Old Christmas

Though in some isolated sections of the Blue Ridge, say in parts of the Unakas, the Cumberlands, the Dug Down Mountains of Georgia, there are people who may never have heard of the Gregorian or Julian calendar, yet in keeping Old Christmas as they do on January 6th, they cling unwittingly to the Julian calendar of 46B.C., introduced in this country in the earliest years. To them December25th is New Christmas, according to the Gregorian calendar adopted in 1752.

They celebrate the two occasions in a very different way. The old with prayer and carol-singing, the new with gaiety and feasting.

To these people there are twelve days of Christmas beginning with December 25th and ending with January 6th. In some parts of these southern mountain regions, if their forbears were of Pennsylvania German stock, they call Old Christmas Little Christmas as the Indians do. But such instances are rare rather than commonplace.

Throughout the twelve days of Christmas there are frolic and fireside play-games and feasting, for which every family makes abundant preparation. There is even an ancient English accumulative song called Twelve Days of Christmas which is sung during the celebrations, in which the true love brings a different gift for each day of the twelve. The young folks of the community go from home to home, bursting in with a cheery “Christmas gift!” Those who have been taken unaware, though it happens the same way each year, forgetting, in the pleasant excitement of the occasion, to cry the greeting first, must pay a forfeit of something good to eat—cake, homemade taffy, popcorn, apples, nuts.

After the feast the father of the household passes the wassail cup, which is sweet cider drunk from a gourd dipper. Each in turn drinks to the health of the master of the house and his family.

Throughout the glad season some of the young bloods are inclined to take their Christmas with rounds of shooting into the quiet night. Some get gloriously drunk on hard cider and climbing high on the mountain side shout and shoot to their hearts’ content.

However, when Old Christmas arrives, even the most boisterous young striplings assume a quiet, prayerful calm. The children’s play-pretties—the poppet, a make-believe corn-shuck doll—the banjo, and fiddle are put aside. In the corner of the room is placed a pine tree. It stands unadorned with tinsel or toy. On the night of January 6th, just before midnight, the family gathers about the hearth. Granny leads in singing the ancient Cherry Tree Carol, sometimes called Joseph and Mary, which celebrates January 6th as the day of our Lord’s birth. With great solemnity Granny takes the handmade taper from the candlestick on the mantel-shelf, places it in the hands of the oldest man child, to whom the father now passes a lighted pine stick. With it the child lights the taper. The father lifts high his young son who places the lighted taper on the highest branch of the pine tree where a holder has been placed to receive it. This is the only adornment upon the tree and represents a light of life and hope—“like a star of hope that guided the Wise Men to the manger long ago,” mountain folk say.

In the waiting silence comes the low mooing of the cows and the whinny of nags, and looking outside the cabin door the mountaineer sees his cow brutes and nags kneeling in the snow under the starlit sky. “It is the sign that this is for truth our Lord’s birth night,” Granny whispers softly.

Then led by the father of the household, carrying his oldest man child upon his shoulder, the womenfolk following behind, they go down to the creek side. Kneeling, the father brushes aside the snow among the elders, and there bursting through the icebound earth appears a green shoot bearing a white blossom.

“It is the sign that this is indeed our Lord’s birth night,the sign that January 6th is the real Christmas,” old folk of the Blue Ridge bear witness.

Foot-washing

He riseth from supper, and laid aside his garments; and took a towel, and girded himself.

After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.

“It is writ in the Good Book,” said Brother Jonathan solemnly, “in the thirteen chapter of St. John, the fourth and the fifth verses.”

With hands meekly clasped in front of him Brother Jonathan stood—not behind a pulpit—but beside a small table. Nor did he hold the Book. That too lay on the table beside the water bucket, where he had placed it after taking his text.

It could be in Pleasant Valley Church in Magoffin County, or in Old Tar Kiln Church in Carter County; it could be in Bethel Church high up in the Unakas, or Antioch Church in Cowee, Nantahala, Dry Fork, or New Hope Chapel in Tusquitee, in Bald or Great Smoky. Anywhere, everywhere that an Association of Regular Primitive Baptists hold forth, and they are numerous throughout the farflung scope of the mountains of the Blue Ridge.

“He laid aside his garments ... and after that he poureth water into a bason, and began to wash the feet of the disciples....” Again Brother Jonathan repeated the words.

Slowly, deliberately he went over much that had gone before. This being the third Sunday of August and theday for Foot-washing in Lacy Valley Church where other brethren of the Burning Spring Association had already been preaching since sunup. One after the other had spelled each other, taking text after text. And now Brother Jonathan—this being his home church—had taken the stand to give out the text and preach upon that precept of the Regular Primitive Baptists of washing feet. It was the home preacher’s sacred privilege.

Old folks dozed, babies fretted, young folks twisted and squirmed in the straight-backed benches. A parable he told, a story of salvation, conviction, damnation. But always he came back to the thirteenth chapter of St. John. He spoke again of that part of the communion service which had preceded: the partaking of the unleavened bread, which two elders had passed to the worthy seated in two rows facing each other at the front of the little church; the men in the two benches on the right, the womenfolk in the two benches facing each other on the left. Among these, who had already examined their own conscience to make sure of their worthiness, had passed an elder with a tumbler of blackberry juice. He walked close behind the elder who bore the plate of unleavened bread. The first said to each worthy member, “Remember this represents the broken body of our Lord who died on this cross for our sins.” The second intoned in a deep voice, “This represents the blood of our Lord who shed his blood for our sins.” All the while old and young throughout the church house had sung that well-known hymn of the Regular Primitive Baptists.

When Jesus Christ was here below,

He taught His people what to do;

And if we would His precepts keep,

We must descend to washing feet.

That part of the service being ended, Brother Jonathan exhorted the flock to make ready for foot-washing.

The men in their benches removed shoes and socks. The women on the other side of the church, facing each other in their two benches, removed shoes and stockings. A sister arose, girthed herself with a towel, knelt at a sister’s feet with a tin washpan filled with water from the creek, and meekly washed the other’s feet. Having dried them with an end of the long towel, she now handed it to the other who performed a like service for her. This act of humility was repeated by each of the worthy. All the while there was hymn-singing.

The menfolk who participated removed their coats and hung them beside their hats on wall pegs.

“It is all Bible,” the devout declare. “He laid aside His garments. We take off our coats.”

Brother Jonathan and the other elders are last to wash each other’s feet.

And when the service is ended and the participants have again put on their shoes, they raise their voices in a hymn they all know well:

I love Thy Kingdom, Lord,

The House of Thine abode,

The church our blessed Redeemer saved

With His own precious blood.

The tin washpans were emptied frequently out the door and refilled from the bucket on the table, for many were they, both women and men, of the Regular Primitive Baptist faith who felt worthy to wash feet.

At the invitation everyone arose and those who felt so minded went forward to take the hand of preacher, elder, moderator, sister, and brother, in fellowship. An aged sister here, another there, clapped bony hands high over head, shouting, “Praise the Lord!” and “Bless His precious name!”

Again all was quiet. Brother Jonathan announced that there would be foot-washing at another church in the Association on the fourth Sunday of the month and slowly, almost reluctantly, they went their way.

New Light

SNAKE BITE IS FATAL. RELIGIOUS ADHERENT DIES FROM BITEAFTER REFUSING MEDICAL AID

SNAKE BITE IS FATAL. RELIGIOUS ADHERENT DIES FROM BITE

AFTER REFUSING MEDICAL AID

The death of 48-year-old Robert Cordle, who refused medical aid after being bitten by a rattlesnake during church services, brought 1,500 curious persons today to a funeral home to see his body.

While the throngs passed the bier of the Doran resident, the Richlands council passed an ordinance outlawing the use of snakes in religious services and sent officers to the New Light church to destroy the reptiles there.

Commonwealth’s Attorney John B. Gillespie, who estimated the visitors at the funeral home totaled 1,500, said after an investigation that no arrests would be made. He explained that the state of Virginia has no law, similar to that in Kentucky, forbidding the use of snakes in church services.

J. W. Grizzel of Bradshaw, itinerant pastor who preached at the services Thursday night when Cordle was bitten, was questioned by Gillespie.

The Commonwealth’s attorney quoted Grizzel as saying:

“I was dancing with the snake held above my head. Brother Cordle approached me and took the snake frommy hands. I told him not to touch it unless he was ready.”

After a moment, the rattler struck Cordle in the arm, Gillespie said Grizzle told him. Cordle threw the snake into the lap of George Hicks, 15, and then was taken to the home of a friend and later to his own home.

—The Ashland Daily Independent

CHILD, SNAKEBITTEN AT RITES, MAY GETMEDICAL CARE

CHILD, SNAKEBITTEN AT RITES, MAY GET

MEDICAL CARE

Kinsmen of snake-bitten Leitha Ann Rowan permitted her examination by a physician today, but barred actual treatment and claimed she was recovering rapidly in justification of their sect’s belief that faith counteracts venom.

The six-year-old child was brought to Sheriff W. I. Daughtrey’s office today by relatives, after having been missing for three days while her mother, Mrs. Albert Rowan, sought to avoid treatment for the girl.

Dr. H. W. Clements did not support relatives’ claims that Leitha Ann was almost fully recovered but said she had made some progress in overcoming the effects of a Copperhead Moccasin’s bite sustained eight days ago in religious rites at her farm home near here.

He said her condition remained serious and directed that she be brought to his office for another examination Monday.

Meanwhile the child’s father, a mild-mannered tenant farmer, and preacher-farmer W. T. Lipahm, tall leader of the snake-handling folk, remained in jail on charges of assault with intent to murder. Sheriff Daughtrey said they would be allowed freedom under $3,000 bonds when the child is pronounced out of danger.

—Atlanta Journal

MAN SUFFERS SNAKE BITE DURINGRELIGIOUS RITES

MAN SUFFERS SNAKE BITE DURING

RELIGIOUS RITES

A man listed by chief of police Ralph Tuggle as Raymond Hayes of Harlan county was in a serious conditiontoday from the bite of a copperhead snake suffered yesterday during religious exercises in a vacant storeroom.

Hayes and three other persons, including a woman, were under bond Chief Tuggle said, pending a hearing Friday on charges of violating a Kentucky statute prohibiting the use of snakes in religious ceremonies.

Tuggle said the four first appeared on the courthouse square and started to hold services from the bandstand but that he dispersed them. The chief said they then secured a vacant storeroom which was quickly crowded and before police could break up the gathering Hayes had been bitten by the copperhead.

—Barbourville, Ky., Advocate

MAN DIES OF SNAKE BITE. SECOND MEMBER OF RELIGIOUSSECT TO DIE IN FOUR DAYS; BITTEN DURING SERVICES

MAN DIES OF SNAKE BITE. SECOND MEMBER OF RELIGIOUS

SECT TO DIE IN FOUR DAYS; BITTEN DURING SERVICES

County Attorney Dennis Wooton listed Jim Cochran, 39, unemployed mechanic, today as the second member of an eastern Kentucky snake-handling religious sect to die within four days as the result of bites suffered during church services.

Bitten on the right hand Sunday morning Cochran, married and father of several children, died 18 hours later at his home at nearby Duane.

Mrs. Clark Napier, 40, mother of seven children, died Thursday night at Hyden, coal-mining community in adjacent Leslie county, and County-Judge Pro-Tem Boone Begley said she had been bitten at services.

Wooton said Jimmy Stidham, Lawsie Smith and Albert Collins were fined $50. each after Cochran’s death on charges of violating the 1940 anti-snake-handling law. Unable to pay, they were jailed, he said.

Elige Bowling, a Holiness church preacher, is under bond pending grand jury action on a murder charge in the death of Mrs. Napier. Wooton said Perry county officials would be guided on further prosecution in the Cochran case by disposition of the Leslie county case.

—Corbin, Ky., Times

Finding themselves in the throes of the law, members of the snake-handling sect at times turned to drinking poison in testing their faith. There was no legislation to prevent it, the leaders craftily observed. However, in some southern mountain states such a measure has been advocated.

At times, nevertheless, even in cases of death from snakebite during religious service, county officials refused to prosecute, saying the matter was up to the state itself to dispose of.

6. Superstition

Big Sandy River

There once prevailed a superstition among timbermen in the Big Sandy country which dated back to the Indian.

The mountain men knew and loved their own Big Sandy River. They rode their rafts fearlessly, leaping daringly from log to log to make fast a dog chain, even jumping from one slippery, water-soaked raft to another to capture with spike pole or grappling hook a log that had broken loose. They had not the slightest fear when a raft buckled or broke away from the rest and was swept by swift current to midstream. There were quick and ready hands to the task. Loggers of the Big Sandy kept a cool head and worked with swift decisive movements. But, once their rafts reached the mouth of Big Sandy, there were some in the crew who could neither be persuaded nor bullied to ride the raft on through to the Ohio. Strong-muscled men have been known to quit their post, leap into the turbulent water before the raft swept forward into the forbidding Ohio. They remembered the warning of witch women, “Don’t ride the raft into the Big Waters! Leap off!” So the superstitious often leaped, taking his life in his hands and often losing it.

Water Witch

If anyone wanted to dig a well in Pizen Gulch he wouldn’t think of doing it without first sending for Noah Buckley, the water witch. He lived at the head of Tumbling Creek. Noah wore a belt of rattlesnake skin to keep off rheumatism. “That belt’s got power,” Noah boasted. And young boys in the neighborhood admitted it. More than one who had eaten too many green apples and lay groveling under the tree, drawn in a knot with pain, screamed in his misery for Noah. If Noah was within hearing he went on a run, fast as his long legs could carry him. And the young sufferer reaching out a hand touched the rattlesnake belt and quicker than you could bat an eye his griping pains left and the next thing he was up playing around.

However, it was his power to find water that was Noah Buckley’s pride. He took a twig from a peach tree, held a prong in each hand, and with head bent low he stumbled about here and there mumbling:

Water, water, if you be there,

Bend this twig and show me where.

If the twig bent low to the earth you could count on it that was the spot where the well should be dug. To mark the spot Noah stuck the twig at once into the earth. Mischievous boys sometimes slipped around, pulled up the peach branch and threw it away. Again there would be a doubting Thomas who sought to test the water witch’s power by stealing away the peach branch and dropping in its place a pebble. But Noah was not to be defeated. He forthwith cut another branch, repeated theceremony, and located the exact spot again. Whereupon neighbor menfolk pitched in and dug the well. Not all in one day, of course. It took several days but their labors were always rewarded with clear, cold water at last.

A well once dug where Noah directed never went dry. That was his boast as long as he lived.

However, it was not so much his power to find water that strengthened the faith of people in the water witch. It was what happened on Dog Slaughter Creek. The Mosleys, a poor family, had squatted on a miserable place there. One day the baby of the lot toddled off without being missed by the other nine children of the flock. When Jake Mosley and his wife Norie came in from the tobacco patch they began to search frantically for the babe, screaming and crying as they dashed this way and that. They looked under the house, in the well, in the barn. They even went to neighbors’ pig lots; the Mosleys had none of their own. “I’ve heard of a sow or a boar pig too eating up the carcass of a child,” a neighbor said. “Maybe the babe’s roamed off into Burdick’s pasture and the stallion has tromped her underfoot,” Jake opined. With lighted pine sticks to guide their steps they searched the pasture. There was no trace even of a scrap of the child’s dress anywhere to be seen on ground or fence.

At last someone said, “Could be a water witch might have knowing to find a lost child!” And the frantic parents moaned, “Could be. Send for the water witch.”

It was after midnight that neighbors came bringing the water diviner.

“Give me a garmint of the lost child,” Noah spoke with authority, “a garmint that the little one has wore that’s not been washed.”

The mother tearfully produced a bedraggled garment.

The water witch took it in his hand, sniffed it, turned it wrongside out, sniffed it again. “Now have you got a lock of the little one’s hair?” He looked at Norie, moaning on the shuck tick bed, then at Jake. They stared at each other. At last Norie raised up on her elbow. They did have a lock of the babe’s hair. “Mind the time she nigh strangled to death with croup”—the mother fixed weary eyes on the father of her ten children—“and we cut off a lock of her hair and put it in the clock?”

In one bound Jake Mosley crossed the floor and reached the clock on the mantel. Sure enough there was the little lock of hair wrapped around with a thread. Without a word Jake handed it to the water witch.

Noah eyed it in silence. “I’ll see what can be done,” he promised at last, “but, Jake, you and Norie and the children stay here. And you, neighbors, stay here too. I’ll be bound to go alone.”

With a flaming pine stick in one hand and the child’s dress and lock of hair in the other, he set out.

Before morning broke, the water witch came carrying the lost child.

They hovered about him, the parents kissed and hugged their babe close and everyone was asking questions at the same time. “How did it happen?” “Where did you find the little one?”

“I come upon a rock ledge,” said Noah with a great air of mystery, “and then I fell upon my knees. I’d cut me a peach branch down at the edge of the pasture. I gripped the lost child’s garmint and the lock of her hair on one hand with a prong of the peach branch clutched tight in fists this way,” he extended clenched hands to show the awed friends and neighbors. “I’d already put out the pine torch for daylight was coming. It took quitea time before I could feel the little garmint twitching in my hand. Then the peach branch begun to bear down to the ground. First thing I know something like a breath of wind pulled that little garmint toward the edge of the rock cliff. My friends, I knowed I was on the right track. I dropped flat on my belly and retched a hand under the cliff. I touched the little one’s bare foot! Then with both hands I dragged her out. This child”—he lifted a pious countenance—“could a-been devoured by wild varmints—a catamount or wolf. There’s plenty of such in these woods. But the water witch got there ahead of the varmints!”

The mother began to sob and wail, “Bless the good old water witch!” and the joyful father gave the diviner the only greenback he had and said he was only sorry he didn’t have a hundred to give him.

After that more than one sought out the water witch. Even offered him silver to teach them his powers.

“It’s not good to tell all you know, then others would know as much as you do,” said Noah Buckley of Pizen Gulch, who knew that to keep his powers a water witch has to keep secrets too.

Marrying on Horseback

Millie Eckers, with her arms around his waist, rode behind Robert Burns toward the county seat one spring morning to get married. But before they got there along came Joe Fultz, a justice of the peace, to whom they told their intent. Joe said the middle of the road on horseback was as good a place as any for a pair to be spliced, so then and there he had them join right hands. When they were pronounced man and wife Robert handed Joe afrayed greenback in exchange for the signed certificate of marriage. Joe Eckers always carried a supply of blank documents in his saddlebags to meet any emergency that might arise within his bailiwick. The justice of the peace pocketed his fee, wished Mister and Mistress Burns a long and happy married life, and rode away, and Robert turned his mare’s nose back toward Little Goose Creek from whence they had come.

Some said, soon as they heard about Millie and Robert being married on horseback right in the middle of the road, that no good would come of it. As for the preacher he said right out that while the justice of the peace was within his rights, he had observed in his long ministry that couples so wed were sure to meet with misfortune—married on horseback and without the blessing of an Apostle of the Book.

Scarcely had Millie and Robert settled down to housekeeping than things began to go wrong.

One morning when the dew was still on the grass Millie went out to milk. “Bossy had roamed away off ferninst the thicket,” she told Robert, “and ginst I got there to where she was usin’ I scratched the calf of my leg on a briar.”

Robert eyed her swollen limb. “Seein’ your meat black like it is and the risin’ in your calf so angry, I’m certain you’ve got dew pizen.”

Sure enough she had. Millie lay for days and when the rising came to a head in a place or two, Robert lanced it with the sharp blade of his penknife.

Some weeks later old Doc Robbins who chanced by wondered how Millie had escaped death from blood poison from the knife blade, until the young husband told casually how when he was a little set along child he hadseen an old doctor dip the blade of a penknife in a boiling kettle of water and lance a carbuncle on another’s neck. He had done the same for Millie.

No sooner was she up and about than something else happened.

Millie and Robert had just the one cow but soon they had none. Even so Millie said things might have been worse. “It could have been Robert that was taken.” And he said, bearing their loss stoically, “What is to be will be, if it comes in the night.”

It was Millie who first noticed something was wrong with Bossy. It was right after she had found her grazing in the chestnut grove. All the young growth had been cut out and the branches of the trees formed a solid shade so that coming out of the sunlight into the grove Millie blinked and groped in the darkness with hands out before her, feeling her way and calling, “Sook, Bossy! Sook! Sook!” Millie all but stumbled over the cow down on her all fours. She coaxed and patted for a long time before Bossy finally got to her feet and waddled slowly out of the shaded grove into the sunlit meadow.

That evening Robert did the milking. But before he began he stroked Bossy’s nose and bent close. “I’ve caught the stench of her breath!” he cried. “Sniff for yourself, Millie!”

Millie did. “Smells worser’n a dung pile,” she gasped, hand to stomach.

Quick as a flash Robert put the tin pail under Bossy’s bag and began to milk with both hands.

There was scarcely a pint in the bucket until Robert gaped at Millie. “Look! It don’t foam!” His eyes widened with apprehension. He took a silver coin from his pocket, dropped it into the pail and waited. In a few momentshe fished it out. “Black as coal!” gasped Robert. “Our cow’s got milk sick!”

Bossy slumped to the ground. By sundown the cow was stark dead.

Before dark Robert himself grew deathly ill.

They remembered that at noon time he had spread a piece of cornbread with Bossy’s butter. He had drunk a cup of her milk.

Millie lost no moment. She mixed mustard in a cup of hot water and Robert downed it almost at a gulp.

“He begun to puke and purge until I thought his gizzard would sure come up next,” Millie told it afterward. “All that live-long night he puked and strained till he got so weakened his head hung over the side of the bed and hot water poured out of his mouth same as if he had water brash. Along toward morning Doc Robbins come riding by. He had a bottle of apple brandy and we mixed it with wild honey. It wasn’t long till Robert got ease. Doc set a while and about the middle of the morning he give Robert two heaping spoonfuls of castor oil.”

From then on no one could coax Robert Burns to touch a mouthful of butter nor drink a cup of sweet milk. Though he drank his fill of buttermilk with never a pain.

As for the shaded grove where the cow had grazed, every tree was cleared away—at Doc Robbins’s orders. The sunlight poured into the place and soon there was a green meadow where once the shaded plot had been covered with a poisoned vegetation. Cows grazed at their will over the place with no ill effects.

Still Robert had no hankering for butter or sweet milk.

“You’ve no need to fear milk sick now,” Doc Robbins tried to reassure Robert. “It’s never found where there’ssunlight.” Though he could never figure out whether the deep shade produced a poisonous gas that settled on the vegetation, or whether it came from some mineral in the ground, he did know, and so did others, that whatever the cause it disappeared when sunlight took the place of dense shade.

The incident was scarcely forgotten when ill luck again befell Millie and Robert. Their barn burned to the ground, reducing their harvest and their only mule to ashes.

Tongues wagged. “Bad luck comes to the couple married on horseback.”

Everyone the countryside over was convinced of the truth of the old superstition one fall when a tragedy unheard-of overtook Millie at sorghum-making.

No one ever knew how it happened. But some said that Brock Cyrus’s half-witted boy was the cause of it. He shouted, “Look out thar!” and Millie, looking up from her task of feeding cane stalks into the mill, saw, or thought she saw, her babe, Little Robert, toddling toward the boiling pans. She screamed and lunged forward, and as she did so the mule started on a run. The beam to which it was hitched whirled about and struck Millie helpless. Before anyone could reach her side or stop the frightened mule, her right hand was drawn into the mill, then her left. With another revolution of the iron teeth of the cane mill both of her arms were chopped into shreds.

It was necessary for old Doc Robbins to amputate both at the shoulders. Everyone thought it would take Millie Burns out and they said as much. But she lived long, long years, even raised a family. All her days she sat in a strange chair that Robert made. A chair with a high shelf onwhich her babes, each in turn, lay to nurse at her breast.

And always the armless woman was pointed out as a warning to young courting couples, “Don’t get married on horseback! It brings ill luck, no end of ill luck.”

Death Crown

Once you evidence even the slightest respect of a superstition in the Blue Ridge Country there is ever a firm believer eager to show proof of the like beyond all doubt. It was so with Widow Plater as we sat by the flickering light of the little oil lamp in her timeworn cabin that looked down on the Shenandoah Valley.

“I want to show you Josephus’s crown,” she said in a hushed voice. Going to the bureau she opened the top drawer, bringing out what appeared to be a plate wrapped in muslin. She placed it on the stand table beside the lamp and carefully laid back the covering, revealing a matted circle of feathers about the size of the human head. The circle was about two inches thick and a finger length in width. Strangely enough the feathers were all running the same way and were so closely matted together they did not pull apart even under pressure of the widow’s firm hand, she showed with much satisfaction. “Can’t no one pull asunder a body’s death crown,” she said with firm conviction.

Resuming her chair she went on with the story. “All of six months my husband, Josephus, poor soul, lay sick with his poor head resting on the same pillow day in and day out. I’d come to know he was on his death bed,” she said resignedly, “for one day when I smoothed a hand over his pillow I felt there his crown a-forming inside the ticking. I’d felt the crown with my own hands and I knewdeath was hovering over my man. Though I didn’t tell him so. I wanted he should not be troubled, that he should die a peaceable death and he did. When we laid him out we put the pillow under his head and when we laid him away I opened the pillow and took out his crown that I knew to be there all of six months before he breathed his last.” She sighed deeply. “It’s not everyone that has a crown”—there was wistful pride in her voice—“and them that has, they do say, is sure of another up yonder.” The Widow Plater lifted tear-dimmed eyes heavenward. “And what’s more, it is the bounden duty of them that’s left to keep the crown of their dead to their own dying day. Josephus’s death crown I’ll pass on to my oldest daughter when my time comes.”

Carefully she folded the matted circle of feathers in its muslin covering and reverently replaced it in the bureau drawer.

A White Feather

Rhodie Polhemus who lived on Bear Fork of Puncheon Creek was one who believed in signs. It had started long years ago when Alamander, her husband, had met an untimely fate. That morning after he had gone out hunting Rhodie was sweeping the floor when she saw a white feather fluttering about the brush of her broom. It hovered strangely in midair, then sank slowly to the puncheon floor near the door. “The angel of death is nigh. There’ll be a corpse under this roof this day.” Rhodie trembled with fear. Sure enough Alamander was carried in stark dead before sundown. It came at a time when there wasn’t a plank on the place. They had disposed of their timber, which was little enough, as fast as it was sawed. So that there was not a piece left with which to make Alamander’sburying box. Nor was there a whipsaw in the whole country round with which to work, the itinerate sawyer having gone on with his property to another creek. But folks were neighborly and willing. They cut down a fine poplar tree, reduced a log of it to proper length and with ax and adze hewed out a coffin for Rhodie’s husband, hollowing it out into a trough and shaping the ends to fit the corpse. The lid they made of clapboards. Placing a coverlid inside the trough they laid the body of Alamander upon it, made fast the lid, and bore him off to the burying ground.

“I knowed his time had come,” Rhodie often repeated the story, “when I found the white feather—and when it hovered near the door where Alamander went out that morning.”

There were other signs.

All of a week after Alamander was buried Rhodie claimed she had seen the mound above him rise and move in ripples the full length of the log coffin in which he lay buried. “Could be he’s not resting easy,” the old woman said to herself. “Could be the coverlid under his back is wrinkled.” In response to her question the departed Alamander is said to have assured his widow that it was his sign of letting her know he was aware of her presence. However, when curious neighbors accompanied Rhodie to the burying ground, the mound remained still as a rock. Rhodie said it was the sign that he had rather she come to his grave alone.

Though there was never an eyewitness to the rippling earth on the grave save that of Rhodie, whenever anyone found a white feather about the house he remembered what the old woman on Bear Fork of Puncheon Creek had said, “It is a sign of death!”

7. LEGEND

Crockett’s Hollow

When Jasper Tipton married Talithie Burwell and settled on Tipton’s Fork in Crockett’s Hollow, folks said no one could ask for a better start. The Tiptons had given the couple their house seat, a bedstead, a table. Jasper had a team of mules he had swapped for a yoke of oxen, and he had a cookstove that he had bought with his own savings. A step stove it was, two caps below and two higher up. The Burwells had seen to it that their daughter did not go empty-handed to her man. She had a flock tick, quilts, coverlids, and a cow. But, old Granny Withers, a midwife from Caney Creek, sitting in the chimney corner sucking her pipe the night of the wedding, vowed that all would not be well with the pair. Hadn’t a bat flitted into the room right over Talithie’s head when the elder was speaking the words that joined the two in wedlock? Everyone knew the sign. Everyone knew too that Talithie Burwell, with her golden hair and blue eyes, had broken up the match between Jasper and Widow Ashby’s Sabrina. Yet Talithie and Jasper vowed that all was fair in love and war. If a man’s heart turned cold toward a maid, it was none of his fault. There was nothing to be done about it. You can’t change a man’s way with woman, they said. It’s writ in the Book.

And soon as Jasper had cast her off, Widow Ashby’s Sabrina took to her bed and there she meant to stay, so she said, the rest of her life. Or—until she got a sign that would give her heart ease. Sabrina Ashby didn’t mince her words either. “I don’t care what the sign may be,” she said it right out, before Granny Withers. That toothless creature cackled and replied, “I’m satisfied you’re knocking center.”

Indeed Sabrina was telling the truth. She meant every word of it. The jilted girl did not go to the wedding. She didn’t need to, as far as that was concerned, for old Granny Withers came hobbling over the mountain fast as her crooked old legs would carry her, and it in the dead of winter, mind you, to tell Widow Ashby’s Sabrina all that had happened. How lovely fair the bride looked beside her handsome bridegroom! “Eh law, they were a doughty couple, Jasper and Talithie,” Granny Withers mouthed the words. She lifted a bony finger, “Yet, mark my words, ill luck awaits the two. When the bat flew into the house and dipped low over the fair bride’s head, she trembled like she had the agger—and—”

“The bat flew over her head?” Sabrina interrupted, eyes glistening. “A bat—it’s blind—stone blind!” the jilted girl echoed gleefully. “There’s a sign for you, Mistress Jasper Tipton, to conjure with!” She let out a screech and then a weird laugh that echoed through Crockett’s Hollow. She cast off the coverlid and in one bound was in the middle of the floor, though she had lain long weeks pining away. She clapped her hands high overhead like she was shouting at meeting. Sabrina laughed again and again, holding her sides.

Granny Withers thought the girl bewitched. So did Widow Ashby and when the two tried to put a clabberpoultice on her head and sop her wrists in it, the jilted Sabrina thrust them aside with pure main strength. That was the night of the wedding.

The days went by. Jasper and Talithie were happy and content everyone knew.

Old Granny Withers in her dilapidated hut up the cove watched and carried tales to Sabrina. The forsaken girl listened as the old midwife told how she had seen the two with arms about each other sitting in the doorway in the evening many a time when their work was done. Or how she had found them in loving embrace when by chance she happened to pass along the far end of their corn patch. “Under the big tree, mind you!” Granny Withers scandalized beyond further speech clapped hand to mouth, rolled her eyes in dismay. “Just so plum lustful over each other they can’t bide till night time. The marriage bed is the fitten place for such as that.”

When the forsaken Sabrina heard such things she burned with envy and jealousy. Secretly she tried to conjure the pair, to no avail. That had been by wishing them ill. She meant to try again. One day she went far into the woods and caught a toad. She put it in a bottle. “There you are, Mistress Talithie Tipton. I’ve named the toad for you!” she gloated as she made fast the stopper. “You’ll perish there. That’s what you’ll do. Didn’t old Granny Withers tell me how she worked such conjure on a false true love in her young day? He died within twelve month. Slipped off a high cliff!” Stealthily, in the dusk, Sabrina made her way through the brush to a lonely spot far up the hollow where the big rock hung. There she put the bottle far back under a slab of stone.

She waited eagerly to hear some word of the wedded couple.

One day, a few months later, old Granny Withers came hobbling again over the mountain. “Jasper’s woman is heavy with child,” the toothless midwife grinned, moistening her wrinkled lips with the tip of her tongue. “He’s done axed me to tend her.”

Not even to Granny Withers did Sabrina tell of the toad in the bottle. “If you ever tell to a living soul what you’ve done, that breaks the conjure,” the old midwife had warned long ago. So Sabrina kept a still tongue and bided her time. Nor did she have long to wait.

News traveled swiftly by word-of-mouth. And bad news was fleetest of all.

At first Jasper and his wife were unaware of their babe’s fate, though Talithie had noticed one day, when the midwife carried the little one to the door where the sun was shining brightly, that it did not bat an eye. Granny Withers noticed too, but she said never a word. The young mother kept her fear within her heart. She did not speak of it to Jasper.

Two weeks later, after Granny Withers had gone, Talithie was up doing her own work. Supper was over and the young parents sat by the log fire. There was chill in the air. The babe had whimpered in her bee-gum crib, a crib that the proud young father had fashioned from a hollowed log in which wild bees had once stored their honey. Cut the log in two, did Jasper, scraped it clean, and with the rounded side turned down it made as fine a cradle as anyone could wish. With eager hands Talithie placed in it, months before her babe was born, a clean feather tick, no bigger than a pillow of their own bed. Pieced a little quilt too, did the happy, expectant mother.

How contentedly the little one snuggled there even the very first time Talithie put her in the crib! Rarely didthe child whimper, but this night small Margie was fretful. Talithie gathered her up and came back to the hearth crooning softly as she jolted to and fro in a straight chair. The Tipton household, like most in Crockett’s Hollow, owned no such luxury as a rocker. But for all the crooning and jolting small Margie fretted, rubbed her small fists into her eyes, and drew up her legs. “Might be colic,” thought Talithie. “Babes have to fret and cry some, makes them grow,” offered the young father who continued to whittle a butter bowl long promised. However, for all his notions about it, Talithie was troubled. Never before had she known the babe to be so fretful.

The log fire was burning low and in the dimness of the room she leaned down to the hearth, picked up a pine stick and lighted it. She held it close above the babe’s face. The small eyes were open wide and strangely staring. Talithie passed the bright light to and fro before the little one’s gaze. But never once did the babe bat a lash.

“Lord God Almighty!” Talithie cried, dropping the lighted pine to the floor. “Our babe is blind, Jasper! Blind, I tell you! Stone blind!”

Jasper leaped to his feet. The wooden bowl, the knife, clattered to the floor. The pine stick still burning lay where it had fallen.

“Our babe can’t be blind,” he moaned, falling to his knees. “Our helpless babe that’s done no harm to any living soul, our spotless pure babe can’t be so afflicted!” he sobbed bitterly, putting his arms about the two he loved best in all the world.

The pine stick where Talithie dropped it burned deep into the puncheon floor leaving a scar that never wore away.

Again old Granny Withers hobbled over the mountainas fast as she had the night she bore the news to Sabrina about the bat that flew over the fair bride’s head. “Talithie’s babe is blind—stone blind, Sabrina Ashby! Do you hear that?”

This time Widow Ashby’s Sabrina did not cry out in glee. She did not clap her hands above her head and laugh wildly. The forsaken girl sank into a chair. Her face turned deathly white, she stared ahead, unseeing.

It was a long time before she spoke. Then there was no one there to hear. Granny Withers had scurried off in the dark and Widow Ashby—she was long since dead and gone.

“A toad in a bottle,” the frightened Sabrina whispered and her voice echoed in the barren room, “a toad in a bottle works a conjure. Ma’s gone and now Talithie’s babe and Jasper’s is plum stone blind.” She swayed to and fro, crying hysterically. Then she buried her face in the vise of her hands, moaning, “Little Margie Tipton, your pretty blue eyes won’t never ’tice no false true love away from no fair maid. And you, Mistress Jasper Tipton, you’ll have many a long year for to ruminate such things through your own troubled mind.”

Some shake their heads sympathetically, finger to brow, when they speak of Widow Ashby’s Sabrina living alone in her ramshackle house far up at the head of Crockett’s Hollow. “A forsaken girl that holds grudge and works conjure comes to be a sorry, sorry woman,” they say.

Should you pass along that lonely creek and venture to call a cheery “Hallo!” only a weird, cackling laugh, a harsh “Begone” will echo in answer.

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