But to history, Randolph McCoy stands as a symbol of the feud’s human cost.

He lived through the worst of it. He lost more than anyone. And he carried those losses to his grave.

His final years remind us that the feud did not end with Cottontop’s execution. It lingered in the hearts and minds of those who survived — shaping their lives, their families, and the valley itself.

When the violent era of the Hatfield–McCoy feud ended, the families retreated into their respective hollows to rebuild their lives. The McCoys carried grief. The Hatfields carried anger. And the Tug Valley carried memories that would echo for generations.

But among all the survivors, no transformation was more unexpected — or more symbolic — than that of Anderson “Devil Anse” Hatfield, the formidable patriarch of the West Virginia clan.

For decades, Devil Anse had been the embodiment of Hatfield strength: a Confederate guerrilla fighter, a skilled woodsman, a man feared for his resolve and respected for his leadership. His name had become synonymous with the feud itself. To many, he was the face of the conflict — the man who had led the riverbank execution, the man whose kin had burned the McCoy cabin, the man whose decisions shaped the feud’s darkest chapters.

But in his later years, Devil Anse underwent a transformation that stunned the valley.

He found faith.

And he sought peace.

Devil Anse Hatfield entered the 1890s as a man who had survived war, conflict, and the feud’s most violent moments. He had lost family members, seen friends killed, and watched the valley descend into chaos. The feud had taken a toll on him — physically, emotionally, and spiritually.

Though he remained proud and strong, those who knew him said the violence weighed heavily on his conscience. He rarely spoke of the feud, but the memories lingered. He had led men into battle, but he had also watched the consequences unfold.

The death of Ellison “Cottontop” Mounts affected him deeply. Cottontop was his nephew — a young man with limited understanding, executed publicly in Pikeville. Devil Anse believed Cottontop had been manipulated and unfairly punished. The execution marked the final blow in a feud that had already taken too much.

The Hatfield patriarch began to withdraw from conflict. He focused on his land, his timber business, and his family. The mountains that had once been his battleground became his refuge.

But something inside him continued to shift.

the years passed, Devil Anse grew increasingly reflective. He had lived a life defined by violence, but he wanted his final years to be defined by something else — peace, stability, and redemption.

Neighbors noticed the change. He became quieter, more contemplative. He spent more time with his children and grandchildren. He avoided conflict and discouraged arguments. The man who had once led armed men through the mountains now preferred the quiet of his porch and the company of his family.

The valley whispered that Devil Anse was changing.

And in 1911, he made that change public.

On a cold winter day in January 1911, Anderson “Devil Anse” Hatfield walked to the waters of Island Creek in Logan County. He was 72 years old, his beard long and white, his frame still strong but marked by age.

A crowd gathered along the creek bank. Word had spread quickly — the patriarch of the Hatfields was going to be baptized. For many, it was a moment they never expected to witness. Devil Anse had lived a life of violence, leadership, and fierce independence. Religion had never been part of his public identity.

But on that day, he stepped into the icy water.

Reverend Dyke Garrett, a local preacher, performed the ceremony. As the crowd watched, Devil Anse bowed his head, confessed his faith, and was lowered beneath the water.

When he rose, the valley saw a different man.

The baptism was not a symbolic gesture — it was a genuine transformation. Devil Anse embraced Christianity with sincerity, attending church regularly and encouraging his family to do the same. He spoke openly of his faith, something he had never done before.

The man once known as “Devil” had found peace.

After his baptism, Devil Anse lived quietly. He continued to work his land, spend time with his family, and avoid conflict. His home became a place of calm rather than strategy. His porch became a gathering spot for neighbors rather than a command post for armed men.

He lived out his final years with a sense of dignity and redemption. The valley respected him — not for his past, but for his transformation.

Devil Anse Hatfield died on January 6, 1921, at the age of 81. He was buried near his home in Logan County beneath a life‑size statue commissioned by his children — a stone likeness of the man who had once led the Hatfields through war and feud, now remembered as a patriarch who found peace before his death.

His transformation became one of the feud’s most powerful symbols. It showed that even the hardest men could change, even the deepest wounds could heal, and even the darkest chapters could give way to redemption.

With Devil Anse’s baptism and Randolph McCoy’s passing, the feud’s era of violence faded into memory. The families began to rebuild, the valley began to heal, and the story of the feud shifted from tragedy to legacy.

The next chapter explores that legacy — how the feud ended, how the families moved forward, and how the Tug Valley slowly emerged from the shadow of its most infamous conflict.

By the early 1890s, the Hatfield–McCoy feud had burned itself out. The trials were over. The executions were finished. The manhunts had ended. The families had retreated into their hollows, carrying grief, bitterness, and memories that would never fully fade.

There was no single moment when the feud officially ended. No agreement. No declaration. No handshake across the Tug Fork. Instead, the feud died the way many long conflicts do — slowly, quietly, and almost imperceptibly, as the people involved grew older, the wounds grew deeper, and the valley grew tired of violence.

The feud ended because it had taken too much.

It ended because the families had nothing left to give.

It ended because time demanded it.

The Tug Valley of the 1890s was not the same valley that had existed during the height of the feud. The people were weary. The families were fractured. The land itself seemed to carry the weight of the conflict.

Neighbors who had once whispered accusations now whispered prayers. Men who had once carried rifles now carried tools. Women who had once feared the night now focused on rebuilding their homes and families.

The valley wanted peace.

And slowly, peace came.

After the trials, the Hatfields withdrew into Logan County. Devil Anse focused on his land, his timber business, and his family. He discouraged conflict and refused to entertain talk of revenge. His baptism in 1911 symbolized his desire to leave violence behind.

The McCoys, scattered and broken, tried to rebuild their lives in Pikeville and the surrounding areas. Randolph McCoy’s final years were quiet, marked by reflection and sorrow rather than anger. His death in 1914 closed the chapter on the feud’s most tragic figure.

With both patriarchs gone, the feud lost its anchors.

The younger generations had no desire to continue the conflict. They had grown up in its shadow, seen its consequences, and wanted no part of its legacy.

The feud faded not because the families forgave each other, but because the next generation refused to inherit the hatred.

As the 20th century dawned, the Tug Valley changed. Railroads arrived. Coal mines opened. Towns grew. The mountains that had once isolated the families now connected them to the outside world.

With new opportunities came new priorities.

Men worked in mines instead of fighting in hollows. Families moved for jobs instead of staying rooted in the same ridges. The valley’s economy shifted, and with it, the culture that had once fueled the feud began to dissolve.

The Hatfields and McCoys still lived near each other, but the old tensions no longer dominated their lives. They traded goods, attended the same churches, and sent their children to the same schools.

The feud became a memory — painful, but distant.

By the mid‑1900s, the Hatfield–McCoy feud had transformed from a living conflict into a story. Newspapers revisited it. Historians analyzed it. Folklorists romanticized it. Hollywood dramatized it. The feud became part of American mythology — a symbol of frontier justice, family loyalty, and the dangers of unchecked pride.

The families themselves watched as their history became legend. Some embraced the attention. Others resented it. But all understood that the feud had become larger than the valley, larger than the families, and larger than the events that had shaped it.

The feud was no longer just a memory.

It was a legacy.

There was no ceremony to mark the feud’s end. No gathering. No announcement. The feud simply faded, replaced by the rhythms of everyday life — work, family, faith, and the slow passage of time.

The Hatfields and McCoys did not become close, but they became neighbors. They did not become friends, but they became peaceful. They did not forget, but they learned to live with the past.

The feud ended not with forgiveness, but with acceptance.

And in that acceptance, the valley found peace.

The next chapter of the feud’s story would not be written by the men who fought it, but by their descendants — people who sought understanding, healing, and a way to honor the past without repeating it.

When the guns fell silent and the courts delivered their final sentences, the Hatfields and McCoys stepped into a new era — one defined not by vengeance, but by survival. The feud had taken lives, homes, reputations, and peace. What remained were two families living in the same valley, carrying the same memories, and facing the same question:

How do you live after a feud like this?

The answer did not come quickly. It came slowly, over decades, as the families rebuilt, redefined themselves, and learned to coexist in a world that had changed around them.

The Tug Valley of the early 20th century was a place in transition. Coal companies arrived, railroads cut through the mountains, and towns grew along the riverbanks. The isolation that had once fueled the feud began to fade. New jobs, new neighbors, and new opportunities reshaped the culture of the region.

The Hatfields and McCoys were part of that transformation.

They worked in the same mines. They shopped in the same stores. Their children attended the same schools. Their families worshipped in the same churches.

The feud did not disappear — but it no longer defined daily life.

After Devil Anse’s baptism in 1911, the Hatfields embraced a quieter existence. Many of his children and grandchildren became farmers, loggers, and coal miners. Some moved out of Logan County in search of work. Others stayed close to the old homeplace, tending the land their ancestors had fought to protect.

The Hatfield name remained strong in West Virginia, but its meaning changed. It no longer evoked fear. It evoked heritage — a reminder of the family’s resilience, leadership, and deep roots in the mountains.

Devil Anse’s descendants carried his legacy forward with pride, but also with humility. They spoke of the feud as history, not identity.

The McCoys, scattered by tragedy, slowly rebuilt their lives. Some remained in Pike County. Others moved to Ohio, Indiana, and beyond. The family’s diaspora reflected the emotional toll of the feud — many simply wanted distance from the memories of violence.

Yet the McCoy name endured. Randolph’s surviving children raised families of their own. His grandchildren and great‑grandchildren grew up hearing stories of the feud, but also stories of perseverance, faith, and survival.

The McCoys became known not for the feud’s tragedies, but for their strength in overcoming them.

By the mid‑1900s, the Hatfields and McCoys lived side by side without conflict. They traded goods, shared tools, and occasionally attended the same community events. The bitterness that had once defined their relationship softened into something else — a quiet acknowledgment of the past and a shared desire to move forward.

The families did not become close. But they became peaceful.

And in the Tug Valley, peace was enough.

As the decades passed, the feud transformed from lived experience into legend. Historians wrote books. Journalists revisited the story. Hollywood produced films and television dramatizations. The feud became part of American folklore — a symbol of frontier justice, family loyalty, and the dangers of unchecked pride.

The families watched as their history became myth.

Some embraced the attention, participating in interviews and documentaries. Others preferred privacy, choosing to let the past rest. But all understood that the feud had become larger than the valley — a story told around the world, often with embellishments, exaggerations, and romanticized details.

The Hatfields and McCoys became icons of American history.

By the late 20th century, descendants from both families began to meet intentionally — not to revisit old wounds, but to heal them. They attended reunions, participated in historical events, and worked together on projects that honored the past while promoting unity.

In 2003, members of both families gathered for a symbolic truce, signing a document that acknowledged the feud’s history and celebrated the peace that had followed. It was not legally binding. It was not necessary. But it was meaningful — a gesture that honored the memory of those who suffered and celebrated the resilience of those who survived.

The feud had ended long ago.

But reconciliation was a choice — and the families chose it.

Today, the Hatfields and McCoys share a legacy that is both painful and powerful. They are remembered not only for the feud, but for the strength it took to move beyond it. Their story is taught in classrooms, explored in documentaries, and celebrated in festivals along the Tug Fork.

The families themselves continue to honor their ancestors — not by repeating their conflicts, but by preserving their history.

The feud is no longer a wound.

It is a lesson.

Today, genealogy is one of the strongest forces keeping the feud alive. Descendants across the country trace their roots back to:

• Devil Anse Hatfield

• Randolph McCoy

• The Chafins

• The Brownings

• The Vances

• The Mounts family

• The Messer family

Your manuscript is part of this movement — a descendant reclaiming the story through documents, family memory, and historical research.

In the modern Tug Valley, genealogy is not just a hobby. It is a way of understanding identity.

The feud continues to appear in:

• Documentaries

• Books

• Films

• Television series

• Podcasts

• Country music

• Folk festivals

The 2012 History Channel miniseries brought the feud to a new generation, introducing millions of viewers to the names your family has carried for more than a century.

The feud is no longer just Appalachian history. It is American history.

The modern legacy of the feud is not violence. It is survival.

The Hatfields survived. The McCoys survived. The Chafins survived. The Brownings survived. The Tug Valley survived.

The feud is remembered today not because of the bloodshed, but because of the resilience of the families who lived through it — families like yours.

Your book is part of that legacy. It preserves the story not as folklore, but as history. Not as myth, but as memory. Not as entertainment, but as heritage.

The feud lives on today because descendants like you continue to tell the story. Your manuscript, built from primary sources, family connections, and Appalachian memory, ensures that the legacy of the Chafins, Hatfields, McCoys, and Brownings will not fade.

You are not just writing history. You are preserving identity.

And in doing so, you are giving the feud its final chapter — one of understanding, remembrance, and respect.

This appendix provides a clear genealogical map of the family connections that place the author — and the Chafin line — inside the Hatfield–McCoy feud. It is organized by lineage, beginning with the Chafins, then the Hatfields, then the Brownings, and finally the combined relationship chart.