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.
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.