Timeless Autumn

We are on our way to Berwartstein, a magnificent castle of many in the Wasgau mountains. My pen bumps and dives along the page as I try to take notes in an Opel going 140 kilometers per hour.

“There is Hambach Castle, we will go there another day,” Matthias nearly shouts above the road noise. “See it on the hill? In 1832, the whole region made a protest, not just Germans, but Poles and Czechs, too, a protest for a parliament with elections, and for a free press.” My cousin Matthias Weber is our guide again today, as he was yesterday when we made the wall walk in Freinsheim.  Dave is in the front passenger seat, his eyes glued to the Autobahn as Matthias barrels us along. “What is that word, for the thing you put the baby in when you put him to sleep at night?”

“A crib?” I shout back.

“That’s right. Gut. A crib. So then, Hambach is called the crib of Democracy.”

I burst into laughter until I have to hold my stomach from the ache. Matthias is mystified. At last I regain enough composure to explain the distinction between a cradle and a crib, and he laughs along.

Later, as we wind along mountain roads, Matthias squeals the car to a stop at the sight of a “Leiterwagen” – a ladder wagon – on display in the middle of a field. It’s special to this region, Matthias tells me, and of very clever design, since it is made up of two ladders and two sets of wheels. Farmers would arrange the lightweight wagon in various ways for different uses. Because it is collapsible, it is easier to store. I am captivated as much by the wagon as I am by the crocuses in the field – in late Autumn! Beautiful purple crocuses sprinkled among the thick green grass – they’re called Herbst-Zeitlose, Matthias tells me. I’ve never seen crocuses that bloom in autumn before. I learn the translation later, back at the house – Timeless Autumn.

Ach ja, the food. The well-set Pfälzer table. Merrily, we feast. On the plate pictured here, the food is cooked to perfection by Manfred’s mother Marliese. We’re enjoying Saumagen (stuffed sow’s stomach), Leberknödel (liver meatballs) and Bratwurst, all served with mashed potatoes and sauerkraut. Und naturlich, Riesling spritzers. The weather has been beautiful. We ate in the courtyard of my cousin Manfred Weber’s home.

Seattle nach Freinsheim

In 1857, Michael Harm traveled from Freinsheim, Germany to New York harbor on the packet ship Helvetia with 297 passengers on board. The journey took 46 days. In 2010, Dave and I flew from Seattle to Freinsheim on a Boeing 777, packed to capacity at 440 passengers, in 9 hours and 20 minutes. We flew over the Atlantic under the beacon of a full moon. We arrived at dawn.

My cousin first gave us a walking tour of Freinsheim, and what I’ve written for my thesis so far has instantly eroded to sandstone rubble. Knowing a place through books is like knowing the German language through an on-line computer class — sketchy at best. Along the Freinsheim wall walk, we encountered some narrow passages, one nicknamed “stink alley”. Once upon a time there were only two gates in and out of the village. The one pictured here is the Eisentor.

The wine farmer statue in the picture behind Matthias and me has a Logel on his back, a special barrel backpack for lugging around harvested grapes. Did I mention it is harvest time? I may get to harvest grapes while I’m here — I’m definitely getting to sample the vintages.

In the evening we went to the final day of the Wurstmarkt in Bad Durkheim, the oldest and largest wine festival in the world. I’m told the Wurstmarkt is celebrating its 570th year. (Official mention of the festival dates to 1830.) Back at the start, farmers wheeled casks of wine to the town in wheelbarrows, set up tents and served food and drink. All these tents in the photo shelter thousands of wine drinkers. My cousin tells me the whole point is to cram together, to drink and to laugh and to meet people. Willkommen auf Deutschland.

A little Marx-Engels goes a long way

At first as I envisioned this thesis topic, I had trouble imagining the mindset of a person living in the 1800’s, so I started skimming the writings of some of the great philosophers of the day: Locke, Hegel, Kant, Darwin …

Around that time, two classmates dropped by my house for a visit. One of them left the room and returned grinning like she’d found the key to my school locker.

“Guess what Claire has in her bathroom?” She held up a dog-earred paperback. “Friedrich Nietzche!”

Oh yeah?! So guess what I sleuthed out on her bookshelf? The Marx-Engels Reader! Ha!

Oddly, the Marx-Engels Reader has been one of my favorite nineteenth century heavyweights. Karl Marx goes into painstaking detail on human history. He strikes me as ridden with angst, desperate to determine how on earth human beings landed in such a commercial industrial fix. In Marx’s early years, the pre-industrial way of life, where people devoted their lives to the betterment of their families and their village, was in rapid decline. More and more people were moving to town for factory jobs and a monetary income.

Marx saw this trend toward focus on the individual as the loss of human interdependence and cooperation. I hear an echo in our “global community” parlance of today in these words of Karl Marx, written in 1845-46 in The German Ideology:

Only in community with others has each individual the means of cultivating his gifts in all directions; only in community, therefore, is personal freedom possible.

The wonder of it all

I am intrigued without cease about my mid-19th century thesis topic, about German immigrants to Cleveland, Ohio, about blacksmithing and carriage making, about the Rheinpfalz before and after 1848, and Cleveland from pre-Civil War America through the Gilded Age.

Whenever I sit down to write, I come up with more to wonder about. I submit here a smattering of questions from a recent writing jag:

– What flowers grow wild in the Rhineland-Palatinate?

– What wood are front doors made of in Freinsheim? in the 1850’s, would they have been painted, varnished, or oiled?

– In Cleveland during the Civil War, would a blacksmith have been doing his patriotic duty by staying at his forge, or enlisting as a soldier? Or?

– What parliamentary rights did Pfalzers lose after Prince Wilhelm brought his armies to the region in 1849?

– What superstitions were prevalent in the day, on either side of the Atlantic?

If you know the answer to any of these questions, or know where I might go to find out, I welcome your input.

By the by, here’s a link to inventors in the second half of the 19th century. We’re talking batteries, basketball and blue jeans …

Finishing

I took the four day blacksmithing class in mid-June. What with one thing and another, the summer is almost over and I never did finish my metalwork.

My plant hanger and fire pokers still had traces of scales (slag) that needed to be polished off with a stiff metal brush. What’s more, rust had begun to speckle my projects, a sure sign they needed their finishing touches.

“When you get home, you’re gonna want to finish these,” Tim Middaugh had said, a cup of coffee in his hand, his safety glasses still on as he tipped back precariously in his plastic lawn chair. “Heat ’em up in your oven, or on your grill, to about 200 degrees. Brush ’em really good, and while they’re still warm, rub ’em all over with Johnson paste wax.”

With some trepidation, I went ahead and followed instructions. Our outdoor grill worked like a charm. I could have used a vise, but settled for a less-than-perfect brushing. Still, most of the scales came off, and the paste wax did the rest. Now my metalwork is officially finished, it feels like summer has come to a satisfying end.

Wandering nach Deutschland

One branch of my family, the Handrichs, first emigrated from the Rheinpfalz to Cleveland, Ohio in 1840. They’d come with the idea of buying farmland, but remained in Cleveland as barrelmakers and blacksmiths. In 1857, the Handrich’s grandson, Michael Harm, came to Cleveland and made a life for himself there as a carriage maker.

Watercolor by Clyde PattersonMichael Harm returned to his hometown of Freinsheim several times in the latter half of the 19th century. After he passed away in 1910, his descendants continued to write letters, but did not see each other in person. My grandmother corresponded with Anna and Helena, women she had never met in person.

My father, Clyde Patterson, painted this watercolor of Freinsheim when he first visited in 1949. He went back several times. Now I am preparing for a visit to Freinsheim to see family there. I am going for the Kulinarische Weinwanderung and to research my thesis. I can hardly wait.

Tinder news

My approach may be tangential, but for some reason, in writing about the 19th century I’ve felt compelled to read Charles Dickens. Maybe because I have two complete sets of Dickens novels, handed down from my ancestors, their spines staring me down from my bookshelves. Or perhaps because Charles Dickens visited the U.S. in 1842, travelled through Ohio no less, and wrote accounts about his visit, published as “American Notes,” in 1843.

So I’m reading David Copperfield, and recently stumbled across another clue in the ever expanding treasure hunt through the 19th century. I was wondering, for purposes of literary exposition, how people lit their hearth fires and pipes back then. In my reading of Ohio history, I’d found that the Diamond Match Co. was a significant part of history in Akron, Ohio, beginning in 1881. But when did matches first enter the scene? The right terminology in Dickens helped me delve further into my search. It turned up on pp. 90-91:

But the greatest wonder that I heard of Mr. Creakle was, there being one boy in the school on whom he never ventured to lay a hand, and that boy being J. Steerforth. Steerforth himself confirmed this when it was stated, and said that he should like to begin to see him do it. On being asked by a mild boy (not me) how he would proceed if he did begin to see him do it, he dipped a match into his phosphorus box on purpose to shed a glare over his reply, and said he would commence by knocking him down with a blow on the forehead from the seven-and-sixpenny ink-bottle that was always on the mantelpiece. We sat in the dark for sometime breathless.

That was it: nineteenth century phosphorus matches. I found all kinds of leads, here’s just one, at the Ideafinder.

Living forward

One of Søren Kierkegaard’s well-known quotes goes something like this: “Life is to be understood backwards, but it is to be lived forwards.” According to a website called Kierkegaard Quotations, even this seemingly original thought is derivative.

Kierkegaard is alluding to Carl Daub, 1765-1836, professor of theology at Heidelberg university. This is what Daub says … : ‘The act of looking backward is, just like that of looking into the future, an act of divination; and if the prophet is well called an historian of the future, the historian is just as well called, or even better so, a prophet of the past, of the historical’. Kierkegaard repeats this thought of Daub, putting it together with the thought that life is “lived forward”. Life can be interpreted only after it has been experienced, but the past informs one’s understanding and grasp of the future.

Freinsheim

I’m planning a trip to Germany, to my great-great grandfather’s hometown of Freinsheim. In preparation, I am writing letters in German to relatives there. I remember my grandmother Emma sitting at her kitchen table, the German dictionary set beside her, to write letters to the German relatives of her generation. She was so precise about it she kept a ruler handy to write in perfectly straight lines.

My great-great grandfather was inspired to emigrate to Cleveland based on letters written by his grandfather and uncles already there. Today’s correspondence between my family and the families in Germany is an echo of the past, derivative of what has gone before us for many generations. It is also lighting the way forward.

Asphalt Anachronism?

The author Gore Vidal peppered his historical fiction novel 1876 (a novel about how Republicans bulldozed the election and bought electoral votes after their candidate Governor Hayes lost the popular vote–sound vaguely familiar? Who says history doesn’t repeat itself?) with incidental information about the newest technologies of the day. Typewriters, telephones, and perpendicular railways (elevators) were all coming into their own. By 1876, railroads had started the trend of vegetables shipped North from Florida to be devoured out of season, a luxury we still enjoy to this day.

Based on my research, all of Vidal’s references were historically plausible. But then, I stumbled across a reference to asphalt pavement. Really? Asphalt? I had to look into that one, and, yet again, Vidal is correct — Pennsylvania Avenue in Washington, DC was paved with asphalt in 1875. Of course it was. Why? Asphalt cement is defined in Wikipedia as: “the carefully refined residue from the distillation process of selected crude oils.” By the mid-1870s, we had struck oil big-time.

The Encyclopedia of Cleveland notes that by the 1880’s, the general consensus was that roads made of asphalt were ‘unendurable.’ Ha! No wonder we’re greeted by construction crews and orange cones on our highways every summer. Then again, at the time, asphalt was considered a better solution than “plank roads.” In the mid-nineteenth century, wood was so plentiful it was even used to build roads. Until it rotted and rutted, of course. Oops, never ones to think ahead, are we?

19th century Cosmos

Modern-day denizens are more likely to associate the word “Cosmos” with Carl Sagan, the host of the 1980’s public television series of that same name.

In the 19th century, however, Cosmos would have been associated instantly with Alexander von Humboldt.

The book jacket of The Passage to Cosmos, by Laura Dassow Walls, describes this “explorer, scientist, writer, and humanist” as:

… the most famous intellectual of the age that began with Napoleon and ended with Darwin. With “Cosmos” [1845], the book that crowned his career, Humboldt offered to the world his vision of humans and nature as integrated halves of a single whole. … Humboldt’s science laid the foundations for ecology and inspired the theories of his most important scientific disciple, Charles Darwin. In the United States, his ideas shaped the work of Emerson, Thoreau, Poe, and Whitman. They helped spark the American environmental movement through followers like John Muir and George Perkins Marsh. And they even bolstered efforts to free the slaves and honor the rights of Indians.

In 1869, across the United States, Humboldt centennials honored Humboldt’s 100th birthday (he had died ten years prior, in 1859). There were public gatherings and speeches and operatic arias. Walls notes: “The proceedings and reports of the 1869 Humboldt centennials show a country still fighting the battles of the late 1700s: was the United States a cosmopolitan nation based on reason, enlightenment, and liberation from superstition, as Jefferson had believed? Or was it still a Puritan stronghold resting on God’s word and providential design? A wide spectrum of positions had opened up around Humboldt, from conservatives upset with his failure to acknowledge the creator, to moderates like Agassiz and Bachman who appropriated him as a Christian in spirit if not in doctrine, to freethinking Transcendentalists like Emerson and Higginson, to radical materialist atheists like Heinzen and Ingersoll.” (p. 318)

Darwin’s Origin of Species came along in 1859, but by 1880, even Darwin’s theory of natural selection were subsumed by alternate theories, and wouldn’t re-emerge until the early twentieth century.

In her epilogue to Passage to Cosmos, Walls is eloquent:

Humboldt’s Cosmos is about regrounding imagination, about reimagining science, about reminding us that humans are natural and nature is human. … We have no language for speaking of humans and natures as a single, law-governed, dynamically interactive and reflective whole. So we face the future, this peril we have precipitated, shorn of tools and of the organs of perception that tools provide. Cosmos was the fabric that Humboldt spent a lifetime weaving, the one fabrication that, he thought, would make all our technologies and visions and hopes and poems speak to each other. Like groundwater, it’s still there under our feet …

(pp. 316-317)