Chief source of origin to Facebook, Email and Twitter, to include "I own it" is to comprehend the hand-written communique as completed. Fact of lots to the sent means that the chief source does not come to terms of what hand-written is as should the United States Post Office been by admission the addressed would have had the paper as remainders.
Mathematics over the Ages has done less. The subjects of numerals touching the physique of the body of the law is by all means and measures the type writer that only tickets virtue? What grabs the attention? The sign.
Basic bound: at-large is the symmetrical square. As in the arena!! Back-to-gladiators this country has rounded bull-fighting to roads and alley, the once in year breadth, wall to wall shaft, an anchor off best.
With Time: All measures of notes by means of letter read will not deal a precedence, the facts. In short, is also in brief, the law of justice.
San Francisco has brought not a singular blind eye, it delivered. The turning of any head for the real crime center is the shoulders that produce no voice, this is the hidden knows. "To cut your nose off despite your face" is not a determined old phrase, it envelopes the template as the mind is not the brain in aspect and yet the injunction of reach is the chisels hammer!!
Mark well, in said it is the name that makes the American not an English verb. Larkin Idea to the repeat is the 1930s Depression and yet not one person has made mention of what the Amazon Company has done. Again and again I heard how innovation brought Amazon and had been their idea, the return of entrepreneurship, and how the Worldwide Web, the Internet was not the new found correspondence, oh wait that part was me as what I said in the privacy of my mind was thank goodness for the Worldwide Web as the internet will carry this message in an instant and save the United States Post Office and many a pony. Here on this blog, the evidence of horror has brought again to just myself the preparation for what The Great Depression had done, stories and tiers as I still fathom that in not only an inch by crop but by the wretched, wicked verse of the American Indian talking: The Fifth World came from the mouth of whom had memories and spoke of the read man?
The Fifth World in the context of creation myths describes the present world as interpreted by ... Fifth World (Native American mythology) .... Article · Talk ...
Aztec mythology · Human sacrifice · Navajo mythology
Aztec mythology · Human sacrifice · Navajo mythology
I foil the memory of my mother's silence as my grandmother spoke of the "What came first, the chicken or the egg?", this quandary that fusses mankind in conversation made ready the hand that would not wave for I am in the simplicity of even equaling the question. Character of mind did connect the synapse as the chicken is what came first, without it I would not have had breakfast every single day.
Proverbs is not just a bible on previewed of verse and chapter touching the development of the Old Testament for yet again the stuffing of makes gain, the test a meant brings forth. Following this Larkin Idea to completion of dancing communication through The Ages marks well this country and directly answers those Indians that testified to the European kept coming in waves as this would actually be the forth (4th) time that this country has suffered its sale back to Europe to be the housemen (slavery), what gloves that Continent mars. Is it the cell phone, the computer, GOOGLE that has made the journey for us?
Davy Crockett
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David "Davy" Crockett (August 17, 1786 – March 6, 1836) was a 19th-century American folk hero, frontiersman, soldier, and politician. He is commonly referred to in popular culture by the epithet "King of the Wild Frontier". He represented Tennessee in the U.S. House of Representatives and served in the Texas Revolution.
Crockett grew up in East Tennessee, where he gained a reputation for hunting and storytelling. He was made a colonel in the militia of Lawrence County, Tennessee and was elected to the Tennessee state legislature in 1821. In 1827, he was elected to the U.S. Congress where he vehemently opposed many of the policies of President Andrew Jackson, especially the Indian Removal Act. Crockett's opposition to Jackson's policies led to his defeat in the 1831 elections. He was re-elected in 1833, then narrowly lost in 1835, prompting his angry departure to Texas (then the Mexican state of Tejas) shortly thereafter. In early 1836, he took part in the Texas Revolution and was killed at the Battle of the Alamo in March.
Crockett became famous during his lifetime for larger-than-life exploits popularized by stage plays and almanacs. After his death, he continued to be credited with acts of mythical proportion. These led in the 20th century to television and movie portrayals, and he became one of the best-known American folk heroes.[1][2]
John was born c. 1753 in Frederick County, Virginia.[5] The family moved to Tryon County, North Carolina c. 1768. In 1776, the family moved to northeast Tennessee, in the area now known as Hawkins County.[7] John was one of the Overmountain Men who fought in the Battle of Kings Mountain during the American Revolutionary War.[8] He was away as a militia volunteer in 1777 when David and Elizabeth were killed at their home near today's Rogersville by Creeks and Chickamauga Cherokees led by war chief Dragging Canoe.[9][10] John's brother Joseph was wounded in the skirmish. His brother James was taken prisoner and held for seventeen years.[11]
David "Davy" Crockett
| |
|---|---|
Davy Crockett portrait in 1834
| |
| Member of the U.S. House of Representatives from Tennessee's 12th district | |
| In office March 4, 1833 – March 4, 1835 | |
| Preceded by | District created |
| Succeeded by | Adam Huntsman |
| Member of the U.S. House of Representatives from Tennessee's 9th district | |
| In office March 4, 1827 – March 4, 1831 | |
| Preceded by | Adam Rankin Alexander |
| Succeeded by | William Fitzgerald |
| Personal details | |
| Born |
David Crockett
August 17, 1786 Limestone, Greene County, North Carolina, U.S. (now part of Tennessee) |
| Died | March 6, 1836 (aged 49) Alamo Mission, San Antonio, Texas |
| Political party | National Republican (aka Anti-Jacksonian) |
| Spouse(s) | Polly Finley (1806–1815; her death) Elizabeth Patton (1815–1836; his death) |
| Occupation | Pioneer, soldier, politician |
| Signature |  |
Crockett grew up in East Tennessee, where he gained a reputation for hunting and storytelling. He was made a colonel in the militia of Lawrence County, Tennessee and was elected to the Tennessee state legislature in 1821. In 1827, he was elected to the U.S. Congress where he vehemently opposed many of the policies of President Andrew Jackson, especially the Indian Removal Act. Crockett's opposition to Jackson's policies led to his defeat in the 1831 elections. He was re-elected in 1833, then narrowly lost in 1835, prompting his angry departure to Texas (then the Mexican state of Tejas) shortly thereafter. In early 1836, he took part in the Texas Revolution and was killed at the Battle of the Alamo in March.
Crockett became famous during his lifetime for larger-than-life exploits popularized by stage plays and almanacs. After his death, he continued to be credited with acts of mythical proportion. These led in the 20th century to television and movie portrayals, and he became one of the best-known American folk heroes.[1][2]
Contents
Family and early life
The Crocketts were of mostly French-Huguenot ancestry, although the family had settled in Ireland before migrating to the Americas.[3] The earliest known paternal ancestor was Gabriel Gustave de Crocketagne, whose son Antoine de Saussure Peronette de Crocketagne was given a commission in the Household Troops under French King Louis XIV. Antoine married Louise de Saix and immigrated to Ireland with her, changing the family name to Crockett.[4] Their son Joseph Louis[4] was born in Ireland and married Sarah Stewart. Joseph and Sarah emigrated to New York, where their son William David was born in 1709. He married Elizabeth Boulay. William and Elizabeth's son David was born in Pennsylvania and married Elizabeth Hedge. They were the parents of William, David Jr., Robert, Alexander, James, Joseph, and John,[a] the father of David Crockett who died at the Alamo.John was born c. 1753 in Frederick County, Virginia.[5] The family moved to Tryon County, North Carolina c. 1768. In 1776, the family moved to northeast Tennessee, in the area now known as Hawkins County.[7] John was one of the Overmountain Men who fought in the Battle of Kings Mountain during the American Revolutionary War.[8] He was away as a militia volunteer in 1777 when David and Elizabeth were killed at their home near today's Rogersville by Creeks and Chickamauga Cherokees led by war chief Dragging Canoe.[9][10] John's brother Joseph was wounded in the skirmish. His brother James was taken prisoner and held for seventeen years.[11]
Commemorative stone.
Replica cabin at Crockett birth site.
When David was 12 years old, his father indentured him to Jacob Siler to help with the Crockett family indebtedness. He helped tend Siler's cattle as a buckaroo on a 400-mile (640 km) trip to near Natural Bridge in Virginia. He was well treated and paid for his services but, after several weeks in Virginia, he decided to return home to Tennessee.[27] The next year, John enrolled his sons in school, but David played hookey after an altercation with a fellow student. Upon learning of this, John attempted to whip him but was outrun by his son. David then joined a cattle drive to Front Royal, Virginia for Jesse Cheek.[28] Upon completion of that trip, he joined teamster Adam Myers on a trip to Gerrardstown, West Virginia.[29] In between trips with Myers, he worked for farmer John Gray.[30] After leaving Myers, he journeyed to Christiansburg, Virginia, where he apprenticed for the next four years with hatter Elijah Griffith.[31]
Contract of marriage for David Crockett and Margaret Elder, October 21, 1805
Marriages and children
Crockett fell in love with John Canady's niece Amy Summer, who was engaged to Canady's son Robert.[36] While serving as part of the wedding party, Crockett met Margaret Elder. He persuaded her to marry him, and a marriage contract was drawn up on October 21, 1805.[37] Margaret had also become engaged to another young man at the same time and married him instead.[38]He met Polly Finley and her mother Jean at a harvest festival.[39] Although friendly towards him in the beginning, Jean Finley eventually felt Crockett was not the man for her daughter.[40] Crockett declared his intentions to marry Polly, regardless of whether the ceremony was allowed to take place in her parents' home or had to be performed elsewhere. He arranged for a justice of the peace and took out a marriage license on August 12, 1806. On August 16, he rode to Polly's house with family and friends, determined to ride off with Polly to be married elsewhere. Polly's father pleaded with Crockett to have the wedding in the Finley home. Crockett agreed only after Jean apologized for her past treatment of him.[41]
The newlyweds settled on land near Polly's parents, and their first child, John Wesley Crockett, who became a United States Congressman,[42] was born July 10, 1807.[43] Their second child, William Finley Crockett, was born November 25, 1808.[43] In October 1811, the family relocated to Lincoln County.[44] Their third child Margaret Finley (Polly) Crockett was born on November 25, 1812.[45] The Crocketts then moved to Franklin County in 1813. He named the new home on Beans Creek "Kentuck". [46] His wife died in March 1815,[47] and Crockett asked his brother John and his sister-in-law to move in with him to help care for the children.[48] That same year, he married the widow Elizabeth Patton, who had a daughter, Margaret Ann, and a son, George.[49] David and Elizabeth's son, Robert Patton, was born September 16, 1816.[50] Daughter Rebecca Elvira was born December 25, 1818.[51] Daughter Matilda was born August 2, 1821.[52]
David Crockett family tree
David Crockett family tree
Tennessee militia
The War of 1812 was being waged concurrently with the Creek War. After the Treaty of Fort Jackson in August 1814, Andrew Jackson, now with the U.S. Army, wanted the British forces ousted from Spanish Florida[78] and asked for support from the Tennessee militia. Crockett re-enlisted as third sergeant for a six-month term with the Tennessee Mounted Gunmen under Captain John Cowan on September 28, 1814.[79] Crockett's unit saw little of the main action because they were days behind the rest of the troops and were focused mostly on foraging for food. Crockett returned home in December.[80] He was still on a military reserve status until March 1815, so he hired a young man to fulfill the remainder of his service.[81]
Legislative career
Davy Crockett by William Henry Huddle, 1889
Tennessee General Assembly
In 1821, he resigned as commissioner and successfully ran for a seat in the Tennessee General Assembly,[86] representing Lawrence and Hickman counties.[87] It was this election where Crockett honed his anecdotal oratory skills.[88] He was appointed to the Committee of Propositions and Grievances on September 17, 1821, and served through the first session that ended November 17, as well as the special session called by the governor in the summer of 1822, ending on August 24.[89][90] He favored legislation to ease the tax burden on the poor.[91] Crockett spent his entire legislative career fighting for the rights of impoverished settlers who he felt dangled on the precipice of losing title to their land due to the state's complicated system of grants.[92][91] He supported 1821 gubernatorial candidate William Carroll, over Andrew Jackson's endorsed candidate Edward Ward.[93]Less than two weeks after Crockett's 1821 election to the General Assembly, a flood of the Tennessee River destroyed Crockett's businesses.[94] In November, Elizabeth's father Robert Patton deeded 800 acres (320 ha) of his Carroll County property to Crockett.[95] Crockett sold off most of the acreage to help settle his debts, and moved his family to the remaining acreage on the Obion River, which remained in Carroll County until 1825 when the boundaries were reconfigured and put it in Gibson County.[96] In 1823, he ran against Andrew Jackson's nephew-in-law William Edward Butler [97] and won a seat in the General Assembly representing the counties of Carroll, Humphreys, Perry, Henderson and Madison.[98] He served in the first session, which ran from September through the end of November 1823, and in the second session that ran September through the end of November 1824, championing the rights of the impoverished farmers.[99] During Andrew Jackson's election to the United States Senate in 1823, Crockett backed his opponent John Williams.[100]
United States House of Representatives
On October 25, 1824, Crockett notified his constituents of his intention to run in the 1825 election for a seat in the U.S. House of Representatives. He lost that election to incumbent Adam Rankin Alexander.[101] A chance meeting in 1826 gained him the encouragement of Memphis mayor Marcus Brutus Winchester[102] to try again to win a seat in Congress.[103] The Jackson Gazette published a letter from Crockett on September 15, 1826 announcing his intention of again challenging Rankin, and stating his opposition to the policies of President John Quincy Adams and Secretary of State Henry Clay and to Rankin's position on the cotton tariff.[104] Militia veteran William Arnold also entered the race, and Crockett easily defeated both political opponents for the 1827–29 term.[105][106] He arrived in Washington D.C. and took up residence at Mrs. Ball's Boarding House, where a number of other legislators lived when Congress was in session.[107] Jackson was elected as President in 1828. Crockett continued his legislative focus on settlers getting a fair deal for land titles, offering H.R. 27 amendment to a bill sponsored by James K. Polk.[108]
I believed it was a
wicked, unjust measure…. I voted against this Indian bill, and my
conscience yet tells me that I gave a good honest vote, and one that I
believe will not make me ashamed in the day of judgement.
—David Crockett, A Narrative of the Life of David Crockett[109]
Crockett ran against Fitzgerald again in the 1833 election and was returned to Congress, serving until 1835.[118][90] On January 2, 1834, he introduced the land title resolution H.R. 126, but it never made it as far as being debated on the House floor.[108] He was defeated for re-election in the August 1835 election by Adam Huntsman.[119] During his last term in Congress, he collaborated with Kentucky Congressman Thomas Chilton to write his autobiography, which was published by E. L. Carey and A. Hart in 1834 as A Narrative of the Life of David Crockett, Written by Himself,[120] and he went east to promote the book. In 1836, newspapers published the now-famous quotation attributed to Crockett upon his return to his home state:
I told the people of my district that I would serve them as faithfully as I had done; but if not, they might go to hell, and I would go to Texas.[121]
Texas Revolution
Portrait of Davy Crockett by John Gadsby Chapman
He was dressed in his hunting suit, wearing a coonskin cap, and carried a fine rifle presented to him by friends in Philadelphia…. He seemed very confident the morning he went away that he would soon have us all to join him in Texas.[124]Crockett traveled with 30 well-armed men to Jackson, Tennessee, where he gave a speech from the steps of the Madison County courthouse, and they arrived in Little Rock, Arkansas on November 12, 1835. The local newspapers reported that hundreds of people swarmed into town to get a look at Crockett, and a group of leading citizens put on a dinner in his honor that night at the Jeffries Hotel. Crockett spoke "mainly to the subject of Texan independence," as well as Washington politics.[125]
Crockett arrived in Nacogdoches, Texas in early January 1836. On January 14, he and 65 other men signed an oath before Judge John Forbes to the Provisional Government of Texas for six months: "I have taken the oath of government and have enrolled my name as a volunteer and will set out for the Rio Grande in a few days with the volunteers from the United States." Each man was promised about 4,600 acres (1,900 ha) of land as payment. On February 6, he and five other men rode into San Antonio de Bexar and camped just outside the town.
The Fall of the Alamo by Robert Jenkins Onderdonk depicts Davy Crockett swinging his rifle at Mexican troops who have breached the south gate of the mission.
A knife purportedly used by Davy Crockett during the Battle of the Alamo
There was a skirmish between Mexican and Texian troops that same night outside the Alamo.[137] Historian Walter Lord speculates that the Texians were creating a diversion to allow their courier John Smith to evade Mexican pickets.[137] However, Alamo survivor Susannah Dickinson said in 1876 that Travis sent out three men shortly after dark on March 3, probably a response to the arrival of Mexican reinforcements. The three men—including Crockett—were sent to find Fannin.[138] Lindley states that Crockett and one of the other men found the force of Texians waiting along Cibolo Creek just before midnight; they had advanced to within 20 miles (32 km) of the Alamo. Just before daylight on March 4, part of the Texian force managed to break through the Mexican lines and enter the Alamo. A second group was driven across the prairie by Mexican cavalry.[139]
The siege ended on March 6 when the Mexican army attacked just before dawn while the defenders were sleeping. The daily artillery bombardment had been suspended, perhaps a ploy to encourage the natural human reaction to a cessation of constant strain. But the garrison awakened and the final fight began. Most of the noncombatants gathered in the church sacristy for safety. According to Dickinson, Crockett paused briefly in the chapel to say a prayer before running to his post.[140] The Mexican soldiers climbed up the north outer walls of the Alamo complex, and most of the Texians fell back to the barracks and the chapel, as previously planned.[141] Crockett and his men, however, were too far from the barracks to take shelter[142] and were the last remaining group to be in the open. They defended the low wall in front of the church, using their rifles as clubs and relying on knives, as the action was too furious to allow reloading. After a volley and a charge with bayonets, Mexican soldiers pushed the few remaining defenders back toward the church.[143]
A coffin in the San Fernando Cathedral
purports to hold the ashes of the Alamo defenders. However, historians
believe it more probable that the ashes were buried near the Alamo.
Death
The David Crockett Spring in Crockett, Houston County, Texas
Controversy
Weeks after the battle, stories began to circulate that Crockett was among those who surrendered and were executed.[150] A former American slave named Ben had acted as cook for one of Santa Anna's officers, and he maintained that Crockett's body was found in the barracks surrounded by "no less than sixteen Mexican corpses", with Crockett's knife buried in one of them.[152] Historians disagree on which story is accurate. According to Petite:Every account of the Crockett surrender-execution story comes from an avowed antagonist (either on political or military grounds) of Santa Anna's. It is believed that many stories, such as the surrender and execution of Crockett, were created and spread in order to discredit Santa Anna and add to his role as villain.[153]In 1955, Jesús Sánchez Garza self-published a book called La Rebelión de Texas—Manuscrito Inédito de 1836 por un Ofical de Santa Anna, purporting to be memoirs of José Enrique de la Peña, a Mexican officer present at the Battle of the Alamo. Texas A&M University Press published the English translation in 1975 With Santa Anna in Texas: A Personal Narrative of the Revolution. The English publication caused a scandal within the United States, as it asserted that Crockett did not die in battle.[154] Historians disagree on whether any or all of the book has been falsified.[154][155] The original book was self-published, and no editor or publisher ever vetted its authenticity.[156] Sánchez Garza never explained how he gained custody of the documents or where they were stored after de la Peña's death.[157]
Some historians have found it suspicious that Sánchez Garza's compilation was published in 1955, at the height of interest in Crockett and the Alamo caused by Walt Disney's television miniseries Davy Crockett. Groneman also points out that the journals are made up of several different types of paper from several different paper manufacturers, all cut down to fit.[157] Historian Joseph Musso also questions the validity, likewise basing his suspicions on the timing of the diary's release.[citation needed]
The document's most energetic defender has been historian James Crisp, who found an 1839 pamphlet by de la Peña in which the Mexican said he was preparing his diary for publication—proof that, if nothing else, the Sanchez Garza text had a historical basis. Finally, in 2001, archivist David Gracy published a detailed analysis of the manuscript, including lab results. He found, among other things, that the paper and ink were of a type used by the Mexican army in the 1830s, and the handwriting matched that on other documents in the Mexican military archives that were written or signed by de la Peña.[158]
David Crockett clipper ship card
Legacy
One of Crockett's sayings, which were published in almanacs between 1835 and 1856 (along with those of Daniel Boone and Kit Carson), was: Always be sure you are right, then go ahead.[160]While serving in the United States House of Representatives, Crockett became a Freemason. He entrusted his masonic apron to a friend in Tennessee before leaving for Texas, and it was inherited by the friend's descendant in Kentucky.[161]
In 1967 the U.S. Postal Service issued a 5-cent stamp commemorating Davy Crockett.[162][163]
Namesakes
Col. Crockett statue, Lawrenceburg Public Square
- Tennessee
- Davy Crockett Birthplace State Park, Greene County
- David Crockett State Park, Lawrence County[164]
- Crockett County, Tennessee; its county seat is Alamo[165]
- David Crockett High School, Jonesborough
- Texas
- Crockett County[166]
- Crockett, Texas, Houston County[167]
- Crockett High School, Austin Independent School District[168]
- Davy Crockett Lake, Fannin County [169]
- Davy Crockett Loop, Prairies and Pineywoods Wildlife Trail – East [170]
- Crockett Middle School, Amarillo
- Davy Crockett National Forest, Angelina County[171]
- Davy Crockett School, Dallas Independent School District[172]
- Crockett Street, a major thoroughfare in Downtown San Antonio
- Fort Crockett, Galveston County[173]
- Miscellaneous
- M28 Davy Crockett Weapon System: a small Nuclear weapons system, the smallest developed by the U.S. which could be fired from a light vehicle, or even from a Shoulder-mounted launcher.[174]
- Crockett park north of downtown San Antonio
Monuments
- Alamo Cenotaph, San Antonio, sculptor Pompeo Coppini, west panel of the Cenotaph features a Crockett statue and a statue of William B. Travis in front of other Alamo defenders[175]
- David Crockett Statue, Ozona, Texas, sculptor William M. McVey [176][177]
- LIfe-size statue Colonel David Crockett, Public Square, Lawrenceburg, Tennessee, W.M.Dean Marble Company of Columbia[178][179]
In popular culture
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This article appears to contain trivial, minor, or unrelated references to popular culture. (May 2018)
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Television
Fess Parker as Davy Crockett in Disneyland.
Crockett's stories were adapted by French animation studio Studios Animage into a 1994 animated series titled Davy Crockett.[180]
A 2009 episode of MythBusters tested whether Crockett could split a bullet in half on an axe in a tree 40 yards away. The myth was declared "Confirmed".[citation needed]
Film
In films, Crockett has been played by:- Charles K. French, Davy Crockett – In Hearts United (1909), silent[181]
- Hobart Bosworth, Davy Crockett (1910), silent[182]
- Dustin Farnum, Davy Crockett (1916), silent[183]
- Cullen Landis (Davy Crockett at the Fall of the Alamo, 1926, silent)[184]
- Jack Perrin (The Painted Stallion, 1937)[185]
- Lane Chandler (Heroes of the Alamo, 1937)[184]
- Robert Barrat (Man of Conquest, 1939)[186]
- Trevor Bardette (The Man from the Alamo, 1953)[187]
- Arthur Hunnicutt (The Last Command, 1955)[184]
- Fess Parker (Davy Crockett, King of the Wild Frontier, 1955, and Davy Crockett and the River Pirates, 1956, both on Walt Disney's Disneyland)[184]
- James Griffith (The First Texan, 1956)[188]
- John Wayne (The Alamo, 1960)[184]
- Brian Keith (The Alamo: 13 Days to Glory, 1987)[184]
- Merrill Connally (Alamo: The Price of Freedom, 1988)[189]
- Johnny Cash (Davy Crockett: Rainbow in the Thunder, 1988)[190]
- Tim Dunigan (Davy Crockett: Rainbow in the Thunder, Davy Crockett: A Natural Man, Davy Crockett: Guardian Spirit, Davy Crockett: Letter to Polly, 1988–1989)[190]
- David Zucker (The Naked Gun 2½: The Smell of Fear, 1991 [a very small cameo role])[191]
- John Schneider (James A. Michener's Texas, 1994)[192]
- Scott Wickware (Dear America: A Line in the Sand, 2000)[193]
- Justin Howard (The Anarchist Cookbook, 2002)[194]
- Billy Bob Thornton (The Alamo, 2004)"[184]
Theatre
- Davy Crockett (1872), popular touring play of its time, by Frank Murdoch
- Davy Crockett, musical play (unfinished), January to April 1938, Kurt Weill[195][196]
Prose fiction
Crockett appears in at least two short alternate history works: "Chickasaw Slave" by Judith Moffett in Alternate Presidents, where Crockett is the seventh President of the United States, and "Empire" by William Sanders in Alternate Generals volume 2, where Crockett fights for Emperor Napoleon I of Louisiana in a conflict analogous to the War of 1812.[citation needed]Comics
Columbia Features syndicated a comic strip, Davy Crockett, Frontiersman, from June 20, 1955 until 1959. Stories were by France Herron[197] and the artwork was ghosted in early 1956 by Jack Kirby.[198]See also
Notes
Footnotes
- Crockett Tavern Museum now stands on the site.[22][26]
Citations
- Holtz, Allan. "Obscurity of the Day: Davy Crockett, Frontiersman," Stripper's Guide (September 18, 2018).
References
- Abramson, Rudy; Haskell, Jean; Lofaro, Michael (2006). Encyclopedia of Appalachia. Knoxville, TN: University of Tennessee Press. ISBN 978-1-57233-456-4.
- Bense, Judith A. (1999). Archaeology of Colonial Pensacola (Florida Museum of Natural History: Ripley P. Bullen Series). Gainesville, FL: University Press of Florida. ISBN 978-0-8130-1661-0.
- Boylston, James R.; Wiener, Allen J. (2009). David Crockett in Congress: The Rise and Fall of the Poor Man's Friend. Houston, TX: Bright Sky Press. ISBN 978-1-933979-51-9.
- Cobia, Manley F., Jr. (2003). Journey into the Land of Trials: The Story of Davy Crockett's Expedition to the Alamo. Franklin, TN: Hillsboro Press. ISBN 978-1-57736-268-5.
- Cozad, W. Lee (2002). Those Magnificent Mountain Movies: The Golden Years 1911–1939. Lake Arrowhead, CA: Rim of the World Historic Society. ISBN 978-0-9723372-1-2.
- Crockett, David (1834). A Narrative of the Life of David Crockett. Baltimore, MD: E. L. Carey and A. Hart. OCLC 1306778.
- Derr, Mark (1983). The Frontiersman : The Real Life and the Many Legends of Davy Crockett. New York, NY: William Morrow. ISBN 978-0-688-13798-4.
- DRT (2001). Daughters of Republic of Texas – Vol II. Paducah, KY: Turner Publishing. ISBN 978-1-56311-641-4.
- Edmondson, J.R. (2000). The Alamo Story-From History to Current Conflicts. Plano, TX: Republic of Texas Press. ISBN 978-0-585-24106-7.
- Fulgham, Richard Lee (2000). Appalachian Genesis: The Clinch River Valley from Prehistoric Times to the End of the Frontier Era. Johnson City, TN: Overmountain Press. ISBN 978-1-57072-088-8.
- Groneman, Bill (1999). Death of a Legend: The Myth and Mystery Surrounding the Death of Davy Crockett. Plano, TX: Republic of Texas Press. ISBN 978-0-585-26267-3.
- Groneman, William (2005). David Crockett: Hero of the Common Man. New York, NY: Forge Books. ISBN 978-0-7653-1067-5.
- Hardin, Stephen L.. (1994). Texian Iliad. Austin, TX: University of Texas Press. ISBN 978-0-292-73086-1.
- Hasday, Judy L. (2010). Davy Crockett (Legends of the Wild West). New York, NY: Chelsea House Publications. ISBN 978-1-60413-592-3.
- Jones, Randell (2006). In the Footsteps of Davy Crockett. Winston-Salem, NC: John F. Blair. ISBN 978-0-89587-324-8.
- Langman, Larry (1992). A guide to silent westerns. New York, NY: Greenwood. ISBN 978-0-313-27858-7.
- Langman, Larry; Ebner, David (2001). Hollywood's Image of the South: A Century of Southern Films. New York, NY: Greenwood. ISBN 978-0-313-31886-3.
- Lindley, Thomas Ricks (2003). Alamo Traces: New Evidence and New Conclusions. Lanham, MD: Republic of Texas Press. ISBN 978-1-55622-983-1.
- Little, Carol Morris (1996). A Comprehensive Guide to Outdoor Sculpture in Texas. Austin, TX: University of Texas Press. ISBN 978-0-292-76036-3.
- Lord, Walter (1961). A Time to Stand. Lincoln, NE: University of Nebraska Press. ISBN 978-0-8032-7902-5.
- Marill, Alvin H. (2011). Television Westerns: Six Decades of Sagebrush Sheriffs, Scalawags, and Sidewinders. Lanham, MD: Scarecrow Press. ISBN 978-0-8108-8133-4.
- Michno, Gregory; Michno, Gregory F.; Michno, Susan (2008). Circle the Wagons!: Attacks on Wagon Trains in History and Hollywood Films. Jefferson. NC: McFarland. ISBN 978-0-7864-3997-3.
- Monush, Barry; Willis, John (2005). Screen World: 2004 Film Annual. New York, NY: Applause Theatre & Cinema Books. ISBN 978-1-55783-638-0.
- Niemi, Robert (2006). History in the Media: Film And Television. Santa Barbara, CA: ABC-CLIO. ISBN 978-1-57607-952-2.
- Nofi, Albert A. (1992). The Alamo and the Texas War of Independence, September 30, 1835 to April 21, 1836: Heroes, Myths, and History. Conshohocken, PA: Combined Books, Inc. ISBN 978-0-585-19807-1.
- Petite, Mary Deborah (1999). 1836 Facts about the Alamo and the Texas War for Independence. Mechanicsburg, PA: Savas Publishing Company. ISBN 978-1-882810-35-2.
- Remini, Robert V.; Clark, Wesley K. (2008). Andrew Jackson (Great Generals). New York, NY: Palgrave Macmillan. ISBN 978-0-230-60015-7.
- Roberts, Randy; Olson, James S (2001). A Line in the Sand: The Alamo in Blood and Memory. New York, NY: The Free Press. ISBN 978-0-684-83544-0.
- Tinkle, Lon (1985). 13 Days to Glory: The Siege of the Alamo. College Station, TX: Texas A&M University Press. ISBN 978-0-89096-238-1.. Reprint. Originally published: New York: McGraw-Hill, 1958
- Todish, Timothy J.; Todish, Terry; Spring, Ted (1998). Alamo Sourcebook, 1836: A Comprehensive Guide to the Battle of the Alamo and the Texas Revolution. Austin, TX: Eakin Press. ISBN 978-1-57168-152-2.
- Wallis, Michael (2011). David Crockett: The Lion of the West. New York, NY: W. W. Norton & Company. ISBN 978-0-393-06758-3.
- Whitburn, Joel (2000). Top Pop Singles 1955–1999. Menomonee Falls, WI: Record Research, Inc. ISBN 978-0-89820-142-0.
- Williamson, Jerry Wayne (1995). Hillbillyland: What the Movies Did to the Mountains and What the Mountains Did to the Movies. Chapel Hill, NC: The University of North Carolina Press. ISBN 978-0-8078-4503-5.
- Winders, Richard Bruce (2001). Davy Crockett: The Legend of the Wild Frontier. New York, NY: Rosen Publishing Group. ISBN 978-0-8239-5747-7.
Bibliography
Numerous books have been written about David Crockett, including the first one that bears his name as its author.External links
Davy Crockettat Wikipedia's sister projects
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Quotations from Wikiquote
Texts from Wikisource
Data from Wikidata
This audio file was created from a revision of the article "Davy Crockett" dated 2005-09-23, and does not reflect subsequent edits to the article. (Audio help)
- United States Congress. "Davy Crockett (id: C000918)". Biographical Directory of the United States Congress.
- Online books, and library resources in your library and in other libraries about Davy Crockett
- Online books, and library resources in your library and in other libraries by Davy Crockett
- Works by Davy Crockett at Project Gutenberg
- Works by or about Davy Crockett at Internet Archive
- Works by Davy Crockett at LibriVox (public domain audiobooks)
- David Crocket: His Life and Adventures by John S. C. Abbott public domain audiobook at LibriVox
- Official site of the descendants of David Crockett
- David Crockett from the Handbook of Texas Online
- First Hand Alamo Accounts
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Member of the U.S. House of Representatives from Tennessee's 9th congressional district 1827–1831 |
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Fifth World (Native American mythology)
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The Fifth World in the context of creation myths describes the present world as interpreted by several groups of Native Americans in the United States and Central America.
The central theme of the myth holds that there were four other cycles
of creation and destruction that preceded the Fifth World. The creation
story is taken largely from the mythological, cosmological, and
eschatological beliefs and traditions of earlier Mesoamerican cultures.[1]
According to Aztec mythology the present world is a product of four
cycles of birth, death, and reincarnation. When each world is destroyed
it is reborn through the sacrifice of a god. The god’s sacrifice creates
a new sun, which creates a new world. The myth is sometimes referred to
as the “Legend of Five Suns.”[2]
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Aztec mythology
Jaguars, a hurricane, fire rain, and a flood destroyed the first four suns.[3] After the fourth sun was destroyed the gods gathered to choose a god to become the new sun. Tecuciztecatl, a boastful and proud god, offered himself up for sacrifice. However, the rest of gods favored Nanahuatzin, the smallest and humblest god. The gods built a grand fire, but at the last second Tecuciztecatl refused to jump into the fire because he was too afraid of the pain. Instead, Nanahuatzin jumped in the fire. Embarrassed by Nanahuatzin’s sacrifice, Tecuciztecatl followed him into the fire. The two suns rose in the sky, but they were too bright. The gods threw a rabbit at Tecuciztecatl to dim his light, and he turned into the moon. This is the reason why the Aztec people say there is a rabbit that lives on the moon.[3]
Still however, the sun remained motionless in the sky, burning the ground below. The gods then recognized they all must be sacrificed so that the people could survive. The god Ehecatl helped offering them up. The sacrifices made the sun move through the sky, energizing earth instead of burning it.
Human sacrifice
In the Aztec tradition, the Fifth World is the last one and after this one the earth will not be recreated.[2] This is why the Aztecs practised human sacrifice. The gods would only keep the sun alive as long as the Aztecs continued providing them with blood.[4] Their worldview held a deep sense of indebtedness. Blood sacrifice was an often-used form of nextlahualli or debt-payment. Franciscan Friar Bernardino de Sahagún wrote in his ethnography of Mesoamerica that the victim was someone who "gave his service.”[5]The Navajo, who were neighbors of the Hopi in the southwest, borrow elements of the Pueblo people’s emergence myths in their creation stories.[6] The Navajo creation story has parallels to the Biblical book of Genesis. The early Judaic-Christian concept of the world is similar to the Navajo concept of the world. This world is one where the earth is an area of land floating in an ocean covered by a domed heaven. The domed heaven fits the land and ocean like a lid with its edges on the horizon. The Navajo creation story traces the evolution of life through four previous worlds until the people reach the fifth and present world. As the humans passed through each of the previous four worlds, they went through evolution. They started out as insects and various animals until they became humans in the Fourth World.[7]
Upon arriving in the Fourth World the First Man was not satisfied. The land was barren. He planted a reed and it grew to the roof of the Fourth World. First Man sent the badger up the reed, but water began to drip before he could reach top so he returned. Next a locust climbed the reed. The locust made a headband with two crossed arrows on his forehead. With the help of all the gods the locust reached the Fifth World. When he pushed through mud he reached water and saw a black water bird swimming towards him.[8] The bird told the locust that he could only stay if he could make magic. The locust took the arrows from his headband and pulled them through his body, between his shell and his heart. The black bird was convinced that the locust possessed great medicine, and he swam away taking the water with him. The locust returned to the lower world.
Now two days had passed and there was no sun. First Man sent the badger up to the Fifth World again. The badger returned covered with mud from a flood. First Man collected turquoise chips to offer to the five Chiefs of the Winds. They were satisfied with the gift, and they dried the Fifth World. When the badger returned he said that he had come out on dry earth. So First Man led the rest of people to the upper world. So with the explicit help of the gods the people reached the Fifth World similar to the Aztec creation story.
Now after all the people had arrived from the lower worlds First Man and First Woman placed the mountain lion on one side and the wolf on the other. They divided the people into two groups. The first group chose the wolf for their chief. The mountain lion was the chief for the other side. The people who had the mountain lion chief turned were to be the people of the Earth. The people with the wolf chief became the animals.[6]
Navajo medicine men say there are two worlds above the Fifth World. The first is the World of the Spirits of Living Things and the second is the Place of Melting into One.[9]
The Navajo legends are an oral account that is passed down from generation to generation. There are various versions of the story — as there are in any oral account — but the variations are slight.[7]
Hopi mythology
The Hopi’s creation myth is slightly different than the creation myths of the Aztecs and Navajo. The Hopi believe we are currently living in the Fourth World, but are on the threshold of the Fifth World.[citation needed]In each of the three previous worlds, humanity was destroyed by destructive practices and wars. In the most common version of the story the Spider Grandmother (Kookyangso'wuuti) caused a reed to grow into the sky, and it emerged in the Fourth World at the sipapu, a small tunnel or inter-dimensional passage. As the end of one world draws near the sipapu appears to lead the Hopi into the next phase of the world.[10]
References
- Voth, H.R. Henry R. (1905). The Traditions of the Hopi. Vol. Fieldiana: Anthropology. 8. University of Illinois Urbana-Champaign. ISBN 1162958812.
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