Much like the human company he kept, Crockett preferred the company of mongrel hounds to purebred dogs with fancy pedigrees. A few of the names that Crockett supposedly bestowed on his dogs include Soundwell, Old Rattler, Tiger, and Sport. One account suggests that Crockett named his favorite hound Jolar, said to be an ancient Gaelic-Scots word for eagle-eyed.6 No matter their names, Crockett was known to use stocky crossbred dogs that lived solely to run bears. But while running his hounds and stalking bears remained a constant passion, Crockett also found that his reputation as a fearless hunter brought other dividends. Over the course of his life, Crockett’s bear hunting ability became a key ingredient in the manufacture of the populist hypermasculine persona he often used to bolster his public image and political career.
The real Crockett successfully combined his expertise with a rifle and passion for hunting with his trademark homespun humor and masterful storytelling technique. In so doing he was able to rise from the canebrakes to the halls of Congress. The stories he gathered from his adventures as a woodsman became entertainment from the backwoods that made his campaigns original and successful. In thus putting them to use, he became one of the first notable political figures to emerge from the ranks of common men and not the landed gentry.
TWO
BORN ON A RIVERBANK IN FRANKLIN
CONTRARY TO WHAT has often been implied, mostly by Texans themselves, David Crockett was not a Texan. Crockett remained a Tennessean until his dying day. While he did meet his end during an exploratory trip in the then-Mexican state of Texas, he spent most of his life in Tennessee and more than half of those forty-nine years in the east Tennessee of his birth. Writers frequently have skimmed over Crockett’s early life in a rush to get to the period when he achieved celebrity and became well known as a colorful frontier hunter, political figure, and prominent participant in the legendary battle at the Alamo. All too often, Crockett’s two months spent in Texas at the end of his life garner more attention than the decades he spent living in Tennessee.
By all appearances, Crockett was well aware of the importance geography played in his life. He never forgot that his east Tennessee frontier roots ran deep and shaped much of his character. An examination of Crockett and his many incarnations, starting with his birth and boyhood, reveals a man who never fully completed his own biographical metamorphoses. He died as a work still very much in progress.
Yet from his first breath, Crockett was a characteristically American product. He squalled into the world on August 17, 1786.1 It was a Thursday, and, true to the old rhyme, he was indeed a Thursday’s child who had far to go, much like the newly conceived nation in which he grew up. The Revolutionary War had been over for only three years, and a growing number of citizens on life’s periphery, especially on the frontier, felt the new American government was mistreating them. Soon after Crockett’s birth, insurgent farmers in western Massachusetts, led by Daniel Shays, revolted against local authorities because of high debt and tax burdens.
What we do know reliably is that Crockett was born in a snug frontier log house on the banks of the Nolichucky River, near its confluence with Limestone Creek. The Crocketts resided in the backwoods of what was then known as the State of Franklin, a part of North Carolina that later became Tennessee. John and Rebecca named their newest son David, after the infant’s paternal grandfather, massacred nine years earlier, along with his wife and others, by a band of marauding Indian warriors.
One of nine Crockett children, David was the fifth of six sons. His elder brothers were Nathan, William, Aaron, and James Patterson. Brother John was a year younger than David, followed by two sisters, Elizabeth (mostly known as Betsy) and Rebecca.2
The identity of the eldest Crockett sibling, always believed to have been a daughter, remained unknown for many years. This mystery was resolved only in July 2008, at a three-day gathering of the Direct Descendants and Kin of David Crockett (DDDC) at Crockett’s birthplace on the Nolichucky River. For the first time, indisputable evidence was presented that David’s elder sister was Margaret Catharine Crockett. She was born to John and Rebecca Crockett at Womack’s Fort, built by Jacob Womack as a refuge from Indian war parties in the northeast corner of what eventually became Tennessee.
Identification of Crockett’s long “unknown” sister surprised the organization’s members, including Joy Bland, DDDC historian and a fourth great-granddaughter of David Crockett. “I don’t have a doubt,” Bland replied, when asked if enough evidence existed to authenticate the discovery. “Great descendants are coming from her [Margaret Catharine] and contributing to our history. There is a bible record that proves this.”3 This record was found in the family Bible of Louisa Taylor Lemmons, granddaughter of Margaret Catharine, and was brought to light by Timothy E. Massey, a great-grandson of Margaret Catharine.4
In the Bible, a letter written by Louisa Taylor Lemmons spells out the family lineage: “This is what your momma always tole of your mammaw. Your mammaw was Margaret Catharine Crockett then oldest younon of old John Crockett of Limestone Creek. She was borned at a place called Womack’s Fort. Her brother was Col. David that all the stories are about.”5
According to the handwritten letter, the girl was only twelve years old when she was “served out” by her father, John Crockett, to a prominent family residing at Jonesborough—a town established in 1779, only seventeen years before Tennessee was granted statehood. Soon after going to work as a household servant, the girl “got in the motherly way,” presumably through the amorous advances of her master. Margaret Catharine was dismissed by her employer’s wife, only to be turned away at her own family home by John Crockett, the pregnant girl’s uncaring father, who, more than likely, was angry that a convenient source of income had dried up.
It is difficult to imagine the feelings a pregnant girl, still a child herself, must have experienced. Pregnancy and childbirth were life-threatening events, and the infant death rate was high. Without proper care and attention, women and older girls frequently died from traumatic deliveries or a variety of complications. But, beyond the physical and psychological pain, a bound-out servant who turned up pregnant usually was branded as a cunning and seductive Jezebel and was blamed for the dalliance that led to her condition.
A compassionate preacher and his family, living on Limestone Creek, took in the abandoned girl. A short time later, a daughter was born whom Margaret Catharine named Catharine. However, the rigors of childbirth weakened the young mother, and later that same day she died. Her “earthly body was laid to rest…at the big oak tree at the stone fort buring [sic] ground.” The man who had impregnated Margaret Catharine sent her surviving daughter dolls and candy at Christmas but never publicly acknowledged that she was his child.6 It is no surprise that the Crockett family buried her story.
The practice of parents binding out their children for wages was nothing new on the Tennessee frontier of the late 1700s. Neither was the indenturing of neglected or orphaned children, even in larger cities such as New York, where a four-year-old and a toddler eighteen months old were bound out to grow up as servants.7 Legally speaking, children were the property of parents and had no more standing than livestock. Fathers not only were considered the titular head of every household but also ruled both their wives and their offspring. This power was absolute, and punishment, which followed the stern disciplinary measures spelled out in the Bible, was severe. As even a well-to-do wife of an antebellum plantation owner put it, “All married women, all children and girls who live in their fathers’ house are slaves.”8
Although there is no evidence that David ever knew Margaret Catharine, the boy, too, eventually fell prey to his father’s callousness. Before he reached his adolescence, David was bound out to a stock herder in order to pay off one of John Crockett’s many debts.
In his autobiography, Crockett addresses his humble beginning in the self-effacing manner he often used when he wrote: “I stood no chance to become great in any other way than by accident. As my father was very
poor, and living as he did far back in the back woods, he had neither the means nor the opportunity to give me, or any of the rest of his children, any learning.”9 Crockett failed to mention that, despite his family’s monetary deficits, and unlike many people living on the frontier of America in the late eighteenth century, his parents were not illiterate. While they had only a rudimentary education, both John and Rebecca signed documents with their full names and not their marks.10
David’s parents always signed their surname as Crockett, but other people spelled it in a variety of ways, as happened with many family names in early America. Common variations were Crocket, Croket, Crocit, and Crokit. David never spelled his name any other way than Crockett, although at least on one occasion he did admit that the middle c and the extra t were unnecessary.11
Variations of Crockett were not uncommon in Scotland, and by far the greatest number of Crockett families hailed from Coupar Angus, north of the mouth of the Tay River, on the eastern coast of central Scotland, one of the oldest settled areas of the British Isles.12 For hundreds of years, Moot Hill, not far from Scone Palace, was the site of the coronations of many Scottish kings, including Robert the Bruce. Coupar Angus also was the home of the Picts, an ancient tribe of fierce warriors whose name in Latin translates as “Painted Ones,” in reference to the elaborate tattoos that the Picts proudly displayed on their naked bodies. Pict men and women fought side by side in battle, and the Picts were known as the only tribe the Romans could not subdue.13
The characteristics of these mysterious people are interesting in light of what is known about David Crockett. For the Picts had a great love of horses and hounds and were known to ride effortlessly in groups of three with only a saddle blanket and snaffle bit. It was said that Picts would whisper commands to their horses, riding as one with the steed as they vanished without a trace into the rugged Highlands. The men were powerfully built, with short legs and barrel chests, and were renowned as extraordinary fighters possessing great physical strength and stamina. It was suggested that the Arthurian knight Lancelot was a Pictish king from Angus, the land of the Crockett clan. According to local tradition, Guinevere, quasi-legendary queen to King Arthur, was a Pictish princess from Sterling Castle who was buried north of Coupar Angus at the town of Meigle.14
“Arthurian history is not unlike Crockett history in many respects,” explains Crockett historian Joseph Swann. “The size of the legend engulfs its historical subject. It is often a tedious process to extract history from legends that grow up around historical icons like Arthur and Davy. Still these two legends may both have roots in the same small area of land in east-central Scotland.”15
The Crockett roots eventually spread to Ireland during the early 1600s. That was when members of the clan joined the ranks of the Ulster Scots, or Scots-Irish. This group of Scots and North Britons were encouraged by the ruling English government to migrate on a large scale to Ulster, in Northern Ireland, to help hold lands confiscated from malcontent Irish lords. Although predominantly Celtic Scots, including a lesser number of the Pictish or Gaelic Highland Scots, they differed from the Highland Scots and the native Irish in almost every respect, from religion to language, politics, and customs.16
Transplanted to these confiscated lands in the area of Northern Ireland known as Ulster, the predominantly Presbyterian Scots, including members of the Crockett family, brought with them a bitter dislike for the pope and the Roman Catholic Church, a dislike that turned to hatred after a few generations had occupied lands in Ulster. Irish attempts to isolate and eradicate the Scots caused them out of necessity to become more rigid and self-reliant. This created an intense animosity between the transplanted Protestant Scots and the disposed Irish Catholics, which led to the resentment and strife that continued for many years to come.17
Finally, the Scots-Irish had their fill of social, religious, political, and especially economic oppression. They boarded ships and moved to America in a mass migration of more than a quarter of a million people during the years 1718 to 1775. They settled in the backcountry of Pennsylvania, since the best land there had long been taken. Among the ranks of the stalwart Scots-Irish who left the North Tyrone–East Donegal area in the early eighteenth century and migrated to America were David Crockett’s grandparents.18 The Crockett family’s adventure had only just begun.
THREE
THE CROCKETTS ARRIVE
DESPITE THE BEST EFFORTS of legions of diligent researchers and historians, David Crockett’s genealogy has always been confusing. Even identifying which members of Crockett’s immediate family were the first to leave Ireland with other Scots-Irish and sail to America is an uncertain proposition.
In his autobiography, David Crockett writes: “My father’s name was John Crockett, and he was of Irish descent. He was either born in Ireland or on a passage from that country to America across the Atlantic. He was by profession a farmer, and spent the early part of his life in the state of Pennsylvania.”1
While many authors have accepted this statement as fact, some respected Crockett scholars disagree and contend that Crockett erred. It was actually David’s grandfather, also named David, and sometimes referred to as David the elder to distinguish him from his famous grandson, who was born about 1725 in Ireland, or aboard ship at the time of the migration across the Atlantic.2 The fact remains that the Crocketts came to America just as other Ulster Scots did, aboard a heaving and crowded immigrant ship.
Some Ulstermen and their families, weary of warfare and religious persecution, were so desperate for free and fertile land that they paid their way by signing on as indentured servants. But first they had to survive the dangerous Atlantic crossing, which, depending on the winds, could take anywhere from three weeks to three months. Not only were the ships overloaded, but rations were short, the food vermin-ridden, and the water stagnant. The entire vessel, especially lower decks, reeked from the stench of dysentery, vomit, sweat, and rot. Every soul aboard suffered from lice infestations and a multitude of other maladies. Hunger and thirst were constant, and some passengers died by drinking salt water or their own urine. Burial at sea was particularly difficult; survivors had to watch the shrouded corpses of loved ones cast into the sea. The despair and tension often erupted into brawls, even between family members.
Yet, even with all the horrors that had to be endured aboard ship, the weary and bedraggled passengers believed they had arrived in the Promised Land when the journey to American shores finally ended. Immigrant ships docked at various ports of entry, where enticing advertisements urged the new arrivals to help settle the lands opening up in the west. Philadelphia became the Scots-Irish favored port of entry, since the Pennsylvania colony, established by Quakers, appeared to welcome them. The puritanical New England colonies were less tolerant of the newcomers and had no use for either Scots or Irish.3 The first of the Ulster settlements appeared at Donegal, Pennsylvania, not far from the larger town of Lancaster. Others sprang up beyond, in the rich Cumberland Valley. The Ulster Scots, mostly tenant farmers, were motivated to find a place of their own where land was cheap and they could achieve a reasonable measure of economic freedom and opportunity. The primary pattern of their western migration took them out of Pennsylvania along the Shenandoah Valley of Virginia, continuing south and west into what would become Tennessee, or, as the Crocketts did, into North Carolina and then to Tennessee.4
Many of the Scots-Irish migrated as whole congregations, or family groups, just as they had done with their Presbyterian ministers from Scotland to Ireland to America. The extended family unit was extremely tight-knit, and it was common for entire communities of these pioneers to migrate along the same route, stopping at the same places along the way.
“The word clannish was used to describe these Scots for good reason,” explains Joseph Swann, himself a descendant of Scots-Irish pioneers who knew the Crockett family. The Scots-Irish were more concerned with establishing new settlements than with integration. They were intolerant by nature and preferred
self-sufficient isolationism to integrated social and vocational progress.5
The Scots-Irish, or Scotch-Irish, as they were erroneously called in America, soon became known as a distinct frontier breed.6 They were accustomed to isolation in a hostile environment. The hard experiences they had endured fighting each other in their homeland and the native Irish in Ulster had tempered their spirits and stiffened their resolve. This made them especially well suited to life on the new western frontier. When not fighting among themselves, they fell upon the American Indians they encountered with the same kind of murderous zeal.
Crockett’s paternal grandfather may have scouted the area or made the move to Virginia as early as 1743. The signature “David Crockatt” appears as a witness to a lease dated January 1743 in Frederick County, Virginia, between Morgan Bryan—grandfather of Rebecca Boone, wife of Daniel Boone—and Roger Turner.7 Bryan had come to the area in about 1730 and brought settlers from Pennsylvania with him. This document is not only the first known written record of David the elder, but his association with Bryan becomes a direct link between the families of two of America’s most mythologized frontier heroes.
By 1748, David the elder had established a home in the Shenandoah Valley, just over the border in the northernmost part of Frederick County, Virginia, “4 miles from Watkins Ferry lying on both sides of the Wagon Road.”8 These settlers would soon find out that county sheriffs were entitled to a percentage of the annual taxes levied on residents by the House of Burgesses for the support of civil government in the colony. David Crockett’s name is listed among the tithables of Frederick County in 1748.9
David Crockett: The Lion of the West Page 3