Читать книгу Blue Ridge Country - Jean Pichon Thomas - Страница 8

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Difficulties of communication are enough to explain the isolation of mountaineers. For long years, even until yesterday, the only roads were the beds of tortuous and rockstrewn watercourses that were dry when you started at sunup and were suddenly transformed by a downpour to swollen, turbulent streams, perilous even to ford.

But for all that, in 1803 there were a million settlers in the southern highlands. Hardships of life there might have shaken a man’s faith but not his love of the country. In Kentucky alone in 1834 there were 500 pensioners of the Revolution. And when the guns roared at the opening of the Civil War, the southern highlanders sent 180,000 riflemen to the Union Army.

An isolated people drops easily into illiteracy. Cut off as the mountain men were from the outside world, they knew little of what was going on beyond their mountain walls. Even if newspapers had found their way to the mountaineer’s cabin they would have been of little use to men who could not read. On the other hand, had the mountain men known of the great westward movement toward the plains few of them could have joined the caravans. The mountaineer had no money because he had no way to produce money. For that reason he could not even reach the nearest lowlands. Even if he had moved down into the lowlands he could not hope to own land but would only have fallen once more into the unbearable state of his forbears in Ulster—that of tenant, or menial, with proprietors and bosses to harass his life. This peril alone was enough, aside from the lack of money, to make the highlander shrink from the society of the lowlands. The few who straggled down were glad enough to return to the cloister of the mountains. Besides the mountaineer didn’t like the climate or the water down there. The sparkling, cool mountain brook, the constant breeze and bracing air were much more to his liking. Indeed the climate has had its effect upon the mountaineer, not only upon his physical being—he is tall and stalwart; few mountain men are dwarfed—but the bracing air enables him to toil for long days in the open. He can walk—or hoe corn on an almost perpendicular corn patch—from daylight till dark. He is patient and is never in a hurry. Time means nothing to him. Down in the Unakas a mountaineer once had a cataract removed from the right eye. The surgeon told him to return in a couple months when it would be safe to operate upon the other eye. Twenty years elapsed before the fellow returned to the doctor’s office; when he was chided for the delay he answered unconcernedly, “I ’lowed ’twas no use to be in a hurry about it.”

Yet for all their seeming indifference the people of the Blue Ridge, who locked their offspring generation after generation in mountain fastnesses that have barred the world, have kept alive and fresh in memory the unwritten song, the speech, the tradition of their Anglo-Saxon and Anglo-Celtic ancestors.

Down through the centuries the blood and traditions of the pioneers have carried, creating a stalwart, a fearless people. Hidden away in the high crannies of the Blue Ridge they have come to be known as Mountaineers, Southern Highlanders, Appalachian Mountaineers, and Southern Mountaineers. But if you should ask a name of any of the old folk of the Blue Ridge country they doubtless will tell you, “We are mountain people.” Never hill-billies! A hill-billy, the true mountain man or woman would have you know, is one born of the mountains who has got above his raising, ashamed to own his origin, one who holds his own mountain people up for scorn and ridicule. To mountain folk the word hill-billy is a slur of the worst sort. A slur that has caused murder.

They recognize no caste in the Blue Ridge Country. They are hospitable beyond measure, I have come to know in my long years of roaming through the mountains, first as court stenographer in isolated courts, then as ballad collector. I have never entered a mountain home throughout the Blue Ridge, no matter how humble the fare, where man, woman, or child offered apology for anything, their surroundings or the food and hospitality given to the stranger under their roof. “You’re welcome to what we’ve got,” is the invariable greeting—though the bed be a crude shuck tick shared with the children of the family, the fare cornbread and sorghum.

As a child I used to go to the cabin home of one of my father’s kinsmen, a man who could neither read nor write, though he knew his Bible from cover to cover and could cite accurately chapter and verse of any text from which he chose to preach. There was but one room in his house of logs with its lean-to kitchen of rough planks, but never did I hear father’s kinsman or his wife offer any word of excuse for anything. When it was time for victuals his wife, with all the graciousness of nobility, would stand behind her guests, while her man, seated at the head of the table, head bowed reverently, offered thanks. Then, lifting his head, he would fling wide his open palms in hospitality, “Thar hit is afore you. Take holt and eat all you’re a-mind to!” And turning to his wife, “Marthie! watch their plates!” My great-aunt kept a vigilant eye on us as she walked around the table inviting us to partake, “Hure, have more of the snaps. Holp yourself to the ham meat. Take another piece of cornbread. ’Pon my word, you’re pickin’ like a wren. Eat hearty!” she urged, while above our heads she swished the fly-brush, a branch from the lilac bush in summer, otherwise a fringed paper attached to a stick.

They learned through necessity to put to use the things at hand, made their own crude implements to clear and break the stubborn soil; they learned to do without.

Their poteen (whiskey) craft, handed down by their Scotch-Irish ancestors, survives today in what outlanders term moonshining. Resentment against taxation of homemade whiskey survives too. The mountaineer reasons—I’ve heard them frequently in court—that the land is his, that he “heired it from his Pa, same as him from hisn,” that he plants him some bread without no tax. Why can’t he make whiskey from his corn without paying tax?

As for killing in the Blue Ridge Country. In my profession of court stenographer I have reported many trials for killing and almost invariably my sympathy has been with the slayer. Usually he admits that he had it to do either for a real or fancied wrong, or for a slur to his womenfolks. I’ve never known of gangsters, fingermen, or paid killers in the Blue Ridge Country.

With an inherent love of music, handed down from the wandering minstrels of Shakespeare’s time, and with a wealth of ballads stored up in their heads and hearts, they found in these a joyful expression. Even the children, like their elders, can turn a hand to fashion a make-believe whistle of beech or maple, although they may never know that in so doing they are making an imitation of the Recorder upon which Queen Elizabeth herself was a skilled performer. Little Chad at the head of Raccoon Hollow will cut two corn stalks about the length of his small arms and earnestly proceed to make music by sawing one across the other, singing happily:

Corn stalk fiddle and shoe-string bow, Best old fiddle in the country, oh!

not knowing that Haydn, the child, likewise sawed one stick upon another in imitation of playing the fiddle. And there’s Little Babe of Lonesome Creek who delights in a gourd banjo. His grandsir, finding a straight, long-necked gourd among those clustered on the vine over kitchen-house door, fashioned it into a banjo for the least one. Cut it flat on one side, did the old man, scooped out the seed, then covered the opening with a bit of brown paper made fast with flour paste, strung it with cat gut. And there, bless you, as fine a banjo as ever a body would want to pick.

They are neighborly in the Blue Ridge Country. They ask no favor of any man. Yet the road is never too rough, the way too far, for one neighbor to go to the aid of another in time of sickness or death. I knew a little boy who was dangerously sick with a strange ailment that primitive home remedies could not heal. Neighbor boys made a slide, a quilt tied to two strong saplings, and carried their little friend some ten miles over a rough mountain footpath to the nearest wagon road. There, placing him in a jolt wagon, the bed of which had been filled with hay to ease his suffering in jolting over the rough creek-bed road, they continued the journey on for thirty miles to the wayside railroad station where the cars bore the afflicted child on to town and the hospital.

A feud is the name given to their family quarrels by the level-landers. Mountain people never use the word. They say war or troubles. Their clannishness was inherited from their Scotch ancestors, and the wild, rugged mountains lent themselves perfectly to warfare among the clans. They had lived apart so long, protected from invasion and interference by their high mountain walls, that they learned to settle their own differences in their own way. They knew no law but the gun. If John warned his neighbor Mark that Mark’s dog was killing his sheep and the neighbor did nothing about it, John settled the matter forthwith by shooting the dog. Families took sides. The flame was fanned. The feud grew.

However, in time of disaster, with grim faces and willing hands, they come to the aid of an unfortunate neighbor. Once when a terrible flood caused Troublesome to overflow its banks, carrying everything in its raging course, I saw a team of mules, the only means of support of a widowed mother of a dozen children, swept away. She hired the team to neighbors and thus earned a meager living. I remember the despair of that white, drawn face as the widow looked on helplessly at the destruction. Not a word did she speak. But before darkness the next day neighbor men far and wide, and none of them were prosperous, chipped in from their small hoards and got another team for the woman.