Part 27

Perhaps I would better translate the foregoing, “Thou can serve in the Supper,” for our Pennsylvania Germans generally use the pronouns thee and thou.

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The Mennonites have not a great yearly meeting like that of the Dunkers. In 1874 a correspondent of one of our Lancaster papers spoke of a national meeting held in Illinois by the Dunkers. He said, “They had abundant provision for the comfort of the brethren. The tent held ten thousand people. Eighty beeves were on the ground for steaks and roasts, and one baker had orders for eleven thousand loaves of bread.” This year I see a statement that the national Conference was held in Indiana, and that twenty thousand people were on the ground. Dr. Seidensticker (_Century Magazine_, December, 1881) states the number of the Dunkers in the United States at about two hundred thousand, with nearly two thousand ministers, none of whom receives a salary. They pay more attention to education than the Mennonites, having now three collegiate institutes.

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Mennonites are still found in Europe; in Holland, Prussia, Switzerland, the Palatinate, etc. They are sometimes distinguished in Germany into Heftler and Knöpfler, or Hook men and Button men; whence it seems that one of the distinctions here is widespread and of former origin. In 1881 I visited a family in the Palatinate, where I was shown a black satin waistcoat which the father had once worn, with hooks and eyes down the front; but none of our Amish here would wear anything so showy as a black satin waistcoat.

In the same year, 1881, a Mennonite preacher in the Palatinate gave me a list of many of the European communities, with names of their officers, such as preachers, deacons, etc. Many of the same names are found in Lancaster County, though not generally spelled in the same way. Such are Frantz, Lichti, Landes, Lehmann, Bachmann, Oesch, Bähr and Bär, Zercher, Krehbiel, Neff, Binkele, Muselmann, Brubacher, Staehly, Wickert. The family of Stauffer, in my own immediate neighborhood, has possessed for several generations the given names John and Christian. On the European list I find two Christian Stauffers, and one marked Johann Stauffer II.

I met in the Palatinate one who had travelled in Switzerland, and who had seen Mennonites there. All that he met there were farmers, who sold milk when near towns, or made butter and cheese when at a distance. They were mostly Amish. One Amish family, who still wore hooks and eyes, were named Stauffer. Other families whom he knew or heard of were named Wenger, Schwartz, Rettiger, etc.

I find in the volume just mentioned a little description of a Mennonite congregation near Tilsit, in Prussia, which shows how closely agricultural the people are. There are altogether about eight hundred (five hundred and twenty being baptized). Seven hundred and seventy live in the country, in town thirty. Fifteen belong to the mercantile class, to mechanics twenty-four, to laborers seventy. The rest own or rent land (_sind Grundbesitzer und Rentier_).

From this volume, some of the Russian Mennonites appear to have adopted river-baptism. One body of Russians went to Taschkant in Middle Asia, and seem to have been quite unfortunate, as most of us would expect non-resistants to be among those nearly barbarians. And these emigrants were extremists, refusing obedience to worldly authorities; they were unwilling to plant forests in lieu of military service in Russia; the office of preacher they considered a human institution, and called themselves the spouse of the Lord. (_Brautgemeinde des Herrn._)

* * * * *

I have received a copy of the Family Almanac for 1882, published by a Mennonite company in Indiana, which bears on the cover a little engraving of the sword being beaten into the ploughshare, and the motto above, “Glory to God in the highest, and on earth peace, good will toward men.”

Within the almanac, among other matter, is the well-known engraving of a man surrounded by the twelve signs of the zodiac, and headed thus, “Anatomy of Man’s Body as said to be governed by the Twelve Constellations.” I find the words _said to be_ significant,—perhaps the introduction of some scrupulous person. On the same page is the statement, “Jupiter is the ruling planet this year.”

A meeting calendar at the close of the almanac gives forty-two meeting-houses in Lancaster County, and twenty-two others in this State. Also eleven in Indiana, one in Michigan, and seventeen in Virginia. There are many Mennonites in Ohio, but this list does not speak of them. Those meeting-houses mentioned make nearly one hundred; but probably the list contains none of the New or Reformed Mennonites, also none of the Amish, who almost invariably meet in private houses. A peculiarity of the Mennonite meetings in the list just spoken of is the long interval between meetings, which is mostly two or four weeks, and in three cases eight weeks.

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In the article in the text called Schwenkfelders a careful observer will note a discrepancy. The author speaks of their holding the Spirit above the Scriptures; but also quotes Schwenkfeld as speaking in substance of “the gifts of grace revealed by the Father; yet so that this revelation should unite with the witness of the Scriptures.” The author has not read Schwenkfeld’s works, but quotes from different sources.

Before closing these remarks on the plainer sects, I may add that they are all evangelical, at least there are no Socinian “Menists” here as in Holland in the time of William Penn. The Dunkers do not believe in eternal perdition.

Further as regards one of these plainer sects, I may ask, Are they degenerating physically? This must be the tendency, it would seem, in all small religious bodies, limited in marriage to their own membership; but this may be compensated for by simplicity and purity of life and freedom from agitation and pecuniary distress.

THE PEOPLE CONTRASTED.

It will be seen that there are among the Pennsylvania Germans two classes who may be compared or contrasted. The one party may be called the people of Lancaster and Lebanon, the Baptist and peace; the other, the people of Berks, Lehigh, and Northampton, the Reformed and Lutheran party. There are, however, many Reformed and Lutherans in the former division, but extremely few of the peace people in the latter. In Bucks and Montgomery on the east, Cumberland and other counties on the west, the different classes are mingled with many “English.” I have already pointed out that many of the peace people are of Swiss origin; of the other division, many or most appear to have been Palatines, and perhaps French refugees. I have already pointed out also how these two parties differ, the most astonishing difference being that of politics. During the civil war the one party opposed the government, which the other sustained. I find a surprising instance in my notes: A worthy Schwenkfelder told me of places in the northern part of Montgomery where party spirit seemed to have run riot, where vendue-criers would use such language as this: one held up an old scythe, and, as if to enhance its merits, said that it would do to cut old Lincoln’s head off. The great contrast, however, in politics between the two districts alluded to may of course have had some other origin than the sectarian differences of the people. It must be remembered, however, in Germany, that for a long period the Reformed and Lutheran were state churches; and these other bodies that existed there were dissenters.

In language I have pointed out small differences. In holidays I have shown how Lancaster and Lebanon keep Halloween, in a manner unknown to the eastern counties. In the three “Dutch” counties of the east we have the rabbit myth more extensive than here in Lancaster. While those three have great agricultural county fairs, Lancaster has held none since before the war. I attribute this in a great measure to the opposition of our Baptist farmers to horse-racing and its concomitants.

A friend gives me another small point of difference. In Lancaster, at Christmas-time, is sold a cake called _Motzebom_, which is not seen in Eastern Pennsylvania. This, he adds, is from the Italian _marzepane_, or bread of St. Mark, which came from Italy into Germany; in England called marchpain.

MISCELLANEOUS.

Said a young man to us, “My daddy won’t sit in no rocking-chair. He has a crutch agin’ a rocking-chair.” It appears that the same objection has been felt by other Pennsylvania Germans. Wollenweber gives us a farmer talking to his children in the spring, who says especially that none of the girls is to sit in a rocking-chair on a working-day. In sounding the praises of Womelsdorf, Berks County, the same author tells us that the women are never seen sitting in a rocking-chair.

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We may sometimes judge of a person’s character by hearing the arguments used to induce him to act. Thus does Wollenweber endeavor to induce the people of Womelsdorf to erect a monument to Conrad Weiser, who is buried near the town, and who was a distinguished German pioneer. Wollenweber encourages them to raise a subscription. Certainly, he says, the man who owns the place would not object to having a beautiful monument on his farm; and thousands would go to see it; so that the railroad company, the turnpike company, and all the tavern-keepers in the neighborhood would make a good thing of it. “Alas!” he adds, “most of the people who live round there do not know how to prize the treasure they possess.”

* * * * *

These are rural similes used by Wollenweber, whose little volume is “in the idiom and manner of speech of the Pennsylvania Germans.” It tells of girls who want to be English (who profess to talk English), but when some one from town talks to them, they stand like a hen who has dropped an egg. Again, we read that Weiser remonstrated with Stiegel on account of his extravagance, etc.; but he might as well have talked to a dead calf.

* * * * *

Perhaps the best article in the collection (which is indeed of very unequal merit) is the story of the dreadful noise that was heard just before daylight in Lancaster County, near Berks. The people went to Squire Reinhold’s to talk about it, and the squire, who was very high learned, thought it must be the train of the wild huntsman, presaging war, pestilence, and scarcity. He had a German book that told about it. One stout young fellow, however, had a mind to see for himself; and he took with him an old shoemaker, who had fought in the Buckshot war, and who was fearfully full of courage when he had emptied a pint of whiskey, but whom anybody could chase away when he was sober. (The Buckshot war was a bloodless affair at Harrisburg, in 1838.)

This pair went to watch, and heard nothing for two or three nights, but at last about three in the morning a noise was heard as if every storm-wind had broken loose. The shoemaker was so frightened that he sank down at the foot of a tree and buried his head in the fallen leaves. But the young man discovered that the noise was caused by an immense flock of wild pigeons.

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It has been hinted in the text that the Pennsylvania Germans are not refined. One of their preachers has told me of their being a gross, unrefined people, and of his being often obliged to see things that he would rather not. Another preacher gave me this anecdote: A man, speaking of his son, said, “I would rather have lost my best horse as Jake. He was such a fellow to work.”

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Of those who are yoked together in life and do not pull together, the “Dutch” of Berks and Lehigh say, “_Der ehne keht chee un der onnere keht haw_.” (One gees and the other haws.) It is applied also to others who do not agree, and is heard also thus, “_Ehnce will chee, oonce anner will ho_.”

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Although our “Pennsylvania Dutch” are of undoubted German origin, yet in common speech they almost always speak of themselves as Dutch, which sounds much more like _Deutsch_ than German does; and it is not a great length of time since Germans were so called. I think that it was in Miss Aiken’s life of Elizabeth that I found the following. One of the suitors to the queen was brother to the emperor of Austria. The Earl of Sussex wrote to Elizabeth, “His highness, besides his natural language of Dutch, speaketh very well Spanish and Italian.”

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The following are from newspapers of different dates:

In 1869 a literary society in Lancaster County discussed the question, Resolved, that wealth exerts a greater influence than knowledge. The decision was in favor of the affirmative.

In 1872 a lyceum in the same county debated the subject that wealth has a greater influence on the people in general than education. The decision was in favor of education, “contrary to expectation.”

In 1879, in another literary society in our county, this referred question was answered, Is laziness a habit, a disease, or a sin? If we only had the answer!

At a lyceum in Berks County in 1882 was discussed this subject, Resolved, that ambition is a greater evil than intemperance. The judges decided in favor of the affirmative; the house afterwards in the negative.

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The following seems to be from a report in the Reading _Eagle_: Samuel J. and his wife returned from their wedding trip on Monday evening, when they were serenaded early by a band, and later Butcher arrived before the bride’s house with the si-gike, followed by about one hundred little boys. After making the welkin ring for about one hour, Samuel handed over a V, and the band left in high glee.

At my own home I have heard the sound of these rough serenades, borne over the fields in notes by distance made less harsh. The instruments are pots and pans beaten, and a horse-fiddle, made by putting rosin on edges of a box, and drawing a rail over them. In my own neighborhood I hear that this rough play is going out of fashion as musical bands are coming in.

In the south of England I saw an aged pair who had received a rough serenade on account of conjugal disturbances.

A friend, born in the Palatinate, tells me that rough serenades were formerly practised there, and called _Katzen_-musik (cat music), or charivari. They were introduced on the occasion of disproportionate marriages. Thus,—

“_Eine alte Frau und ein junger Mann_ _Die müsse Charivari han._”

“An old wife and a young husband must have a serenade.”

* * * * *

In Berks County a young publisher told me that when visiting the country and asking his subscribers how they liked his paper, he received answer that it was “a very nice paper for the cupboard.” Being a large-sized paper, it was a good one to spread upon shelves to keep them clean.

Lancaster County men connected with the press have had similar experiences. One canvassing for a paper to be published in a small town came across an old man and his wife tying covers on pots of apple-butter, and showed them a specimen copy. He was answered, “_Ich verlang’s net. Es macht net vier Happe-deckel_.” (I don’t want it. It won’t make four pot-covers.)

When the _Lancaster County Farmer_ was started it was in small pamphlet form. A person in the office showed it to a man, who took hold of it, opened it, and looked at the other side, but believed he would not take it: it was almost too small to tie apple-butter crocks with.

A man came into the office of the Lancaster _Express_, Republican, and wished to “pay his paper.” I will call his post-office Blackburn. Considerable time was spent in looking over the list of the weekly paper and trying to find his name, and then he was asked whether it was not the daily. No, he did not think it was. And was he sure that he got it from Blackburn Post-Office “Yes.”

“Well, maybe it’s the _Intelligencer_.”

“I guess maybe it is; it’s a Democrat paper.”

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I have spoken of old apple-butter. The following is condensed from a Lancaster paper of 1874: “A gentleman handed us a few days since a bottle of apple-butter made in 1820, being fifty-three years old last fall. It is still good, and retains its original flavor. It was part of the ‘housestire’ of Mrs. R. of this county after her marriage.” (_Haus steur_ is the house-furnishing. Apple-butter kept so long dries away to a very small bulk, but can be renewed by boiling it with water.)

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At a Quaker settlement in Lancaster County, nearly extinct among the “Dutch,” a father urged his son to activity thus: “Let me see if thee’ll go on and help me like a little Dutch boy would do, or whether thee’ll linger and loiter about.” When the boy had got into college he told of his neighbors’ saying, “Too much eddication, you know, makes a man lazy.” A neighboring farmer was inquiring for a person to help him in haying and harvest, and the lad spoke for himself, saying that some people thought he was lazy, but that he could work and was willing to work. “Still, you’re a little lazy,” answered the farmer.

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Riding one evening we met an Amish farmer on horseback driving a very clean sow. We stopped, and I asked whether he had a certain book which contains a notice of the Amish. He answered that he did not have many books.

“My Bible and Testament’s enough for me to read;” then, recollecting himself, “and the Martyr-Book, I have that.”

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“Does Mr. Kennel live here?” inquired a stranger of an Amish farmer.

“Joe Kennel lives here. I’m the man.”

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Mr. R. has told me that in 1853, at the age of six, he went to public school in this county. He had just learned to read, and was put into a class in the Testament. They read four to six times a day. It took them about three months to accomplish the Testament, and then the teacher put them into the Bible, which they completed, Mr. R. says, before he was eight years old, but under a succeeding teacher.

“We hadn’t many books in those days,” says Mr. R.; “I used to read the weekly _Tribune_ down to the names of the Kansas settlers.”

* * * * *

The custom of barring out the teacher at Christmas appears not yet to be extinct in Lancaster County.

The scholars demand a Christmas gift, but are not always successful. One teacher near here walked calmly home, and allowed the scholars to open the door at their leisure.

An acquaintance, born in Northampton County, tells me that at his native place the teacher was locked out not at Christmas, but on Shrove-Tuesday, and merely for sport.

* * * * *

That peculiarity of some Germans by which they pronounce Goble like Kopel is also found in Pennsylvania. A certain carpenter could not tell me whether his son’s name was Beck or Peck. And an “English” boy supposed that a certain man had a hare-lip, as he heard him spoken of as Cutlip, but his name was Gottlieb.

* * * * *

A neighboring farmer came to our house with his little boy, about five years old. I handed the little fellow a penny, and he began to pull his father, who was talking.

“He gives it to you, does he?” I asked.

“Yes, to put into his box. He’s got two full. I’ll have to steal them some day, I guess,” winking at me.

“That’s the way you teach them to save?” said I.

“Yes, keep them till he gets big. Buy a horse and buggy with them, he says.”

Then, with paternal pleasure, “He tells his mother he don’t want no hilly land.” Strange for a family of Swiss descent? Their ancestors had enough hills in Switzerland. How they enjoy this level limestone land!

One of my acquaintances thinks that the reason these people or this class got the rich limestone land was that they were not afraid of the labor of cutting down the heavy timber which grew on it.

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I have just told how the little fellow was saving his pennies to “buy a horse and buggy,”—the great pride of our farmer boy’s heart. On a neighboring farm to ours lived the grandfather, who had his own plain carriage, the father with another, and two sons, aged about twenty-one, each with a buggy. This must be the great extravagance of our young farmers now. But having buggies they can take the girls to ride; and they can sometimes take others too. The other day a lad kindly took me up; an Amish boy, in a plain buggy, driving a pretty good horse. As our Amish so often drive in wagons, covered with light-colored oil-cloth, I made some remark about the buggy, and the lad answered that it was his. He is fourteen years old.

On the other hand, I have heard of a Miss K., who was considered a great catch, being thought rich by the young “Dutch fellows.” Among the numerous young men who came to see her was one who drove two horses. Her father asked him what business he was in.

“Not in any just now.”

“Then I don’t see how you can keep two horses;” which remark was fully understood as putting an end to the young man’s suit. He needn’t come there no more!

The mania for a driving-team accounts for the occasional disappearance of harness when left unguarded.

* * * * *

A lawyer in Lancaster describes a peculiarity of our people. In most places, he says, a man comes in, tells you what he wants, and perhaps retains you in his case. But here there is first a conversation on diverse subjects.

Another says that the country people expect you to hear an account of their ailings and those of their friends and the state of the crops before proceeding further.

A neighbor coming to our house to get a horse and vehicle, talked perhaps half an hour, as if on a friendly call, before she told her errand.

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It is hard for some of our Pennsylvania Germans to write a letter in English. I wrote once to a preacher, who got the ticket-agent at the railroad to answer. The following was sent by a workingman:

“Dear A B Your man have pacts that Roof has left some stuff mite I have them to pact my slate roof the leeke I sought the might spile so I mite youse it as well as let the leek away ensur soon. Yours C D.”

Which may be interpreted thus: “Your man has patched that roof, and has left some stuff. Might I have it to patch my slate-roof,—the leak? I thought it might spoil, so I might use it as well as let it leak away. Answer soon.”

* * * * *

A young “English” girl was visiting a “Dutch” one, and the father of the latter, a substantial farmer, was kindly going to take the visitor part way home. The girls stayed talking above until the voice of the farmer was heard at the foot of the stairs, “Staytsch!” He was no more to be trifled with than the stage-driver.

Once when absent from home he bought a plaster cast of Canova’s Three Graces. Such things are not seen in “Dutch” farm-houses, and ere long the Three Graces were provided with petticoats of pink and blue tissue-paper.

* * * * *

An expression that is very offensive to our Pennsylvania Germans, when applied to them by “English” folks, is “dumb Dutch.” Dumb is of course the German _dumm_, stupid, and it is familiarly used by our Pennsylvania Germans themselves. One of my friends said that she thought she could learn to use a sewing-machine,—“People as dumb as me has learned to use them.”

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A Lancaster gentleman gave me this little anecdote: