Sunday, September 24, 2017

The Usual Question

 Review of HOUSE OF JOHANN by Emma Burns
Huntley Happenings, Sept, 2017

When I began this blog, VILLAGE LIFE IN KREIS SAARBURG, RHINELAND, it was with the intention of organizing my research on the history and culture of German families in the 1800s and from information accumulated (and also shared in my blog) to write a historical novel about my ancestors and their lives before they emigrated to America.

"Why are you doing that? " Some people could not understand why a genealogist would want to turn genealogical facts, discovered after laborious searching and careful recording, into a novel; a piece of fiction. They seemed to believe that fictional touches to the genealogical facts somehow changed the facts. But my intention was always to makes sure that did not happened.

When given a choice, I have always preferred to learn history by reading a well-researched historical novel rather than a history or biography. A historical novel will imprint a previously unknown place and time on my memory by giving life to the people who took part in those historical events, especially their very human reactions to the conditions of the time and place. I wanted to learn even more about the events that brought joy or difficulty to the characters that I had come to think of not as names on someone's family tree but as real people I cared about.  For instance, after reading "THE CYPRESSES BELIEVE IN GOD," and meeting brothers Ignacio and Cesar and their sister Pilar and aching with them and their whole family as they found themselves divided by loyalty to many groups; the conservative Catholic Church, the socialistic Republicans, anarchists members of the Falange, and Catalonian separatists, they began to turn away from each other and take different sides.  After I finished that historical novel, I read all I could find about the Spanish Civil War from 1936 to1939 to help me fully understand a complicated situation that still causes discord now.

Naturally I set out to find a good historical novel about rural Germany before my ancestors immigrated to America ) from 1826 to 1872.  The histories or biographies could wait. I wanted to get to know my ancestors as real people and see the views they saw through their windows.

My search for a novel about life in 19th century Germany was a failure because there weren’t any such novels in English. There weren't any non-fiction books on the culture of that time either, not even in German or at least none that I could locate in libraries, bookstores or on line.  But there were some almost unknown local histories and the wonderful stories of Maria Croon who lived in the Rhineland in the early parts of the 20th century that gave me a lot of what I needed to know.

I took the advice of the brilliant author Toni Morrison who has said, “If there is a book you want to read but it hasn’t been written yet, then you must write it.”  Since the bookshelves in libraries and bookstores in America and Germany could not give me what I wanted to read - a novel about the generation that decided to emigrate to America - there was still one option open to me: to research and write "HOUSE OF JOHANN" and perhaps the continuation of their story in a "Yesterday's Rhineland" series.

I decided to use my 2nd great grandmother Magdalena, her parents, siblings and her future husband as my characters, since  Magdalena and her husband Johann were immigrant ancestors.  I included parts of family stories about them.  Every date and place, including field, forest and stream names, are accurate enough to be safely taken from my novel to fill out family group sheets.

We all have had relatives who slowly backed away when Aunt Emma began to explain how her husband Norbert was related to great Aunt Anna who married the son of Hans Fischer, a double cousin of Peter Fischer.  However everyone would listen and laugh at the story about the time Aunt Kate climbed up on the teacher's desk and turned the hands of the classroom clock ahead when the teacher went outside to have a drink from his flask.  She and her classmates left the one-room schoolhouse an hour early that day. I used family stories like that one in the  "HOUSE OF JOHANN" and also made up some new ones.

My favorite step in writing the novel was to let my imagination tell me how all of those ancestors felt as they spoke, worked, played and dreamed moving through the days, months and years between 1827 and 1845. It changed none of the genealogical or historic facts, but like an unverified family story, added something anyone could read with pleasure, as did a reviewer, Emma Burns.  Her non-genealogist reaction to the book are given in the picture of her review at the beginning of this post. I know from that book review of "HOUSE OF JOHANN" that the story convinced a person who regularly reviews all kinds of books that a historical novel about ancestors can be a page turner.  She appreciated my novel just for the pleasure of the story.



NOTE:  Since the picture I took of the review of HOUSE OF JOHANN by Emma Burns in the weekly newspaper, "HUNTLEY HAPPENINGS, is somewhat difficult to read, here is a typed copy:

"House of Johann" is the story of the struggles of a rural German farm family in the 1800s. This newly released book is available on Amazon.

Kathi Gosz, a former librarian and avid genealogist, captures the difficult life of Johann and Maria Raul, and their seven children.  The reader quickly gets caught-up in the lives of each family member, from childhood through marriage, as they encounter the everyday challenges of life in Germany's Rhineland. The Rauls are Gosz ancestors.

Gosz writing is crisp, charmingly descriptive, and informative.  Each chapter begins with a brief description of German history and culture made alive within the chapter.  Details ranging from meal preparation, farm work, and everyday chores are not overlooked.  If you are of German decent, you will particularly enjoy how Gosz works in holiday and family rituals within this fascinating story.

The crux of this historical fiction is the relationship of father Johann and his children after the death of Maria.  Johann's inability to cope leads him to seek the help of Maria's cousin Eva, a spiteful and insensitive woman.  The consequences are seen in the lives of his three oldest daughters as one by one they leave the farm to escape the unhappiness caused by Eva.

Sun City resident Sue Vanderberg, and a long-time friend of Gosz, introduced me to "House of Johann."  After reading several of my reviews, Sue offered me a copy of her friends' first novel about her ancestors.  Even though I am not of German heritage, I raced through the book, eager to know the outcome for each of Gosz fascinating characters.  The story ends with the hint that Johann is planning on coming to America, making way for a second novel in the near future with an eye on daughter Leni. 


Paperbound book available at Amazon, Barnes and Noble, and bookstores.
E-book downloadable at www.Amazon.com 













Monday, May 29, 2017

Sail Away from Le Havre

At the Port of Le Havre


















Our ancestors' trip to America. I imagined it many times and read good articles to help get a picture of what these very brave people had to deal with as they left their homes, made their way to the Port of Le Havre, and sailed away.  I often tried to imagine what they were thinking as the ship left the harbor with the ocean in front of them.

To help me along my sister translated an 1844 article about leaving the Port of Le Havre on a trip to Caen in 1844.  The author, J. Morlent, was not traveling very far.  Once the boat left harbor, he would be sailing along the coast of France. The length of the journey makes no difference.  The experience of our ancestors would have been just as Morlent described it.  What he described was each thrilling movement of the ship as it left the harbor.

The captain did not just put the ship into reverse, swing around and sail away.  Pulling away from the place where the ship was moored was complicated and could be dangerous.  Obviously I am a landlubber and clueless about the very beginning of a sea journey; most likely so were many of the 1844 passengers.  Therefore I give you the rather flowery words of Monsieur Morlent and, in boldface, my less flowery interpretation of what he is describing.


Monsieur Morlent: "A few minutes ago, it lay stranded lifelessly on its bed of mud, our lovely steamer, awaiting the tide that would softly lift its graceful bow, and the tide come to reclaim it where it had left it and deliver it to its frolic without danger.  See the meekness with which it acquiesces to the movement that the tide dictates, as it awakes and takes life, as life returns to it; a slight shifting of balance, already it no longer clings to the ground : one could say that it is in a hurry to distance itself from the damp walls that mask its flanks and hide its slender shape and its stylish carriage."   
Interpretation: When the tide is right for departure, the ship is already moving slightly on the waves - the first time people who had always  lived on land became aware of the need to develop sea legs.  It is coming out of the walled dock that has held it steady up to now.)

Monsieur Morlent"Already the three strokes of the bell have sounded. The steam escapes with a sharp whistle from the long, metal tube that surrounds it and, noisily, the steam spreads in a white-ish cloud and redescends in a pinkish color on the forward and back parts of the boat, according to the direction of the wind which should shorten or lengthen our water excursion. The dockside is filled with a triple row of the curious who come to cheer our departure: there, is said a last goodbye; there, the hands of friends grip each other … but the speedy propulsion blades of Le Calvados are in motion. They have moved our sailing ship and the words “good trip,” “write to me,” intersect and lose themselves in the air in the middle of the commotion. Already the absence has begun. Words are powerless to make understood the last declarations of friendship, of affection or of politeness. It is the gesture that replaces the word while, quickly disappearing, the merciless engine takes the ship which turns and swims in the foam, leaving behind on the waters its plumes of mist."
Interpretation: The many people on the shore shout their farewells and good wishes, which at first can reach all ears on the ship but which become more faint until the sound is gone.)

Monsieur MorlentThe steamer moves proudly in front of a flotilla of little unmoored boats, vigilant sentinels of the waterway, who never fail at their assignment; it is in these small boats, of such miserable appearance, that our intrepid pilots hurry to rush into the middle of tempests, to take it can be said, by the hand, the big ship in peril, and to guide it to harbor, across the dangers that bristle at the entrance; how many pay with their life for this generous recklessness.  At the foot of these walls, beaten by the surf, lies a bank of pebbles called the southern shingle-bank. It is a deadly danger to ships who miss the entry to the harbor and then are broken by the tempest in several hours and scattered on this beach, famous, each year, for more than one shipwreck. It is the despair of the sailor who, escaping the dangers of a long sea voyage, is cruelly run aground only several feet from the object of his efforts.
Interpretation: Leaving the safe harbor, the ship encounters the sailors who mann the small, battered boats at the risk of the dangerous waves, trying to prevent the impressive large sailing ship from running aground and breaking into pieces because the ship's pilot misjudged the entry to the harbor.

We skirt the northern pier, the favorite strolling area of foreigners, maintained with a care that resembles flirtation, and visited every day by a large portion of the population of Le Havre, of which it is the meeting place at the time of high tide. A belt of granite surrounds it, a small beacon ends it, and its straight platform often has difficulty containing the crowd that jostles together to participate in the impressive spectacle of the entrance or the exit of ships, whether the sky is clear and the breeze light or whether the wind blows violently and the gray and tempestuous waves darken the strange panorama.
Interpretation: Every day, especially at high tide, crowds of people who are from both Le Havre or foreign places stroll in a special area and watch with fascination as arriving or departing ships move toward or away from the granite wall of the harbor regardless of the weather.  The strolling area is protected by a "belt" of granite with a beacon at its end.

Monsieur Morlent: "But this lovely and strong belt of granite is often powerless to protect it from the shock of ships that are abruptly pushed by the swell. One of the first days of February, last year, the American ship The Emperor, upon entering into the harbor, hit it so violently that it overturned three foundation sections of the wall cap and shook the others at a height of over eighteen feet. The stem of the ship was almost crushed. When one has seen the piers of Le Havre, built in blocks of the granite of Cherbourg, linked together by iron bolts and encased in cement, which has the hardness of rock, one is struck with amazement that the motion of the sea can succeed in overturning these constructions that appear to be resistant over centuries."
Interpretation: Granite walls as high as 18 feet are no match for the power of the water that smashes into the Le Havre harbor.

Monsieur MorlentWe have passed the pier and already the city escapes us. On a long line, that appears winding from the south to the north, are displayed in the foreground the floating warships that protect the shoreline, the ovens that forge cannon balls, a gunpowder factory, and the shipbuilding yards, above which are displayed the frames of these beautiful ships of commerce.
Interpretation: Morlent paints an excellent word picture of harbor as a ship moves away and passengers can see the last views of the city of Le Havre.  For some, that view can be their last look at the European continent.

What courage our ancestors had. I wonder how many of them, looking at the scenes Morlent describes above, wondered if they had been a little mad when they signed the contract that took them away from solid, steady earth and positioned their feet on these precarious, unmanageable waves.


Sources:

Illustration from L'histoire des Antilles et de l'Afrique

Seconde édition.- Le Havre : J. Morlent, 1844. 76 pages. 2 f. de pl. ; 16 cm. (Translation to English by Marilyn Gosz, 2012) http://www.californieenfrancais.blogspot.com/p/marithe-comme-cest-terrible-pour-tous.html)

Monday, April 03, 2017

Does Anyone Have a Map?

https://timeslipsblog.com/













I used to think that people were exaggerating when they talked about having an epiphany.  But I think I had one a couple of weeks ago, and it had to do with my some 30 years of pursuing my own genealogical history with a blindness to one of the most important things any ancestor hunter should include in the story of their ancestors.  But first let me tell you a little about the inspiration for my novel, HOUSE OF JOHANN and how it fits into my "epiphany."

Years ago when I was in my early 20s, my grandmother told the story of her own grandmother, Magdalena Rauls, who was said to have been French, to have run away with a young man, a sailor from Germany instead of marrying the man her father had chosen for her.  I was fascinated.  I thought that young Magdalena had crossed the border from France into Germany, probably experiencing many hardships on the difficult journey, in order to join her true love, the sailor.

After a few years of genealogical searching and locating many ancestors on both sides of the family, I discovered that Magdalena was as German as her true love, a young farmer.    I was disappointed with the false family story Grandma told. But eventually I realized that I had somewhat misinterpreted Grandma's words.  She didn't say that young Magdalena had run away from France; she merely said she was French.  It was probable that sometime in the 17th or 18th century one of her ancestors and his family did come from the French area close to the German border and settled in the area around Saarburg in the Germanic part of the Rhineland.  Oberzerf is quite close to the French border.  The Rauls probably became well known for having French roots.  (
I also figured out the "sailor" part, once more it was my romantic misinterpretation).  The story once again had the power to fascinate me.  

Since I had alway wanted to write a historical novel, I started to think about chosing this branch of my family tree with daring Magdalena and her father and siblings as the main characters. The HOUSE OF JOHANN, published in January of this year, was the result of what I had originally regarded as a false family story. 

While I was working on my novel, I was asked to give a talk to the German Interest Group in Janesville Wisconsin about my research so 
I told them the story of my French/France mistake as a warning to be aware of the geography of your ancestors' homeland.  I called the talk “The View from My Ancestors’ Windows.”  My point: that stories of our ancestors’ lives, whether biography or fiction, should focus on the culture of the time and the place, including what any of the listeners might see or hear if given the chance to gaze out of an open window in an ancestor's house.  

I answered questions after my talk.  One of those surprised me; I had not really thought about it before, but I certainly should have. Someone asked where the farmhouse and village that belonged to my Rauls ancestors was located in relationship to more well-known places or states in today's Germany.  A lot of those German ancestor hunters only knew the area of their own ancestors and didn't know where the Rhineland was.  It was an oversight on my part not to explain the full geography of the area of my ancestors while I was giving my talk. I should have realized, that even though Germany is only about the size of Montana, very few people in the USA, even those who study their German ancestry, are familiar with the total map of Germanic kingdoms, empires, states administered by a Prince Archbishops of the Catholic Church, free cities, etc.  I include myself in this lack of knowledge. 
 I know the location and history of my ancestral villages in the southern half of today's Rhineland Pfalz next to the French border, and of other ancestors who came from eastern Bavaria almost on the border with today's Czech Republic.  I can picture their location without having to refer to the map of Germany. However, without a map before me, I would have to guess at the location of most of the other states.  

If this is the case for searchers specifically studying their German roots, imagine the confusion of the average non-genealogist without any interest in their ancestors. Yet I forgot all about location again in January when HOUSE OF JOHANN was published.  The epiphany hit me when a fellow genealogist noted my lack of a specific description or map of the geographic location of the villages where Magdalena Rauls, her parents, and her brothers and sisters lived in the 1830s and 1840s.  Very carefully, I had described superstitions that hung over a new mother who, for a week or two (depending on local belief), could poison a loaf of bread if she cut it, or draw bugs to the water she drew from the well. But never did I mentioned that the little villages of Oberzerf and Irsch were not too far from both the French and Luxembourg borders and shared many of the same customs.  How could I have forgotten to tell the readers something so basic?  I'll never forget the real estate credo again.  It's location, location, location!


Why does location make so much difference? Because so many
people and a lot of travel brochures photograph scenes in Germany with white buildings, red tile roofs, and colorful window boxes filled with flowers.  Local people usually wear traditional Lederhosen or Dirndls to serve huge mugs of beer. There are mountains in the distance, a bit of snow at their peaks. These are charming pictures but they mostly relate to the area of Bavaria around Munich or the villages and countryside of Austria which borders Bavaria. 

As I have said, my 2nd great-grandmother Magdalena lived in what is today the German State of Rheinland Pfalz at the western edge of Germany, very close to Luxembourg and France. In 1827 when she was born, she was considered a Prussian citizen, just like a child born on the same day and year in the city of Berlin, far to the northeast. And in 1783 when her father was born, he was a subject of the Prince Archbishop of Trier but soon to become a French citizen and live under Napoleon's rule for almost 20 years.  It would be hard to see any real difference among the population in his German village from their French or Luxembourg neighbors. Their dress was similar, the shape of their combined house and barn buildings were alike  The houses of the well-to-do citizens in the larger city of Trier nearby had the look of the houses of upper middle classes of France at the time of Napoleon and after.  The picture of this part of Germany would show people drinking wine from wine glasses as they sit admiring the vines loaded with bunches of grapes on the hills along rivers like the Rhine, the Saar, and the Mosel (Moselle when it crosses the border into France).

What picture should come to my mind with the German state of Sachsen?  Well, I will have to look that up, but if your ancestors come from this northern German state, you probably know. But if you write a family history about one or more ancestors for Sachsen, don't forget to tell your readers just where in today's Germany that place is located and help create as clear a picture in their minds with your description as the one you always carry around yourself.  A word map can often be just as meaningful as the cartographic kind.


Thursday, January 19, 2017

A Blog That Grew a Book


THE BOOK

What would it be like to spend typical days, from morning to night, with German ancestors who lived in the mid 1800s?  How did they think and act, these people from whom we descended, and what would it be like to listen in on their conversations and even their thoughts and dreams long before they came to America?  

That's what I wondered almost from the first moment I found genealogical and cultural history sources in Germany.  Writing House of Johann brought my ancestors and their neighbors alive for me, and I hope for everyone who reads their story. 


MY BLOG

When I began to write these blog posts, it was with the intention of organizing my research on the life lived by German families in the 1800s and write the House of Johann. There were two good reasons to take the extra step of creating a blog:

1) To make it easier to find the details that often got lost in my rather poor filing system as I started the novel about the life of my peasant farmer ancestors who lived in the villages of Oberzerf and Irsch in Kreis Saarburg in the Rhineland.

2) To share my knowledge of Kreis Saarburg farming culture and about the historical period peasant farmers lived in. I knew how much trouble and how many years it had taken me to learn German and then collect difficult-to-find information. Others might not be able to find this information, especially those things written in German (most of them), nor would they have the opportunity to make several European trips. I didn't want what I had worked hard to find to be lost to anyone with a desire to learn the same thing.

I had begun my research with the idea of looking for novels, memoirs, or biographies in English.  When I came up blank, I resigned myself to the idea of finding literature written in German, even though the amount of German I was learning was pretty limited. Surprise! Searching in bookstores in Germany turned up very little. It was not the language. Peasant farmers or craftsmen just weren't important enough to be written about,  Although Germany lost thousands of these people to immigration from ports like Le Havre in France in the 1800s and although one in four people in the U.S. have some German blood, no one ever thought them important enough to write about. They themselves were working for a better life.  There was no time to both bring in the flax crop and then write a memoir before bedtime.

It was the locally published village histories that had the kind of facts I was looking for.  And it was the people in those villages who had bought a copy who were willing to loan them to me or knew where I could buy them.  Eventually I had a faily good pile of books and a description of the Rhineland culture and customs of the 1800s.

After 11 years of research, much of which I have shared on this blog, I have just published my novel, HOUSE OF JOHANN on January 16 of this year.   The picture above is a copy of the book cover as it appears on Amazon.   Here is a short description from the back cover:


 SYNOPSIS

The year is 1827. Johann Rauls, a land-owning farmer lives with his family in the small village of Oberzerf in Germany’s Rhineland. Johann and his wife Maria are preparing for their best Christmas in several years. Even in an age of frequent childhood deaths, all of their six children are healthy, happy, and awaiting an exciting Christmas season which will be followed in three or four weeks by the birth of a new brother or sister. There is much to look forward to and be grateful for.

No one is prepared for a threatening event on the eve of Christmas. It pushes away all thoughts of the holiday celebration, and serves as a precursor to another tragedy that will bring a long period of grief and regret to all of their lives. This carefully researched historical novel of an actual Rhineland family imparts both their times of happiness and pain as almost 20 years pass. It also paints a picture of the class to which they belong, the peasant farmers who carried much of the weight of supporting their homeland on their shoulders, but whose absorbing life stories with their importance to history are almost never told.


If you have enjoyed my blog posts, I think you will enjoy the story of the early years of the Johann Rauls family in the novel "HOUSE OF JOHANN." If you choose to read this book, it may help you understand just how human and interesting the people on your own family group sheets probably are and how much uncertainty and struggle was contained in their everyday lives.

SOURCES:  For any readers whose ancestors came from the area near France, Luxembourg, or Germany near the Saar and Mosel (Moselle in France) and are interested in some of the locally published resources I used, this is the list.  Some may be out of print but still available at local tourist offices in the larger cities or in the possession of the mayor in the villages.  However, they will be in German:

*Croon, Maria.  DIE DORFSTRASSE; EINE BUNTE HEIMATCHRONIK, 2 vols., .Saarbrücker Druckerei und Verlag, 1990.
*SAARBURG; GESCHICHTE EINER STADT,  Stadt Saarburg, 5510 Saarburg, 1991.
*Mayer, Ewald.  IRSCH/SAAR; Geschichte eines Dorfes, Gemeinde Irsch, 2002
*Hammächer, Claus et al.  SERRIG; LANDSCHAFT GESCHICHTE UND GESCHICHTEN, Gemeinde Serrig und der Arbeitsgemeinschaft für Landesgeschichte und Volkskunde des Trierer Raumes, 2002

Many of the peasant farmers of the villages of Oberzerf and Irsch in Kreis Saarburg emigrated through the Port of Le Havre in the second half of the Nineteenth Century, including two of my ancestors.  They settled in  the village of St. John, Calumet County Wisconsin.

Thursday, November 24, 2016

A Time to be Thankful

St. Gervasius and Protasius Church in Irsch

There is always more to learn and to share with you.  I haven't done much of that during this past year. The reason my blog has been so inactive was my resolution to finish the book I am writing in 2016.  The end of 2016 is approaching quickly.  But there will not be any information about that until my December blog post.

Because of the holiday we celebrated today, Thanksgiving, I want to show a similar German custom that I had observed in Irsch and participated in when I rented an apartment in Saarburg.  I never thought there might be a historic explanation of either.  The German customs I took no notice of are a part of a celebration called Erntedankfest.

I would never have known there was more to the picture above if I had not read an article from the very useful "German Language Blog."  So I am thankful that "Erntedankfest German Thanksgiving" enlightened me to the historical aspects. The following comes directly from that blog post:

"First, the breakdown of the word. ‘Ernte’ means harvest, while ‘Dank’ comes from ‘Danke’, meaning thank you, and ‘Fest’ is German for festival or celebration. The word Erntedankfest therefore translates to ‘Harvest thank festival’. So Erntedankfest is a harvest festival where you express thanks for the food you have received throughout the year!"
"If you live in the USA, this will sound very similar to Thanksgiving. In the USA, Thanksgiving has become a secular holiday centred around food and family get-togethers – but in Germany it is still a rather religious occasion, centred around church services and giving thanks for the land-grown vegetation – the maize, corn, fruit and vegetables – that have fed everyone for another year."
"Erntedankfest is usually celebrated on the first Sunday in October, though this date can vary from region to region."
altar_erntedankfest_500hoch
Photo by jeurgen-tesch on flickr.com 
"Typically, the day includes a church service, a procession, the presenting of an Erntekrone (harvest crown), then food, drink and music, and an evening torchlight procession through the town. Church altars are decorated with wreaths, flowers and fruit, and Blasmusik (music played with brass/wind instruments) is played at these services and during the processions."


Closeup of the Entdenkfest altar in Irsch 
"Some towns and cities hold farmers’ markets selling fresh produce, and bring along their tractors or horses for the local people to see. It is basically a celebration of the land and of all things agricultural! There are also often lots of activities for kids at these Erntedankfest celebrations, so they are well worth getting involved with if you happen to be in Germany around late September/early October."
When I attended the "Golden Autumn" in Saarburg in 2010, and when I saw the mosaic made of vegetable materials in the church at Irsch, that was a piece of Germany's traditional Thanksiving, not just a an autumn entertainment or an interesting mosaic.  It was a traditional way of giving thanks to God for the bounty of the earth.

Sunday, June 26, 2016

Family History Surprises

Once my 2nd great grandparent's farmhouse, (left front)
This is what it looked like at the end of WWII






















As you may have noticed - at least I hope someone did - that I have not written a blog post for quite a long time.  It's time to explain.  A sciatica attack made sitting, difficult.   I just could not sit at a computer and capture ideas.

While I was recuperating, I got a communication that reminded me, once again, of the close bonds and relationships among people who lived in small villages like Irsch.  Many of us, who do not know each other and who are widely scattered all over the US or the world, could trace our roots to a small town in Germany and find big surprises.  (This might be an interesting idea for a genealogy television program.)

Here are three of my surprises.  Each one delighted me.

DOUBLE CONNECTION

A comment came from a reader who preferred to be anonymous so I won't quote it exactly.  But this person said that my ancestors, Johann and Magdalena Meier, sailed on the same ship, the Rattler, as her great grandfather, Jacob Fisch and his parent; and all settled in St. John, Calumet County, Wisconsin.  That was not a surprise to me.  But then she listed other surnames on her family tree.  One of those surnames, Probst, and their dwelling place in Calumet County, Wisconsin, matched another of my ancestors' names although my great grandfather John Probst had no relationship to Johann and Magdalena Meier.  The connection between the Meier and the Probst surnames came together when my mother said "I do" to my dad.  I didn't expect a comment about the Bavarian side of my family tree from a reader of my blog posts about the Rhineland.


The Meier House as it looks today



















DOUBLE SURPRISE

When I decided to write a novel about my Rhineland ancestors,  Ewald Meyer of Irsch, Germany was a wonderful helper in my search for information about the customs and history of Irsch and other small villages in the area.  After a long search I finally learned the location of my Meier ancestors' home and property in Irsch in the years before they emigrated to America.

Herr Meyer went to that location and took photos of the building as it exists today.  He also learned that it was remodeled by a Herr Britten, another previous owner and again by Alfons Fisch.   Herr Meyer, as always, took an extra step.  He contacted Herr Fisch and explained my interest in the old Meier property.  To my surprise, the architectural plans for remodeling the Meier house still existed.  I have copies of them.

And one final surprise.  Herr Alfons Fisch is a direct descendant of Jacob and Magdalena Fisch who sailed to New York with Johann and Magdalena Rauls on the ship Rattler.  Herr Fisch has his residence right across the street from the former Meier property that now also belongs to him.

FAR REACHING IRSCH ANCESTORS

 Coincidence in Village of Irsch



















Several years ago, I got an interesting e-mail about one of my blog posts, not from a family historian but because of a picture I had taken in Irsch and used in that post.  The couple who saw it wrote to me because it was the house of the husband's grandmother who still was living in that house.  They asked how I had come to know their "Oma Tilly."  Actually, I didn't know who lived in that house.  I was taking pictures to illustrate houses built wall to wall, and this was an excellent example.

We continued our e-mailing for awhile.  When the Oma (grandma) Tilly, whose maiden name was Weber, learned that my ancestors had immigrated to Wisconsin from Irsch, she asked, via her grandson, if any of my ancestors had the surname "Weber."  Yes, my 3rd great grandmother from Irsch was a Weber.  However Weber is a very common name, and I didn't know if there was any link between us.  That didn't faze Oma Tilly.  She said, "If they were Webers and they came from Irsch, we are related."  Her grandson and his wife got into the spirit and from that time on considered me their relative.  They even invited me to their 25th wedding anniversary anniversary celebration.  I was delighted to be asked and wish I could have gone.

Oma Tilly, age 93, and Bernie, her grandson
Are we really related?  I hope so.












Friday, March 04, 2016

Walking with the Immigrant Ancestors

The New York Times, 1861






















The most popular posts I have written have been about the German emigrants’ travel from their home city or village to the Atlantic Port of Le Havre or their letters about the trip to people back in Europe. I may have said before that the Le Havre passenger list roll is one of the most sought after documents for the descendants of French, German, and Swiss immigrants. It is almost totally accepted that the Le Havre passenger lists have been destroyed but somehow the word hasn't gotten out to a lot of genealogical seekers.

Many of the comments or e-mails I’ve received from genealogical searchers who were looking for the actual Le Havre lists do thank me for painting a word picture of the struggles that confronted an emigrant family on their way to the port of Le Havre. It made them so much more aware that their immigrant ancestors were real people facing great difficulties even after they made their decision to leave their homes for an unknown land.

But what about the journey once the immigrant families' feet touched the earth of what was to be their new country.

I was looking through my genealogical files a few days ago when I found some notes that I made not too long after I started writing the Meier-Rauls family history. On the front page of the New York Times I had found what month and day their ship, the Rattler, had arrived in the Port of New York. The group of people from Irsch, including my ancestors, took their first steps on American soil at the Castle Garden receiving station, the place where the City of New York made a concerted effort to help immigrants feel welcome in their new country. To me, that date was a major event - 9 May 1861.   That arrival determined I would be born an American citizen instead of a dweller in one of the villages on the Sigfreid Line during World War II.

I wanted to see what other newsworthy events had happened on May 9, 1861 in addition to the arrival of the ancestors.  My 2nd great grandparents and the other passengers, most of them Germans, disembarked from a ship that had been sailing for 32 days right at the beginning of the Civil War in America.  On May 9, some southern states were still deciding whether to secede from the Union. Did my Ancestors know of that when they came ashore? Whether or not they did, they could not have missed seeing a great many soldiers on the streets of New York.  There were signs posted at Castle Garden, written in German, that offered money to young German men who were willing to enlist in the Union Army.

I read the pages of the New York Times for May 9 and 10, 1861. Here are a few things that the New York Times believed were worthy of a story, happenings which may or may not have attracted the attention of my ancestors and the other immigrants from Irsch as they walked out of Castle Garden and on to the sidewalks of New York. I can imagine them seeing sights that made them wonder if there were more difficulties ahead than they had anticipated, difficulties that would keep them from their final destinations in Ohio, Pennsylvania,Wisconsin or any other states, especially southern states like Texas.

Men and women were standing on street corners, collecting money for the men who were about to be placed in harm's way by the Civil War. The New York Times warned in that morning's edition of the newspaper that the majority of these people were swindlers. However, maybe the new arrivals  thought that their new country had many beggars, contrary to what they had been told about the wealth in America.

Volunteers for the Union Army, perhaps in uniform or perhaps in their ordinary clothes, marched along the sidewalk. Those men could have been the Wisconsin volunteers who, the Time says, arrived in New York that very day. Wisconsin was the state all of the Irsch immigrants had as their destination. Did the two groups, one at their destination as soldiers, the other on their way to be farmers in the state the soldiers had just left, meet along those very streets?  Did they talk to these former countrymen?

There were boxes containing 3,600 military garments that had been made by the famous Brooks Brothers New York store on the corner of Grand and Broadway. They consisted of coats, jackets, and pantaloons.*  These had been carefully folded, packed for delivery and were being loaded onto wagons and sent off that morning. The Times does not say where they were being taken. Did the immigrant group from Trier peer at the wagons, wagons that were probably very different than those they used in their former villages. Did they wonder what was in all of those boxes?

On May 10, the New York Times editorial called for three-year volunteers to be trained, especially new arrivals from a number of specific places; men who were "thoroughly drilled who have seen action in Schleswig Holstein, in Baden, in Italy, in Hungary and in the Crimea. The laws of their country required the most constant drill. They are hardy and vigorous men." There were immigrants from Baden on the Ship Rattler.

Prussia also had universal conscription. From what I've found in my research, many men from Prussia were probably not as desirable as U.S. soldiers.   Since the Prussians considered many of them too short to wear the uniform of the Prussian emperor, Prussian peasant farmers were freed from military service if they were shorter than 5' 2".

To have your ancestors come alive. check the day they arrived in the United States in 1846 or 1873 or some other year.  If you can find a local newspaper from the day of their arrival; or a story on the web from a major newspaper on the day those ancestors made their way along the streets of New York or New Orleans, or Montreal Canada.  Walk with them for awhile. You will learn a lot.


*Historical men's close-fitting breeches fastened below the calf or at the foot.

Sources:
New York Times, May 9 and 10
Engels, Friedrich, The Prussian Military Question and the German Workers' Party

Monday, December 28, 2015

SAINT SANTA CLAUS

Why St. Nicholas puts candy in boots and steals our hearts

Picture rom Deutsche Welle

Before I left on a trip to visit the Christmas markets of Bavaria and Austria in mid-December, I had hoped to have time to finish a Christmas holiday blog post.  Lacking packing organization, I got behind and had to put my good intentions aside.  Therefore, this post is appearing after December 6, the feast of St. Nicholas, and is even late for Christmas.  But the article in the blog I found for Germany's  Deutsche Welle broadcasting is so much fun and so full of information that it should be spotlighted, even if read in January.  There is always next year to be sure of a gift on St. Nicholas Eve and an understanding of how the saint became a kind of Santa Claus.

When I came across the above mentioned Deutsche Welle blog post, I was looking for information on what I should do to make sure St. Nicholas brought me something this year.  Because of our mixture of cultures in the United States, we have no hard-and-fast rules for St. Nicholas Eve. My ancestry is German, and I found the answer I wanted about the Germanic customs - although too late.

I also learned what kind of receptical (shoe, boot, etc.) the generous saint fills in other European countries. The title of the wonderful DW article is above their blog's picture ("Why St. Nicholas puts candy in boots and steals our hearts").  The explanation is so well written that I suggest you use this URL, http://www.dw.com/en/why-st-nicholas-puts-candy-in-boots-and-stole-our-hearts/a-18889948 to read a smile-producing account of the Saint who has been awaited by children for centuries.

I wonder if St. Nicholas will forgive my blog tardiness and give me another chance to share in his generosity next year?  What do you think?


Friday, November 20, 2015

Raising a Crop of Oak Bark


www.webwalking.lu


















"She was tired by the time she reached the place where her father and brother we working.  They were cutting oak trees that had been stripped of their bark.  That bark was in high demand by the tanners in Saarburg.  Leni always thought the trees looked naked when she saw them after the Lohe harvesting had taken their bark."  HOUSE OF JOHANN, Chapter 13

On my first research trip in Kreis Saarburg, Ewald Meyer, the author of the book "Irsch/Saar; Geschichte eines Dorf" a history of Irsch, took me on several tours of that area.  When we neared a small forest of oak trees, Herr Meyer made a point of telling me that there were no tall oak trees in the Irsch area because, in earlier times, the bark of the oak trees was stripped off and sold to the tanneries along the Saar River.  The thought flashed through my mind but I didn't ask him how the trees managed to survive without their bark.  Little by little that year, I learned that it wasn't just squirrels who needed the oak trees.

Lohhecken, the oark hedges that formed a forest of small trees were not a natural creation. They existed because man had formed this type of forest in a very specific way to turn it into a cash crop. In the past, portions of these oak hedges were stripped of their bark and cut to the ground.  That explained how they survived without their bark.  They didn't!

The bark stripping was done each year, but in different parts of the oak forest.  A group of trees grew to the right size to be cut about every 20 - 30 years.  The bark was carefully stripped off of the trees. It killed the tree.   The underlying wood could be used for a great many needs of the villagers; either homemade items like buckets or benches or more highly finished pieces like cabinets, tables and chairs, etc. The thin branches could be used as firewood.  But it was the bark that was of primary importance.

The bark was sold to one of the eight tanneries in Saarburg along the Saar River.  They needed tannic acid, made from the bark of the oak trees, in the production of leather.  These tanneries did a good business in the production of high quality leather, much of that leather used for the boots of the Prussian military.  The farmers were paid for this bark, delivered by the load.

After the oak trees were cut, that field could be used for regular crops.  In the following two years, grains were planted in the section that had been stripped of its trees.  Rye was planted in the first year and harvested.  In the second year, the field was used to grow buckwheat.  By the third year, a new forest was beginning and the sweet broom thickets known as Ginster grew between the new trees.

Oak trees can put out new new growth from their stumps. Thus, the oak trees began to grow again -several new tree shoots would grow from the old root. This kind of growth went on for another  20 - 30 years.  By that time, the forest looked as it had when it was cut 20 years before, leaving new stumps and also the old stump from which the new ones had sprung.  There developed a thick coppice.

Oak bark was the cash crop that saw many a farmer through a bad growing year for their other crops. Since the majority of Lohhecken hedges were privately owned, a patchwork of small areas, all at a different age, dotted the farm lands.  The plants and animals sheltered by the hedges varied depending on the size of each part of the hedge, and which plants and animals needed more sun (small trees) or heavy shade (oak ready for bark stripping).

After about 200 to 250 years, the stumps had to be removed and replaced with new oak trees, or so says the article I read to find this information.  As the tanneries went out of business, the oak trees remained uncut and kept their bark, but after 100 some years, the trees are not as tall as one would expect from village forest land that is over 1,000 years old.

As Ewald Meyer said, there are no tall oak trees in the fields around Irsch.  Their tree ancestors gave their lives to help our ancestors survive.

Sources
https://de.wikipedia.org/wiki/Lohhecke
Saarburg, Geschichte einer Stadt: Band I, Im Strom der Zeiten.  Stadt Saarburg, 1991
https://www.webwalking.lu
www.naturpark.org/natur-kultur/waelder/.../lohhecken










Tuesday, September 29, 2015

The Harvest of Survival Food

Digging potatoes
picture by dreamstime.com
Gathered cabbage
picture by Burpee.com

With September over, the autumn work on the farms in Kreis Saarburg in the 1800s was about to start. The successful harvest of two very important crops made the difference between a winter of sufficient food or of on-going hunger or even starvation.

The late summer months brought to an end the farmers' work in hay and grain fields. Many of those fields already were harvested and then planted for the next year. Now it is time for the autumn crops to join the hay and grains which are already stored in the barn.  All ages of family members are cutting, digging, picking and gathering. The grapes hang heavy on their vines (I have been told that almost every farm in the Saar River Valley grew grapes for their own wine making), and they will be harvested. The chestnut tree catkins of the spring now have turned a strong rust red inside their spiny covers and can be gathered up for cooking or roasted as a winter treat. The nut also could be ground into a baking flour.  The youngest children gathered the nuts and any fruits like plums and pears that could be dried for use in the cold months.
Chestnuts

Some of the hardest work of the autumn is bringing in the potato crop, a labor that calls for rugged days of digging and bending to get that year’s yield into storage in a cool dark place so that the potatoes will last for the entire winter.  All the peasant farmers depended on the potatoes as a major winter food source.

In a good year sacks would stand full and thick throughout the whole field. Parents and the older children worked together in the potato field. Each worker dug the potato stock with a hoe or fork which loosened the plant from the ground.  Next the potato stock was grabbed with the free hand and pulled from the earth, the potatoes mostly hanging tight to it.

 Usually three baskets were used for sorting the newly dug potatoes that were pulled from the stock or picked up from the ground where they had fallen from the stock. The big, thick potatoes went into the first basket, the little ones or those that had been damaged by hoe or fork were thrown in the second basket and used as food for the pigs. The third basket held the medium sized potatoes which would be used as seed potatoes for planting in the spring. The half dry stocks of the potato plants were thrown aside to dry. Landless day workers helped with the harvest for a share of the crop of the larger farms. At noon the housewife or the grandmother prepared a noon meal. Most fields were far from their farmhouse and their meal was carried to the field for them. There was laughter and gossip to make the work more pleasant.  At the end of the day, the sacks were loaded into a wagon and unloaded, usually into the cool dark cellar.

It took about three days to finish the potato harvest. When the potato stocks had dried completely some days later, the young would make a high pile ready to be burned. The roasting of potatoes once the potato stocks were burning was one of the highlights of the year for the the young.  It seems to have been the equivalent of a giant marshmallow roast.  They scraped the potatoes and held them on the fire with pointed sticks. The potatoes roasted to a very white delicate texture inside. They were also very hot. There were many shouts because of slightly burned mouths and fingers during the night of the big potato fires.


Bonfire of potato stocks
In 19th century Germany and for centuries before that, cabbage played a major part in the winter food supply of peasant farmers and craftsmen. Cabbage was their only winter vegetable.  The German word for cabbage is Kohl but in the Saarburg Kreis dialect it was and still is known as Kappes.

Kohl/Kappes is a vegetable that, like the potato, could help keep families from starvation during a long winter. This plant did not require a lot of ground space relative to the size of the head of cabbage that could be harvested from it. Like potatoes, cabbage could be kept all through the winter. Unlike potatoes though, the cabbage had to be sliced into a large barrel and made into Sauerkraut, a fermented cabbage.

The entire family was involved in the process of making sauerkraut. Two of the most important people in preparing sauerkraut were the cabbage cutter and the stomper. The father of the family or, at times, a migrant worker who went from house to house during cabbage season, was usually the cutter. The cutter placed a long board with a cabbage shredder embedded in the center over two stools. He sat on the board and ran the cleaned head of cabbage over the shredder. The finely cut cabbage fell into the tub placed on the floor between the stools.


Krauthobel (cabbage shredder)
When the tub was filled, it was emptied into a well-cleaned barrel, and other ingredients like salt, sugar, herbs, sour apples, and herbs like dill were added. In wine producing areas like Kreis Saarburg, wine was also an important sauerkraut ingredient and made what was called Weinkraut. Each layer of cabbage added to the barrel was stomped, usually by young sons (or daughters) of the family whose feet and legs were washed thoroughly and then covered with stockings called Krauttretensocke (kraut stomping socks). When the last layer of cabbage was in the barrel and stomped, it was covered with a round piece of wood that fit tightly and it was held down by a stone. According to the recipe book, Das Leibgericht, (The Favorite Meal) by Hans Fischer, sauerkraut making began about November 1 and the kraut was ready to eat after about 4 weeks of fermentation.

One interesting side note. I read that in the Hunsruck area, the bridal meal had to include sauerkraut as one of the dishes served because it was considered to be lucky. It is my suspicion that the origin of this story came from necessity since most weddings were celebrated between Christmas and Lent, a time when the workload was light for all the families and when sauerkraut was the only vegetable available on the bride and groom's special day.


Sources
http://paleoleap.com/eat-this-chestnuts/
Christiane Becker, Die Hunsrücker Küche
Joseph Ollinger, Geschichten und Sagen von Saar und Mosel.
Hans Fischer, Das Leibgericht.
Der Blumenbaum, April, May, June 2002


Sunday, August 02, 2015

BRIDAL RIDE WITH A GUARDIAN ANGEL

The Brautfahrt

If you’ve been reading my blog posts for awhile, you know that I am very fond of the book “Die Dorfstrasse.” (“The Village Street”) by Maria Croon. It is filled with vignettes about the customs in a small German village; customs that have almost completely faded away in our time. But thanks to authors like Frau Croon, we, the descendants of the people of Kreis Saarburg, can learn about the traditions, rituals, unwritten rules, and observances of our ancestors who lived in small farming villages in the 1800s and early 1900s.

Today's post is a short sketch from the chapter "Die Brautfahrt," one of my favorites.  We are introduced to two young people, Veronica and Peter, but better known as Vron and Pitt.  It is the story of a special ride before they were married but already promised to each other.

Custom of the Bridal Ride and the Guardian Angel

As an old woman, Vron, the nickname for Veronica, works at her spinning wheel most evenings. One night her mind goes back to the time 50 years ago when she was a bride-to-be and about to go for the Brautfahrt. Her betrothed, Pitt, had hitched the horses to a small field-wagon and was about to help his Vronchen (little Vron) up to the front seat of the wagon.

Pitt's mother called to him.  He must take the Schutzenengel, (the guardian angel), with them on the journey to protect the reputation of this still unmarried couple.  The mother combed the tousled hair of Pitt's little sister, Resel.  Then she walked the little sister toward the wagon and seated her on the wagon's back seat, just behind the betrothed couple.  In two weeks time,  Resel would be Vronchen's sister in law, but today she had the responsibility of guardian angel.

Once they were underway, Pitt showed Vronchen his land as he held the reins and pointed the short whip this way and that, and directed the horse along narrow paths that ran alongside the fields.  Then they went back to the road and drove from village to village.  Vronchen came from a town some distance away, and this was her first look at the place that was to be her new home.

They had just passed a small village when they saw a stand of birch trees that almost formed a trellis above them. Pitt said it was a special bridal decoration he had created especially for his Vronchen.

 The next field was full of wild primroses, and the guardian angel shouted for them to stop.  She wanted to gather them.  She jumped from the wagon and began to collect an armload of the colorful blossoms.  While she picked the flowers, her brother had his mind on other things. He begged his Vronchen to give him a Schmatz (I think you can guess the meaning of that word).  As he teased and begged, Pitt paid little attention to holding the reins of the horse.  The animal started off, leaving the little guardian angel far behind before Pitt was able to retrieve the narrow straps and control the wagon again.  Little Resel ran after them, shouting for them to stop the wagon and scattering the flowers that she had gathered hither and yon.  The boulders and grass along the way were now graced with the flowers that fell from her arms.


Guardian angel with flowers
After that excitement was over, they drove through a village noted for the shop where especially fine spinning wheels were made.  The almost-bridegroom bought a well-made little spinning wheel for his bride to be and placed it in the back of the wagon next to the guardian angel.

Now it was lunch time, and they stopped at the inn where the Wirtin (woman innkeeper)  met them at the door.  She knew of the upcoming wedding and teased Pitt.  How had Schneiderpitt* managed to find such a special young lady to be his bride?  Veronica blushed bright red but said nothing.  Pitt twirled his mustache and enjoyed the banter and the praise of his Vronchen. Then the Wirtin went to the kitchen and brought out a large goose egg.  Vronchen said nothing as she  stared at it in wonderment. She could think of nothing to say.  The Wirthin told the young Veronica to put the egg in the bag she carried. Pitt explained to Vonchen that this was the custom in the town. If a person cames into the Inn and said nothing, the innkeeper must make a gift of a goose egg in order to please the guest enough to start the business transaction - the cost of either a meal or a place to stay for the night

goose egg
Vronchen had one glass of wine, her wagon driver two or three, and because of the guardian angel's important duty, she was given only a glass of raspberry water.  The innkeeper then served them a plate of bread and ham slices.  The horse, Braune, gladly ate his oats before they all left for home.

As they drove toward Pitt's home where his mother and the mother of Veronica were making wedding arrangements, Resel decorated Vronchhen's new spinning wheel with the primroses she had picked; then used the rest of the flowers to make a crown for her sister-in-law to be.  The movement of the wagon along the road eventually lulled the guardian angel to sleep.  Pitt put one arm around Vronchen's shoulder, and they rode home watching the stars and listening to the song of a cuckoo.

Fifty years later, Vron experienced the bridal ride as if it was yesterday while she sat spinning on the little spinning wheel purchased some 50 years before.



*Note for Clarifying Nicknames

It is necessary to know that in Kreis Trier and Saarburg, generation after generation of babies were named in honor of their godparents. It was the custom. Naturally there would soon be a surfeit of boys in a village who were named Peter or Johann or Michael or Nikolaus, etc. There would also be an abundance of girls named Anna Maria or Barbara or Susanna and so forth.  At first using nicknames to distinguish one child from another could solve the problem of duplicate names. But at the time Maria Croon writes about, nicknames were not definitive enough. In the case of the bridegroom Peter, his nickname Pitt was shared by many other boys.  When a father called for Pitt to stop playing and come home, there was a lot of confusion about which Pitt was being summoned.  One way to solve that problem was to say the surname first and then the nickname. It was necessary for the Papa to shout,”Schneiderpitt, come home at once; you are late for supper.”

Saturday, June 13, 2015

Spinnstubenfest in Kreis Saarburg

18th Century Flax Spinning Wheel 














In some areas of Germany, especially those close to the French border, there is a celebration known as Karnival, the equivalent of Mardi Gras. Now and also in the past, the week before Ash Wednesday had many special "fests" during the Karnival time. One of them, to the best of my knowledge, is no longer celebrated. Because of changing times and industrialization this fest is only remembered because of a narrative in memoirs or history books or examples at open air museum celebrations. This Fest took place on the Thursday evening before the beginning of Lent. It was known as Spinnstubenfest or, roughly translated, the Spinning-Wheel-Stube Celebration.  Fortunately, Maria Croon called my attention to this festivity in her book, Die Dorfstrasse (The Village Street).

Little is written about the many winter evenings that Kreis Saarburg women spent spinning. However, like a quilting bee in this country, the Spinnstubenfest could be a time for getting together with other village woman.  As they worked, they talked while spinning the thread for the family's clothes, sheets, or anything else that needed weaving.

Frau Croon describes one such night that was very special. On the evening of the Thursday before Lent, called Fettendonnerstag (Fat Thursday), the sound of women's shoes were heard tapping on the streets in her little town as evening fell. Every woman was dressed in Sunday best from head to toe.  The young women wore colored ribbons in their hair and most had shiny buckles on their shoes. Each woman carried a spinning wheel that was decorated with red and blue ribbons. The spinning wheels were freshly polished until they fairly gleamed.  Fettendonnerstag was the time for the spinning wheel celebration, the Spinnstubenfest.

A Spinnstubenfest was held in a home with a large Stube.  It lasted at least three hours.  In the first hour every Frau and Fraulein did her spinning, creating thread from wool or flax while they gossiped and told stories of current or older times.

In the second hour, the spinning wheels were put aside in another room and tables were set for coffee and eating such things as crumb cake or pear bread, made with the dried pears that were harvested in the summer.  I picture them in smaller groups: the older women exchanging recipes and laughing about the foibles of their husbands and children; the young women gossiping about any new romances in the village, including their own.

As the third hour arrived, tables were pushed back against the walls, and the men, single or married, were invited to come in for dancing.  Some of the men brought accordions, harmonicas or Teufelgei.   No German dictionary in my collection or on the internet has that last word, but I will make a guess that this was a dialect word for some kind of fiddle (Geiger) played fast as the devil (Teufel). A favorite dance tune was "Herr Schmidt, Herr Schmidt, What Brings the Maiden With" (exact word order of the German)

Late that evening, when the music and dancing was over,  the men "played the cavalier" and carried the spinning wheels for the ladies. While the very old and the very young slept, the rest of the village folk made their way home in the dark. The streets rang with their voices singing the old songs until one by one doors closed behind them and the streets were dark again.

Thursday, April 23, 2015

The Farmer's Coat of Arms

Village of Irsch, Kreis Saarburg, Hausmarken


































Does your family have a coat of arms? Royal families had magnificent coats of arms since the middle ages and took great pride in them. Books on Heraldry can be studied to find out if you have an ancestor with a coat of arms and your family genealogy indicates royal blood.  Heraldry, according to the American Heritage Dictionary is "the profession, study, or art of creating, granting, and blazoning arms and ruling on questions of rank or protocol, as exercised by an officer of arms." For many years I believed that my ancestors, basically of the farming and laboring classes, would not have had a coat of arms and therefore could not be genealogically traced.

 It was only after I read the best-selling book "Roots" by Alex Haley, a black man descended from slaves, that showed that no matter how unknown and poor one's ancestors might be, there were ways to trace back to earlier ancestors.  People like me with peasant ancestry finally understood that there was a great difference between searching in a book about heraldry for a coat of arms or using books and old records to find the history of a family.  Everyone has genealogical roots.  Not too many people find that their ancestors also had a coat of arms.

However, the chart of figures above could be called the farmer's coat of arms. After tracing my ancestry to peasant farmers in the Rhineland, I was surprised that some landowning farmer did have a picture code that bore a resemblance to the heraldic coat of arms.  These coats of arms were without the colorful figures used by the aristocracy--bears, stallions, tigers, crowns, jeweled swords, etc.   In Kreis Saarburg, the farmers coat of arm's had nothing to do with royal blood, but everything to do with a type of land sharing known as the Gehöfershaft.

What is the meaning of Gehöfershaft? With my limited German, I still do not fully understand all the ins and outs of this complicated term which represents a manner of sharing a very large amount of land held in common. According to my research, in a Gehöfershaft, only small areas of land were privately owned, mostly valley meadows, which ensured the farmers a crop even in dry years. The rest of the land, especially land with hedges and oak trees was owned in common.  Gehöfershaft is a rare word that cannot be found in German dictionaries of today or even going as far back as the last century's dictionaries.  My American second cousin with whom I share Bavarian ancestry and who speaks fluent German, told me he had never heard this word and had no idea what it was.  Puzzling indeed, because if you go to a Kreis Saarburg village and visit their museum of historic objects like tools or cooking utensils, you may also be shown (if it has survived the years) the village's Rosenkranz (rosary) and given an explanation of what it was. And yes, the word "Gehöfershaft" will be used over and over in that explanation.

However, the Gehöferschaft method of land sharing exists in only a few areas of Germany, including Kreis Trier and Saarburg and also much of the Saarland. If your ancestors, like mine, were landowning farmers in these regions where the Gehöferschaft land system existed, they would have a specific house mark (Hausmark) for the farm.  The mark that identified their "Haus" (house and barn were in one building) was rather like the coat of arms used by royalty.  It plainly meant, "this possession is mine and here is its unique symbol that proves its descent."

In his book on the history of Irsch in Kreis Saarburg, Ewald Meyer writes that a basis for the long existence of the Gehöferschaft land-sharing system in Kreis Saarburg (until almost the 20th century) might just be the lingering survival of the house marks. In 1853 there were still a multitude of house marks, 137 in Irsch alone as shown in the chart above.  This means that 137 landed farmers had shares in (belonged to) the Gehöferschaft.

Originally Gehöferschafts rights were assigned to a farmer and identified by the Hausmark.  Research shows that these Hausmark identifiers are ancient kinship characters and were passed from father to oldest son.  After Napoleon changed the inheritance laws when he brought Kreis Saarburg into the French Republic, all the children of a family now were allowed to inherit an equal share of the family's possessions.  This law remained in force under Prussian rule.  It also complicated the Gehöfershaft/Hausmark system.  Originally, the shares of the Gehöfer land were equal in size/value.  With the introduction of the French law, the Gehöferschaft shares had to be sized into smaller sections and it was not always possible to keep the land share sizes completely equal.  Also new Hausmark symbols had to be created.

The Hausmark was not only used to show land boundaries.  It was also a property mark carved or painted on possessions or branded on animals.  The unique mark sometimes decorated a house's door lintel. They could be used on contracts and documents when the signers were illiterate.  Most of the marks consist of rune-like images. Letters are in the minority as you can see on the Gehöferschaft chart of Irsch in the illustration above.
Rosenkranz for the village of Schoden

The Gehöferschaft land shared in common were allocated by drawing lots. The lot numbers were engraved on wood-drilled beads, cubes, or tablets, which could be strung on a strap of leather and tied in a circular "Rosenkranz" in the same way as the beads on a rosary were strung and used for prayer (Rosenkranz is the word for rosary).  When it was time for a reallocation of the land shares, usually after about five years use by a farmer, the administrator of the Gehöferschaft would unstring the old Rosenkranz, drop the loose cubes or tablets into a hat or some other container, and the new division of land would again be drawn by lot.  As each land section cube was drawn from the hat, the new Hausmark was added by painting over or carving away the old symbol and painting on the new Hausmark.  Then the Rosenkranz was restrung. The Gehöferschaft community's administrator preserved the "Rosenkranz" until it was time for the next draw.

It was typical that any newly created house marks would show a strong resemblance to the original Hausmark of the family. It was usually a slight addition to the lines or characters of the first house mark in that family. Look at the each Hausmark in the chart above and see if you can find relationships among them. For instance, could there be a set of related family marks in row 5 where there is only one difference between square 2 and square 3. As you keep looking, you will see more possible linked house marks.

Unfortunately, emigrants lost their Hausmark when they sold their Gehöferschaft land before leaving for America so I don't know what the rune-like characters for the farmers Meier or Hauser or Rauls might have been.  But since I come from a family of hearty eaters, I think at least one of the Hausmarks might have resembled No. 87 above - a fork!

Sources:
Meyer, Ewald.  Irsch/Saar: Geschichte eines Dorfes.  2004
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