Category: History

Posted on

Comeback

This concoction has been used as a cold sauce across the South for a long time, but it’s often referred to as Mississippi comeback. I like that; if Mississippi were to have a signature dish, it should be one that beckons her weary children home.

As a Mississippian, knowing how to make a good comeback should be as much a part of your repertoire as knowing how to pass a tractor towing a bat wing bush hog on a two-lane highway. Most recipes for comeback involve an emulsion combined with chili sauce or ketchup. Some prefer salad dressing instead of mayonnaise. I suspect that because the main ingredients are kitchen staples, and since the resulting mixture looks and tastes a lot like commercial Thousand Island without pickles, this Ur-comeback became a popular substitute for store-bought. The basic combination was often taught in home ec, but many learned it at their mother’s knee.

My version of comeback is quite simple, involving no more than mayonnaise, chili sauce, Worcestershire, and black pepper with a smidgen of onion powder. For seafood, a little lemon juice is needed along with horseradish and fresh parsley.

Posted on

Our Appalachian Table

Travis Milton, a native of Russell County, Virginia, high in the Alleghenys, became a chef on the East Coast. In 2010, at a New York restaurant, Milton was part of a group planning dishes that would “tell about who we are.” He wondered aloud about sourcing leather britches and greasy-backs, a type of beans common in mountain gardens.

The following afternoon, the head chef slapped a copy of Ernest Matthew Mickler’s White Trash Cooking onto Milton’s station. “He got in my face,” says Milton, “and started barking, ‘If this is what you wanna do in my kitchen then you can get the fuck out!’”

Having White Trash Cooking slammed in his face was a turning point. To overcome the stereotypes, Milton realized, he’d need to be able to tell the story of Appalachian food, but writing on the region’s cuisine was mostly focused on single mothers dressing up SPAM in a sugary sauce and other relatively recent ways that Appalachian cooks respond to the poverty that is, for most, coal’s legacy in Appalachia.

Then in 2016, Ronni Lundy published Victuals: An Appalachian Journey, with Recipes. Her work won the James Beard Foundation Book of the Year and Best Book, American Cooking awards. In Victuals, Lundy claims that European settlers adopted native Cherokee foods almost wholesale. Wild game, wild herbs and greens, nuts, and berries augmented produce from small gardens of beans, corn, and squash using the “Three Sisters” method.

Appalachians let animals range freely, keeping prized breeds adapted to the landscape. Settlers raised pigs on acorns, berries, and chestnuts, which produced the famous hams of Virginia, Kentucky and Tennessee. After the Civil War decimated the region, residents of isolated Appalachia embraced their gardening traditions, developing thousands of hybridized varieties of apples and pears, squash, tomatoes, collard greens, and other foodstuffs.

While Victuals established a benchmark, the font and source for Appalachian food writing is The Foxfire Book of Appalachian Cookery: Regional Memorabilia and Recipes. First published in 1984, Appalachian Cookery has little resemblance to any other publication involving Southern foods.

The Foxfire Project was the brain-child of Eliot Wigginton, a man from West Virginia who received an advanced education in the north and began teaching at a rural school in northeastern Georgia during the late 1960s. Called “foxfire” after a will-o’-the-wisp in mountain woods, his students collected folklore and customs in a series of oral histories that were first published in a 1972 anthology. Many more editions have followed as well as other volumes documenting Appalachian culture.

According to the text, some of the research and the photographic essays included in Appalachian Cookery were gathered for previous Foxfire books but were not selected for inclusion into an earlier volume. Appalachian Cookery stands out as the most complete and comprehensive record we have of the food, cooking and home life of southern Appalachia in early to mid-20th century. Most of the recipes are very simple; pound cake has four ingredients in equal measure. The book is also a primer on how to use homegrown or wild-gathered foods.

Appalachian Cookery opens a door to a world far away from arugula and alien to star anise, a world where cooking was simple but not coarse, having a balance and symmetry all its own, dictated by the lessons of long-ago voices set in concert with the rhythm of the seasons. For those of us from the upland South, these are our roots.

CRY-BABY COOKIES

Cream 1 cup plus 2 tablespoons shortening with an equal amount of sugar. Add one cup molasses and two beaten eggs. Sift together 4 ¾ cups plain flour with 1 tablespoon baking powder, 1 teaspoon salt and 1 ½ teaspoons soda. Then combine with 2 cups grated coconut, 2 cups chopped walnuts and 1 ½ cups raisins. Add dry ingredients alternately with 1 cup milk to creamed egg mixture. Drop by spoonfuls onto a greased baking sheet. Bake in a moderate (350) oven for 10 minutes. YIELD: approx. 7 dozen cookies.

Posted on

Hemingway’s Twister: The Candlestick Tornado

On March 3, 1966, a supercell thunderstorm developed over central Mississippi and produced a large tornado around 4:00 pm CST near the old Adams community in Hinds County, several miles south-southwest of Raymond.

Tracking generally to the northeast, the tornado moved through mostly rural areas, though several barns and a few homes were heavily damaged. Around 4:30 pm CST, the storm struck the southern limits of Jackson as an F4 or F5 tornado and leveled the Candlestick Park shopping center, which gave the tornado its name; cinder-blocks from the structure were scattered for long distances, a number of homes and businesses were destroyed, eyewitnesses reported pavement scouring and a few cars were tossed upwards of 0.5 mi (0.80 km). A brick church was destroyed with such force that it seemingly exploded. Once the storm moved through Jackson, it crossed the Pearl River and entered Rankin County, maintaining a nearly straight northeastward track through the county.

The tornado reached its maximum strength of F5 near the Leesburg community; multiple homes were swept away, large swaths of trees were leveled, pavement was scoured, and chicken houses were obliterated. In Neshoba County the storm began to weaken though not considerably as about a dozen more homes were destroyed before the system crossed into Alabama. The tornado finally dissipated near the city of Tuscaloosa around 7:45 p.m. CST. During the storm’s three-hour-and-forty-five-minute existence, it traveled roughly 202.5 mi (325.9 km), one of the longest paths ever recorded.

The Candlestick tornado touched down in what was in 1966 rural Rankin County, which like the area around Cooper Road is more heavily populated today. The tornado crossed Highway 25 (Lakeland Drive), and homes and businesses in the area around River Oaks, the north side of Jackson International Airport, Laurel Wood and Castlewoods lie in or very near where the tornado passed. The storm was also going through the Jackson metropolitan area between 430 pm and 5 pm, during the afternoon rush hour. In 1966, the interstate system was in the process of being constructed, but today the tornado would have been moving near the Stack just south of downtown Jackson where Interstates 20 and 55 converge. The tornado would have also been passing near or through the heavily trafficked areas along Highway 80, Flowood Drive and Lakeland Drive in Flowood.

The tornado’s story is told by Lorian Hemingway in her book, A World Turned Over: A Killer Tornado and the Lives It Changed Forever (Simon & Schuster; July, 2003). Hemingway, the granddaughter of novelist Ernest Hemingway (the daughter of Hemingway’s youngest son, Gregory, who left his wife and eight children when Lorian, the youngest, was 6 years old), moved to Jackson with her mother and stepfather into a house fifty yards north of Candlestick Shopping Center some years before the storm and moved to Nashville a month before the tornado hit, but in an interview after the book’s publication said the tornado, “… wouldn’t let me alone. I was haunted by it. I’ve been haunted by it all my life; I’ve been haunted by it in dreams. Each time I would go back to Mississippi — and I did not go back until I was well into my adult life — just by happenstance, just sitting around and hearing people talk, that tornado would come up. Not through any provocation of mine. I was amazed to see how much it had lived on and how much it had impacted people and become a part of their history.”

Hemingway’s book takes us back to Jackson with interviews of friends and neighbors. Included are the stories of Ronny Hannis, who was severely injured but helped dig survivors from the rubble,  and Donna Durr, who was sitting in her Volkswagen with her child and was carried away in the air, only to be gently set down in a field. As you might expect, there are plenty of people who talk of God and their belief that there was a plan to nature’s savagery. Hemingway, who shares her contrary thoughts with the reader, brings a sophisticated yet sympathetic tone to the conversations, never passing judgment. In fact, she seems desperate to reconnect with the people who made Jackson seem like home for her. Her style is radically different from that of her grandfather’s; the story is told in fully-rounded sentences often brimming with emotion, and the descriptions of the area around Caney Creek along Cooper Road seem pastoral.

She tells the story in her own words and those of other survivors. Weaving childhood nostalgia with apocalyptic images of that world “rolled onto a spear, of the sky punctured at its heart,” Hemingway draws the reader into the nightmare, describing the moments preceding the tornado and the instant when everything was turned upside down. Hemingway describes how a familiar setting is suddenly turned into a morass of shattered concrete, twisted metal, splintered glass, mangled cars and broken bodies and how everyone walks and speaks “with reverence because what is heaving and bending at jagged turns all around them is a burial ground they must undo.”

Even after Candlestick Shopping Center was rebuilt, local residents stayed away. They couldn’t bear to remember.

Posted on

Take a Leek

Before my ancestors were shipped off to Virginia for lampooning the local gentry and skipping out on enormous bar tabs, they lived in a beautiful country on the west coast of Britain known as Wales. After prolonged contention, Wales–like Scotland and Ireland–has been assimilated into the United Kingdom, but like her sister subjugants, Wales observes its own saint’s day, the Feast of St. David, on March 1.

It’s a crying shame that the blessed David’s feast has been eclipsed in this country by that humbug Patrick’s on the 17th; after all, compared to David, Patrick was second-rate. David was able to make the earth beneath him shift and rise, a truly impressive feat, whereas Patrick’s most notable claim to fame is the single-handed extinction of Ireland’s indigenous snakes. Not only that, but David was a true Welshman, a native of Cardigan, while Patrick himself was actually from Wales. His abduction by the Irish can be interpreted on many levels, none of which are remotely spiritual.

The Irish praise the potato (a 17th century import from America), but the Welsh glory in the leek, which has been cultivated in Britain for millennia. Welsh soldiers wore leeks to distinguish themselves into battle as early as the days of King Arthur, himself a Welshman. As a parting shot, let me add that daffodils, the national flower of Wales, strike a  brighter, more noble note in a vase than a bunch of tufted clover ever will.

Leeks are basically big-ass green onions, which place them in the important botanical family Alliaceae; all onions, as well as garlic, chives, shallots and their ilk, belong to this group of herbs. Leeks are a cool-season crop, which goes a long way to explain why they’re not a familiar item on the Southern sideboard, but I can usually grab a bunch (about three stalks) of leeks for about that many dollars any time of the year at my local supermarket. My Scots ancestors used chicken and leeks with barley in their jauntily-named cock-a-leekie soup. Leeks make a beautiful addition to any stir-fry (working well with peppers), and thin slices of leek in a quiche look nice and taste great.

Leeks also take exceptionally well to braising and are great in a gratin. Use about a half cup prepared leek per person. Cut away the roots and all but the last inch or so of the green away and wash very well. Slice and layer the rounds in a gratin or baking dish. Cover with a cream sauce, a béchamel or better yet a Mornay.

Keep the seasonings simple, just a bit of salt and pepper, nothing more. Place in a hot oven (375) until bubbling; fifteen minutes should do it. Serve hot with a liberal grating of good hard cheese.

Posted on

Mrs. Horrell’s Paperwhites

For many years I walked from my home on Poplar Avenue in Jackson, Mississippi down North Street to the Welty Library.

North Street is broad and level, making for an easy, leisurely walk. Long ago, the way was lined with splendid homes, but in my last year in Jackson, the only private residence on the street, a modest, sturdy, two-story cottage built in 1923, belonged to the Horrells’. When last I passed by a “For Sale” sign was planted in the front yard, where long before, Mrs. Horrell had planted masses of narcissus.

Warmed by a broad western lawn, her paperwhites were among the earliest in the city to bloom, coaxed out of the ground by the toddling sun of mid-winter. She also had clumps of old daffodils, a  of beautiful swath of blue-and-violet bearded irises, and a row of gnarled, ancient rosemarys that filled the air with scent and the eye with points of powder blue in the warming winds. Mrs. Horrell once told me the narcissus lining  front walk came from her grandmother.

The area has been zoned commercial, so once the property is sold, the house might be razed, and the in-place plantings will most likely be lost. Developers’ architects view landscaping as ancillary or incidental, and plantings in-place are expendable. New developments in old neighborhoods obliterate yards that helped define the character and delineate the history a neighborhood.

Yet place, too, has a memory, and yYou can still find old plantings struggling beneath mats of Asian jasmine throughout the city, and one November, many years ago, we freed an old street corner of choking vines, weeds, and rotting wood. In March, clumps of the old daffodil, ‘Butter and Eggs,’ came barreling out of the Yazoo clay.

 

Posted on

Ya Mama’s Mynezz

In July, 2018, Epicurious, “the ultimate food resource for the home cook,” tasted 16 brands of mayonnaise to determine the very best one. The testers selected top-selling brands widely available across the country, and included a few regional cult favorites (e.g. Duke’s and Blue Plate) easily available online. They also included Miracle Whip, which isn’t technically mayonnaise, but is a popular as a mayo substitute in the Midwest and elsewhere. In a blind tasting, their panel of editors found Blue Plate Mayonnaise “The Best Mayonnaise You Can Buy at the Grocery Store.”

The panel described its flavor as “bright, lemony even, and though it looked a bit gloppy upon opening, a quick stir revealed that it had the perfect creamy texture.” Blue Plate was one of the few brands in the taste test made exclusively with egg yolks as opposed to whole eggs, which testers claimed gave it “a more satisfying, homemade flavor.” Editor Emily Johnson detected the “sharp bite” Blue Plate has at the back of the tongue, which is ideal for a sauce, and when eaten with cherry tomatoes, the acidity softens, enhancing the fruit, and making the whole bite taste more tomatoey. “This is 100% the mayo you want on your next BLT,” she added. And on your favorite Po-Boy; Blue Plate Mayonnaise guarantees an authentic New Orleans flavor.

Gretna, LA, late ’30s/early ’40s.

Before the early 1900’s, mayonnaise was considered a gourmet condiment that could only be acquired from what today we would call “artisan” sources. Blue Plate was one of the first commercially prepared mayonnaise producers and distributors in the United States, beginning in 1929 when Wesson-Snowdrift Company, an offshoot of The Southern Oil Company, began to produce mayonnaise in a warehouse in Gretna, Louisiana. The company chose “Blue Plate” for its product from the popular term “blue plate special,” meaning a full meal at a modest price. The commercial production of mayonnaise in a city renowned for its food was considered a revolutionary culinary modernization.

Original Blue Plate Factory c. 1978

In 1941, construction began on a sleek, white concrete factory with rounded glass-brick corners across the river in Mid-City, at what is now 1315 S. Jefferson Davis Parkway. Designed by New Orleans architect, August Perez Junior, the Blue Plate building was completed and opened for business in November 1943. The Streamline Moderne structure, with its terra-cotta tile and dazzling art deco sign, soon became known to many New Orleanians as the place where “ya mama’s mynezz” was made. Over time, the Blue Plate brand also included margarine, jelly, salad dressing, and barbecue sauce.

Locally delivered daily in small trucks to each store, Blue Plate Mayonnaise was marketed throughout the Southeast. In 1960, Hunt Foods of California bought Wesson Oil and Blue Plate Foods, Inc., but in 1974, William B. Reily III, whose grandfather founded the popular Luzianne brand, acquired Blue Plate Foods from Hunt-Wesson, and the mayonnaise ownership returned to its Louisiana homeland and became part of the Wm. B. Reily and Company family. Over the next 30 years, Reily acquired several brands from both regional and national companies. They include Swans Down Cake Flour, Try Me Sauces & Seasonings (namely Tiger Sauce), French Market Coffees, New England Tea & Coffee.

While the Reily Foods Company is still headquartered in New Orleans, the company made the decision to shut down operations there in 2000, moving production to the company factory in Knoxville. The factory closure, coupled with the devastation of Hurricane Katrina, seemed to ensure the factory’s destruction, but developers turned the iconic building into loft apartments in 2011. If you find Blue Plate there, it will be in someone’s refrigerator.

Posted on

The Sun Rekindled

To confirm that the Charter of Christ embraces the profane cycle of life, the early Church adopted observances of the solar calendar from many different cultures.

The most significant of these are obvious; Easter, on the spring equinox, and Christmas, on the winter solstice. Others include All Saints’ Day, the mid-point between the autumnal equinox and the winter solstice; Lammas Day, the mid-point between the summer solstice and the autumnal equinox, while May Day, in between the spring equinox and the summer solstice (Beltane in the Celtic calendar) marks a celebration of the Virgin Mary in Christian culture.

February 1-2 falls between the winter solstice and the vernal equinox, marking the middle of solar winter in the northern hemisphere. Called Imbolc in the Celtic calendar, Christians observe the date as Candlemas and the Feast of St. Brigid of Kildare (Ireland), who shares her name with the Celtic goddess Brigid, “whom the poets adored.” It’s also Groundhog Day.

 

Posted on

Cheesecake at the Hoka

Ron Shapiro opened the Hoka in Oxford in 1974. He showed much of what passed as “art cinema”, but included an eclectic blend of old “B” movies, and selections from cutting edge favorites such as Russ Meyers and John Waters.

Sometime around 1978, Ron went into partnership with Betty Blair, a beautiful lady from the Delta, and together they opened up the Moonlight Café in the theater. A dining area was constructed, the plumbing was re-done, kitchen equipment and a storage room were installed. The Moonlight served sandwiches, salads and desserts, and in a short time the Hoka became a popular nightspot in Oxford, a place to see and be seen.

One of the signature desserts was a New York-style cheesecake that came to the Moonlight via two sisters, Marla and Lee Ann Frear, who hailed from Delaware. Both Marla and Lee Ann were big, buxom blondes. I vividly remember seeing them at a Halloween party costumed as Siamese twins, resembling nothing less than a battleship in full steam as their huge boobs plowed a wake through the crowd.

They got the recipe from their mother, who was a caterer in Dover, and sold the cakes to the Moonlight to abet their college allowances. After they graduated, they gave the recipe to Gene Duncan, who gave it to me some forty years ago. It’s a simple concoction, but you must take care to pack the crust evenly or it will singe on the outside and be soggy in the middle

Hoka Cheesecake

Filling: ¾ cup sugar, 3 large eggs, 2 teaspoons vanilla, 24 oz. cream cheese, room temperature, 1 stick melted butter. Beat eggs, add sugar and mix well at medium speed, then add cream cheese and melted butter.
Crust: 1 box Nabisco graham cracker crumbs, 1 ½ cup sugar, 1 ½ stick melted butter.
Topping: 1 pint sour cream, room temperature, 1 teaspoon vanilla, 4 tablespoons sugar.

Mix crust ingredients, pack in lightly oiled 9”x3” spring form pan. Mix filling ingredients well at medium speed for three minutes. Pour over crust, spread evenly and bake at 375 for 30 minutes. Remove from oven, spoon on topping, return to oven at 475 for 5 min. Chill before slicing and serving.

Posted on

A Note on Cornbread

My Choctaw ancestors–and other peoples across the Americas–made bread from maize long my other forbears were run out of the British Isles for debt and insurrection.

Choctaws made what is called shuck bread (bunaha) by mixing water and cornmeal into a stiff paste, forming the paste into balls, wrapping them in cooked corn shucks and boiling them for about an hour. They stored well and were reheated by boiling before serving. European expatriates made a similar bread by mixing meal, water, salt and lard into a batter and cooking it on a flat metal surface like a pancake. These are called hoecakes or dogbread. Much later came what we know as cornbread.

(Or at least what I know it as.)

When it comes to cornbread, I labored long under the impression that I was a confirmed orthodox. Yellow corn meal? A quarter cup of sugar? Nuh-uh, no way. That’s not cornbread, that’s corncake. A recipe using yellow meal, sugar and even (horror of horrors) butter just has Yankee written all over it. A Michigan-born hostess once served me such bread, and I’m sorry to say I pointed out what a culinary abomination it was. She set me in my place by being quite gracious about my gaffe, which made her a lady, and after dinner her husband offered to punch me in the nose, which made him a gentleman. (We still exchange Christmas cards.)

I once ran up on a California recipe for cornbread using vanilla flavoring that confirmed a whole slew of suspicions I’d long harbored about the frivolity if not to say instability of the West Coast mentality. I’ve also come across recipes with dill, cheddar cheese, yogurt, skim milk, blue corn meal, creamed corn, and even (I swear to God) tofu. What passes under the name of Mexican cornbread is subject to all manner of atrocities, the most bizarre of which I’ve found includes beef jerky and cactus flowers.

As a confirmed orthodox, I thought I was sitting on the front pew with my recipe, which has only white meal, just a little flour, eggs, buttermilk, salt and baking powders. But I found out that there are those who would cry, “Backslider!” at the thought of using bleached meal or even eggs. I just had never considered making cornbread without eggs, then I found that among the recipes you see printed on most meal packages you see this is called “egg bread,” and my faith began to falter. These no-egg purists, I began to believe, were true cornbread devotees who enjoyed a more chaste form of elemental Southern sustenance. I felt horribly decadent, which was not such a new sensation for me, but a cornbread recipe certainly was a novel indicator of my moral turpitude (more official records exist).

I got over it. After all, I had learned how to make cornbread at my mother’s knee, and she was a queen among cooks: “Honi soit qui mal y pense”, you wretched peasants.

Posted on

Old Airmount

The following excerpt comes from Elmo Howell’s wonderful Mississippi Back Roads (Langford: 1998). This old church deserved a far better fate.

In the beginning, all Baptists were Primitive Baptists. Following the Reformation, the Anabaptists, along with Calvinists, Waldensians, Mennonites and other radical groups, departed from Church and State to live a holy life according to the Gospels. Today most Baptists in the South belong to the giant Southern Baptist Convention, but the small scattered congregations in the hill country who still have no Sunday School, no foreign missions, no paid clergy, and who still wash each other’s feet in solemn ceremony—in keeping with Christ’s example and an ancient Maundy Thursday rite—are the true descendants of the original Baptists. They are the Primitives, the Hardshells.

Baptist worship began in Mississippi in the 1780’s when Elder Richard Curtis came out from South Carolina and settled with a small flock on Cole’s Creek above Natchez. Spain ruled the country, Roman Catholicism was the state church, but for awhile all went well with Protestants in private worship. Then word got out that Curtis was performing marriage ceremonies, taking in converts, and even talking about building a church. In a government crackdown, five or more persons found together in a religious capacity were subject to arrest. He ignored the warning—but escaped, it is said, through the offices of a half-Indian convert, Aunt Chloe Holt, who roused him in the night with a horse and saddle and provisions for his journey. At the end of Spanish rule, Curtis returned to Mississippi and spent the rest of his life with the Baptists in Adams County.

In the half century following this rude beginning in Mississippi, a great revolution swept over Baptists everywhere, the “Fuller Heresy,” as the Primitives called it, or the advent of the “missionaries” with their charge to evangelize the world. Baptists began with a stern predestinarianism, which among “Southern Baptists,” organized in the 1840’s, gave way to prevalence of grace and open communion. The old remnant held on to “total depravity” and man’s incapacity to restore himself to favor with God. They rejoiced in Election, God’s choosing “whom He would,” and left it to the mystery of love that some are saved, some lost. “Ye have not chosen me, but I have chosen you and ordained you.” This heady doctrine provoked an extraordinary reaction in both life and literature in England in the 17th century. “O Eternity! Eternity!” cries John Bunyan’s Man in the Iron Cage. “How shall I grapple with the misery that I must meet with in Eternity!” Men lived on the edge, some went mad—while others lived gloriously and preached like Bunyan. The Primitive Baptists today are a fragmented part of this experience.

Loosascoona Primitive Baptist Church at old Airmount east of Coffeeville is a remarkable survivor, in both church organization (still with regular services) and in an old building perhaps a century and a half old. No one knows when it was built. In 1839, the Yalobusha Baptist Association in central Mississippi split in two in the controversy between old and new. Five churches broke away to form the Loosascoona Primitive Baptist Association. “I am not of you,” one elder spoke out at the meeting, “and that it may be manifest that I am not of you, I now go out of you.” And so it was in Yalobusha County, as throughout the state, that the old Baptists withdrew to their hills and hollows, a small but sturdy remnant to carry on in their own way.

The church organization at Airmount lasted for a century, but with membership down to only four families in 1938, services were discontinued. The doors were closed, the house was given a new tin roof, left to itself and forgotten. Undergrowth moved into the clearing. Then in 1965, one surviving member had a dream—he dreamt of going to church again in the woods with his father. Under the leadership of William Tyler “Dub” Wortham and Guy Shaw of Coffeeville, Loosasaoona was brought back to life. The Murphree family, old settlers of the county, joined in. (David Murphree who died in 1838—Yalobusha County’s only Revolutionary War soldier and grandfather of Dennis Murphree, Governor of Mississippi in 1927—is buried beside the church.) Thanks to the tin roof, the old structure was still sound. The road was cleared, a tree removed from the church door, and a pastor called. Today Loosascoona has a regular service on first Sunday afternoons and an annual homecoming and Old Harp singing on the fourth Sunday in September.

The Primitives, overlooked in the bustle of “new Baptist”. brothers, are an instance of survival and retention of character through centuries of change. In simplicity of life and in the old songs and sparse dignity of ritual, they approach the Mediaeval and mystical. “Godliness is a matter that cannot be understood by the carnal mind,” says church historian Benjamin Griffin of Holmes County. “It is a mystery, a great mystery-impossible to communicate except to those whose hearts have been circumcised, ears unstopt, and eyes opened by the power of the living God.”

John Bunyan, a 17th century Baptist, conceived of man’s life as a pilgrimage. “I have loved to hear my Lord spoken of,” says Mr. Standfast at the end of his journey, “and wherever I have seen the print of his shoe in the earth, there I have coveted to set my foot too.”