Whisper in the Woods: Folklore of the Marsh

 —By Tiffany Amber Stockton

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September always feels like the right time of year for stories that live in the shadows. The air starts to shift, the days get shorter, and you're well on your way to the early autumn time that makes old tales feel a bit more alive.

And Chincoteague, it turns out, has plenty of old tales.

Strange Lights and Uneasy Spirits

Elisha Bloxom house

Back in May of 1890, a reporter for the New York Sun traveled to Chincoteague and wrote up what he found there. He was clearly charmed by the island and its people. And among everything he observed, he devoted an entire section of his article to what he simply called, "Ghosts and Charms."

He described a community that read meaning into everything around it. The wind sighing through the pines. Strange voices drifting in from the sea. Calls from across the meadows that couldn't quite be identified. And strange lights that danced above the stagnant water in the glades.

My great-grandfather lived there during that era. When you live on an isolated island with no books, no newspapers, and few neighbors, surrounded by marsh and open water, the supernatural tends to fill the space that other explanations can't reach.

The reporter also wrote about a specific haunted house. The home of a man named Elisha Bloxom, who had drowned in an accident at sea when a yawl capsized and struck him on the head. His neighbors suspected his mates could have saved him and didn't. The story claims old Elisha's soul couldn't rest. Sounds visited the house at night. The widow moved out. A family of newcomers who didn't know Elisha moved in ... and moved right back out before their lease was up. That was eight years before the reporter visited, and the house still stood empty, its reputation firmly intact.

What Fear Tells Us About Faith

The reporter noted something that I find quite profound. He wrote that when the preachers eventually came to Chincoteague with their prayers and sermons, the old islanders would attend, and listen, and believe, but they wouldn't be wholly comforted.

I mulled a bit on that and realize faith doesn't always arrive all at once or replace everything that came before it overnight. These were people in the middle of a transition between an older world of signs and spirits and conjurers, and a newer one shaped by Scripture and the church. The two coexisted for a long time on that island, just as they have in communities throughout history.

Folklore and superstition were never really about the supernatural. They were about the very human need to believe that the world has meaning, that suffering isn't random, that there is something to appeal to when your own hands aren't enough. First John 4:18 says that perfect love casts out fear. The Chincoteague residents of 1890 hadn't fully arrived there yet. But they were looking for the same thing faith offers: a reason to believe that the darkness around them wasn't the whole story.

The strange lights still dance above the glades in autumn. The pines still sigh when the wind comes in off the Atlantic. The island still holds its secrets. But the stories those things once generated say more about the hope for something bigger than the actual subject of the story itself.

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* Have you ever heard a piece of local folklore that turned out to have a real emotional or historical lesson underneath it?

* Do you think superstition and faith can coexist in the same community, or even in the same person?

* Is there a place near where you grew up that has a spooky reputation, and do you know what gave rise to the stories?

Leave answers to these questions or any comments on the post below.

** This note is for our email readers. Please do not reply via email with any comments. View the blog online and scroll down to the comments section.

Come back on the 9th of each month for my next foray into historical tidbits to share.

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BIO

Tiffany Amber Stockton has embellished stories since childhood, thanks to a very active imagination and notations of talking entirely too much. Honing those skills led her to careers as an award-winning and best-selling author and speaker, while also working as a professional copywriter. Through her love of words, she encourages others to Get Rooted in truth and live a life of purpose.

Currently, she lives with her husband and fellow author, Stuart Vaughn Stockton, along with their two homeschooled teens, and five cats in southeastern Kentucky. In her 20+ years as a professional writer, she has sold twenty-six (26) books so far and has agent representation with Tamela Murray of the Steve Laube Agency. You can find her on Facebook and GoodReads. She also rebooted her longtime blog and is expanding her content creation to Instagram and Twitter, maybe even an audio podcast at some point.

Faith in the Tempest: When the Storm Comes

—By Tiffany Amber Stockton

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August always makes me think about storms. There's something about this time of year — the heavy air, the way the light changes before a weather system moves in — that feels charged with possibility, and not always the good kind. For the communities along Virginia's Eastern Shore, August has historically been the month when everything could change overnight.

The Storm That Changed Everything

On August 23, 1933, a hurricane hit the Eastern Shore and continued battering the coast for two days. By the time it moved off, the town of Broadwater on Hog Island was practically destroyed, as were houses on Assateague. The resort on Cobb Island was totally destroyed.

Locals still call it simply "the '33 storm," and older families along the Shore speak of it the way people speak of a turning point. A before and after that reshaped everything. The storm ended what historians call the Golden Age of Virginia's barrier islands. Prior to that August, people actually lived year-round on several of these islands. After it, most never came back.

The storm produced 100-year flooding from its surge, setting records that stood for 70 years, and caused at least 47 deaths across the region. In Virginia alone, storm surge reached nearly ten feet above normal water levels in Norfolk, destroying boats in harbors and washing out roads and bridges.

A Town That Refused to Simply Disappear

Broadwater was a thriving waterman's community of about 300 people. Houses, a school, a church, a cemetery. The 1933 hurricane inundated the entire island. The pine forest that had sheltered the town for generations was killed by saltwater. The lighthouse was eventually swallowed by the sea.

But the people didn't simply walk away and leave everything behind. Many of the houses and other buildings were loaded onto barges and moved to the mainland, where they still stand today in the towns of Willis Wharf and Oyster, Virginia.

Read that again. They put their houses on barges.

These weren't people who gave up easily. They took what they had built, loaded it onto the water that had just tried to destroy them, and carried it somewhere safer. The community didn't disappear. It relocated. Schools closed. Churches emptied. Stores vanished. What had once been functioning island communities slowly became ghost landscapes of marsh grass, cedar trees, and collapsing pilings. But the people themselves, and the things they had made? Those survived.

What You Do When the Waters Rise

So, what sustained these communities through that kind of loss?

They weren't strangers to hardship. Life on a barrier island was never easy. Isolation, unpredictable weather, work that was physically grueling and economically uncertain. The storms of 1896 and then 1933 weren't the first time the sea had tested them. But the faith tradition that ran through these communities was the thing underneath everything else.

After the hurricane, immediate emergency relief was organized through local Red Cross chapters. Materials to rebuild homes, furniture, household goods, issued family by family according to need. That kind of mutual aid only happens in communities held together by something more than geography.

Psalm 46 says God is our refuge and strength, a very present help in trouble, and then immediately: "Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea." The people who wrote those words knew exactly what it felt like to watch the ground beneath them literally shift and give way. So did the watermen of Hog Island who floated their houses to safety on barges.

The Shore Remembers

One of the things that strikes me most about researching this stretch of coastline is how long the memory runs here. Along the Eastern Shore, older families still speak of the storm in ways that sound like a turning point in local history.

Formative events become part of how a community understands itself. The '33 storm is in the Eastern Shore's bones. A shared reference point for what it means to face something enormous and find a way through it anyway.

Most of us aren't going to face a hurricane that washes away our town. But we all face seasons that feel like the ground is giving way. Circumstances that seem designed to take everything we've built. When the waters rise, what do you put on the barge? What is worth carrying to the other side?

Those island folks chose their homes, their community, their faith. They started again on the mainland with the bones of the old life still intact around them. I don't know about you, but I find that more than a little inspiring.

Independence and the Island Spirit

 —By Tiffany Amber Stockton

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And now, on with this month's post.

When I think about Independence Day, I think about flags and fireworks and parades. But the deeper I dig into the history of these coastal communities, the more I realize these barrier islands didn't treat independence as a holiday. It was a way of life, and sometimes it was a choice that cost something.

Cut Off From the Rest of the World

For most of their history, the barrier islands of Virginia's Eastern Shore were genuinely isolated. They were part of a small sliver at the very bottom of the Delmarva Peninsula. Before the Chesapeake Bay Bridge-Tunnel opened in 1964, getting to or from the mainland was a long ferry ride at best. The island communities that built up here — Chincoteague especially — developed a satisfying self-reliance simply because they had no other choice. Geography shaped the character the same way it always does when people are left to solve their own problems without much outside help.

You can still see it. These communities were defined by fishing, oystering, boat-building, and the practical ingenuity that comes from living at the edge of things. They knew how to read the weather, manage the tides, and handle whatever the season brought without waiting for someone else to fix it.

The July Fourth That Meant Something

In July of 1861, the country was coming apart. Virginia had just voted to secede from the Union, which put the island communities of the Eastern Shore in an extremely uncomfortable position. Their whole economy depended on selling seafood to markets in Philadelphia and New York. Siding with the Confederacy would have cut off everything.

On July 4th of that year (the 85th anniversary of American independence), 418 men from the barrier islands of Maryland and Virginia gathered on Chincoteague and signed a document pledging their loyalty to the United States. A War of 1812 veteran named Captain Edward Whaley stood up and declared he would defend the old flag to his last drop of blood. Not long after, Chincoteague voted to remain in the Union by 138 votes to 2, becoming the only part of Virginia to do so.

John A.M. Whealton, a merchant and oyster entrepreneur, was the man who organized that loyalty and made sure Washington knew about it. He later explained the decision plainly: "We sold nearly all the oysters we raised in Philadelphia. It would have meant starvation to us to have seceded." When Confederate sympathizers on the mainland tried to force the issue, Whealton's men took to flatboats and turned them back without losing a single islander.

Practical men, making a principled stand. That is the very essence of the Eastern Shore. And it's often found in smaller communities anywhere you go.

The Island Spirit

Interesting that these men chose to celebrate Independence Day in 1861 by signing a loyalty pledge. With the country fracturing around them, they gathered on their island and recommitted to the idea that freedom was worth defending. That some things don't bend.

That instinct runs all the way through the history of these communities. The barrier islands shaped people who were stubbornly self-reliant but also fiercely tied to one another. Islands by their nature draw people together. You take care of your neighbor because your neighbor is the only neighbor you have.

What happened on Chincoteague that Fourth of July didn't make the history books the way bigger battles did. Confederate Virginia barely noticed. As one account put it, Richmond simply didn't care about a small island choosing to go its own way. But Chincoteague didn't need Richmond to notice. They knew what they'd decided and why, and they went back to catching oysters.

This is just one of the many quiet decisions, made by ordinary people in ordinary places, that don't get monuments or headlines but shape everything that follows. I've been writing historical fiction long enough to know that the best stories are usually hiding in the footnotes. Chincoteague's July Fourth of 1861 was one of those footnotes. But it carried a lot of what independence actually means.

The Songs the Watermen Sang

  By Tiffany Amber Stockton

I didn't go looking for this story. I went looking for something else entirely and stumbled right into it.

While digging into the broader history of Chesapeake Bay watermen for the series I'm currently writing, I kept running across references to singing as something central to the work itself. That sent me down a whole rabbit trail. Here's just a snippet of what I found.

Music That Moved With the Work

Most people have a passing familiarity with sea shanties. Those rollicking call-and-response songs that have had something of a revival in recent years online. But the music sung by watermen along the Virginia coast and the Chesapeake Bay had its own distinct character, separate from the classic sailor songs of transatlantic ships.

The crews hauling menhaden nets were predominantly African American men, and they drew on a deeply-rooted work song tradition to accompany the backbreaking labor of pulling in those massive nets. The chanteys provided energy, camaraderie, distraction, and spiritual encouragement all at once.

Picture the scene: as many as 40 men in long rowboats, hauling a purse seine net filled with thousands of pounds of fish. To coordinate those movements, they sang. The rhythm of the song literally kept the men pulling together at the same moment. Without it, the work fell apart.

Where the Songs Came From

The roots of these chanteys trace back through African American work song traditions that stretch all the way to the Middle Passage. They carried meanings that went far deeper than keeping time with the nets.

Some chanteys were newly written while others were adapted from religious music, other land-based work songs, and folk songs from various communities. Spirituals blended into work songs and back again. The line between a hymn sung in church on Sunday and a chantey sung on the water Monday morning wasn't always a clear one.

Isn't that fascinating? These men didn't compartmentalize their faith. It traveled with them onto the boats, into the nets, into the songs they sang to get through hard days on the water. Whatever sustained them in the pews sustained them on the bay too.

A Tradition Nearly Lost

By the mid-twentieth century, hydraulic power blocks began replacing the hand-hauling work that had made the chanteys necessary. When the labor changed, the singing faded. There was simply no longer a practical reason to keep time that way.

What saved this particular piece of history was a group of retired fishermen in Virginia's Northern Neck region who kept performing the old songs long after the nets were put away. As young men they had worked those boats, and as old men they kept the tradition alive for audiences who had no idea such music had ever existed.

What Music Does That Nothing Else Can

The songs ranged from hymns to work songs and everything between. People who sing like that are processing life. Grief, homesickness, faith, humor, solidarity. All of it found its way into the music. Colossians 3:16 talks about singing with gratitude in your heart. The watermen of the Chesapeake may or may not have been thinking about that verse while they hauled nets in the rain. But I do think they they knew something important. Music carries what words alone cannot hold. And for the men living those hard lives far from home with unpredictable water and weather, the music they had made a world of difference.

My Pop-Pop never sang shanties in his barbershop stories. But he had his own version of this with the way certain phrases and rhythms would slip into his storytelling whenever the tale got particularly dramatic. Now I wonder if that habit came from somewhere older than just him.

The Midwives and Miracles of the Marsh

 By Tiffany Amber Stockton

There was no hospital on the island and no doctor within easy reach. Just a woman who knew what to do.

She Knew What Grew in the Marsh

When I started digging into the history of isolated coastal communities for this series, I learned a bit about midwives. When someone got sick, or a baby was on the way, they called on a woman. Usually older. Trusted by everyone within a day's travel. And she was the closest thing to a doctor most of those communities ever had.

Midwives along the Eastern Shore weren't trained in any formal school. They learned from the woman who came before them, who learned from the woman before her. They knew which plants to gather from the marsh and the kitchen garden. Mullein for coughs, plantain leaf for wounds, bayberry bark when a fever climbed too high.

A lot of that knowledge had roots in the traditions of the region's original peoples—the Powhatan and Accomack—passed along through generations of living side by side.

And they weren't just called for births. They mixed tonics, dressed wounds, sat with the dying, and managed the everyday medical crises that had no other solution when the nearest doctor was miles away across open water.

More Than Herbs and Remedies

Here's the part I find most interesting. Faith was woven directly into how these women worked.

Prayer wasn't something separate from the remedies. It was part of the care. A midwife might pray over a laboring woman, gather neighbors from the local church to stand in prayer when a fever refused to break, or whisper Scripture over a child in the night. There was no hard line between what she knew how to do and what she trusted God to do. She worked right up to the edge of her knowledge, and then she handed it over.

That resonates with me. Psalm 139 says God knit each of us together in our mother's womb. The women who spent their lives welcoming new life into those salt-air rooms knew that better than most. They had too much experience of what lay beyond human hands to believe they were ever truly in charge of an outcome. They were instruments. And they showed up anyway.

The Ones Who Went Unrecorded

The hard part of researching this topic is learning most of these women were never written down.

As professional medicine became more formal through the 1800s, midwives and folk healers got pushed out of the official record. Their knowledge was dismissed, their contributions went undocumented, and what they knew often died with them or survived only in family memory that eventually faded too. Finding their specific names and stories takes real digging, and sometimes you come up empty.

What I did find is they were trusted by their neighbors in the most vulnerable moments a person experiences. They carried knowledge no book recorded. And they were faithful, showing up in the middle of the night when someone needed them.