More Ilse Weber

I was going to move on to another topic, or not blog at all today, but then the New Yorker came.

James Wood’s review of a book titled “HHhH” in this recent issue (“Broken Record”, May 21, international delivery takes a week) recently caught my eye, particularly the mention of the assassination of Reinhard Heydrich, Himmler’s right-hand thug, and the brutal reprisal that followed — the annihilation of the Czech village of Lidice (or Liditz, in German); the men were executed, the women taken to concentration camps, the children shuffled around briefly before they were all, aside from a few who were taken for “Germanization”, gassed at Chelmno.

Ilse Weber, in Theresienstadt, heard of the massacre. She heard this news because it arrived with the herd of sheep from the demolished village, rounded up and brought there, to Theresienstadt.

One of her poems is titled Die Schafe von Liditz, The Sheep of Lidice. (Scroll down for an translation into English.)


Flockige, gelbweiße Schafe trotten die Straße entlang.
Zwei Hirtinnen folgen der Herde, durch die Dämmerung tönt ihr Gesang.
Es ist ein Bild voller Frieden und doch bleibst du, Eilender, stehn,
als fühltest du Hauch allen Todes grausig vorübergehn.
Flockige, gelbweiße Schafe, sie sind der Heimat so fern,
verbrannt sind ihre Ställe, getötet sind ihre Herrn.

Ach, alle Männer des Dorfes, sie starben den gleichen Tod.
Ein kleines Dorf in Böhmen, und soviel Unglück und Not.
Verschleppt die fleißige Frauen, die sorgsam die Herde betreut,
verschollen die fröhlichen Kinder, die sich an den Lämmern gefreut,
zerstört die kleinen Häuser, in denen der Friede gewohnt,
ein ganzes Dorf vernichtet, das Vieh nur gnädig verschont.

Das sind die Schafe von Liditz und trefflich am Platze hier,
in der Stadt der Heimatlosen das heimatlose Getier.
Umschlossen von einer Mauer, durch grausamen Zufall gesellt,
das gequälteste Volk der Erde und die traurigste Herde der Welt.
Die Sonne ist untergegangen, der letzte Strahl versinkt,
und irgendwo bei den Kasernen ein jüdisches Lied erklingt.

Fluffy, yellow-white sheep trot along the road.
Two shepherdesses follow the herd, their song carried in the twilight.
It is a picture of peace, and yet you, hurrying one, stop,
as if you felt the breath of Death pass over you.
Fluffy, yellow-white sheep, so far from their home,
their stalls burned down, their owners killed.

Ah, all the village men died the same death.
A little village in Bohemia, and so much calamity and distress.
Deported, the industrious women who cared for the herd,
Missing, the happy children who found joy in the lambs,
Destroyed, the little houses in which peace reigned,
an entire village demolished, only the animals spared.

Those are the sheep of Lidice, brought here to this place,
homeless animals in the city of the homeless.
Penned inside the wall, brought here by barbarous events,
the most afflicted people on Earth, and the saddest herd in the world.
The sun has gone down, its last rays sink away,
and somewhere in the Barracks a Jewish song sounds.

Poetry Blogging: Ilse Weber

“After Auschwitz, writing poetry is no longer possible.” — Theodor Adorno

“The truth is, Adorno couldn’t write poetry before Auschwitz either.” — journalist and publicist Johannes Gross.

I am paraphrasing the Adorno quote somewhat for clarity. In fact, the word-for-word quote most often seen is “To write a poem after Auschwitz is barbaric”, although there is a larger context to be found in the paragraphs around it, about the impossibility of the very existence of culture after the Holocaust.

In the nineties, I was invited along to a few family events ( birthday parties, Christmas Eve, that kind of thing) and learned quickly that the composition and recitation of a poem — written in the guest’s honor — was Pflicht in certain German families. The poems were kind, maybe a little humorous but always done with warm feelings and in the simplest of rhyme scheme and iambic tetrameter (well-known example: “I think that I shall never see / A poem as lovely as a tree”)

I bring this up because I have just read Ilse Weber, Wann wohl das Leid ein Ende hat: Briefe und Gedichte aus Theresienstadt.

The letters begin much earlier, in 1933 — Weber corresponded with her good friend Lilian Löwenadler, daughter to a Swedish diplomat and living in England. For five years, these letters are filled with normal banter between two highly intelligent women, involving family, children, Weber’s radio engagements, Löwenadler’s new romance. In 1938 the letters take on a much more urgent tone, as Weber and her husband Willi contemplate the risk of sending her oldest boy Hanusch, age 8, to England with the Kindertransports. Hanusch is indeed sent to Lilian and her new husband, then on to Lilian’s mother in Stockholm.
Ilse Weber is moved with her husband and younger son, Tommy, into the Prague Ghetto, and from there to Theresienstadt. Her letters, once pages long, are reduced to a few lines of allowed information, including the probably mandatory “We are healthy.” At this point, no longer allowed to pour her emotions into her letters, she instead turns to poetry for her small charges (she works as the night nurse in the hospital’s children’s ward), unable to spend more than fleeting moments with her husband and her younger son. She writes about all of this in a simple, naive rhyming style that Adorno might not have known what to make of. Her poems, while in an old-fashioned framework, tell honestly and bluntly of the events surrounding her, her fellow inmates, and the above all the children. Her poems tell of little boys sent by their mothers to return stolen coal, of abandoned suitcases, of homesickness, of death.
Where the poems end, an Afterword takes up the narrative. Willi was deported to Poland with 5000 other men and lost contact with his wife. Just before he left Theresienstadt he gathered up all of his wife’s poems, songs and other papers and buried them beneath the floor of a tool shed. Not long afterward, all the patients in the children’s ward were deported as well. Ilse, not wanting them to make the journey untended, took Tommy and traveled with the children — to Auschwitz. She was last seen with her younger son and about fifteen small children, in the line leading to the gas chambers. An acquaintance from Theresienstadt worked there, and risked his neck to approach her. She asked if they were to take showers, and he told her the truth. He also offered some advice — sit the children down on the chamber floor and sing songs with them. The gas will work more quickly that way. Years later he confessed this chance meeting to her son Hanusch, who after the war was reunited with his father. Willi Weber was able to retrieve Ilse’s hidden papers, and much later Lilian’s husband (she died during the war) found the letters in an attic in England.


Brief an mein Kind
(Scroll down for an English translation)

Mein lieber Junge, heute vor drei Jahren
bist ganz allein du in die Welt gefahren.
Noch seh ich dich am Bahnhof dort in Prag,
wie du aus dem Abteil verweint und zag
den braunen Lockenkopf neigst hin zu mir
und wie du bettelst: lass mich doch bei dir!
Dass wir dich ziehen ließen, schien dir zu hart-
Acht Jahre warst du erst und klein und zart.
Und als wir ohne dich nach Hause gingen,
da meinte ich, das Herz müsst mir zerspringen
und trotzdem bin ich froh, du bist nicht hier.
Die fremde Frau, die sich deiner angenommen,
die wird einst sicher in den Himmel kommen.
Ich segne sie mit jedem Atemzug-
wie du sie liebst ist doch nie genug.
Es ist so trüb geworden um uns her,
man nahm uns alles fort, nichts blieb uns mehr.
Das Haus, die Heimat, nicht ein Winkel blieb,
und nicht ein Stückchen, das uns wert und lieb.
Sogar die Spielzeugbahn, die dir gehört
Und deines Bruders kleines Schaukelpferd…
Nicht mal den Namen hat man uns gelassen:
Wie Vieh gezeichnet gehen wir durch die Gassen:
mit Nummern um den Hals. Das macht’ nichts aus,
wär ich mit Vater nur im gleichen Haus!
Und auch der Kleine darf nicht bei mir sein…
Im Leben war noch nie ich so allein.
Du bist noch klein, und drum verstehst du’s kaum…
So viele sind gedrängt in einem Raum.
Leib liegt an Leib, du trägst des anderen Leid
und fühlst voll Schmerz die eigene Einsamkeit.
Mein Bub, bist du gesund und lernst du brav?
Jetzt singt dich niemand wohl mehr in den Schlaf.
Manchmal des Nachts, da will es scheinen mir,
als fühlte ich dich neben mir.
Denk nur, wenn wir uns einmal wiedersehen
Dann werden wir einander nicht verstehen.
Du hast dein Deutsch schon längst verlernt in Schweden
und ich, ich kann doch gar nicht schwedisch reden.
Wird das nicht komisch sein? Ach wär’s doch schon,
dann hab ich plötzlich einen großen Sohn…
Spielst du mit Blechsoldaten noch so gerne?
Ich wohn’ in einer richtigen Kaserne,
mit dunklen Mauern und mit düst’ren Räumen
von Sonne ahnt man nichts, von Laub und Bäumen.
Ich bin hier Krankenschwester bei den Kindern
Und es ist schön, zu helfen und zu lindern.
Nachts wache ich bei ihnen manches Mal,
die kleine Lampe hellt nur schwach den Saal.
Ich sitze da und hüte ihre Ruh,
und jedes Kind ist mir ein Stückchen „du“.
Mancher Gedanke fliegt dann hin zu dir
Und trotzdem bin ich froh, du bist nicht hier.
Und gerne litt’ ich tausendfache Qualen,
könnt ich ein Kinderglück damit bezahlen…
Jetzt ist es spät und ich will schlafen gehen.
Könnt ich dich einen Augenblick nur sehn!
So aber kann ich nichts als Briefe schreiben,
die voller Sehnsucht sind- und liegen bleiben…

Letter To My Son

My dear boy, three years ago today
You were sent into the world alone.
I still see you, at the station in Prague,
how you cry from the compartment, and hesitate.
You lean your brown head against me
and how you beg; let me stay with you!
That we let you go, seemed hard for you —
You were just eight, and small and delicate.
And as we left for home without you,
I felt, my heart would explode
and nevertheless I am happy that you’re not here.
The stranger who is taking you in
will surely go to Heaven.
I bless her with every breath I take —
Your love for her will not be enough.
It has become so murky around us here,
Everything has been taken away from us.
House, home, not even a corner of it left,
Not a piece of what we loved and prized.
Even the toy train which belonged to you
And your brother’s little rocking horse…
They did not even let us keep our names:
We walk through the streets marked like cattle:
With numbers around our necks. That would not be so bad,
If I were with your father in the same house!
Not even the little one may stay with me…
I was never so alone in my life.
You are still small, and you hardly can understand…
So many are pressed together in one room.
Body against body, you carry the suffering of the other,
And feel the full pain of your own loneliness.
My boy, are you healthy and learning your studies?
No one sings you to sleep now.
Sometimes in the night it seems
That I feel you next to me.
Just think, when we see each other again
We will not understand each other.
You’ve long ago forgotten your German in Sweden,
and I, I can’t speak Swedish at all.
Won’t that be strange? If only it already were,
then I’d suddenly have a grown son…
Do you still play with tin soldiers?
I am living in a real Barrack,
With dark walls and dreary rooms
There’s no sun, nor leaves and trees.
I’m a nurse here for the children
And it’s nice, to help and comfort them.
Sometimes I stay awake with them at night,
the little lamp doesn’t give much light,
I sit and guard their rest,
And to me every child is a little piece of “you”.
My thoughts then fly to you
and nevertheless, I am happy that you are not here.
And I would gladly suffer a thousand torments,
If I could pay for your childhood happiness that way…
It is late now and I want to sleep.
If I could only see you for a moment!
But I can do nothing except write letters,
Full of longing, never to be sent.

“Letter To My Child” existed in copy — a woman who had been imprisoned in Ravensbrück gave a copy of the poem to the Swedish author Amelie Posse, who was visiting camps with the Swedish Red Cross. Posse had the poem translated into Swedish and published in the newspaper in 1945 (the poem’s autobiographical elements revealed a child living in Sweden). So in this way Ilse’s letter did reach her son, three years after it had been written.

Wiegenlied vom Polentransport

Schlaf, kleiner Freund, du bist ja so müd,
es singt der Zug sein eintönig Lied,
die Nacht kommt auf leisen Sohlen.
Du bist noch klein und findest noch Ruh,
mach deine lieben Augen zu,
es geht jetzt fort nach Polen.

Schlaf, Kindchen, wir sind schon so weit,
Ach, längst versank in der Dunkelheit
die Heimat, die man uns gestohlen.
Wir hatten sie lieb, man nahm sie uns fort,
nun sitzen wir schweigend und findet kein Wort
und fahren weit — nach Polen.

Schlaf, kleiner Freund, ich sehe dir zu,
ich will aus deiner süßen Ruh
mir Trost und Stärkung holen.
Die Sterne leuchten hell und rein,
ich will nicht länger traurig sein,
Gott gibt es auch in Polen.

Lullabye of a Transport to Poland

Sleep, little friend, you are so tired,
The train is singing its monotonous song,
The night creeps softly in.
You are still small, and still find rest,
Let your dear eyes close,
We’re going now to Poland.

Sleep, little child, we’re already so far,
Ah, long sunken in darkness
our home, stolen from us.
We held it dear, it was taken away,
Now we sit here silently, and find no words
and travel far — to Poland.

Sleep, little friend, I’ll watch over you,
From your sweet rest I wish
to find comfort and strength for myself.
The stars are shining bright and pure,
I no longer want to be sad,
God is in Poland too.

Image found here.

Defixiones

The things that draw me to archaeology are not the battles nor the Roman legions, nor any of the political aspects, although of course they are all important to understanding the events of the times. What interests me are the little, daily things. How did people live? Why did they live here and not down there? How did the wave of that new cutting-edge thing called “farming” reach them, and what did they do about it?

So, while the arrowheads and swords and grave artifacts in our local museum are interesting in their own way, there are other things I find fascinating — like the tiny little curse tablet found at the excavations of Veldidena (Wilten, an Innsbruck neighborhood and a former Roman settlement).

These are little messages to the Gods about some personal matter. Before the internet, before I Love You I Hate You, before sticking notes in the wailing wall, there were curse tablets. These were popular enough to have been manufactured in advance in some cases, just fill in the details as needed.

The text scratched onto the metal reads, in translation (mine, from the German translation displayed in the Museum):

Secundina curses the unknown thief and consigns his persecution to the Gods Mercury and Moltinus.

The mention of this tablet in the book “Curse Tablets and Binding Spells from the Ancient World” (John G. Gager, Oxford University Press) offers up a longer text version, with some discussion about earlier translations — such as the word draucus which could be connected with the Greek word for necklace; another argument suggests it is an old Celtic “loanword” for cow. That Moltinus is the name of a Celtic God might lend authority to that idea.

Secundina! Number-two daughter, pissed off at the theft of a piece of jewelry, or devastated by the theft of her livelihood? In any event, in her demand for retribution she invokes both a Roman and a Celtic God, just to be on the safe side (maybe Moltinus has more power up here in his home turf than Mercury, far away from Rome). What was life like for a Roman woman in such a place as this? Did she hate the Föhn? Were the natives threatening? Had the early Christians arrived? (Probably not yet.) The God Moltinus (or Moldinus) is known by only one other inscription, and that is from Gaul. Did she have a Raetian or Gallic heritage? There’s probably a novel waiting to be written just about this one woman, and all because she got ripped off one day, and did what people did when that happened.

Cozens in Brixen*

I had already been toying with the idea of a series of alpine paintings accompanied by photos of the mountains which inspired them, when Paschberg sent me the link to this watercolor by the 18th century British artist John Robert Cozens, with the somewhat clunky but informative title The Valley of the Eisak Near Brixen in the Tyrol, 1783/84. It currently belongs to the Art Institute of Chicago.

Looking around online for more information, I found a “2.0” version; In the Tyrol, the Valley of the Eisack, near Brixen, 1791 The painting, like the name, is similar but not identical — the view looks to be from further down on the floodplain, closer to the winding river. This version belongs to the National Gallery of Canada.

Near Brixen, June 7 appears to be the original sketch for both paintings. The Yale Center for British Art, Paul Mellon Collection owns it…

…as well as this sketch with the same name. Since they are both dated June 7, one can assume the two scenes are not far away from each other. Perhaps all Cozens did was turn around, and sketch the view in the opposite direction.

There are tentative plans for a trip into that area next month. I can’t spend days hunting down this particular place but I’m going to keep my eyes open for it. The river may have changed since Cozen’s trip (dredged, straightened) but the mountains will still be there.

*Brixen is a town in the German-speaking, northernmost region of Italy. The Italian name, which may be all you find in an American atlas, is Bressanone.

The Albrecht-Dürer-View, in Mösern

Do you remember the local theory that Pieter Breugel sketched out his “Hunters In The Snow” while sitting on the shady banks below Schloss Ambras, at Innsbruck? This is Albrecht Dürer’s Self-portrait at 26, which is hanging in the Museo del Prado in Madrid.

Dürer traveled from Nuremberg to Italy in 1494, and like Breugel he was impressed by the alpine landscape and made sketches which he would use in later works. The village of Mösern, near Seefeld in Tirol, claims that the landscape visible from the window is clearly of the Inn Valley as viewed from Mösern, and has named this particular vista the “Albrecht-Dürer-View”.

I’d say this is a pretty good match, especially for a painting made from a sketch, itself made years before on a journey.

Above photo by Veronika Freh found here. Image of Dürer’s self-portrait from Wikipedia.

Happy 100th, Nana

What sibling drama has just happened here? The little girl on the left is my grandmother, with her older sister Helen and her little brother Frank.

Just a few years later, Helen died, and then a baby sister Marie, and then my grandmother’s mother. Here my grandmother, the only girl left in the immediate family, is surrounded by her three brothers and a cousin. Her father soon re-married, to a woman who preferred her own children to his, and this made life difficult. My grandmother left home as a teenager to live with other family, left school at 14, got work in town, met a man who gave her a child but did not marry her until 10 years later, when his mother died.

She was musically gifted, but her circumstances didn’t offer much outlet for its expression, outside of playing the organ in church. (Her child, however, was able to go to college and earn a degree in music education, and have a successful teaching career.)

Not long after her husband died (relatively young) from cancer, a woman she knew in town also passed away, and she contacted the surviving husband to offer her condolences. This led to the next chapter of her life — she married him, and was able to live a much more comfortable lifestyle. They moved out to a converted summer cottage in the country where she kept house, fed the birds, planted bulbs, sewed clothing for her grandchildren, and generally enjoyed life in retirement.

But something about her earlier life never allowed her to stop worrying — about us, about early death, about ruin, should something happen to someone on her watch. I think she was insecure about her security — never certain it wouldn’t all be taken away from her. Whether she really did worry or just learned to express herself in a worry-wort manner, I can no longer say. When we were kids, she drove us crazy with all that. She also had opinions we didn’t always want to hear, but she didn’t seem able to hold a grudge against anyone, even when the neighbor tried to stop the oil trucks (bringing her heating oil) from coming up their shared driveway with a lawsuit (he lost.)

Whatever it was, it didn’t affect her health much, as she lived to the ripe old age of 91, living by herself and getting into town regularly with the shuttle bus, doing the crossword puzzle, keeping up with the local gossip, writing letters to me overseas.

After she died, we found little notes throughout the house, in ceramics and in her desk, giving instructions as to what we should do with said articles after her death. In the last letter I have from her, she asked me to say a prayer for her soul when I sing. I would never have had the heart to tell her that I do not pray, but when I remember, I look up into the flyspace before an entrance and say, “Nana, this is for you.” She would have been 100 years old today.

Weekend Mountain Blogging: How The Irschenberg Got Its Name


(Above: the pilgrimage church in Wilparting, alleged home of the bones of Marin and Anian, although the monastery at Rott am Inn maintains that they have the real relics. Image found here.)

Well, Wikipedia will tell you that it comes from the Latin Ursus with the old German Perg, to mean “Bear Mountain” (there is a written reference to “Ursenperig” from 1315).

However, both Wikipedia and the book Unbekanntes Bayern (Unknown Bavaria), volume 4, refer to the legend of the Irish monks Marin and Anian who had settled there in the 7th century, bringing Christianity to the local inhabitants. Marin was martyred by marauding Vandals, and Anian, the story goes, died simultaneously of natural causes. They are referred to as Scotch-Irish, or Iroschotten. “Iroschotten” > “Irschen”.

Just something to think about next time you drive over the Irschenberg on the A8.

Added bonus trivia: the 2001 film Die Scheinheiligen takes place in Irschenberg, the plot revolving around construction plans for a fast-food reststop for the nearby Autobahn. (There is in fact a McDonald’s there now. The modern version of marauding Vandals.) The word scheinheilig refers to someone who is sanctimonious, hypocritical, holier-than-thou-but-faking-it.

Pagans In Bavaria: Leutstetten

The church of St. Alto, in Leutstetten, north of Lake Starnberg. This church has a curiosity in its sanctuary.

This 1643 oil on wood painting features three unusual saints: Ainpet, Gberpet and Firpet. These are local, alpine-regional deities, so to speak. They’re not on the official register of Roman Catholic saints, and it has been postulated that they are pre-Christian, reformed into good Catholics simply by putting new stories on them and calling them the Three Virgins. Other paintings of them are found in scattered churches, and one is (was?) in the church of St. Vigilius, in Obsaurs, Tyrol. I have not been there and can only refer to it. This painting here was not always at St. Alto — it originally hung in the chapel in the village of Einbettl (Ainpet, Einbettl) which was torn down in the 19th century.

Here the chapel at Petersbrunnen, or St. Peter’s fountain; however, the name may well stem from “Betenbrunnen”. In any case the water was long considered to have healing properties, and in the 16th century Duke Wilhelm IV had the chapel built, alongside facilities for cure-seekers (to keep the riffraff separate from the paying guests). The baths are gone, the chapel is still there. In his book “Romerstraßen und Kultplätze” (Roman Roads and Ritual Sites), Martin Bernstein sees an irony in the fact that the chapel, built over a possible heathen holy site, has to be renovated frequently due to problems with moisture. The revenge of the Beten, perhaps.

The Villa Rustica (country villa and farm), built in 150 AD, excavated in 2002. The glass structure covers the part of the house which had heated floors (Hypocaustum) and a bath. Nearby Gauting (then Bratananium) was where the Roman road crossed the river Würm (Starnberger See was once the Würmsee. It began its name change in the 1800s and made it official in 1962.) Evidence of crops and livestock raising were found. Romans were good at adapting to what grew here already (spelt, emmer-wheat) and introduced wheat and rye. From other Roman farm excavations it is certain there were also animal stalls, silos, barns, and lodging for the farm workers. A millstone was found near this site, indicating a flour mill.
The method used to heat the floors allowed smoke to escape from behind the walls, thereby also heating the rooms to a comfortable temperature. To realize that, even over a thousand years later, kings were living in cold drafty castles, drives home the meaning of the term Dark Ages.

Finds from the nearby spring, most likely offerings, all copies for display here: two house keys, pottery, a slate writing tablet. The large stone is a copy of a Roman gravestone which is believed to belong to the owner of this villa. It is written that he came from Braga (northern Portugal), had a long military career, and that his loving wife erected this stone for him. The original stone was discovered to have been built into the side altar in the above-mentioned St. Alto church (where it remains today), presumably hauled off from one of two Roman urn graves nearby. Whether the stone, the graves and the villa all deal with the same 2 people is speculative, but highly probable. This spring, incidentally, provided the means of determining the date that the farm was in use — the farmer had had a wooden, box-shaped well built on it, which was nicely preserved upon discovery. The wood fragments of the well itself — plus other pieces which had been used to fill it when the farm was abandoned — were then dendochronologically dated.
The Villa Rustica is not directly accessible by car, but one can walk there along the bike path — from the above-mentioned village of Einbettl. And with that, the circle is complete.

Forgotten Bavaria: Sunderburg

High above the Amper River lies a mountain spur known as the Schlossberg (Castle Hill) or the Sunderburg, where evidence has been found of settlements from different eras. Excavations have shown that people lived here as early as the early Bronze Age (app. 1700-1600 BC). and there have been finds belonging to the Urnfield Culture (app. 1200-800 BC, and there are indeed grave mounds nearby.) In the Hallstadt Culture years the settlement was apparently abandoned. I have no knowledge as to whether the Romans used the hill for any strategic purpose, although it is rather close to the Via Julia, the roman salt road which ran from Salzburg to the Donau at Günzburg.

In the 11th century a fortress was allegedly erected on the hill by Count Friedrich of Diessen-Andechs, and Middle Age archaeological finds confirm this. The name Sunderburg was first mentioned in records in 1447. The House of Wittelsbach built a hunting lodge there in the 16th century.
On the steep slope to the river one finds mixed forest an, below that, rare flora in the wetland meadows downriver.

There is no information on hand about the earthwalls an the plateau, they could have been constructed in any of the periods where people used the hill.
An old local tale about the Sunderburg tells of it going under with all its inhabitants and treasures. A peasant, finding glass shards on the ground, took one home to find it had turned to gold. When he returned for more shards, they had all vanished. Another story tells of two pails of gold deep in the castle well, guarded by spirits which cannot be banished, which sinks further into the mountain every year. Similar stories of ancient gold in ancient fortresses can be found in Tirol, and probably wherever old, pre-christian settlements are known to have been. The locals may have known nothing of those prehistoric people, but the myths and legends often contain something of them.

Hannah and Her Lovers

The site of the long log house today.

When Theophilus Gates, the founder of the Battle-Axe religious movement, passed away in 1846, the “indomitable” Hannah Williamson succeeded him as leader among the saints. She was already well-known in “Free Love Valley”, preaching and prophecying in the fields and roads.

She also became attached to the Stubblebine family. One mate, however, could not suffice for this remarkable woman. In the long log house near the Cold Springs, lived young Dave, Dan and Hannah. Dave was a carpenter, Dan a smith. The brothers farmed a little, but their specialty was small hand coffee mills. Dave did the woodwork, Dan the iron, and when they had a supply they took them to Philadelphia. The carpenter shop was in the log house, the smithy back in the woods, and there was a springhouse over which Hannah had a room for herself.
The state had already seized a thousand dollars in cash, cattle and farm goods for the support of Dave’s discarded wife. When his brother-in-law had endeavored to inform Dave of the hearing at Court upon this question of who was to provide for the upkeep of Catherine Stubblebine, he had refused to receive the paper, or to hear it read, observing that it might as well have been left in West Chester, and that no honest man would have anything to do with it. Catherine continues to live with her brother in the valley, and was an important witness at the trials of 1843, where her husband was dealt a sentence of eighteen months imprisonment.*

Hannah, as the world was learning, thought and acted in superlatives, measured life in the grand proportions which her torrential emotions demanded. When she found herself with child, it was a new messiah that was to be born, and when the baby died, it was laid away to await a mighty resurrection. Twice “Christ” was born in the log house, and buried, once under a great Chestnut tree nearby, once in a field by the road.

Valley children used to pick through for the log house’s rubbish heap for discarded round pieces of wood, cut from the tops of the coffee mills, to make wheels for their wagons.

But it was always with a thrill of terror that they passed the small hollows in the ground that marked the graves. At night, with the tangled shadows and the ghostly rustling of the woods about one, it was a difficult matter to get past at all. Even older people had a solemn stare for the places “where they buried Christ.” The neighbors feared both the place and its people. Israel Miller said he would not go to the log house for the best horse you could give him.

 

Text from “Theophilus The Battle-Axe”, Charles Sellers, 1930. Patterson & White, Philadelphia.

* Along with several others, for disregard of marriage law.