Katherine Woelper recording of Mount Moriah Church service and interview with John A. Miller, Don T. Holden, and Steven L. Clonts (part three)

The John Burrison Georgia Folklore Archive recordings contains unedited versions of all interviews. Some material may contain descriptions of violence, offensive language, or negative stereotypes reflecting the culture or language of a particular period or place. There are instances of racist language and description, particularly in regards to African Americans. These items are presented as part of the historical record. This project is a repository for the stories, accounts, and memories of those who chose to share their experiences for educational purposes. The viewpoints expressed in this project do not necessarily represent the viewpoints of the Atlanta History Center or any of its officers, agents, employees, or volunteers. The Atlanta History Center makes no warranty as to the accuracy or completeness of any information contained in the interviews and expressly disclaims any liability therefore. If you believe you are the copyright holder of any of the content published in this collection and do not want it publicly available, please contact the Kenan Research Center at the Atlanta History Center at 404-814-4040 or reference@atlantahistorycenter.com. This is the first of a three part recording; this part begins with Katherine Woelper interviewing John A. Miller. Miller tells seven funny stories passed down from his aunt, Mrs. Grieg, based on her experiences as a social worker in the mountains of North Georgia. Two of the stories are about wives whose husbands died unexpectedly, and the others are about a girl whose father died, a Black woman who thinks the hospital named her baby, and a maid who asks a lady for her old clothes. At 10:59, Don T. Holden tells two stories. One is a Pat and Mike story in which Pat pledges not to drink alcohol, then stumps a priest by telling him that he cant dump out his share of the alcohol because its the bottom half of the bottle. The next is about a Black woman defending her son who got arrested for stealing coal from the coalyard. Then, at 13:58 Steven L. Clonts tells a story about a Black woman who gives birth, after which her brother-in-law names her twin babies Denise and Denephew. To conclude the recording, at 16:52 an unidentified woman talks about her mothers maid who thinks shell get toenail poisoning from eating week-old spaghetti. Cantrell Johnson (1940-2019) was born in Decatur, Georgia, and became a preacher at Mount Moriah Church in Atlanta when he was 26. His parents were Edgar Johnson (1899-1970) and Ruby Harris (1912-1980). He trained to be a brick and tile layer and worked in house and building construction. He married Bernice Collins (1942-? ), and they had four children, Felicia (1966- ), Eric (1963- ), Dexter (1970- ), and Deseray (1969- ). The Mt. Moriah Church held services in congregants homes until the first church was built in 1881 in Atlanta, Georgia. Its first Minister was Pastor Mason Harrison. The church was rebuilt three times until it relocated to Tucker, Georgia, in 1996. John A. Miller (1918-2007) was born in Atlanta, Georgia, and graduated from Boys High (which later became part of Henry Grady High School). He then earned a bachelors degree in architecture at the Georgia Institute of Technology. Miller worked with his twin brother, Sebastian Batch Miller (1918-2017), designing and constructing buildings in Atlanta. Don T. Holden (1946-?) was born in New Jersey and lived in Italy, Germany, and Kansas before moving to Georgia, where he lived in Forsyth, Macon, and Atlanta. He worked at Georgia State University in the Arts and Sciences Shop. Steven L. Clonts (1947-2002) earned a Bachelor of Science and a Masters of Science in Physics from Georgia State University, where he later worked at the Arts and Sciences Shop. He married Katie W. Clonts (1953-?), and they had two children, Jack Clonts and Matt Clonts. Additional biographical information has not been determined. Folk 301 Project Katherine A. Woelper Mr. John Burrision, Instructor Folk 301 Spring Quarter, 1973 TABLE OF CONTENTS 1. Introduction ................................... 1 2. Table of Contents for Tape II .................. 3 3. Biographical Sketch of John Miller ............ 4 4. North Georgia Stories of Aunt Mamie ............ 5 5. Different Motifs Used By J. Miller ........... 9 6. Biographical Sketch of Don T. Holden ........... 10 7. Two Stories .................................... 11 8. Different Motifs Used by D. Holden ............. 13 9. Biographical Sketch of Buck Clonts ............. 14 10. Story .......................................... 15 11. Biographical Sketch of Cantrell Johnson ........ 17 12. Table of Contents for Tape I ................... 20 13. Two Sermons .................................... 21 14. Table of Contents from 5" Reel ................. 25 15. Release forms in order of appearance ........... - INTRODUCTION Collecting folk-traditions is a rewarding, yet certainly difficult project to manage. My goal, as, of course was everyone else's, was to make a contribution to preserving and understanding Southern History. And in this respect, I feel I have accomplished my goal. Situations often arise when stories and jokes are shared among friends. My office in the Physics Department is often the s'.eetr,of many such instances. The three stories collected from my department were gladly given during one of these so-called sessions. The recording and interview of John A. Miller, was of course entertaining, but I can honestly say that the most rewarding and stimulating recording was done with Mr. Cantrell Johnson, his family and friends. It was perhaps the most unique experience of my life when I sat in the front row of this particular prayer-meeting. The entire church seemed to sway with the rhythm and excitement which was being produced. It was quite thrilling to watch a member of the audience to be "moved by the spirit," and begin to sing and pray aloud; such as Rubie Johnson did on my tape. I found myself quite uneasy at first; I don't believe I have ever felt so white in all my life. But it wasn't long til they made me feel more than welcome. 1 2 Folk traditions are a touchy subject with many people . They often guard carefully their superstitions and beliefs for fear of ridicule. I ran into a similar problem as this in my interview with John Miller. Having known him a good number of years, I have seen him perform his 11 jokes0 at various parties, and found them quite entertaining. Yet he refused to do any of his better (in my opinion, of course) and more well known jokes. I truly believe he was embarressed at the thought that his name would be connected with a dirty joke. I suppose if nothing else, this project has helped me to see a side of the world which has never before existed for me. I will always remember Cantrell and his church . 3 TABLE OF CONTENTS FOR TAl'E II 1. John A. Miller Stories from the North Georgia Mountains as told by his Aunt Mamie 2. Don T. Holden Two stories; one from his Grandfather 3. Buck Clonts One Story 4 BIOGRAPHICAL SKETCH/ John A. Miller John A. Miller does not tell his age anymore, but is approximately between 55 and 60 years old. He has had a very strong story-telling tradiation as long as anyone has known him can remember. He is unique in his family background, in that he has an identical twin brother, named Batch, short for Sebastian. John was born and raised in Atlanta. He and his brother attended Boy's High (which is now part of Henry Grady High School) and later went on the graduate with a degree in architecture from Georgia Institute for Technology. John and Batch work together; they are now in the process of completing their third building in downtown Atlanta. This one is the Penthouse Motel*. They design, build, supply, and manage this motel alone with the help of their children and one colored maid. The hotel office was the scene of my recording session with John. John was most anxious to record these mountain stories, which in fact he swears to be true. But he refused to record the many traditional jokes he knows and has done so many times before, such as the "Strippe" (My personal favorite). His feeling was that dirty jokes are not part of folk-traditions that need to be recorded. I tried to coax him into doing the "Strippe," but he refused on the grounds that it was the type of story that needs to be acted out (seen) to be appreciated. And to this part I think he is right These stories come from the Mountains of North Georgia and were told to John by his Aunt Mamie Greig, who once served as a social-worker in that area. ~'(see Picture 5 My aunt was a social worker in the mountains of North Georgia and uh, it was her duty I guess, to go 'round and comfort the people 1 that uh had uh, misfortune in the family, or bereavement or somethin like that. She heard that Mrs. Cross had lost her husband ..... so she went 'round the mountain path, and knocked on the cabin door and didn't hear anything she knocked again still didn't hear anything, so she went around the house to the backdoor .... looked through the kitchen door/the screen door, and there was Miz Cross sittin there at the kitchen table just stirrin her coffee, lookin sorta into space. She knocked again, sayen "Miz Cross?" and Miz Cross looked up and says ''Yes, Miz Greig, hi you? 11 "Says I'm fine. I understand you lost your husband." "Yes 'um," "Well tell me how did it happen?" "Well come in Miz Greig and have a pot-a-coffee." "Alright." "Well it was the other mornin, same as usual, Mr. Cross and I got up bout sunrise, as usual, and I went to the kitchen and put on the grits ... and I was stirrin the grits ... and long come Mr. Cross through the kitchen, 2 headed out the backdoor and down the path and I said now 'Mr. Cross don't you be late cause the grits is just about ready.' He said 'Alright, yes mame,' and so I stirred the grits, got'um put'um on the table .. they were steaming hot so I went to the screen door, I said 3 'MR. CROSS, your grits is ready.' I didn't hear anything so I wait about a minute-two ... step down to the steps, 'Mr. Cross, your grits is gettin cold.' Went back in the kitchen and still nothin happen 4 and I got alittle worried so I walked down the path and knocked on the 6 door "Mr. Cross, YOUR GRITS IS STONE COLD.' and opened the door and there he was dead on the hole. **** There was another one that she told about a little girl that had lost her father and uh, so me went 'round the mountain to her cabin and ... and uh, knocked on the door and it was sorta a jar and she 5 saw little Ellie Mae sittin there poken ashes of a fire that had long gone dead. Said "Ellie Mae?" "Yes'um Miz Greig," without even 6 lookin up. "Understand you lost your daddy .... tell me how did it happen?" Says, "wellum, Miz Greig, he just riz up, spat, and drapped." **** There's another one that uh she said happened sorta like that. She went 'round seein how things were .. the lady told her, says "Uhh, 6 ~4' Miz Greig, I lost Jed," and Miz Greig "How, how did it happen?" and she says, "well I don't rightly know ... but I went out the other morning, and there he was all hunkled over the fence." Then there was another one bout she went 'round just socializing. They were in the cottage there, uh, having tea, and Elvinie says, 11Miz Greig, would ya like some cake? 11 11Well that would be rite nice," and uh, says "I got the neighbors boy here and his dog there . out in the , in front." "Well ask' um on in and maybe they would like some cake." 7 Says uh, "Jethro, would your like some cake?" uYes mam.e, I shore would." Says, "How 'bout your little dog there? 0 "You mean spot?n "Yeah, would he like some cake?tt "Lord mame, he eats horse manure, he take on over cake. t1 This is about a story that my Aunt Mamie told bout Atlanta, she she's tellin bout this colored lady that uh was going to have a baby, so her neighbor came over and said "Mandy, you better go down to Gradys and have that baby." "Oohh hash yore mouth." "No, I ain't foolin ya, sez I been there, and I came outa there. They ain't gonna give ya the black bottle. 11 11 Sez, ah you go on I have this chile, 11 "Sez, no, sazawhatthatnet why down there at the Gradys they do everythin for ya. Why they change the sheets every day, they feed ya, oohh, good food, 7 oahh, there ain't nothin they won't do for ya. You git yourself down thare to Gradys and have that chile, YOU HEAR ME?" "Soah rite if ya'll shut yore mouth I'll do it." So after the baby came, the neighbor lady was visitin Mandy down in the hospital ... so she walked in the room and there was Mandy propped up on these pillows like the ace of spades .. and just'a smilen, "Sez ahey, see Mandy ... didn't I tell ya ain't they nice down here to the greatest?" "Say they shore is, you shore is rite. Why just like ya told me, they change the sheets everyday, and the food delicious oohh its good, I eat two-three helpins everyday. Sez why why there ain't nothin they don't think of ... why why they even named the baby. 8 8 Purttiest name you ever hear. Sez go over there and look at it on that tag on that craddle there." So the neighbor lady went over and picked up the tag and on it said, "Wasserman-P:,sitive, Illegitimate Brown. 9 ' 10 She was ridin a bus uh, one day downtown and uh, these two maids with their totbags was sittin in back of her and she overheard their conversation and uh, they were talkin bout their ailments. "Sez uh, sez Ruthie, I ain't seen ya on da bus lately." "No, I been in bed with neuritus." "Yeah, Yeah, You know I know those Ritus boys and ain't that Art a bugger?" Aod then there was one, this was in Street Scenes* This Lady was waitin ona bus down in front of Davisions .... at Ellis and Peachtree, at the corner there. And she had un uneasy feelin that uh, well she didn't know what and she looked around and sorta you know like somebody was staren at her. So she turned completely around and there was this uh, maid with a totbag and all just eyen her up and down and lookin. So she said, "What do you want?" So the maid says "Guse me mame, do you have any old clothes that you don't want?" She said "Well no, I don't believe I do. Why do you ask?" She says, "Well I notice yous kinda high rumped and low busted like I is." * I did try and look for this in the Jou~nal, but no luck 9 The Different Motifs Used by John Miller Sith Thompson, Motif - Index of Folk Literature 1. Misfortune; Faithfulness of married couple in m. T215 2. Retorts between Husband and wife Jl540ff 3. Food; adventures of wife giving food to husband. N788 4. Curious wife; waits and then goes to see T258 5. Ashes; burning Q414.3 6. Lost; death message lost K978.2 7. Recognition at Hospital Hll.1.1 8. Naming of Children T596 9. Unusual Name Kl93 10 . Illegitimate Children T640ff BIOGRAPHICAL SKETCH/ Don T. Holden Don Thomas Holden is 27 years of age and is now presently employed by Georgia State University in the Arts and Sciences Shop, which is located in the Physics Department. He was born 10 in New Jersey, but has lived in Italy, Germany, Kansas, and for the most part Georgia. In Georgia he has lived in Forsyth, Macon and now Atlanta. He learned his stories from his grandfather, Mr. C. B. Herrington, who died at the age of 73, when Don was still quite young. His Grandfather was a Preacher of various Methodist Churches, and a member of the North Georgia Conference. Don can remember various sermons in which his grandfather used The Irish Fool Stories of Pat and Mike as illustrations to make his point. The recording was done here at Gergia State University in the Supply room of the Physics Department; which for the most part, surprisingly enough, is very conclusive to talking and relating old times. It is a shame that Don's memory is not any better than it is. Reading Richard Chase's book on fold tales, I could find no mention of this particular Pat & Mike Story. This story is also a reversal of the usual role played by Pat; in which, as a general rule, Pat is playing the part of the fool. This story Pat stumps the Priest. The second joke Don told, he could not remember where he had heard . **** Pat and Mike were a couple a old regular Irishmen and a few 1 weeks ago Pat had finally been encouraged into taking the Pledge 11 an stayin away from demon rum. And fur a couple a weeks he did allright, but then one day it had just been a pretty bad day all around and he's coming out of the tavern, he's got a big jug under his arm and oohh who's he run into but the Priest. "Ah hello Father." "Pat, whatcha got under your arm there?" "OOh, its a jug a liquor Father." "Pat, didn't you take the pledge?" "Uh yes'sir I did." "Why do you have that liquor?" "Well, its me and me brother Mike, we just had a rough day and just had to have somethin." "Now Pat, you meant it when you took the pledge didn't ya?" "Um, yes Father I did." "You swore that you'd stay away from the demon rum." "Yes Father but its been a rough day. It's really been bad." "Now Pat don't ya think you'd feel much better if ya didn't drink it. If ya stayed by your pledge?" "Yes Father, I guess I would." "Well why don't cha be a good lad and pour it out then." "But Father, I can't do that, half of its Mike's." "Well be a good lad and pour out your half." "But father my half's on the bottom, I can't." **** This is more in line with the others you were telling about uh, you could put the setting anywhere you wanted but, it was down on the wrong side of the tracks, near the coalyards where they get all the coal for the trains and, a little kid had been arrested for stealin coal from the (pause) yards and he was in court with his mother, was a big ole' colored woman, musta weighed 250 lbs. and the kid looked like he was big as both of her fists put together (pause) and the Judge says, "Now, you know that you really shouldn't let your son go down there where all those trains are and all this other stuff, that could hurt him and that he could get killed quite easily." "Yes'sir Judge, yes'sir, I know I told him not to go down, down to thos those coalyards, thats' not suppose to do that. That it's dangerous." "Well whatda do with the coal?" "Well, we had it so, you know, I burned it. It couldn't go to waste." "Well did didya do anything to keep your son from takin coal?" "Ooh, I beat'im Judge, everytime he come home with it, I just beat'im with a stick til he was just black and blue." "But ya burnt the coal?" "Well yes'sir Judge, I had to git rid of it." "Why didn't ya send him back to the coal yards with it?" "Well Judge you just told me I shouldn send my son to such a dangerous place." 13 14 The Different Motifs Used by Don Holden in His Story 1. Pledge to keep one's word. V39.6 2. Humor Based on Drinking? X800 3. Clever Practical Retorts - deception? Jl560 BIOGRAPHICAL SKETCH/ Mr. Steven L. Clonts Buck Clonts, nicknamed so by his father, is 25 years of age. He has a B.S. in Physics from Georgia State University, and will receive his M.S. in August. He is presently employed by the Arts & Sciences Shop of Georgia State University, located in the Physics Department. The recording session took place in my home on the night of May 17, 1973. I do feel that I made a serious mistake in this particular recording. Buck had told me the story just after having visited John A. Miller (my first story-teller). It was only later that, after having thought about, in other words, he planned what he wanted to say on the tape. This is very noticeable when replaying the tape; some of the words used are not in his regular vocabulary. It took much coaxing for Buck to record his story, and I wasn't about to ask him to do it again. Buck has a phenonmenal memory, and seems to remember practically every joke he has ever read or heard. This particular joke he credits to his best friends wife . 15 **** Well there was this colored lady onetime. She was uh, nearing the end of her pregnancy and she was tremendous in size and it was going to surprise no one if she had twins. And uh, sure enough the day came that uh, her labor started and she was going to have her child, or children whichever. And uh, as it happened her husband was out of town. And she didn't have anyone else to carry her to the hospital but uh, her husband's brother. And uh (pause) the husband was finally reached and he preceeded to go to the hospital and once he got there he found out that his wife had given birth to twins. And he asked his wife, after he found out how she was and everything, ah, what uh, he named the boy and girl. And she said "well, I don't know. We'll have to ask the nurse." So uh, they got the nurse in there and the nurse said "Well that uh, uh, they had asked her what she wanted them named and everything an, she was in, she had had such a hard time uh, in the delivery of the twins that uh, she was just not able mentally or physically at that time to come up with a name for the children, so, they had asked her brother-in-law to name the children. Well, at this point the both the mother and the father began to get very irate and distraught over the thought of the husband's brother naming the children because they didn't think very highly of him and generally thought him to be a fool. And uh, so they were very apprehensive about the uh, mental forthought, that the this uh, this man put into the name for the children. So very quardedly uh, they asked the nurse, what, that uh, what name 16 that he had given to the little girl. And the nurse said "Well uh, he had given the name Denise," And at this point the wife and the husband, they seemed a little more relieved aah, uh, the wife said that wasn't too bad, that uh, she liked the name Denise and everything. But what did he name the little boy? He says uh, well he named him Denephew . 17 BIOGRAPHICAL SKETCH/ Cantrell Johnson Cantrell Johnson in 33 years old. He has been preaching at his church, Mount Moriah Church since he was 26 years old. He was born in Decatur in Washington Park and there he grew up. I asked him once how he learned to pray and to give such emotional sermons, and he paused for a moment, then answering that he didn't learn how to preach, but he was called by the Lord. He even went so far as to say that he pretty much didn't plan his sermons, but the spirit was what moved him to talk. Cantrell can neither read nor write beyond the level of a third grader. He is his own business; trained by apprentice to 18 be a brick and tile layer, he has branched out to all kinds of house repair and building work. He has actually set up a pretty fair business for himself with the help of his wife, who does most of the family planning and bookkeeping. They have four children, ranging in age from 10 to 3 years. Cantrell, like other Negro Preachers are important to folklore for a variety of reasons. According to James Weldon Johnson, a famous NAACP Leader: '.' .... They were all saturated with the sublime phraseology of the Hebrew prophets and steeped in the idioms of King James English, so when they preached and warmed to their work they spoke another language, a language far removed from tradiational Negro dialect. It was really a fusion of Negro idioms and Bible English; and in this there may have been, after all, some kinship with the innate grandiloquence of their old African tongues. To place in the mouths of the talented oldtime Negro preachers a language that is a literary imitation of Mississippi, cotton-field dialect is sheer. burlesque."l The preacher is appealing to his audience. But not mainly by logical argument. He uses description, delivery (rhythm, gestures, 19 and voice modulation) to appeal to their emotions (pathetic appeal). Logical argument is reserved for calmer moments, which form the greater past of most of these sermons. The high emotional excitement lasts but a short time; however, the sermons are relatively long. Even when the climax has been reached, the minister often changes his pace suddenly to use logical argument, and then moves on to another emotional 2 climax. There are several reasons for the popularity of the Negro Church. First, "the Negro church is the one institution where the colored people of the community are in full control. It is there 1 s. 113 Secondly, the church serves a special social function by being the center where friends meet; often a substitute for the "clubhouse". The tape I have of Contrell's preaching contains first of all a song as sung by Cantrell's children. Led by Felicia, age 7, chorus by Eric age 10, Dexter age 3, and Deseray age 4. After hearing that I was coming to the meeting to record Cantrell, the children got together and practiced this song, which is known in the family as Felice's song. The song, How much more of life's burden must we bear was taught to them by their mother, Bernice Johnson, who is also a member of a gospel singing group known as the Johnson Sisters. It is customary at this church for each sermon to last approximately ten minutes and then the choir comes in to signal .time for a new sermon to begin. This particular Sunday, May 12, 1973, there were ten preachers, each speaking on one of the Ten Commandments. This ten minutes apiece does not include all the singing and praying between sermons. When I left the service was still going on after two hours. Much to my chagrin, I did not have access to a camera to take with me to church, but I was lucky enough to get a few shots of Cantrell later, and I have been invited back at any time. 20 1w ill iam H Pipes , ~S:.:a=-y'---'Am="'e"'n"'--'B"r~o=-t=-h=e-=r..c:_--'O"'l=-d=---=T-=i=m'-'e~N=-e=-g=r=-o-=P=-r--'e--'a=-c=-h=i=n.,,_g: A Study in American Frustration. The William-Frederick Press, New York. 1951. Page 134 2Ibid; Page 144 3rbid; Page 128 This Tape Contains: 1. How Much More Of Life's Burden Must we Bear; sung by the Johnson Children and their parents. 2. The Fifth Commandment: Honor Thy Father and Thy Mother; by Cantrell Johnson. 3. Praying and singing led by Cantrell's Mother, Mrs. Rubie Johnson (Age: 63) 4. Sermon: Put Somethin in the Vinyard; by Cantrell Johnson was recorded during last quarter, Winter of 1973. I retapped it for this project. 5. Sermon by Reverend Fielder. This was recorded by Cantrell on the occasion of the Church's Fifth Anniversary. No one seems to know very much about Rev. Fielder except that he visits other churches around town. He did not give his permission that this sermon be recorded and therefore I did not transcribe it. But I thought it worthy just to see how arousing a sermon could be 21 **** "Let the church say amen .... Given unta the Father, and the Son, and the Holy Ghost .... These are three in one (Amen) ... Given unta the Reverend Pastor? of the church, the assistant Pastor (Amen) and the reverend baster(?) of Christ, (Amen) .... Given unta the Deacon Board and the Mother boys (?) and the choir there, members and friends visitors. It is indeed a pleasure and honor ... to stand before you ... and tell you what doth saith the lord ..... I have the fifth commandment ( I can't understand what verse he is quoting from the bible) and read thus so. Honor thy father, thy mother that dun they maybe loved ... as on the land with tha lord ... ****(Amen is being said by his audience at every break in his speech. It is important to note that it is the audience feed back which stimulates his sermon) thy lord givith the ...... Its a great thang to have honor ... and when you have honor ... you got some than ... and you know you train a child in the way that the lord, want him to go .... then you deserve honor (Yes Sir) ..... God tell you to train a chile ... In the way he haveth to go .... and it would not depart from it ... then you got honor ... You know it makes me feel good ... to see my mother ... and some uv the people standing around listening while I tell what does sayth the lord .... you know if you don't honor thy father (?) and by honorin. the father you honor the son .... and by honorin the son, you honor the holy ghost ... and by honorin the 22 holy ghost, you honor all three inone ... and through all hours of the day ... we' 11 tell you what doth sayth the lord ... I am the lord .... I am Moses .... I go down ta Egyptland ... I tell Pharoh to let God's 23 people go .... I tell uou that's what Moses do what doth sayth the lord ... I seen Moses ... I have a pharoh to listin ... I (?) God's people go. ***(Here the guy who was helping me transcribe the tape, Mr. Paul A. Webb out of curiosity pushed the record button) .... I know that hasn't got words .... My Lawd ... but when God tell you .. . how he'll fight your battles ... when God came there ... He'll take charge I say put your trust in God ... Why he'll make your way outa no way .. . I say if you put your trust in God .... OOHH, he'll fight your battles .. . If you play it on round with the lonely name Jesus ... JESUS .. JESUS ... God help us ... All the way ... I said JESUS ... He ought to help us ... MY LAWDIE .... Reis gon 'round helpin us car'my bure'n ... Well he went 'round tellin us of the father and da (At this point his sermon is no longer intelligible to me. It is even possible that he really isn't saying anything at all. This is the climax of his sermon) **** Let the church say amen .... Given unta the Father, son and da Holy Ghost .... these all three in one ... Given unta the Pastor of the church .... Given unta da minister of the gospel ... Given unta da Deacon Board, Mothers Board(?), members, friends and visitars .... It is indeed a please to come before you and bring you what doth sayth the lord .... You know we can have a good time if we want to .... but if we don't want to we don't have to .. I always learn that if ya put somethin in somethin you can get it out ... To prove a point ..... you put money in the bank ... you can always have a bank book and you go up there and git it out .... But if you go up there an'try to git it out, ain't put nothin in dar ... you'll get in trouble .. God tellin us now ta go in the vinyard and work ... Whatever rate I pay ya ... Now this is a good time to put somethin in ... You know that 20th Chapter Exoda - let me read that first verse ... I read thus so, and God spoke all the words sayin, I am the Lord thy God ... who have brought the out of the land of evil ... Out of the house(?) ... Thous shalt have no other God before me ..... That's enough rite there to save the world ... We find out that God was talkin to Moses ... and they were fittin ta send Moses down ta Egyptland ... to tell Pharaoh to let his people go ... My subject will be God is able . 24 Ya see God send Moses (yes) ... down a Egyptland ... Tell Pharaoh, a man with a high position .... sittin in the King's seat ... Having the(?) and the soul ta cut off a man's head iffin he want to ... But GOD sent Moses ... Told Moses go down and tell Pharaoh to let my people go .. We fine out that Moses was a man .. If(?) tried to setup un 'xcuse .... But when God send ya, you should not worry about what kinda cuse you can set up ... You oughta be willin to go .... We find out that Moses went down to Egyptland .... We find out he told Pharaoh, what doth sayth the lord .... And find out thata Pharaoh wanted to know who was his God .... And said Moses ... Ah, he have his brother Aaron speakin for im .... he said a tell'um that I am that, that I am ... Otherwise I am the God of Abraham .... ! am the God of Iasce .. I am the God of Jesus ... Thous shalt have no other God before me .. Find out that Moses did what doth sayth the lord ... Find out that Pharaohs heart was harden ... Before a pharaoh would tuma loose God's people ... OOHH, he had to lose his own son ... And tell me, oh God is able to break your heart ... He's able to bind it up ... God is a (Heartbreaker ?) and he's a mind reader (?) If you'll only put your trust in God ... Why he'll fight your battles ... Why, he'll plead your cause ... OOHH, maybe, aah, you git sick an down-in-out ... aah, I call on name Jesus ... My Lawd .. God is able ... If you'll only put your trust in im ... We's servin unable God ... A god who don't want nobody in front'im ... We's servin a God who's jealous of his chilin ... Aah, when they cry for help ... aah, he'll come right dare ... aah, tell me, my lord aah . (Climax of the Sermon, it is no longer possible to disciphetj 25 Tape recording from The Johnson home on February 25, 1973 TABLE OF CONTENTS Side 1 1. Pre-recorded record of the Cantrell Johnson Sisters (Names: Bernice, ? ) 2. Prayer--song during service 3. Sermon now led by Mrs. Johnson (Age: 63) 4. Sermon led back into song by Mrs. Johnson (Unkown Title) Side 2 1. Sermon led now by Mr. Cantrell Johnson "The Story of Moses and the Pharaoh of Egypt" 2. Sermon by Mr. S. E. Johnson "Introducing a new face to the church .... that of 'lam'" 3. Church Choir 26 -RELEASEBY letting us collect your traditions--stories, songs, music, remembrances, or beliefs o:f earlier days-~you hav2 made a valuable contribution to preserving and understanding sout,uarn history, and especially the way of li:fe of your community, Becaus,:i you have given unselfishly of your time to do this, the Georgi:i. Folklore Archives, whose representatives are dedicated to preserving these traditions, wants to protect your rights to this material by guaranteeing that it will not be used for unscru;pulous commercial profits. By signing this sheet, you are giving us permission to use this material for educational purposes so that people who are interested can understand how life was in the old-timey days. If you don't wa_~t your name to be used, say so--we respect your right to privacy. Thank you for the time you have given to help us record a heritage that is an important part of American life. "I hereby grant permission to the Georgia Folklore Archives and its Director, John Burrison, to publish, or otherwise make use of, the material recorded from me by the agent of the Georgia Folklore Archives whose name appears on this sheet," Agent of Georgia Folklore Archives Additional Witness Georgia Folklore Archives c/o Professor John Burrison Georgia State University 33 Gilmer Street South East Atlanta, Georgia 30303 Date____,',._.rl....._../.f.. ../. ... .7.. -,_;_s- -- -RELEASEBY letting us collect your traditions--storie: songs, music, remembrances, or beliefs of earlier days--you hav8 na,le a valuable contribution to preserving and understanding Sout,1e 'Il history, and especially the way of life of your community. Beca' -,se you have given unselfishly of your time to do this, the Georiia Folklore Archives, whose representatives are dedicated to pre,erving these traditions, wants to protect your rights to this mat,,rial by guaranteeing that it will not be used for unscru;pulous comme'.':'cial profits. By signing this sheet, you are giving us permission to use this material for educational pur:poses so that people who are interested can understand how life was in the old-timey days. If you don't want your name to be used, say so--we respect your right to privacy, Thank you for the time you have given to help us record a heritage that is an important part of American life. "I hereby grant permission to the Georgia Folklore Archives and its Director, John Burrison, to publish, or otherwise make use of, the material recorded from me by the agent of the Georgia Folklore Archives whose name appears on thi,s sheet." Signed Ii / / -: L Agent of Georgia Folklore Archives Additional Witness Address ----------'=--'--,-.,,.....;. ____________ _ Georgia Folklore Archives c/o Professor John Burrison Georgia State University 33 Gilmer Street South East Atlanta, Georgia 30303 Date_ ____,. ._~'~'~>.~1.._.,?_ . ______ 5.21-73 -RELEASEBY letting us collect you.-r tTaditions--stories, songs, music, remembrances, or beliefs of earlier days-you have llh'\de a valuab1e contribution to preserving and understanu:l.ng Southern history, and especially the way of life of your community. Becau.s~ you have given unselfishly of your time to do this, the Georgfit Folklore Archives, whose representatives are dedicated to preserving these traditions, wants to protect your rights to this matal'ia..l by guaranteeing that it will not be used for unscrupulous commercial profits. By signing this sheet, you are giving us permission to use this material for educational purp,,ses so that people who are interested can understand how life was in the old-timey days. If you don't want your name to be used, say so--we respect your right to :i;;rjvacy. Thank you for the time you have given to help us record a heritage that is an important part of American life. "I hereby grant permission to the Georgia Folklore Archives and its Director, John Burrison, to publish, or otherwise make use nf, the material recorded from me by the agent of the Georgia Fcll,lore Archives whose name appears on this shee!" Georgia Folklore Archives c/o Professor John Burrison Georgia State University 33 Gilmer Street South East Atlanta, Georgia 30303 Addrer,s Date_ ___s _ ._/.;...l,_f...;../_..7....;3;;..._ __ Mr. John A. Miller At the Penthouse Motel 91 Fifth St. A PDF transcript exists for this recording. Please contact an archivist for access. Professor John Burrison founded the Atlanta Folklore Archive Project in 1967 at Georgia State University. He trained undergraduates and graduate students enrolled in his folklore curriculum to conduct oral history interviews. Students interviewed men, women, and children of various demographics in Georgia and across the southeast on crafts, storytelling, music, religion, rural life, and traditions. As archivists, we acknowledge our role as stewards of information, which places us inaposition to choose how individuals and organizations are represented and described in our archives. We are not neutral, andbias isreflected in our descriptions, whichmay not convey the racist or offensive aspects of collection materialsaccurately.Archivists make mistakes and might use poor judgment.We often re-use language used by the former owners and creators, which provides context but also includes bias and prejudices of the time it was created.Additionally,our work to use reparative languagewhereLibrary of Congress subject termsareinaccurate and obsolete isongoing. Kenan Research Center welcomes feedback and questions regarding our archival descriptions. If you encounter harmful, offensive, or insensitive terminology or description please let us know by emailingreference@atlantahistorycenter.com. Your comments are essential to our work to create inclusive and thoughtful description.