Some cool conflict in marriage images:
Image by HockeyholicAZ
From Sculptor James Nathaniel Muir’s website, www.jamesmuir.com :
"Caduceus", recognized as a universal medical symbol, in this bronze representation by James N. Muir has become and Angel of Healing bringing love and peace upon the earth and all of its inhabitants. She is 12 feet high with a 9-foot wing span and includes fountain capabilities.
In a limited edition of 12.
"My goal is to see these "Seven Ladies on Seven Continents" transcending individual differences to become a unifying symbol for the universal kinship of humanity and all creation in a physical metaphor representing the spiritual connection between all things. To help bring the healing power of love into the earth, ushering in a new era of Peace."
James Nathan Muir
"Recognized internationally as the universal symbol of Medicine, the "Caduceus" has become an Angel of Healing rising, like the mythical Phoenix heralding a New Era of harmony and Peace, to heal the Earth and all its inhabitants with Love as the Master Physician."
The word "Caduceus" (Ka-doo’-seus) originates from the Greek "karykeion", itself derived from "karyx" meaning a herald’s badge or staff. In latin, the word, "Caduceum" means practically the same. The caduceus was worn or displayed by Roman surgeons, official messengers, and by military emissaries to signify a cessation of hostilities on the battlefield. It symbolized the herald of the gods, –Mercury in Rome and Hermes in Greece–who carried a winged wand on which were coiled two serpents, symbolizing male and female. Legend was that Hermes came upon two serpents at war and, in his beguiling manner placed a staff, which Aesculapius had given him (also a symbol used in Medicine), between them whereupon entwining with it, they ceased warring and began loving one another thus expressing unity, fertility, and peace.
While Hermes was sometimes associated with more roguish elements, in the third century, along with being guardian of health, he came to be connected with theology and philosophy. Later, in the sixteenth century, though not himself a physician, chemistry, pharmacy and medicine came under his domain as well. In 2000 B.C., records indicate the physician to the Sumerian King used the symbol of a staff entwined with two serpents. In 1856, it was selected as the emblem of the U.S. Marine Hospital Service, the Public Health Service in 1871, The U.S. Army Medical Corps in 1902, then the Dental Corps, Veterinary Corps, Army Nursing Corps, and the Sanitary Corps. The American Medical Association officially employed it in 1912. (from "The Virtual Hospital" by Clifford C. Snyder, M.D.).
At this critical juncture in world history, the Caduceus seems a uniquely appropriate symbol for the redirection of hatred and conflict by the staff of a higher Power to produce unification, harmony and peace on earth. As "Quo Vadis" depicts our upward spiritual journey, "Caduceus" expresses the initial spiritual flow of energy from Creator to Creation. Also like "Quo Vadis", the symbologies run so deep and complex that, other than a brief overview, the allegories are best left to the personal insight of each individual.
The seven-rayed crown or tiara in the form of a nurse’s cap and the crown of Liberty (physical and spiritual) also refers to the seven energy centers of the body as well as to the seven ancient Hermetic causes of "dis-ease." The latter being physical: (1) misuse of faculty, organ or function, (2) presence of foreign substances, impurities or obstructions in the system, and superphysical: (3) unhealthy (negative) mental attitudes (thoughts), (4) imbalance (disharmony) between the physical and spiritual nature, (5) internal spiritual influences, (6) external spiritual influences, (7) astrological energy influences. More directly, the seven rays issue forth the likewise ancient healing energies to flow down the seven ringlets of hair upon a disparate world: (1) practical allopathic medicine, (2) naturopathic medicine of diet, exercise and daily healthful habits, (3) homeopathic medicine of nature’s herbs, (4) vibration and color, (5) amulets, (6) invocations, and (7) prayer, which cures all but requires faith.
The jewel on her forehead, over the mystical third or spiritual eye, represents vision with full intuitive insight and acuity into the esoteric world of healing and metaphysical reality. The "sun-moon" of the earrings are traditional symbols for the "doctor-patient" relationship but herein reflect the perfect balance of the fully spiritualized energy of the "Yang" and the "Yin", mind-heart symbols. At her back, the feather of Truth (Ma’at) is tied at the juncture where the two polarities of her braids become one in completeness. The "ANKH", the "key" or "staff" of life is an ancient healing device pre-dating Egypt’s symbolic use by thousands of years. Here it is combined with the equally ancient "Rose Croix" (cross) of spiritual unfoldment over a divine trinity of leaves, along with three nails signifying the sacrifice of the lower self (Mind, Emotional Body, Soul) for the resurrection of the true Higher Self. The jewel rests upon her breast to radiate down healing energy in the form of rain water flowing forth through her open exposed heart.
The nine-foot wings (the number nine being the number of Unconditional Universal Love as well as "Mankind") with their twenty-four primary feathers, expand to shield, protect and uplift a disparate and fearful world. The Lady’s hands raised in blessing, with one and two fingers raised to signify the two universal commandments also for the twin signs for "Love" and "Peace." Her left hand bears the wedding ring of perfect union with the Creator, a marriage of Heaven and Earth, while her right hand bears the ancient signature ring of –in service to the Creator through service to His creation.
In a whirlwind of energy, her hair ribbons radiate to the ends of the earth: the front ribbons with twelve suns symbolic of the months of the solar year and the higher, universal life cycle this world of humanity in transiting, the rear ribbons with one hundred and forty-four (twelve-square) stars symbolizing a new enlightened level of awareness. The bow at the top, with one and seven stars, suggests the crest of the mythical "Phoenix" bird as she rises out of the ashes of the old-world thinking of mankind, and, with acute vision, sees and comprehends the truth in all things. The "Ourobaros", the serpent swallowing its tail in eternal resurrection and renewal like the Phoenix herself, continues its never-ending cycle around her crown.
Whirling up in their own double vortex of energy rise the twin serpents of the Caduceus. Like the serpents which the Hopi legends say reside at the earth’s poles awaiting the time to be re-awakened into activity, they are kept in balance by her wisdom in a symbiotic relationship of spiritual/physical, heart/head energies and form the double helix of the human DNA molecule. The python represents the "spiritual" while the cobra symbolizes the "body"; both in harmony provide a balance point or fulcrum for the "mind" to bring forth peace and healing.
The old earth symbolically, and literally, is falling away to reveal the golden orb of a new world of enlightenment, harmony and peace. America is transformed into the genesis of that New Era, tasked to responsibly lead the way into a brighter and better future for all. If she fails in this regeneration, then her fate is sealed and the Phoenix shall rise from the ashes of her funeral pyre.
The base establishes the orientation of the four quarters with the center, the sacred point or "Sanctum Sanctorum" being the earth herself. While we, as humans, must heal the earth, the earth must first heal us humans. The perfect elixir of the mythical "philosopher’s stone" combined the four elements in ideal balance to heal any "dis-ease." This magic elixir flows forth gentle as the rain from the spouts of each element — Fire, Water, Air, Earth–through Truth and Peace to the four corners of the earth. The true physician can only heal through the power of love and, though the lessons will be hard ones, the earth will teach us love-love for this sacred living planet, love for all creation, and perhaps even love for ourselves. Then, and only then, will we take our rightful place as master physicians to share the promise of Caduceus’ enigmatic dolphin in healing the earth and being the true stewards of all creation. As the most important symbol of all, the benevolent, compassionate expression of the lady herself, is to remind us all that perfect healing must begin with perfect love and, even in the darkest hour of the darkest night of the soul, Love will be the Master Physician.
James Nathan Muir
DHS Sept 1974 p. 458 Charley reading book
Image by Jim Surkamp
STORY 25 – Jasper Thompson – CONCLUSION by Jim Surkamp
By Jim Surkamp on March 11, 2017 in Jefferson County
This post corresponds to the VIDEO on youtube and the start time of 2:01:29.
The dirt and blood went on ’till next spring. Vast dead on the open fields no longer caused tears or sighs,
but to think of one person – Dolly – lit Jasper’s sustaining dream of that day he would walk through the door in Jefferson County a free man, hoping to become a husband, a father, and a pillar in his church.
Jasper Thompson – courtesy Monique Crippen-Hopkins
Returning Home by Gilbert Gaul Birmingham Museum of Art gift of John Meyer.jpg
Claymont – WVU Library West Virginia & Regional History Center
Claymont was quiet. The fences gone ever since
Gen. Sheridan took them and the Washington
cattle sent south with the Union army – their walking food supply: Washington beef cooked over the fire made of Washington fence rails.
The Leader of the Herd – by Edwin Forbes
The Washingtons were allowed just one “milch cow.” That was punishment by Sheridan for taking in two of their visiting close kin —
A Cow in the Pastures – Constant Troyon – 1856.
soldiers James C. Washington and Herbert Lee Alexander.
Sheridan forbid their release because he firmly believed with little evidence they
fought for Mosby’s partisans. They both died before 1867 because prison hardships quickened their frailties. (Tombstone Inscriptions, p. 353, p. 378).
Herbert Lee Alexander Stone Zion
James C. Washington Stone Zion
That summer of 1865, John Trowbridge wrote that Charles Town seethed in resentment. ‘The war feeling here is like a burning bush with a wet blanket wrapped around it. Looked at from the outside, the fire seems quenched. But just peep under the blanket and there it is, all alive and eating, eating in. The wet blanket is the present government policy; and every act of conciliation shown the Rebels is just letting in so much air to feed the fire.’ . . .
the townspeople passed on the sidewalk, ‘daughters and sons of beauty,’ for they were mostly a fine-looking, spirited class; one of whom, at a question which I put to him, stopped quite willingly and talked with us.
I have seldom seen a handsome young face, a steadier eye, or more decided pose and aplomb, neither have I ever seen the outward garment of courtesy so plumply filled out with the spirit of arrogance. His brief replies spoken with a pleasant countenance, yet with short, sharp downward inflections, were like pistol shots. . . And no wonder. His coat had an empty sleeve. The arm which should have been there had been lost fighting against his country. His almost savage answers did not move me; but all the while I looked with compassion at his fine
young face, and that pendant idle sleeve. . .
His beautiful South was devastated, and her soil drenched with the best blood of her young men.
Walking through town we came to other barren and open fields on the further side.
Here we engaged a bright young colored girl to guide us to the spot where John Brown’s gallows stood. She led us into the wilderness of weeds waist-high to her as she tramped on, parting them before her with her hands. . . A few scattering groves skirted them; and here and there a fenceless road drew its winding, dusty line away over the arid hills. ‘This is about where it was, ’ said the girl, after searching some time among the tall weeds.
Bushrod Corbin Washington returned from years of fighting adjusting to the departure of his widowed mother to become a missionary in Asia. He re-married, faced almost insurmountable financial odds that would eventually force him to sell Claymont out of the
family and start over in Washington State.
Richard Blackburn Washington’s family felt the loss of what Gen. Sheridan’s men took the previous November when they also captured and took away the two young Washingtons.
Both Richard and Bushrod had wartime losses but their alliances with the Confederacy during the war, either fighting or providing supplies, disqualified both from any claim for compensation for their material losses, and those that November were substantial:
500 bushels of potatoes,
four horseloads of straw,
3000 pounds of bacon,
200 cords of firewood,
30,000 rails for fire wood, four horse wagonloads of stacked wheat, 200 bushels of housed corn,
40 tons of timothy hay,
150 head of sheep,
100 head of hogs,
30 head of fat beef cattle, four mules and three horses.
This setback left them little monies with which to hire from the much-in-demand pool of young, strong, and skilled freed African-American laborers working across the County, for those who could pay them.
Though they lived next door, neither Solomon nor Jasper’s names appear among those hired in Bushrod Corbin’s farm and payment records after the war.
Bushrod Corbin Washington’s Farm Diary 1867-1871 – Perry Room, Charles Town, Library
Resentment at their lot could easily have translated into not seeking the services from a former veteran of the U.S. Colored Troops to till and grow their corn and wheat, or tend their hogs.
Solomon and his family appeared to have found living arrangements at Bushrod Washington Herbert’s Prospect Hill that had been expanded over time to include the house, other buildings, a barn and even a graveyard. They would have fit in, joining Solomon’s sister, Matilda, and brother Richard.
Solomon and son Jasper would likely be hired at Henry B. Davenport’s farm, Altona, immediately north and adjacent to the Washington farms,
Portrait of Henry B. Davenport of Altona, Jefferson County, W. Va. who in some twenty years would transfer his deed to the land for the homestead of Solomon and then Jasper’s family.
As one who had seen hell and survived, Jasper plunged into his new life.
Of those years, Doug Taylor of Charles Town relates from his family’s history that African American communities were starting all across Jefferson County, vivified by the new freedom, owning one’s own land, with a church and a school .
Jasper and Dolly joyously married October 28, 1869 with Beverly Kirk, presiding.
On Thursday, October 21st, less than a month later,
Jasper took a lead in organizing an impressive big event in Charlestown for the new organization: the Order of Industry, a celebration that included a procession to Bushrod Washtingotn Herbert’s “woods” with a band playing followed by speechifying. The editor of the Spirit of Jefferson in Charlestown, Benjamin F. Beall, lavished praise on the event:
Last Thursday was a gala day with our (African) American citizens, and they enjoyed it hugely; but in a manner creditable to them, and in a style which would have reflected no discredit upon any community.
It seems that there exists in our midst a society of the colored people known as the “Order of Industry,” and it was the members of this society, arrayed in appropriate regalia, and the two Sabbath Schools of the town, that made up the procession. — To the first, there was a banner presented by the “colored ladies” of the town, in front of the old Court-House. Upon this banner was the significant motto, “By industry we thrive.”
The presentation was by Miss Houk, and the reception by Jasper Thompson, both of whom acquitted themselves very well. After these exercises, the procession moved to Herbert’s Woods, headed by Moxley’s Brass Band from Hagerstown. – Spirit of Jefferson, October 26, 1869 – p. 3 col. 1
Dolly and Jasper began their own in-house community when Solomon H. Thompson was born August, 1870. (Monique Crippen Hopkins) – the first of fifteen children.
The first, Solomon; the fifth, named Jasper R.; and the thirteenth child, Frances – would keep the family memory fires aburnin’.
Jasper and Dolly’s first born Solomon H. – would carry the family’s ways forward and far away, preserving its legacy with a powerful mind and dedication.
Protecting the Groceries by Edward Lamson Henry.
He was certainly among the young scholars who attended
Littleton Page’s school for African-American children, located conveniently right next door to the second Baptist Church. Littleton Page would very likely have taught all the subsequent Thompson children, because they lived a short walk from the school.
Kept In by Edward Lamson Henry.
David Hunter Strother, who was a famous writer/illustrator for Harper’s New Monthly Magazine and who grew up in the eastern Panhandle, dropped in on such a school nearby and very much in the same spirit of the Page’s Charlestown classrooms in 1874.
At the Mill, Winter by George Henry Durrie
In winter (it) is always full to overflowing. In summer the attendance is reduced one-half owing to the necessity of the older pupils going out to service,
Harpers Ferry, [W.] Va., 1894 by Edward Lamson Henry
or engaging in remunerative labor of some sort. The children were of both sexes, ranging
p. 458 – boy reading book.
p. 460 – older student
p. 461 – woman at blackboard
from three to twenty years of age, neatly and comfortably clad, well fed, healthy, and cheerful, with an uncommon array of agreeable and intelligent countenances peering over the tops of the desks. They were also remarkably docile, orderly, and well mannered, without a trace of the rudeness among those who don’t go to school.
p. 459 – Don’t Go to School.
Every thing moves by the silvery tinkling of a small table-bell. The boys and girls are seated in separate columns, and make their entrances and their exits by opposite doors.
William Henry Snyder (1829–1910) Tutoring the Children at a Quiet Time
Proclamation emancipation, [Smith/Rosenthal].
The Chimney Corner by Eastman Johnson
While the majority of the pupils have come into existence since the Emancipation Proclamation, there is still a number older than that event, and some whose recollections antedate the great war. Yet in their career of schooling they have all started even, and it is rather curious and amusing to remark the utter absence of any thing like gradation in size or equality in years. . . . .It may also be observed that the great scholars are usually outstripped by the little ones, which only goes to confirm the generally received opinion that young plants are more easily transplanted and trained than older ones.
Solomon H. Thompson – was one such young plant that grew and grew, majestically fed by his inner drive.
Wrote one newspaper editor:
Campus of Storer College
He attended his home school until he finished and entered Storer College at the age of 13 years and in 1886 he graduated, but claimed that his education was not completed. Not having satisfied his craving for knowledge and ambition to fully prepare himself for life’s battle, he immediately
St. Johns College. Fordham, New York
entered Fordham University and at the expiration of a three years course, the last year of which was spent in the office of a physician, he began the study of medicine earnestly until the year of 1889. He determined to leave for Washington, D.C. where
Howard University Medical School
he matriculated at Howard University. Two months after his admission to said university he was successful and given the appointment of resident student to the hospital a place that is highly prized by all medical students. He retained this position until he graduated in April, 1892.
His brother, Jasper or “Jack” Thompson was moving towards medicine also. Both brothers would wind up in Kansas City, Kansas for the balance of their lives and remarkable contributions.
All this time the conscientious Solomon H. was collecting information from his graying forebears while it was still to be had all about his family, down the back road of time.
The Thompsons, Nelsons and Saunders – families that worked for the Blakeley/Claymont Washingtons for many years, still lived near one another and the old farms.
From the “Down Memory Lane” section of the Spirit of Jefferson Farmer’s Advocate, courtesy of Edward W. (Pat) Dockney, Jr.)
They gravitated to the services of the white-led First Baptist Church in Charlestown as they were beginning to raise families.
his church congregation supported them and paid for Jesse Saunders to study at the Richmond Theological School. Charlestown businessman William Hill, a white Baptist, provided much of the funds for the new Rev. Saunders for him to have his own Church congregation, which was built at its present location, (but an earlier structure than today’s), on Martin Luther King Jr. Avenue at the intersection of Summit Point Road and Middleway (Rte. 51) Pike. It was called – the “Second Baptist Church.”
On August 6, 1881 their church was completed to receive the Holy Spirit. Its first board of trustees, were William Braxton, Ben Nelson – and Jasper Thompson.
On June 12, 1903, The Martinsburg Statesman of Martinsburg reported that two hundred African Americans left Kabletown and Rippon to coal tons in Pennsylvania and southwest, West Virginia
1906 – Come the Flood of Destiny
Late summer in Jefferson County stands out on the calendar for the heaviest rain storms in decades – a month of rains . hundreds of bullets and materiel on the Antietam Battlefield came to the earth’s surface.
The American story for a weekend that August touched on Harper’s Ferry – for good luck.
W.E.B. DuBois, its leader stood there before both men and women for the first time in public and on American soil. He stated the principles of a soon to-be formed organization, to become known as the National Association for the Advancement of Colored People:
The battle we wage is not for ourselves alone but for all true Americans. It is a fight for ideals, lest this, our common fatherland, false to its founding, become in truth, the land of the thief and the home of the slave, a byword and a hissing among the nations for its sounding pretensions and pitiful accomplishments. In detail, our demands are clear and unequivocal. First, we would vote; with the right to vote goes everything: freedom, manhood, the honor of your wives, the chastity of your daughters, the right to work, and the chance to rise, and let no man listen to those who deny this.We want full manhood suffrage, and we want it now, henceforth and forever!
A local church group sang from Charles Town with one Richard Thompson listed among the chorale.
by Richard Fitzhugh.
On the last day – a Sunday – the attendees in their Sunday finest – picked their way over soggy lands – their fine shoes in hand – to see the building that was the lightning rod of conflict for the struggle. Standing in a characterless open field stood the real “John Brown Fort,” in 1859 once the Armory engine house. Today, the brick crucible for freedom
Life went on.
The skies cleared August 31st – a Friday – in time for the eagerly anticipated Morgans Grove County Fair and accompanying horse show featuring a hundred entrants. Dry ground meant visitors could set up their family sized tents and stay all through the Fair. That began Tuesday September 4th.
In two days, something terrible happened.
Shepherdstown Register September 13, 1906
Editor Henry L. Snyder
A Tragedy on Charles Town District
A fatal tragedy, attended by some peculiar circumstances, occurred last Thursday afternoon at Gibsontown, a negro settlement about two miles south of Charles Town. A man named Samarion, who says that his father was a Hindoo and his mother an Egyptian woman, came to this country from Sidney, Australia, some eighteen months ago and located near Charles Town. He was a music teacher, and earned his living by following his profession. He incurred the enmity of his negro neighbors by advising them to accept white supremacy as a settled fact, and his views upon this subject are said to have aroused strenuous animosity of Jasper Thompson, a colored man, who, it is said, advocated negro equality and was particularly officious at elections in opposing the white majority. Under the leadership of Thompson, the negroes of the neighborhood are said to have been persecuting Samarion and his wife in various ways, Thursday Samarion notified Thompson to keep his hogs out his (Samarion’s) lot of he would kill them. This started the trouble afresh. Sometime during the afternoon Thompson went to Samarion’s house. Samarion says that his enemy threatened to kill him and made a motion to draw a pistol. Samarion quickly pulled his own revolver and shot Thompson twice, and the wounded man walked a few steps and fell dead.
Sarmarion’s word was all they had.
The next March, Circuit Judge Faulkner gave Samarion two years in Moundsville penitentiary.
So it goes.
Monique Crippen Hopkins:
So, one day, I was just doing my research on the Thompson family like I ordinarily do – and
Shelley Murphy said to me: “There’s somebody I think you need to meet.” I said: “OK.” So she put me in touch with Joyceann Gray. Me and Joyceann realized that we were related through marriage.
Her Cross family had married my Thompson family – three different times. So I told Joyceann that I had a lot of information and we started sharing information. I said: “I have a quote from the Thompson family and our family has some history out at the University of Kansas because two of the Thompson sons moved out there.” She wanted to see it. She said: ”Can you send me that quote?”
(I said “yeh.” I didn’t think about it. (delete) (After Monique sent the quote) – She wrote back to me and said: “I sent (the quote) off. Is that OK?” and I was excited . . . actually ordered it.”
Well that quote came back less than a week later and my entire family history was on this page.
Slave names and everything. Unbelievable, So surreal. I get chills just thinking about them. My entire family history. So that led me back two more generations to the original Jasper Thompson who was enslaved by John and Elizabeth Ariss, and his kids – Fortune – was of the Blakeley plantation; and then Fortune’s kids ended up somehow on the Claymont plantation. I’m not exactly sure where that transfer came from. I don’t know how they went back and forth from Claymont to Blakeley.
That’s where most of my research comes in. There’s plenty of documentation. Even after finding this family history page, Sarah Brown led me to a website that was put up by Scott Casper. He had tables of slaves listed and who owned them from the Washington family. I found my family. Just as they are listed on my family Bible page, they were listed on these tables that Scott had posted up, which led me to even more research. The whole research on the Thompson family has been one of the most amazing journies in my research. So that’s pretty much my story about the Thompson family history.