Revisited Myth #139: The association of black-eyed peas with New Year’s Day and good luck comes from Sherman’s March to the Sea during the the Civil War

December 28, 2018

Pat McMillion from Burritt on the Mountain, Huntsville, AL, wrote to ask if I would take on this story behind the tradition that black-eyed peas eaten on New Year’s Day would bring good luck. (Actually, I had mentioned it back in July of 2013, but this week we’ll give it full court press, as I’ve been seeing displays of dried peas in the grocery stores, ready for New Year’s Day.)

The story told throughout the South is that the tradition of eating black-eyed peas on New Year’s Day for good luck dates back to Sherman’s March to the Sea in the fall of 1864, when the Yankees laid waste to the Georgia countryside, stealing, killing, or burning everything in their wide path. Survivors faced starvation, until they realized Sherman’s men had left silos full of black-eyed peas, thinking it was food fit only for livestock, as was the case in the North at that time. And since there was no more livestock, there was no use for the peas, so theYankees left the beans alone, and the South was saved from starvation. Hence the good luck. (The relationship to New Year’s Day is fuzzy.) 

Anyone knowledgable about history would surely raise their eyebrows at this lame story–silos full of black-eyed peas in 1864? According to footnoted references in Wikipedia, the first modern silos were invented in Illinois in the 1870s, but we’ll leave that aside, assuming the story doesn’t really mean silos but rather “storage.” It’s just hard for me to picture Sherman’s troops being quite that carefully judgmental as they loot and burn a wide swath of territory for over a month. All the soldiers who came across storage bins with black-eyed peas came to the independent conclusion that they could be left in place because they were no use to anyone but animals? Not logical. Another flaw in the story: the Yankees actually did confiscate animal fodder–millions of pounds of it–either for their own animals or to ship North as contraband. 

But never mind common sense, we must search for hard evidence! (Excuse the enthusiasm, I’m having a glass of wine as I write.)

Black-eyed peas are native to Africa and/or the Far East, and they figure prominently in Southern African-American cuisine. It’s logical that the African-born slaves brought food-related customs with them (“cultural baggage”) long before General Sherman marched to the sea. But black-eyed peas also belong to a 2,500-year-old Jewish custom that links the food to a celebratory meal at Rosh Hashanah. Martha Katz-Hyman, curator at Yorktown Victory Center, sent an informative link to a Jewish article which points to the Babylonian Talmud. “Now that you have said that an omen is significant, at the beginning of each year, each person should accustom himself to eat gourds, black-eyed peas, fenugreek….” Each of the foods (nine in total) represents something different for the year ahead; the black-eyed peas symbolize good fortune.” Read more: http://forward.com/articles/112887/at-rosh-hashanah-black-eyed-peas-for-good-fortune/#ixzz3OMoliuUG. The good-fortune/New Year link to black-eyed peas, this article states, likely arrived in America with the Sephardic Jews who moved to the South. The traditions of the Jews and the African slaves, who did much of the cooking in Southern homes, overlapped with black-eyed peas.

Sharon (no last name) wrote in July of 2013 that “if 18th c. Jews traditionally ate beans for Rosh HaShana, it wasn’t for luck. Rosh HaShana is a two-day “yom tov” or holy day, and Jews are not allowed to light fires or cook on holy days. So it was a long-standing tradition to assemble a casserole, usually something like a pot of beans, and set it among the banked coals on the hearth before the holiday starts, so it will slow-cook like a crock pot meal, and still be hot a day or (even two days) later. However I seriously doubt that anyone in the American South learned this from their Jewish neighbors as a New Year’s tradition. Rosh HaShana is in September or very early October, and non-Jewish southerners would almost certainly not have understood enough about the holiday to make the connection to their own New Year’s celebrations.” Good point, Sharon, but Rosh Hashana is the Jewish new year, so the connection is there.

Another article in Forward.com, the Jewish Daily, explains a mixup between fenugreek and black-eyed peas (although I note the quote from the Talmud mentions both, so there, at least, is no mix up.). “Fenugreek is a little seed that the Talmud calls rubia, which sounds like yirbu, the word for “to increase” — as in, to increase luck. But it actually increased confusion, says [food historian] Gil Marks, because the Sephardim got it mixed up with lubia, the word for black-eyed peas. So the Sephardim began eating black-eyed peas rather than fenugreek for good luck in the new year, a tradition they brought with them when some of them up and moved to the colonies. There, non-Jewish Southerners picked up the tradition, too, which is why — Marks swears — to this day, many of them eat black-eyed peas on Rosh Hashanah.” Thank you, Mr. Marks.

Read more: http://forward.com/articles/142762/for-rosh-hashanah-eat-these-symbolic-sounding-food/#ixzz3ORjEzzpS

Another reader of this blog, a “Southerner married to an Englishman,” chimed in. “In northeast England it is traditional to eat carlings on New Years for good luck. Carlings [or carlins] are a black-eyed pea. This tradition is older than the U.S. Civil War and comes from an old Catholic tradition during Lent. Carlings began to be seen as good luck, period. The history of the Carling Festival and Carling Sunday [during Lent] might help with understanding why southerners eat black-eyed peas for good luck at new years.” 

So . . . as we enter the new year, let’s view this myth with some skepticism. The association of black-eyed peas and good luck seems to date back before the American Civil War, and it seems to have existed in at least two distinct cultures: northern English and Jewish. I can’t provide definitive proof that it is a myth, and you needn’t be convinced, however, I am. (Pass the wine bottle.) And may the new year bring you good health and much happiness! Cheers!

6 previous Responses to Myth #139: The association of black-eyed peas with good luck comes from Sherman’s March to the Sea during the the Civil War.

  1. Pat McMillion says:

    Thank you so very much!!! I knew that logically this was a myth but just didn’t have the proof! I hope to meet you some day so I can give you a hug of thanks for all you do!

    Sent from my iPhone

    >

  2. Thank you, ma’am. Your blog is always a good read. I was born and raised in Richmond, Virginia (which is a lot further South than it looks on a map), and I have never heard that Sherman story. Is it really that widespread?

    • Mary Miley says:

      I’m in Richmond too, and no, it isn’t THAT widespread. Mostly in Georgia, I expect, with that General Sherman angle. I hadn’t heard it myself until a couple readers sent the story to me. One reader said she had heard it as a youngster and she was from Mississippi.

      Hanley, Kevin says:

      Actually, Mary, they could very well have referenced silos! Though, as you state, the modern silos as we know wasn’t invented until the 1870’s in Illinois, aboveground silos were known before that. In the 1850’s, in France, they built some of masonry, lined with sheet iron. Prior to that, underground silos, were all the rage, going back to Greek (siros) and Roman (sirus/syrus) times. Both early terms referred to pits for storing grain. Its from those roots that the term “silo” evolved from. Remember the scene in the “Ten Commandments” when Charley Heston a/k/a Moses breaks open the Egyptian priests granary. Those mud brick storage bins were silos. So those southerners may have had underground “silos” on their farms. Civil War texts refer to the Georgian crowd, as with many southern farmers, burying their goods: crops, the good silver, etc., underground to hide them from those da*ned Yankees.

      BTW, no I’m not a silo historian. In the research for info about the Wick and Ford family farms here at Morristwon NHP, I wondered if they may have had such “silos”, and came across a whole bunch of neat stuff about silos (especially an 1880’s British book about the proper storage of their fodders. Those Brits really dug their agriculture! Course, what they did with their mudders we’ll never know. Sorry, couldn’t resist!)

      Kevin Hanley Park Ranger, MORR

      • Mary Miley says:

        Thanks for the information, Kevin. I’m afraid my brain leaped directly to tall, cylindrical silos when I read this term. Of course other grain storage facilities have been around for millennia, and I’m sure that’s what the story was referencing.

    • i know I’m rather late, but the other factor people tend to ignore or just flat out miss is that Sherman had contact with Federal units from Tennessee and Kentucky at least during the battle of Atlanta, so I’m sure that he was well informed about black-eyed peas.

Advertisements

Christmas . . . is it Merry or Happy?

December 20, 2018

This isn’t an actual myth, but in honor of the holidays, I thought I’d post this bit of research submitted by Kenneth Archbold of Mount Vernon, who reports that people there were debating which greeting–Merry Christmas or Happy Christmas–would have been used during George Washington’s time. Thank you, Kenneth! 

From what I’ve been able to find out, “Merry Christmas” is indeed what one was more likely to use at the time, if any greeting was used at all. Different sources trace the origin of the phrase back to different dates, but in each case that I’ve seen, they all pre-date the 18th Century. The casual use of the phrase in Charles Dickens’ “A Christmas Carol” seems to suggest that it was already well-known to the English by the early to mid-19th Century. “Happy Christmas” seems to have originated in the late 19th Century and, in the opinions of some, grew out of the temperance movement in an effort diminish any association of Christmas with the alcohol fueled celebrations of Christmas past (the word “merry” being often associated with drinking, indulgence and raucous celebrations).

If you were to step back in time to 18th-century America, how likely would you have been to hear any greeting at all on Christmas day? As you probably already know, that depended on where exactly you were. If you were in New England, the answer would be none at all since the Puritans had banned the holiday in the mid-17th century, and it wouldn’t be celebrated there again until the early 19th century. The Quakers in Pennsylvania might not have outlawed it, but they didn’t really observe it either. Anglicans, Catholics, Lutherans, etc. on the other hand celebrated Christmas as we might expect with parties, dances, big dinners, decorating with holly and mistletoe (no Christmas tree, though) and good Christmas cheer. An article on the subject is here: http://www.revolutionarywararchives.org/christmasthen.html According to this article, Christmas was celebrated most heartily in the Southern colonies.

So all considered, I think it is appropriate to gladly wish visitors to Mount Vernon and Williamsburg a Merry Christmas.


Revisited Myth #74: The Christmas tree tradition was brought to America by German immigrants.

December 11, 2018

Well, yes and no. Ironically, the German Christmas tree came to America from England, courtesy of an English queen.

The Christmas tree is a German tradition that can be traced back to the 1500s to Strasbourg, which is now part of France. (See Myth #73)  But it was a minor tradition confined to the Alsace region that did not spread to the rest of Germany until after 1750. German-speaking immigrants had been coming to America in significant numbers since the late 17th century. Many came from parts of Germany where the decorated tree custom was unknown. Many did not celebrate Christmas at all, for religious reasons (like the Puritans in New England). So, not all German immigrants were aware of the Christmas tree custom, and some of those who were aware of it opposed all celebration of Christmas. 

But some German immigrants did celebrate the holiday with a decorated tree. There are numerous references to Christmas trees in America, each competing to be first in its state or region, and a few lay claim to the 1700s. Whenever the name of the family setting up one of these early trees is known, it is a German-sounding name. But this quaint German custom might well have died out as immigrants assimilated had it not been for the influence of an English queen.

When Queen Victoria’s German-born husband and first cousin, Prince Albert, arranged for a fir tree to be brought from his homeland and decorated in 1841, it created a minor sensation throughout the English-speaking world, thanks to the newly important media: the magazine. Everyone knew about Queen Victoria’s Christmas tree. A print of the royal family gathered about the Christmas tree at Windsor Castle appeared in the Illustrated London News in 1848, then in Godey’s Lady’s Bookin 1850, and was reprinted again ten years later. The six-foot fir sits on a table, each tier laden with a dozen or more lighted wax tapers. An angel with outstretched arms poses at the top. Gilt gingerbread ornaments and tiny baskets filled with sweets hang by ribbons from the branches. Clustered around the base of the tree are dolls and soldiers and toys.

The queen’s Christmas tree certainly caught the public’s imagination. It was not, however, the first German tree in England, as is commonly thought. Queen Victoria had seen one as a girl in 1832. The little princess wrote excitedly in her diary that her Aunt Sophia had set up two “trees hung with lights and sugar ornaments. All the presents being placed around the tree.” And long before that, in 1789, Queen Charlotte, wife of George III, the last king of America, sent to her native Meckelberg-Strelitz in northern Germany for a Christmas tree. The queen’s physician, Dr. John Watkins, described it as “a charming imported German custom, [with] bunches of sweetmeats, almonds, and raisins in papers, fruits, and toys most tastefully arranged” on its branches. Charming it may have been, but it didn’t stick. More than three generations would pass before the custom took root in England and in America. 

Once the royal seal of approval had been stamped solidly on the Christmas tree, the practice spread throughout England and America and, to a lesser extent, to other parts of the world, through magazine pictures and articles. Upper-class Victorian Englishmen loved to imitate the royal family, and Americans followed suit. Late in the century, larger floor-to-ceiling trees replaced the tabletop size. 

The Christmas trees that existed in America before the Queen Victoria media blitz seemed to have involved Moravians (now the Czech Republic), Alsatians (now France), or other German-Americans, and the custom had shown no sign of spreading beyond those narrow ethnic groups. The writer of an 1825 article in The Saturday Evening Post mentions seeing trees in the windows of many houses in Philadelphia, a city with a large German population. He wrote, Their “green boughs [were] laden with fruit, richer than the golden apples of the Hesperides, or the sparkling diamonds that clustered on the branches in the wonderful cave of Aladdin.” Gilded apples and nuts hung from the branches as did marzipan ornaments, sugar cakes, miniature mince pies, spicy cookies cut from molds in the shape of stars, birds, fish, butterflies, and flowers. A woman visiting German friends in Boston in 1832 wrote about their unusual tree hung with gilded eggshell cups filled with candies. 

Not until the mid-nineteenth century did Christmas trees start spreading to homes with no known German connection. In Virginia, Judge Nathaniel Beverley Tucker adopted the custom after a German friend introduced him to the Christmas tree in 1842. Robert E. Lee’s children enjoyed a tabletop tree at their quarters at West Point, NY, in 1853 when their father was Superintendent of the Military Academy. President Franklin Pierce set up a “German tree” in the White House in 1856. Newspapers and women’s magazines like Ladies Home Journal and Godey’s Lady’s Book spread the Christmas tree custom to all ethnic groups and economic classes.

Merry Christmas to all! 

 

Previous comments:

  1. Dixie Lee says:

    The members of the Follen Church, in Lexington MA would beg to differ with you. Charles Follen, founder of the church, who fled from the German empire in the 1830s, supposedly brought the custom to the US and the church sells Christmas trees every year to commemorate their very own historical myth.

    See: http://follen.org/about/history/

    • Mary Miley says:

      What a nice story. Differ with me about what? A number of Germans brought the Christmas tree custom to the US, no doubt your Follen was one of them.

  2. Elaine says:

    There is also the Baroness Riedesel who may have had the first candlelit Christmas tree in North America in Sorel, Quebec, Canada in 1781.


Revisited Myth #101: Colonial Americans decorated their homes with fresh fruit at Christmas.

November 30, 2018

It’s time for Christmas myths again! Here is one of my favorites: 

 

The approaching holidays require a Christmas myth or two . . . so let’s start with the idea that colonial Americans in general celebrated and decorated for Christmas. That’s erroneous. Many early Americans didn’t acknowledge Christmas at all, let alone celebrate or decorate for it. These included the Puritans in New England and various denominations throughout the middle and southern colonies like Amish, Baptists, Congregationalists, Mennonite, Methodist, Presbyterian, and Quakers. But for many in the central and southern colonies, Christmas was a holiday season.

Let’s go to the biggest decorating myth in American Christmas history–the idea that our colonial forebears decked their homes with fruited wreaths.

The idea of decorating the doors with rare fresh fruit where it would hang until it rotted or was eaten by squirrels would have horrified everyone in colonial America, no matter how wealthy they were. Fresh fruit was rare to nonexistent during the winter and if one were fortunate enough to have some imported oranges from the Caribbean or late apples from New England, one ate them.

This myth originated with the DellaRobbia-style decorating that began in Williamsburg in the 1930s (when the town was being restored with Rockefeller money) as a compromise with its residents. As far as we can tell, colonists did not decorate the outside of their houses at all, but Americans in the 1930s most certainly did, and Williamsburg residents were not happy to be told that authenticity demanded they forego all their Christmas decorations. Nor did the Colonial Williamsburg executives relish the thought of blinking colored lights and reindeer glowing from the rooftops of the restored town. It was decided to encourage natural decoration with materials that would have been available to the colonists, such as greenery, dried seed pods, fruit, pinecones, gourds, oyster shells, and so forth. But no matter how often Foundation executives stressed that this was NOT a colonial decorating method but a modern-day compromise, the erroneous impression spread.


Myth # 69: The first Thanksgiving took place in Plymouth in 1621.

November 17, 2018

The heart-warming tale of Pilgrims and Indians sharing a Thanksgiving feast and prayers at Plymouth never took place. More accurately, it is a combination of two events that did take place: a harvest feast that occurred in 1621 with about 90 Wampanoag Indians and a day of thanksgiving declared by William Bradford in 1623. The pious Pilgrims did not consider that feast to be a “thanksgiving,” which to them meant solemn day of prayer at church, not a harvest celebration or a meal shared with heathens. Historians believe they would not have combined the two events as we do today.

An annual Thanksgiving holiday wasn’t established until the Civil War, when President Abraham Lincoln made it official.

All this begs the question of where the real first Thanksgiving took place. There are other serious contenders, you know, including Berkeley Plantation, Virginia, where the settlers were specifically instructed to make the day of their arrival in 1619 a day of thanksgiving to be celebrated every year thereafter. But St. Augustine, Florida, may trump them both with its 1565 date. This is where the Spaniards celebrated with a Catholic mass and a fine meal with the Timucua Indians. And Texas believes it has claims on an earlier event. Now, now, children, no squabbling . . .

The truth is, there were many official days of prayerful thanksgiving in colonial America.

Previous comments:

informationforager says:
November 19, 2011 at 8:50 am (Edit)
Thanks for the info. I always like to find and realize real history. Mankind has such a propensity for misaligning the truth and making it totally self-serving. Recently I finished some books on the founding Fathers original religious views. That was very good. Keep Blogging. Keep Writing.

P.S. I’ve been to St. Augustine, Florida and it’s beautiful.

Reply
marymiley says:
November 19, 2011 at 9:55 am (Edit)
I’ve never had the pleasure of visiting St. Augustine but it’s definitely on my short list!

Reply
Jamie says:
November 19, 2011 at 11:51 am (Edit)
I believe George Washington also proclaimed a day of Thanksgiving for Thurs, Nov. 26 in 1789 (see http://lcweb2.loc.gov/ammem/GW/gw004.html), more of day of prayer than a feast. My understanding is it didn’t quite catch on (and where it did was mainly in the North?) but set the stage for Lincoln’s national holiday, late in November (though, did I read that originally Lincoln’s holiday was the fourth Tuesday? and FDR moved it to third and later the fourthThursday?).

Reply
Saraspondence says:
November 21, 2011 at 4:07 am (Edit)
Thanks! I like the idea of multiple events in different geographical locations involving shared harvest and thanks to God!

Reply


Statue Myth Found in Kyrgyzstan

October 27, 2018

So, last week I was in Kyrgyzstan . . . yes, I know that sounds weird, but I really was there, touring the Silk Road countries of Central Asia . . . and our young guide took us to see a statue of an important person. She told us that the placement of the horse’s hooves indicated whether the rider died in battle or in bed. I couldn’t believe that myth has traveled as far as Central Asia! To refresh your memory, here it is: Myth #44.

jacksonpk3

This persistent myth claims that there is a code in the positioning of the horses legs in equestrian statues telling the fate of the rider. Supposedly, if one hoof is raised, the rider was wounded in battle. It two hooves are raised, he died in battle. If all four hooves are on the ground, he survived the battle/war. It isn’t true, but what makes it so amusing is that the myth persists, even though anyone can look around at the statues and see that there is no relationship to the “code.” Snopes has the best lengthy rebuttal at http://www.snopes.com/military/statue.asp, but I’ll summarize here.

In Washington, D.C., the American city with more statues than any other, one third of the equestrian statues follow the code. Seeing as how there are three possibilities, it seems that chance is hard at work. In Gettysburg, another location full of statues, most of the horses actually do follow the code, but not all. (General Longstreet wasn’t wounded in that battle but his horse has one leg raised.)

General Andrew Jackson, who did not die at the Battle of New Orleans but lived to become president.

General Andrew Jackson, who did not die at the Battle of New Orleans but lived to become president.

How did this myth get started? My opinion is that it started at Gettysburg where most of the statues actually do conform, if coincidentally, to the “code.” If you were to look at three or four statues and find the pattern held true, you might conclude all the rest did too. And we are all suckers for any sort of “secret code,” so that naturally sticks in our minds.

The myth lives on in another format in Richmond, Virginia, along Monument Avenue where Confederate heroes are said to face north if they died in the war and south if they lived through it. Generals Lee and Jackson do fit the formula, but the others (Stuart, Davis, and Maury) face east, which means . . . exactly what? (Actually, if you confined the statement to Confederate generals, leaving out Davis and Maury, and used the direction that their horses faced rather than their riders, the myth would hold true for those three instances, but that’s getting a bit elaborate.)

The equestrian statues code seems to be an American manifestation of the English effigies-of-knights code, which is at least as old as the nineteenth century. Supposedly, the position of the legs of the knights on their tombs indicates whether or not they went on Crusade. An English historian of the 1920s tried to debunk this by pointing out many examples where this was clearly wrong. We can all feel his pain as he wrote in 1923, “Surely it is time that the imaginary connection between cross-legged effigies and the Crusades should be exploded, and yet how rampant is that fiction in certain places, and how constantly it has to be contradicted!” No rest for the weary historian . . . 


Revisited Myth # 130: People in the “olden days” were routinely buried with a string tied to their finger that ran above ground to a bell . . .

September 29, 2018

. . . so that in the event the deceased was merely comatose, not dead, and happened to awaken, the movement would cause ringing, giving us the expressions “dead ringer” and “saved by the bell.”

153726-Wiertz_burial

I’d been meaning to get to this one (“I’m not dead yet!”) for some time, but Susan Smyer’s forwarding of this article from George Mason University’s website, cited below, cinched it for now, as we approach Halloween.

“One of the most characteristically Victorian fixations was the fear of premature burial. . . Accounts of this horrifying yet fascinating fear commonly describe the “escape coffins” reportedly sold in the nineteenth century to allow those mistakenly declared dead to save themselves at the last moment. The most popular of these, it is often said, was the cheap and simple “Bateson’s Belfry,” a bell mounted on top of a casket with a string running to the corpse’s hand within… so that, if the “deceased” suddenly awoke — before burial but in an extremely unwelcome predicament — he could instantly and easily summon help.

The striking life-story of the inventor George Bateson is also often invoked. In 1852, he patents the belfry as the “Bateson Life Revival Device.” Rising rapidly to fame and fortune, he receives the OBE from Queen Victoria in 1859. But, obsessive fear of premature burial gnawing at his own mind, he designs ever more complex alarm systems for his own coffin, finally insisting his family have him cremated. In 1868 (transposed to 1886 in some accounts), he panics his instructions will be ignored, douses himself in linseed oil and incinerates himself.

Positively dripping in Victoriana, satisfyingly redolent of Poe’s dark tales, the Bateson story has made many appearances, continuing to feature in popular books, historical web sites, and even the occasional news article. Earlier this year, it inspired a prize-winning graphic novelette.

There’s just one problem. George Bateson and his belfry never existed.”

Read the entire, very interesting article at http://hnn.us/article/153726#sthash.wD8oN3YA.dpuf

But did a bell device like this exist? If it did, it would not have worked, since the lack of air in a buried coffin would have killed any comatose person rather quickly. And while there are various patents filed that intended to “save” not-dead-yet people from premature burial with periscope-like devices that supposedly introduced air into the coffin, none has been documented as used.

 

COMMENTS:

Logan Rees says:
November 2, 2013 at 4:27 pm (Edit)
The term ‘dead ringer’ comes from horse racing, and the meaning of it doesn’t even apply to the mythical scenario. And ‘saved by the bell, is pretty obviously a boxing term. I did believe this one probably so cw fifth grade though, so thank you!

Reply
janice says:
November 2, 2013 at 4:50 pm (Edit)
that was great. you had me hooked! and then you said it never happened. funny.

Reply
Carole Kingham says:
November 2, 2013 at 6:30 pm (Edit)
If this is a repost, please disregard.
I have seen a few books who mention this story myself…they also mention medieval charnel houses that were places to leave the body at prior to burial until obvious ddecomposition had set in…with guards and a system of pulleys and bells with strings tied to the corpses finger to detect any sign of life. Since sometimes bodies do move during natural decompostion there may have been some rings and very frightened guards if these actually existed.
I always wondered about the tale of the man mistaken for dead and left at the botton of a pile of corpses after the battle of Gettysburg…who was discovered later and found to be alive but insane…have you ever found any citations on that?

Reply
Mary Miley says:
November 2, 2013 at 6:37 pm (Edit)
Re: Gettysburg incident, no, I’ve never heard that.

Reply
Deborah Brower says:
November 5, 2013 at 4:09 pm (Edit)
I’ve wondered about that one too. Most recently during a recent visit by relatives when pulled out the old Ghost’s of Gettysburg Battlefield auto tour. The tour was written by Mark Nesbitt an ex-NPS ranger at Gettysburg. He also made a couple of videos and the story might be one of the dramatizations. It was shown on the HIstory Channel several years ago. I’ll have to take another look at it and see what I can find out.

Damien says:
November 2, 2013 at 9:23 pm (Edit)
Nobel is known for the concern:
Nobel had a lifelong fear of being buried alive, and in his will he left instructions to have his arteries cut after death, just to be sure.

Reply
oldud says:
November 3, 2013 at 12:44 pm (Edit)
I thought “dead ringer” came from the practice by merchants, and others, of dropping a gold or silver coin on a hard surface to hear the sound it made. A coin of solid gold or silver will make a different sound than a counterfeit one of base metal mixed with gold or silver; the genuine gold coin making a different pitch ring and the counterfeit one making more of a thud. I have never tried it and it may be just another myth.

Reply
Mike Connolly says:
November 7, 2013 at 2:54 pm (Edit)
There are a couple of coffin alarms that are in the US Patent Office records. The Improved Burial Case. Patent No. 81,437 Franz Vester, Newark, New Jersey. August 25, 1868 and GRAVE ALARM (No Model.), Patent No. 500,072, Patented June 20, 1893
A. LINDQUIST. These two designs seem to deal with the lack of air issue as well. The most recent alarm patented was late in the 20th century…around 1980 or so I think. Anyway, it still comes down to whether or not these devices were used. Probably not very widely if at all. Nonetheless, there was a very real fear of being buried alive dating back to the 18th century in the U.S. I think it is Elizabeth Drinker’s diary that records some details about a family member observing the body of the recently departed to identify signs of death (I think she calls it putrefaction) before allowing the body to be buried. Other diaries record family members worrying about burying someone too soon ( in the case of the 1793 yellow fever epidemic in Philly). Pretty interesting.

Reply


%d bloggers like this: