Allen Fuller in Georgia 1832 - slight annotations

Published in the November 17, 1832 issue of the Evangelical Magazine and Gospel Advocate
(Utica NY) written by Allen Fuller. annotated in April 11 -12, 2011. Minor Updates May 21, 2011

[For the Magazine and Advocate.]

UNIVERSALISM IN GEORGIA.

Br[other]s Skinner and Grosh—Having recently taken a tour in Georgia, I will give you some account of my reception, and the the state of our cause in that region. I left this District on the 10th of July, in company with Mr. Robert F. Coleman and family, of Fairfield [County], warm friends, at whose solicitation I took this journey.

* *Robert F. Coleman (1795-c1872) Part of the Coleman family from Feasterville SC in Fairfiield County and the Universalist Church there. Son of John Roe Coleman. In Mississippi in 1835. Possible this is the move that he and his family did to get to Weir, Ms.in Choctaw County.

At Washington, Wilkes county, Ga., I found a firm friend, Jeremiah Lobdel, a patron of the Religious Inquirer, by whom, and his family. I was cordially received.

** Washington is about 86 miles southwest of Newberry, SC; Allen Fuller's home at the time. The route from Abbeville SC to Washington was on a well traveled stagecoach road. Jeremiah Lobdell (1784 - 1850) moved to Washington from Connecticut in 1806. The Religious Inquirer was a Universalist newspaper published by Charles Spear in Hartford Connecticut.

After passing that place we discovered no professors of God's universal and impartial grace, till we arrived at the Indian Spring, Butts county, which was the termination of our journey. Near that place there were several believers in the truth, as it is in Jesus. Your subscriber, Isaac Nolen, being a family connexion of Mr. Coleman, his house became our home while we remained at the place. On Sunday, July 15th, Thursday, 20th, and Sunday, August 5th, I preached at the arbor erected at the Spring, to large, and, with the exception of a few individuals, very attentive congregations. On Sunday, the 22d, I delivered a discourse, by request, to a Presbyterian audience , after the close of the regular services of the day: but the minister took care to leave the ground before I commenced, although he did not go out of the settlement till after we left the spot.

**Indian Springs is 88 miles west southwest of Washington Ga. The area is now a state park, and you can see the hotel (there since 1821) and spring. It was here that the treaty was signed in 1825, 7 years earlier, to open Creek (Muscogee) native land for white settlement in the western half of Georgia and in Alabama. Isaac Nolen (1794-1866) is mentioned on a historic marker in nearby Jackson, as the first Sheriff of the county, at its formation in 1825. He was born in Fairfield County, SC and his wife was Elizabeth "Betty" Coleman (1807-c1880), Robert's cousin?. The Nolen's moved to Chambers County, Alabama, apparently in the early 1830s, and then to Texas in by 1855. It's possible that the Jackson Presbyterian Church in Jackson is the church that Fuller used - it was founded in 1827.

Sunday, July 29, I delivered two discourses in a Methodist meeting-house, in Newton county, where there arc a number of Universalists, by whom I was welcomed with joy. The audience was large and very attentive.

** Newton county is north of Butts county. In decades to come, there will be an Universalist Church in Covington.

Tuesday afternoon, 31st, I preached at the house of Mr. John Hill, Walton county, (who deceased April 28, last past) a funeral discourse, to a large and attentive audience, although less than twenty-four hour's notice of the appointment was given. Several warm friends reside in the neighborhood where, this meeting was held, who gave demonstration of their approbation, by contributing liberally to my benefit. On Wednesday, August 1, I delivered two discourses in Munroe, the county seat of Walton county, to respectable congregations; to both of which replies were made; and I rejoined. The person who replied to the first, was an exhorter by the name of Baker. He would rejoice to believe the doctrine preached if it were true: but was fearful it would give people leave to go on in sin; urged the hearers to have a conscience void of oflfence; and quoted, as Scripture—" If ye die in your sins, where God and Christ are, ye never can come." I approved of the exhortation to have a conscience void of offense; applauded his benevolent feelings; exposed the absurdity of supposing that the hope of salvation, as the gift of God, could cause us to hate him; and offered him ten dollars to find the passage he had quoted, in the text of the Bible. After I made him this offer, and while exposing his gross misquotation, he left the house, and I saw him no more.

**Walton County is north of Newton County. In the future there would be 3-4 Universalist Churches in the county. John Hill (1760-1831) is buried at his home family cemetery - now Ft. Yargo State Park, on land which he bought in 1810. Hill was apparently born in North Carolina, moved to Fairfield County SC circa 1776, and fought in the American Revolution . There were eight Baker households in Walton County Census of 1830, so I cannot say yet which Barker it was.

The other discourse was replied to by a person who was traveling, and stopped for the night in the village. If I am rightly informed, it was Rev. William Moderwell, a noted Presbyterian minister, of Augusta, Ga. His reply consisted of a most pompous display of rhetoric, in the description of "the last tremendous judgment," when " the congregated universe" would be called before "the tribunal bar of God," and "the finally impenitent" receive their "eternal doom;" accompanied with a number of positive, but unsupported assertions, uttered in a most solemn and imposing manner. Not an argument, however, was brought forward, nor an objection stated, that had not been fully answered in the preceding discourse. As a specimen of his manner, I give the following from my notes, "We assert that the punishment of the wicked will be eternal;" and "eternal signifies during eternity." '"The Greek or Hebrew language contains no word that expresses endless duration more fully than aionion; the word rendered everlasting in the text"—Matt, xxv: 46. When I re-rejoined, I showed that he had begged the question in the commencement, and offered his mere assertions for proof; assured him that the time had gone by in which the infallibility of the clergy would be admitted; and inquired of him if he knew any such words in the Greek as aphthartos, and akatalutos, and whether they do not express the continuance of duration more fully than aionion, and whether they are ever in the Bible used in a limited sense?

** William Moderwell (1794-1842) He was the pastor in Augusta from 1821-1826, and left the ministry in 1833.

At this place I was cordially welcomed by Mr. James Ferguson, a zealous friend. a subscriber to the Religious Inquirer, who gave me encouragement that a society might soon be formed in that county. With him I proceeded, the day following, to a place in the same county, called "Broken Arrow," where I preached to a small number of attentive hearers at 11, A. M. Thence I proceeded to Newton (county), to near where I had preached on Sunday, and delivered a discourse at 4 o'clock, P. M., to a respectable audience; and on Friday preached in the Court-House at Covington, Newton county, to a very large and attentive audience.

** James Ferguson (1800 -c1860s ) apparently the brother of Charles Ferguson, the founder of the very known Feguson potter family. Some of the Fergusons later lived in Jugtown, another Universalist Church site. James had moved from Edgefield SC to Walton County Ga about 1826. The family moved on in 1835, ending up in Muscogee County GA by 1850. "Broken Arrow" is on the maps of the 1860s, halfway between Conyers and Monroe. It's been suggested this is the current "Walnut Grove".

After an intermission of one hour, a reply was made to this discourse by Dr. Means, a minister of the Methodist denomination, which occupied two hours, and consisted chiefly in setting up a "main of straw," i. e. no punishment for sin, no distinction between the righteous and the wicked, and then laboring to beat it down again. He made some gross mistakes; among which I select the following. After inquiring whether St. Paul ever heard of the doctrine which seems to be expressed by him on almost every page of his Epistles, he asked, "Did the early fathers know any thing of this system? Inquire of Origen if these principles were heard of in his day? No; they were not known." This gave me so good an opportunity to expose him, and I improved it to so much advantage, that he made an acknowledgment of his mistake. I occupied more than an hour in pointing out his misapprehension of our doctrine, hit erroneous quotations of Scripture, and his incorrect conclusions. Several friends made contributions to me in this and Walton county, besides those above noticed.

** Dr. Alexander Means (1801-1883) President of Emory College for one year, delivered the funeral oratory for President Zachary Taylor. Very short term as preacher, working for the Methodist in their education areas in 1834.

Returning to Butts county, I preached at the Indian Spring on Sunday, the 5th, as before noticed; and on Monday delivered two discourses, one at the house of your subscriber Archibald Smith, and the other at his brother's, Presley Smith. These men are zealous Universalists, and Archibald was long a member of the Baptist church, and was excluded therefrom, wholly because he believed that God would treat all his offspring as well as he expected to be treated himself; though he candidly told the minister, at the time he united with the church, that he believed that doctrine. Before the church excommunicated him, it had the formality of a trial, and he was called on to make a defense; but as he proceeded, the meeting became so disorderly us to cause him to desist; and after making several attempts, with the same success, he abandoned the idea. Another person who spoke a few words in his behalf, was afterwards tried for the offense, and narrowly escaped expulsion; and when the vote was taken on expelling Mr. Smith it was unanimous, and for an obvious reason. No one dared to vote in his favor, as a trial and excommunication would have been the consequence. This proceeding appears much like trying a man for his life in a court where every lawyer who should speak on the behalf of the accused, and every juror who would not bring him in guilty, should be hung! I did not understand that the blame was attached to the minister of the church, but to the members who had the influence to control it.

* *Archibald Smith (1791- 1870s) born in Spartanburg SC. In Jasper County , Ga in 1812, moved to Morgan County Ga in 1813. Moved to Randolph County Alabama around 1859. Presley Smith (1784-1866) born in Spartanburg SC, moved to Charelston, then Monroe County GA from the 1820s on.

On Thursday, August 9, we commenced our return; and on Friday night I had the satisfaction of speaking to a respectable congregation in Greensborough, Green county. And on Saturday night, and Sunday at 9, A; M., at Washington court-house, Wilkes county, I preached to pretty large audiences, which all listened with good attention. Receiving an urgent request to visit Taleaferro county, I returned thither, and on Monday night 1 delivered a discourse in Crawfordsville court-house to a respectable auditory, during which a person, whom I afterwards learned was a preacher, I think of the Baptist denomination, stood and muttered his disapprobation in an undertone so as not to be understood, but still so loud as to cause considerable disturbance, and show his good breeding. In the morning, however, he became sensible of his fault, and apologized to some of our friends.

**From Monroe County to Greensboro is about 60 miles, this putting Fuller back in the future I-20 corridor. Greensboro to Washington 30 miles on what is now GA 44 . Then head south on GA 47 19 miles to Crawfordville, back in the I-20 corridor.

At 12 o'clock, on Tuesday, I preached again at the same place, to a very large congregation; and after receiving a freewill offering from a few of our friends, and entertainment from Mr. Almond Cobb, I returned about six miles on my way back to Washington, to the house of Mr. Alexander Norris, an elderly man, apparently on the border of the grave, who has long been a firm and consistent Universalist, and, at half past 4 o'clock, preached to a respectable number of people, who listened with attention to the truth. Thence, returning, I arrived in this District on Friday, August 17th, having been absent nearly six weeks, traveled more than six hundred miles during the heat of midsummer, and delivered twenty discourses and several replies; and, by the good providence and blessing of God, I was preserved in usual health to return to my friends in this place.

* *Amon Cobb (1795- 1860s) was born in Massachusetts, moved to Georgia maybe in the 1810s. Married late in life, to a woman 24 years his junior. Grocer, and able to retire early. Sons were in Texas by 1880. Alexander Norris (1759 - 1833) born in Maryland. Revolutionary War solider. My have lived in Edgefield, prior to coming to Georgia. Buried off the Sandy Cross Road between Crawfordsville and Washington.

In many instances, there was one or more clergymen present at my meetings; and it was my practice, almost invariably, to invite them to speak, by saying, at the close of my sermon—"There is liberty for any one to speak on the subject, either by way of confirmation or objection;" but in no other instances did they reply, besides those above noticed. A large proportion of every audience, I presume, attended out of curiosity, though some had a sincere desire to know whether these things were so; and were disposed to weigh the subject candidly. A few believers in the doctrine taught, were found in almost every place, who rejoiced in the opportunity of hearing the Gospel message; and numbers of others evinced, by their countenances, that they would rejoice in the truth of the good tidings, and that they had some hope that it might be the truth. It was my manner to caution the hearers not to receive any doctrine because I, or any other person, advocated it; but, by all means, to examine the subject for themselves, to search the Scriptures, to exercise the right of private judgment, &c. And I am confident the effect has been to excite a spirit of inquiry, and induce the people to read and examine for themselves. My discourses were, generally, full and explicit on those doctrinal points which distinguish us from other sects.

One instance of commendable liberality I think worthy of notice. At Munroe, Walton county, our meeting was announced to be holden in the court-house, when the proprietors of the Reformed Methodist meeting-house came, without solicitation, and offered us the use of their house; which we accepted. On the other hand, we were denied the use of a house belonging to the Episcopal Methodists on the next day; in the same county; and in Butts County, we were refused the use of two houses by the Baptists, and one by the Methodists. In Greensborough, the Presbyterian house was denied. In almost every instance, here noticed, the persons who applied for the respected houses were proprietors in the same. Opposition to Universalism is much more general in this region, than the doctrine itself. It is "every where spoken against;" and all manner of evil is spoken against those who dare to avow the obnoxious faith, that our Father in Heaven is impartially good to all his intelligent creatures. At a camp meeting in the upper part of Walton County, the Universalists were abused and slandered with unusual virulence, while the people at the meeting, at the same time, were receiving all the favors that they could reasonably ask from the Universalists in their neighborhood; such as pasture for their horses, and other accommodations which it was in their power to grant. One of the preachers alleged that the time would soon come when Universalists would not be allowed to speak ; and that now they did not dare to advocate their ridiculous doctrines, except it was to the most weak and ignorant part of the community. [! !]

** Reformed Methodist was a split off of the Methodist movement. Methodist Episopal was the main Methodist group, now called the United Methodist Church.

I have confidence that much good will result from this visit, and the truth which has been promulgated will be as good seed to produce an abundant harvest in due time. When I parted with Mr. Lobdell, at,Washington, he remarked that it was his prayer that my labors might be as leaven which u woman took and hid in three measures of meal till the whole was leavened. Urgent requests were made by the brethren in every section, that I would prolong my visit, and especially, as I would not do so, that I would repeat it. Pressing invitations were also given from several other places, for me to visit and promulgate the truth; but as the time of my return was definitely set, I was obliged to say to them - "If I visit this part of the country again, of which there is some probability, should life and health be spared, I will endeavor to comply with your requests!" May God grant that much good may proceed from the labors which I have been permitted to sustain in the part of Georgia, where few if any, have ever promulgated the doctrine that God is the Saviour of all men. May the influence of the true Gospel save the people from sin, from fantacism, and from all fear that hath torment. In furnishing this account for publication, and in being so particular, I have hnd the object in view to encourage the hearts, and strengthen the hands of our brethren in the South, by having it circulated in that region, by means of our different periodicals, that are there taken. While absent, I distributed more tbsm one hundred copies of sermons and pajiers gratuitously.

The cholera is used as a means of exciting the fears of the people, by the Limitarian clergy in Georgia, as well as other parts of our country. Any thing that can be made to produce fear is readily seized by these pretended friends of mankind, and wielded to promote their interest. The reason why Universalism is so violently opposed, is, evidently, because it removes the foundation of those tormenting fears, on which they depend as a means of salvation. It would seem, judging from their actions, that they supposed nothing but fear of endless torment could lead any one to love God; though they are obliged to acknowledge, when questioned on the subject, that the goodness and love of God are the only motives which can lead men to repent and love him.

With affection and esteem, I remain your brother in the faith and fellowship of the Gospel of Jesus Christ.

ALLEN FULLER.

Newberry C[ourt] H[ouse], S. C, Avgust 23, 1832.

So why haven't I posted research recently?

At last report I was not even half way through trying to figure out the lifestories of the Universalists living in Atlanta in the late 1800s. And the title above pretty much explains the problem. With vague clues, I was looking for unwritten stories and writing them. A not impossible feet, but time consuming. The present keeps rearing its head as well -- but...
I will be doing a talk on D. B. Clayton at this years Universalist Convocations and I've also been involved in planning it. I've done most of my research on the life of Clayton already (I do plan to go to Savannah this weekend to see his son-in-laws grave), but I need to percolate the aspects of his life important to those of us 100 years later.
I have been picking up items to read - I note that "A Palmetto Boy" the diary and letters of James Adams Tillman does confirm that BR Tillman, Sr had a chapel built on his property, he being an Universalist does suggest it had Universalist preachers there. Also mentions some folks who the Tillmans might have known from the Universalist Churh. On a personal note - my wife has some of her family mentioned too.
"North Carolina Portraits of Faith" does have some nice pictures from Red Hill - including a birthday celebration for Rev Clayton.
Georgia and the Union -1850 - is the best "modern" source (with footnotes) on LFW Andrews problems in Macon in 1850. The conclussion is there was serious problems, and his paper did miss a couple of days, but he wasn't run out of town.
And I found who had the Freedonia Meeting House on their property -- unfortunately he had multiple properties, and my source didn't indicate which property ("more on this later")

Atlanta Universalists of 1895 part 2

As we continue to look at the Universalists in Atlanta, Georgia in around December of 1895. These are the people in the pews. So that we we ask "Who were these Universalists?", we'll know....
first lines are from the Jan 1895 article, next are my research.

Mr and Mrs. W.S. Cottington, natives of Alabama, had been members of 2nd Baptist of Atlanta, converted to Universalism after hearing Rev Q. H. Shinn.
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William S. Cottingham (1850-1903) born in Talbotton, Georgia, moved to Atlanta in the 1880s. A dairyman and farmer in Atlanta (he had some of the first Jersey cows in the Atlanta area), he became a traveling salesman in the early 1900s.
Narcissa Cottingham (1853-c1909) Born in Alabama, married in 1873, Her daughter Mary was a school teacher, with years of piano training. Daughter Elizabeth married William "Park" Felker in 1906. Rev Ellenwood of the Universalist Church officiating.
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Mr and Mrs. Alexander Beck, were also former members of 2nd Baptist, they converted by reading Universalist literature sent by the post office mission.
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Alexander Beck (1849 - 1908), moved to Atlanta in the 1870s, he apparently liked to say that his occupation was "traveler", which indeed he was. Very frequent traveler. Five months before his death, he took his son, Henry. to Denver Colorado, where they hoped they could recover his health. In business there he was successful, but not in health. The funeral was in the Universalist Church, of which he was called a "loyal and consistent member." Funeral led by Rev Ellenwood.

Cora Beck (1851-1938), daughter of Rev Warren, who was pastor of the First Baptist Church in Atlanta. She had ten children, of which four of the first five died in infancy. She was president of the local Universalist Woman's Mission Circle in 1908 and 1910. She was elected to the board of the Georgia Universalist Convention in October 1908. President of the Industrial Arts League in 1911.

Henry O. Beck (1888-1911), son of the above, in bad health for awhile, was a member of the church for "several years" prior to he death.
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From Joillet Illinois, Mrs. H.A. Harwood, Bertha Harwood,Mrs. A. L. Blackman, Spencer.
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They was an active Universalist Church in Joilet.
Helen A. Harwood (1830-1914) moved to Atlanta in the mid-late 1880s, with her daughters after the death of her husband. Active in the social scene of Atlanta.

Alma L. Blackman (1855-1932) widow when she moved to Atlanta with her mother and sister and son. Became an art teacher, advertised frequently.

Bertha H. Harwood (1866-1949)Born in Illinois. Extremely active in the Atlanta social scene - was President and co-founder of the Atlanta Musical Association, 1908-1911, created to encourage opera in Atlanta, and show surport ot the idea of performances on Sunday. Active in the Daughters of the American Revolution.. Married an Arrowood in 1912 -believed by some to be Milton Arrowood. They did leave Atlanta right about this time. It also looks plausible that they were divorced in Florida in 1941. We do know that some of her music related notes. files, and correspondence are in an archives in Atlanta.

Spencer E, Blackman (c1884-1906) died of typhoid fever. He had been living since c1900 in Jacksonville, Florida, and had worked for the fire department.

update 14 Nov 2010: Bertha Harwood did indeed marry Milton "Wallace" Arrowood (1983-). The marriage was performed by Rev Ellenwood of the Universalist Church in 1912. They left Atlanta for Florida and then Wilmette, Illinois, sometime around 1915. One child. They separated circa 1927, while living in Greenwich, Connecticut. He was infamous for being the first Annapolis graduate to desert from the U.S. Navy (in 1905), after his request for resignation was rejected. He deserted because he had discovered that the Navy allowed non-Christian sailors on board their ships.
I mention this mainly because of the connection with Universalists in 1912.
She was 15 years older than he, and had shaved off 23 years off her age by the 1920s, thus making positive identification more difficult.

Atlanta Universalists of 1895, part 1

In the publication ONWARD of January 17, 1896, there was a listing of all members of the new Universalist Church in Atlanta of 1895, as well as all the known Universalist in town. This listing includes that and my first run of research of who these people were. The original was complied by Mary Grace Canfield
Unless noted, we only know these folks were Universalist in circa December 1895.

Mr and Mrs. H.D. MCutcheon
Members of both the 1880s congregation and the new one. converted by Rev.
D.B.Clayton (then of Atlanta). He was a former Methodist and she a former Methodist.
Children were James, Howard, and Mrs. Cullpeper.
***
Hugh "David" McCutcheon (1844 - 1919) born in Gainesville, Ga (Northeast of Atlanta)
he joined the Rebel army in 1862 at age 19, just days before the Battle of Shiloh.
At some point he was captured and was held at the Lousiville (KY) Military Prison until being released in September 1864. In 1870, he and his younger brother ran a store in Marietta Georgia, which he continued on his own to at least 1880. He continued in the mercantile businesses in Atlanta, including the Atlanta Fire and Waterproof Paint Company. He was active until the summer of 1919, visiting his daughter in the Panama Carnal Zone. He died three months later at the Confederate Soldier Home in Atlanta. He was also a member of the Odd Fellows.
Louisa McCutcheon (1844- ) born in Cherokee, Georgia. Upon the death of H.D. she moved in with her daughter in the Canal zone. She apparently died in the middle 1920s.
Emma L. McCutcheon Cullpepper (1873- ) married G. W. Cullpeper in 1892. She filed for divorce in 1906, due to his habitual drunkenness and having assaulted her. He died in 1909. She lived with her sister in Atlanta, after the death of her sister's husband. She is in the 1930 census.
James B. McCutcheon (1876- )worked at the Post Office in the 1890s, but spent most of his career selling farm instruments. Moved to Alabama in the 1920s.
Howard Clayton McCutcheon (1878 - 1956), Officer of the Georgia Universalist Young People's organization in 1897. 1911 recited at the Universalist Christmas pageant (with niece Catherine Garwood). Managed and then owned a print shop.
We will assume that his middle name was in honor of Rev. Clayton.

H. D. was active as secretary of the Georgia Universalist Convention in the 1880s-1890s. In the 1890s, he was listed as living in "Pleasant Valley". An Universalist Church existed in "Pleasant Valley" from 1874 (building in 1875) for the next 10-15 years. I'm not exactly sure where this particular "Pleasant Valley" was.


"Mr and Mrs. H. Linch were Georgia natives," and also members of the 1880s church.
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Hezekiah Linch (1842-1923) was the son of Elijah Linch and the grandson of Rev. Elijah Linch, the universalist minister who turned his church near Prosperity SC
to affiliation with the Universalist denomination. His mother was Mahalia Prater.
He had a brother named Giles Chapman Linch, after the (small u) universalist minister before their grandfather. He was born near Prosperity, and his family moved to Columbia, SC and then Madison, Florida before the war. After the war, he moved to Atlanta, and established a junk selling business, which replaced in the 1880s, by a Hide and Tallow business that was very successful, usually having around 6-10 full time employees.
Permelia "Gabriella" Hicks Linch (1853-1932) - Born in Georgia, and married when she was 16. After the death of her husband, she lived with one of her two daughters, moving with them to Louisville, Kentucky in the 1920s.

Mrs. M.T. Day
Born in New Hampshire, lived in Massachusetts before moving to Atlanta.
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Probably Mary F. Day,(1813- ) the only Day I could find in Atlanta in 1900, from New Hampshire, and then had lived in Massachusetts. Her husband, David, had been a grocer in Atlanta in 1870. She was a widow, living with her daughter's family in Atlanta in 1900.

update 14 Nov 2010: I should have mentioned that H. Linch was active in the Georgia Universalist Convention in the 1880s.

Canon Universalist, Canon Georgia street view

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This is another one of Google's street views - this time of downtown Canon.
The Church was founded in 1885, and was the home church of Rev. J. M. Bowers, editor / publisher of the Universalist Herald, and traveling Universalist minister / missionary. Current Services the third Sunday of the month at 11 AM.

Sensible Wedding, behind the scenes.

If you go back one post, You'll read about a sensible wedding.
This is where I talk about the behind the scenes on this story. Let me say first that the romanticism or lack thereof of this particular wedding is important, does a nonchalant service equal a dead relationship or just two practical people?, Important, yes: not what I'm going to talk about - Let's go and talk about the individuals.

Who are these people?

T.D. Feaster (1826-1897) known to the family as Trez. He was the first Trezevant DeGraffenreid Feaster, but the name has continued on. I note around 3-4 Tez Feasters since that time.
His first marriage was in December 1949, when he was around 23 to Martha D. (or S.) McConnell who was about 17. T.D.'s brother stated that in 1848, that she was quite a head-turner. She was the third daughter of Andrew McConnell. She died c1854
He second marriage was in 1854 to Julia Fowler Collins of Philadelphia.
His third and last marriage was (as noted) to Mary Cubbison. She was around 20.
and she died about 20 years later. They had one daughter who lived to adulthood.
That daughter never married, and is buried next to her father in Feasterville. She had a winter home in Daytona Florida in 1909, and the paper noted that she was there with her cousin, a Miss Edens, and her aunt, a Miss Cubbison. This would be the youngest daughter, still alive 50 years later.
Mary's mother was Margaret Cubbison, born in 1810 in Pennsylvania. she and her youngest daughter, Sallie, were still living with TD in 1860. Sallie was 13 then, Mary 22. All of the Cubberson family were born in PA.
We know that TD went with his older brother in Columbia, SC in 1859-1860
and started a store. His brother overtook him historically (or rather his brother's wife and her mid-teens daughter) and sits in various history books even today (no wonder he moved to Florida). T.D. was the postmaster of Buckhead SC in 1885, just a slight piece down the road from Feasterville. He's the Feaster who didn't leave the county after the war.

Let me be more exact - TD's younger brother was (before TD and Martha got engaged) concerned that his friend, who had just seen Martha, might not be able to get his jaw back in place. So she was jaw dropping good looking.

Was he, his wife, his daughter, his mother-in-law Universalists? We don't know. His younger brother was (by doctrine if not attendance).

1858 Wedding Ceremony

From Rev D. B. Clayton's autobiography are these comments on a:

Sensible Wedding.

During this visit, the writer celebrated on October 23, [1858] what he may, he thinks, properly designate a unique wedding. At Alston a friend of his, Mr. T. D. Feaster, intimated to him, as he went on up to Spartanburg, that he might possibly want him to perform a marriage ceremony for him as he returned. Mr. Feaster had already been married more than once, and was at that time boarding with the mother of his last wife, who was a widow, with one grown-up daughter and another about ten years of age. The residence was within a very few steps of the railroad track. Passengers going down from Spartanburg had to wait an hour or two for a train down from Greenville, on which to reach Columbia. On the arrival of the writer, Mr. Feaster invited him to his boarding house. He had not intimated, nor had the preacher any idea, who the bride was to be, in case a marriage should occur. On reaching the house introductions were passed, and Mr. Feaster and his friend sated.

No one was about, besides the two gentleman, but the mother and her two daughters, the elder of whom sat at her work-table sewing, the younger being engaged in the culinary department, which was in a side room. Conversation was engaged in, and continued for an hour or so, without any allusion to a wedding, when Mr. Feaster inquired of the preacher: "What is the time of day?" On being told, he remarked: "It will soon be train time" and then turning to the young lady at the work-table he said, "Mary, if we are going to get married, I guess we had better attend to it. Are you ready?" "Yes," replied she, and together they faced the minister, who by that time had taken his stand. The younger sister and her mother being called, stepped in from the cooking department, and, in much less time than it takes to record this description of the scene, the couple were united in the bonds of wedlock: whereupon the bride resumed the seat from which she had so recently arisen, took her work from the table, and resumed where she left off, the younger sister returned to her work, and the preacher, after waiting a little while longer till the train arrived, boarded it and went on his journey, with a five-dollar-bill in his pocket that he had not carried there, feeling that he had officiated at about as sensible a wedding as he had ever attended.



editor's note: Mary was Trez's 3rd wife (at least), I don't see where he married her sister - but certainly possible.
inspired by http://boyinthebands.com/archives/the-shortest-wedding-service/