Jacob Shook

The Man and His Legacy

By Bob Jones

Copyright 2001, Asheville NC
BIBLIOGRAPHY and FOOTNOTES

Chapter IV

Jacob Shook's Legacy

It was around 1808 that Jacob Shook, in his 59th year, first heard word of the "new" religion of Methodism. It was not really new, it had been around for a while, but it came to the mountains because the frontiersmen were without preachers of their own specific denomination, and because the Methodists were quick to reach out to such persons on the sparsely settled frontier. Another reason for Jacob's interest may have been the work of Henry Boehm. Boehm was the "right hand man" of the "father" of American Methodism, Bishop Asbury, and spoke and preached in German as well as English. Boehm describes a trip to "Pigeon to preach to the Germans there" in 1808 in his Reminisces. This "preaching" was most definitely at Jacob Shook's. Reverend Glenn who wrote the book "History of Methodism" had this to say about Jacob Shook ...

CONVERSION OF JACOB SHOOK
Rev. T. F. Glenn, History of Methodism

"Shook was powerfully converted after the old fashion Methodist style. Whilst under deep conviction for sin, he went out into the cornfield to plow. He prayed and wept as he worked. Finally the burden of guilt was lifted and his soul was flooded with joy. He shouted and praised the Lord as He continued to work. He dropped the lines, left his plow, lost his hat, and shouted all over the field. That was a happy, triumphant day for the new convert; but the horse played havoc with the corn."

Henry Boehm attracted a large following to his "preachings" at Shook's. So much so that in 1810 he persuaded Francis Asbury, "The Profit of the Long Trail" to accompany him there. On November 30, 1810 Asbury relates that he had been talked into attempting a different road for coming into the mountains from Cosby in TN, a route that took him by Shook's. As he could imagine no worse road than that one he normally took which followed the French Broad River from Tennessee he agreed. This route along the Pigeon River is now followed by Interstate 40 but in those days was no more than a poor footpath.

Asbury says "Friday our troubles began at a foaming, roaring stream, which hid the rocks. At Catahouche I walked over a log, but then O the mountains- height after height and five miles over! After crossing many streams and after losing ourselves in the woods for a time, about 9 o'clock at night we gratefully came to Vater Shucks" (Vater, German for Father).

Boehm relates in his "Reminiscences" the same trip : "After crossing the stream we had to toil for several hours over high mountains and then came to Catahouche Creek. This was a deep and rapid stream. After we had refreshed both man and beast we prepared to cross. There was no bridge. Brother McGee rode through and we drove the horses after him, then the Bishops and myself walked over the rapid stream on a tree, and were thankful to get across safely. The next thing was to climb the Catahouche Mountain. No wonder the Bishop wrote ‘But O' the mountain, height after height and five miles over'. To add to our troubles we got lost in the wilderness and crossed several streams wandering hour after hour in the home of wild beasts. We came to a gate at last that we entered and passed through the settlements of Johnathan's and Richland Creeks, and came in at Brother Jacob Schunck's at nine o'clock in the evening, long after dark, weary, cold and hungry."

The Methodist religion gained popularity because the Methodist creed in those days did not require you to renounce your former religion like the Baptists did, and it declared that baptism was the beginning of the journey to true faith, not the end result of that journey. Thus the settlers of other faiths were allowed communion without the guilt of renouncing the faith of their fathers. This communion was rare indeed however, and often the settlers would have to travel great distances to see the preachers like Boehm and Asbury preach. Of course such journeys could not be accomplished in a single day, and so some sort of facilities were provided for the faithful at the location of the sermon. These were the "campgrounds" and they heralded a new age, the "Great Revival" and the "Campground Movement" in America.

These meetings became the prominent social events of the frontier, and the site of a most sincere devotion. Often whole groups would lapse into "fits" and "trances" under the influence of the charismatic preachers. In tents set along the meadow the faithful would commune for days on end, and the circuit riding preachers would exhort to the faithful and formally award rank and documentation to the itinerate preachers from the local area. If, and when prominent preachers such as Boehm, Edney or Asbury might arrive it called for an all out demonstration of faith, and the faithful from many miles around would travel to the "campground" for the event. Such a place was "Shook's Campground", an institution in Haywood it seems from about 1810 until the 1880s.

Reverend Glenn, who himself had preached in the later camp meetings, describes them in this way:

"Now it seems that Jacob Shook, who was noted for his industry and zeal in everything he undertook to do, went about the business of service in the field of Christian faith with the same zeal. He set aside acreage not far from his home (later Louisa's Chapel) for a camp meeting ground, the first to be established in this county.

In the early days the camp meeting was a wonderful institution. Shook's Camp Ground was a great rallying place for the Methodist clans, and hundreds of souls were converted there. The plan of the camp ground is interesting. There were about forty tents. Some tenters built neatly framed and weather boarded tents; others built cottages of round logs. Scaffolds built on the inside walls served for beds.

A large tent (for worship) was built in the center of a square plot of ground, which would accommodate a vast assembly. Slabs from a sawmill were used for scats. Then the tenters, who were mostly farmers, covered the space enclosed by the tent with fresh cut wheat straw, on this, the penitents could kneel without soiling their clothes.

About daylight the first trumpet was sounded as a signal for the people to rise and prepare for worship. In about half an hour the second trumpet sounded, summoning the people to family prayer in their tents; and the third was for public prayer meeting under the big tent. Then there was preaching ... at eight and eleven A.M., three P.M., and at ‘early candlelight'.

In those days the men and women were not allowed to sit in church together. The men went to the left of the aisle, the women on the right, upon entering. (Note: This custom was kept up for a century or longer here, especially in the rural sections. Up until World War 1, there were rural churches with a "men's side" and "women's side" of the aisle). "

Jacob Shook left even more of a mark on Methodism in the mountains. Bishop Asbury spent several nights under his roof, but his last visit to Shook's Campground took place October 21 through October 23, 1814. From Asbury's journal for those dates (including the 19th which identifies the later Camp meeting, this passage has often been misread by historians.) :

"Wednesday 19. Rode to Bollen's. (near Greeneville TN) Behold! Richard Bird came one hundred miles to hasten us to camp meeting in the bleak hills of Haywood." (here Richard had come from Haywood to invite Asbury to the weekend camp meeting in Haywood for the ordination as Elder of his father) I was forced by misery to retire to my room and bed at Bollen's; but son John held a meeting and preached." On the 20th Asbury describes his trip up the French Broad and through Asheville on his way to the "camp meeting" in "the bleak hills of Haywood". In Asheville he spent the night. Then ..."We came on the camp ground, Friday, 21. Saturday I preached and ordained W. Span and J. Evans deacons. Sabbath, 23. Ordained two elders, Thomas Bird and Samuel Edney, after preaching. In our tent we contrived a hearth, and had a fire."

Here Samuel Edney, first circuit rider of the Western District since 1795 and traditional founder of Louisa Church was ordained elder, along with Thomas Bird. Bird was a neighbor of Jacob Shook back in the Burke Co days, and his son had been sent to fetch Asbury in Tennessee. J. Evans was Rev. John Evans, father of Mahala Shook, the wife of Peter Shook, Jacob's son. This was a monumental meeting in the annals of Methodism in Western North Carolina, but unfortunately Asbury's last visit to the area.

One of the most interesting traditions, and one of the last remnants of this early period in Haywood Co is what is known as the "Prophet's Room" in the Shook House. Legend has it that Asbury preached there, in that third floor attic room. While there is no evidence to "prove" this, the tradition has survived the test of time, and the various owners of the old structure have preserved the room across these 185 years, much as it was then, because of this tradition.

There is no doubt about the important role the room played in the founding of Methodism in Haywood Co, it was the home of the Campground Church until around 1837 when Jacob deeded land to the congregation for a proper church. The new building was named Louisa Chapel and eventually the congregation began using that name. There are other tales to tell about it as well.

One such tale is the story of the Rueben Philips Singing School. Rueben Philips (1795 - 1887) was a school teacher and musician on the early frontier of North Carolina from 1816 - 1826. He taught for those years in several "subscription" schools organized by religious leaders in the far flung communities. In those isolated communities such small schools were the only form of education available. Although the purpose of the schools was mainly to teach reading, the method of doing this often included both preaching and singing religious tracts. This was often because the only books available to the students were the Bible and Choir Books brought by the settlers from "back east". Philips showed quite a propensity for singing, and soon developed a substantial reputation for his schools through song. In 1816 he was invited to come to Locust Old Fields (today Canton, NC) and teach there in the Baptist Church. This first endeavor met with the approval of the locals so in January 1818 he was hired full time to teach at the church for a year. At his own expense he also ran a school on Saturday's and Sunday afternoon for those who couldn't afford the "subscription".

In his memoirs Rueben relates that "old Father Shook came several times to hear the work, and was so impressed that he proposed his house for me to sing, which was five miles west of where I was teaching." In the summer of 1818 Philips began teaching and singing at Shook's. He continued with a graphic description of the Shook House "Old father Shook had a large fine house and in the third story had a room 40 feet square _ all finished off in good style which was a room he had well seated for a preaching room for he was a Methodist... So I made a large school at that place, some fifty scholars." This is the only surviving contemporary description of the Prophet's Room, a description made just four years after Asbury was last there.

Philips further relates that he was often assisted at Shook's by Reverend Humprey Posey. Posey, who later gained fame as the proprietor of the Baptist Mission to the Cherokee near Peachtree, NC, was a "firebrand" Baptist exhorter.

Philips speaks of an event in the late summer of 1818 organized by Posey that saw a three day "singing" consisting of Philip's students from Old Locust, from Sandymush, Newfound and from Shook's. The first two days were spent camped at Shook's and this was followed Sunday by a grand parade to Waynesville, five miles away, by all 120 of the singers. Philips relates "we marched in procession to the Muster Grounds where a stand had been erected under a tree for preaching. A hymn was sung that affects my heart, and I found myself scarcely able to stand."

The years rolled by, Jacob grew more feeble, but still "blew the trumpet" at the meetings. In 1834 he applied for a Pension for his Revolutionary War service, and was awarded a small stipend. By 1836 he had recorded his will. In 1837 he deeded 4 acres to the Campground Church "under provision that it always be used by the Methodists as a place of worship". He stated that if ever this were not the case the property would revert to the family. He continued to live with Isabella in the old house until his death. This is proven in the censuses, and in the sale of his estate. That the current house is indeed the original Shook House is proven in those documents. Isabella died shortly after (or maybe before) Jacob.

By his death in 1839 Jacob Shook was 90 years old. He had fathered 6 sons, Jacob, John, Daniel, David, Abraham and Peter, and 5 daughters, Mary, Betsy, Susana, Catherine and Margaret. The daughters had married into the Haynes, Hyde, Goodwin, Cooper and Hicks families, all well known local Pioneers. By that year Jacob had over 40 Grandchildren and 15 Great-grandchildren we know of. Countless others had spent time at Shook's in the annual camp meetings. Here they had found Jesus, been christened, baptized, wed, and ordained, and here also they had courted and socialized for a generation.

The old boards of the "Prophet's Room" attest to the flow of individuals across time. Across the wall are faintly scrawled the signatures of many of Haywood Counties notables. Many came years later, but all held the room in a reverent awe.

Jacob continued his contribution to Methodism even after his death. His eldest son Jacob Shook left Haywood Co and went west early on and took with him the mantle of Methodism. He is credited with being a founder of that church in Missouri, and his sons took the faith on to the young Republic of Texas. David Shook, another son of Jacob, continued as host at the Campground long after Jacob's death. In his 95th year around 1881 he sounded the "dawn trumpet" for the last time, his 50th consecutive year of doing so! This duty had fallen to him from his father. Peter Shook and Mahala Evans lived next door to Jacob in a house known as Mahala's House (demolished in the 1960s), just up the "branch" behind the Shook house. Peter and his 11 children and a host of grandchildren remained Methodists throughout their lives.

At Pleasant Hill Cemetery above Clyde Jacob Shook was laid to rest. A "Marker" was placed at Jacob's grave by the DAR on July 9, 2000, he is one of 8 known Revolutionary War Soldiers buried in Haywood Co, NC. It reads : "Revolutionary War Soldier Jacob Shook, Pvt. Of NC, 1749 - 1837" (actually he died in 1839)

In the cemetery lie many Shooks. David P Shook, 1786 - 1882, his son that carried on the Methodist Tradition is buried next to Jacob.

Peter Shook, 1790 - 1855 and his wife Mahala Evans, lie nearby. Tradition says that although unmarked Isabella Wietzel Shook lies next to Jacob. The son of Peter Shook, My "Grandpa Dan" is buried at Graces Chapel in Buncombe County, but his first wife, Mary Shelton who died in 1880 is buried here at Pleasant Hill.

The Dogwoods in bloom form a perfect background for Jacob Shook's marker (at center with flowers) surrounded by his descendants . The cemetery is more manicured now, since the Marking Ceremonies, but to me this 2000 picture by Wilma Simpson will always be the image of old "Papa" resting among his family on Pleasant Hill.

To say that Jacob Shook was a Pioneer is an understatement. He was born of immigrant parents, refugee children of oppression, who had come with their parents to a new land, and both Jacob and his father Hans had grown up in a frontier fashion when that frontier was still Pennsylvania. He went "west" as the frontier moved west and with his father, mother and cousins established a foothold in a new frontier on the Catawba. He then put his life on the line to help found a new and pioneering nation, and he participated in the pushing forward of the frontier at the expense of the Native American Cherokee who allied themselves against his new nation. He was an Indian Fighter and Revolutionary War Veteran, and a true Pioneer even before he determined to once again go "west" to the Pigeon, and after making his mark on this rawest of frontiers as a pioneering homebuilder with his "frame house", he then became a pioneer of another sort, in the founding of Methodism in the mountains of Western North Carolina. If the definition of Pioneer also includes the populating of the frontier with descendants, he certainly did that as well. Today Shook's from Jacob, and families like mine directly related to him through matriarchal lines, populate the length and breadth of America. It is indeed a fitting legacy for Jacob Shook.

This picture, made in May 2000 at ‘Papa" Shook's grave shows the flag and letter left by Jacob's descendants Wilma Simpson of Olympia, Washington and Doralyn Short (her sister) of Memphis, Tennessee on their first visit to Clyde that spring. Unable to find any Shook descendants they left the letter which was later discovered by Sharon Shook, Regent of the DAR on the eve of the marking of Jacob's Grave. It said "Papa, we finally found you ...". Wilma returned to organize the 2001 effort to try and save the Shook - Smathers House from destruction.

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BIBLIOGRAPHY and FOOTNOTES

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