Hagedorn, Eugene, O.F.M.
Historical Sketch of the Village of Teutopolis and of St. Francis Parish
Teutopolis: s.n., 1926?
Page 9.
Effingham is four miles from Teutopolis. “The village of Teutopolis was founded by Catholic Germans who had immigrated from the kingdom of Hanover
and the grand-duchy of Oldenburg and had made Cincinnati and vicinity their stopping-place before
proceeding farther.”
Has picture tools used in home and farm.
Page 24-25.
“The first houses of the pioneers, as will be readily understood, were built of logs, since it was
impossible to obtain dressed lumber, and the only implements at hand were the hammer, axe, broad axe,
drawing knife, and sometimes a plane. Some of the houses were of “one story,” about ten feet high at
the sides; for the building of these about forty logs were required. Others were of a “story and a
half,” and some of “two stories”; the former required sixty logs, the latter from eighty to ninety.
The rafters, sheathing, doors, and sills were split from logs, then hewn with the broad axe and smoothed
with the drawing knife or plane. Wooden pins were used in place of nails. The spaces between the logs
were filled with juggles, or pieces of timber, whereupon clay was used both inside and outside to close
all remaining cracks. The ceiling was made of small strips cut to resemble plaster laths. Clay mixed
with cut hay or straw was squeezed through these strips from above and smoothed below;”
Page 25.
The floors were generally of stamped clay; sometimes they were made of puncheons, or split logs.
The fireplace was sometimes built entirely of hickory wood and was very wide. Many used stones or bricks
to protect the floor and ceiling against the fire. The wooden chimneys were plastered with a kind of clay
(pin oak clay) that hardened. They needed constant care, and the night’s rest was often interrupted by
a burning chimney. Light was furnished by the blazing fire or by a lamp of iron, containing lard or
other animal fat. Many manufactured their tallow candles in tin candle molds. Stationary iron pot hooks
or revolving on a pivot held the kettles and pots. Pumpernickel was baked in a pot, covered with a lid,
upon which coals were heaped, in the morning the bread was done.”
Page 25-26.
“It goes without saying that at the beginning of the settlement it was very difficult, if not
impossible, to obtain flour and other food supplies. Grist mills were few and far between; the roads,
for a great part of the year, were almost impassable, and wagons and teams were not numerous. Hence, to
obtain good flour, the early settlers frequently had to carry the grain either to Ramsey’s mill at Green
Creek, seven miles away, or to Newton, twenty-three miles from Teutopolis. This generally required three
days, including the waiting for one’s turn at the mill. The pioneers often helped themselves by crushing
the grain on a piece of iron with a hammer, or by putting it into a sack and beating it with a club or
using a kitchen grater or two stones.”
Page 26.
“Meat was easily obtained, as the woods and prairie about Teutopolis abounded in game of every
kind.”
“For the deer did much damage to the crops and minks, foxes, grey and blue wolves often caused havoc
among the poultry, etc. Prairie wolves also made raids and killed sheep and hogs. Much trapping was
done, as lead and powder were scarce.”
“Many, owing to poverty, had only two suits of clothes; one for everyday use and another for Sundays
and holydays.”
Page 26-27.
“Homespun was worn for ordinary life. Wool was carded, spun by the men or women and woven into jean
on a handloom by some colonists, or more frequently by an American neighbor. The housewife made the suits
for husband and children. For men’s suits the cloth was dyed in indigo blue, and was known as “indigo
blue jean.” Old Mr. Niemann manufactured the best spinning wheels in the county.”
Page 27.
“For the women the yarn was first dyed, either in blue or red, and then woven into linsy. All
stockings were knitted by hand often by men as a pastime during winter. Just before the Civil War,
milliners opened establishments and the stores began to put in a better selection of clothing.”
“Many also raised flax in those early times. This was plucked out by the roots, put into water,
usually into the creek, for perhaps two weeks; then spread or put up in sheaves to dry. Next it was
broken up by means of a wooden machine and put through the hatchel; the coarser parts, or oakum, were
used for towels, the finer for linen, or were mixed with wool and spun.”
“Wooden shoes were the ordinary foot gear. They were worn everywhere, at home, to church and school,
as well as to a dance…A linden tree was cut into sections, then split until the necessary length and
thickness were obtained. Orders were generally taken one Sunday and delivered the next. Often as many
as 300 pair of wooden shoes were made out of a single tree. The Sunday shoes were even painted by some;
thus old Mr. Clem Uptmor wore wooden shoes that had been painted red. Wooden shoes have not yet (1926)
disappeared, especially on the farms. Mr. George Deyman supplies the present market.”
Page 28.
“The most common ailment among the early settlers was malaria fever,”
“At times, every family was affected. When the land had been properly drained and cultivated, this
disease gradually disappeared. The ordinary remedies applied were quinine and whiskey. Since quinine
was expensive, sometimes costing as much as $16 an ounce, aloe or other herbs or some extract was used
with the whiskey. Milk sickness was also very frequent in the early days. To cure it, the physicians
prescribed sulphur and whiskey. The disease proved fatal after two or three days. After 1870, it
appeared only occasionally.”
“Considering the prairie valueless, because they found a few Americans settled in the forest clearings
and because the prairie was unfit for cultivation owing to the swamps and lack of drainage, the first
settlers confined themselves to clearing and cultivating the timberland. There seems to have been little
undergrowth owing to frequent forest fires. To clear a tract of 40 acres was a laborious task requiring
possibly two or three years of labor. Even then there remained the many stumps without chains and stump
pullers to remove them. As very few of the settlers had horses, five to six yoke of oxen were needed to
break the land. The plow consisted of an iron plowshare and a wooden mold-board lined with hoop iron. Ox
horns were used for handles. Clem Uptmor records that his father had some prairie land broken in 1845…..
Why do you not break the prairie? It is much easier. But is the land good?”
“Some Americans made a regular business of breaking the prairie and charged $2.00 to $2.50 per acre.
About 1858 to 1860 many used horses to plow the prairie; four horses did more than five yoke of oxen. The
first harrow used was made of hewn timber four inches by four inches. It was generally about six feet
square and had wooden teeth.”
Page 29.
“In cultivating the corn, a one-horse bar plow often drawn by an ox was used and served by two
persons; one driving, the other guiding the plow.”
“When the grain (rye, buckwheat and later on wheat) was ripe, it was cut with a scythe and cradle by
men and women; for in pioneer days both sexes did the hard work in the fields. Threshing was at first
done by flail or also by oxen or horses tramping out the grain. For cleaning the latter, a “Wanne” or
wicker basket was used. It was open in the front and had two handles. The grain was moved upward or
thrown forward and the chaff thus separated. Often the wing of a goose was used to brush off the chaff.”
“Most of the first wagons used by the colonists were home-made roller-wagons. The wheels were
sections of about 2 to 3 feet in diameter cut from a sycamore, the wood of which does not readily split.
A whole was cut or bored through the center to admit the axle made of hickory or other hard wood. The
frame or box was made of split oak and smoothened with a drawing knife. The squeaking of the often
ungreased wheels could be heard at a great distance.”
Page 30.
“Cash money was a very rare article in pioneer days. Bartering was the rule. Many Americans made
some money by selling furs and honey, etc.”
“There was no STOCK LAW until the beginning of the nineties. Cattle and hogs ran at large, and, to
be distinguished, had certain marks punched in the right or left ear. These marks were registered at
the courthouse. When an animal was wanted, the owner had to search for it. Coming to town for shopping
purposes, farmers had to watch their wagons or some roving cow made a fine meal of the sack of bran, etc.,
on their wagon while the owners were in the store.”
“Many horses and cows were stolen in the early days of Teutopolis.”
Page 31.
“Until other meat was available, the pioneers, as we have seen, relied for their meat supply upon
game which was plentiful.”
“As the deer had their regular trails, a slanting spear was often planted back of a rail fence across
which the animals used to jump. Again the hunters set the prairie on fire and while the fire and wind
drove the frightened animals towards the forest, some lay in wait there and shot them.”
“The deer were hunted, however, for their skin rather than for the venison.”
“Prairie chickens and wild turkeys and quail were likewise numerous. Rabbits and quails were
frequently caught in traps, for powder and lead were rare articles. The guns were single-barrel shot
guns with flintlock.”
Page 32.
“In accordance with a custom brought by the old settlers from the Fatherland, a number of young men
equipped with pistols and plenty of powder assembled on New Year’s eve. They went from house to house
saluting the inmates by a volley, thus “shooting away the old year.” Thereupon they were invited to
enter, treated to a drink and given a large sausage. Wishing them a “Happy New Year,” the young invited
the inmates to meet them next year, i. e., that night, at some place designated, generally at a neighbor’s,
and fired another volley, when leaving. After all belonging to that circuit had been visited, the
“shooters” repaired to the place designated and finding the quests, men, women and children waiting for
them, proceeded to fry the sausages collected and to partake of the cake, etc., provided by the hostess.
When the repast was over at midnight, the young men went outside and fired a volley of welcome to the
“New Year” and ended with singing the Grosser Gott, wir loben dich! This custom was still in vogue up
to 1905. We regret to say that some of the young men failed to observe strict moderation in drinking.
Still very few incidents did occur; yet one life was lost, owing to accident it seems. At present the
neighbors gather for a social, possibly a dance and supper. The custom of the young men disguising
themselves and serenading the people, too, has almost disappeared. More and more home amusements are
taking the place of the old customs.”
“On the feast or during the octave of the Holy Three Kings, four or five young men, dressed in white
and carrying a crown of paper, gilded, one with blackened face and hands, sing Dreikoenigslied and get
a treat of some kind. Mr. Henry Voss of Bishop Creek introduced the custom in these parts. When they
went out for the first time to sing, they were in danger of being shot by the farmer who did not know
was up. The custom was also in vogue at Teutopolis.”
Page 34.
About the above custom. “If the singers are given a present, the “moor” sweeps all misfortune out
of doors. We may add that one of the kings plays the accordion and that all kneel down when they sing
the words: “Der Stern stand still wohl ueber dem Stall---Und auf ihre Kniee da fielen sie all.”
(“The star stood still over the stable and all fell on their knees.)
Mr. Henry Voss came to Effingham County in the beginnings of the eighties.”
About Fastnacht or Shrove Tuesday. “Another custom imported from their native country was the way
of celebrating Monday and Tuesday before Ash Wednesday. A crowd, sometimes masked, one of them carrying
a straw man (Bernstein of Navoo) collected sausages and got a treat--- finally winding up with a jolly
good time, in which the most prominent citizens took part.”
About marriages. “If an old settler was robbed by death of his helpmate, he usually made a trip to
Cincinnati to look for a new bride.”
Page 34.
“At first weddings were very simple. A black dress and bonnet were worn by the bride. When the
population increased, old country customs were introduced especially that of the “WEDDING BIDDER” (Hochtieds Bitter). After the date of the wedding had been set, the quests received invitations,
usually on the Tuesday preceding the wedding. The inviting was done, as a rule, by the best man. He
set out early in the day, generally on horseback, sometimes in a buggy. His hat and staff were trimmed
with a ribbon and the horse likewise decorated with ribbons. When he arrived at the house of the intended
quest, he recited the following verses:
Page 34-35.
“Gudden Dagg im Huse, gih laiwen Luee!
Et gruesst Euch Gott und ick derbie.
Ick bin van Dagg de de Hochtiettsbitter,
Drum hev ick Stock und Haut und Flitter.
So ener as ick kommt nit jeden Dagg.
Drumm lustert tau, wat he wohl seggen mag.
De Bibel seggt: “Et is net gaud, dat de Menske alleene bliewt.”
Drumm nimmt sick (name) ene Braut.
Se hett (name).
De Hochtied is naechsten Dienstag im Huse von de Braut.
Sai soll lewen hoch!
Und wi Gebrauch is dat en groht Fest.
Und wie man segget, giewet et viel Beer, Kauken, Zucker, Suppen and Schinken.
Natuerlick mot man donach drinken.
Aber dat mack nix, Gott giewet gaut Wiaer.
Dan let et sich macken.
Will gie mi wat schenken?
En Baendchen an minen Stock oder Haut?
Tau dem Schlusse: Et gau allen gaud.
Bliewet alle gesund und munter.
Dann lewet wohl bit up dat Fest.”
Translation. “Good day, dear inmates of this house. Greetings from God and from me. I am the
wedding bidder of this day. Hence my staff and hat and ornaments. Such as I do not come everyday.
Therefore, listen what I have to say. The Bible says it is not good for man to be alone. Hence (name)
takes unto himself a bride. Her name is (name). The wedding will take place Tuesday next at the home
of the bride. Three cheers for her. According to custom this will be a day of great merriment. It is
said, there will be beer, cake, sugar soup and ham galore. Of course this makes people thirsty. But no
matter, God grants good weather, and all will be well. Will you make me a present? A ribbon for my staff
or for my hat? In conclusion: God bless you all. May all remain well, healthful and cheerful. Now,
good bye till the feast.”
Page 35-36.
“At every house where the wedding bidder extended an invitation, he was presented with a ribbon for
his hat; if a second ribbon was proffered, he attached it to the bridle of his horse. He was not supposed
to let his horse walk and had to cry out at the top of his voice: Hochtied (Wedding!) to the great
amazement of strangers unaccustomed to this.”
“Prohibition and hard times for the farmer have helped to let this custom die out.”
Page 37.
“There were many variations of parts of this poem improvised by the “Wedding Bidder.”
Page 38.
“For about thirty-five or more years the following custom has grown into favor. On Sunday afternoon
preceding the wedding the lady friends of the bride wend their way to her house. They carry a long
garland or wreath made of flowers, cornhusks or evergreen or paper flowers according to the season.
Upon entering the room the wreath is laid upon the ground and a lady friend recites the following or
something similar: “Bride and Bridegroom: this is the day on which we all offer our felicitations and
tender you this wreath. It is the wreath of your youth, of your innocence, of your virtue. It is neither
large nor is it small. You may, however, be well contented with it. You have mutually pledged your love
and fidelity to walk through life in peace and joy. Therefore, we all wish to you both much happiness and
blessing, long life and health.”
This was written on paper cut in the form of a heart and encased in a wreath. After the verses have
been read or recited, the wreath is turned over to the bride. It is highly esteemed and framed with the
bridal wreath and hung up in the living room or parlor. Should the bride fail to receive such
felicitations, it would be a sign of either being without friends or of improper conduct during her
courtship. It was also a custom that the bride ended by inviting her friends to a luncheon and a dance
and, of course, by this time, if not sooner, the young gentlemen friends had appeared on the scene.”
Page 38-39.
“We were afraid to look into a corner for fear of Hexen (witches),” we were told by a good old
matron. “Almost every third person was looked upon as a “Hexe,” wizard or witch,” said an old settler.
Even now there are a number of persons that still fear them. Various precautions and charms were
employed to nullify the wicked machinations and spells of the witches. A horse or cow took sick or
died: forthwith it was “verhext” or bewitched. A person was bedridden for some time: a witch was
the cause. The feather bed was ripped open and, if there were any traces of wreaths or some such thing,
it was the work of a “verdollte Hexe.” The feathers were boiled in hot water or milk, to drive away the
witch. Some would take out the heart of the dead animal and boil it and the first person entering the
house while this was going on, was the guilty wizard or witch.”
Page 39.
“If a dog annoyed the sleepers by his unrelenting barking at night, one in that neighborhood was
surely going to die. Very soon.”
Page 39-40.
“If a person was afflicted with a bleeding or pain, the faith doctor was called from St. Francis
Township or Bishop Creek, or elsewhere. He or she made the sign of the cross, prayed, holding the finger
for a time, then retired to another room and, when he or she came out, the pain was supposed to have
vanished or the bleeding to have ceased. A lady had visited a family, rocked the baby’s cradle; when she
had bid adieu, the baby cried continually: the solution was simple; the WITCH was to blame. In at least
one instance, the cradle was burned; in vain; a second one met with the same fate, but without result. A
man driving a team was accosted by a neighboring lady, who praised his team and offered to trade. He
refused. She went away; he drove up a hillock, when after a sudden jerk by the horses the single tree
stuck in the ground about 21/2 feet deep. Unable to extract the same, he unhitched and called some
neighbors to his aid. All at once he had an idea: That’s work of the witch with whom he had conversed:
he told them of his suspicion and all agreed with him as to the “fact.” The “bewitched” wagon, it is
claimed by some, was left in that spot for years and a new road was started around the old one.”
Page 40.
“Father B. Bartels was one day asked by a man to come out and drive out the witches because
during the night the fence for a quarter of a mile had been hung with bed sheets and a filly stubbornly
refused to leave the stable; he promised to do so. As soon as the man opened the door to leave,
Father Bartels kicked him bodily into the street saying: “Are the witches gone now?”
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