The Stube and Futterküche of a Small Farmer's Dwelling

"The Village Street, a Colorful History" by Maria Croon

There are not many librarians who can resist going into the bookstore/stores when on vacation. That has been true on each of my four visits to Saarburg.

On my first visit nearly 30 years ago, I found a children's book about life in neighboring Lorraine.  It was meant for grade school youngsters and the customs and living conditions described were almost identical to life in Kreis Saarburg. I had a fighting chance of understanding it if I had a dictionary - I knew only about 50 words of German then.  Fortunately the book had great illustrations. It eventually taught me a lot about the life of farming families in the previous century.

My favorite bookstore in Saarburg these days is on a side street near the center of the city. Usually I buy at least one or two history books about the small towns of the area, and once I bought a children's book of German songs with beautiful pictures. It seemed to weigh about 20 pounds when I had to carry it home.

In October, 2010, my recent trip to Saarburg, I bought a easy-to-carry memoir book called "Die Dorfstrasse" which means "The Village Street."  There was a difficulty, however. The Trier and Saarburg areas, as I've noted in at least one other post, had a dialect that actually requires translation to German in this 21st century. While almost no one speaks the old Mosel-Frankische dialect now, dialect words turn up regularly in conversations among people in the area and words I struggle to read in this book would be familiar to them.  For me, that is not the case.  But Maria Croon, the author, grew up in Meurich, a farming village not too far from Irsch, Zerf, and Serrig.  She describes exactly what I want to know so I keep struggling.

In the first chapter, I was invited into the Stube and Futterküche in the house of Grandfather Willem, and it would have strongly resembled the small, crowded Stube to which great-great-grandmother Lena came when she disobeyed her father and married into a much poorer family.

The chapter started with a description of a bench.  It seemed to be one of the most important things a Stube held. It was called a Taakbank. Taak is one of those dialect words.  Google Translator and all my dictionaries were no help. So I turned to Ewald Meyer, who is still able to read the old dialect.  My e-mail's subject line read, "Help!" By the next morning I had the knowledge I needed.

The Meyer's Decorative Takenplaten 

Ewald said, "In her books, she (Maria Croon) has narrated her memories and experiences from her childhood. In the old farm houses, there was usually only one fireplace - in the kitchen. The living room or Stube was next to the kitchen. The wall between the fireplace (in the kitchen) and the Stube had an opening which was closed with a cast-iron plate called a Takenplatte. These plates were often decorated with a motif from the Bible or the rural life. However, these plates were called Taakplatten in the Mosel Frankisch dialect. They transferred the heat from the fireplace in the kitchen into the living room. The bench in front of this plate, the Taakbank, was particularly popular as a place to sit in the winter."

The Taakbank is the reserved place for grandfather Willem, smoking his pipe that envelops him in smoke. The Stube where he sits is is a "family room" in the true sense of the words.  Here one could witness almost all the comings and goings of the family during those few hours when they were not engaged in work in the stables, the garden, or the fields. Today we might think of it as a place that functions as a living room, family room, dining room and part of the kitchen.  This is made obvious by the objects that can be found in the Stube of grandfather Willem and his wife, known as Mimi Sus.

To the best of my ability, using my imagination and the descriptions in "Die Dorfstrasse," I determined what objects might have occupied the Johann and Lena Meier's Stube. In addition to the Taakbank, there were shelves for dishes, some Viez mugs  and a Viez jug for pouring.  On the shelves closest to the Taakplatten there were more perishable items such as a container of sliced bread, a saltcellar, bowls of homemade cheeses, marmelade, Kuchen and, in good times, there might be a bag of sugar lumps, much loved by the children.  The proximity to the heat kept these items dry and avoided mold and spoilage.

As in the house of Grandfather Willem, the Meier's Stube had a clock in a dark wood case, often difficult to keep running. A goose feather was used to make adjustments and keep the mechanism oiled when this prized possession was not working well.  The goose quills as well as a few chicken quills were kept in an earthenware jar close at hand for they were often needed to fix the clock or clean the bowl of a smoker's pipe.  The clock stands on a homemade cabinet which holds practical items that should be in easy reach for doing indoor chores; they are not at all decorative.  There is as a whetstone for sharpening knives, the container with quills, the paddles for carding wool, a hackle for readying flax for spinning into linen, to name a few.

The large table in this room served more than one purpose. Each day, the family gathered around it for the daily meal.  But once a week, the top of the table was put aside, revealing the Backmulde, a bread mixing trough, which was hidden underneath.  Many loaves of bread as well as the dough for seasonal Kuchen--apple, plum, pear--were made here in the Stube.

Unlike our kitchens today with its many countertops, drawers, and cabinets, the kitchen in this house was small and dark, known as the Futterküche.  No room to mix and knead bread here.  Many chores related to food were done in the Stube.  The floor of the Futterküche was made of uneven slate pieces.  It occupied what we might call a cubbyhole area in the back corner of the house next to the Stube; its only light came in through the large chimney opening of the fireplace, where ham, bacon and sausages hung as they were smoked.  Sometimes the swallows made a nest at the top of the chimney.  Two buckets filled with water from the village well were kept in the Futterküche, along with the feed kettle used for the scraps that will help fatten the pigs until it is time to "harvest" one or more of the animals for winter food.  The bake oven here, with its heavy iron door is where the bread was baked.  A fire was started in the oven.  When the inside walls of the oven were hot enough, the ashes from the fire were removed and the bread or Kuchen carefully pushed inside by means of a long paddle - to be baked by the thoroughly heated oven walls.

In one corner of the cramped, dark kitchen there were some small sacks of dried Zwetschen plums and pieces of pears.  Above them hung the discolored everyday caps and aprons of the mother, grandmother and daughters.  A cow collar (cows did the work of a horse for a small landowner), tea herbs drying in bunches, onion bundles, and a deflated pig bladder (used for sausage casings) also hung there.

Grandfather Willem's Futterküchen also had mouse droppings - At this point I'm still undecided whether to add them to the contents of the interior of Lena and Johann's abode.

Living in the Einhaus

Stube at Roscheiderhof Museum

Drinking Federweißer and eating Zwiebelkuchen (last post) is not much fun if you are outside on a cold and rainy day. As autumn days get shorter and colder, one thinks about shelter, a warm fire, and home. November is a good time to come inside of the typical Quereinhaus of our ancestors.

In past posts, I've described bits and pieces of life inside the 19th century barn house. But I've not tried to organize everything into a unified whole because I knew it would be a difficult task. The floor plan for the family's living space in the typical "barnhouse" of southwestern Germany, Luxembourg, and French Lorraine is, unfortunately, foreign to me. My ancestors adopted American-style farm buildings once they settled in their new country.

My main sources of information for the typical floor plan of the Quereinhaus come from opposite ends of the spectrum - the published papers of a scholarly symposium given by architectural experts versus a children's book about farm life in French Lorraine or "Lothringen" as is was once called. In spite of the difference in intended audiences, these two sources are in remarkable agreement (I confess that the children's book is much easier to read.) After studying both of those sources, there were still a few things I could not quite grasp. Various German internet sites have helped fill in the gaps in my comprehension as has a museum guide for the Roscheidhof open air museum at Konz. After many hours of puzzling over the architectural drawings and definitions of words that are no longer in new German dictionaries, I still have questions about the rooms inside the Quereinhaus, but I do have a much clearer image of of the family's living space.


Ground Level of the Living Space

Diagram of the ground level of living space - left of drawing

Alkoven - alcove
Kuche - kitchen
Kammer - chamber, small room
Spüle - sink unit/dry sink
Eichener Unterzug - oak beam support
Tenne - thrashing floor
Stall - animal stable
Nachbar - neighbor

As you can see in the diagram above, a long hall separated the living quarters of the house from the barn and stable area. The house was entered from its street door leading to the hallway or, as it is known in the old dialect, the "Ern". This hallway ran from one end of the house to the other; that is, from entry door to the kitchen or Kuche. There was an inside door, usually closed, which was midway along the hall. It opened into the Stube, the family's living area. This is where the family ate, rested, or worked at chores, especially in winter. The Stube almost always had a spinning wheel (some also had a loom), table and chairs where meals were taken, a chest, a bench, a cabinet for dishes, a rocking chair and a cradle. A crucifix hung on the wall. Perhaps there were also one or two pictures of a religious nature purchased from a peddlar or brought back from a pilgrimage church.


The dividing wall between the kitchen and the Stube was the location for an open fireplace. This wall had an opening which enabled heat from the kitchen fire to warm the Stube by means of an iron plate called the Takenplatte. It functioned as a stove because the heat from the kitchen fire would heat the iron plate. The front side of the Takenplatte often was ornamental, embossed with religious figures or symbols. The use of the Takenplatte to heat the Stube was the common arrangement until sometime in the nineteenth century when each room began to have its own heating source.

In order to regulate the heat better, the so-called Takenschrank cabinet was built around the Takenplatte. The doors of the Takenschrank could be opened to allow more heat into the room or closed when the heat was not needed. Because of the warmth, the Takenschrank in front of the Takenplatte was an excellent storage place for food or other objects which might be damaged by moisture. One might find the bread, jam, cheese, and even the homemade brandy in the Takenschrank.

The kitchen was, according to the one of the speakers at the Roscheiderhof symposium, "the kingdom of the wife" where she would cook and bake and get water ready for the washing. The open fireplace in this room was used to smoke ham and bacon as well as for the preparation of the daily meals. From the kitchen a wooden stairs went to the upper floor and a stone steps led down to the cellar. There was cellar space only under the kitchen and the Stube in most houses. This was the storage place for the potatoes, sauerkraut, other root vegetables from the garden and for the milk.
In many houses, a small room that served as the bedroom of the husband and wife and the youngest children was entered from the kitchen and heated by the kitchen's fireplace. When the parents grew old and were ready to give over the running the farm to the next generation, their living arrangements changed. These grandparents were no longer to be the occupants of the marital bedroom. According to one speaker at the Roscheiderhof symposium, a place for them to sleep was often worked into the Stube. Their bed might be placed in a corner and heavily draped in the Turkish style or built into a little alcove with locking double doors. This is the arrangement shown in the diagram above.

Upper Floor of the Living Quarters

Vorräte - storage
Salz - salt
Zucker - sugar
Honig - honey
Regate - shelves
Kruge aus Steingut - earthenware jars
Schranke - wardrobe
Kisten - chest
Truhen - trunk
Leinenvorrate - storage place for linens
Kleider - clothing
Wertsachen - articles of value
Schlafraum Gaste - guest room
Steigenkammer Schlafraum - sleeping room in the open area at the top of the stairs
Ofenstein - heated stone in upper chimney of the kitchen's fire place



The older children, unmarried brothers and sisters, and any household or farm helpers slept on the second floor of the home. As you can see in the diagram above, there is a small "Ofenstein," that is, a "stove stone." I am guessing it served somewhat the same purpose as the Takenplatte, but lacked the decorative styling and had less ability to absorb the heat from the lower level's fireplace and furnish warmth to the upper area of the house. Its placement in the main sleeping room on the second floor would indicate that this was not a "guest room" per se but a room which might be given over to guests who stayed the night with the family.

Much of the space in the upstairs area was devoted to storage rooms as you can see from the diagram. The preservable foods meant to feed the family would be housed here: root vegetables in bins, preserves in jars, honey, salt and flour and sugar. Items made of cloth, such as bed linens and towels, clothes (an early walk-in closet?) as well as any item that were of special value to the family members all had their place in a Vorrate as well.


Loft of the Living Quarters


Getreide - grains
Rauchkammer - small room for smoked meat

When one notes that the space above the ground floor living quarters housed not only the foods and clothing and sleeping space for the family but also the storage rooms for the various grains that would be used to feed the animals, make flour for bread, and seed the fields in the spring, it is easier to grasp the confined space which held families of eight to twelve or more people.

I remind you once again that the material above is a simply drawn picture, based on the architectural plan of one Einhaus and my less-than-perfect translations skills. But the information does help me picture the indoor life of my great-great grandparents as they worked, ate, slept and shared life in the company of their children, elderly parents, relatives and their neighbors and friends.
About one thing I have no doubt. I am sure that they made good use of the Takenschrank and the Branntwein kept in it.

Sources:
Symposium, Alles unter einem Dach, (papers presented in 200o at the Open Air Museum in Roscheiderhof bei Konz and published by the Museum)
Morette, Jean. Landleben im Jahreslauf: Alltägliches aus einem lothringischen Dorf vor siebzig Jahren für alte and junge Leser gezeichnet und erklart von Jean Morette, Saarbrucker Druckerei und Verlag, 1983
Museum Guide: Freilichtmuseum Roscheider Hof Konz, 2001

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.

Kirmes Celebration

Saint Laurentius Church in Zerf

Saint Wendalinus Church in Oberzerf

What is Kirmes?  Growing up in Calumet County in eastern Wisconsin, I seldom heard the word "Kirmes" until I began my first librarian job in the public library in Green Bay.  People there knew it as a yearly celebration in two smaller towns to the north, Brussels and Luxemburg, obviously originally settled by people from Belgium and Luxembourg.

It was quite a surprise when my research on my ancestors' Rhineland culture and customs told me there were Kirmes celebrations in my ancestors' villages of Zerf/Oberzerf, Irsch, and Serrig as well as almost every village in Kreis Saarburg.  Considering the proximity of this part of the Rhineland to the borders of the small country of Luxembourg, I realized it was not surprising to find that my ancestors' part of the German State of Rheinland Pfalz,  I began to look for a description of how the villagers celebrated a Kirmes in my 2nd great grandmother's time.

Cover, House of Johann

I began each chapter of House of Johann, my historical novel with a cultural or historical background paragraph to help explain the lives of the family of Johann Rauls my 3rd great-grandfather. and his family.  It was meant to help the reader understand the events in each chapter.  

Here is some of the material I used to write that paragraph plugged into such a paragraph.

HOUSE OF JOHANN
Chapter 19 - Kirmes Celebration – October 1845

One of the nicest celebrations of the year was the Kirmes (Church fair). It was an opportunity to once again see friends and relatives, for feasting and for high-spirited dancing and celebrating.  The wife of the house cleaned everything to a high luster: the walls of the kitchen were freshly whitewashed; windows and floors cleaned spotless; the copper polished and the furniture washed down. The husband thoroughly cleaned stalls, stables, and farmyard and moved the manure pile out of the area.* The Kirmes guests arrived on foot or by wagon. They were all dressed in their Sunday finery. The table in the 'Stube' was laden with good food, there was lively conversation and everyone felt refreshed and happy with life". 

Not all of the information I found would fit into one paragraph.  Here is a bit more about he Kirmes festival.  The celebration was closely tied to the villager's religion and the Catholic church of the village.  It was celebrated on the Sunday closest to the feast day of the church''s patron saint.  In the case of Oberzerf, location of the house of Johann Rauls for instance, the celebration was on the October Sunday closest to the feast Saint Wendalinus.   In nearby Zerf Kirmes was celebrated in August, on the Sunday that was closest to the feast of Saint Laurentius.

As I wrote in the Chapter 19 introduction, Saturday was an important part of the Kirmes festival.  There was no celebrating on this day.  Everyone worked from morning to night in preparation for visitors on the next day.

The Kirmes meal was served in the sparkling clean Stube; the table full of the special foods which had been planned for and partially prepared on the day before.  Family and friends sat down at a typical dinner feast such as a large ham, potatoes, and sauerkraut, with wine or Viez to drink; then perhaps a small Schnapps to aid the digestion.

The young were especially anxious to make their way to the church grounds for their customary competition.  A common type of contest was a bowling match with a fat goose as a prize.  By late afternoon, music for dancing began, often continuing to the early hours of Monday.  This was what the young men and girls had been awaiting and while older couples also enjoyed the dancing, it was the young ones who seemed never to tire and danced into the early morning hours.

Some of the guests who had traveled to attend the village Kirmes left in the evening or stayed overnight with family or friends who lived in the Kirmes village.  Before anyone left for home, the women of the house would present, wrapped in a clean napkin, a small packet of food from the Kirmes dinner for the guests who were leaving and also for any one of their family had not been able to come to the Kirmes celebration.

I' come from a small Wisconsin village and remember the "Church Picnic" held in summer each year.  Our Wisconsin Village of Sherwood near Appleton was probably 90% German at that time, almost 100 per cent Catholic, and surrounded by outlying farms whose resident made up a major part of the church congregation. There were beer, hamburger/brat, and ice cream stands, a church social dinner with three or even four repeat settings, games kids could play, and the music of a polka band.  Our relatives and friends from nearby townships or cities sometimes joined us.  It's very possible that those church picnics descended (with quite a bit of Americanization) from the Kirmes celebrations so common in the villages of Kreis Saarburg in the nineteenth century.

*(In case you were wondering, the manure pile usually was usually kept in the front of the house barn.  The explanation for what to us seems unusual was a matter of convenience since all of the barn doors, just like the house doors, opened to the wide street which was already littered with dung from the horses or oxen that trod  on it on raw way to distant fields.  A farmer's fields did not surround his house)

Sources:
Ollinger, Josef,  Geschichten und Sagen von Saar und Mosel
Morette, Jean, "Landleben im Jahreslauf"
Croon, Maria, "Die Dorfstrasse."

Everything Under One Roof

Restored Quereinhaus
Alles unter einem Dach or "Everything under one roof" describes very accurately the farm buildings of the Trier region. It was also the title of a symposium at the Roscheider Hof Freilichtmuseum in 2000. Experts on the architecture of the German, French, and Luxembourg border regions shared their knowledge on the subject with a focus on saving this unique architecture.

The papers presented at the symposium were published under the same title. The copy that I have is written in German and French, since the participants came from countries that spoke one of those two languages. That helped explain to me why I rarely found articles in English about the farm dwellings of my ancestors. I had diagrams and pictures of Bavarian or Pomeranian or Westphalia farms, but the unique style of barnhouse that I saw when I visited the Trier area was rarely described. The architecture was not wholly German. It was very much like that of two other countries, France and Luxembourg. It is rather like an unacknowledged child that no one talks about - or so it seems to me.

Not too many of these "mixed architecture" farm buildings remain. They have been destroyed: either by WWII bombing, natural disaster, or by the desire of an owner for a more modern structure. Some still stand, but they have been modified to the point where the original architectural style has been mostly obliterated.

There are exceptions. The owners of the house in the photograph above have worked hard to maintain the important elements of what is often called a "Quereinhaus" or a "Trier Einhaus." My German is not good enough for me to distinguish a great deal of difference between these two terms: for that reason, I will call the typical house from the border regions of the German Saar-Mosel, Lorraine, and Luxembourg regions a Quereinhaus.

More about the 19th century's Quereinhaus

The Quereinhaus had the living quarters of the family on one side of the structure: the other side housed the working farm. The literal meaning of "Quer" is "from the side." Thus a Quereinhaus was a barn and a house under one roof, both parts accessible from the long side of the building. The front door to the house and the barn doors were usually located on the long side of the house that fronts on the main road.

Christopher Becker, who wrote a very good walking tour of the village of Irsch (my ancestral village) points out that the Trier Einhaüser (Trier "one-houses") in Irsch were typically disordered rows of wall-to-wall houses. This is known as the Trier Zeile (row), where the house walls do touch but also jut in and out instead of following a straight, smooth line. A few such examples remain in Irsch, in spite of the heavy destruction during WWII. Some of the Quereinhaüser spared by the war, such as the one above, have been carefully restored. Ideally, the doors of these restored houses should be of oak; the windows and doors remaining as they were in the earlier century (that is, they should be the original shape and bordered in the original style).

One of the striking features of many of the Quereinhaüser is a large stable door which is shaped like a rounded arch, giving the barn half of the structure a pleasing decorative aspect. The family's living quarters section had a house door and several windows, sometimes with shutters. The Quereinhaus was usually a two-story building.

The inside of the Quereinhaus was divided by a hallway that ran from front to back, splitting the building into two halves, with the kitchen, Stube (where the family ate and rested) and sometimes a bedroom on one side. On the other side were stalls for horses or cows and the threshing floor, etc.

In addition to a garden at the back of the house, there was usually a pig sty and a woodshed. All this was enclosed by a stone or stick fence, making a small Hof or "courtyard".

An original QuereinhausThe premises in the picture below was built in 1850 (inscription above the door: AR 1850 MC) and is nearly completely preserved in its original form today. I found it on the website of a small town called Fastrau near Fell. According to the site: "The house has been unoccupied for a long time, and still features the typical wood (framed?) glazed windows, the original classical door panel and the original white sandstone trimmings around windows and doors. The wide archway features an ornamental capstone at the centre. A smaller door is set into the larger double doors. The slate roofing of the half-hipped roof with the wooden cornice board is also typical. The cellar belonging to the property is accessible from the main road via a portal with sandstone trimmings and a mighty capstone. The façade has been plastered over, while the gable ends were left in their original beautiful local slate rubble stonework state."












The diagram for the Fastau Quereinhaus helps identify some of the primary features of this house:














1. Slate roof
2. Barge board and wind channel (instead of roof overhang)
3. Fascia (instead of roof overhang)
4. Double wood glazed windows
5. Sandstone slabs and caps
6. Shutters
7. Slate rubble (often plastered over at a later date)
8. Wooden doors
9. Sandstone slab steps

Sources:
Alles unter einem Dach? Die Hauslandschaft in der deutsch-franzosisch-luxemburgischen Grenzregion, hauskundiliches Symposium, Konz, Roscheiderhof, 2001.
Morette, Jean. Landleben im Jahreslauf, Saarbrücker Druckerei und Verlag, 1983
http://www.irsch-saar.de/
http://wirtschaft.fh-trier.de/ri/fell/ortfell/fastrau.php?nr=7&unr=4&eTyp=n&lan=de

Christmas Traditions Cross the Ocean

My favorite Christmas Tradition

Over the past seven years of this blog, I have researched and shared many Christmas customs of the people who lived in Germany in the 19th century, especially those in the Rhineland. This year I wanted to write about the customs I can identify as German that carried over to my own family's Christmas.  Most of them originated in Catholic Germany, either the Rhineland (Dad), Bavaria (Mom) or the western edge of Bohemia (Mom and Dad).  I'm sure there are other traditions that are equally German and which I know nothing about, but these are the Christmas memories that were dear to us and which became part of our holiday customs, passed down when the ancestors immigrated to Wisconsin.  These German Christmas rituals were still a part of our observances approximately 100 years later.  At that time, when my sister and I were children, or as the Rhineland ancestors would have called us, "little mice", we had no idea that we were participating in preserved German Christmas traditions.

The First Sunday of Advent

The First Sunday of Advent was a very important part of the Christmas celebration in Germany's Catholic and Lutheran Churches in the nineteenth century. The German language word often used to describe Advent is vorfreude, literally "before joy," and that was what I remember about the Advent time when I was a child. The German Advent began on the first of the four Sundays before Christmas. During our childhood, about 100 years after our ancestors' immigration, Advent still maintained its importance. It was a time of anticipation, of getting ready for joy, for a celebration. There were no Christmas buffets, get-togethers, or holiday parties during this time.  Even weddings could not be held without express permission of the bishop of the Catholic diocese.  Nothing should take away the feeling of vorfreude.

The Advent wreath, I have learned, was much more common in the Evangelische (Lutheran) Church and the lighting of one, two, three, and finally the 4th candle was a religious observance for the children and the adults alike. The wreath had a place of honor in the home. That tradition did not follow my ancestors to the new land since they were Catholic but the Advent wreath is still very much a part of the Advent season in German homes. Only in the last several years have many American Catholics adopted the tradition of the wreath in the home; but it was not a part of our childhood Advent customs.

Hard Pfeffernuße also known as peppernuts

Christmas baking was a part of Advent in the 19th century. When it began, there would be much excitement as the aroma of cookies in the oven filled the air. The cookies were known as Plätzchen in Germany; a century later Christmas cookies were still being baked during our Advent time. They were sampled, sometimes more than necessary, but then they were put away in tins until Christmas arrived - just as in the German villages of one hundred years before.  In Germany of old, a large plate of the goodies baked during Advent was placed on a table in the Stube.  It was known as the Bunte Teller, the colorful plate of Christmas treats that was very much a part of Christmas Eve.  In our Christmas in Wisconsin, I don't remember a special plate of cookies near the tree, but the cookies did come out of the tins after Santa Claus had trimmed the Christmas tree.

To me, there is one recipe that the most nostalgic cookie - our mother's, grandmother's and Aunt Lillian's Christmas Pfeffernuße, all of which must have originated from the same recipe. They called these little, very hard cookies peppernuts, but they were not at all like the Pfefferrnuße that I have since purchased in German-based stores like Aldi or World Market.  There is very little history for the origin of either the soft or the hard variety of Pfeffernuße.   A Wikipedia article traces the hard variety to Germany, Denmark, and Holland.  I have also seen a web article that says the hard peppernuts were made by German Mennonites.  Discussing the question with friends, one remembered having the hard variety in the home of a neighbor of Bohemian descent.  Nowhere can I find a clue to the origin of the soft variety, made without nuts or pepper.  Recipes just say they are of German origin (something like saying hush puppies are native to North America). Our Dad especially enjoyed the hard peppernuts, and I've never come across them on anyone else's cookie platter. I had planned to share our mother's recipe but since there is no clue about oven heat, yield of batch, or how much flour to add to make the dough "real stiff," (and I've never tried to make them) you may be better off searching for the recipe, which has many variation.  Search for "Pfeffernusse, hard" on Google or Bing or trying the recipe given in the first comment on this blog post.  That one has measurements!

St. Nicholas Eve always falls during the Advent time and was celebrated in Germany, Holland, Belgium, and in the parts of France that are close to Germany's western border. I've written about the German customs in Nikolausabend/St. Nicholas Eve.  This custom partially remained a part of our family's Christmas tradition a century later. Both my sister and I believed in St. Nicholas when we were little, and were excited as darkness came on December 5.  Our Dad played the part of St. Nicholas. He didn't dress as the Saint and there was no Knecht Ruprecht. All Dad had to do was come to the front door, knock authoritatively, and shake the real sleigh bells that came from an old sleigh. We didn't want to go to the door; we waited until enough time had passed for St. Nicholas to be on his way elsewhere. Then we carefully opened the door and there was a paper bag with candy (chocolate and hard candies) and nuts.  I'm grateful that we were spared the experience of our Aunt Helen, who fainted when St. Nicholas came into the parlor at her grandparent's house.  I imagine St. Nicholas  (a friend of grandpa's) had never expected such a reaction.

Trimming the Christmas tree would never have occurred before December 24 in our ancestors' time - if they had a Christmas tree.  If your ancestors were middle class or royalty in Germany, undoubtedly there would have been a legally acquired Christmas tree waiting to be trimmed on the evening of December 24. However, even experts who have written about Christmas traditions seem unsure about who among the lower classes - farmers, craftsmen, day workers in smaller villages - had a legal Christmas tree. (Some people did cut them illegally in forest lands that were administered by a representative of the Prussian Government in the Rhineland).  One hundred years later, the Christmas tree (legally acquired) was an integral part of our Christmas in Wisconsin, even though our ancestors may not have been able to obtain one. Like its predecessors, it was never decorated until the evening of December 24.  If our ancestors did have a Christmas tree, the children were told it was decorated by the Christkind who may or may not have left gifts, depending on the part of Germany in which they lived.  Our Christmas tree was decorated by Santa Claus, and he left unwrapped Christmas gifts, not having time to do all that wrapping for all the children all over the world.

The Christkind vs. St. Nicholas. The Christkind who brought sweets or gifts, most historians believe, was an attempt by Martin Luther to put more emphasis on the birth of Christ rather than on St. Nicholas.  It was successful in the part of Germany that was Lutheran.  Gradually Catholic parts of Germany also adopted this idea of the Christkind without giving up the idea of St. Nicholas as a gift giver. Catholic Bavaria still uses an angel with golden wings to represent the Christ Child. However, the Rhineland, which I am primarily writing about, has kept the identity of their 19th century Christmas gift-bringer a secret from me. I must settle for a sentence often found in books on Christmas in Germany: "While some parts of Germany kept their belief in the Christkind, others maintained the St. Nicholas tradition until the middle of the 20th century." My sister and I received our Christmas gifts from Santa Claus and knew nothing of the Christkind.  Was this a Germanic tradition combined with an American poem called "A Visit from St. Nicholas" by Clement Moore.   Although the Christkind angel did not bring our gifts, we had an angel with golden wings at the very top of our Christmas tree. Today's Germany does have a Weihnachtsman (Christmas man). How the Christkind fits into their Christmas I don't quite understand, and also it is beyond the scope of this post.

Between December 26 and January 6 was the time when the Christmas cookies and candies were eaten. Christmas visits to relative and friends were made, and the Christmas baking was passed around.  About 100 years ago, it was a time when the villagers in German villages, most of whom were related at some level, exercised the Christmas tradition of Christbaumloben (Christmas tree praise) where people visited each other and complimented the decorated trees.  A shot of Schnapps was served by the owner of the tree.  In our childhood, we joined our parents in admiring the Christmas trees of our relatives and friends.  A mixed or soft drink replaced the Schnapps and later an informal meal of cheese, sausages, breads, pickles and a dessert was served, often the fourth meal of the day.

The celebration of Christmas lasted until The Feast of the Magi, sometimes called Three Kings Day.  The German customs that went with it did not last until our time.  Were they ever practiced in earlier times in the communities and the outlying farms in Wisconsin?  I don't know.  The tradition of marking the door lintels with chalk and blessing the house with holy water was unknown to our family 100 years later.  Our tradition was much simpler.  The youngest child went to the Christmas nativity scene, which was under the tree or on a table, and moved each of the Magi and the one camel to a position right in front of the manger.

Many of the Germanic traditions of my youth are disappearing.  Advent is now hardly observed except in churches; Christmas celebrations go on all during the month of December.  I miss the building excitement of a quiet Advent, and I also feel rather sad when I see a discarded Christmas tree, sometimes wrapped in plastic, out on the curb on Dec. 26.  Mine stays around much longer!

Advent Vorfreude and Merry Christmas wishes to all.

Sources:
Ollinger, Josef, Geschichten und Sagen von Saar and Mosel
http://en.wikipedia.org/wiki/Pfeffernüsse
http://www.mygermancity.com/german-christmas-traditions

Climbing the Stairs of the Farmhouse

Stairway to the upper floor 

Remember Onkel Willem and his simple barnhouse?  We explored the ground floor of his dwelling in my last post.  You probably guessed that there was more to come because his house had two stories.  So it is time to climb the stairs to see what is in the rooms situated above the Stube and the tiny dark kitchen.

Bedroom in one of the houses at the Roscheider Hof Open-Air Museum

The second floor of Onkel Willem's house had more space because it covered not only the two ground-floor rooms but also extended above the stable.  The animals below, snug in their stalls, provided heat to the upper floor during the winter.  This is where the sleeping rooms were situated.  Another room, called the little meat house, was the place where the smoked meat (that had originally been cured in the fireplace downstairs) was now strung on a pole.

Meeting the family's need to save whatever might have future value -and to visiting children's delight - there was a little, almost invisible door in a dark corner of the upper floor which led to a kind of low-ceilinged space filled with a mixture of objects.  They were seldom if ever used, but they might be needed at some yet unknown time in the future.  We would call it a junk room perhaps; the German language calls it Gerümpel, one of those great nouns that sounds like what it is.  It was also a place where young imaginations could run wild.  Two or three children could pretend that one was the jailer and the others the prisoners.  The prisoners had to pay to get a bread crust and some water and were confined until the master jailer (Kerkermeister) opened the door.  Or they could imagine that the attic was the place where a fugitive, during some long ago war, had hidden a treasure - a basket with Zwetschen brandy, a nice fat ham, and perhaps even a pig bladder full of hard tallow (an air-tight container that could be used as a ball in a variety of games).

Next, up a flight of very narrow stairs, came the third floor "real" attic where the corn, wheat and oats were stored.  There were small white ovals here and there amid the hills of golden colored grains.  Those were the eggs that Onkel Willem's wife, Mimi Sus, had stored there to preserve them for the winter months.  (Winter was the time the hens lacked food and stopped producing eggs).  Sacks with dried peas, linseed and clover seed for planting in the spring stood nearby.  There was a ceiling beam in the upper attic where the women hung small bags with garden seeds.

An even longer beam was hung with work shirts, bed linen, dish and hand towels that were washed each week but which were not needed before the next "big wash" in either spring or fall.  During the big wash, these pieces, along with other anything else that was dirty, were soaked in lye made from ashes - then bleached white in the sun and given a fresh, pleasant-smelling scent before they were stored in cabinets and on shelves for future use.

Now we have a word picture of the house of Onkel Willem, one which bears a strong resemblance to many of the houses of his neighbors - and to the Irsch house of my great-great grandparents.

Source:  Croon, Maria.  Die Dorfstrasse, Eine Bunte Heimatchronik

Thankful Thursday - The Wägelchen and Heilige Johannes

How many Groschen am I bid for these fine pieces?

In my February post, I talked about the auction of Johann and Magdalena Meier's "moveables"; how the auction was carried out, a few of the items that were sold, the amount of money that my great-great grandparents earned from the auction, and how, in the absence of banks as we know them, how a Jewish tradesman served as money lender, taking a risk on the ability of the buyers' readiness to pay him in a few months, with an interest charge added to the amount due. It was not unlike having a credit card.

I did not list all of the 168 transactions that took place on that late March day, for obvious reasons. But as I studied that list, I began to see that there were more bits of history to be gleaned and a few that touched my heart and made me thankful for my great-great grandparent' willingness to give up many of the things which were either close to their hearts or which had been acquired by endless days of work on their farm.

While it is possible to find information on the layout of a typical house and barn, it is more difficult to discover what was inside the structures that might have been unique to my emigrant ancestors. The auction adds so much color and realism to what lay behind closed doors of an especially meaningful farm home - in the barn where there were tools and equipment that were used again and again, in the storage areas where provisions that brought them through hard times as well as through winter, and in the living area where the cupboards and closets held many items used every day. Given the amount for which each item was sold, it is possible to know what the members of this farming community found most valuable. Some items that were purchased with Thaler; others with the more lowly Groschen (there were 33 Groschen to a Thaler). The items seem to have been sold in a way that would keep both men and women interested, mixing household goods with farm tools. To keep the crowd from leaving before all the items were auctioned, some of the highest priced and most highly prized goods were held to the last - the bags of potatoes, the tub of cabbage, barrels - with Trank/drink - and the wagons.

Sold from the barn area

Spades and axes; hammers, hay forks, scythes, rakes, flails, chains of varying lengths, a wedge and a small ax for splitting wood, a saw, knives and a whetstone to keep a sharp edge on tools used for cutting, a Fruchtwand which separated the grain seed from the hull, a flail, ladders of varying sizes, a winnowing fan - All of these things were sold from one to 28 Groschen.

More expensive were a rack-wagon which sold for 14 Thaler, a handcart sold for 6 Thaler, harnesses or Pferdegeschirr* earning approximately one-half to one Thaler each. A Hexelbank* brought in two Thaler. Several other items sold for a Thaler or more, but unfortunately the handwriting on these items is not readable.

Livestock:

Two of the cows that the Meiers owned had sold for 40 and 48 Thaler and had already been claimed by their new owners on the same day that the barnhouse and all the farmland were auctioned. That auction, with much higher bids, was held in February. The third cow, however, was needed for her milk until the family was only a few days away from leaving Irsch. Thus it was still in the Meier's barn on the day of the moveables auction. While the first two cows sold had brought in a few Groschen more than 40 Thaler, the winning bid for the remaining cow was only 25 Thaler and 6 Groschen Most likely this was due to which people attended the second auction, many of whom were not rich enough to buy more land.  They were also not able to bid as much for the last cow. The four geese were sold for varied sums from eight to 12 Groschen.

Sold from the living quarters:

I picture the doors of the cupboard open, the shelves bare as these items are auctioned bit by bit: a spoon, cake pan, tin kettle, three iron kettles, coffee grinder, crockery, pitcher, a plate (perhaps it was considered special by great-great grandmother Lena, since it was sold separately from other crockery).

From inside the kitchen or the Stube, furniture and larger pieces no longer stood in their usual places. On offer were chairs and benches, a stove, a straw basket. Is it possible it was one worn on the back for harvesting grapes? More likely it is one that carried a meal to the fields to to feed the hungry family when the Angeles bell of the church rang out. A bed and a bedstead (I don't know how these were different), a house stove, and a Laden, which my dictionary tells me is either a shutter or a shop) sold for Groschen; a cabinet or cupboard, sold for three Thaler, one of the more valuable items from the house.

Provisions Stored for Future Use:

For the stored potatoes, the winning bid was usually one Thaler  for 50 kilograms. Considering that a baking or cooking pan sold for about seven to ten Groschen, the potatoes to put in the pan were a valuable and expensive commodity and more important than most things man-made.  The potatoes were sold in bags weighing from five, two, or one Zenter (according to Wikipedia, one Zentner equaled about 50 kilograms) and seemed to sell at a price of one Thaler per Zentner of potatoes.  An empty barrel was worth about 27 Groschen, but the barrel with "Trank" or drink (wine or Viez?) was worth 10 Thaler and 15 Groschen to one buyer.  The tub of cabbage sold for over two Thaler.  There were also bundles of wood meant for fires in a fireplace or stove, and the harvested Lohrinde, which was the bark stripped from oak trees that could be sold to the tanneries in Saarburg.  The buyer gambled that some one tannery would pay more than the twelve Thaler he originally paid. 

Some Unique Surprises:

*A sail was one of the more surprising items on the auction list; perhaps the family story saying Johann Meier was a sailor is more accurate than I thought.  It was purchased by a sailor from Beurig (a sailor would often be a barge owner) for one Thaler and 12 Groschen.  A correction and proof of an assumption: I made a mistake in translating the word Seil; which is not a sail at all.  Instead it is a cord, rope or line which would have been used by the Halfen, men who controlled the horses pulling a barge against the current.  I had always suspected that Johann Meier sometimes worked as one of these Halfen, handling a team of horses on the trip between Saarburg and Serrig.  

*A resin pot - Resin or Rosin is added in small quantities to traditional linseed oil/sand gap fillers and used in building work. Players of bowed string instruments rub cakes or blocks of rosin on the bow hair so it can grip the strings and make them speak. While there is good reason to have such a pot as building material, I would like to believe that someone in the Meier family played the violin. I know that the grandchildren descendants born in this country had good voices and sang in harmony at parties.  Why not fantasize that one of their grandparents also played a "fiddle."

*Boxes of junk - Coming from a long line of pack rats, I have a "junk drawer" - doesn't everyone?  I also have a box here and there of stuff I might need in the future like old eyeglasses in case the three pair that actually have my current prescription might all be stolen by a thief with poor vision; a bunch of cassettes that already have something on them but could be used to tape something new; bunches of string in case I need to give tie support to every plant in my flowerbeds; and so forth.  I smiled when the auction list of my 2nd great grandparents included two boxes of Gerümpel, the German word for "junk." One box sold for two Groschen, the other for 12 Groschen (evidently the second box had a higher class of "miscellaneous" - or it was a bigger box).

*Two of the most touching pieces sold during the emigration process of Johann and Magdalena were "The Holy Johannes" and the Wägelchen. Both received a high bid of five Groschen, and I think that these two items in particular must have been difficult to part with. Holy Johannes may have been a picture or a small statue of the patron saint of Johann Meier, perhaps given as a gift to Johann at his baptism or first Holy Communion. The Wägelchen was some sort of a carriage for a baby, perhaps more like a small wagon than a decorated Victorian baby buggy one might picture.  Had all five children been taken to the fields or to a neighbor's farm in it?  For Magdalena it would be much easier to part with the crockery or an iron kettle, I think, than with these last two possessions. 

I wish one or the other of any of the auction pieces, but especially "The Holy Johannes" had come to America and been handed down to my generation.  But survival meant that only the practical pieces could be placed in the travel trunks and bundles.  On this thankful Thursday, I am so thankful that my ancestors had the courage to sell their unnecessary items to add to their resources for beginning a new life in a new land.

*A Pferdegeschirr is a harness, although the word gave me a moment of pause and a grab for a dictionary since Pferde means horses and Geschirr means some kind of crockery. My first thought was that this was dishware decorated with horses.
*a Hexelbank was a device that cut straw into small pieces.


Sources and Resources: 
1. Records from the Koblenz State Archive
2. The patience of Ewald Meyer for his many hours spent struggling with the translation of the German of yesteryear as written by a careless official.
3. The generosity of the researcher who remembered the family names which I had been seeking when searching for his own purposes
4. The great memory of a fellow genealogist who recalled that an article on resources in the Koblenz Archive had included my ancestral villages

A Lothringen Christmas

Nativity Scene at the 2009 Christmas market in Metz, Lorraine, France
Photo by Josiane of  Lorraine

In today's world of rapid transportation, we would  consider eastern French Lorraine - which was known to my ancestors as Lothringen - a "stone throw" away from my Kreis Saarburg ancestors' villages.  It is not surprising, given the proximity to the French border, that some of the Christmas customs in Lothringen were much the same as those in Kreis Saarburg.

In a book by Josef Ollinger called "Geschichten und Sagen von Saar und Mosel, the author includes French Lorraine as a part of the above-named German regions, with Christmas customs that would have been very familiar to my Kreis Saarburg ancestors.  Since many of the traditions, whether from Lothringen or Kreis Saarburg, were unfamiliar to me, I thought it would be fun to share them for this post.

Christmas Preparations

The Midnight mass was the most important part of the Christmas time, and a true family celebration.  In the days before Christmas, in order to get ready for the Midnight mass, everyone in the family gathered together to practice the church hymns so that the singing would be especially beautiful on the holy night.

Christ Child baking Christmas cookies 

During Advent, the children kept an eye on the evening sky.  If there was a red sky when the sun set, they knew that the Christkind was busy baking Christmas cookies.

Willow and hazelnut switches were cut by the householder, if possible it was a midnight cutting which gave the branches the best defensive power.   They were bound together and meant to defend against trouble-making spirits who wanted to do evil on the night of the Christ Child's birth.

Christmas Eve

For Lothringen households, the hearth in the kitchen was the heart of the Christmas Eve celebration.  It was the time for the Christbrand, the Christmas fire.  The members of the family dressed in their Sunday/holiday best and spent Christmas eve in the kitchen, sitting close to the hearth.  Two men of the family brought the Obstbaumstamm, the fruit tree log, inside.  It had been cut in summer so that it would be thoroughly dry.  The log was laid on the hearth, and the mother and daughters of the family carefully wound ivy tendrils around the log.  After the log was decorated, the father said a blessing over the log. One end of the log was pushed firmly into the glowing embers, so that the log would burn down from that end to the other.

Modern children's book of Christmas carols

After these ritual ceremonies had been performed, everyone gathered around the hearth to eat Christmas Kuchen and drink hot mulled wine, the Glühwein.  Until it was time to leave the house for the Christmas Eve Midnight Mass, the family sang familiar Christmas carols, "Ihr Kinderlein, kommet," "Es ist ein Rose entsprungen," "Morgen, Kinder, wird's was geben,""Von Himmel hoch, da komm ich her," "Christkindelein, Christkindelein."

They also shared familiar Christmas stories.  In some areas of Lothringen, three stools were placed near the hearth so that, if the Holy Family should arrive, they would have a place to sit and warm themselves.  It was strongly forbidden to sit on the non-burning end of the log, which would surely lead to calamity in the future ( a matter of common sense as well as a superstition in my opinion).

The appearance in the hallway of the house of the Christ child with his silver wings was the high point of the Christmas Eve celebration for the young ones.  Dressed in white, the Christ Child walked into the Stube (good room) and asked each child to sing a Christmas song or say a prayer, admonished them to be good children, gave them some sweets - and disappeared.

In families where the Christkind did not appear in person, the children put their largest shoes around the edge of the hearth on Christmas Eve.  In the morning the shoes were filled with apples and nuts.

Midnight 

Before going to the Midnight Mass, the householder went out to wake his bees in their basket hives.  He said, in blessing, "the Savior has been born."  It was believed that the bees hummed/sang all during the time of the Midnight mass.  The householder also went to the stable to spread a thick layer of straw beneath the animals to protect them from predator's teeth and claws during the upcoming year.  Another legend said that at midnight, in honor of Christ's birth, the animals were given the gift of speech.

It was also believed that if someone wanted to learn who in the village would die within the next year, he or she must be in the cemetery when the clock struck midnight on Christmas Eve.  Then the faces of those who would not live to see the next Christmas would appear.  If there was a face that could not be recognized, it meant that the person who stood in the cemetery would die that year.

The Midnight Mass was the holiest and most important experience of the Christmas religious experience.  In addition, because it was believed to bring good luck, some families attended all three Christmas masses to give them special blessings in the coming year.

Christmas Day

The house held a jug with the Barbara Zweige which had been cut about Dec. 4. Usually these were cherry branches that had budded, the flowers meant to open by Christmas Eve. The cherry branches (Kirschzweig) or other fruit tree cuttings were placed in water and kept in a warm room after they were cut. If all went well, on Christmas day the sprig displayed blossoms. If  the branch bloomed precisely on December 25th, it was regarded as a particularly good sign for the future.

December flowering cherry tree branches,
Wikipedia Commons 

After the Midnight Mass, there was a special "night meal" at which meat was a special part of the repast, a treat that was not very often a part of a meal, no matter what time of day or year.

Other Superstitions

After the Christmas Eve log had been completely burned, the fire was left to die out, since the ash and charcoal had gained a wonderful power of blesssing. The wife carefully saved what was left of the Christmas Eve fire.The charcoal would be placed under the bed of the man of the house and on the timberwork of the storeroom stall and of the stable.  This protected all from lightening, fire, and sickness.

The Christmas log's ashes were spread on the fields to make them fertile for the next year's crops, to destroy weeds and vermin, and to protect the land from hexes and any evil enchantments which resided in the earth.

The dreams of the 12 days of Christmas, der Losnächte which lasted from the 24th of December until January 6, were thought to foretell a person's future in the coming year, each night representing one month.

Preparing this month's blog post has put me in the Christmas mood much earlier than usual.  Yesterday, St. Barbara's feast day, I cut three small apple tree branches with buds and brought them inside - in the hope that on Christmas day, they will show at least one flower and good luck will follow me in the new year.

Sources:

Josef Ollinger, Geschichten und Sagen Von Saar Und Mosel, 2005

Anne Diekmann and Willi Gohl, Das Große Liederbuch, 1975

Village Roads and Fields

Wall-to-wall dwellings in Irsch, Kreis Saarburg, 2004

Before I began my research on the social history of my native villages in the Trier region, I mistakenly pictured the farms of my ancestors as replicas of the farms outside of the village of Sherwood, Wisconsin where I grew up. In Sherwood there were a few shops, a church, school, and the houses of the people who were not farmers. In the outlying countryside, there were farms. Each farm had a house, a barn and some outbuildings. These buildings were surrounded by farm fields and woodlots belonging to each farmer. Farm houses were at a considerable distance from each other with open fields between each dwelling.

It was quite a surprise when I learned that the 19th century villages in the Trier/Saarburg region of Germany, as well as those across the border in Luxembourg and in the French province of Lorraine were nothing like the typical Wisconsin farm with its 40 or 80 or 120 acres surrounding the farm buildings. In Irsch or Zerf or in any small farming village in the Mosel/Saar region, the farm was as much a part of the village as the church or the Gasthaus.

Along the Road

The Bauernhaüser, which I can best describe as “barnhouses," were constructed so that both the family and the livestock could live together under one roof, the family on one side of the building and the livestock on the other. In many of the villages, these barnhouses formed a row on both sides of the road, built wall to wall. This made access to the street possible only through the front of the house. Typically, each barn house would have a garden at the back of the house, which was reached by way of the back door. The garden was fenced, usually with a low wall made of stones or twigs and branches, woven into a secure fence. The land behind a barnhouse might belong to any one of the residents of the village.

The distance between each row of houses was fairly wide. The middle part of that space served as the road, and the free space between the road and the front of each barnhouse was a place for stacks of firewood, tools, equipment used for field work, and the manure pile. This may seem strange until one remembers that a farmer's land was not at the back of his own house. He had to transport his tools as well as his natural fertilizer to fields that were sometimes as much as five miles away.


The space at roadside was also an extension of each farm’s living space, where the housewife sat on a stone or wood bench and cleaned her vegetables or mended clothes. The children not in school played here during the day, dodging the poultry that ran free. In the evening the men and women rested from the day’s work in their multi-purpose yard. The people of the village would often chat with their neighbors until darkness began to fall. This was the signal to go inside and to bed; there was another day of hard work to come at the first light of morning.

According to author Edgar Christoffel, in Zerf the village road was convex, and there were many rough spots. Such a combination caused horses to stumble with some regularity. After dark, the residents of Zerf were also likely to slip and fall as they walked along.

The village's streets were not canalized to handle heavy rainfalls and sewerage. The street and yards turned into mud, and puddles formed from the runoff of the manure piles. When the farmers drove their cattle out into the pastures each morning, cow dung covered the road with a gray-green carpet. In a wet summer, the manure piles did not dry out completely so that there was usually an unpleasant odor in the street.

It is no surprise that most people wore sturdy wooden shoes for work and walking on the road. These wooden work shoes were never worn in the living areas of the barnhouse. In the kitchen or the “Stube” (a combination living room, eating area, and in some regions also the master bedroom) wooden work shoes were exchanged for clogs, thus keeping the dirt of the roads outside.

The Fields

As I have explained, a farmer's fields might be miles from his barnhouse; nor was the possession of adjacent fields common in the 19th century. Areas called "Flur" had descriptive names that clarified the approximate location of each strip of land worked by a farmer in a particular section of open land. Ewald Meyer, in his history of the village of Irsch, says the names of the Fluren were usually related to landforms, local farms, woodlots, etc. That is, a farmer might have his clover planted in a field "by the stone cross" and his potatoes in a strip of land "below the Bodem house." The land registers called Kataster were officially recorded in high German but often mangled by local dialect. (Thus it can be difficult to translate the names of the Fluren and I haven't tried.)

Some Zerf Fluren were: Bei Paleschhaus, Bei Schneidershaus, Hinter Raulshaus, Die Forsthofen gegen Schuttershaus. Some Irsch Fluren were: Beim Apfelbaum, Hinter Baurenhaus, Bodemsgarten, Beim Pützborn, Bey der Schleifmühlen.

"A man can step out his front door and see if his grain is ripe for the cutting" That would probably be how a German immigrant farmer would describe the convenience of his newly purchased and planted farm land in Wisconsin. His house may have been of logs and as yet poorly furnished. But what a luxury to see one's own fields from the doorstep rather than walking miles to assess when the flax field would be ready for harvest. On the other hand, perhaps his wife would say, "This is a lonely place where I cannot call to my neighbor if I need a little help or want a bit of gossip."

SOURCES:
*Morette, Jean. "Landleben im Jahreslauf." Saarbrücker Druckerei und Verlag, 1983
*"Freilichtmuseum Roscheider Hof Konz Museum Guide." self-published, 2001
*Christoffel, Edgar. Der Hochwaldort Zerf Am Fusse Des Hundrücks Landschaft; Geschichte, Kultur; Gegenwart. Saarburg, Verlag W. Rassier, 1981
*Meyer, Ewald. Irsch/Saar; Geschichte eines Dorfes. Geminde Irsch, 2002
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Hauskundliches Roscheider Hof, Mai 2000