Part 7 (1/2)

When a child was born with a frail body, or developed rickets, it was often thought to be caused by the spells of someone unfriendly to the family.

If one would get rid of the witch in his neighborhood a picture of the supposed witch was drawn on a board or on a stump and shot at with a bullet which contained a bit of silver. This bullet, if it struck the picture, was thought to put a spell on the witch.

We may smile at the thought of those superst.i.tions, but few of us, if we are honest, will not admit that we have one pet superst.i.tion just as foolish as those referred to above.

Kercheval tells us how difficult it often was for the farmer to retain all of his crops. There were so many animals, like the squirrels and racc.o.o.ns, which liked their grains. Storms would come and huge trees would fall on their fences, letting their horses and cattle get into the fields.

He makes us realize how difficult it was to procure the necessities of life. Where, for instance did they get the mills with which to grind their grains, where the instruments with which to make their farming implements and their household cooking utensils? Who were their weavers, their shoemakers, tailors, tanners and wagon makers? Of course there were none, for each farmer and his family had to rely on what they could do with their own hands or what they could trade to some neighbor in return for something done for him.

The first mills or hominy blocks were made of wood. A block of wood about three feet long was burned at one end, wide at the mouth and narrow at the bottom, so that when the pestle hit the corn it was thrown up and as it fell down to the bottom it was mashed. Gradually, each grain of corn was ground to a like size. When the corn was soft, as it was in the Fall, this grinding made a fine meal for mush or ”journey cake” as they called this form of bread. However, this was slow work later on when corn got hard.

The farmer also used a different kind of mill. He used a sweep made of springy wood, thirty feet or more long. This pole was supported by two forks, placed about a third of its length from its b.u.t.t end where it was securely fastened to some firm object. To this was attached a large mortise, a piece of sapling five or six inches in diameter and eight or more long. The lower end was shaped like a pestle and a pin of wood was put through it at a proper height so two people could work the sweep at once.

Kercheval says he remembers the one which he helped work in his own home. It was made of a sugar-tree sapling and was kept almost in constant use either by his own family or by the neighbors who came to use it. He says these sweeps were used to make gunpowder from the saltpetre caves which the settlers soon found.

The women often used a grater for the corn when it was very soft. This was made of a piece of tin, a few holes punched in on one side and then nailed to a block of wood and the corn sc.r.a.ped against it. This produced a form of corn-meal but was a very tedious method. Another kind was a mill made of two circular stones. The one on the bottom was called the bed stone and the upper one the runner. These were placed in a hoop with a spout for discharging the meal. A staff was let into the hole in the upper surface of the runner near the outer edge and its upper end through a hole in a board fastened to a joist above. The grain was put into the runner by hand. This type of mill, is one of the earliest ever known by man.

Then every man tanned his own leather. The tan-vat was a huge tub which was sunk into the ground. A quant.i.ty of bark was quickly gotten each spring when the farmer cleared his land. This was first dried then brought in and on rainy days, the bark was stripped, shaved and pounded on a block of wood with an ax or mallet. Ashes were used in place of lime for taking off the hair from the skins of animals. They did not have fish-oil, so the settlers subst.i.tuted bear's grease, or lard made from boiling the fat of these animals. This oil was used to make the leather soft and pliable. The leather was often very coa.r.s.e, but it was tough and wore well. They made their blacking or polish for their shoes by mixing soot with lard. Not every man could make shoes, but everyone could make shoepacks, an article similar to the moccasin.

Kercheval's father was a master weaver as well as a fine shoe maker. He made all the shoes worn by his family and would not let anyone else make his thread, as he thought no woman could spin it as well as he could. He made all the woodenware called set work. He hand-carved some of them, making grooves in which he fitted hoops to hold the staves in place.

During the days when every man had to serve in some military service, the elder Kercheval was not strong enough to fight. The men brought all their firearms to him and he repaired them. He could straighten a crooked gun barrel with ease and file off any broken edges.

Kercheval's father had been to school for only six weeks, yet he read, worked hard problems in mathematics and wrote letters, not only for himself, but for many of his friends. He drew up bonds, deeds of conveyance and wrote other articles for them. He taught his boy to use his hands, for Samuel tells that as a boy, he wove garters, belts and shot pouches. He, too, could make looms. He traded well, for he says he would swap a belt for a man's labor for a day, or give one to a man for making a hundred fence rails.

An amusing custom developed among the German settlers regarding their weddings. Young men and women, termed ”waiters,” were selected to help officiate at a wedding. The groomsmen were proud to wear highly embroidered white ap.r.o.ns on such an occasion, for it was symbolic of protection to the bride. Each waiter tried to keep the bride from having her slippers stolen from her feet during the festivities. If she did sustain the loss the young man had to pay for it with a bottle of wine, since the bride's dancing depended upon its recovery.

Characterized by their strong religious beliefs it was only natural for the Scotch-Irish Presbyterians to build their churches as they built their little homes. Opequon Church south of Winchester is thought by many to be the oldest church in the Valley. Not so with the Germans.

They did not attempt to build separate houses of wors.h.i.+p for a generation or more after coming to the new section but they did hold regular services in the homes of the settlers and waited until a better time to erect churches.

There was an interesting custom among the Scotch-Irish at their weddings, too. It was called ”running for the bottle.” Usually the bride and groom went to the parson's home for the marriage ceremony, attended by their friends on horseback. At the conclusion of the ritual the young men took to their horses and dashed for the bride's father's house. The man on the fleetest horse was given a bottle of wine from which the returning bride and groom first drank and then it was pa.s.sed on to others. In most instances the mad rush to the home was made in spite of numerous trees and small brush which were cut down to serve as obstacles in their paths.

At Winchester these two distinct nationalities got along fairly well together. An example of their friendly relations is to be seen in their ”War of the Guelphs and Ghibellines.” The Dutch on St. Patrick's Day would parade through the village streets with effigies of St. Patrick wearing a necklace of Irish potatoes and his wife carrying an ap.r.o.n full of them.

And then on the day of St. Michael, the patron of the Dutch, the Irish retaliated by holding aloft an effigy of the saint decorated with a necklace of sourkrout.

As was to be expected these frolics occasionally went to the extreme and ended before the judge in the log cabin courthouse.

It was hard for those early settlers to get such articles as salt, iron, steel and casting. There were no stores where they could purchase sugar, tea and hundreds of other necessities of today. Pelts, furs or skins were their only money before they had time to raise horses and cattle.

In the Fall of the year, after all crops were harvested, every settler's family formed an a.s.sociation with some of their neighbors for starting a caravan.

This consisted of two packhorses. A bell and collar was put on each horse, as were a pair of hobbles made from hickory withes. Bags were packed on the back of the saddles in which to bring back two bushels of alum salt, each bushel weighing eighty-four pounds. Each horse carried two bags on the return journey. This was not such a heavy load for a horse but one must remember the animal also had to carry its own food.

Somewhere along the narrow trail, some of this grain was hidden until the return journey. Large pouches or bags were also carried in which were loaves of home-baked bread or ”Journey Cake,” a mixture of Indian meal and water baked on an iron skillet and boiled ham and cheese.

The men traded first in Baltimore, Hagerstown and c.u.mberland. They also took along a cow and a calf, which was what they paid for one bushel of the much needed salt. While the salt was being weighed, no one was allowed to walk on the floor.

Woodstock