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Home : Quarterly Archives : Volume 4 |
Tredyffrin Easttown Historical Society |
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Source: October 1941 Volume 4 Number 4, Pages 86–91 The folklore of Chester County The collection and study of local folklore is a field that should by no means be neglected by historical organizations. History and folklore are intimately bound up in local legends and traditions of past events which pass from mouth to mouth, modified slightly with each repetition until it becomes difficult to sift the historical basis from the mythical accretion. Apart from local and relatively recent legends and traditions, however, there is a great mass of folklore that goes back to hoary antiquity. Ballads, and the music that accompanies them, riddles and similar folk literature, hark back to our forebears in England, and are found in practically identical form in the homeland and in the United States. Going back even farther, "Fairy Tales", in almost identical form, are found in almost every European country, whatever the language. And when it comes to the elements that compose these stories, these are among the oldest cultural elements known. People may migrate and change their methods of life entirely, but they carry their folklore with them. Apart from the physical type and language of peoples, folklore is the most changeless criterion by which migrations of people and cultural contacts can be traced. Naturally, the study of folklore is an important and old science. Many books and theses have been written upon it, in addition to large collections of data. Such motifs as the "Tar Baby" or "Stick-fast" story have been traced the world over, in every continent, and may have originated with our Indo-European ancestors in their Bur-Asiatic homeland. The "Magic Flight" is another that is most wide-spread and has been intensively studied. Many societies for the study of folklore exist, publishing a number of periodicals. The American Folklore Society is an old scientific organization, founded about 1887, and its publication, The Journal of American Folklore, has been published ever since; some European folklore societies are much older. In gathering folklore, great circumspection must be observed. Naturally, folklore exists in greatest vigor among illiterate people such as the southern Negroes, poor whites and mountaineers, and from them quantities of ballads, riddles, superstitions, and similar data have been collected and published. Their minds are not cluttered up with modern or classical literature, they take their superstitions seriously, and, most important of all, one may be reasonably sure that the information they give is traditional, handed down by word of mouth from their elders, and not confused with data derived from reading. This is not the case in centers of culture where "Mother Goose" and Andersen's and Grimm's Fairy Tales--all of which are true folklore, traditional material of unknown authorship--have been so well known for generations that it is difficult, in many cases, to determine whether a given element was learned by us (or by our parents) from published works or from our elders. The spread of universal education, the increase in the number of newspapers and magazines, the movies, and the radio are rapidly causing the loss of all traditional material. It is the more urgent, therefore, that whatever remains in the minds of our old folks from earlier and less strenuous days be recorded before it is lost. This applies especially to such-regions as our own Chester County. Luckily, a great scientist gave some attention to this matter many years ago. Dr. Daniel Garrison Brinton was one of the founders of the science of anthropology in this country. He was especially interested in the aborigines of America and was the first to term himself an "Americanist". He published a dozen or more books and several hundred smaller articles. Dr. Brinton, of a well-known family in this county, is one of Chester County's sons of whom it may feel most proud. Born at Thornbury in the southern part of the county in 1837, he died in 1899. In 1937 a memorial meeting to celebrate the hundredth anniversary of his birth was held in Media, where he spent most of his life: it was attended by delegates from many scientific societies and educational institutions throughout the country. In 1892, in an early number of the Journal of American Folklore (Vol. V, No. XVIII) Dr. Brinton, who was then President of the American Folklore Society, published a short article called "Reminiscences of Pennsylvania Folklore". In this he recalled traditional material that he learned in his boyhood, a century ago, in Chester County. Some reprints of this article were recently turned over to the Philadelphia Anthropological Society, which hopes soon to publish a Brinton Memorial Series in his honor, and, on account of its peculiar interest, I have the pleasure of presenting a copy of it for the library of the Tredyffrin-Easttown History Club. It forms the basis for the present article. While most of our published articles should be new research rather than a rehash of work already published, this little article is so unknown and obscure, and so germane to our interests that I feel a digest of it would be "right down our alley". Dr. Brinton did not attempt to touch upon folk-tales, ballads, riddles, or other quasi-literary formulated material, but restricted himself to a discussion of "superstitions", signs and portents, weather, agricultural and medical practices, and similar matters. With true scientific acumen he was careful to distinguish between the old established customs and beliefs and ones of more recent introduction. He states that in his time the population of the region was almost entirely American-born, and that the new Irish element (and of course the more recent peoples from southern and eastern Europe) had not yet arrived to any extent. To the Irish he ascribes the belief in the unluckiness of Friday and of the number thirteen, superstitions that were unknown in his boyhood although now fully incorporated in our folklore. The Quaker element and tradition were very strong, and most of the farm laborers were Negroes who lived in scattered log cabins. Much of the superstition and folklore he derives from this Negro element, but even more from old English custom. Digested and grouped under different categories, Brinton notes the following beliefs and customs. WEATHER AND AGRICULTURE Many of the farmers planned their farm work according to the phases of the moon. The moon was supposed to have a direct influence on the weather, and to control the rain. Weeds were cut down with the waning moon so that they should not sprout again. On the contrary, hair was cut in the waxing moon so that it would grow vigorously. Trees for firewood were felled in the waning moon, as the wood cured more soundly. Exposore to the rays of the moon was supposed to cause insanity (whence the word lunacy), and Brinton remembered several colored men who, probably through hallucinations, were regularly unmanageable during the three days of full moon, and quite sane at other times. Root crops, such as potatoes, carrots, and turnips, should be planted in the wane of the moon, or the "sinking sign" as it was called, Fences were built in the waxing or "rising" sign; if constructed in the wane, the posts would rot, and the corner stones that support a worm fence would sink into the ground and allow the bottom rails to decay. Weather was prognosticated by the appearance of the moon, but there were differences of usage in this matter; some observed the moon at the quarters, some the third day after the quarters, others the fifth and sixth days after the new moon. The appearance of the new moon, as among almost all peoples, was an occasion of importance. If first seen to the right, the ensuing month would be a prosperous one, but if seen first to the left, especially over the left shoulder, it was a very unlucky portent, and some misfortune would surely happen during the month. Most of these beliefs, as Brinton notes, are age-old, and have close resemblances, if not exact analogies, with customs and superstitions current in many European countries. They doubtless go back to pre-Christian days when the moon was the goddess or deity of moisture, agriculture, and reproduction. The general idea seems to be that operations entailing removal and severance should be performed in the wane of the moon, those of increment in the waxing phase. Similar beliefs are found in, or had spread to, all parts of the world. To illustrate from personal experience, when the University of Pennsylvania Expedition was building its camp in the forests of Guatemala, we had to wait many days until the proper phase of the moon in order to cut poles for the houses and palm leaves for the thatch roof. Timber cut at the wrong phase would be eaten by termites, and palm thatch would rot. So firmly was this believed that we did not dare to defy the custom--and certain results indicated that there might be some foundation for the "superstition". To return to Chester County, it was believed that smoke attracted lightning, and prudent housewives put out their fires when a thunder storm approached. It was universally accepted that a tree, house, or object once struck by lightning would never be endangered again. The stone axes and arrowheads left by the Indians were supposed by some to have been formed where and when lightning struck the ground, a belief common in Europe, and lightning was believed to aid in the production of stones which were supposed to grow in the ground; the greater number of stones on upland hillsides than in the valleys was pointed out as proof of the effect of lightning. BELIEFS REGARDING ANIMALS As among all peoples "close to the soil", there were many superstitions regarding animals, domestic, wild, and mythological. Among the latter was the belief, wide-spread even today, in the hoop-snake which takes its tail in its mouth and rolls down hill or along the road in pursuit of one. Brinton does not mention several other beliefs regarding this horrendous monster, such as his spiked tail, or the method of circumventing his murderous intent. According to my informants, the pursued one should take a quick turn around a tree, whereupon the beast would either (1) break his neck trying to make the turn, or (2) impale his spike in the tree. I have always heard these tales given with the tongue in the cheek, but Brinton's Negro informants evidently had faith in the existence of the beast -- which, of course, was always to be found some distance away. It was generally believed that, if one killed a black snake and hung it over a fence, the tail would continue to vibrate until sundown. A more recent version, as I have heard it, is merely that any "killed" snake will live until sundown. There were also beliefs in a ferocious big black dog with fiery eyes who, of course, had no owner and frequented certain desolate spots; he appeared only at night. Brinton associates this belief with European myths of the werewolf, though here there was no mention of any change from human form. Associated with snakes were dragon-flies who were always known by the name "snake-servant" or "snake-feeder"; it was believed that they sought out and guided their masters, the snakes, to food, and warned them of approaching danger. Anyone who harmed a dragon-fly must expect its serpent master to seek revenge on the first opportunity. Certain animals served as weather prophets. The natives looked for the appearance of the ground-hog on a certain day in February; if he merely looked around and went back, the spring would be late, but, if he remained out most of the day, it would be early. Brinton does not go more deeply into this belief, but it was probably the same as today, the day being Candlemas, February 2. The association of the ground-hog, an American animal, with the day is apparently confined to this country, but the belief that the weather on Candlemas presages that for the rest of the winter is a very old one, as is indicated by two old Scotch proverbs:
"If Candlemas is fair and clear We may claim Ground-Hog Day, however, as a particularly local institution, since the recent establishment of the world's only "Slumbering Ground-Hog Lodge" in Quarryville. The croak of the tree-frog foretold rain, and the color of the breast-bone of a fall goose indicated the severity of the coming winter; the darker the bone the harder would be the cold. Cats were considered uncanny creatures. Brinton does not mention the especial malevolence of a black cat, and this curious omission suggests that this belief may be of later and possibly literary origin. He does mention the bad luck that follows killing a cat, and the belief that a cat left in the room with a baby will suck its breath and kill it. Natives were also careful never to leave a cat in the same room with a corpse, as it would attack the dead face. LUCK, MAGIC AND WITCHCRAFT It was a portent of bad luck on a journey for one to return to the house for a forgotten object after passing through the gate, outbound, but this could be neutralized by not closing the door or gate upon reentering. It was bad luck to upset the salt, but this also could be prevented by throwing a pinch over the left shoulder. To take the last piece of bread on the plate was a sign that you would go hungry, and to help yourself unintentionally from a dish of which you already have some presaged the early arrival of a hungry visitor. The bad luck that follows the breaking of a mirror is not mentioned by Brinton, which obvious omission suggests that the superstition was unknown in his day. Warts, like poison ivy, were believed to be "catching", and it was the part of discretion to avoid shaking hands with one thus afflicted. They could also be contracted from the udders of cows, but the most certain way of getting them was to handle a toad. I believe this is a very old and very widespread superstition, the hard excrescences on the toad's back having the appearance of warts. The toad's saliva was supposed to cause warts. There were various methods of curing warts, most of which involved secrecy. The warty hands might be bathed in the blacksmith's cooling tub of water--when he wasn't locking. They might be rubbed with a stolen piece of raw meat and the meat buried under a stone; as it decayed, the warts would disappear. Or a string should be stolen, as many knots tied in it as there were warts to cure, and the string should then be buried. Other ailments could be cured by magical means. To cure a sty, one went alone at night to a crossroads and pronounced the formula
Sty! Sty! Go out of my eye! Then, as commonly even today, rheumatism could be prevented or cured by carrying some charm, and pocket charms, lucky stones, horse-chestnuts, small potatoes, and such things carried on the person not only prevented illness but brought good luck. It is interesting that Brinton does not mention the rabbit's foot; possibly this was an importation from the south since his day. He mentions the beneficent influence of the horseshoe which he frequently saw nailed up over the door of a cabin or on a wall inside "not in the humorous spirit of our day (1893), but as a serious and needful safeguard". He does not distinguish any approved position for it. It was important for a boy to spit on a new pair of boots, but even more important to prevent other boys from doing so. Belief in witchcraft and maleficent magic practices was universal among the lower classes and was termed "cunjuring". As each practictioner presumably had his secret methods, Brinton does not go into these in much detail, but states that he had seen warts tied in the manes and tails of horses that were put there to make the animals violent and unmanageable. People frequently ascribed a series of misfortunes to "cunjuring". Certain roots, known only to the initiated, were favorite magic devices. They were hidden in the house of the victim, or buried in the path which he frequently traversed; they brought him and his family misfortune and illness. When cows gave bloody milk, it was a result of such magic, and there were magic methods of overcoming this. It being a country much devoted to dairy produce, there were many beliefs and practices regarding cattle. For instance, it was good luck to keep a snake or frog in the spring-house. This probably had a rational basis, as the reptile probably ate organic material and kept the water purer. DEATH AND GHOSTS Signs and presages of death were numerous. To carry a hoe through the house (Brinton makes no mention of an open umbrella), to rock an empty chair in an absentminded manner with the foot, to dream of the loss of a front tooth, all presaged the decease of a friend, neighbor, or relative. The peculiar sound of the "deathtick" was frequently heard. At the moment of death, some physical manifestation indicated the departure of the spirit from the body. Something might be heard to drop in another room, or there might be a buzzing sound outside the window. Haunted spots were not uncommon and were avoided. Especially houses where mysterious deaths had occurred, places where gallows had been erected, or where soldiers had been killed or buried were haunted by the spirits of the victims concerned. Brinton mentions several such localities, but, as he does not generally distinguish them by name or accurate description, it is not necessary to mention them here. A reputed grave of a Hessian soldier and a spot named "Gallows Hill" are specifically mentioned. Brinton remarks that in his boyhood he personally saw several ghosts, but unfortunately lost the faculty of observing them with increasing years. LOCAL TRADITIONS As a part of folklore, Brinton mentions the belief that certain dark spots on the floor of the Quaker Meetinghouse, to which wounded were carried after the Battle of Brandywine, were blood stains which no amount of scrubbing could remove. The belief in the ineradicability of blood stains is a very widespread one. There was the usual belief in buried treasure, and Brinton mentions one hillside where, tradition said, money had been buried. Many pits in the hillside showed where searches had been made for it. It was believed that if one slept over a buried treasure he would dream of it, and men had been observed sleeping on this hillside. The legend of this treasure especially interested Brinton, for it referred to a sad, solitary man who lived on the hill. As he was dying, he told neighbors who had come to tend to his last wants that he had been a spy for the British and had received a large payment for his traitorous service. Through remorse he had spent none of it, but had buried it on the hillside. Just as he was about to reveal the exact location, having asked that the money be spent for some philanthropic purpose, he "gave up the ghost". Although in a modern setting, the general motif of the story so closely resembles old folk-tales, such as that of the Niebelungen hoard, that Brinton believed this to be the original basis for the legend.
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