Piatt Castles

Among Ohio’s many tourist destinations, the Piatt Castles situated in Logan County are truly treasured.  Their native limestone blocks and intricately painted ceilings transport visitors to another time.  Some come for the history, some come for the aesthetics.  Few expect to have the kind of deep experience that leaves a person altered.

Come hear the tale from the museum’s director, Ms. Margaret Piatt.  A descendant of the original owner, she offers an inside view of the historic space.  Yet more than that, she shares the personal story of how she’s developed a fuller appreciation for the land on which it sits.

Come hear the compelling legend attached to one unassuming boulder located near the property.  On separating fact from fiction, we come to learn a bit more of who we were, and perhaps who we might yet become.  

Native tribes were forced from this region a long time ago.  Along with them, let’s not lose the truth of their struggles, their hopes, their wisdom.

If you enjoy this episode, please rate, review and subscribe on your chosen podcast platform.  You can also find Ohio Folklore at:

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And as always, keep wondering…

Plan your visit to the Piatt Castle, Mac-A-Cheek by clicking here: https://piattcastle.org/ 

Transcript

Unknown: 0:03

Hello and welcome to Ohio folklore. I'm your host Melissa Davies. Today, we're exploring a tourist destination that's listed in the National Register of Historic Places. Just a couple of miles east of the town of West Liberty. An hour's drive northwest of Columbus. This location has drawn visitors for more than 100 years. Two imposing structures, one of which remains open to the public today inspire a sense of wonder, and a reprieve from the tired routines of our daily lives. Situated in a gently rolling landscape, these two Gothic style late 19th century homes stand out among more modern structures. They harken back to a time gone by to the technologies of yesteryear. Their walls are built of heavy limestone blocks extracted from the very land itself. They stand three storeys tall, including towers, intricately painted ceilings, and the kind of breathtaking woodwork usually seen in medieval European castles. For all the intrigue brought by these unusual homes, for all the allure they've held for Ohioans for decades, there are compelling truths that lie beneath their very foundations, truths, which will reveal in today's episode. Beauty is what stands out to most visitors on their first impression. And yet, most guests discover something more on delving further into each room. Find antiques which fill the space bring a sense of not only the history of those items, but of the human hands that made and use them. Like most museums, these spaces transport us to another time. They spark a kind of curiosity of what life once was before you or I ever existed. What we'll discover today in our journey is a local legend that is older than the structures themselves. The very land on which they stand was once called home to a people who hunted, worshipped, danced and loved the same as we all do today. This group was met with a determined force another people with dreams of prosperity, growth, and the right to make their own fortune. The collision of these two groups left a mark. Evidence of it can be spotted in the tales passed down through generations. Folklore which reflects our deepest fears, divisions and attempts at understanding at all. I'm talking about the Pei castles. The PRT castles consists of two grand homes less than a mile apart, built by brothers Dawn and Abram pIot in the 1870s. Their names maca, cheek and mangochi derived from the nearby Shawnee village Makkah check, which once existed there. Starting in 1912, these homes were open to the public for tours. Today, you can visit Mecca cheek, which remains a residence for members of the PRT family, one of whom will soon hear from the family owned and operated both homes up through October 2019 When MacRitchie was sold to a pair of brothers from West Liberty. This sale allowed the PRT family to renovate and maintain Mecca cheek, the museum which remains open for public tours. And by all means, you should visit for yourself sometime. But you don't have to take my word for it. I've had the great fortune of connecting with Miss Margaret pIot, director of the MacRitchie castle and direct descendant of its creator, Abram Piazza. You will soon hear her own thoughts on the draw of this place, and the effect it has for so many. About halfway through our talk, you'll hear her mention a rock, which is a reference to the legend of squad rock. Let me give you a few brief points on this tale before we hear from her. Only a short walk from Mecca cheeks front door, down a road and throw an overgrown pasture. There sits a boulder, presumably of limestone. There's nothing especially extraordinary about it. With the exception of an aged plaque affixed to one side. It reads skull While rock of Indian legend, site of Shawnee village manageiq, the home of Chief Melissa destroyed 1786 by Colonel Logan. Now there's a lot to unpack from those handful of words. And I plan to do just that. But first, we need to acknowledge the use of the word squat, and the way in which it is viewed today. Today, it's a slur, especially when used by non native peoples. In fact, many Native American historical sites, which once contained the word have removed it in recent years. Webster's Dictionary defines the term as a disparaging way to describe a young woman of indigenous descent. So as we explore this legend, and the plaque, which yet carries the term, let us be mindful of the language itself, and the oppression which leads from it. My hope is that by discovering the truth of this legend, and separating it from the fiction that surrounds it, we can better understand how the name came to be, and perhaps how we might rise above the injustice it promotes. So with that being said, Come here, the tale of one Miss Margaret Pyat, Director of Magic Castle, and great great granddaughter of its original Eleanor, Abram PA. My name is Margaret PA. And my strong connection is that I grew up here and lived in this house, I was gone for 30 years, I came back, and for the last year, I've been living in the house again. So I feel as if my life has come in full circle. But in between I, I enjoyed a couple of different professions, but one of them specifically was working as a museum educator in other museums. And so I think both as a consultant for museums and as a staff person in museums, that experience away from here was very helpful to help me not only develop standards of the profession, but to give me perspective on how this site is astonishing, as well as how could it be so much better? Oh, well, you seem uniquely suited to this role having lived there, yourself, but also to have that kind of background in museum management, I don't know if that's the word you would use for it? Well, in some ways, it would be a little bit better if it had been museum management, my field was primarily museum education, and field and interpretation. And you have the unique advantage of being a real native to the place and also descendants of people who built it, right? I regard that as a disadvantage, that I have learned how to manage. You know. So let me explain a little bit about that I learned from working in other places. And I would say, particularly when I was a consultant, that museums are not necessarily delighted to have the sentence hanging around. Because in some ways, they can be too sentimental. So I don't mean that museums are, you know, not not grateful for descendants. But the professionals want to be the ones to help to shape the messages. And so descendants sometimes might not be as objective about shaping the messages. And so I think that what I really try to do is, and this goes back to theater, you know, as a director, I have to think about play from every character's perspective. And I would say that that's helped me more than almost anything to try to think about, what was an experience, like, from different different perspectives, people of different ages, people in different circumstances? And, and so how do you even then think about, you know, what's the perspective of the visitor? And what's the perspective of the person who has to take care of the trees? And, and you know, so that kind of looking at things from multiple views? Is, is not something that every descendant just naturally does. I guess the only thing I would say about that is in terms of my own interactions with visitors, I don't ever tell them who I am. Because I don't want it to be about me. I want it to be about about the site about them, I want to be about the visitor and what they're interested in. And I feel that that's, that's the hallmark of a better educator, you know, it's not for me to get attention. It's for me to use who I am to help you learn what you want to learn or need to learn. So I will tell people who I am, but if they figure it out, I always admit it because I'm not interested in lying to them. That makes sense that I like to focus on on the visitor experience and are on that note, how might you summarize you know, somebody who makes their first visit to the place? What are some of the impressions that you often hear? What it's like for people to come and experience this? Well, you know, I it's so funny because I was just talking to some visitors 20 minutes ago, and as if I was taking something to another part of the building, and they asked me a question, and I ended up chatting with them. And they talked about how they had heard of it before, but had never come. And this was a day that they were free. And so they decided to come. And I think that that's true for a lot of our visitors, you know, if we're listed in AAA guides, or you know, will do a press release that goes much broader than our region, people will hear about the building and the other house to their two homes that were associated with each other and have both been open to the public. And so they, you know, sometimes people are attracted to the word castle. And that is wonderful and problematic, because sometimes they're looking for a medieval castle. And, and of course, there were none in America. Yeah, does that add any though sometimes they, they expect there might be that because people build things to sort of represent other ideas. And the kind of Disney Castle is very popular to lots of people to fantasy castles, you might say. So they're not really sure what they're going to find. And then maybe they're a little disappointed, because the building isn't as big and they're, you know, there are no dungeons and boats, and tourists and damsels, and so forth. It's, and I know, I know, sometimes I sometimes I have been will be in my office, and I can hear people in the parking lot. And I'll hear parents say, let's go find the princess. And I think, well, they're certainly not looking for somebody like me. So. So, you know, I think that that can be problematic. But, you know, some people do understand that the word castle could imply to a large stone house, and a large stone house, specifically in the country. And specifically a definition is on hills, which you know, this house is. So I think a lot of people come because they like 19th century architecture, they like house museums. They they thought it might be an interesting place. They were at Ohio caverns, and they had extra time and they wanted to come here, there is no question our proximity to Ohio Caverns is very helpful. And even more so the fact that this house is made of limestone, and the geology that produced the castles produced the limestone, you know, the, the limestone came from a quarry, between here in Ohio caverns, and people become what you know, even if they wanted to find King Arthur here, when they discover limestone, they're kind of excited. And they don't realize that there is really an interesting story that connects geology and geography and architecture and lifestyles. So I think the people who are enjoying the most are people who want to go in a variety of different directions. And they are, you know, they might be people who like antiques. They might be people who like history, but they might be people who just want to be in a pleasant place in the country. And we find that they come for all of these different reasons. And I'm delighted when they're a little bit surprised by something. And I think I'm especially delighted when they thought it was going to be boring and find out, it's not. That would be a welcome surprise. I hope that people bring an open mind, that's one of the things I encourage my listeners to bring, if they do decide to visit, the sites that I cover, is to just kind of let yourself experience the place and allow it to teach you maybe what you need to know. That's a lovely way of saying it, I really like that it's something for all of us to remember, always when we go anywhere, you know, let me learn something I need to know. I don't know what it will be until I get there. And I think that's, that's really perfect here. I was this couple I was just talking with, they were asking me some questions. And then I turned it back towards you know, well tell me a little bit about your family history. Have you ever had? Well, they were I was putting something away in the archive. And then they paused and asked me about the archive. And so I said, What do you do with your Christmas cards or your holiday cards or your birthday cards? In essence, what was that I put it in a box and stick it in the attic? He said, Well imagine seven generations who did that. And then they laughed. But that was such an easy way into it. So so then what is it about? It's about the idea that we all have family history. And so we ended up talking about that. And I think I think some people you know know it's about family on some level and they're interested in experiencing it with their family. Others think it's about Ohio History or or US history or history. Some people are excited about history. Some people think that sounds boring. And you know, I haven't met too many people who came thinking it was about the integration of history and science and art and literature and you know, all of the humanities, but I have some people who left feeling that way is not understanding that and guidance. I think the best compliment we ever had was a person who said to me, I mean, she again didn't know who I was. And she said to me, I thought the place would be pretty. I didn't know it would be so deep. And I, I really love that. And so, you know, sometimes people just want to go see something pretty, you know, it's like, oh, a castle, it must be prayed, you know, I, I like pretty. Like, and, and I think some people, if they came here for the first time, I think it's unusual. It's odd, it seems different than lots of other places. And in some ways that different is now is coming from letting them have a self guided experience, where we give them orientation, we we touch base with them, you know, we move through the building and talk with them, we will have interaction with them, but we leave them alone. And I'm often in a spot where I'm doing some work nearby, and I hear the things they say to each other. And that is so helpful, because then you can tell that they're really engaging in the ideas in the exhibit, but the objects that they're looking at. And you know, and I can't say that this happens for everybody, but I can say it happens to a lot of people. Yeah, I could see where that would be reporting and your role to really feel that that's, like you said, that one visitor suggested of what the experience means for them after they leave? Well, absolutely. And you know, even with something minor, like we, we have an exhibit of 1950s and 60s, toys that belonged to my brother and me. And they're in this kind of little corner. And oh, it's sort of like such a dark, interesting of a corner. There's a slight a case with these choices. So these people have these emotional reactions. You know, I, I keep hearing people say, you know, motherhood went like that, or oh, look, look, honey. That's exactly what I had when I was little, you know, that's the same Barbie case. I had additional excited about it. And I listened to that as well. The last thing they need me right now is to be there as the owner of the Barbie case. You know, they're they're excited to discover their own Barbie case by looking at this one. And how funny is that? A Barbie cases and a house museum, except that a unique thing about this house is it represents time, it represents passage of time, but it doesn't represent one moment in time. And I think that makes it a little different than some house museums. Oh, sure. Kind of a journey back in time. Well, one day when I was 14 years old, and I knew that this was the last summer before I was going to be forced into tour guide to duty. And so I was somewhat bored, but somewhat enjoying not having responsibility. And so I, I would like to three and I particularly used to like to sneak into my uncle's room, My uncle lives with us. And he had a color television. He had all kinds of new books of you know, hidden Patar candy was a great room. So I had sneaked into my uncle's room and on Sunday afternoon in August, and he had some new books that arrived. And there was one that I thought was a murder mystery, which was my favorite genre. So, you know, I took this book to read and I, that wasn't unusual. But I cannot explain why I did what I did. And that is I took the book, and I left the house. And I went down the hill, we walked through the pasture and climbed up the hill to the rock, and sat against the rock. And so I was 14 years old. And the whole area was pretty clear. Then I sat against the rock. And I could almost feel feel that sense of that plaque in my back, which I had no anger about. And I sat there and I read a major portion of this book. And then I looked up and I saw the land. And I felt bad. The book, which was not a murder mystery, the book was in cold blood by Truman Capote. And that's, I think, the first time I'd ever read a real story of a murder, in which the author tried to get you into the minds of the people who killed as well as the minds of the people who died. And I sat there and looked at that valley, and I think understood that the people that I some white person was associated with, were the ones who killed you know, so here's turban Cody, being on some level, sympathetic to these horrible these men who killed the family in Kansas. And I, I all of a sudden started feeling like, how does Shaunie feel? How does How did they make Shawnees feel about this? And from that point on, I just felt really sad from the Shawnee perspective. And so I, I've talked to a lot of people, and there weren't many people might that I knew at that time, who were my age who were thinking about that. And I've been careful about telling it since because I don't want it to become stick I it was a profoundly meaningful experience in my life. And I think 14 is a good age to start thinking about things from different perspectives. And, and you know, you can't do that when you're not when you're younger. And so I just think it was such a bizarre thing that that novel led me to think about not to show any people. And I've reread it since then. And I, you know, I don't know how that how that works in my brain at the time. But it changed the way I look at it. And so I felt changed since then. And that was a long time ago. Wow, what a powerful experience. And I think sometimes the universe just creates those forces, there's a kind of synchrony to what's happening. And I'm glad that, that you were receptive to that, because that's part of what led you to where you are today and the understanding that you have today. Thank you, I appreciate that. I mean, it was hard for me to tell that in, in this forum, because it's going to go to strangers, you know, and I, it's always been a really personal story for me, and, and I don't mean to make myself sound better. I mean, I have benefited from growing up on this land, and I have, I have to So has so many opportunities, because I grew up on this land. And I think it's just that that day, I realized for the first time that you know, we culturally pay a price for for that, and that I've, you know, really wondered, since then it's made me stop and think, Well, everybody in my family, even even Averman Don, you know, they they're the two who built castles as adults, but every child in my family who grew up on this land, grew up knowing the story of the battle that occurred here. And you can, you know, look at it on some level of well, that, you know, that's that's what you have to do if you're going to settle a village, you know, and, and yet, I think that the times I've had, working, working on that project on teaching about Native Americans and meeting many meeting many people who are Native American and wanting to hear their story, and, and so, you know, in terms of the legend and the battle, you know, we have many times, we've had outdoor exhibits that address that we will talk about it, we have recently grappled with wanting, you know, wanting Shani to tell the story, from their perspective, not wanting to do that for them, you know, that's just wrong. We've written texts, we sent it to different organizations to get feedback. And we just kind of haven't felt like we've gotten that right yet. So my hope is that this podcast might bring somebody to us who really would like to work on telling telling the Shawnee story here, I would just say that, you know, as we refine our interpretation of the grounds of the house and the collection, we want to keep seeking effective integration of the history of indigenous people who lived on the land, the experience of the Shawnee, who named it and the life choices of the descendants of the Euro Americans, immigrants who brought their practices here. So it really has a complexity to it and that and I hope that's part of what can continue to happen. Me too. I hope we can learn from all that history and hopefully some of our efforts here today will further that for other people. By the mid 1700s, there were at least a dozen Shawnee villages situated at the spot where the PIAT castles now stand. As the numbers of white settlers within the Ohio Country grew, so did the frequency of conflicts with native peoples of the region. Some of the Shawnee, who'd settled in the village of maca check itself had recently been displaced after the Battle of blue licks, fought in Kentucky four years earlier. The Americans had suffered many casualties there, including the death of the son of Daniel Boone. The memory of that awful skirmish weighed heavy in the minds of General Benjamin Logan, and his contingent of Kentucky mounted militiamen when they lead a raid on these villages in October 1786. What they found on arriving were a collection of women, children and tribal elders. The Villages warriors have left to aid fellow native tribes under Chief little turtles command. It's believed General Logan knew that the villages were defenseless. As the warriors were off fighting US forces moving up the Wabash River. He sees the opportunity, burning the villages to the ground, destroying their food supplies, taking prisoners, and murdering unknown numbers of defenseless Shawnee tribes people. Chief Mulugeta a revered and aged leader within the village had been present at the time of the raid. He had recently signed the Treaty of Fort Finney promising peace between the Shawnee nation and US forces. When the raid began, balloons are raised an American flag over his Lodge. Holding the treaty in his hands he brought himself and his family forward toward the combatants. One Colonel named Hume McGarry spotted the Chiefs approach and became enraged. McGary had been at the Battle of blue licks and had lost several fellow soldiers in the conflict. He marched toward the age of chief, and asked whether he too had been at the battle. Chief Mulugeta had not been there, but seem to misunderstand the Colonel's question. He responded in the affirmative. With that, the colonel came down on the Chiefs head with a hatchet, knocking him to the ground. As he tried to rise to his feet, the colonel landed a second blow, which killed him there before his family, as the Shawnee village burned, and women and children whales. Many believe the annihilation of the village was General Logan's attempt to cover up the Chiefs murder. This much we know to be true, as evidenced by many contemporaneous accounts and documents that record the awful reality of what happened that day. General Logan would relieve McGarry of his commission as a consequence. Before the operation began, he had ordered that no harm come to the chief. The Gary's removal did nothing to calm the Shawnees sense of betrayal and outrage. The atrocity would further inflame tensions between the groups, leading to an even greater escalation of the war between them. Now that we have a solid understanding of the documented history, let's delve into the legend attached to this nondescript boulder once likely deposited by a passing glacier. It's like a stone's throw away from the stately mansion that draws so many visitors every year. As is true with so many folktales there are numerous variations which exist, depending perhaps on who's doing the telling. So what I'm going to present is the story which encapsulates the general summary of the tale, as it's been told around campfires and over dinner tables. Come hear this story. As General Logan's troops massacred the innocence of maca check, a young mother took refuge behind a large rock, which rested at the edge of the village. She held her infant son tightly, hoping desperately that he would not cry and divulge their hiding spot as the village burned. Despite her best efforts, one soldier spotted her as he came around the side of the rock. Assuming at first that she might be a warrior, he fired his weapon in her direction. She fell immediately. He crept toward her to find the dead shiny woman slumped over her now crying baby. overwhelmed with grief and guilt, the soldier collapsed. His own daughter had just been born, that he had not yet returned home to meet her. In great remorse, and tortured Wales, he laid his rifle on the rock before scooping the child in his arms. As his fellow soldiers went about the business of obliterating the village, he dug a shallow grave there next to the rock and buried the poor young mother. As penance for his crime, he pledged to raise the boy as his own. As the child grew, his white adoptive family did their best to conceal his true identity. He dressed in white men's closed, celebrated white men's holidays, and eight white men's foods. He was educated in the ways of farming and learn to read and write English. However, as he grew, his complexion took on an undeniable deep bronze tone. schoolmates were known to tease him, calling him white feather the Indian savage. One particularly cruel boy, whose father was a fighting US soldier, threatened to scalp him and feed him to his dogs. This young boy became more and more disaffected by the day, he grew aggressive, even with members of his own adoptive family. When he was being honest with himself, he could see something wasn't right. He knew some piece of him was missing, that he wasn't fitting in. And as his surliness turned to violence, his adoptive father grew desperate. He decided telling him the truth might be the only way to bring him peace and self acceptance. Only on doing so, the boy grew more despondent and overwhelmed. In a frenzy, he took off in the direction where his ancestral village once stood, fleeing into darkened overgrown woods, in hopes of finding the tribe he had been torn from all those years ago. The family thought and forever lost years had passed without a word from Him until the day of his adopted sister's wedding. On the newlyweds first night together as husband and wife had broken into their cabin and murdered them both. Their bloodied bodies were found the next morning by the father, a white feather was left resting in the daughter's hair, a calling card of sorts. In his anguish as the father wept over the dead bodies, he recalled how he'd killed a young Shawnee mother all those years ago. When would the killing end? It's said that he cried out, Cursed is my heart, for I never felt such pain kirsta My for having laid eyes on that rock. While it's believed that someone lost their life at the sight of this oversized rock, we can never know the truth with certainty. It's clear that through centuries, locals have come to view it as the spot where a young Shani mother lost her life protecting her infant son. And as the tail goes, this child, raised by the white soldier who killed his mother turned hateful, violent and uncontrollable. Despite having all the advantages of a white upbringing, including a proper education, the boy's true nature couldn't be stamped out. At the core of this tales, ultimate message is the racist trope of once a savage, always a savage. It's yet another example of a story told to assuage the guilt of the oppressor. For if the people you're marginalizing, or in this case killing are beyond redemption, then perhaps it's best to read Society of them anyway. What better way to legitimize war crimes than with one of the most powerful means of influence known to man? Storytelling? The most powerful stories carry a kind of emotional resonance, and ease any conscience that might question the deeds of our forebears. So what does this book legend mean for us today? How are we to digest the tale and light of the known history of the place? What are we to make of these majestic structures? Symbols of wealth and power? Which tower over a land that has witnessed such brutality? What do these stories pass down for so many generations? Tell us about who we are as Ohioans. Which lessons do we take forward? And what tales do we share with those generations which follow? These are some big questions that deserve much thought. On the surface at all seems so trite, just one of 1000s of stories all across the country, where native peoples are minimized, lied to displaced and murdered in the name of progress, development, and manifest destiny. This story, however, goes much deeper than that. On closer inspection, we find the true value of having this historic location here within our home state. During my talk with Margaret pIot, I came to realize something truly special about this legend, this place, and the opportunities it brings, for what I come to learn is that the story isn't over. In fact, it's still being written every day. With the support of the Columbus Foundation, the MacRitchie Castle operates a nonprofit organization called the maket cheek foundation for the Humanities. Through the financial donations of generous groups and individuals, the public can experience events at the castle that promote a greater understanding of not only the many generations of the PIAT family, but the building itself and the long history from which it grew. This includes dramatic performances, lectures and guided tours. The foundation also maintains an archive for use by historians, educators, students and others. these valuable documents and artifacts help preserve the life stories and cultural heritage of the area. The Makah cheek foundation for the Humanities helps ensure that we have a holistic understanding of the lessons which bring forth from this hallowed ground. Anyone can become a member of the foundation on their website p@castle.org. A list of public events is also easily found they're of particular interest to many of you, Ohio folklore listeners, is a chance to attend the family haunt on November 7. ghost stories written by members of the Piette family in the 19th century, will be recited accompanied by music access will be provided to the exhibits and reservations are recommended. It's no big secret that most people now living in rural areas of our great state are white. Of course, this is true of most residents of Logan County where the PIAC castles are located. So it's safe to say that this legend, that of the legendary rock, which rests not far from maggot cheeks doorstep was first told by white settlers who tried this ground centuries ago. Many Ohioans today are assuredly descended from these very people. And while they have passed down their language, customs, even their DNA for that matter, they have also passed down their stories. Some of those stories have gained so much attention, they become part of the fabric of our discourse. These stories were elevated, emblazoned on a bronze plaque affixed to an ordinary bolder one that rests on topsoil that has fed crops for as long as people have inhabited this place. Long before General Logan led his troops across flattened fields. Long before the shot heard around the world rang out long before weary Europeans first set foot on our country's Eastern Shore. At a time much earlier than that another people lived in what we now call Ohio, and in Logan County in particular. They went by names like Delaware, y and dot, Miami, and Shawnee. Those native peoples not lost to disease, famine or war were pushed westward. They took with them what they could, including their legends and stories gathered from countless generations who lived here. Margaret pIot mentioned how fortunate it would be to hear from their descendants. What does this segment of their history mean to them? What story might they share? And how might it shape how we see ourselves today? Some folklore offers spine tingling glimpses into things we just can't understand. Other folklore reflects our tendencies to rewrite histories we find unpleasant. We shouldn't try to erase the more hateful episodes of our past, but we can pledge to learn from them. We live in a day and an age where information is at our fingertips. And on learning the fuller picture, we can then share what we learn with those around us. Through efforts of those like the NACA cheek foundation for the Humanities, we might just become better versions of ourselves. Perhaps the story isn't over yet. At least that's the way I see it. This concludes today's episode on the PIAT castles. I hope you've enjoyed it. If so, please consider writing a review for Ohio folklore on Apple podcasts. It helps people find the show. You can find Ohio folklore at Ohio folklore.com And on Facebook. And as always, keep wondering