on the Appalachian State University Oral History Collection site is held by Appalachian State University. The interviews are available for free personal; non-commercial; and educational use; provided that proper citation is used (e.g. Appalachian State Collection 111. Appalachian Oral History Project Records; 1965-1989; W.L. Eury Appalachian Collection; Special Collections; Appalachian State University; Boone; NC). Any commercial use of the materials; without the written permission of the Appalachian State University; is strictly prohibited. Source A related resource from which the described resource is derived AC.111 Appalachian Oral History Project Records; 1965 - 1989 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 111_tape353_EthelBurns_transcript_M Title A name given to the resource Interview with Ethel Burns [January 5, 1975] Language A language of the resource English English Type The nature or genre of the resource Document Creator An entity primarily responsible for making the resource Morgan, Pat Burns, Ethel Source A related resource from which the described resource is derived <a title="Appalachian Oral History Project Interviews, 1965-1989" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/195" target="_blank">Appalachian Oral History Project Interviews, 1965-1989</a> Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Depression--1929--North Carolina--Watauga County Mountain life--North Carolina--Watauga County--History--20th century--Anecdotes Burn, Ethel Description An account of the resource Ethel Burns grew up and eventually took over the Sunshine Inn, an establishment that housed "the summer people" or the upper-class tourists who came to Blowing Rock over the summer for vacation. They housed them and provided three meals a day for fifteen dollars a week. She recalls that everyone felt a sort of reverence for the summer people but her father "still felt his authority and his own individuality in his relationship to them." The tourists didn't have much to do in Blowing Rock in those days, only hiking and walking and spending time with the other residents. bed and breakfast Blowing Rock Chamber of Commerce community club Ethel Burns Great Depression Land of Oz Rowan County segregation summer festival summer residents The Sunshine Inn tourist business Tweetsie https://omeka-test.library.appstate.edu/files/original/d64cd610551e84347b37f6f1ba7e6a13.pdf b8c8f282d27abb9305cda32faf9cfed5 PDF Text Text This is an interview2with Carter Ruppard by Tommy Pursley for the Appalachian Oral History Project at Matney N. C. on June 10, 1974. Interviewer : Where was your mama and daddy born? Mr. Ruppard : In Irdell county . I forget the name of the town . That's been years ago. If my daddy had been living yet he would be a hundred and seven years old . He come to this country from I rdell county to Watauga. Interviewer : When did they move here? Mr. Puppard: My daddy was twenty-five years old when he moved to Watauga county. And raised thirteen children in the country. Interviewer: born? What were you in that thirteen? Were you one of the first ones Mr. Ruppard : No, no . Let's see. Andrew is the oldest, Laura, Ellen, James, Nanie, Daisie, Me, Maggie, Besty, Troy, Roy, Sherman, right on down the rotation. Interviewer : Were they all born f ight here? Mr. Ruppard: In Watauga County : Interviewer : So when your daddy moved here • . . . Mr . Ruppard: Right over here at Cove Creek, at Willow Dale. Interviewer: That's where he lived? Mr . Ruppard: here . Yes sir. Interviewer : Are all your brothers and sisters still living? He lived there eighteen years before he ever came up Mr. Ruppard : No sir . I just got two sisters a living. I got two brothers and a sister living besides myself . The rest are all dead . Interviewer: Do they still live around this area? Mr. Ruppard : Got two brothers that live up here at Blowing Rock; one sister lives over here this side of Banner Elk, Horse Bottom they call it. Interviewer : Why did your parents move to Watauga County? Mr. Ruppard : They just come from Irdell County to here, took up and raised here, right over at Cove Creek at Willow Dale. Interviewer : Did they have them a farl'l? �2 Mr . Ruppard: Rented~ They rented fro~ old man Thin Mast . , Dave Mast's daddy, Gharles Mas.t t:s daddy . Stay up there eighteen years till we come to tnis country up here. Been here about sixty-nine years, right here. What I was going to say about the little ridge up there where Troy and Roy live, up there this side of Illowing Rock, stayed up there eighteen years, butchered for Boone Fork Lumber Company when the band mill ran over here at Shull ' s Mill, then I came back here, home to the old place . Interviewer: You were born on Cove Creek right? Mr. Ruppard: Yes sir. Interviewer : How old were you when you moved away from there? Right up there above Willow Dale. Mr. Ruppard: I was just ten year old when we come from over there over here. I'm eighty-two years old . We been here some while . Interviewer: Did your brothers and sisters help with the farming? Mr . Ruppard: Oh yeah . I can remember very well nister when there were nine of us all big enough at home at one time to take a row of corn across the hill together . Went to the taole and filled the table as far as here over to mama . Lived better then than we can now . And it was every day business . Interviewer: Did you all raise most everything you needed on the farm? Mr. Ruppard : Yes sir . We hardly ever go to buy anything unless it would be a poke of flour once in a while. The rest of the stuff was all raised on the farm . People better get to doing it now to . Interviewer : Do you still raise a lot of your food right now? Mr . Ruppard : Everything mostly. Interviewer: Do you remember anything that happen when all thirteen of your brothers and sisters were living at home? Ruppard : I can remember everything from two years old up to now . Yessir. I stayed with my oldest brother that Has married . The first baby that vTas born I was two years old . They sent me back home and I could carry just half a gallon of water to his wife . I stayed with them nearly three weeks and when they sent me back home they bought me a pair a overhauls just like the ones I got on now . I've wore pretty much ever since. I can remember stuff back then just about as good as I can a month ago . It was daylight to dark work, carry a lantern up at night to tie up ( unintangible) and put it in stacks. People have to do it this day and tiwe they'd die in spite of everything. l~r . Interviewer: Do you think life was better then than it is now? �3 Mr. Ruppard: Well in a way . Interviewer: What ways was it better? Mr . Ruppard : We never had any of this back then . . . I can remember very well. I was ten year old when we lef t over there and come here . Been here ever since and up to that time you never heard of a sickness only one thing . An old one-eyed fellow lived over here at Matney and people would come from Cove Creek and come to him to get him to make medicine to cure Diptheria they call it . Now then there is all kinds of disease everywhere. Every kid that took Diptheria would come to old man Doc Hogsy right over here at Matney . They had to make medicine to cure that. You would hear tell of measles, mumps, something like that, but I mean anything like cancer, stuff that a way you never heard tell of it. Interviewer: When the doctor had to take care of people what did he charge and how did you pay him? Mr. Ruppard: Back when we were over there for eighteen years, there weren ' t two doctors in this country at that time, old man Doc Perry and Doc Fybes down on Cove Creek . If they went to see you years ago they went horseback riding. Interviewer : Mr. was the two Well how were the roads? Ruppard: Oh boy it was bad . Not a hard surface road heard tell of. It just out of one hole and into another one . They call you out to work enroads and you had to do it for free. They'd work you out two days every weeks. I worked this road here when free labor was working . Interviewer: Were the roads wide enough for wagons? Mr. Ruppard : Just about one way. You had to pick places ti pass. It wasn't like it is now where you could pass anywhere . A lot of places you would have to pick places to pass . I've hauled lumber from here to Elk Park and Cranberry on the dirt road, mud down through there. You be expecting to meet somebody and have to pass them with a load of lumber. It's all together different. Interviewer: Well you've talked about how hard you had to work, did you ever have time for games or anything like that . Mr. Ruppard: Lord dickens. place a going. It was daylight to dark, after dark to keep the Interviewer : You never got to go out and fool around with your friends? Mr. Ruppard: Very seldom did we get to' do the same thing as a vacation day . Interviewer: What did you do for entertainment? Mr. Ruppard: Like I tell you, hard work . That's what we got . �4 Interviewer: You didn't have get togethers? Mr. Ruppard: Only thing like that back then was in clearing new ground people would go in ... if we had a big new ground to clear here, the Binghams down here and Haurts and all of them would come in here and help us in our new ground and when we got ours ready to pile the logs and burn the brush we'd go on and help them get theirs ready. And while the men folks were doing that the women folks would have a quilting . . They sit around and quilt and get dinner. I fell on two old sled standards years ago and broke two ribs back there and just got so I could get out of the hospital with that and they swell up on me and it cuts my breath off every once in a while. I guess I took a team and logged more than anybody in this country that I know of now. Two big settings up in Jenkins, Kentucky, two big settings up at Garden Creek, 26 miles above Wilkesboro. We logged all over this country. Interviewer: What would you do leave home for a couple weeks? Mr. Ruppard: Yes sir. Interviewer: How was the pay then? Mr. Ruppard: It come slow. It come slow, Mister. I was talking to a fellar the other day about going up there to · Kentucky on that job, we destroyed and wasted more timber that if we had it back this day and time we could buy up a sight. Big chestnut logs and we'd just cut a twelve foot slice out of them to make our log losd out of and just leave the rest hardwood, poplar, and stuff and now old rotten wormy chestnut is way up yonder. We wasted more than people make this day and time. Interviewer: Besides logging and farming what other jobs have you worked at? Mr. Ruppard: That's about all I ever did, farmed, sawmilled, logged. Interviewer: Which work did you like the best? Mr. Ruppard: I just as soon get out and go to the mountains after a trail of logs as I would anything. Or work at a sawmill if every man does his part under a sawmill shed. I loved that pretty good. You couldn't find most of them that would do that. One would loaf on his work and that would make it harder on the rest of us under the shed. If everybody would carry his load, I'd just as soon work under a sawmill shed. Interviewer: Was Saturday and Sunday any different from the rest of the week? Mr. Ruppard: We'd work Saturday and take off on Sunday. Interviewer: What did you do on Sunday? Mr. Ruppard: Go to church and have a good time. Most of the time we had to work late Saturday night carrying out hay and tie up the stacks. It was hard business. �5 Interviewer: Did you go to church on Sunday and stay all day? Mr. Ruppard: No. We go until after the service and come back home. lay around or walk up to your neighbors. Interviewer : What kind of church did you go to? Mr. Ruppard : Baptist . We'd Everyone of us, the whole bunch was Baptist . Interviewer: What did you do when you started getting a little older about courting girls? M.r. Ruppard: going. We'd ask daddy if we could go out . Interviewer: Where would you go if you went? If he said no then you weren't Mr . Ruppard: Just go to her house. I was telling a fellow here the other n~ght • he. was· talking about drinking liquor . I said anybody can smell gas or 1 ~iquor quicker than I can they just might as well stay in bed. I don't fool with it and I never did . I had a pair of mares and I hooked them to a bug . .. I dated this girl nearly four years, stayed in a sawmill with her da~ly and hauled lumber through the \-?inter time with him ... we took a buggy ride down to Elk valley, down Elk Park and around on Sunday . And they was Advents; Seven Day Advents. We came hack from the ride and I hitched the mares as far as from here to the road from their house. Her daddy never would ask me to help him on Sunday . But when we drove up her daddy and grandpaw, an old man, was up in the hollar trying to finish stacking some hay. It looked like it was going to rain. Well this girl ' s name Fas l)aisie, but her daddy always called her son . Her sister's name was Blanche and he always called her Jack . He seen us walking up to tl\e house and hollared, ''hey Son." She said, "what do you want Papa?" He said, ''bring us a bucket of water up here . '·' We went out to this spring and carried them a bucket of water and he said, "Son, how about getting up there and finish stomping down that ' so-and-so'· hey . " He was an awful man to swear . That's the only thing I ever had against him. I said, "no, I ' 11 do it." I wasn't going to stand there and see her do it . Before I did it he said, ''Cart you never have took a drink and before you get up on that hay you got to take a drink. 1 ' Before I could say anything there he come around that haystack totin a gallon jug, holden the cork in his teeth and pouring it like he was pouring water. To satisfy him I took that jug and turned it up and took one swallow. I got the whole whiff of it as I . . .. I got up there and before we could finish that haystack, I had to hold to th~ top of that stack to keep from .. . . . I could see everything in twos, two of everything . And I noticed this girl sitting up there laughing at me. Yeah, she was tickled to death. I had to hold to that dogged pole up there to keep f rom falling off till we got that stack done . Then I had to go back down to the house. I had to go about from here to the woods up yonder to my horse and buggy. I remember very well trying to get my horses unhitched and a fellow come along that was courting one of my sisters, Walt Bennet, he was corning over here . Re got me in that buggy and brought me home, took my mares and turned them loose . The next thing I could remember, buddy, was right in that room, right in there, my mother was standing there trying to pour sweet milk down me . I could always blow an old French harp. �6 My paw, he was sittinr, there and he said, " son, let's .~ear you play some on your French harp. Be said that I said, "where's the dad-blame thing at.'~ rle gave me that French harp. Instead of holding it the way I was supposed to, I was blowing in the back of it. He said that I said, " I can't blow this dad-blamed thing." And I throwed it at him and bearly missed him in the face. So I count it that I been tight one time in my life. Then one other day we went to Johnson City. Feller up here, Lee Ward, went with us, cattleman. I bought me a calf. Coming on back ... Willie, my oldest boy, he lives down here by Ernie Tripplet, by Connie Yates out there. Lee says to Willie, "I want to p.sk yo u something. I want the truth and Willie I want you to tell me. Did you ever see your papa turn up anything to drink?" Willie says, " No sir, not in my life I ain't." Coming back outside of Johnson City there's a place Mister Lee can 't pass to save his life without stopping and ~etting him a pint. But when he does he says, "Mister Cart there ain't no use to offer it to you. You won't drink it." And he'll set it behind the seat. And I'll take an ~ oath anytime you want me to that I never saw a bottle turned up to Lee Ward's mouth while he was behind the steering wheel. Lee said, " I want to ask you again . Did you ever hear your daddy swear?" He says, "No, only when he was talking after somebody else and telling what they said." I brought that calf back ... Mister Lee says, 11 Mister Cart, before you put that calf on that rich cows milk you better give her something for the scaires. I've got the medicine." I said, "Mister Lee, I 'd just soon pay you as anybody." He got that old calf and took it over there to the barn. In the barn set an old Pepsi bottle with about that much clorox in it. He just pick that stuff up and poured it down that calf and that calf went about half way across tne yard there and just fell over. I said, ''looky there Mister Lee." He said, "Goddamn." I said, "there ain't no Goddamn to it. It's a dead calf." It just kick two or three kicks and it was dead right quick. He said, "what was in that bottle?" I said, "you had it poured down that calf so quick, I couldn't tell you." It was clorox Andrew had over there bleaching his Stallion's mane. He came out with his checkbook to write me the money for the calf. I said, "no Mister Lee. That money's worth advertising your doctoring. He said, "Cart, don't you ever tell anybody about this." Well if I'd promised the man that I wouldn't have told it then I'd not told it, but I never promised that I wouldn't. I swapped horses with him one time and he gave me fifty dollars to boot. He said, "I'll swap with you if you'll never tell anybody I booted you." I said, "that's the reason I want to swap with you Mister Lee; so I can tell everybody that I got a little boot in a horse swap.'' Well a little later on over here at the stock sells in Boone, we were all standing up on the bank watching the rotation. Right there about middle ways there layed a two year old that was just bearly milk broke. He was just a shaking. One of them, a fellow called on Mr. Fred Greene. Me and Lee were standing right together watching them run the cattle in there. One of the fellows said, "Fred here's one down the milkboard. He called on a fellow, Johnson, to get some ~oys and drag him out of the way so the other ones would quit runnin~ over him. He said, "I'll get him up from there directly. I'll give hirr. a dose of penicillin." I said, "Mister Taylor if you can't get him up Mister Lee here can." We had a lot of fun together. Interviewer: What did he intend to give the calf? Mr. Ruppard: He figured it was \Tater and he mixed this powder with it, but he �7 poured that clorox down that calf . That's what killed it . It just walked there and i t didn't kick three kicks. He just poured that powder in that Pepsi bottle . He never asked if it was water or coffee of liquor no~ nothing. Interviewer: Well the man that gave you the drink of liquor, did he make it? Mr. Ruppard : Oh, no sir. A fellow right down here this side of Elk Park bootlegged all the time. His daddy did up till he died then old Hoove Eller . .. old man Ben Eller, he made it and sold it all fiis life . After Ben died Hoove ran it, he sold it. Anybody wants a gallon of liquor they go down to Hoove Eller ' s . Me and his oldest brother, a crippled fellow, took a load of lumber over tp Elk Park, broke a wagon wheel down, didn't get to come back that nigpt . A fellow down there name Williams fixed our wagon wheel, and we slept with Uncle Ben in what he called his liquor house . There wasn ' t much roof to it, but it had a good floor and it was good and warm. Thomas and Ben made an agreement about something . Ben moved our bed where he had a lid there and he raised it up and reached down there and pulled up two gallons of liquor. That bo-x was sitting just as full of gallons and half gallons just _ pretty as you please . as We stayed there over night . Sometime during the night it come to snowing one of the prettiest snowa I believe I've ever seen. That always did me good too. It would snow and we could pull our logs easier. I bet you the next morning that snow three or four inches on us. Ben said Reese .. . he was laying over there behind. He was way bigger than me or Reese was . He said, "Reese. What do you want Mr. Boss . " He said, "Reese, it ' s time to start a fire . " He says, "OOOOOOH Mr . Boss." I can see .him just as plain as if he was here talking. Ben said, ''you coming out from be~ind there Reese?" "OOOOOOH Mr . Boss I don't believe I can." Be said, "I be dad-blamed if you don ' t." He picked a little of the cover up on on his arm and rolled all of that snow back on Reese . He said, "wait Mr. Boss . Wait Mr . Boss . I'm acoming." Two or three fellers had stayed there on the floor and you couldn ' t tell them from snow. Ben ran them up from there. Now this fellow I was telling you about, I courted his girl, he kept it regular, too, buddy. He kept his liguor . Interviewer: When did you get married? Mr. Ruppard: Oh, I was about 23 years old. She was 16 . What I was going to tell you about the liquor business now. Two fellows were shot over there at Foscoe on Christmas Day . That liquor came from down in a whole where we lived at Watauga Gap . Old man John Townsend, they claimed, could come nearer to making pure whiskey than anybody they knew of . Well from Saturday evening to Sunday night they kept the road full going down there. They'd go down there and spend theit money and go on back home . They never bothered a thing at our house except just passing back and forth . Two fellows, I forget their names, but they fished all the time. They were sitting up under a big oak tree and one said he wished he had some of them fried up, he loved to eat them . Well somebody said, "if you like fish so much why don't you eat them ~·a..; . He said, " by God I can." He caught one that was four or five inches long and he put it in his mouth and swallowed it. They'd had bet 25¢ and it cost him twenty-five dollars to operate to. get that fish out. He swallowed it alive. Well anyway, them same two fellows come up through there one day, had them a gallon a piece and started to come in the house. My daddy stopped'em . Said they weren ' t bringing that stuff in the house with all the youngins in there. They tried to come anyway and my daddy had to drag one of them out by his ankles. That was the only �8 trouble we had the whole time we lived there . But after that killing took place . .. my daddy knowed all four of ' em, worked with them. The high sheriff of the co~nty, Luther Farthing, Coe Perry, Ed Shipley, and old man, I forget his name; we d g~ne to b:d, mama and us children. We slept back in the bedroom and papa slept in here in front of the fireplace. I wasn\t asleep and somebody knocked on the door . Dad said, "come in . " · If he hadn't ask where I was at I wouldn 't have cared so much. Sheriff said, .. he called my daddy grandpa all the time . .. he said, " Grandpa, where is Carter a:t?" I got up and came in there and we sat there and talked to eleven o'clock . Finally he turned around to me and said, •:carter I want to tell you my business." I said, "What's that Sheriff? What have I done or is it something I ain't done . " He said, "no, I brought these three men with me for you to be swore in here as deputy sheriff if it won't be too much trouble for you . " I said, ,. Thank you Sheriff. That's as nice as can be t. asked of anybody . I been here thirteen years and I can't do enough to get people to stop going down there let alone being a target propped up out there to be shot at . " I went on back to bed. He finally deputized one of my brothers, Coy, to help him catch one of Dave Chirley's boys . They was making liquor up in the hollar up there . Bill Whiter's boy, Paul ~'hiter, ¥as up at Blowing Rock courting. About your size for the world and not a finer hoy on the Blue Ridge . He had to pass here and on up through Dave's where they was making the liquor . He come ridinf through in a buggy and they hollared halt at him and didn ' t hear them. They was laying out there on a stack out, Coy and the Sheriff . Coy shot the boy right through the arm there as purty as you please . Talk about somebody giving up their job in a hurry, now Coy did . I never had a run in with the law. I ' ve been in court one time and the judge scared me, I could _ haye_ gone out the top of that building . I went up there and I was a butcher for the Boone Fork Lumber Company while the ban mill was running . I had two sheep to kill and a beef to kill every week. Old man Judge Wagner was the man to pay me, giving me three dollars a day . Now this is the way it went . He went down to Ed Shipley I was telling you about and he give him twenty-five dollars a ewe, a hundred head of ewe. He brought 'em up there and had a divided field with fifty on one side and fifty on the other side . Right here was a white spring and an apple tree stood over there where I had my block hung for butchering. My orders were to kill the two best out of the left hand side of the field until they was used up before I was to kill any on the right hand side . They had jerseys, gernseys, holsteins, all kinds in there . I had an old collie dog, if I had it now I wouldn ' t take five hundred dollars for it. I clip his ears and cut off his tail and =I betcha he weighed 125 pounds. People would come to see that dog catch a sheep. I get my block hung, then I pick out the best one in the bunch and I'd hit that one on the back with a peice of bark of a stick and I ' d say get her Red . No matter hiw many times he ' d chase the sheep around the herd when he finally got it seperated he would get it by the legs and drag it to me . Well that morning my daddy was up there with me and he said, "look coming up the hill." There wasn ' t a road to get up there and a bunch of people from the lumber company were coming up the hill . They got up there and the boss says, •:son which one you gonna give us today?" I said I hadn ' t had time to look them over yet. · Hell the ones on the left side were all nasty looking and had what I call snot-slinkings coming out thear mouth and nose . He picks one out of that bunch and says to kill it and not to kill another one till he sends me word. The next day I was down by the sawmill and Mr . Jud Wagner come up riding a great big old horse and he said, "Hey Mr. Ruppard you back fron killing sheep already?" I said, "No, I ain't killed no sheep and back already." He said, "Well ain ' t the day sheep day . " I said, "No, ' �9 today ain't sheep day . Mr . Richard told me Tuesday morning to kill that one and not to kill any more till he sent me word . " He got mad said he was gonna tell them all off . He swore tnar he rode that horse up to where they was and cussed them all out. I know he was l y ing' cause if he ' d rode that horse up there he would have nad to ride it across two train trussels and there's no way he could have done tnat . Thursday week here comes the deputy sheriff and sentence my daddy and me to Boone to go to court . What it was, the company was sueing Ed Shipley f or putting diseased sneep off on 'em . Jud was sueing Ed Shipley for putting then off on him . Well, they called the case and they said, "tell us your ousiness up there with them sheep . And I told him I was the butcher for the Boone Fork Lumber Company. I told, I had had orders to kill two sheep a week and a beef . I was supposed to take the best two out of the left hand side. The judge was sitting up there behind me and he said, "look around here son." Buddy I could ' 9- went out the top of that court house . He said , "what do you mean the two best out of the left hand side?" And told him the right hand side had more snotty noses and nasty behinds and germy sheep . You know from that day till this they never did settle that unless they compromised some how. Tnis fellow I was telling you about natl this old leather saddle. Nice saddle. I had one . Anyway he was a big old fat fellow and he had that open end saddle on that big old horse he was riding. There was this woman that lived up above us, she could plow as good as any man ever could. She could take a team of horses and handle them better than a man . Well old Ben went up to her house on that big horse and while he was there , she turned that saddle around on his horse and you know he rode that horse all the way back down there to Foscoe before he turned that saddle around, nearly ten miles . You should have seen that fellow . He was sore and black and blue up under there where he ' d rode that saddle backwards all that way . Yeah . We had our ups and downs; ups and downs . Interviewer: Did you get to go to school very much? Mr. Ruppard: I never got to go to school over two months in my life. I was talking to a feller the other day . His daddy was the only teacher I ever went to. He smite me . He hit me . He was a little feller . . . Ralph Wilson's daddy, Frank Wilson, alittle fellow . Rignt there at Willow Dale where I'm telling you, right over there a little farther. There was an old well there, That ' s the reason they built the st:hool there. They cleaned that well out a little later and you'd be surprised at the old dead dogs and cats and chickens and things they got out of that old well . Right on above now us boys had us a swimming hole. It was long as from here that old building up yonder and it was about ten or twelve feet deep. About middle ways there was an old apple tree limb sticking out over the water. And we were playing 'mad dog ' we called it. \{ e were always playing that, us boys . I could run then . The person that was it would say, " innie minnie miny moe, catch a guinie by the toe," then you would light out after them. I had caught all of them except for one boy . He went up that apple tree and I went up after him . He started out on that limb and I was right behind him. Well he got out there and I started shaking the limb . Ee fell in the swimming hole and nearly drowned. I ended up having to jump in there and pull him out. Well there was this girl up there watching and she says she ' s going to tell the teacher . I lite out after her to make sure she tells �10 the truth. Well she told him and he sends me to get a switch. You needn'.t come back with one with just one switch on it, it had to have two switches on it. He switched me, boy he switched me. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Appalachian Oral History Project Interviews Description An account of the resource In 1973, representatives from Appalachian State University (ASU) began the process of collecting interviews from Watauga, Avery, Ashe, and Caldwell county citizens to learn about their respective lives and gather stories. From the outset of the project, the interviewers knew that they were reaching out to the “last generation of Appalachian residents to reach maturity before the advent of radio, the last generation to maintain an oral tradition.” The goal was to create a wealth of data for historians, folklorists, musicians, sociologists, and anthropologists interested in the Appalachian Region. The project was known as the “Appalachian Oral History Project” (AOHP), and developed in a consortium with Alice Lloyd College and Lees Junior College (now Hazard County Community College) both in Kentucky, Emory and Henry College in Virginia, and ASU. Predominately funded through the National Endowment for the Humanities, the four schools by 1977 had amassed approximately 3,000 interviews. Each institution had its own director and staff. Most of the interviewers were students. Outgrowths of the project included the Mountain Memories newsletter that shared the stories collected, an advisory council, a Union Catalog, photographs collected, transcripts on microfilm, and the book Our Appalachia. Out of the 3,000 interviews between the three schools, only 663 transcripts were selected to be microfilmed. In 1978, two reels of microfilm were made available with 96 transcripts contributed by ASU. An annotated index referred to as The Appalachian Oral History Project Union Catalog was created to accompany the microfilm. The catalog is broken down into five sections starting with a subject topic index such as Civilian Conservation Corps, Coal Camps, Churches, etc. The next four sections introduced the interviewees by respective school. There was an attempt to include basic biographic information such as date of birth, location, interviewer name, length of interview, and subjects discussed. However, this information was not always consistent per school. This online project features clips from the interviews, complete transcripts, and photographs. The quality and consistency of the interviews vary due to the fact that they were done largely by students. Most of the photos are missing dates and identifying information. Contributor An entity responsible for making contributions to the resource Collection 111. Appalachian Oral History Project Records, 1965-1989 Date A point or period of time associated with an event in the lifecycle of the resource 1965-1989 Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview. Pursley, Tommy Interviewee The person(s) being interviewed. Rupard, Carter Interview Date 6/17/1974 Location The location of the interview. Boone, NC Number of pages 10 pages Date digitized 9/16/2014 File size 7.54MB Checksum alphanumeric code 9452ab507801e9bf1d4f158da784e47a Scanned by Tony Grady Equipment Epson Expression 10000 XL Rights Information about rights held in and over the resource Copyright for the interviews on the Appalachian State University Oral History Collection site is held by Appalachian State University. The interviews are available for free personal; non-commercial; and educational use; provided that proper citation is used (e.g. Appalachian State Collection 111. Appalachian Oral History Project Records; 1965-1989; W.L. Eury Appalachian Collection; Special Collections; Appalachian State University; Boone; NC). Any commercial use of the materials; without the written permission of the Appalachian State University; is strictly prohibited. Source A related resource from which the described resource is derived AC.111 Appalachian Oral History Project Records; 1965 - 1989 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 111_tape292_CarterRupard_transcript_M Title A name given to the resource Interview with Carter Rupard [June 17, 1974] Language A language of the resource English English Type The nature or genre of the resource Document Creator An entity primarily responsible for making the resource Pursley, Tommy Rupard, Carter Source A related resource from which the described resource is derived <a title="Appalachian Oral History Project Interviews, 1965-1989" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/195" target="_blank">Appalachian Oral History Project Interviews, 1965-1989</a> Subject The topic of the resource Farm life--North Carolina--Watauga County--20th century Watauga County (N.C.)--Social life and customs--20th century Mountain life--North Carolina--Watauga County Logging--North Carolina Sawmill workers--North Carolina--Watauga County Rupard, Carter Description An account of the resource Carter Rupard talks about growing up on a farm in Cove Creek with his many siblings. He says that they "lived better than we can now" and that "we hardly ever went to buy anything unless it would be a poke of flour ever once in awhile." His family was totally self-sufficient with their farm, and they had to work very hard every day of the week. Banner Elk Blowing Rock Boone Fork Lumber Company butcher Carter Rupard courting Cove Creek Doctor Fybes Doctor Perry farming Irdell County Johnson City Judge Wagner liquor business logging Matney North Carolina sawmill Shull's Mill Watauga County N.C. https://omeka-test.library.appstate.edu/files/original/bcd8d14ac4faabc1de8514060c0a3242.pdf 1552c1204d4685ae8b03d4127f341682 PDF Text Text ������������������������ https://omeka-test.library.appstate.edu/files/original/b76eb350b17cfeeccfe64f5c6161aa56.pdf 2f001f3f3158ab2abfa5b5c7ce1a551d PDF Text Text /?49 �7 7 /1 , -2> y^-t- / -«i-#L-fr<-n^ -d-^&Si^f (J~7 ��It. 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Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Diary of Andrew Jackson Greene, Volume 3 [January 1, 1909 - September 30, 1909] Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1909 Extent The size or duration of the resource. 31.4 MB 43 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_003_1909_0101_1909_0930 Description An account of the resource These diary entries range from the dates of January 1, 1909 to September 30, 1909. Each day Andrew Jackson Greene made a short record of everything he had done that day. The entries include familiar names such as Hugh Hagaman, John Daugherty, and Thomas M. Warren. They also include local places such as Fork Ridge, Mabel, and Sugar Grove. Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Teachers--North Carolina--Watauga County Baptists--Clergy--North Carolina--Watauga County Greene, Andrew Jackson, 1883-1942 Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1900-1910 Alden Isaac Amantha Andrew Greer Beaver Dams Blowing Rock C.C. Adams Census court Emmett Roark Forest Grove Fork Ridge Hugh Hagaman J.C. Davis J.F. Eggers J.L. Thomas John Daugherty Justice of the Peace Mabel Methodist Church Millard Hagaman Mumps P.C. Younce Reverend L.A. Wilson schoolhouse Silverstone Sugar Grove Sunday School T.M. Warren Thomas M. Warren Three Fork Association trial Zionville https://omeka-test.library.appstate.edu/files/original/4677969cec89efc2b40c0d6b2b6aca06.pdf 1147d1eb5868ffc21c2d7e10ac6012f8 PDF Text Text ������������������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Diary of Andrew Jackson Greene, Volume 27 [September 1, 1917 - November 14, 1917] Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1917 Extent The size or duration of the resource. 23.6MB 25 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_027_1917_0901_1917_1114 Description An account of the resource This diary includes entries from September 1-November 14, 1917. Greene wrote each day about his work, the weather, and events within the community, especially church events. People mentioned in this diary include Mr. Walker Tatum, B.B. Daugherty John Morgan, Rev. Mr. Adams, and Rev. Mr. Clark. Places mentioned through this diary include Asheville, Blowing Rock, Boone, Watauga County, Camp Jackson in Columbia SC, and many more. Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Baptists--Clergy--North Carolina--Watauga County Greene, Andrew Jackson, 1883-1942 Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1910s Appalachian Training School Asheville B.B. Daugherty Blowing Rock Boone Camp Jackson Columbia SC John Morgan Mr. Walker Tatum Rev. Mr. Adams Rev. Mr. Clark Watauga County N.C. https://omeka-test.library.appstate.edu/files/original/be379dcf2326d9eece414acd00a57337.pdf 7f571f9b0be497d61bbf11b36f4a781c PDF Text Text ��������������������������� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Diary of Andrew Jackson Greene, Volume 32 [July 20, 1919 - August 31, 1919] Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1919 Extent The size or duration of the resource. 21.9MB 27 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_032_1919_0720_1919_0831 Description An account of the resource This is a diary with daily entries by Andrew Jackson Greene from July 20 to August 31, 1919. Greene wrote about his daily activities, the weather, the church, and his work at Appalachian Training School during July and August. Places mentioned in this diary include Boone, Mabel, Blowing Rock, Beaver Dam, and Eastern Training School. Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Baptists--Clergy--North Carolina--Watauga County Greene, Andrew Jackson, 1883-1942 Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1910s A.J. McBride Appalachian Training School Baptist Church at Union Beaver Dam Blowing Rock Boone Bristol Eastern Training School Elbert Farthing Elizabethton G.R. Sherril I. G. Greer J.R. Wilson Johnnie Eggers Mabel Ollie Eggers Phonograph W.M. Thomas https://omeka-test.library.appstate.edu/files/original/8c5423ac6bb4b7148bdc893c7f40585a.pdf f35187ca429614f136950e96c8f4462f PDF Text Text �0 js- p ^l>~--^L^n^3 r ^v eM, ^ tff-n -t- ft. r L^h^^^Ll^^^ /s ' (^Z-~-~Z7*~^C.£-^^> / ' �(7 / —S-**724>- -&2^ / (7 r- ^ ^4^1^~^^^ .^7o^-^g^r>^^ ff v < ^ - ^ �CL^L^z*—<z^<2j2^o �7 £^£--^U^ / / tzc-^z^/ �&—"TV—d-^ ^ ^£j^ i / / / ^^-0-- �<Wd / �Jl A j^2 P ^L- /} / * �> /) -^fr^^fe^^^ ' V ~0 y i--&JL^' M S f ' J ^^i^^-^€-ri^>f-^<r z^ —^c~~0- �2? 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Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Diary of Andrew Jackson Greene, Volume 70 [February 13, 1929 - May 17, 1929] Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1929 Extent The size or duration of the resource. 88.9 MB 97 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_070_1929_0213_1929_0517 Description An account of the resource Andrew Jackson Greene kept this diary from February 13 through May 17, 1929. Greene continues teaching at Appalachian State Normal School. The school competes in basketball with Cullowhee Normal. Keeping this diary is a release for Greene. He admits that the days he is not able to write are hard for him. He writes what he did that day, who he saw, and what happened in and around the community. Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Baptists--Clergy--North Carolina--Watauga County Greene, Andrew Jackson, 1883-1942 Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1920s A.R. Smith A.W. Smith Appalachian Normal School basketball Beaver Dam Blowing Rock Boiling Spring Junior College Boone Baptist Church Boone Trail Café Chapel Clyde Mast Cullowhee Normal D.D. Dougherty Demonstration School Dessie Mae Triplett Dr. Will O Gordon Edith Knight G.P. Eggers Herbert Hoover Lenoir –Rhyne College Piedmont Festival presidential election Professor James Monroe Downum Rebecca Boone Tea Room Three Forks Association W.H. Brown W.W. 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Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Diary of Andrew Jackson Greene, Volume 92 [July 28, 1933 - September 28, 1933] Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1933 Extent The size or duration of the resource. 95.3 MB 83 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_092_1933_0728_1933_0928 Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Baptists--Clergy--North Carolina--Watauga County Greene, Andrew Jackson, 1883-1942 Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1930s Asheville Citizen Carrier Baptist Hospital Bethel Blowing Rock Boone Brushy Fork Valley Cove Creek Cozy Nook Don Eller Dr. G.D. Bingham G.P. Eggers Greene Inn Irwin S. Cobb Jane Bingham Johnnie Smith Mabel Mountain City Tennessee O.J. Harmon Prohibition law Reverend Wellington Smith Rich Mountaqin Roan Creek Roy Dtons Sarah Smith Vilas W.D. Farthing W.M. Thomas Watauga County N.C. 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Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1938 Extent The size or duration of the resource. 37.1 MB 43 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_137_1938_0730_1938_0817 Description An account of the resource This diary was recorded from July 30 through August 17, 1938 by Andrew Jackson Greene. Greene recorded all of his innermost thoughts about the day. He recorded rare sightings, conversations that he recalled, how he slept, what he thought about the Bible lessons he heard, almost everything that happened to him during the day. He provided information to readers in a very real way. In this diary one can find information about the churches he attended, the culture of Appalachian State Teachers College at the time, some local news, and community events. Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Title A name given to the resource Diary of Andrew Jackson Greene, Volume 137 [July 30, 1938 - August 17, 1938] Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Greene, Andrew Jackson, 1883-1942 Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1930s Appalachian State Teachers College Aubrey Eggers Billie Edminsten Blowing Rock Boone Boone Baptist Church Brushy Fork Valley Clay Greene Clint Baird Colonel Ed Williams Coy Billings Cozy Nook Dayton Wilson Dr. G.P. Eggers Emma Henson J.L. Reese L.L. Morgan Lola Rowe Mollie Glenn Reverend J.A. Wilson Rich Mountain Sunday School Sunday School Board Tina Harmon Vilas Watauga County N.C. 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V ^ ^ e» uuuuuuuuuuuuuuumunnuuiiiiiimv ^ V <\k �^&-~0—r>L*— y / ^?2~4^+~~ --f-^&ir- ~s£sp{_e^t^ y/ ^L^tv-T*- , ^Z^C-tf-ft^ ' <f£*4*4Ut~ / . <^yC ^s^iPt*- ^& ^l>-*- x-/ —-^i-e. ^^c^- L~-^L--f-t—^~-~£~ ^^fe-^i=^=> -i^-^1-*-^ �e#-^n^t~* -- ^-^*/- _r^yi^e^3 & c^-^n^ff^c^/^' ^C^lw-' f ^t^+*L^. i—-£*<-*- -4~*^ C?tL0—tAr~7i-~ <_—-C-ct^-sC*— £*-L~*X ^-^<Cc_- �£*-^~*l^-7*~»-r-' J^ * ��� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1938 Extent The size or duration of the resource. 41.7 MB 43 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_138_1938_0818_1938_0904 Description An account of the resource This diary was recorded by Andrew Jackson Greene from August 18 through September 4, 1938. Inside this diary one will find personal reflections and records. Greene recorded the daily weather, and his many travels. He also wrote each day about what he had done, observed, and heard. Through these writings one can find information about the many different areas of Watauga County from Vilas to Boone, including many landmarks such as Appalachian State Teachers College, and Willowdale Baptist Church. Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Title A name given to the resource Diary of Andrew Jackson Greene, Volume 138 [August 18, 1938 - September 4, 1938] Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Greene, Andrew Jackson, 1883-1942 Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1930s Albert Wilson Ann Wilson Appalachian State Teachers College Ashe County Attorney T.E. Bingham Avery County Banner Elk Bethel Blowing Rock Boone Boone High School Orchestra Brushy Fork Valley Caldwell County Conly Glenn Cove Creek High School Dorothy Wiseman Dr. G.P. Eggers Ed Hodge Farthing Reunion Forest Crisp G.P. Eggers H.R. Eggers Henry Brinkley J.P. Hughes Mitchell County N.C. Oak Grove Baptist Church Oscar Whittington Shelton Dugger Sunday School Sunny Knoll T.C. Baird Valle Crucis Vilas Vilas Service Station Watauga County N.C. 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' �> -^77 ' 7T**~1^^O~^~77 o^t^L-0^,^ 1 �17 2 - ^/L-^ri~fT _^t^tz-€^fL- 0—1F-- _^ rt*c^i— ^'fi^m-j. •—-22^-fcc- &LI?- ^£*L-<?-r-d ~-^£lL. -T-cj^j^ �-&-<--« / ^n~€~ _^L4-stje-*> ^^=L~tt^ef �tL. ^Ci- ^-i-^ut>-«v ~^n*a +i*^>. Cr~C£^(ffH- -"J--zr-r*-~~V-*-, ru. >^«- -/—z* idi^t —. ^<-<? . U.-2T ^ —-t-^ , ~~ d* �tf /) J* ' _^l*-«^e ^-4^if-tTT* GE^ont <-«. _^—>Le_ —-v—-t^^& // (M^&^Wise*? <r-zz^Le^ <Z*~~eP~-i« <& �t?^^ ^ -^L-^TU^ �K_ J^-gr-is-Tj—/*- . H / v-co Jt~e?-ytJ— d^ ^11 ^ —pg*~ �&<-^0~Tj H^_ -^HD-^-I^, . rt^-rn- . --^M^<J ^fr~£&^^ ^i^ft^-t^t-^ SvSL&~~- ^<--if-^<~-ert J> ^2~-^fr-^p-£-J _^Ts-<^-**-^ri£^> ^— £^pe~-*^~ /f y~^*^HJ^? �^t^f-^^i/-^-^t' /^-^ ~^*'T-+^£' &• j �<£ ^Le^ ^^V^d^^. /° -£. ff <rf~ ^^>Tj -^L^t^-^-^7 ' } �*x ^ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Andrew Jackson Greene Collection Description An account of the resource The Andrew Jackson Greene Collection consists of more than 160 diaries written by Greene who describes Watauga County's education system, including Appalachian State Teachers College, cultural and religious life, and agriculture from 1906 to 1942. <br /><br /><strong>Biographical Note.</strong> Andrew Jackson Greene (March 2, 1883-August 12, 1942) was a life-long resident of Watauga County, North Carolina and instructor in several Watauga schools including Appalachian State Teachers College (A.S.T.C). Greene worked as a farmer, public school teacher, and college professor. Greene was an enthusiastic diarist maintaining regular entries from 1906 to the day before his death. He also recorded A.S.T.C. faculty meetings from January 9, 1915 to May 3, 1940. He married Polly Warren, and they had three children, Ralph, Maxie, and Lester. Contributor An entity responsible for making contributions to the resource Greene, Andrew Jackson, 1883-1942 Source A related resource from which the described resource is derived <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190">AC.105: Andrew Jackson Greene Collection</a> Date A point or period of time associated with an event in the lifecycle of the resource 1906-1942 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright - United States</a> Document A resource containing textual data. Note that facsimiles or images of texts are still of the genre text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a title="Andrew Jackson Greene Collection, 1906-1942" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/190" target="_blank">Andrew Jackson Greene Collection, 1906-1942</a> Date A point or period of time associated with an event in the lifecycle of the resource 1939 Extent The size or duration of the resource. 103MB 147 pages Language A language of the resource English Identifier An unambiguous reference to the resource within a given context 105_145_1939_0408_1939_0603 Description An account of the resource This diary was recorded by Andrew Jackson Greene from April 8 through June 3, 1939. Beginning the new diary, Greene claimed that he ”hoped to leave on record that life is composed of the common things.” He believed that it is perfectly acceptable to magnify them. He continued to write in this diary, as the previous volumes, his reactions to events and people that he came into contact with. Usual topics range from Willowdale Church, Appalachian State Teachers College, his family and friends, and Watauga County local news and events. Creator An entity primarily responsible for making the resource Greene, Andrew Jackson, 1883-1942 Title A name given to the resource Diary of Andrew Jackson Greene, Volume 145 [April 8, 1939 - June 3, 1939] Type The nature or genre of the resource Text Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/NoC-US/1.0/" target="_blank" rel="noopener">No Copyright – United States</a> Subject The topic of the resource Watauga County (N.C.)--Social life and customs--20th century Greene, Andrew Jackson, 1883-1942 Format The file format, physical medium, or dimensions of the resource Diaries Is Part Of A related resource in which the described resource is physically or logically included. <a title="Andrew Jackson "Greene collection" href="https://omeka.library.appstate.edu/collections/show/39" target="_blank"> Andrew Jackson Greene collection </a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Watauga County (N.C.) Spatial Coverage Spatial characteristics of the resource. <a title="https://www.geonames.org/4497707/watauga-county.html" href="https://www.geonames.org/4497707/watauga-county.html" target="_blank"> https://www.geonames.org/4497707/watauga-county.html</a> Temporal Coverage Temporal characteristics of the resource. 1930s Administration Building Alice Greer Anne Jones Annette Blanton Appalachian State Teachers College Avery County Blowing Rock Clyde Baker Clyde R. Greene Cove Creek High School Crossnore D.J. Cottrell David Greene Dean Rankin Dixie Store Dorothy Atkins Dr. G.P. Eggers Dr. M.E. Potter Evelyn Brown Frank Warren Gene Wike Gladys Terry Greene Inn Hagaman Clinic Iredell Bumgarner J.L Reese Jennie Lee Bingham Johnson City Lela Clay Mabel Bowman Madge Williams Mildred Horrill Mills Home President Dougherty Professor H.R. Eggers Reverend J. A. Mckaughan Reverend R.L. Pointer Rich Mountain Sylvia Cashwell T.C Baird The Tennessee Ramblers University of Kentucky Vice-Dean Whitener W.C. Field W.L Trivette W.L. Henson Watauga County N.C. Willowdale Church Winston-Salem https://omeka-test.library.appstate.edu/files/original/c0fda66486b11b32e32cefae4864f3fa.mp3 da32e4a686b13e86c5ca44db2778b99f https://omeka-test.library.appstate.edu/files/original/5344c91deed430f25c6ddcfaf3733297.pdf cc47525b342044c703215c0f6e88d073 PDF Text Text Oral History Transcript Appalachian State University • Collection 111, Tape 214 Interviewee: Charles Bolick Interviewer: Barbara Greenberg 21 June 1974 CB: Charles Bolick BG: Barbara Greenberg BB: Charles Bolick of Blowing Rock, North Carolina interviewed by Barbara Greenberg on June 21, 1974 at his home. Well, Mr. Bolick, Charles you… CB: Charlie, that’s my name and that’s Libby, my little darling over there. BG: You want to start out by telling me a little bit about where you were born and your family. CB: Oh, well…its just about ten miles from Blowing Rock over in Caldwell County. Mulberry Valley, a good farming community. BG: And did your parents own their land there? CB: Oh, yes. They owned their own home. BG: How much land did they have? CB: Oh, I think it was 150 acres in that place. My mother had a couple of hundred somewhere else. And, we just lived…that was all there was to it. We had to work. We had to do this, that, you know. And go barefoot, summer time us kids did. And we would get so danged tired playing, that if we stubbed a toe over a flint rock…the sparks would fly, that’s for sure. They would, we could light our way after dark by stubbing our toes. BG: How many people were in your family? CB: There was one little girl that died, I don’t remember her, I wasn’t even born yet. But there would have been eight had she lived. There were seven of us. Five boys, two girls. BG: What did your father do? CB: He was a farmer, just a plain homesteader. He had to be, like most of the people back those days. They had to be. They just had to do what they had to do and there was not much, as I understood it, not much money back in those days. The people, but yet the old timers they had to have cash to pay their taxes. And he told me that his father, my granddad, old granddad 1 �Abner, he had his own still. He used to make whiskey and he sold it at ten cents a quart, 40 cents a gallon, in order to get money to pay his taxes. That had to be in cash. Otherwise they could barter you know, the barter system. If we have something we have a little surplus of, we could swap to our neighbor who may have had something we needed. You know that’s the same as cash and sometimes I think maybe it was better off that way than it is today. The only thing we’ve got that isn’t worth anything is our dollar. Everything else is worth something today. BG: Especially the land. CB: Oh, Lord yes. Even the barrel box cost you 25, 50, maybe 100 dollars. Well, it’s a homestead; okay you got it from now on. We had to think of those things too. That’s permanent, to pay taxes. Those are the two things that will last right on through. BG: Till the end. CB: Yeah, just right on and on. BG: Well, when did you start farming? CB: When? Oh, I was about knee high I guess. Kept clearing new ground. We burned a lot of good wood, just piled them up, you know new ground. Logs, brush, everything. But farming, that is the way we grew up back in those days, we had to. BG: How did you decide how much of each crop you should plant? How did you know how much you would need for the next year? CB: Well, that was just a matter of what folks knew, it was experience. They would just plant what they thought and hoped they needed with perhaps a little surplus, you know. It was just that way. Sow turnip seeds, you know, when we were laying the corn by. They lay corn in the new ground we would sow turnip seeds, then pumpkin seeds. And maybe fill up an old hollow chestnut stump with turnips in the fall of the year. They’d keep maybe, if we covered them over good. Haul them out by the sled load, you know, and pumpkins, they’d break loose from a vine and go rolling just having a big time down the mountain. BG: Do you farm as much now as you used to? CB: Oh no, we just to a little gardening now. Just a little gardening and the better half does most of that right? I don’t see my way around too good any more. BG: were there ever any times when your family didn’t grow enough food and when you were hungry? 2 �CB: Oh yeah, we went through all that. We just had to make do without. The only things we bought back in those days was sugar and coffee and once in a while rice if we wanted to be real fancy, we would buy enough of rice for breakfast. But the rest of it we just grew on the place. And we raised our own hogs and killed a beef in the fall of the year, salt them. You know, we didn’t have all that fancy stuff, it was just plain salt. And some of the best eating. We made kraut, we raised cane, I mean the kind you make sorghum out of it. Well, we just had to make it or else we didn’t have it. BG: Did you have chickens and cows? CB: Chickens? Yes, and turkeys. BG: How were the chores divided on a farm? Did the boys do certain chores and the two girls do other things or…. CB: Oh, a whole lot like now. The girls did their share of the chores and the boys of course worked outdoors like gathering corn and hoeing corn and digging potatoes. And the girls were more interested in quilting or making their clothing. BG: Helping your mom in the kitchen? CB: Cooking, yes, exactly. And Lord knows the mothers had plenty to do back in those days. Besides raising a bunch of little heathens that we were. BG: Did you give your mother a hard time? CB: No, she was always our best friend. BG: That’s great. Did the Depression have very much effect on your family? CB: Well yes, it did to me. I wasn’t here then, I was out in the western country, but Lord it did hit out there. The Depression? Do you mean that 1928, ’29, ’30 Depression? It was tough. And it must have been rough on other people, because I was single then. I hadn’t been exposed to marriage at that time. So no responsibilities other than, well…I was working on this construction camp, and this friend of mine, Old Smiley Thomas, he said, “You know something?” I said, “What Smiley?” He said, “The times are getting better.” I said, “What do you mean?” He said, “They are making the hotcakes bigger and thicker.” Every morning, we were living in this boarding house; the hotcakes were bigger and thicker. Oh Lord, is that thing on? BG: Tell me, when you planted your crops in the spring of the year, did you know whom you were going to sell your crops to? 3 �CB: Oh, no. We were just growing them ourselves. BG: There was no cash crop? CB: Well, whatever we might swap with a neighbor for something, if they had a surplus of more that they needed. I’ll never forget one time my mother sent me over to old uncle Will Green’s. He’d always butcher a yearling, take down to the Grove Store and sell it on Election Day. That was usually in early November, the 6th I believe. And my mother said, “Charlie, go up there this morning and get us a good mess of beef. Your dad, when he goes for live beef, he always brings back part of the neck; the brisket they call it.” She said, “Get something better.” Well, I bought ten pounds of steak, 50 cents for 10 pounds, or five cents a pound. Well, I got back home with it and my mother balled me out for buying such expensive meat. Can you imagine that? She did. She said, “Charlie, I didn’t mean for you to buy such expensive beef.” I’ve thought of that time and again. Five cents a pound for good steak, just a yearling beef, you know not an old or a tough one or something. BG: Good eating wasn’t it? CB: Yeah, it was. But I couldn’t quite get over her kind of balling me out about buying such expensive meat, it was five cents a pound, ten pounds was 50 cents. And you know how I made that 50 cents? I used to help my dad run his still. BG: Did your dad run his own still? CB: Oh yeah, copper stills back in those days. They weren’t government inspected. We had a lot of fun. We talk now how to make apple brandy. BG: Tell me how you make it? CB: Well, you just grind up the apples and set them in wooden barrels and when it ferments and gets to the proper stage, before it turns to vinegar, you just boil it. Just distill and boil it. And that’s all it and you get something. It’ll be brandy tomorrow. And two or three sips, you could make a rabbit walk up and spit in a bulldog’s face. BG: Well, tell me…you don’t have to put any sugar in it? Just… CB: No, we didn’t then. We were not that smart. No, it just made more. It produces more. Like this old farmer was telling me about his corn crop this year. He said, “I’ll calculate that it will grow about 60 gallons to the acre.” BG: What do you mean 60 gallons? Did you mean 60 bushels? CB: No, we get two gallons to the bushel. So he figured it in gallons. Except one fall of the year, 4 �some of the neighbors got worried because he wasn’t going to their revival meeting at night. You know those country folk…back in those days; I guess here and there they’re still that way. My dad said, “Charlie, some of the neighbors are wondering why you’re not attending. Maybe you would better go down to the Bryant’s and sort of wash up a little bit and put you on a clean pair of overalls. Just shut the still down and go on to the church. That will take the pressure off.” Well, it did. It worked. BG: What was it like (running the still)? Did you have to hide this still a lot? Did you have to hide the fact that you had this still? CB: Oh yes, that was all way back in the cove, the little burner. Otherwise you would get “chopped down” as they called it then. The revenue agent, the IRS, the same outfit that collects our income taxes. They are something. BG: I hear they are bad people. CB: Well, we had a lot of fun. It was rough growing up in that time and day, but we did enjoy life, just like people do today. Just a little different style and manner that is all. We were ourselves, and they were themselves. Like the old saying out west, “Well men are men, and women are glad of it.” That’s the way it was then, down here at home, right through these hills. I wouldn’t mind living through it again, knowing what I know now. It was rough, but that was only what we had, so we had to live it. BG: That’s right. Do you think life today is harder or easier than it was then? CB: It’s much easier, but it’s too fast. Everybody’s in a hurry today. Back in those days you just didn’t rush through like they do it now, it’s the way I see it. Somebody asked me not long ago, “How did you do it? How did you hang on so long to life?” My answer is by not hurrying. The only time I ever got in a hurry in my life I was trying to stop. Just one time I got in a hurry. BG: Well what happened? CB: I had straddled a danged riled horse and he was running away with me. That was it. The next thing I knew I was sitting there looking at the other mountainside, blinking my eyes like a frog in a hailstorm or something. And didn’t know who I was or where I was. Two arms, one collarbone busted, and my head and neck bruised. They made me a trough to eat out of, I couldn’t feed myself. Well, I still like horses now, if you can imagine that after that one near beat me to death. It was a little two or three year old stallion. The horse was as gentle as a kitten, but he just decided he was going to have his fun, and he did. BG: How old were you then? CB: About 17 or 16. I was old enough to have known better. 5 �BG: Really? CB: When I look back at things like that its sort of amusing and, you know, if you didn’t have a sense of humor you wouldn’t have much. At least I wouldn’t. I sort of like that idea of taking things lightly, you know. Don’t be too serious about things and don’t get in a hurry. BG: Yes, you get by a lot easier. Talking about getting in a hurry, did people go visiting very much when you were a boy? CB: Not very much. Well, they did on Sunday. That was church day, you know…Sunday school. And that was the chance they had the whole week to see their neighbors. People would have this church group where they would get together and get acquainted again. And do a little gossiping sometimes on the side. But it was interesting. That was the only thing that we had to look forward to. There were no picture shows, no little league baseball. The only place where kids could go. Sunday morning we could put on our clean shirt and go to church without asking mom or dad, “Can we go?” That was understood, that was a part of life. They knew where we were going. We knew where we were going, there were no questions asked at all on Sunday morning. Do as you please, as long as you go to church. Well, sometimes as little boys we would always go to Sunday school first then church. Sometimes we would prefer the swimming hole that was about a half mile below the church. We would play “hooky,” I believe they call it. We sure did, but it was fun. Once in a while we would have to kill a water snake or something. BG: Does the water stay pretty cool up here all summer long? Is it warm enough to go swimming? CB: Well, this was down in Caldwell County about 2,000 feet lower than Blowing Rock. Down in the valley, John’s River Valley and Mulberry Valley, which was just under the mountain three or four miles away. Yes, up here the only way I would go swimming is to fall in and hope that didn’t happen. It’s too cold up here. BG: Pretty chilly. What about your schooling? Can you tell me something about your schooling? CB: Yes, ma’am. If I can remember. We had a three-day rain one time, way back in the teens. That’s a little further back than you remember I’m sure. It washed the foot-log away, and we were living on the wrong side of the creek. The schoolhouse was on my side. So I had to go to school for three days before they go the foot-log put back. BG: That’s the only schooling you ever had? Those three days? CB: Yes, that was it. Except for just reading the Boone Almanac and a few newspapers. BG: Where did you learn to read? 6 �CG: At my home by firelight. Preacher Savage used to be the Episcopalian minister here. I think that he was raised over somewhere in Allegany County. He gave me a book; the name of it was Treasure Island. I started reading it on Christmas morning, that was my Christmas gift, and I finished reading it about midnight. I just had my head buried right in that thing. First in my bedroom, then I had to go out on the porch, then upstairs. I was so danged scared I called my mom to show me to my bedroom after reading that book by firelight. The house was a bit crude, it didn’t have things so modern back then. That is, not compared with today anyway. Its like those old timers used to say it was “root hog” or “die them days,” and hogs didn’t root them like they do now. BG: What do you mean by that? CB: Well, hogs would just stick their nose in the ground and start walking. Now these days they have smarted up, they go “hunching along.” I’m sure that is going to be interesting now. BG: Go ahead. CB: Pardon? GB: I just said go ahead and tell me some more. CB: About what? BG: You’re doing just fine. CB: Well, thank you. I hope it will not create too many red faces. But, just thinking of things back those days like they were then and like they are today, there is really no comparison. Back in those das when I was a young fellow, we just had one-track roads. It was either a buggy or a wagon or a sled. Just right of the river. Most of the roads followed the creek bank, through the farm area. Back in those days farmers were what kept us alive and they couldn’t afford to give valuable level land, it was with corn or wheat or something for a road. That had been unheard of. BG: Doesn’t the way people used to utilize what they had, taking advantage of the land and misusing it? CB: Well, they just had to do it. Yes, we used to make molasses like I told you a while ago. Boil molasses, you grind the can round with an old cane mill, horse or a mule, or an old steer or something. That used to be my job. Pulling that thing, pushing him along, grinding candy. It took one complete circle for the horsepower to equal one turn of the cane mill. So it was a slow process. And it was just a toss up which one of us got dizzy first, going around and around. And lots of times we would have to take one out when it would fall. Put in a new one that wasn’t so disturbed, or something. 7 �And chestnuts, the forest full of chestnut trees then. It was a lot more fun to pick them up and road them in front of the old molasses boiler furnace. That was made it worthwhile was roasting chestnuts. BG: I don’t think that I’ve ever eaten any chestnuts. They are just not around anymore. When was it that the blight hit and wiped out all of the chestnuts? CB: When? Well, it was some sort of blight. It got all of tem. All of our original, now they are what they call blight resistant Chinese chestnuts. They are not too good either. I planted a few of those. They are a very poor substitute for what we used to have, our original chestnut trees. BG: When did this blight hit? Do you know what year that was? CB: Oh, it started when I was a kid. My granddad had a big old field he called his chestnut orchard. Great big old chestnut trees that were three or four feet in diameter and he would go out there and pick them up. He would just fell for them, but they started dying. I was probably ten years old, that’s a little while ago. Life was really interesting back then. It still is for that matter, but people are living so different today. Too much hurry. Too much, well just we’ve got to get there or we don’t, these days. And I don’t see where it quite, I don’t know…maybe it’s a wholesome life. That’s all people know. The young people these days, is what they’re living. Just like we did. The thing is its just different for us old timers. But yet its all the young people know. This is their life. And some of them are living it up a little bit. BG: Way too fast. CB: That’s what I would say. It’s no use hurrying through. It’s too short anyway. I’m not mad; I don’t know whether they quit. It just doesn’t work that way. BG: You’ve got a real good attitude. CB: Well, thank you. I have been that way most of my life. Like I say, if you didn’t have a little sense of humor, you wouldn’t have any sense. It all goes together. It works together. It’s about what you make of it, is the way I see it. But the main thing, don’t get in a hurry. Even thought it might be a lot of fun, don’t get in a hurry. Just go along in the agony. I’m going to tell you a little shady joke or two. You would be better put that on another tape. BG: All right. Can you tell me what a typical farm day was like? What time did you get up in the morning? CB: Sunrise or earlier. BG: And what was the first thing that you did? Try to remember one, a particular day and just 8 �tell me every detail about it. CB: Well, the first thing we would usually have breakfast. Mom would get up and cook breakfast. BG: What did she usually cook for breakfast? CB: Just whatever there was. Eggs, bacon, ham; we usually grew our own hogs and our beef. Just whatever there was. And turkey, once in a while we would have a stuffed turkey or something at Thanksgiving. But it’s just a plain country family. Get up and work after breakfast. Hoe corn; dig taters, whatever there was to do. BG: There’s always something to do. CB: There sure was. If nothing else we could on rainy days, we could get out there and straighten up old bent nails with a hammer. Straighten nails they call it, because you couldn’t afford new nails or anything. We made our own fence rails. We made our fences. We couldn’t afford buying barbed wire, it was called barbed wire. So the cattle and cows and everything they just roamed around through the pasture and the woods. And we would in the evening, our job as kids was to go out and round them up, bring them in for milling. Just plain country life. BG: What time would you come in to eat? CB: Before dark. We would usually be in by dark, after supper. Bread and milk for supper. It was wholesome, it was right good eating. And one time, I’ll never forget this. We had something different for breakfast. Usually it was cured meat, ham, and stuff like that, maybe salted bacon. But one morning, it was in wintertime, sort of cold. And mom left her old oven door open, this old range stove. Back in those days we used to have a cat hole in the door. Have you heard of that? A cat hole so the cat could come in or go out as he pleased. And some of them, before they got sort of wised up they would cut a little hole for the kittens. But by and by they found out the kittens could go through the same hole the old cat could, so they just cut one hole, a big one. Mom left the over door in a range cook stove. Two or three cats in there. It was cold, wintertime. They decided they would keep warn in that oven. Well, we got up way before daylight always every morning, and she closed the oven door and started the fire going. It was a wood burner, and by and by she heard this awful yowling. She started looking for the cats, they weren’t anywhere in there except in the oven and they were baking. That’s one time we came right near having a baked cat ham for breakfast! Well, mom opened the door. They left there so fast and both hit the cat hole at the same time and they jammed up in it and then they got in a fight. The hair was scorching plum in the woods! But we nearly had cat ham for breakfast that morning. 9 �BG: But they made it all right? CB: They pulled through it. They didn’t come back too soon; they stayed away a little while. BG: Wondering what these strange people are doing to them? CB: Well, this was just old country stuff you know. That’s all. Just like people used to live. BG: After you ate supper at night, did your family sit around together and have any sort of a family entertainment? Did anybody play a banjo or fiddle? CB: Well, there were not many musicians in our family. Two or three of the youngsters could kind of plunk on an old guitar. You know, just one at a time. But generally at that time of the day we were so tired we just went on to bed after supper, as soon as we could. Back in those days we had those old rope beds. They called it a corded bed. Instead of springs, we used just rope. BG: Were those pretty sturdy? Were the rope beds pretty sturdy? Did they hold the mattress firm? CB: Well our mattresses were “ticks” as they called it. Straw ticks. Filled with wheat straw. Well, by and by then they wore out we hat to put new straw in it. And the old bed, it could be any style shaped bed and ever so often those ropes had to be tightened up. My brother and I bunked together. One particular evening we got to bouncing around, the danged thing collapsed with us and the old headboard came over and caught. We were in a spot I’m telling you. Hollering, “Help! Help!” Mom finally had to go, she just died laughing, she had to come and lift the danged headboard off of us before we could move. I reckon we would have been there yet if somebody hadn’t moved. BG: What was the headboard made of? CB: Wood, it was all just old wood. BG: Were they all hand carved by somebody in the family? CB: Well mostly, yes. But there not so many factory made stuff back in those days. It was just you do it yourself you know. BG: Everything seemed to last a lot longer like that too. CB: We have an old one in here, but its modernized. It got springs and what not on it. Used to be in the family when I was a kid. You can see it after a while. BG: All right, great. I’d like to see it. 10 �CB: It can’t talk to you. If it could I’d touch a match to it I believe! BG: Don’t want it to tell any stories? Any old stories? CB: I don’t believe I would, don’t believe I would. Lib can tell you some stories. Now, any other questions Miss Barb? I’m just taking up a lot of your time? BG: Oh, I’m enjoying it. Its great. This is great. I want you to tell me some more stories, like the beds. I didn’t know about the rope beds. What was something else that is so different now than how it was? I don’t know like…rugs. Did your mother weave your own rugs? CB: She had some of those old wool cards they called it, you know…spiked things? And a spinning wheel and what not. I think couple of old spinning wheels as boys; we tore them up trying to make a sawmill out of it. Or tried to. If we had them today they would be worth something. But as kids, anything we could, we would tear up cloth and make a sawmill out of it. Just anything, kids, crazy. When the brains were passed around I reckon we just reached over and grabbed a bag of nuts, or fell out of the high chair or something! BG: Did your mother make all of your clothes? CB: Most of them. BG: What did she make them out of? What kind of material did she use? CB: They called it factory cloth back then. It was just plain old white cloth. The same kind of stuff they made covered wagons out of, the white stuff. BG: Canvas type cloth? Was it thick? CB: Well, it was made by a manufacturing company. It was thick and heavy. Well, that was the only cloth that I ever knew of, other than the overalls. Overall cloth could be bought then in the bolt. She would make overalls for us and shirts. And that factory cloth was the coldest underwear I believe. Even an Eskimo would have shivered if they put on a pair of drawers made out of that stuff! BG: Did they keep you very warm in the winter? CB: Well, after you finally got them warned up you would stay warm. They were all right, but golly they were cold to start with. BG: What about your shoes? Did somebody make your shoes? CB: Oh, we would get a pair a year. If we wore them out, we were out of luck until the next year. There were shoemakers back in those days, but my dad didn’t make any. His dad did, my 11 �old granddad. He used to make all the shoes and granny made all the clothes for all the young ones. BG: Did you know your grandparents very well? Did they live… CB: I remember my granddad real well. He died when I was about; I think I was eleven years old when he died. He was 90, somewhere in the nineties. I went to his funeral. BG: What was the funeral like? CB: It was country graveside; they just dug a hole and planted him in there. That was all there was to it back in those days. My daddy used to worry about that. He told Momma one time, he say, “We’ll, you know it would take a 100 dollars to bury the family.” There were seven kids and he said, “It will cost that to bury our whole family.” One hundred dollars, think of that. Well, an undertaker wouldn’t even sneeze at you these days for $100. BG: And then you would be buried anywhere you wanted. Is that correct? CB: Oh yes, family burying ground usually. Just anyplace on the hillside where it wouldn’t do to grow corn. Just plant them (people) there and they would stay. No questions asked. Nothing. BG: Did a lot of the neighbors come to the funerals? CB: Oh yes. Everybody for miles around. That was another one of those get together, like going to church on Sunday. But they were all there if you needed help. They would come and sit up with you and everything. That’s one think we don’t have that much anymore, very much. We still have friend s and neighbors, but back in those days you just had to do things. That was part of life, you know. BG: Showing each other. Kind of showing each other how you felt, helping them out when they were having hard times. CB: Oh, yes. It was just being neighbors and friends, that was all. We either stuck together or else we were gone. That was the way it was. Help each other. And sometimes I think its pretty nice way to live. Pretty good way to be friends and neighbors. Its still that way, but a little different…too speedy these days. Say, “Good morning” to somebody these mornings and then the next morning they say, “Oh, go to hell!” or something. Its just different than it used to be. Please excuse my language. BG: Oh, it’s quite all right. Well, you were talking a little while about the roads being just onelane roads. Do you remember when the first cars came to this area? CB: Oh, yes. They were those old Model T Henry Fords. You would crank one of the dammed things till the water boiled and maybe they would start. You know hand-cranked? Lord have 12 �mercy. The hardest work I have ever done in my life was trying to crank up one of those damned things. And then you would usually end up with a broken arm! The car would backfire if it ever did fire. That’s what this old Frenchman told me. He said, “I cranked the danged thing until the water boiled.” He was French Canadian. I said, “Dan, wouldn’t it fire at all?” “Hellfire, it wouldn’t even backfire!” he said. But that was your Model T’s. That was way back in the 1920s. BG: Did the coming of the car have much of a change on life? CB: Oh yes, it changed everything around. But it took a little while to do it. You know we still had plenty of chestnuts when they first came out. And beans and corn and there was no blight, there were no bugs. We didn’t have to spray, or dust or anything for our crop back then. But I reckon the Model T’s changed all that. They brought the bugs with them or something! BG: The pollution I guess it was. CB: Could be. I don’t know if this was so long ago. It’s hard to put everything together again, you know just at once. But sometimes I think maybe we would have been just as well off if we would have stayed with a horse and buggy. I can’t help but think of it that way. At least it suited me. And those were the good days if you didn’t mind sitting behind a horse. You could have a lot of fun on a date. Just as much fun as it is these days. If you didn’t mind sitting behind a horse. BG: What was courting like? CB: Courting? Just like it is now, I reckon. BG: Where did you go? What did you do? CB: Nowhere. You just go call on your date. You would sit at her house for an hour or two and then head for home. A little bit milder I reckon than what it is these days. I would say quieter. And you had to act respectable they called it back in those days. You had to be known in other words. If your date’s parents didn’t like you, you just didn’t date. That was all there was to it. You had to be a good neighbor and a good friend in order to have a date with whoever it was. BG: Did you have to ask the parent’s permission or did you ask the girl? CB: Well, that was usually understood. You knew if the parents didn’t approve of you, you wouldn’t be there regardless of what the girl said. But otherwise the courtship I would say was a little more modest back in those days. Less, what would you call it these days? permissiveness these days? 13 �No, that was unheard of back then. If a girl made a mistake, she was through. And they all, it seemed to be understood that way. They just very seldom ever made a mistake until they were married. And then of course, it couldn’t have been a mistake. End up in a divorce court, but very seldom. BG: Did they have many divorces back then? CB: Oh yes, the same then as now, but you were downgraded if you even though of a divorce. That was something unusual. People jus didn’t go for that. They just have to if they made a mistake. Well, they would sweat it out. Just tough it out. Rather, they were thinking of the kids. Family life in other words. Rather than degradation. BG: That sounds good. CB: Whatever it was. They just didn’t go for that back in those days. Nothing, they wanted to be on the “up and level” you know, keep going ahead. And it wasn’t a bad idea, I reckon. BG: Kept people closer together and family life more of a family. CB: Yeah, more of a close-knit family life. Rather than, I think these days that, I don’t know but it seems to me that the parents say, “Okay kids, just go ahead.” Without supervision or anything. Just to get rid of them, get them out of the house. “Go on, do what you want to do.” Well, they do. Especially if they have a sporty vehicle. Back in those days if we had a four-legged horse and a four-wheeled buggy we were, lucky. A buggy would be like a Cadillac today. BG: Were your parents very strict with you? Did you consider them to have been strict? CB: Well, they sure laid it on once in a while. I knew exactly where they were hitting too. BG: Is that what they would do for punishment? CB: Well, they would talk a little once in a while. But usually they were too dang busy trying to make a living that they didn’t have time to talk too much. But when they did decide to punish, they knew exactly where they were spanking. BG: What did they spank you with? CB: Oh, a paddle, broom handle, anything that was available. Just whatever was handy that would be it. Usually he palm of the hand. BG: It seemed to hurt the most I guess. 14 �CB: Well, like you said, I knew exactly where they were spanking. BG: Did your family dig roots too? CB: Dig roots? Oh yes, we used to dig ginseng. “Sang” we called it back then. S-A-N-G. Ginseng. That’s supposed to be a mysterious, great herb that the Chinese like so well. And then star root, and then we would also pull Galax. BG: Did the people use ginseng around here at all or did they just sell it? CB: I don’t know of anyone that used it, juts just one of those things. Maybe a few people do. I’ve found it. I’ve dug it up from time to time, but I don’t see that anymore. BG: I’ve got a few plants at my house. Got about four of them. Only one is getting a little berry on it. What do you do with the very if you want to say, increase your crop? CB: The seeds? BG: Yes. Are there seeds inside the little berries? CB: Yes, like holly berries. Same color exact. The ginseng is a pretty plant really, its just three leaves. And the seed part after they grow to a certain age, the seed comes up in the middle of he pant with al little flower, a little group of red berries. Those are the seeds. BG: Do you replant each of the red berries or is there just one, or several of them? CB: No, there are several in a little pod right in the center of this parent plant. And the birds sometimes plant them, or you can if you want to. And if a mole or something doesn’t get them, it’ll come up. My daddy used to have three or four old big hollow chestnut logs full of red soil that he grew ginseng in where we used to live. But the cultivated kind never did do quite so good as the just out in it s natural state in the woods. Well, the time it rained for three days, my dad’s old ginseng patch washed away. Those old hollow chestnut logs, they went down the river putting him out of the business. He said, “Well, I’ll just leave them where they are from now on, out in the woods in the cold.” Back in 1916, it rained so much that is caused a flood. Nearly washed everything thing down. The word got passed around, back at this time there were no telephones, but the word spread from one place to another. This old timer, our country church preacher got people together to pray at our little church for this rain to quit. He said, “Pray for the flood to stop.” It was really a rip-snorting flood! BG: Was it worse than the flood of 1940? 15 �CB: Yes, it was. I remember that one too. But in ’16 it was a little rougher. Well, it was rolling boulders half as big as this house down the little creek here. It just shook the earth, like an earthquake. Most of the foot-logs washed away. Finally one of the brothers said, “Well, looked like no more of us are going to get here. We might as well go in and start praying.” Then the preacher said, “We can go in and pray, that’s all right, but it ain’t going to do a bit of good as long as those clouds are coming from the north and from the southeast. It wouldn’t do a bit of good!” BG: Well, did you say it rained for three days? CB: Three days and nights. There was no let up to it. I was beginning to wonder what old Noah felt like. BG: Who felt like? CB: Old Noah, you know, the ark. I was beginning to look for a little mountain to climb onto. But the branches were all so full of water. I couldn’t think, or get to the mountain. One little branch of the creek above the house where we lived, it dried up every summer and it got so deep I couldn’t even wade. I was 19 years old and couldn’t wade in the creek because there was too much water in it. Rock, driftwood, everything coming down. BG: Did that hurt a lot of people for that year? Was it in the springtime? CB: It washed a lot of crops away. Corn and wheat, ruining so many farms down there in the valleys. A lot of the farmers they were do discouraged. They would have sold out if they could have found anyone to buy their place. But by and by they came accustomed to the change. Where rich level fields had been, it was nothing but rock. That creek was running everywhere. No sir, the bottomland as they called it. Nothing but rock. End of interview 16 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Appalachian Oral History Project Interviews Description An account of the resource In 1973, representatives from Appalachian State University (ASU) began the process of collecting interviews from Watauga, Avery, Ashe, and Caldwell county citizens to learn about their respective lives and gather stories. From the outset of the project, the interviewers knew that they were reaching out to the “last generation of Appalachian residents to reach maturity before the advent of radio, the last generation to maintain an oral tradition.” The goal was to create a wealth of data for historians, folklorists, musicians, sociologists, and anthropologists interested in the Appalachian Region. The project was known as the “Appalachian Oral History Project” (AOHP), and developed in a consortium with Alice Lloyd College and Lees Junior College (now Hazard County Community College) both in Kentucky, Emory and Henry College in Virginia, and ASU. Predominately funded through the National Endowment for the Humanities, the four schools by 1977 had amassed approximately 3,000 interviews. Each institution had its own director and staff. Most of the interviewers were students. Outgrowths of the project included the Mountain Memories newsletter that shared the stories collected, an advisory council, a Union Catalog, photographs collected, transcripts on microfilm, and the book Our Appalachia. Out of the 3,000 interviews between the three schools, only 663 transcripts were selected to be microfilmed. In 1978, two reels of microfilm were made available with 96 transcripts contributed by ASU. An annotated index referred to as The Appalachian Oral History Project Union Catalog was created to accompany the microfilm. The catalog is broken down into five sections starting with a subject topic index such as Civilian Conservation Corps, Coal Camps, Churches, etc. The next four sections introduced the interviewees by respective school. There was an attempt to include basic biographic information such as date of birth, location, interviewer name, length of interview, and subjects discussed. However, this information was not always consistent per school. This online project features clips from the interviews, complete transcripts, and photographs. The quality and consistency of the interviews vary due to the fact that they were done largely by students. Most of the photos are missing dates and identifying information. Contributor An entity responsible for making contributions to the resource Collection 111. Appalachian Oral History Project Records, 1965-1989 Date A point or period of time associated with an event in the lifecycle of the resource 1965-1989 Sound A resource whose content is primarily intended to be rendered as audio. Artist Bolick, Charles (interviewee) Greenberg, Barbara (interviewer) Duration Length of time involved (seconds, minutes, hours, days, class periods, etc.) 00:26, Making moonshine Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interview with Charles Bolick, June 21, 1974 Subject The topic of the resource Bolick, Charles (1891-)--Interviews Farm life--North Carolina--Caldwell County--History--20th century Distilling, Illicit--North Carolina--Caldwell County Caldwell County (N.C.)--History--20th century Caldwell County (N.C.)--Social life and customs--20th century Description An account of the resource “Charles” Wesley Bolick was born on August 15, 1897 in the Mulberry Valley community of Caldwell County about ten miles from Blowing Rock, North Carolina. His parents were Emanuel (b. October 24, 1852 - d. August 16, 1926) and Mary Vienna Sherrill Bolick (b. April 1860 – d. August 27, 1934). He had four siblings and was married to Elizabeth “Libby” Gomer Bolick (b. October 7, 1881 – d. January 16, 1983). Charles Bolick died on April 29, 1996 at the age of 98. During the interview he talks about his parents and siblings, selling whiskey, making apple brandy, living off the land and making everything the family needed. He reflects on the Depression, and attending school. He also discusses making molasses, sleeping on a rope bed, courting, digging for ginseng, and the floods of 1916 and 1940. Creator An entity primarily responsible for making the resource Bolick, Charles Source A related resource from which the described resource is derived <a title="Appalachian Oral History Project Interviews, 1965-1989" href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/195" target="_blank">Appalachian Oral History Project Interviews, 1965-1989</a> Date A point or period of time associated with an event in the lifecycle of the resource 21-Jun-74 Rights Information about rights held in and over the resource Copyright for the interviews on the Appalachian State University Oral History Collection site is held by Appalachian State University. The interviews are available for free personal, non-commercial, and educational use, provided that proper citation is used (e.g. Appalachian State Collection 111. Appalachian Oral History Project Records, 1965-1989, W.L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC). Any commercial use of the materials, without the written permission of the Appalachian State University, is strictly prohibited. Format The file format, physical medium, or dimensions of the resource MP3 Extent The size or duration of the resource. 16 pages Language A language of the resource English English Type The nature or genre of the resource Sound Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant <kml xmlns="http://earth.google.com/kml/2.0"><Folder><name>OpenLayers export</name><description>Exported on Thu Oct 24 2013 14:08:22 GMT-0400 (Eastern Standard Time)</description></Folder></kml>||||osm Caldwell County (N.C) 1916 flood 1940 flood Blowing Rock Caldwell County car chestnuts cooking courting Depression farming herbs molasses moonshine Watauga County N.C. Whiskey